T04n0213_法集要頌經

大正藏第 04 冊 No. 0213 法集要頌經

No. 213

法集要頌經有為品第一

尊者法救集

西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉　詔譯

能覺悟煩惱，　　宜發歡喜心， 今聽我所集，　　佛所宣法頌。 如是佛世尊，　　一切智中師， 慈悲為有情，　　廣說真實語。

一切行非常，　　皆是興衰法， 夫生輒還終，　　寂滅最安樂。 如燭熾焰時，　　擲物在暗處， 不使智燈尋，　　恒為煩惱覆。 人身有形器，　　棄散在諸方， 骸骨如鴿色，　　觀斯有何樂？ 譬如人初夜，　　識托住母胎， 日涉多遷變，　　逝而定不還。 晨朝睹好事，　　夜至則不現， 昨所瞻視者，　　今夕則或無。 榮富焰熾盛，　　無常無時節， 不揀擇貴賤，　　常被死王降。 或有在胎殞，　　或初誕亦亡， 盛壯不免死，　　老耄甘心受

現代漢語譯本 能覺悟煩惱，就應該發起歡喜心，現在聽我所收集的，佛所宣說的法頌。 如同佛世尊，是一切智慧的導師，慈悲地爲了眾生，廣泛宣說真實的話語。 一切行為都是無常的，都是興盛和衰敗的規律，凡是出生就必定會死亡，寂滅才是最安樂的。 如同蠟燭燃燒時，把東西扔在黑暗處，如果不使用智慧的燈光去尋找，就會一直被煩惱所覆蓋。 人的身體有形體，死後會散落在各處，骸骨如同鴿子的顏色，觀察這些有什麼快樂呢？ 譬如人在夜晚，意識寄託在母親的胎中，每天經歷許多變化，逝去就一定不會再回來。 早晨看到美好的事物，到了晚上就不再出現，昨天所看到的東西，今天晚上或許就不存在了。 榮華富貴如同火焰般熾盛，無常沒有固定的時間，不選擇貴賤，常常會被死王降臨。 有的人在胎中就夭折，有的人剛出生就死亡，即使是盛年壯年也無法避免死亡，年老體衰只能甘心接受。

English version Those who can awaken to afflictions should generate a joyful mind. Now listen to what I have collected, the verses of the Dharma proclaimed by the Buddha. Like the World Honored One, the Buddha, who is the teacher of all wisdom, out of compassion for sentient beings, extensively proclaims the true words. All actions are impermanent, all follow the law of rise and fall. Whatever is born will eventually die, and nirvana is the most peaceful. Like a candle burning, if you throw something in the dark, if you don't use the light of wisdom to find it, you will always be covered by afflictions. The human body has form, and after death it will be scattered in all directions. The bones are like the color of a dove. What joy is there in observing these? For example, when a person's consciousness is placed in the mother's womb at night, it undergoes many changes every day, and once it passes away, it will never return. Things that are seen as good in the morning will not appear at night. What was seen yesterday may not exist tonight. Glory and wealth are like a blazing flame, impermanence has no fixed time, it does not choose between the noble and the lowly, and is often visited by the king of death. Some die in the womb, some die at birth, even the prime of life cannot avoid death, and old age can only accept it willingly.

。 若老或少年，　　及與中年者， 恒被死來侵，　　云何不懷怖？ 命如果自熟，　　常恐會零落， 生已必有終，　　誰能免斯者？ 譬如陶家師，　　埏埴作壞器， 諸有悉破壞，　　人命亦如是。 如人彈琴瑟，　　具足眾妙音， 絃斷無少聲，　　人命亦如是。 如囚被繫縛，　　拘牽詣都市， 動則向死路，　　壽命亦如是。 如河急駛流，　　往而悉不還， 人生亦如是，　　逝者皆不回。 諸患整合身，　　生多眾苦惱， 人命亦如是，　　為老死所伺。 所造成功勞，　　永世獲安樂， 如杖擊急水，　　暫開還卻合。 如人操杖行，　　牧牛飲飼者， 人命亦如是，　　亦即養命去。 夫人慾立德，　　晝夜勿空過， 既獲得人身，　　一心思命盡。 不寐覺夜長，　　疲倦道路長， 愚迷生死長，　　希聞于妙法

現代漢語譯本 無論是年老、年少，還是中年人， 都 постоянно受到死亡的侵襲，怎能不感到恐懼呢？ 生命就像成熟的果實，常常擔心會掉落， 既然出生就必定有終結，誰又能逃脫這個規律呢？ 就像陶工師傅，用泥土製作陶器， 所有制作出來的東西都會被破壞，人的生命也是如此。 就像人彈奏琴瑟，能發出各種美妙的聲音， 一旦琴絃斷了就再也發不出聲音，人的生命也是如此。 就像囚犯被捆綁，被押送到城市， 每走一步都走向死亡，人的壽命也是如此。 就像河流急速奔流，一去不復返， 人生也是如此，逝去的時光不會再回來。 各種疾病聚集在身上，活著就有很多痛苦和煩惱， 人的生命也是如此，被衰老和死亡所窺伺。 所做的功德，能使人永遠獲得安樂， 就像用棍子擊打湍急的水流，暫時分開又會合攏。 就像人拿著棍子行走，放牧牛並餵養它們， 人的生命也是如此，也在不斷地消耗生命。 人想要建立德行，白天黑夜都不要虛度， 既然獲得了人身，就要一心想著生命的終結。 失眠時覺得夜晚漫長，疲憊時覺得道路漫長， 愚昧的人覺得生死輪迴漫長，渴望聽到美妙的佛法。

English version Whether old or young, or those in middle age, are constantly invaded by death, how can one not feel fear? Life is like a ripe fruit, always fearing it will fall, since birth is inevitably followed by death, who can escape this fate? Just like a potter, who uses clay to make pottery, all things made will be destroyed, human life is also like this. Just like a person playing a zither, which can produce various beautiful sounds, once the strings are broken, no sound can be made, human life is also like this. Just like a prisoner being bound and escorted to the city, every step taken is towards death, human lifespan is also like this. Just like a river flowing rapidly, once gone, it never returns, human life is also like this, the time that has passed will not come back. Various diseases gather on the body, living brings much suffering and distress, human life is also like this, being watched by old age and death. The merits one accumulates can bring eternal peace and happiness, just like using a stick to strike a rapid stream, it temporarily separates and then rejoins. Just like a person walking with a stick, herding cattle and feeding them, human life is also like this, constantly consuming life. If a person wants to establish virtue, they should not waste day or night, since one has obtained a human body, one should focus on the end of life. When sleepless, the night feels long, when tired, the road feels long, for the ignorant, the cycle of birth and death feels long, they long to hear the wonderful Dharma.

。 有子兼有財，　　慳惜遇散壞， 愚夫不自觀，　　何恃有財子？ 百千非算數，　　族姓富男女， 積聚多財產，　　無不皆衰滅。 富貴非聖財，　　恒為無常伺， 猶如盲眼人，　　不能自觀察。 聚集還散壞，　　崇高必墜落， 生者皆盡終，　　有情亦如是。 行惡入地獄，　　修善則生天， 若能修善者，　　漏盡得涅槃。

諸佛與菩薩，　　緣覺及聲聞， 尚舍有為身，　　何況諸有情？ 非空非海中，　　非入山窟間， 無有地方所，　　脫止不受死。 若住現在世，　　過去及未來， 一切有為事，　　終歸於盡壞。 智者能離系，　　恒正念觀察， 常思無漏道，　　是名真智者。 如囚被繫縛，　　所欲無能益， 亦如朽故車，　　不久見破壞。 色變為老耄，　　戀家如在獄， 不覺死來侵，　　愚夫不能知。 雖壽滿百歲，　　亦被死相隨， 為老病所逼，　　患終至后際

現代漢語譯本 有了兒子又有了財富，如果吝嗇不捨，終將遭遇散失敗壞。 愚笨的人不反省自己，又憑什麼指望有錢的兒子呢？ 即使有成百上千的財富，家族中富有的男女眾多， 積累了大量的財產，沒有不衰敗滅亡的。 富貴不是聖潔的財富，它總是被無常所伺機侵蝕。 就像盲人一樣，不能自己觀察到這些道理。 聚集的終將散失，崇高的必然墜落， 活著的都會走到盡頭，有情眾生也是如此。 作惡的會墮入地獄，修善的則會升入天界， 如果能夠修習善法，就能斷除煩惱，證得涅槃。 諸佛和菩薩，緣覺和聲聞， 尚且要捨棄有為之身，何況是其他有情眾生呢？ 不是在空中，不是在海中，也不是在山洞裡， 沒有哪個地方可以逃脫死亡的掌控。 無論是住在現在，過去還是未來， 一切有為的事物，最終都會走向消亡。 有智慧的人能夠擺脫束縛，常常以正念觀察， 經常思考無漏的解脫之道，這才是真正的智者。 就像囚犯被束縛一樣，想要什麼都無濟於事， 也像朽壞的舊車，不久就會被破壞。 容顏會衰老，貪戀家園就像身處牢獄， 沒有察覺到死亡的逼近，愚笨的人不能明白。 即使壽命活到一百歲，也會被死亡所追隨， 被衰老和疾病所逼迫，最終會走向生命的盡頭。

English version Having both sons and wealth, if one is stingy and unwilling to give, they will eventually face dissipation and ruin. A foolish person does not reflect on themselves, so what do they rely on by having a wealthy son? Even if there are hundreds or thousands of riches, and many wealthy men and women in the family, accumulating vast amounts of property, none will escape decay and destruction. Wealth and status are not sacred treasures; they are always stalked by impermanence. Like a blind person, one cannot observe these truths for themselves. What is gathered will eventually scatter, what is high will inevitably fall, those who are alive will all reach their end, and sentient beings are the same. Those who do evil will fall into hell, while those who cultivate good will ascend to heaven, if one can cultivate good deeds, they can eliminate afflictions and attain Nirvana. Buddhas and Bodhisattvas, Pratyekabuddhas and Sravakas, even they must relinquish their conditioned bodies, how much more so for other sentient beings? Not in the sky, not in the sea, nor in a mountain cave, there is no place where one can escape the grasp of death. Whether living in the present, past, or future, all conditioned things will ultimately come to an end. A wise person can break free from bondage, constantly observing with right mindfulness, always contemplating the path of liberation without outflows; this is a true wise person. Like a prisoner bound, wanting anything is of no use, also like a dilapidated old cart, it will soon be destroyed. Appearance changes to old age, clinging to home is like being in prison, not realizing the approach of death, foolish people cannot understand. Even if one lives to be a hundred years old, they will still be followed by death, oppressed by old age and sickness, they will eventually reach the end of life.

。 老至苦纏身，　　晝夜多痛惱， 辛楚有千般，　　如魚入灰火。 江河無停止，　　駛流去不回， 保惜膿漏軀，　　雖戀不能住。 四大聚集身，　　無常詎久留， 地種散壞時，　　神識空何用？ 此身多障惱，　　膿漏恒疾患， 愚迷貪愛著，　　不厭求寂滅。 今歲雖云在，　　冬夏不久停， 凡夫貪世樂，　　中間不驚怖。 父母與兄弟，　　妻子並眷屬， 無常來牽引，　　無能救濟者。 如是諸有情，　　舉動貪榮樂， 無常老病侵，　　不覺生苦惱。 剃髮為苾芻，　　宜應修止觀， 魔羅不能伺，　　度生到彼岸。

法集要頌經愛慾品第二

欲我知汝根，　　意以思想生， 我不思惟汝，　　則汝欲不有。 因欲生煩惱，　　因欲生怖畏， 離欲得解脫，　　無怖無煩惱。 從愛生煩惱，　　從愛生怖畏， 離愛得解脫，　　無怖無煩惱

現代漢語譯本 年老時，病痛纏身，日夜飽受痛苦煩惱。 辛酸苦楚有千般，如同魚兒掉入灰燼火堆中。 江河奔流不息，一去不復返。 即使愛惜這膿血淋漓的身體，也無法阻止它的衰敗。 四大元素聚合而成的人身，無常變化，怎能長久停留？ 當組成身體的元素散壞時，神識空有又有何用？ 此身充滿障礙煩惱，膿血滲漏，疾病纏身。 愚昧迷惑的人貪戀執著，不知厭倦，不求寂滅。 今年雖然還在，但冬夏交替，時間不會停留太久。 凡夫俗子貪圖世俗享樂，卻不為這中間的無常變化而感到驚恐。 父母兄弟，妻子眷屬， 當無常來臨牽引時，無人能夠救助。 世間眾生，一舉一動都貪圖榮華享樂， 無常、衰老、疾病侵襲，卻不覺察到由此產生的痛苦煩惱。 剃髮出家成為僧人，應當修習止觀， 這樣魔羅就無法窺伺，最終可以度過生死苦海，到達彼岸。

《法集要頌經》愛慾品第二

慾望啊，我知道你的根源，你因思想而生。 如果我不去思念你，你就不會存在。 因慾望而產生煩惱，因慾望而產生恐懼。 遠離慾望就能得到解脫，沒有恐懼，沒有煩惱。 因愛而產生煩惱，因愛而產生恐懼。 遠離愛就能得到解脫，沒有恐懼，沒有煩惱。

English version When old age comes, suffering clings to the body, with pain and distress day and night. There are a thousand kinds of bitterness, like a fish falling into ashes and fire. Rivers flow without ceasing, once gone, they never return. Even if one cherishes this body of pus and blood, it cannot be stopped from decaying. The body, composed of the four great elements, is impermanent; how can it remain for long? When the elements that make up the body break apart, what use is the empty consciousness? This body is full of obstacles and troubles, with pus leaking and constant illness. The foolish and deluded are greedy and attached, never tiring, and do not seek extinction. Although this year is still here, winter and summer will soon pass, time will not stop for long. Ordinary people are greedy for worldly pleasures, yet they are not alarmed by the impermanence in between. Parents and siblings, wives and relatives, When impermanence comes to pull them away, no one can save them. All sentient beings in the world, in every action, are greedy for glory and pleasure, Impermanence, old age, and disease invade, yet they do not realize the suffering and distress that arise from this. Having shaved their heads and become monks, they should practice calming and insight, So that Mara cannot spy on them, and they can cross the sea of birth and death to reach the other shore.

Dharma Collection of Essential Verses, Chapter Two on Desire

Desire, I know your root, you arise from thought. If I do not think of you, then you will not exist. From desire arises affliction, from desire arises fear. By abandoning desire, one attains liberation, without fear, without affliction. From love arises affliction, from love arises fear. By abandoning love, one attains liberation, without fear, without affliction.

。 果先甜后苦，　　愛慾亦如斯， 后受地獄苦，　　燒煮無數劫。 愚迷貪愛慾，　　戀著于妻子， 為愛染纏縛，　　堅固難出離。 賢聖示愛慾，　　莊嚴諸眷屬， 遠離於妻子，　　堅固能利益。 貪慾難解脫，　　離欲真出家， 不貪受快樂，　　智者無所欲。 世間貪慾人，　　種種非思惟， 若能調伏者，　　是名真離欲。 若人恒貪慾，　　處縛難解脫， 唯慧能分別，　　煩惱斷不生。 正念常興起，　　寂靜欲易除， 自製以法戒，　　不犯善增長。 常行貪慾人，　　愚者共狎習， 念定不放逸，　　次第獲無漏。 剎那修止觀，　　能離諸罪垢， 我慢自消除，　　解脫獲安樂。 若人不斷欲，　　如皮入火燒， 剎那見燋壞，　　受罪無央數。 苾芻慎欲樂，　　放逸多憂愁， 若離於愛慾，　　正念受快樂

現代漢語譯本 如果果實先甜后苦，那麼愛慾也是如此， 之後會遭受地獄的痛苦，被燒煮無數劫。 愚昧的人沉迷於愛慾，執著于妻子， 被愛慾的染污纏縛，難以從中解脫。 賢聖之人展示愛慾，莊嚴對待眷屬， 遠離對妻子的執著，才能真正獲得利益。 貪慾難以解脫，只有遠離慾望才是真正的出家， 不貪戀才能享受快樂，有智慧的人沒有慾望。 世間貪慾之人，會產生各種不正確的想法， 如果能夠調伏貪慾，才能稱得上是真正的離欲。 如果人總是貪戀慾望，就會被束縛難以解脫， 只有智慧才能分辨，斷除煩惱不再產生。 正念常常生起，寂靜的心容易去除慾望， 用戒律來約束自己，不犯錯才能增長善行。 常常沉溺於貪慾的人，會和愚昧的人親近， 保持正念和禪定不放逸，才能逐步獲得無漏的智慧。 剎那間修習止觀，就能遠離各種罪惡和污垢， 我慢之心自然消除，解脫煩惱獲得安樂。 如果人不斷除慾望，就像皮被投入火中燃燒， 剎那間就會被燒焦損壞，遭受無盡的罪過。 比丘應當謹慎對待慾望的快樂，放縱會帶來許多憂愁， 如果能夠遠離愛慾，保持正念就能享受快樂。

English version If a fruit is sweet at first but bitter later, so is love and desire, Afterwards, one will suffer the torments of hell, being burned and boiled for countless eons. The foolish are infatuated with love and desire, clinging to their wives, Bound by the defilements of love, they find it difficult to break free. The wise and virtuous demonstrate love and desire, treating their families with dignity, By distancing themselves from attachment to their wives, they can truly gain benefit. Greed and desire are difficult to escape, only by abandoning desire can one truly renounce the world, By not being greedy, one can enjoy happiness; the wise have no desires. Those in the world who are greedy and lustful have all sorts of incorrect thoughts, If one can subdue greed and desire, then one can be called truly free from desire. If a person is always greedy and lustful, they will be bound and difficult to liberate, Only wisdom can discern, cutting off afflictions so they no longer arise. When right mindfulness constantly arises, a tranquil mind can easily remove desires, By restraining oneself with precepts, not making mistakes will increase good deeds. Those who are often immersed in greed and desire will associate with the foolish, By maintaining mindfulness and concentration without negligence, one can gradually attain wisdom free from outflows. By practicing cessation and contemplation for a moment, one can be free from all sins and defilements, The ego will naturally be eliminated, and one will be liberated from afflictions and attain peace and happiness. If a person does not cut off desire, it is like skin being thrown into a fire to burn, In an instant, it will be scorched and destroyed, suffering endless sins. Monks should be cautious about the pleasures of desire, indulgence brings much sorrow, If one can be free from love and desire, maintaining right mindfulness will bring happiness.

。 無厭有何足？　　不足何有樂？ 無樂有何憂？　　有愛有何樂？ 寂靜智慧足，　　能長無漏道， 貪愛若不足，　　非法受中夭。 見色心迷惑，　　不自觀無常， 愚以為美善，　　不知其非真。 愚以貪自縛，　　不求度彼岸， 貪財為愛慾，　　害人亦自縛。 世容眾妙欲，　　此欲最味少， 若比天上樂，　　迦哩灑跛拏。 眾山盡為金，　　猶如鐵圍山， 此猶無厭足，　　正覺盡能知。 世間苦果報，　　皆因於貪慾， 智者善調伏，　　應依此中學。

法集要頌經貪品第三

極貪善顯現，　　有情懷疑慮， 若復增貪意，　　自作堅固縛。 離貪善觀察，　　疑慮得消除， 棄捨彼貪愛，　　堅固縛自壞。 以欲網自弊，　　以愛蓋自覆， 愚情自恣縛，　　如魚入釣手。 死命恒來逼，　　如犢逐愛母， 貪著放逸者，　　如猿逢果樹

現代漢語譯本 貪得無厭有什麼滿足的呢？不滿足又有什麼快樂呢？ 沒有快樂又有什麼憂愁呢？有愛又有什麼快樂呢？ 寂靜和智慧就足夠了，能增長沒有煩惱的道路。 如果貪愛不知滿足，就會因不合法的行為而中途夭折。 看到美色就心生迷惑，不能自己觀察到世事無常。 愚蠢的人以為那是美好善良的，卻不知道那不是真實的。 愚蠢的人因貪婪而自我束縛，不尋求到達彼岸。 貪圖錢財就是貪愛慾望，傷害別人也束縛自己。 世間容納各種美妙的慾望，但這些慾望的滋味最少。 如果和天上的快樂相比，就像迦哩灑跛拏一樣微不足道。 即使所有的山都變成黃金，就像鐵圍山一樣高大， 這仍然不能滿足貪慾，只有覺悟的人才能完全明白。 世間遭受的痛苦果報，都是因為貪慾造成的。 有智慧的人善於調伏自己的慾望，應該依此學習。

《法集要頌經》貪品第三

極度的貪婪會顯現出來，讓有情眾生產生懷疑和憂慮。 如果再增加貪婪的念頭，就會自己給自己製造堅固的束縛。 遠離貪婪，善於觀察，疑慮就會消除。 拋棄那些貪愛，堅固的束縛就會自己瓦解。 因為慾望的網而自我矇蔽，因為愛慾的覆蓋而自我遮掩。 愚蠢的情感放縱自己被束縛，就像魚兒落入釣鉤一樣。 死亡的威脅總是逼近，就像小牛追逐愛它的母牛一樣。 貪戀執著而放縱的人，就像猿猴遇到了果樹一樣。

English version What satisfaction is there in insatiable desire? What joy is there in dissatisfaction? What sorrow is there without joy? What joy is there with love? Tranquility and wisdom are sufficient, capable of growing the path free from defilements. If craving is not satisfied, one will suffer a premature death due to unlawful actions. The mind is deluded by seeing beauty, unable to observe impermanence. The foolish think it is beautiful and good, not knowing it is not real. The foolish are bound by their own greed, not seeking to cross to the other shore. Greed for wealth is the desire for love, harming others also binds oneself. The world accommodates all kinds of wonderful desires, but these desires have the least flavor. Compared to the joy of heaven, it is as insignificant as a Karshapana. Even if all the mountains were turned into gold, like the Iron Mountain, This still would not satisfy greed, only the enlightened one can fully understand. The suffering and retribution in the world are all caused by greed. The wise are good at subduing their desires, and should learn from this.

Dharma Collection of Essential Verses, Chapter 3 on Greed

Extreme greed manifests itself, causing sentient beings to have doubts and worries. If one increases the thought of greed, one creates a strong bond for oneself. By abandoning greed and observing well, doubts will be eliminated. By discarding that craving, the strong bond will break itself. One is blinded by the net of desire, and covered by the veil of love. Foolish emotions indulge in being bound, like a fish falling into a fishing hook. The threat of death is always approaching, like a calf chasing its loving mother. Those who are attached and indulgent are like monkeys encountering fruit trees.

。 貪意甚堅牢，　　趣而還復趣， 夫貪愛潤澤，　　思想為滋蔓。 貪慾深無底，　　老死是用增， 貪慾多虛誑，　　貪慾懷吝惜。 若以慧分別，　　正觀獲安樂， 由貪受生死，　　奔波樂向前。 群生無慧眼，　　不能自觀察， 愚迷貪所執，　　沉淪豈覺知？ 若修瑜伽行，　　魔王不能伺， 貪垢難消釋，　　如犢戀愛母。 離貪免沉淪，　　離貪得解脫， 因貪增喧諍，　　因愛饒譭謗。 苾芻修止觀，　　證得寂靜果， 貪意如良田，　　遇風雨增長。 若遠離貪愛，　　煩惱不能侵， 貪慾若薄劣，　　如水滴蓮上。 彼煩惱易除，　　可說為智者， 伐樹不伐根，　　雖伐猶增長。 拔貪不盡根，　　雖伐還復生， 貪慾如種田，　　耕之去雜穢。 愛苗若不耘，　　善果不堅貞， 貪心與愛心，　　分別本不二。 造惡俱苦受，　　云何不生悔？ 貪性初為種，　　愛性受胞胎

現代漢語譯本 貪婪的意念非常頑固，一旦開始就難以停止， 貪愛就像滋潤劑，使各種想法不斷滋生蔓延。 貪慾深不見底，只會加速衰老和死亡， 貪慾大多虛妄不實，貪婪的人總是吝嗇。 如果用智慧去分辨，以正確的觀察就能獲得安樂， 因為貪婪而遭受生死輪迴，奔波勞碌卻樂此不疲。 眾生沒有智慧的眼睛，不能自我反省觀察， 愚昧迷惑被貪婪所束縛，沉淪其中卻不自知。 如果修習瑜伽禪定，魔王就無法窺伺， 貪婪的污垢難以消除，就像小牛依戀母親一樣。 遠離貪婪就能免於沉淪，遠離貪婪就能獲得解脫， 因為貪婪會增加爭吵，因為愛戀會招致誹謗。 修行者修習止觀，就能證得寂靜的果實， 貪婪的意念就像肥沃的田地，遇到風雨就會增長。 如果遠離貪愛，煩惱就無法侵擾， 貪慾如果變得微弱，就像水滴在蓮葉上一樣。 那樣的煩惱容易去除，可以稱之為智者， 砍伐樹木不砍伐樹根，即使砍伐了還會繼續生長。 拔除貪婪不徹底，即使拔除了還會再生， 貪慾就像種田一樣，要耕耘去除雜草。 愛戀的幼苗如果不除草，善果就不會堅固， 貪心和愛心，從本質上來說並沒有什麼不同。 造作惡業都會遭受痛苦，為什麼不產生悔恨呢？ 貪婪的本性是種子，愛戀的本性是受孕。

English version The intention of greed is very firm, once it starts, it's hard to stop, Greed and love are like a lubricant, causing various thoughts to breed and spread. Greed is bottomless, it only accelerates aging and death, Greed is mostly false and unreal, and the greedy are always stingy. If you use wisdom to discern, and with correct observation, you can obtain peace and happiness, Because of greed, one suffers from the cycle of birth and death, running around busily but enjoying it. Living beings do not have the eyes of wisdom, they cannot self-reflect and observe, Foolish and confused, they are bound by greed, sinking into it without realizing it. If you practice yoga meditation, the demon king will not be able to spy on you, The stain of greed is difficult to eliminate, like a calf's attachment to its mother. Away from greed, one can avoid sinking, away from greed, one can obtain liberation, Because of greed, quarrels increase, because of love, slander is invited. Practitioners who practice cessation and contemplation can attain the fruit of tranquility, The intention of greed is like fertile land, it will grow when it encounters wind and rain. If you stay away from greed and love, troubles cannot invade, If greed becomes weak, it is like a drop of water on a lotus leaf. Such troubles are easy to remove, and one can be called wise, Cutting down a tree without cutting its roots, even if it is cut down, it will continue to grow. If greed is not completely uprooted, even if it is uprooted, it will grow again, Greed is like farming, you have to cultivate and remove weeds. If the seedlings of love are not weeded, the good fruit will not be firm, The mind of greed and the mind of love, in essence, are not different. Creating evil deeds will all suffer pain, why not feel remorse? The nature of greed is the seed, the nature of love is conception.

。 有情戀不息，　　往來難出離， 諸天及人民，　　依愛而止住。 愛往眾結隨，　　剎那亦不停， 時過復生憂，　　入獄方自覺。 緣流愛不住，　　欲網覆瘡根， 枝蔓增飢渴，　　數數增苦受。 譬如自造箭，　　還自傷其體， 內箭亦如是，　　愛箭傷有情。 能覺知是者，　　愛苦共生有， 無慾無有想，　　苾芻真度世。

法集要頌經放逸品第四

戒為甘露道，　　放逸為死徑， 不貪則不死，　　失道乃自喪。 智者守道勝，　　終不為迷醉， 不貪致喜樂，　　從是得聖道。 恒思修善法，　　自守常堅固， 智者求寂靜，　　吉祥無有上。 迷醉如自禁，　　能去之為賢， 已升智慧堂，　　去危乃獲安。 智者觀愚人，　　譬如山與地， 當念舍憍慢，　　智者習明慧。 發行不放逸，　　約己調伏心， 能善作智燈，　　黑闇自破壞

現代漢語譯本 情愛綿延不絕，往來糾纏難以解脫，諸天和世人，都因愛而停駐。 愛戀牽引著眾多的束縛，剎那不停留，時光流逝又生出憂愁，如同入獄才有所覺悟。 因緣流轉愛戀無法停止，慾望之網覆蓋著傷痛的根源，枝蔓滋長飢渴，不斷增加痛苦的感受。 譬如自己製造的箭，反而會傷害自己的身體，內心的箭也是如此，愛戀之箭傷害著有情眾生。 能夠覺知這些的人，明白愛與苦共同產生，沒有慾望沒有妄想，這樣的比丘才是真正度脫世俗。

現代漢語譯本 戒律是通往甘露的道路，放逸是通往死亡的途徑，不貪戀就不會死亡，迷失正道就會自我毀滅。 智者堅守正道，終究不會被迷惑，不貪戀就能獲得喜樂，從而證得聖道。 經常思考修習善法，自我守護常保堅定，智者追求寂靜，吉祥無比。 迷惑就像自我禁錮，能夠去除迷惑才是賢能，已經登上智慧的殿堂，遠離危險才能獲得安寧。 智者看待愚人，就像山與地一樣遙遠，應當捨棄驕慢，智者應當學習明慧。 發起修行不放逸，約束自己調伏內心，能夠善用智慧之燈，黑暗自然會被破除。

English version Affectionate love never ceases, coming and going, it's hard to break free, gods and people alike, dwell because of love. Love leads to many entanglements, never stopping for a moment, time passes and sorrow arises again, like realizing only after entering prison. The flow of causes and conditions makes love unstoppable, the net of desire covers the roots of pain, branches grow thirst, constantly increasing the experience of suffering. It's like making an arrow yourself, which then wounds your own body, the inner arrow is the same, the arrow of love wounds sentient beings. Those who can realize this, understand that love and suffering arise together, without desire and without delusion, such a bhikkhu truly transcends the world.

English version Precepts are the path to nectar, negligence is the path to death, without greed there is no death, losing the path leads to self-destruction. The wise uphold the path, never being deluded, without greed they attain joy, and from this they attain the holy path. Constantly think about practicing good deeds, self-guarding remains firm, the wise seek tranquility, auspiciousness is unsurpassed. Delusion is like self-imprisonment, being able to remove delusion is virtuous, having ascended the hall of wisdom, escaping danger brings peace. The wise view the foolish, like mountains and earth are far apart, one should abandon arrogance, the wise should learn clear wisdom. Initiate practice without negligence, restrain oneself and subdue the mind, being able to use the lamp of wisdom well, darkness will naturally be destroyed.

。 正念常興起，　　意靜易滅除， 自製以法命，　　不犯善名稱。 專意莫放逸，　　習意牟尼戒， 不親卑漏法，　　不與放逸會。 不種邪見根，　　不於世增惡， 正見增上道，　　世俗智所察。 歷于百千生，　　終不墮地獄， 修習放逸人，　　愚人所狎習。 止觀不散亂，　　如財主守藏， 莫貪樂斗諍，　　亦勿嗜慾樂。 思念不放逸，　　可以獲大安， 不為時自恣，　　能制漏得盡。 放逸魔得便，　　如師子搏鹿， 放逸有四事，　　好犯他人婦， 初獄二鮮福，　　毀三睡眠四。 無福利墮惡，　　畏而畏樂寡， 王法加重罪，　　身死入地獄。 本情不自造，　　情知不自為， 不慮邪徑路，　　愚者念力求。

智者喻明燈，　　闇者從得燭， 示導世間人，　　如目將無目。 若所作不善，　　如彼無目人， 涉道甚艱難，　　路險懷恐怖

現代漢語譯本 正念時常生起，心意平靜就容易消除煩惱。 以佛法約束自己，不做出違背善名的行為。 專心致志不要放縱，修習佛陀的戒律。 不親近卑劣的惡法，不與放縱的人為伍。 不種下邪見的根苗，不在世間增加惡行。 以正見增進修道，這是世俗智慧所能觀察到的。 經歷百千次生死輪迴，最終也不會墮入地獄。 放縱懈怠的人，是愚人所親近的。 止觀修行不散亂，就像財主守護自己的寶藏一樣。 不要貪圖爭鬥的快樂，也不要貪戀感官的享樂。 思念不放逸，可以獲得大安樂。 不放縱自己，能控制慾望就能斷盡煩惱。 放縱懈怠，魔就會有機可乘，就像獅子撲向鹿一樣。 放縱有四種惡果：喜歡侵犯他人妻子， 一是墮入地獄，二是福報減少，三是毀壞名譽，四是昏睡。 沒有福報而墮入惡道，畏懼而又貪圖少許快樂。 王法會施加重罪，死後還會墮入地獄。 本性不是自己造作的，情慾也不是自己產生的。 不要考慮邪門歪道，愚人才會執著于念力。 智者就像明燈，讓黑暗中的人得到光明。 引導世間的人，就像眼睛引導沒有眼睛的人一樣。 如果所做的事情不善，就像沒有眼睛的人一樣。 走在路上非常艱難，道路險峻令人恐懼。

English version When mindfulness arises often, a calm mind easily eliminates defilements. Self-control is established by the Dharma, not violating good reputation. Be focused and not negligent, practice the Buddha's precepts. Do not associate with base and defiled practices, nor with those who are negligent. Do not plant the roots of wrong views, nor increase evil in the world. With right view, advance on the path, which is observed by worldly wisdom. Through hundreds of thousands of lives, one will not fall into hell. Those who are negligent and lax are those whom fools associate with. Practice concentration and insight without distraction, like a wealthy person guarding their treasure. Do not crave the pleasure of strife, nor indulge in sensual pleasures. Thinking without negligence, one can obtain great peace. Not being self-indulgent, one can control desires and exhaust defilements. With negligence, Mara gains an advantage, like a lion pouncing on a deer. Negligence has four consequences: liking to violate another's wife, First, falling into hell; second, diminishing blessings; third, destroying reputation; fourth, drowsiness. Without blessings, one falls into evil paths, fearing yet craving little pleasures. The king's law will impose heavy penalties, and after death, one will fall into hell. One's nature is not self-created, nor are desires self-generated. Do not consider evil paths, only fools seek power through thought. The wise are like a bright lamp, giving light to those in darkness. Guiding people in the world, like eyes guiding those without eyes. If one's actions are not good, it is like a person without eyes. Walking the path is very difficult, the road is dangerous and frightening.

。 善法若增長，　　魔羅不得便， 漏盡證寂滅，　　可獲真實果。 惡法若增長，　　魔羅常伺便， 失彼寂滅道，　　受苦無窮盡。 所謂持法者，　　不必多誦習， 若少有所聞，　　具足法身行。 雖誦習多義，　　放逸不從正， 如牧數他牛，　　難獲沙門果。 若聞惡而忍，　　說行人讚嘆， 消除貪瞋癡，　　彼獲沙門性。 讚歎不放逸，　　毀彼放逸人， 恒獲人天報，　　最上為殊勝。 若人不放逸，　　智者所讚歎， 所作善增長，　　能生諸善法。 若行放逸者，　　現法無能益， 安情如不動，　　爾乃說為智。 苾芻懷謹慎，　　放逸多憂愆， 如象拔淤泥，　　難救深海苦。

抖擻諸罪塵，　　如風飄落葉。 結使深纏縛，　　如火焚枯薪。 各各順次第，　　得盡諸結使。 義解分別句，　　寂靜永安寧。 煩惱若消除，　　能得涅槃樂

現代漢語譯本 如果善法增長，魔羅就無法得逞，當煩惱漏盡，證得寂滅，就能獲得真實的果報。 如果惡法增長，魔羅就會常常伺機而動，失去寂滅之道，遭受無盡的痛苦。 所謂持法的人，不必多誦習經文，如果稍微有所聽聞，就能具備法身之行。 即使誦習很多經義，如果放逸而不遵循正道，就像牧人只數別人的牛，難以獲得沙門的果位。 如果聽到惡言能夠忍受，修行人會讚歎他，消除貪嗔癡，他就能獲得沙門的品性。 讚歎不放逸的人，批評放逸的人，常常能獲得人天的福報，這是最殊勝的。 如果不放逸，就會被智者所讚歎，所做的善事會增長，能產生各種善法。 如果行為放逸，現世就不能獲得利益，心境安穩如山不動，這樣才能被稱為有智慧。 比丘應當懷有謹慎之心，放逸會帶來許多憂患，就像大象陷入泥潭，難以擺脫深海般的痛苦。 抖落身上的罪惡塵埃，就像風吹落樹葉一樣。 煩惱的束縛很深，就像火焚燒乾柴一樣。 各自按照次第修行，就能斷盡所有的煩惱。 理解經義，分辨句子的含義，就能達到寂靜永恒的安寧。 如果煩惱被消除，就能獲得涅槃的快樂。

English version If good dharmas increase, Mara will not be able to take advantage; when outflows are exhausted and tranquility is attained, one can obtain the true fruit. If evil dharmas increase, Mara will always be on the lookout for opportunities, losing the path to tranquility and suffering endless pain. Those who are said to uphold the Dharma do not necessarily need to recite much; if they have heard even a little, they can possess the practice of the Dharma body. Even if one recites many meanings, if one is negligent and does not follow the right path, it is like a shepherd who only counts others' cows, and it is difficult to obtain the fruit of a Shramana. If one can endure hearing evil words, practitioners will praise them; by eliminating greed, anger, and ignorance, they can obtain the nature of a Shramana. Praising those who are not negligent and criticizing those who are negligent, one can often obtain the rewards of humans and gods, which is the most excellent. If one is not negligent, they will be praised by the wise; the good deeds they do will increase, and they can generate all kinds of good dharmas. If one acts negligently, they will not be able to gain benefits in this life; when the mind is as stable as a mountain, then one can be called wise. A Bhikshu should have a cautious mind; negligence will bring many worries, like an elephant trapped in mud, it is difficult to escape the suffering of the deep sea. Shake off the dust of sins, like the wind blowing away fallen leaves. The bonds of afflictions are deep, like fire burning dry firewood. Each one, following the order, can exhaust all afflictions. Understanding the meaning of the scriptures and distinguishing the meaning of sentences, one can reach the eternal peace of tranquility. If afflictions are eliminated, one can obtain the joy of Nirvana.

。 放逸不發起，　　善法應須修， 今世至後世，　　得行法快樂。 放逸不發起，　　煩惱自然伏， 善法堅習學，　　決定得涅槃。 長行於放逸，　　剎那無暫息， 命終入地獄，　　剎那亦無歇。 放逸不憶念，　　亦不習威儀， 耽睡不相應，　　此是戒障礙。 常離不相應，　　使不壞其念， 猶念恒調伏，　　塵垢得消除。

苾芻懷謹慎，　　持戒勿破壞， 善守護自心，　　今世及後世。 苾芻勿放逸，　　舍家順佛教， 抖擻無常軍，　　如象出蓮池。 依此毗尼法，　　不懷放逸行， 消除生死輪，　　永得盡苦惱。

法集要頌經愛樂品第五

愛處生憂愁，　　愛處生怖畏， 若無所愛樂，　　何愁何怖畏？ 由愛生憂愁，　　由愛生怖畏， 若遠離念愛，　　遂舍狂亂終。 夫人懷憂愁，　　世苦無數量， 斯由念恩愛，　　無念則無愁

現代漢語譯本 不放縱懈怠，應當修習善法，今生來世，都能獲得修行佛法的快樂。 不放縱懈怠，煩惱自然會被降伏，堅持學習善法，必定能夠證得涅槃。 如果長期放縱懈怠，片刻不停歇，命終之後就會墮入地獄，也片刻不得休息。 放縱懈怠而不憶念正法，也不修習威儀，貪睡不精進，這是持戒的障礙。 常常遠離不相應的行為，使正念不被破壞，時時保持調伏，塵垢就能被清除。 比丘應當懷有謹慎之心，持守戒律不要破損，好好守護自己的心，這樣今生和來世都能安穩。 比丘不要放縱懈怠，捨棄世俗的家而出家，應當抖擻精神，戰勝無常的侵擾，就像大象從蓮池中出來一樣。 依靠這些毗尼戒律，不放縱懈怠地修行，就能消除生死輪迴，永遠擺脫痛苦煩惱。 《法集要頌經》愛樂品第五 因為愛戀而產生憂愁，因為愛戀而產生恐懼，如果沒有愛戀，哪裡會有憂愁和恐懼呢？ 憂愁因愛而生，恐懼因愛而生，如果遠離對愛的執念，最終就能捨棄狂亂。 人會懷有憂愁，世間的苦難數不勝數，這都是因為執著于恩愛，如果沒有執念，就不會有憂愁。

English version Without indulging in negligence, one should cultivate good deeds; in this life and the next, one will attain the joy of practicing the Dharma. Without indulging in negligence, afflictions will naturally be subdued; by persistently learning good deeds, one will surely attain Nirvana. If one indulges in negligence for a long time, without a moment's rest, upon death, one will fall into hell, also without a moment's respite. Indulging in negligence without remembering the Dharma, nor practicing proper conduct, being fond of sleep and not diligent, this is an obstacle to precepts. Always stay away from inappropriate actions, so that right mindfulness is not destroyed; constantly maintain self-discipline, and defilements can be eliminated. A Bhikkhu should have a cautious mind, uphold the precepts without breaking them, and guard one's own mind well, so that both this life and the next will be secure. A Bhikkhu should not indulge in negligence, having left the worldly home to follow the Buddha's teachings; one should rouse one's spirit, conquer the impermanent forces, like an elephant emerging from a lotus pond. Relying on these Vinaya precepts, without indulging in negligence in practice, one can eliminate the cycle of birth and death, and forever be free from suffering and afflictions. The Fifth Chapter on Affection from the 'Dharma Collection of Essential Verses' From affection arises sorrow, from affection arises fear; if there is no affection, where would sorrow and fear come from? Sorrow arises from affection, fear arises from affection; if one abandons the attachment to affection, one will eventually abandon madness. People harbor sorrow, and the sufferings of the world are countless; this is all because of attachment to love and affection; if there is no attachment, there will be no sorrow.

。 是故不生念，　　念者是惡累， 彼則無諸縛，　　無念無不念。 念為求方便，　　非義不設權， 權慧致大義，　　自致第一尊。 莫與愛念會，　　亦莫不念俱， 念愛不見苦，　　不愛念憂戚， 于中生愁戚，　　消滅人善根。

愛念就後世，　　朋友多親眷， 長夜憂愁恨，　　念離為甚苦。 念色金色容，　　天身而別住， 樂極而害至，　　為死王所錄。 若人處晝夜，　　消滅念愛色， 自掘深根源，　　不越死徑路。 不善形善色，　　愛色言非愛， 若謂樂著色，　　放逸之所使。 夫自念欲者，　　不與惡共居， 此則難獲得，　　樂為惡根本。 夫欲自念者，　　宜自善守護， 如防護邊城，　　乃牢固墻塹。 夫欲自念者，　　藏己仍堅密， 猶如防邊城，　　內外悉牢固。 當自善防護，　　后剎那虛悔， 時過則生憂，　　須臾墮地獄

現代漢語譯本 因此不應生起執念，執念是罪惡的累贅。 沒有執念的人就沒有束縛，既沒有執念也沒有非執念。 執念是爲了尋求方便，不符合正義就不應使用權宜之計。 運用權宜之計的智慧可以達到偉大的意義，最終達到至高無上的境界。 不要與愛慾的執念相會合，也不要與沒有執念的狀態相伴隨。 執著于愛慾就看不到痛苦，不執著于愛慾就會憂愁悲傷。 在這些狀態中產生憂愁悲傷，會消滅人的善根。 愛慾的執念會導向來世，使人擁有許多朋友和親眷。 長夜漫漫，憂愁和怨恨不斷，執念的離別是極其痛苦的。 執念於美好的容顏，即使是天人的身軀，也會面臨分離。 快樂到了極致就會帶來災禍，最終會被死神所捕獲。 如果有人日夜都在消滅對愛慾和美色的執念， 就如同自己挖掘了深深的根源，不會再越過死亡的道路。 不好的形體和美好的顏色，即使說不愛， 如果認為執著於美色是快樂的，那就是放縱的表現。 如果一個人能夠自我約束慾望，就不會與邪惡為伍。 這很難做到，因為快樂是罪惡的根源。 如果一個人想要自我約束慾望，就應該好好守護自己， 就像守護邊境的城池一樣，要有堅固的墻壁和壕溝。 如果一個人想要自我約束慾望，就要像隱藏自己一樣嚴密， 就像防守邊境的城池一樣，內外都要牢固。 應當好好地自我防護，否則之後就會後悔， 時間過去就會產生憂愁，頃刻之間就會墮入地獄。

English version Therefore, one should not give rise to attachments; attachments are burdens of evil. Those without attachments have no bonds; they are neither with nor without attachments. Attachment is a means to seek convenience; if it does not align with righteousness, one should not use expediency. The wisdom of using expediency leads to great meaning, ultimately reaching the supreme state. Do not associate with the attachments of love and desire, nor should you be accompanied by a state of no attachment. Clinging to love and desire prevents one from seeing suffering; not clinging to love and desire brings sorrow and grief. In these states, sorrow and grief arise, destroying one's roots of goodness. The attachments of love and desire lead to the next life, causing one to have many friends and relatives. Long nights are filled with sorrow and resentment; the separation of attachments is extremely painful. Attachment to beautiful appearances, even those of celestial beings, will face separation. Extreme pleasure leads to disaster, and ultimately one will be captured by the king of death. If one day and night eliminates the attachments to love, desire, and beauty, it is like digging deep roots, and one will not cross the path of death. Bad forms and beautiful colors, even if one says they are not loved, if one thinks that clinging to beauty is pleasurable, it is a sign of indulgence. If a person can restrain their desires, they will not dwell with evil. This is difficult to achieve, because pleasure is the root of evil. If a person wants to restrain their desires, they should guard themselves well, just like guarding a border city, with strong walls and moats. If a person wants to restrain their desires, they should be as secretive as hiding themselves, just like defending a border city, both inside and out must be secure. One should guard oneself well, otherwise, one will regret it later, when time passes, sorrow will arise, and in an instant, one will fall into hell.

。 遍於諸方求，　　令心中間察， 頗有斯等類，　　不愛乃愛彼。 以己喻彼命，　　是故不害人，

一切皆懼死，　　莫不畏刀杖， 恕己可為喻，　　勿殺勿行杖。 譬如久行人，　　從遠吉卻還， 親厚亦安和，　　歸來懷慶悅。 好福行善者，　　從此達于彼， 自受多福祚，　　如親厚來喜。 起從至聖教，　　禁制不善心， 近者則見愛，　　離道莫親愛。 近者與不近，　　所往皆有異， 近道則生天，　　不近墮地獄。

樂法戒成就，　　成信樂而習， 能誡自身者，　　為人所愛敬。 為人所敬故，　　皆由己所造， 現世得名譽，　　後生于天上。 教習使稟受，　　制止非法行， 善者之所念，　　惡者當遠離。 善與不善者，　　此二俱不別， 善者生天上，　　不善墮地獄。

法集要頌經持戒品第六

智者能護戒，　　福致三種報， 現名聞得利，　　終後生天上

現代漢語譯本 在各個地方尋找，讓內心仔細觀察，是否有人像這樣，不愛自己卻愛別人。 用自己的生命來比喻別人的生命，所以不應該傷害他人。 一切眾生都害怕死亡，沒有誰不畏懼刀劍棍棒，將心比心，所以不要殺害，不要使用暴力。 就像一個長途跋涉的人，從遠方平安歸來，親朋好友都會感到安寧和喜悅，為他的歸來而慶賀。 行善積福的人，從今生到達來世，自己承受許多福報，就像親友為歸來的人感到高興一樣。 從至聖的教誨開始，約束不善良的心，親近的人會喜愛你，遠離正道的人不會被喜愛。 親近的人和不親近的人，他們所去的地方各不相同，親近正道的人會升入天堂，不親近正道的人會墮入地獄。 喜歡佛法，戒律成就，成就信心，樂於學習，能夠約束自己的人，會被人們所喜愛和尊敬。 之所以被人尊敬，都是自己所造就的，今生獲得名譽，來世會生到天上。 教導和學習使人接受，制止不合法的行為，這是善良的人所思念的，邪惡的人應當遠離。 善良的人和不善良的人，這兩者是截然不同的，善良的人會生到天上，不善良的人會墮入地獄。 《法集要頌經》持戒品第六 有智慧的人能夠守護戒律，福報會帶來三種回報，今生獲得名聲和利益，死後會生到天上。

English version Seeking in all directions, let your mind carefully observe, are there any of this kind, who do not love themselves but love others? Comparing one's own life to the lives of others, therefore, one should not harm others. All beings fear death, none do not fear swords and sticks. Putting yourself in their shoes, therefore, do not kill, do not use violence. Just like a person who has traveled a long distance, returning safely from afar, relatives and friends will feel peace and joy, celebrating their return. Those who do good and accumulate blessings, from this life reach the next, receiving many blessings themselves, just as relatives are happy for the return of a loved one. Starting from the teachings of the most holy, restrain the unkind heart, those who are close will love you, those who are far from the right path will not be loved. Those who are close and those who are not close, the places they go are different. Those who are close to the right path will ascend to heaven, those who are not close will fall into hell. Those who love the Dharma, whose precepts are accomplished, who have faith, and who are happy to learn, those who can restrain themselves will be loved and respected by people. The reason for being respected is all due to what one has created. In this life, one gains fame, and in the next life, one will be born in heaven. Teaching and learning enable people to accept, stopping unlawful behavior, this is what good people think of, and evil people should stay away from. Good people and bad people, these two are completely different. Good people will be born in heaven, and bad people will fall into hell. Dharma Collection of Essential Verses Sutra, Chapter Six on Upholding Precepts The wise can protect the precepts, and blessings will bring three kinds of rewards: in this life, one gains fame and benefits, and after death, one will be born in heaven.

。 當見持戒者，　　護之為明智， 得成真正見，　　彼獲世安靜。 持戒得快樂，　　令身無煩惱， 夜睡眠恬淡，　　寤則長喜悅。 戒終老死安，　　戒善止亦寧， 慧為人之寶，　　福德賊難脫。 何法終為善？　　何法善安止？ 何法為人寶？　　何盜不能取？ 戒法終為安，　　戒法善安止， 慧為人之寶，　　唯福不能盜。 修戒行佈施，　　作福為良田， 從是至彼岸，　　常到安樂處。 苾芻立戒德，　　守護諸根門， 飲食知節量，　　寤寐意相應。 意常生覺悟，　　晝夜精勤學， 漏盡心明解，　　可致圓寂道。 智者立禁戒，　　專心習智慧， 苾芻無熱惱，　　盡果諸苦除。 以戒常伏心，　　守護正定意， 內學修止觀，　　無忘為正智。

蠲除諸罪垢，　　盡慢勿生疑， 終身求法戒，　　勿遠離聖念。 戒定慧解脫，　　應當善觀察， 彼已離塵垢，　　盡煩惱不生

現代漢語譯本 當看到持戒的人，要明智地加以護持，這樣才能獲得真正的見解，他們也將獲得世間的安寧。 持戒能帶來快樂，使身體沒有煩惱，夜晚睡眠安穩，醒來則充滿喜悅。 持戒使人老死時安詳，持戒能帶來善的止息和寧靜，智慧是人的珍寶，福德是盜賊難以奪走的。 什麼法最終是善的？什麼法能帶來善的安止？什麼法是人的珍寶？什麼東西是盜賊不能奪取的？ 戒法最終是安穩的，戒法能帶來善的安止，智慧是人的珍寶，只有福德是不能被盜取的。 修行戒律，行佈施，做福德就像耕耘良田，從這裡到達彼岸，常常到達安樂的地方。 比丘建立戒律的德行，守護好自己的六根，飲食知道節制，醒著和睡著時意念都保持相應。 意念常常保持覺悟，日夜精勤學習，漏盡煩惱，心明瞭通達，可以達到圓寂的境界。 有智慧的人建立禁戒，專心修習智慧，比丘沒有熱惱，最終能消除一切痛苦。 用戒律常常降伏內心，守護正定的意念，內在修習止觀，不要忘記正智。 清除一切罪惡的污垢，消除傲慢，不要產生疑惑，終身追求佛法和戒律，不要遠離聖賢的念頭。 戒、定、慧、解脫，應當好好觀察，他們已經遠離塵垢，煩惱已經滅盡不再產生。

English version When you see those who uphold precepts, protect them with wisdom, so that true understanding can be achieved, and they will obtain peace in the world. Upholding precepts brings happiness, frees the body from worries, allows for peaceful sleep at night, and awakens to joy. Precepts bring peace in old age and death, precepts bring good cessation and tranquility, wisdom is a person's treasure, and merit is difficult for thieves to steal. What dharma is ultimately good? What dharma brings good cessation? What dharma is a person's treasure? What cannot be taken by thieves? The dharma of precepts is ultimately secure, the dharma of precepts brings good cessation, wisdom is a person's treasure, and only merit cannot be stolen. Cultivating precepts, practicing generosity, and creating merit are like cultivating good fields, from here to the other shore, one often reaches a place of peace and happiness. A Bhikkhu establishes the virtue of precepts, guards the six sense doors, knows moderation in eating, and keeps the mind in accordance when awake and asleep. The mind is always aware, diligently learning day and night, with the exhaustion of outflows, the mind is clear and understanding, and the state of Nirvana can be reached. The wise establish prohibitions, focus on practicing wisdom, a Bhikkhu has no heat of affliction, and ultimately eliminates all suffering. Use precepts to constantly subdue the mind, guard the intention of right concentration, internally practice calming and insight, and do not forget right wisdom. Remove all the stains of sin, eliminate arrogance, do not generate doubt, pursue the Dharma and precepts throughout life, and do not stray from the thoughts of the saints. Precepts, concentration, wisdom, and liberation should be well observed, they have already left behind the dust and grime, and afflictions have been extinguished and no longer arise.

。 集白凈解脫，　　無智皆以盡， 超越魔羅界，　　如日光明照。 我慢及迷醉，　　苾芻應外避， 戒定慧三行，　　求滿勿遠離。 既不放自恣，　　諸有勿想念， 是故舍陰蓋，　　不生如是障。 苾芻防禁戒，　　恒見學此者， 直趣涅槃路，　　速得凈如是。 花香不逆風，　　芙蓉栴檀香， 德香逆風薰，　　德人遍聞香。 烏缽嚩哩史，　　多誐羅栴檀， 如是等花香，　　勿比于戒香。 若人能持戒，　　清凈不放逸， 正智得解脫，　　是名安樂處。 此道無有上，　　消除禪定魔， 賢聖德難量，　　得達八正路。

法集要頌經善行品第七

守護身惡行，　　自正護身行， 守護身惡者，　　常修身善行。 守護口惡行，　　自正護口行， 守護口惡者，　　常修口善行。 守護意惡行，　　自正護意行， 守護意惡者，　　恒修意善行

現代漢語譯本 聚集清凈的解脫，一切智慧都已窮盡。 超越了魔羅的境界，如同太陽的光明照耀。 傲慢和迷醉，修行者應當遠離。 戒律、禪定、智慧這三項修行，要努力圓滿不要遠離。 既不放縱自己，也不執著于任何事物。 因此捨棄五陰的覆蓋，就不會產生這樣的障礙。 修行者守護戒律，經常學習這些， 直接走向涅槃之路，迅速獲得清凈。 花香不會逆風飄散，蓮花和檀香也是如此。 只有德行的香氣可以逆風飄散，有德之人到處都能聞到。 青蓮花、多伽羅、檀香， 這些花香都不能與戒香相比。 如果有人能夠持守戒律，清凈而不放逸， 以正智獲得解脫，這就是安樂的所在。 這條道路是無上的，能夠消除禪定中的魔障。 賢聖的德行難以衡量，能夠到達八正道。

《法集要頌經》善行品第七

守護身體的惡行，自己端正守護身體的行為。 守護身體的惡行的人，應當經常修習身體的善行。 守護口頭的惡行，自己端正守護口頭的行為。 守護口頭的惡行的人，應當經常修習口頭的善行。 守護意念的惡行，自己端正守護意念的行為。 守護意念的惡行的人，應當經常修習意念的善行。

English version Gathering pure liberation, all wisdom is exhausted. Transcending the realm of Mara, like the sun's light shining. Arrogance and intoxication, practitioners should avoid. The three practices of precepts, meditation, and wisdom, strive to perfect them and do not stray. Neither indulging oneself, nor clinging to any things. Therefore, abandoning the cover of the five aggregates, such obstacles will not arise. Practitioners guard the precepts, constantly learning these, Directly heading towards the path of Nirvana, quickly attaining purity. The fragrance of flowers does not travel against the wind, nor do lotus and sandalwood. Only the fragrance of virtue can travel against the wind, virtuous people can be smelled everywhere. Blue lotus, tagara, sandalwood, These flower fragrances cannot compare to the fragrance of precepts. If one can uphold the precepts, pure and without negligence, Attaining liberation with right wisdom, this is the place of peace and joy. This path is unsurpassed, capable of eliminating the demons in meditation. The virtue of the wise and noble is immeasurable, able to reach the Eightfold Path.

Dharma Collection Verses Sutra, Chapter Seven on Good Conduct

Guard against evil deeds of the body, rectify and guard your bodily conduct. Those who guard against evil deeds of the body, should constantly cultivate good deeds of the body. Guard against evil deeds of the mouth, rectify and guard your verbal conduct. Those who guard against evil deeds of the mouth, should constantly cultivate good deeds of the mouth. Guard against evil deeds of the mind, rectify and guard your mental conduct. Those who guard against evil deeds of the mind, should constantly cultivate good deeds of the mind.

。 身當棄惡行，　　及棄口惡行， 意亦棄惡行，　　及諸穢惡法。 身當修善行，　　修口善亦然， 及修意善者，　　無慾盡諸漏。 身當修善行，　　修口意亦爾， 今世及後世，　　永得生善處。 慈仁行不殺，　　常能善攝身， 彼得無盡位，　　所適皆無患。 不行殺為仁，　　常能慎過言，

過去身惡業，　　應當自悔恨， 今身不放逸，　　智生罪除滅。 過去口惡業，　　應當自悔恨， 今若不妄語，　　智生罪除滅。 過去意惡業，　　應當自悔恨， 今意常清凈，　　智生罪除滅。 慎身為勇捍，　　慎口捍亦然， 慎意為勇捍，　　一切結亦然。 此處名不死，　　所適無憂患， 護身為善哉，　　護口善亦然。 護意為善哉，　　護一切亦然， 苾芻護一切，　　能盡諸苦際。 護口意清凈，　　身終不為惡， 能凈此三業，　　是道大仙說

現代漢語譯本 應當捨棄身體的惡行，以及捨棄口頭的惡行。 思想也應當捨棄惡行，以及各種污穢的惡法。 身體應當修習善行，口頭也應當修習善行。 以及修習思想善行的人，沒有慾望，就能斷盡一切煩惱。 身體應當修習善行，口頭和思想也應當如此。 今生和來世，永遠都能投生到善處。 慈悲仁愛，不殺生，常常能夠好好約束自己的行為。 他們能獲得無盡的地位，無論去哪裡都沒有憂患。 不行殺戮是仁慈，常常能夠謹慎自己的言語。 過去身體所造的惡業，應當自己悔恨。 現在不放縱自己，智慧產生，罪過就能消除。 過去口頭所造的惡業，應當自己悔恨。 現在如果不說謊，智慧產生，罪過就能消除。 過去思想所造的惡業，應當自己悔恨。 現在思想常常保持清凈，智慧產生，罪過就能消除。 謹慎自己的行為是勇敢的，謹慎自己的言語也是如此。 謹慎自己的思想是勇敢的，一切束縛也是如此。 這裡被稱為不死之地，無論去哪裡都沒有憂患。 守護自己的行為是好的，守護自己的言語也是好的。 守護自己的思想是好的，守護一切也是好的。 比丘守護一切，就能斷盡一切痛苦的邊際。 守護口頭和思想的清凈，身體最終不會作惡。 能夠清凈這三種行為，這是大仙所說的道理。

English version One should abandon evil deeds of the body, and abandon evil deeds of the mouth. The mind should also abandon evil deeds, and all defiled evil practices. The body should cultivate good deeds, and the mouth should also cultivate good deeds. And those who cultivate good deeds of the mind, without desire, can exhaust all defilements. The body should cultivate good deeds, and the mouth and mind should also do so. In this life and the next, one will always be born in a good place. Being compassionate and benevolent, not killing, one can always restrain one's own actions well. They can obtain an endless position, and wherever they go, there is no worry. Not killing is benevolence, and one can always be careful with one's words. Past evil deeds of the body, one should regret them oneself. Now, if one is not indulgent, wisdom arises, and sins can be eliminated. Past evil deeds of the mouth, one should regret them oneself. Now, if one does not lie, wisdom arises, and sins can be eliminated. Past evil deeds of the mind, one should regret them oneself. Now, if the mind is always pure, wisdom arises, and sins can be eliminated. Being careful with one's actions is courageous, and being careful with one's words is also so. Being careful with one's mind is courageous, and all fetters are also so. This place is called the place of immortality, and wherever one goes, there is no worry. Guarding one's actions is good, and guarding one's words is also good. Guarding one's mind is good, and guarding everything is also good. A bhikkhu who guards everything can exhaust all the boundaries of suffering. Guarding the purity of the mouth and mind, the body will ultimately not do evil. Being able to purify these three actions, this is the teaching of the great sage.

。

法集要頌經語言品第八

妄語入地獄，　　作之言不作， 二罪后俱受，　　是行自牽去。 恒懷暴惡人，　　斧在口中出， 所以自傷身，　　由其出惡言。 說法自悅人，　　口出無量義， 使我懷妊身，　　不慚此儀式。 譽惡惡還譽，　　是二俱為惡， 好以口快鬥，　　彼后皆無安。

爭為微少利，　　如掩失財寶， 從彼致斗諍，　　合意向惡道。 百千尼羅浮，　　三十六五獄， 誹謗賢聖者，　　口意發惡愿。 無道墮惡道，　　自增地獄苦， 遠愚修忍意，　　念諦則無犯。 若倚內寶藏，　　依賢聖活命， 愚者墮惡道，　　猶愿邪見作。 以失今良會，　　更立誓願求， 終不見聖諦，　　況欲見究竟？ 竹蘆生實幹，　　還害其自軀， 若吐言當善，　　不演惡法教。 從善得解脫，　　為惡不得解， 善解者為賢，　　是為脫惡趣

現代漢語譯本 說謊的人會墮入地獄，做了卻說沒做，這兩種罪過最終都會承受，這樣的行為是自取其禍。 心中總是懷有暴戾惡念的人，就像口中藏著一把斧頭，最終會傷害自己，都是因為說了惡毒的話。 說法是爲了使人喜悅，口中說出無量的道理，使我身懷佛法，不會為此感到羞愧。 讚美惡人，惡人也會反過來讚美你，這兩種行為都是惡的，喜歡用言語爭鬥，最終都不會得到安寧。 爲了微小的利益而爭鬥，就像掩蓋了丟失的財寶一樣，由此引發爭鬥，最終會一同走向惡道。 誹謗賢聖的人，會墮入百千尼羅浮地獄，以及三十六五獄，他們的口和意都發出了惡毒的願望。 沒有道義的人會墮入惡道，自己增加地獄的痛苦，遠離愚癡，修習忍耐，心中想著真理就不會犯錯。 如果依靠內心的寶藏，依靠賢聖的教誨生活，愚蠢的人卻會墮入惡道，仍然希望去做邪惡的事情。 因為錯失了今生的良機，又立下誓願去追求，最終也見不到真理，更何況想要達到究竟的境界呢？ 竹子和蘆葦長出果實，反而會傷害自己的軀幹，如果說話，應當說善言，不要宣揚邪惡的教法。 從善行中得到解脫，作惡就不能得到解脫，善於理解的人是賢者，這樣才能脫離惡趣。

English version Liars go to hell; those who do something and say they didn't, both will suffer the consequences; such actions lead to their own downfall. Those who harbor violent and evil thoughts are like having an axe in their mouth; they will ultimately harm themselves because of the evil words they speak. Preaching the Dharma is to bring joy to others, speaking of limitless principles, so that I am filled with the Dharma and will not be ashamed of this practice. Praising the wicked, and the wicked will praise you in return; both actions are evil. Those who enjoy verbal disputes will ultimately find no peace. Striving for minor gains is like concealing lost treasures; this leads to conflict and ultimately to the path of evil. Those who slander the wise and holy will fall into hundreds of thousands of Naraka hells and thirty-six or five hells; their mouths and minds utter evil wishes. Those without morality fall into evil paths, increasing their own suffering in hell. Stay away from ignorance, cultivate patience, and by thinking of the truth, you will not err. If one relies on the inner treasure and lives by the teachings of the wise and holy, the foolish will still fall into evil paths, still wishing to do evil things. Because they missed the good opportunity in this life, and then make vows to seek, they will never see the truth, let alone reach the ultimate state. Bamboo and reeds grow fruit, but they harm their own trunks. If you speak, you should speak good words, and not preach evil teachings. Liberation comes from good deeds, not from evil. Those who understand good are wise, and thus can escape the evil realms.

。 聖賢解不然，　　如彼愚得解， 苾芻挹損意，　　不躁言得忠。 義說如法說，　　所語言柔軟， 善說賢聖教，　　法說如法二， 念說如念三，　　諦說如諦四。 是以言語者，　　必使心無患， 亦不克有情，　　是為能善言。 言使投意可，　　亦令得歡喜， 不使至惡意，　　出言眾悉可。 至誠甘露說，　　說法無有上， 諦說義如法，　　是為立道本。 如說佛言者，　　是吉得滅度， 為能斷苦際，　　是謂言中上。

法集要頌經業品第九

應遠離一法，　　所謂妄語人， 無惡不經歷，　　不免後世苦。 寧吞熱鐵丸，　　渴飲洋銅汁， 不以無戒身，　　食人信施物。 犯戒放逸人，　　國中如肉團， 無慚不畏罪，　　后受地獄殃。 若人畏苦報，　　亦不樂行苦， 勿造諸惡行，　　念尋生變悔

現代漢語譯本 聖賢的理解不是這樣的，就像那些愚笨的人理解的那樣。 比丘應當抑制自己的損人意念，不急躁地說話才能得到忠告。 所說的道理要符合正法，所說的話語要柔和。 善於宣說賢聖的教誨，說法要符合正法，這是兩種。 唸誦要符合正念，這是三種，真諦的宣說要符合真諦，這是四種。 因此，說話的人，必須使自己的內心沒有憂患，也不要傷害有情眾生，這才是能夠善於說話。 說話要使人聽了能投合心意，也能使人感到歡喜，不要使人產生惡意，說出的話語要讓大家都認可。 至誠的言語如同甘露，說法沒有比這更高的了，真諦的宣說要符合正義和正法，這是建立道的基礎。 如果能像佛陀所說的那樣去做，就能吉祥地獲得解脫，能夠斷除痛苦的邊際，這可以說是言語中的最高境界。

法集要頌經業品第九

應當遠離一種人，那就是說妄語的人，他們無惡不作，無法避免來世的痛苦。 寧願吞下燒紅的鐵丸，寧願喝下滾燙的銅汁，也不要以沒有戒律的身體，去食用別人信施的物品。 犯戒放逸的人，在國家中就像一塊肉團，他們沒有羞愧，也不畏懼罪過，將來會遭受地獄的災殃。 如果有人畏懼痛苦的報應，也不喜歡承受痛苦，就不要造作各種惡行，要時常反省自己的行為，產生悔改之心。

English version The understanding of the sages is not like this, like those foolish people understand it. A bhikkhu should restrain his intention to harm others, and by not speaking rashly, he can receive good advice. The principles spoken should conform to the Dharma, and the words spoken should be gentle. Be skilled in expounding the teachings of the wise and noble, speaking the Dharma in accordance with the Dharma, these are two. Recitation should conform to right mindfulness, these are three, and the exposition of truth should conform to truth, these are four. Therefore, a speaker must ensure that his heart is free from worry, and he should not harm sentient beings; this is what it means to be skilled in speaking. Speaking should be pleasing to the listener's heart, and also make them happy, do not cause ill will, and the words spoken should be acceptable to all. Sincere words are like sweet dew, there is no higher teaching than this, the exposition of truth should conform to righteousness and the Dharma, this is the foundation for establishing the path. If one can act as the Buddha has said, one can auspiciously attain liberation, and be able to cut off the edge of suffering, this can be said to be the highest state of speech.

Dharma Collection Essential Verses on Karma, Chapter Nine

One should stay away from one type of person, that is, those who speak falsely, they commit all kinds of evil and cannot avoid the suffering of the next life. Rather swallow a red-hot iron ball, rather drink boiling copper juice, than use an unprincipled body to consume the offerings of others. Those who break the precepts and are negligent are like a lump of meat in the country, they have no shame and do not fear sin, and will suffer the calamity of hell in the future. If one fears the retribution of suffering, and does not like to endure suffering, then do not commit any evil deeds, and constantly reflect on one's actions, and generate a heart of repentance.

。 至誠為諸惡，　　自作教他作， 不免於苦報，　　欲避有何益？ 非空非海中，　　非入山石間， 莫能於此處，　　避免宿惡殃。 眾生有苦惱，　　不免於老死， 唯有仁智者，　　能免纏縛罪。

妄語求賄賂，　　自所行不正， 怨譖良善人，　　以枉治善士， 罪纏斯等人，　　沒溺深險坑。 夫士為行者，　　好之與暴惡， 各自為己身，　　終以不敗亡。 動轉屈身形，　　唯影恒親附， 或起或往來，　　不離其形影。 不但影隨形，　　形亦自隨影， 猶行善惡行，　　終不離自身。 遂貪食毒味，　　不從吾往言， 為毒之所害，　　后乃自覺悟。 愚心不開悟，　　習惡不從吾， 受地獄苦痛，　　後方悟其教。 戲笑為其惡，　　已作身自受， 號泣受罪報，　　隨行而罪至。 惡不即時受，　　如𤛓牛湩汁， 罪在於陰伺，　　譬如灰覆火

現代漢語譯本 真心實意地去做各種壞事，無論是自己做還是教唆別人做，都無法避免遭受痛苦的報應，想要逃避又有什麼用呢？ 不是在空中，不是在海里，也不是躲進山石之間，沒有任何地方可以讓人逃脫過去所造的惡業帶來的災禍。 眾生都有苦惱，無法避免衰老和死亡，只有那些具有仁愛和智慧的人，才能擺脫被罪惡束縛的困境。 爲了求取賄賂而說謊，自己行為不正，怨恨並誣陷善良的人，用不正當的手段來對待好人，這種人會被罪惡纏身，最終會沉溺在深淵險坑之中。 一個人無論是行善還是作惡，都是為自己而做，最終都不會逃脫因果報應。 身體的每一個動作和變化，都像影子一樣緊緊跟隨，無論是起身還是行走，都無法離開自己的形影。 不僅影子跟隨形體，形體也跟隨影子，就像人所做的善惡行為，最終都不會離開自身。 就像有人貪圖毒藥的美味，不聽從我的勸告，最終被毒藥所害，之後才醒悟。 愚昧的心不開竅，習慣作惡而不聽從我的教誨，遭受地獄的痛苦之後，才明白我的教導。 把作惡當成玩笑，一旦做了就要自己承受，哭喊著接受罪惡的報應，罪惡會隨著行為而來。 惡行不會立刻受到報應，就像剛擠出的牛奶一樣，罪惡在暗中潛伏，就像灰燼覆蓋下的火焰。

English version To sincerely commit all kinds of evil, whether doing it yourself or instigating others, one cannot avoid suffering the consequences. What is the use of trying to escape? Not in the sky, not in the sea, nor hiding among rocks, there is no place where one can escape the calamities brought by past evil deeds. All beings have suffering, and cannot avoid aging and death. Only those with benevolence and wisdom can escape the entanglement of sin. Lying for bribes, acting improperly, resenting and slandering good people, and treating good people unjustly, such people will be entangled by sin and eventually sink into a deep and dangerous pit. Whether a person does good or evil, it is for themselves, and ultimately they will not escape the consequences of their actions. Every movement and change of the body is like a shadow that closely follows. Whether rising or walking, one cannot leave their own form and shadow. Not only does the shadow follow the form, but the form also follows the shadow, just as the good and evil actions a person does will ultimately not leave them. It's like someone who craves the taste of poison, does not heed my advice, and is ultimately harmed by the poison, only to awaken later. A foolish heart is not enlightened, accustomed to doing evil and not listening to my teachings, suffering the pain of hell, and only then understanding my teachings. Treating evil as a joke, once done, one must bear it oneself, crying and accepting the retribution of sin, which comes with one's actions. Evil deeds are not immediately punished, like freshly squeezed milk. Sin lurks in secret, like fire covered by ashes.

。 惡不即時受，　　如彼鋒利劍， 不慮於後世，　　當受其苦報。 惡為惡所縛，　　為惡不自覺， 至惡知惡至，　　受惡惡根源。 如鐵生翳垢，　　反食其自身， 惡生於自心，　　還當壞其體。

法集要頌經正信品第十

信慚戒佈施，　　上士譽此法， 斯道明智說，　　得生於天界。 愚不修天行，　　亦不讚佈施， 正直隨喜施，　　彼得後世樂。

信者真人長，　　念法所安住， 近者應得上，　　智壽中中賢。 人業何者上？　　何行致歡樂？ 何要出要者？　　何壽壽中上？ 實者意得上，　　智壽壽中賢。 信財乃得道，　　自致法滅度， 善聞從慧得，　　得脫一切縛。 信之與戒法，　　慧意則能行， 健夫度恚怒，　　從是得脫淵。 信使戒成就，　　亦獲壽及慧， 在在則能行，　　處處見供養

現代漢語譯本 惡行不會立即遭受報應，就像鋒利的劍一樣，如果不考慮後世，終將承受痛苦的果報。 惡行被惡行所束縛，作惡的人自己卻不自覺，直到惡報來臨才知曉，承受惡果的根源。 就像鐵生鏽垢，反過來侵蝕自身一樣，惡念產生於內心，最終也會毀壞自身。

信奉、慚愧、持戒、佈施，這是高尚的人所讚美的法則，這條道路是智者所說的，能夠使人升入天界。 愚昧的人不修天道，也不讚美佈施，正直地隨喜佈施，他們將在後世獲得快樂。

信奉真理的人會長久，心念安住在佛法中，接近真理的人應當獲得提升，智慧和壽命都屬於中等賢能。 人的行為哪種最高尚？哪種行為能帶來快樂？什麼才是出離的關鍵？哪種壽命最為長久？ 真實的心意最為高尚，智慧的壽命最為賢能。 憑藉信仰的財富才能得道，最終達到涅槃的境界，善於聽聞佛法能從智慧中獲得，從而解脫一切束縛。 信仰、戒律和智慧，能夠使人踐行正道，勇猛的人能夠克服嗔怒，從而脫離苦難的深淵。 信仰使戒律得以成就，也能獲得長壽和智慧，無論身處何地都能踐行正道，處處都能得到供養。

English version Evil deeds do not immediately bring retribution, like a sharp sword. If one does not consider the afterlife, they will eventually suffer the painful consequences. Evil is bound by evil, and those who do evil are unaware of it until the retribution arrives, and they suffer the root of their evil. Just as iron rusts and corrodes itself, evil thoughts arise from within and will ultimately destroy oneself.

Faith, shame, precepts, and giving are the laws praised by the noble. This path is spoken of by the wise and can lead one to be born in the heavens. The foolish do not cultivate the path of heaven, nor do they praise giving. Those who joyfully give with integrity will find happiness in the afterlife.

Those who believe in truth will endure, their minds dwelling in the Dharma. Those who approach truth should be elevated, and wisdom and longevity belong to the moderately virtuous. Which of human actions is the most noble? Which actions bring happiness? What is the key to liberation? Which lifespan is the longest? A true heart is the most noble, and a wise lifespan is the most virtuous. Through the wealth of faith, one can attain the path and ultimately reach Nirvana. By listening to the Dharma, one can gain wisdom and be freed from all bonds. Faith, precepts, and wisdom enable one to practice the right path. The courageous can overcome anger and escape the abyss of suffering. Faith enables the fulfillment of precepts and also brings longevity and wisdom. Wherever one is, they can practice the right path and receive offerings everywhere.

。 施共與斗集，　　此業智不處， 施時非斗時，　　速施何疑慮？ 此方出世利，　　慧信為智母， 是財出世寶，　　家產則非常。 欲見諸真者，　　樂聽聞法教， 能捨慳垢心，　　此乃為上信。 信能渡有河，　　其福難侵奪， 能禁止竊盜，　　閑靜沙門樂。 沙門恒來至，　　智者所見樂， 及余篤信者，　　聞則生歡喜。 若人懷懊惱，　　貪他人衣食， 彼人晝夜寐，　　不獲三摩地。 若人能斷貪，　　如截多羅樹， 彼人則晝夜，　　及獲三摩地。 無信不修行，　　好剝正言說， 如掘取清泉，　　掘泉揚其泥。 智者習信行，　　樂仰清凈流， 如善取泉水，　　思冷不擾濁。 信智不染他，　　惟智與賢仁， 非好則遠之，　　可好則近學。 樂信與不樂，　　寂默自應思， 遠離無信者，　　信仁應行之

現代漢語譯本 佈施和爭鬥聚集在一起，這種行為是智慧所不容的。 佈施的時機不是爭鬥的時機，應該迅速佈施，有什麼可疑慮的呢？ 佈施能帶來出世的利益，智慧和信心是智慧的母親。 佈施的財物是出世的珍寶，而家產則是無常的。 想要見到真正的修行者，喜歡聽聞佛法的教誨， 能夠捨棄慳吝的污垢之心，這才是上等的信心。 信心能夠渡過生死之河，它的福報難以被侵奪。 信心能夠禁止偷盜，使修行者享受閑靜的快樂。 修行者經常來到這裡，這是智者所樂見的， 以及其他篤信的人，聽到這些都會感到歡喜。 如果有人心懷懊惱，貪圖他人的衣食， 那麼這個人無論白天黑夜都無法獲得禪定。 如果有人能夠斷除貪慾，就像砍斷多羅樹一樣， 那麼這個人無論白天黑夜都能獲得禪定。 沒有信心就不會修行，喜歡挑剔正確的言論， 就像挖掘清泉，卻把泉水攪渾一樣。 智者學習信心的修行，喜歡仰慕清凈的流水， 就像善於取水的人，思考著如何取用清涼而不渾濁的泉水。 信心和智慧不會被他人污染，只有智慧和賢德的人才能做到。 不好的就遠離，好的就接近學習。 對於喜歡信心和不喜歡信心的人，應該寂靜地思考， 遠離沒有信心的人，應該奉行信心和仁愛。

English version Giving and fighting gather together; this action is not where wisdom resides. The time for giving is not the time for fighting; give quickly, what doubt is there? This giving brings benefits beyond the world; wisdom and faith are the mother of wisdom. The wealth from giving is a treasure beyond the world, while family property is impermanent. Those who wish to see true practitioners, who enjoy hearing the teachings of the Dharma, And can abandon the defilement of stinginess, this is the highest faith. Faith can cross the river of existence; its blessings are difficult to seize. Faith can prevent theft, allowing practitioners to enjoy quiet joy. Practitioners often come here; this is what the wise are pleased to see, And other faithful people, upon hearing this, will feel joy. If someone harbors resentment, coveting the clothing and food of others, Then that person, day and night, will not attain samadhi. If someone can cut off greed, like cutting down a palm tree, Then that person, day and night, will attain samadhi. Without faith, one will not practice, and will like to pick at correct speech, Like digging for a clear spring, but stirring up the mud. The wise learn the practice of faith, and like to admire the pure stream, Like those who are good at drawing water, thinking about how to draw cool and unclouded water. Faith and wisdom are not defiled by others; only the wise and virtuous can do this. Stay away from what is not good, and approach and learn from what is good. For those who like faith and those who do not, one should contemplate in silence, Stay away from those without faith, and practice faith and benevolence.

無常及欲、貪　　放逸與愛樂 戒善、行、語言　　業、信為第十

法集要頌經沙門品第十一

斷漏降伏他，　　離欲名梵行， 不犯牟尼戒，　　無一愿不滿。 行力若緩慢，　　作善與不善， 梵行不清凈，　　不獲于大果。 所有緩慢業，　　劣意盡除之， 修習清凈行，　　獲果盡無餘。 譬如執利劍，　　執緩則傷手， 沙門不禁制，　　地獄縛牽引。 又如執利劍，　　執緊不傷手， 沙門禁制戒，　　漸近涅槃路。 難曉則難了，　　沙門少智慧， 諸想多擾亂，　　愚者致苦惱。 沙門為何行？　　如意不自禁， 步步數黏著，　　但隨思想走。 學難捨罪難，　　居在家亦難， 會止同利難，　　艱難不過是。 袈裟在肩披，　　為惡不捐棄， 常念行惡者，　　斯則墮惡道。 畏罪懷驚懼，　　假名為沙門， 身披僧伽胝，　　如刳娑羅皮。 所謂長老者，　　不必以耆年， 形熟鬢髮白，　　愚憃不知罪。 能知罪福者，　　身凈修梵行， 明遠純清潔，　　是名為長老。 所謂沙門者，　　不必剃鬚發， 妄語多貪愛，　　有欲如凡夫。 世稱名沙門，　　汝亦言沙門， 形服似沙門，　　譬如鶴伺魚。 如離實不離，　　袈裟除不除， 持缽實不持，　　非俗非沙門。 所言沙門者，　　消除窣兔羅， 守護微細愆，　　是名真梵行。 所言沙門者，　　息心滅意想， 穢垢盡消除，　　故說為出家

現代漢語譯本 無常、慾望、貪婪，放縱和享樂，戒律、善行、言語，行為和信仰是第十項。 《法集要頌經》沙門品第十一 斷除煩惱，降伏他人，遠離慾望稱為梵行，不違犯牟尼的戒律，沒有一個願望不能滿足。 如果行為的力量緩慢，作善或作不善，梵行就不清凈，不能獲得大的果報。 所有緩慢的業力，都要用堅定的意志去除，修習清凈的行為，才能獲得圓滿的果報。 譬如拿著鋒利的劍，如果握得鬆緩就會傷到手，沙門如果不能自我約束，就會被地獄的束縛牽引。 又如拿著鋒利的劍，如果握得緊就不會傷到手，沙門如果能嚴守戒律，就能逐漸接近涅槃之路。 難以理解的就難以了悟，沙門如果缺少智慧，各種想法就會擾亂心神，愚笨的人就會招致苦惱。 沙門為何修行？如果不能控制自己的心意，每一步都被執著所束縛，只能隨著思想的牽引而走。 學習很難，捨棄罪惡很難，居家生活也很難，與志同道合的人相處也很難，最難的莫過於此。 雖然披著袈裟，卻不肯放棄惡行，常常想著作惡的人，就會墮入惡道。 畏懼罪惡而心懷驚恐，假裝是沙門，身上披著僧伽胝，就像被剝了皮的娑羅樹。 所謂長老，不一定是指年紀大的人，即使外形成熟、鬢髮斑白，如果愚笨無知，不明白罪過，也不能稱為長老。 能夠明瞭罪過和福報的人，身心清凈，修行梵行，明智、遠見、純潔，這樣的人才稱為長老。 所謂沙門，不一定是指剃了鬚髮的人，如果妄語、貪愛，有慾望就像凡夫俗子一樣，也不能稱為沙門。 世人稱你為沙門，你也自稱是沙門，外形服飾像沙門，就像鶴在伺機捕魚一樣。 如同表面上離開了，實際上沒有離開，袈裟脫了又穿，拿著缽卻不真正持守，這樣的人既不是俗人也不是沙門。 所謂沙門，是指消除內心的污垢，守護微小的過失，這樣才是真正的梵行。 所謂沙門，是指平息心念，滅除意想，將污垢徹底清除，所以才被稱為出家。

English version Impermanence, desire, greed, indulgence, and pleasure; precepts, good conduct, speech, action, and faith are the tenth. The Sangha Chapter, the Eleventh of the Dharmasamuccaya Sutra To cut off defilements, subdue others, and be free from desire is called Brahmacarya; not violating Muni's precepts, no wish is left unfulfilled. If the power of action is slow, doing good or bad, Brahmacarya is not pure, and one cannot obtain great rewards. All slow karma should be removed with firm will; practicing pure conduct, one can obtain complete rewards. For example, holding a sharp sword, if held loosely, it will injure the hand; if a monk cannot restrain himself, he will be drawn by the bonds of hell. Again, like holding a sharp sword, if held tightly, it will not injure the hand; if a monk strictly observes the precepts, he will gradually approach the path of Nirvana. What is difficult to understand is difficult to realize; if a monk lacks wisdom, various thoughts will disturb the mind, and the foolish will bring about suffering. Why does a monk practice? If he cannot control his own mind, every step is bound by attachments, and he can only follow the pull of his thoughts. Learning is difficult, abandoning sin is difficult, living at home is also difficult, and getting along with like-minded people is also difficult; the most difficult is this. Although wearing the robe, if one is unwilling to give up evil deeds, and constantly thinks of doing evil, one will fall into evil paths. Fearing sin and being terrified, pretending to be a monk, wearing the sanghati, is like a Sal tree with its bark peeled off. The so-called elder is not necessarily someone of old age; even if one is mature in appearance and has gray hair, if one is foolish and ignorant and does not understand sin, one cannot be called an elder. One who can understand sin and merit, whose body and mind are pure, who practices Brahmacarya, who is wise, far-sighted, and pure, is called an elder. The so-called monk is not necessarily someone who has shaved his beard and hair; if one speaks falsely, is greedy, and has desires like ordinary people, one cannot be called a monk. The world calls you a monk, and you call yourself a monk; your appearance and clothing are like a monk, just like a crane waiting to catch fish. It is like having left on the surface but not having left in reality; the robe is taken off and put on again; holding the bowl but not truly keeping it; such a person is neither a layman nor a monk. The so-called monk is one who eliminates the defilements of the mind, guards against subtle faults; this is true Brahmacarya. The so-called monk is one who calms the mind, extinguishes thoughts, and completely eliminates defilements; therefore, he is said to have left home.

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法集要頌經卷第一 大正藏第 04 冊 No. 0213 法集要頌經

法集要頌經卷第二

法集要頌經正道品第十二

正道四聖諦，　　智慧所觀察， 破壞愛輪迴，　　如風吹塵散。 能見聖諦者，　　寂靜應觀察， 滅除煩惱見，　　如雨灑微塵。 八正最上道，　　四諦為法跡， 是道名無為，　　智燈照愚闇。 道為八真妙，　　聖諦四句上， 無慾法之最，　　明眼善觀察。 智為出世長，　　快樂證無為， 知受正教者，　　永盡生老死。

一切行無常，　　如慧所觀察， 若能覺此苦，　　行道凈其跡。 一切諸行苦，　　如慧之所見， 一切諸行空，　　如慧之所見， 一切法無我，　　如慧之所見， 吾已說道跡，　　愛箭而為射， 宜以自勖勵，　　諦受如來言。 吾已說道跡，　　拔愛堅固刺， 此道無別法，　　見諦之所凈， 趣向滅眾苦，　　能壞魔羅軍。 此道無有餘，　　見諦能證果， 趣向滅眾苦，　　能破魔羅軍。 是道更無過，　　一趣如淵流， 如能仁入定，　　在眾頻演道， 一入見生死，　　得道為祐助。 此道度當度，　　截流至彼岸， 究竟道清凈，　　已盡生死源。 辯才無邊界，　　明見宣說道， 可趣服甘露，　　前未聞法輪。 轉為哀眾生。　　禮拜奉事者， 化之度三有，　　三念可念善， 三念當離惡。　　從念而有行， 滅之為正斷，　　三觀為轉念， 逮獲無上道

現代漢語譯本 《法集要頌經》卷第一 大正藏第04冊 No. 0213 《法集要頌經》

《法集要頌經》卷第二

《法集要頌經》正道品第十二

正道四聖諦，是智慧所觀察的， 能破壞愛的輪迴，就像風吹散塵土一樣。 能見到聖諦的人，應當觀察寂靜， 滅除煩惱的見解，就像雨水灑落在微塵上一樣。 八正道是最上的道路，四聖諦是法的軌跡， 這條道路名為無為，智慧之燈照亮愚昧的黑暗。 道是八種真實微妙的，聖諦是四句之上的， 無慾是法中最殊勝的，明眼人應當善於觀察。 智慧是出世間的長者，快樂是證得無為的境界， 知道接受正教的人，將永遠斷絕生老病死。

一切行為都是無常的，正如智慧所觀察到的那樣， 如果能覺悟到這種苦，修行就能凈化自己的行為。 一切諸行都是苦的，正如智慧所見到的那樣， 一切諸行都是空的，正如智慧所見到的那樣， 一切法都是無我的，正如智慧所見到的那樣， 我已經說過了道的軌跡，愛慾之箭會射向你， 應該自我勉勵，認真接受如來的教誨。 我已經說過了道的軌跡，拔除愛慾堅固的刺， 這條道路沒有其他的方法，是見諦者所凈化的， 趨向于滅除眾苦，能夠摧毀魔王的軍隊。 這條道路沒有其他的方法，見諦者能夠證得果位， 趨向于滅除眾苦，能夠摧毀魔王的軍隊。 這條道路再也沒有比它更好的了，一旦進入就像河流奔向深淵一樣， 就像能仁進入禪定，在眾人中頻繁地演說佛法， 一旦進入就能看清生死，得道就能成為庇護和幫助。 這條道路能度化應當被度化的人，截斷生死之流到達彼岸， 究竟的道路是清凈的，已經斷絕了生死的根源。 辯才沒有邊界，明智地宣說佛法， 可以趨向于服用甘露，以前從未聽聞的法輪。 轉動法輪是爲了哀憫眾生，禮拜奉事佛法的人， 可以度化他們脫離三有，三念是應當憶念的善， 三念是應當遠離的惡。從念頭而有行為， 滅除惡念就是正斷，三觀是轉變念頭的方法， 最終獲得無上的道。

English version The First Volume of the 'Dharma Collection of Essential Verses Sutra' Taisho Tripitaka Volume 04, No. 0213, 'Dharma Collection of Essential Verses Sutra'

The Second Volume of the 'Dharma Collection of Essential Verses Sutra'

Chapter Twelve: The Right Path, from the 'Dharma Collection of Essential Verses Sutra'

The Four Noble Truths of the Right Path are observed by wisdom, They destroy the cycle of love and rebirth, like wind scattering dust. Those who can see the Noble Truths should observe stillness, Eliminating the views of afflictions, like rain sprinkling on fine dust. The Eightfold Path is the supreme path, the Four Noble Truths are the traces of the Dharma, This path is called non-action, the lamp of wisdom illuminates the darkness of ignorance. The Path is eight true and wonderful things, the Noble Truths are above the four statements, Desirelessness is the most excellent of the Dharma, the clear-eyed should observe well. Wisdom is the elder of the world, happiness is the realization of non-action, Those who know to accept the right teachings will forever end birth, old age, and death.

All actions are impermanent, as observed by wisdom, If one can awaken to this suffering, practice will purify one's actions. All actions are suffering, as seen by wisdom, All actions are empty, as seen by wisdom, All dharmas are without self, as seen by wisdom, I have spoken of the traces of the path, the arrow of desire will shoot at you, One should encourage oneself and sincerely accept the words of the Tathagata. I have spoken of the traces of the path, pulling out the firm thorn of desire, This path has no other method, it is purified by those who see the truth, It leads to the cessation of all suffering, and can destroy the army of Mara. This path has no other method, those who see the truth can attain the fruit, It leads to the cessation of all suffering, and can destroy the army of Mara. This path has no better path, once entered it is like a river flowing into the abyss, Like the Able One entering samadhi, frequently expounding the Dharma among the people, Once entered, one can see through birth and death, attaining the path becomes a refuge and help. This path can liberate those who should be liberated, cutting off the stream of birth and death to reach the other shore, The ultimate path is pure, having ended the source of birth and death. Eloquence has no boundaries, wisely proclaiming the Dharma, One can approach and partake of the nectar, the Dharma wheel never heard before. Turning the Dharma wheel is to have compassion for all beings, those who worship and serve the Dharma, Can liberate them from the three realms, the three thoughts are the good that should be remembered, The three thoughts are the evil that should be abandoned. From thoughts come actions, Eliminating evil thoughts is the right cutting off, the three contemplations are the method of transforming thoughts, Ultimately attaining the unsurpassed path.

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。　　得三除三窟， 無量修念待，　　能除三有垢， 攝定用縛意，　　智慧禪定力， 已定攝外亂。　　世間生滅法， 一一彼無邊，　　覺道獲解脫， 快樂無窮盡。　　積善得善行， 讚歎得名譽，　　逮賢聖八品， 修道甘露果。

法集要頌經利養品第十三

芭蕉以實死，　　竹蘆實亦然， 駏驉坐妊終，　　人為貪利喪。 如是貪無利，　　當知從癡生， 愚為此害賢，　　首落分于地。 貪利不善性，　　苾芻勿羨之， 住處多愛戀，　　希望他供養。 在家及出家，　　族姓諸愚迷， 貪利興嫉心，　　我為降伏彼。 愚為愚計想，　　欲慢日夜增， 異哉得利養，　　圓寂趣不同。 能論知足者，　　苾芻真佛子， 不貪著名譽，　　喜悅是智人。 不愛著一切，　　不諂於他人， 不依他活命，　　當自守法行。 自利尚無貪，　　豈貴他名譽？ 百味如膏車，　　支形得行道。

苾芻貪利養，　　不得三摩地， 知足常寂靜，　　止觀可成就。 苾芻遠利譽，　　常足不貪求， 但三衣飲食，　　真活命快樂。 苾芻不捨利，　　如毒蛇同室， 坐臥睡寐畏，　　皆由貪活命。 苾芻不捨利，　　下劣中劣喜， 一法應觀察，　　少智難得脫， 謹慎常依戒，　　無貪智者贊。 凈行正根力，　　應當自思惟， 具足得三明，　　解脫獲無漏。 寡智鮮識人，　　無所憶念知， 其于諸飲食，　　依於他人得， 而有惡法生

現代漢語譯本 斷除三界煩惱， 以無量修行等待， 能去除三有之垢， 攝持心意使其安定， 憑藉智慧禪定之力， 已能平息外在的擾亂。 世間生滅之法， 一一都是無邊無際， 覺悟真道獲得解脫， 快樂無窮無盡。 積累善行得到善果， 讚歎他人獲得名譽， 達到賢聖八品境界， 修道獲得甘露之果。 《法集要頌經》利養品第十三 芭蕉因結果而枯死， 竹子和蘆葦也是如此， 駏驉因懷孕而死亡， 人因貪圖利益而喪命。 像這樣貪圖無益之物， 應當知道是從愚癡產生， 愚人因此而傷害賢者， 頭顱落地身首異處。 貪圖利益是不善的本性， 比丘不應羨慕它， 貪戀住所， 希望得到他人供養。 在家和出家之人， 以及那些愚昧的族姓， 因貪圖利益而生嫉妒心， 我將降伏他們。 愚人有愚蠢的計較和想法， 慾望和傲慢日夜增長， 得到利益和圓寂的去向， 真是大不相同。 能夠談論知足的人， 才是真正的佛子， 不貪圖名譽， 喜悅才是智者。 不貪愛執著一切， 不諂媚於他人， 不依賴他人生活， 應當自己遵守佛法修行。 自己尚且不貪圖利益， 又怎會看重他人的名譽？ 百味佳餚如同塗油的車輪， 支撐身體以便修行。 比丘貪圖利益供養， 就不能得到三摩地， 知足常樂才能寂靜， 止觀才能成就。 比丘遠離利益和名譽， 常常知足不貪求， 只要有三衣和飲食， 才是真正快樂的生活。 比丘不捨棄利益， 如同與毒蛇同處一室， 坐臥睡眠都感到恐懼， 都是因為貪圖活命。 比丘不捨棄利益， 就會喜歡下劣和中劣之物， 應當觀察這一法， 少智慧的人難以解脫， 謹慎常常遵守戒律， 不貪婪的人智者讚歎。 清凈的行為和正根的力量， 應當自己思考， 具足得到三明， 解脫獲得無漏。 寡智少識的人， 沒有什麼憶念和認知， 他們對於各種飲食， 依賴他人而獲得， 因此產生惡法。

English version Having eliminated the three realms of affliction, Await with immeasurable practice, Able to remove the defilements of the three existences, Control the mind to make it stable, By the power of wisdom and meditation, Already able to calm external disturbances. The laws of birth and death in the world, Each and every one is boundless, Awakening to the true path attains liberation, Joy is endless and infinite. Accumulating good deeds brings good results, Praising others brings fame and honor, Attaining the eight stages of the noble ones, Cultivating the path brings the nectar of enlightenment. Dharma Collection of Essential Verses, Chapter 13 on Gains and Offerings The banana tree dies from bearing fruit, So do bamboo and reeds, The mule dies from pregnancy, People perish from greed for gain. Such greed for useless things, Should be known to arise from ignorance, The foolish harm the wise because of this, Their heads fall and their bodies are separated. Greed for gain is an unwholesome nature, Monks should not envy it, Being attached to dwelling places, Hoping for offerings from others. Laypeople and monks, And those foolish families, Develop jealousy from greed for gain, I will subdue them. The foolish have foolish calculations and thoughts, Desire and arrogance increase day and night, The attainment of gain and the path to Nirvana, Are truly very different. Those who can speak of contentment, Are the true disciples of the Buddha, Not greedy for fame and honor, Joy is the mark of the wise. Not loving or clinging to anything, Not flattering others, Not depending on others for life, One should abide by the Dharma and practice. If one is not greedy for one's own benefit, How can one value the fame of others? Delicious food is like an oiled wheel, Supporting the body for the sake of practice. Monks who are greedy for gain and offerings, Cannot attain Samadhi, Contentment brings tranquility, Calm abiding and insight can be achieved. Monks who stay away from gain and fame, Are always content and not greedy, Having only three robes and food, Is truly a happy life. Monks who do not give up gain, Are like living with a poisonous snake, Sitting, lying, and sleeping are all fearful, All because of greed for life. Monks who do not give up gain, Will like inferior and mediocre things, One should observe this one Dharma, Those with little wisdom are hard to liberate, Be cautious and always abide by the precepts, Those without greed are praised by the wise. Pure conduct and the power of the right roots, One should contemplate oneself, Having attained the three kinds of knowledge, Liberation is attained without outflows. Those with little wisdom and knowledge, Have no recollection or understanding, They depend on others for all kinds of food, And thus evil arises.

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。　　由利養憎嫉， 自利多結怨，　　徒服三法衣， 但望美飲食，　　不奉諸佛教。 當知是過失，　　利養為大怖， 少智不審慮，　　苾芻應釋心。 苾芻說出家，　　三業應調伏， 不邪命自活，　　心善常思惟。 微細病難忍，　　利養最難離， 供養心不動，　　天龍致禮拜。

法集要頌經怨家品第十四

不怨而興怨，　　不謗而造業， 愚迷受輪迴，　　今世及後世。 先自作漏業，　　然後害他人， 彼此相興害，　　如鳥墮羅網。

破他還自破，　　冤家遇冤家， 毀他還自毀，　　瞋他還自瞋。 斯何沙門行，　　不知正法本， 壽既獲短促，　　舍冤復結冤。 眾相共譭謗，　　各發恚怒聲， 歡心平等忍，　　此忍最無比。 斷骨而命終，　　牛馬死財失， 國界則喪亂，　　聚集還復得。 汝等不興惡，　　此法得離怨， 他怨能忍受，　　說之名為智。 若知此說勝，　　愚迷求快樂， 現在無怨意，　　未來亦無恨。 不可怨以怨，　　終已得快樂， 行忍怨自息，　　此名如來法。 若人致毀罵，　　彼勝我不勝， 快樂從意者，　　怨終得休息。 若人親善友，　　共遊於世間， 不積有冤余，　　專念同其意。 設不得善友，　　獨遊無伴侶， 應觀諸國土，　　獨善不造惡。 學無同伴侶，　　又不得親友， 寧獨守善行，　　不與愚人偕。 樂戒學法行，　　奚用伴侶為？ 如龍好深淵，　　如象樂曠野

現代漢語譯本 貪圖利益會滋生憎恨嫉妒， 只為自己謀利會結下很多怨仇， 只是徒然穿著僧人的法衣， 卻只想著美味的飲食， 不奉行諸佛的教誨。 應當知道這是過失， 貪圖利益是最大的恐懼， 缺少智慧不仔細思考， 僧人應當放下這種心。 僧人說自己出家， 身口意三業應當調伏， 不以不正當的手段謀生， 內心善良常常思考正道。 細微的疾病難以忍受， 貪圖利益最難捨離， 供養時內心不動搖， 天龍都會前來禮拜。

《法集要頌經·怨家品第十四》

不被怨恨卻引發怨恨， 沒有誹謗卻造下惡業， 愚昧迷惑的人會遭受輪迴， 今生和來世都如此。 先是自己造下有漏洞的惡業， 然後又去傷害他人， 彼此互相傷害， 就像鳥兒落入羅網。

破壞別人最終也會破壞自己， 冤家會遇到冤家， 譭謗別人最終也會譭謗自己， 憎恨別人最終也會憎恨自己。 這算什麼沙門的行為呢？ 不知道正法的根本， 壽命已經很短暫了， 捨棄怨恨又結下新的怨恨。 大家互相誹謗， 各自發出憤怒的聲音， 以歡喜平等的心忍受， 這種忍耐是最無比的。 斷骨而死， 牛馬死亡財產損失， 國家動亂， 聚集起來的還會再次失去。 你們不要引發惡事， 這樣才能遠離怨恨， 能夠忍受他人的怨恨， 這叫做有智慧。 如果知道這個道理殊勝， 愚昧迷惑的人卻追求快樂， 現在沒有怨恨的心意， 未來也不會有仇恨。 不能用怨恨來報復怨恨， 最終才能得到快樂， 實行忍耐怨恨自然會平息， 這叫做如來的教法。 如果有人對你進行譭謗謾罵， 他勝過我，我不勝過他， 快樂來自於自己的意願， 怨恨最終會停止。 如果有人是親近的好友， 一起在世間遊歷， 不積累任何怨恨， 專心一意與他同心。 如果找不到好的朋友， 就獨自遊歷沒有伴侶， 應當觀察各個國土， 獨自行善不造惡。 學習沒有同伴， 又沒有親近的朋友， 寧願獨自守護善行， 也不與愚人同行。 喜歡持戒學習佛法， 要伴侶做什麼呢？ 就像龍喜歡深淵， 就像大象喜歡曠野。

English version Greed for profit breeds hatred and jealousy, Self-interest leads to many grudges, One wears the three robes of a monk in vain, Only desiring delicious food and drink, Not following the teachings of the Buddhas. One should know this is a fault, Greed for profit is the greatest fear, Those with little wisdom do not consider carefully, Monks should release this kind of mind. Monks say they have left home, Their three karmas of body, speech, and mind should be tamed, Not living by improper means, With a kind heart, always contemplating the right path. Subtle illnesses are hard to endure, Greed for profit is the hardest to abandon, When offerings are received with an unwavering mind, Gods and dragons will come to pay respects.

Dharma Collection of Essential Verses, Chapter 14 on Enemies

Arousing hatred without being hated, Creating karma without being slandered, The deluded suffer in the cycle of rebirth, In this life and the next. First, one creates flawed karma, Then harms others, They harm each other, Like birds falling into a net.

Destroying others ultimately destroys oneself, Enemies meet enemies, Slandering others ultimately slanders oneself, Hating others ultimately hates oneself. What kind of monastic practice is this? Not knowing the root of the true Dharma, Life is already short, Abandoning hatred only to create new hatred. Everyone slanders each other, Each one utters angry words, With a joyful and equal mind, endure, This kind of endurance is the most incomparable. Dying with broken bones, Cattle and horses die, and wealth is lost, The country is in chaos, What is gathered will be lost again. You should not create evil, This way you can be free from hatred, Being able to endure the hatred of others, This is called wisdom. If one knows this principle is superior, The deluded seek pleasure, Having no intention of hatred now, There will be no resentment in the future. One cannot repay hatred with hatred, Only then can one find happiness, Practicing patience, hatred will naturally cease, This is called the Dharma of the Tathagata. If someone slanders and curses you, He is superior to me, I am not superior to him, Happiness comes from one's own will, Hatred will eventually stop. If someone is a close friend, Traveling together in the world, Not accumulating any grudges, Focusing on being of one mind with him. If one cannot find a good friend, Then travel alone without a companion, One should observe all the lands, Do good alone and not create evil. Learning without a companion, And without close friends, It is better to guard good deeds alone, Than to walk with fools. Enjoying precepts and learning the Dharma, What need is there for a companion? Like a dragon that loves the deep abyss, Like an elephant that enjoys the wilderness.

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法集要頌經憶念品第十五

入息出息念，　　具滿諦思惟， 常依次第行，　　按如佛所說。 是則照世間，　　如雲開月現， 起止覺思惟，　　坐臥不廢忘。

苾芻立是念，　　現利未來勝， 始得終最勝，　　逝不睹生死。 若見身所住，　　六觸以為最， 苾芻常一心，　　便自知圓寂。 以有是諸念，　　自身恒逮行， 若其不如是，　　終不得意行。 是隨本行者，　　如是度愛勞， 若能寤意念，　　一心定歡喜。 若能寤意念，　　解脫一心樂， 應時等法行，　　得度生死地。 苾芻寤意念，　　當令念相應， 生死煩惱斷，　　獲得圓寂果。 常當聽妙法，　　自覺寤其意， 能覺之為賢，　　終始無怖畏。 以覺意得應，　　晝夜慕習學， 解脫甘露要，　　決定得無漏。

若人得善利，　　而來自歸佛， 是故當晝夜，　　一心常唸佛。 若人得善利，　　而來自歸法， 是故當晝夜，　　一心常念法。 若人得善利，　　而來自歸僧， 是故當晝夜，　　一心常念僧。 善知自覺者，　　是瞿曇聲聞， 應當于晝夜，　　一心恒唸佛。 應當于晝夜，　　一心恒念法。 應當于晝夜，　　一心恒念僧。 善知自覺者，　　是能仁弟子， 應當于晝夜，　　一心恒念戒。 應當于晝夜，　　一心恒念施。 應當于晝夜，　　一心恒念天。 應當于晝夜，　　一心恒念身。 應當于晝夜，　　一心念靜慮。 應當于晝夜，　　一心念不殺

現代漢語譯本 憶念品第十五 專注于入息和出息的念頭，以圓滿的真理進行思考， 始終遵循次第修行，按照佛陀所說的那樣。 這樣就能照亮世間，如同云開月現一般， 在起止之間覺察思緒，坐臥時也不要忘記。 比丘如果能樹立這樣的念頭，就能獲得現世的利益和未來的殊勝， 開始時就獲得最終的殊勝，逝去時不再經歷生死。 如果能觀察到身體的住處，以六種感觸為最重要， 比丘如果能常保一心，就能自己知道圓寂。 因為有了這些念頭，自身才能恒常修行， 如果不能這樣，最終就不能如意修行。 這是隨順本性的修行者，這樣就能度脫愛慾的勞苦， 如果能覺悟意念，一心就能獲得歡喜。 如果能覺悟意念，解脫就能獲得一心之樂， 應當及時按照正法修行，就能度脫生死之地。 比丘如果能覺悟意念，應當使念頭與正法相應， 就能斷除生死煩惱，獲得圓寂的果位。 應當經常聽聞微妙的佛法，自覺覺悟自己的意念， 能夠覺悟的人是賢者，最終都不會有恐懼。 因為覺悟意念而得到相應，晝夜都應勤奮學習， 就能獲得解脫甘露的要訣，最終必定能獲得無漏的境界。 如果有人獲得善利，從而歸依佛陀， 因此應當晝夜一心常唸佛陀。 如果有人獲得善利，從而歸依法， 因此應當晝夜一心常念法。 如果有人獲得善利，從而歸依僧， 因此應當晝夜一心常念僧。 善於自覺的人，是瞿曇的聲聞弟子， 應當在晝夜一心恒常唸佛。 應當在晝夜一心恒常念法。 應當在晝夜一心恒常念僧。 善於自覺的人，是能仁的弟子， 應當在晝夜一心恒常念戒。 應當在晝夜一心恒常念施。 應當在晝夜一心恒常念天。 應當在晝夜一心恒常念身。 應當在晝夜一心念靜慮。 應當在晝夜一心念不殺。

English version Chapter Fifteen on Mindfulness Mindful of the in-breath and out-breath, contemplate with complete truth, Always follow the order of practice, as the Buddha has said. Thus, one illuminates the world, like the moon appearing when the clouds part, Be aware of thoughts arising and ceasing, and do not forget while sitting or lying down. If a bhikkhu establishes such mindfulness, they will gain present benefits and future excellence, Achieving ultimate excellence from the beginning, and not experiencing birth and death upon passing. If one can observe the dwelling of the body, considering the six senses as most important, If a bhikkhu can maintain one-pointedness of mind, they will know their own nirvana. Because of these thoughts, one's own practice is constant, If it is not so, one will ultimately not be able to practice as desired. This is the practitioner who follows their nature, thus they can cross over the suffering of desire, If one can awaken the mind, one-pointedness will bring joy. If one can awaken the mind, liberation will bring the joy of one-pointedness, One should practice the Dharma in a timely manner, and thus cross over the realm of birth and death. If a bhikkhu can awaken the mind, they should make their thoughts correspond with the Dharma, Then they can cut off the afflictions of birth and death, and attain the fruit of nirvana. One should always listen to the wonderful Dharma, and consciously awaken one's own mind, One who can awaken is a wise person, and will ultimately have no fear. Because of awakening the mind and achieving correspondence, one should diligently study day and night, Then one can obtain the key to the nectar of liberation, and will certainly attain the state of no outflows. If a person gains good benefits and thus takes refuge in the Buddha, Therefore, one should always be mindful of the Buddha with one-pointedness of mind, day and night. If a person gains good benefits and thus takes refuge in the Dharma, Therefore, one should always be mindful of the Dharma with one-pointedness of mind, day and night. If a person gains good benefits and thus takes refuge in the Sangha, Therefore, one should always be mindful of the Sangha with one-pointedness of mind, day and night. One who is good at self-awareness is a disciple of Gautama, One should always be mindful of the Buddha with one-pointedness of mind, day and night. One should always be mindful of the Dharma with one-pointedness of mind, day and night. One should always be mindful of the Sangha with one-pointedness of mind, day and night. One who is good at self-awareness is a disciple of the Sage, One should always be mindful of the precepts with one-pointedness of mind, day and night. One should always be mindful of generosity with one-pointedness of mind, day and night. One should always be mindful of the heavens with one-pointedness of mind, day and night. One should always be mindful of the body with one-pointedness of mind, day and night. One should always be mindful of meditation with one-pointedness of mind, day and night. One should always be mindful of non-killing with one-pointedness of mind, day and night.

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。 應當于晝夜，　　一心念不盜。 應當于晝夜，　　一心常念空。 應當于晝夜，　　一心念無相。 應當于晝夜，　　一心念無愿。 應當于晝夜，　　一心念出世。 應當于晝夜，　　一心念意樂。 應當于晝夜，　　一心念圓寂。

法集要頌經清凈品第十六

當念自覺悟，　　作時勿虛妄， 行要修亦安，　　所造時真實。 人當求方便，　　自致獲財寶， 彼自觀亦然，　　意願即果之。 坐臥求方便，　　發起于精進， 如工煉真金，　　除其塵垢冥。 不為闇所蔽，　　永離老死患，

不羞而反羞，　　反羞而不羞。 不畏而現畏，　　畏現而不畏， 生為人邪見，　　死定入地獄。 人先為放逸，　　后止而不犯， 是光照世間，　　如月現云消。 以善而滅之，　　是光照世間。 若人為罪惡，　　修善而能除， 世間由樂著，　　而空念其義。 少年而出家，　　求佛深妙法， 是光照世間，　　如月晃雲散。 現世不施害，　　死而無憂戚， 彼見道無畏，　　離苦獲安隱。 彼見道無畏，　　眷屬中最勝。 除斷濁黑業，　　惟修白凈行， 度愛得清凈，　　棄捨穢惡行。 持戒常清凈，　　清凈晡沙他， 三業恒清凈，　　清凈名出家。 愛慾意為田，　　淫怒癡為種， 故施度世者，　　得福無有量。 猶如穢惡田，　　瞋恚滋蔓生， 是故當離恚，　　施報無有量。 猶如穢惡田，　　愚癡滋蔓生， 是故當離愚，　　獲報無有量

現代漢語譯本 應當日夜不停，一心想著不偷盜。 應當日夜不停，一心常想著空性。 應當日夜不停，一心想著無相。 應當日夜不停，一心想著無愿。 應當日夜不停，一心想著出離世俗。 應當日夜不停，一心想著意樂。 應當日夜不停，一心想著圓寂。

《法集要頌經》清凈品第十六

應當覺悟自身，做事不要虛妄。 行為要修習安穩，所做的事情要真實。 人應當尋求方便，自己獲得財寶。 他自己觀察也是這樣，意願就能成為結果。 坐著或躺著都要尋求方便，發起精進之心。 如同工匠冶煉真金，去除其中的塵垢和黑暗。 不被黑暗所矇蔽，永遠脫離衰老和死亡的憂患。

不該羞愧的反而感到羞愧，該羞愧的反而不感到羞愧。 不該畏懼的反而表現出畏懼，該畏懼的反而不表現出畏懼。 這樣的人活著是邪見，死後必定墮入地獄。 人如果先前放縱，後來停止不再犯錯。 這就像光明照耀世間，如同月亮從雲層中顯現。 用善行來消除罪惡，這就像光明照耀世間。 如果有人做了罪惡的事情，通過修行善行能夠消除。 世間因為貪戀執著，而空談其意義。 少年時就出家，尋求佛陀深奧微妙的法。 這就像光明照耀世間，如同月亮穿過雲層散發光芒。 今生不施加傷害，死後就沒有憂愁和悲傷。 他見到真理之道而無所畏懼，脫離痛苦獲得安穩。 他見到真理之道而無所畏懼，在眷屬中最為殊勝。 去除和斷絕污濁黑暗的業，只修行清凈的善行。 度脫愛慾而獲得清凈，拋棄污穢邪惡的行為。 持守戒律常常清凈，清凈地進行布薩。 身口意三業恒常清凈，清凈的人才稱為出家人。 愛慾是心田，淫慾、嗔怒、愚癡是種子。 所以佈施給度脫世俗的人，得到的福報是無量的。 就像污穢的田地，嗔恚會滋生蔓延。 所以應當遠離嗔恚，佈施的果報是無量的。 就像污穢的田地，愚癡會滋生蔓延。 所以應當遠離愚癡，獲得的果報是無量的。

English version One should, day and night, with a focused mind, contemplate not stealing. One should, day and night, with a focused mind, constantly contemplate emptiness. One should, day and night, with a focused mind, contemplate no-form. One should, day and night, with a focused mind, contemplate no-desire. One should, day and night, with a focused mind, contemplate renunciation of the world. One should, day and night, with a focused mind, contemplate joy. One should, day and night, with a focused mind, contemplate nirvana.

The Sixteenth Chapter on Purity from the Collection of Dharma Verses

One should be aware of one's own awakening, and not act falsely. Actions should be practiced with stability, and what is done should be truthful. One should seek means to obtain wealth for oneself. One should observe oneself in the same way, and one's intention will become the result. Whether sitting or lying down, one should seek means and arouse diligence. Like a craftsman refining pure gold, removing its dust and darkness. Not being obscured by darkness, one will forever be free from the suffering of old age and death.

One is ashamed of what should not be shameful, and not ashamed of what should be shameful. One fears what should not be feared, and does not fear what should be feared. Such a person, living with wrong views, will surely fall into hell after death. If one was previously indulgent, but later stops and does not commit wrongdoings. This is like light illuminating the world, like the moon appearing from the clouds. By eliminating evil with good, this is like light illuminating the world. If one has committed evil deeds, but can eliminate them by cultivating good. The world, due to its attachment and clinging, speaks emptily of its meaning. If one leaves home in youth, seeking the profound and subtle Dharma of the Buddha. This is like light illuminating the world, like the moon shining through scattered clouds. In this life, not causing harm, one will have no sorrow or grief after death. Seeing the path without fear, one will be free from suffering and attain peace. Seeing the path without fear, one will be the most excellent among one's family. Removing and cutting off the turbid and dark karma, only cultivating pure and white actions. Transcending desire and attaining purity, abandoning defiled and evil actions. Maintaining precepts with constant purity, performing the Uposatha with purity. With the three karmas of body, speech, and mind always pure, one is called a renunciate. Desire is the field of the mind, and lust, anger, and ignorance are the seeds. Therefore, giving to those who have transcended the world, one obtains immeasurable blessings. Like a defiled field, anger grows and spreads. Therefore, one should be free from anger, and the reward of giving is immeasurable. Like a defiled field, ignorance grows and spreads. Therefore, one should be free from ignorance, and the reward obtained is immeasurable.

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。 猶如穢惡田，　　憍慢滋蔓生， 是故當離慢，　　獲報無有量。 猶如穢惡田，　　慳吝滋蔓生， 是故當離慳，　　獲報無有量。 猶如穢惡田，　　愛樂滋蔓生， 是故當離愛，　　獲報無有量。 六識王為主，　　愛染為眷屬， 無染則離愛，　　染著是愚癡。 骨幹以為城，　　肉血而塗飾， 門根盡開張，　　結賊得縱逸。 有緣則增苦，　　觀彼二因緣， 滅之由賢眾，　　不從外愚除。

法集要頌經水喻品第十七

凈心常憶念，　　無所有貪愛， 已度愚癡淵，　　如鵝守枯池。 彼心既棄捨，　　翱翔升虛空， 修行出世間，　　能破魔羅眾。 少不修梵行，　　至老不積財， 愚癡樂睡眠，　　由己不修善。 鴛鴦守空池，　　守故有何益？ 莫輕小惡罪，　　以為無殃報， 水滴雖極微，　　漸盈于大器， 惡業漸漸增，　　纖毫成廣大。 莫輕小善業，　　以為無福報， 善業漸漸增，　　纖毫成廣大。 猶如人渡河，　　縛筏而牢固， 彼謂度不度，　　聰睿乃謂度。

佛世尊已度，　　梵志度當度， 苾芻入淵池，　　聲聞縛牢固。 是泉而何用，　　水恒而停滿， 拔愛根本除，　　復欲何所望？

水工調舟船，　　弓師能調角， 巧匠樂調木，　　智者能調身。 猶如深凈泉，　　表裡甚清徹， 聞法得清凈，　　智者生歡喜。 智者聞妙法，　　歡喜無窮盡。 忍心如大地，　　不動如虛空， 聞法喻金剛，　　獲味免輪迴

現代漢語譯本 如同污穢的田地，驕慢會滋生蔓延，所以應當遠離驕慢，才能獲得無量的福報。 如同污穢的田地，慳吝會滋生蔓延，所以應當遠離慳吝，才能獲得無量的福報。 如同污穢的田地，貪愛會滋生蔓延，所以應當遠離貪愛，才能獲得無量的福報。 六識如同國王，愛染如同眷屬，沒有染著就能遠離貪愛，染著就是愚癡。 以骨骼為城墻，用血肉來塗飾，各個感官都敞開著，使得煩惱賊得以放縱。 有因緣就會增加痛苦，觀察這兩種因緣，滅除痛苦要依靠賢者，而不是從外在的愚人那裡消除。 清凈的心常常憶念，沒有貪愛執著，已經度過愚癡的深淵，如同鵝守著乾枯的池塘。 當內心捨棄了這些，就能像鳥一樣翱翔升入天空，修行超出世俗，能夠摧破魔羅的軍隊。 年少時不修梵行，到老也不積累財富，愚癡的人貪圖睡眠，因為自己不修善業。 鴛鴦守著空池，守著又有什麼益處呢？不要輕視小的惡行，認為不會有災禍的報應，水滴雖然極其微小，也能逐漸充滿大器皿，惡業漸漸增長，即使是細微的也會變成廣大。 不要輕視小的善行，認為不會有福報，善業漸漸增長，即使是細微的也會變成廣大。 如同人要渡河，把木筏捆綁牢固，那些認為已經渡過的人，其實並沒有渡過，只有聰明的人才算真正渡過。 佛世尊已經渡過，梵志應當渡過，比丘進入深淵，聲聞被束縛牢固。 這泉水有什麼用呢？水總是停留在那裡，拔除愛慾的根本，還想要什麼呢？ 水工能夠調整船隻，弓箭手能夠調整弓角，巧匠喜歡調整木頭，智者能夠調整自身。 如同深而清澈的泉水，內外都非常清澈，聽聞佛法就能得到清凈，智者會感到歡喜。 智者聽聞微妙的佛法，歡喜是無窮無盡的。 忍辱的心如同大地，不動搖如同虛空，聽聞佛法如同金剛，獲得法味就能免除輪迴。

English version Like a foul field, arrogance grows and spreads, therefore one should abandon arrogance to obtain immeasurable rewards. Like a foul field, stinginess grows and spreads, therefore one should abandon stinginess to obtain immeasurable rewards. Like a foul field, attachment grows and spreads, therefore one should abandon attachment to obtain immeasurable rewards. The six senses are like a king, and attachment is like his retinue. Without attachment, one can be free from desire; attachment is foolishness. With bones as the city walls, and flesh and blood as the coating, all the sense doors are open, allowing the thieves of affliction to run wild. With conditions, suffering increases. Observing these two causes, the wise eliminate suffering, not the foolish from the outside. A pure mind always remembers, without greed or attachment, having crossed the abyss of ignorance, like a goose guarding a dry pond. When the mind abandons these, it can soar into the sky, practicing beyond the world, able to break the army of Mara. Not practicing pure conduct in youth, nor accumulating wealth in old age, the foolish indulge in sleep, because they do not cultivate good deeds. What is the benefit of a mandarin duck guarding an empty pond? Do not belittle small evils, thinking there will be no retribution. Though a drop of water is tiny, it gradually fills a large vessel. Evil deeds gradually increase, even the smallest becomes vast. Do not belittle small good deeds, thinking there will be no blessings. Good deeds gradually increase, even the smallest becomes vast. Like a person crossing a river, binding a raft securely, those who think they have crossed have not, only the wise are truly crossed. The Buddha has already crossed, the Brahmin should cross, the Bhikkhu enters the abyss, the Sravaka is bound securely. What is the use of this spring? The water is always there, having uprooted the root of desire, what else is there to want? A water worker can adjust a boat, an archer can adjust a bow, a craftsman enjoys adjusting wood, a wise person can adjust themselves. Like a deep and clear spring, both inside and out are very clear, hearing the Dharma brings purity, and the wise feel joy. The wise hear the wonderful Dharma, and their joy is endless. A patient mind is like the earth, unmoving like the sky, hearing the Dharma is like diamond, obtaining its flavor frees one from reincarnation.

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法集要頌經華喻品第十八

何人能擇地？　　舍地獄取天， 惟說善法句，　　如采善妙華。 學人能擇地，　　舍地獄取天， 善說妙法句，　　能采眾妙華。

截林勿截樹，　　因林生怖畏， 截林而滅已，　　苾芻得圓寂。 截林不斷根，　　因林生怖畏， 未斷分毫間，　　令意生纏縛。

截林勿斷根，　　因林生怖畏， 心纏最難離，　　如犢戀愛母。 當自斷愛戀，　　猶如枯蓮池， 息跡受正教，　　佛說圓寂樂。

猶如可意華，　　色好而無香， 巧言華如是，　　無果不獲報。 猶如可意華，　　色好而香潔， 巧言善如是，　　必獲其好報。

猶如蜂采華，　　不壞色與香， 但取味飛去，　　苾芻入聚然。 不違他好惡，　　勿觀作不作， 但自觀身行，　　若正若不正。 如田糞穢溝，　　而近於大道， 其中生蓮華，　　香潔甚可悅。 有生必有終，　　凡夫樂處邊， 慧人愛出離，　　真是佛聲聞。 多集眾妙華，　　結鬘為步搖， 有情積善根，　　後世轉殊勝。 如末哩妙華，　　末拘羅清凈， 貪慾瞋若除，　　苾芻凈香潔。 如人采妙華，　　專意不散亂， 因眠遇水漂，　　俄被死王降。 欲意無厭足，　　常為窮所困。 未獲真財寶，　　長為窮所困。 若不見死王，　　慧照如凈華， 苾芻到彼岸，　　如蛇脫故皮

現代漢語譯本 誰能選擇去處？捨棄地獄而取天界，唯有宣說善法之句，如同採摘美好的花朵。 修行之人能選擇去處，捨棄地獄而取天界，善於宣說微妙的法句，能採摘各種美好的花朵。 砍伐樹林不要砍伐樹木，因為樹林會產生恐懼，砍伐樹林並滅絕後，比丘才能證得圓寂。 砍伐樹林卻不斷根，因為樹林會產生恐懼，如果不斷除絲毫的牽絆，就會讓心產生纏縛。 砍伐樹林不要斷根，因為樹林會產生恐懼，心中的纏縛最難擺脫，如同小牛依戀母牛。 應當自己斷除愛戀，如同乾枯的蓮池，止息軌跡接受正教，佛說圓寂之樂。 如同令人喜愛的花朵，顏色好看卻沒有香味，巧妙的言辭就像這樣，沒有結果就不能獲得回報。 如同令人喜愛的花朵，顏色好看而且香潔，巧妙的言辭如果善，必定會獲得好的回報。 如同蜜蜂採花，不破壞花的顏色和香味，只是取走花蜜飛去，比丘進入人群也是如此。 不違揹他人的好惡，不要觀察別人做或不做，只是觀察自己的行為，是正還是不正。 如同田里的糞穢溝渠，靠近大道，其中生長的蓮花，香潔非常令人喜悅。 有生必定有終，凡夫喜歡在生死邊緣徘徊，有智慧的人喜愛出離，這才是佛的聲聞弟子。 收集各種美好的花朵，編織成花鬘作為頭飾，有情眾生積累善根，後世會更加殊勝。 如同末哩花的美妙，末拘羅花的清凈，如果貪慾和嗔恨被去除，比丘就會清凈香潔。 如同有人採摘美好的花朵，專心致志不散亂，因為睡眠遇到水漂流，忽然被死王降臨。 慾望永遠沒有滿足的時候，常常被貧窮所困擾，沒有獲得真正的財寶，長久被貧窮所困擾。 如果不見死王，智慧的光芒如同清凈的花朵，比丘到達彼岸，如同蛇脫去舊皮。

English version Who can choose a place? Abandoning hell and taking heaven, only speaking the words of good Dharma, like picking beautiful flowers. A practitioner can choose a place, abandoning hell and taking heaven, skillful in speaking subtle Dharma phrases, able to pick various beautiful flowers. Cut down the forest, but do not cut down the trees, because the forest will cause fear. After cutting down the forest and extinguishing it, a Bhikkhu can attain Nirvana. Cut down the forest but not the roots, because the forest will cause fear. If even a tiny bit of attachment is not cut off, it will cause the mind to be bound. Cut down the forest, but do not cut the roots, because the forest will cause fear. The mind's attachments are the most difficult to get rid of, like a calf's love for its mother. One should cut off love and attachment oneself, like a dried-up lotus pond. Cease all traces and accept the true teachings. The Buddha spoke of the joy of Nirvana. Like a pleasing flower, beautiful in color but without fragrance, skillful words are like this, without results, one cannot receive rewards. Like a pleasing flower, beautiful in color and fragrant, skillful words if good, will surely receive good rewards. Like a bee collecting flowers, not destroying the color and fragrance, but only taking the nectar and flying away, a Bhikkhu entering a crowd is like this. Do not go against others' likes and dislikes, do not observe what others do or do not do, but only observe one's own actions, whether they are right or wrong. Like a ditch of filth in a field, near a main road, the lotus flowers that grow there are fragrant and very pleasing. There is birth and there is death. Ordinary people like to linger at the edge of life and death. Wise people love to be free from it. These are the true disciples of the Buddha. Gather various beautiful flowers, weave them into garlands as head ornaments. Sentient beings accumulate good roots, and their future lives will be even more excellent. Like the beauty of the Malika flower, the purity of the Makura flower, if greed and hatred are removed, a Bhikkhu will be pure and fragrant. Like a person picking beautiful flowers, focused and not distracted, because of sleep, they encounter drifting in the water, and suddenly are taken by the King of Death. Desire is never satisfied, and one is always troubled by poverty. Without obtaining true treasures, one is long troubled by poverty. If one does not see the King of Death, the light of wisdom is like a pure flower, a Bhikkhu reaches the other shore, like a snake shedding its old skin.

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。 貪瞋癡若斷，　　如棄毒華根， 貪根若除斷，　　如華水上浮， 恚根若除斷，　　如華水上浮， 癡根若除斷，　　如華水上浮， 如人結花鬘，　　意樂貪無足， 不盡現世毒，　　三根常纏縛。 觀身如壞器，　　幻法如野馬， 斷魔華開敷，　　不睹死王路。

是身如聚沫，　　知此幻化法， 我慢根除斷，　　如華水上浮， 慳吝根若斷，　　如華水上浮， 愛支根若斷，　　如華水上浮， 若無煩惱根，　　獲報善因果，

法集要頌經馬喻品第十九

譬馬調能軟，　　隨意如所行， 信戒及精進，　　定法要具足。 獲法第一義，　　利用故無窮， 一心行和忍，　　得免輪迴苦。

忍和意得定，　　能斷諸苦惱， 從是得住定，　　如馬善調御。 斷恚獲無漏，　　如馬能自調， 棄惡至平坦，　　后受生天樂。

不恣在放恣，　　于眠多覺悟， 如羸馬比良，　　棄惡乃為賢。 若人有慚愧，　　智慧可成就， 是故易誘進，　　如策于良馬。

譬馬若調平，　　可堪王乘騎， 能調為人賢，　　乃受誠信語。 雖為常調伏，　　如彼新馳馬， 亦如善龍象，　　不如自調者。 彼人不能乘，　　人所亦不至， 惟自調伏者，　　乃到調方所。 惟自調伏者，　　乃滅一切苦。 惟自調伏者，　　得至圓寂路。 應常自調伏，　　亦如止奔馬， 能自防制者，　　念度苦原際。 如馬可王乘，　　彼地希有生， 苾芻善調伏，　　解脫一切苦

現代漢語譯本 如果貪婪、嗔恨和愚癡被斷除，就像拋棄有毒的花根一樣。 如果貪婪的根被徹底斷除，就像花朵漂浮在水面上一樣。 如果嗔恨的根被徹底斷除，就像花朵漂浮在水面上一樣。 如果愚癡的根被徹底斷除，就像花朵漂浮在水面上一樣。 如果人編織花環，心中的慾望和貪婪是永遠無法滿足的。 無法徹底消除現世的毒害，貪、嗔、癡三毒會永遠纏縛著你。 觀察身體如同一個破損的容器，虛幻的法如同野馬一樣難以捉摸。 斷除魔障，智慧之花就會綻放，不再會看到死王的道路。 這個身體就像一堆泡沫，要明白這虛幻變化的法則。 如果我慢的根被斷除，就像花朵漂浮在水面上一樣。 如果慳吝的根被斷除，就像花朵漂浮在水面上一樣。 如果愛慾的根被斷除，就像花朵漂浮在水面上一樣。 如果沒有煩惱的根，就能獲得善的因果報應。 《法集要頌經·馬喻品》第十九 譬如調馴的馬，能夠柔軟順從，隨心所欲地行動。 信心、戒律和精進，以及禪定的方法，都要具備充足。 獲得佛法的第一要義，它的利益是無窮無盡的。 一心修行忍辱和慈悲，就能免除輪迴的痛苦。 忍辱和慈悲能使心安定，能夠斷除一切苦惱。 從這裡就能進入禪定，就像馬被善於調御一樣。 斷除嗔恨就能獲得無漏的智慧，就像馬能夠自我調馴一樣。 拋棄邪惡走向平坦的道路，將來就能享受天上的快樂。 不要放縱自己，在睡眠中要保持警覺。 就像瘦弱的馬和良馬相比，拋棄邪惡才能成為賢者。 如果人有慚愧之心，智慧就能成就。 所以容易引導進步，就像用鞭子策勵良馬一樣。 譬如馬如果被調馴平穩，就可以被國王乘坐。 能夠調馴自己的人是賢者，能夠接受真實誠信的教誨。 即使經常被調馴，就像新近奔馳的馬一樣。 也像善於調馴的龍像一樣，不如自我調馴的人。 那些不能調馴自己的人，不能到達人們所能到達的地方。 只有自我調馴的人，才能到達調馴的境地。 只有自我調馴的人，才能滅除一切痛苦。 只有自我調馴的人，才能到達圓寂的道路。 應該經常自我調馴，就像阻止奔跑的馬一樣。 能夠自我防制的人，才能想到度過苦難的彼岸。 就像馬可以被國王乘坐一樣，這樣的境界是稀有難得的。 比丘如果善於調馴自己，就能解脫一切痛苦。

English version If greed, hatred, and delusion are severed, it's like discarding the root of a poisonous flower. If the root of greed is completely severed, it's like a flower floating on water. If the root of hatred is completely severed, it's like a flower floating on water. If the root of delusion is completely severed, it's like a flower floating on water. If a person weaves a garland of flowers, the desires and greed in their heart are never satisfied. Unable to completely eliminate the poisons of this world, the three poisons of greed, hatred, and delusion will always bind you. Observe the body as a broken vessel, the illusory dharma is like a wild horse, difficult to grasp. Sever the obstacles of demons, and the flower of wisdom will bloom, no longer seeing the path of the king of death. This body is like a pile of foam, understand the law of this illusory change. If the root of arrogance is severed, it's like a flower floating on water. If the root of stinginess is severed, it's like a flower floating on water. If the root of desire is severed, it's like a flower floating on water. If there is no root of affliction, one can obtain the karmic reward of good deeds. The Nineteenth Chapter, 'The Simile of the Horse' from the 'Dharma Collection of Essential Verses Sutra' Like a tamed horse, it can be gentle and obedient, moving as one wishes. Faith, precepts, and diligence, as well as the methods of meditation, must be fully equipped. Obtaining the first meaning of the Dharma, its benefits are endless. Practicing patience and compassion with a single mind, one can be freed from the suffering of reincarnation. Patience and compassion can calm the mind, able to sever all afflictions. From here, one can enter meditation, just like a horse is well-controlled. Severing hatred can obtain un-leaked wisdom, just like a horse can tame itself. Abandoning evil and walking on the flat road, one can enjoy the happiness of heaven in the future. Do not indulge yourself, be vigilant during sleep. Like a weak horse compared to a good horse, abandoning evil is the way to become a sage. If a person has a sense of shame, wisdom can be achieved. Therefore, it is easy to guide progress, just like using a whip to spur on a good horse. For example, if a horse is tamed and stable, it can be ridden by a king. A person who can tame themselves is a sage, able to accept the teachings of truth and integrity. Even if frequently tamed, like a newly galloping horse. Also like a well-tamed dragon or elephant, it is not as good as a person who tames themselves. Those who cannot tame themselves cannot reach the places that people can reach. Only those who tame themselves can reach the state of taming. Only those who tame themselves can extinguish all suffering. Only those who tame themselves can reach the path of Nirvana. One should always tame oneself, just like stopping a running horse. Those who can control themselves can think of crossing the shore of suffering. Just like a horse can be ridden by a king, such a state is rare and difficult to achieve. If a Bhikkhu is good at taming themselves, they can be liberated from all suffering.

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。 惟自調伏者，　　善意如良馬， 亦如大象龍，　　自調最為上。 如王乘智馬，　　國中所希有， 苾芻善調伏，　　能斷于纏縛。 惟自調伏者，　　此善最無比， 亦如善象龍，　　意念到彼岸。 自師自衛護，　　自歸求自度， 是故躬謹慎，　　如商賈智馬。

法集要頌經瞋恚品第二十

除瞋去我慢，　　遠離諸煩惱， 不染彼名色，　　冤家無有伴。 除恚得善眠，　　恚盡不懷憂， 恚為毒根本，　　苾芻為甘甜。 賢聖悉能除，　　斷彼善眠睡， 人興恚怒心，　　作諸不善業。 后恚若得除，　　智火漸熾盛。

無慚復無愧，　　復好生瞋怒， 為瞋所纏縛，　　如闇失明燈。 彼力非為力，　　以恚為力者， 恚為凡朽法，　　不知善響應。 有力近猛軍，　　無力退怯弱， 能忍為上將，　　宜當忍勿羸。 舉眾共輕之，　　有力名為忍， 能忍最為上，　　宜當懷忍羸。 自我與彼人，　　大畏不可救， 如知彼瞋恚，　　宜滅己中瑕， 二俱行其義，　　我與彼亦然。 如知彼瞋恚，　　宜忍彼中瑕， 俱行於二義，　　我忍彼亦然。 愚謂我無力，　　觀法亦復爾， 若愚勝於智，　　粗言及惡語， 欲常得勝者，　　于言宜寂默。 常習智者教，　　不與愚人集， 能忍穢陋言，　　故說忍中上。 恚者不發言，　　處眾若屏處， 人恚以熾然，　　終己不自覺。 諦說不瞋恚，　　乞者念以施， 三分有定處，　　自然處天宮

現代漢語譯本 只有那些能夠自我調伏的人，他們的善意就像良馬一樣，也像強大的龍像一樣，自我調伏是最為高尚的。 如同國王駕馭著聰明的馬匹，在國家中是稀有的，修行者如果能夠善於調伏自己，就能斷除各種束縛。 只有那些能夠自我調伏的人，這種善行是無與倫比的，也像善於調伏的龍像一樣，意念可以到達彼岸。 自己是自己的老師，自己保護自己，自己依靠自己尋求解脫，因此要謹慎自己的行為，就像商人駕馭聰明的馬匹一樣。

《法集要頌經·瞋恚品第二十》

去除瞋恨，去除我慢，遠離各種煩惱，不被名色所污染，冤家就沒有伴侶。 去除瞋恨可以獲得安眠，瞋恨消除就不會懷有憂愁，瞋恨是毒的根源，修行者卻把它當作甘甜。 賢聖之人都能去除瞋恨，斷除它就能獲得安眠，人如果興起瞋恨之心，就會造作各種不善的業。 如果後來的瞋恨能夠去除，智慧的火焰就會逐漸熾盛。

沒有慚愧之心，又喜歡產生瞋怒，被瞋怒所纏縛，就像在黑暗中失去了明燈一樣。 以瞋恨為力量的人，他的力量不是真正的力量，瞋恨是凡俗朽壞的法，不知道善意的迴應。 有力量的人就像強大的軍隊，沒有力量的人就會退縮怯弱，能夠忍耐的人才是上將，應該忍耐不要軟弱。 被眾人一起輕視，有力量的人才叫做忍耐，能夠忍耐是最為高尚的，應該懷有忍耐之心不要軟弱。 自己和他人，都面臨著巨大的恐懼，無法被拯救，如果知道他人的瞋恨，就應該消除自己心中的瑕疵， 雙方都按照這個道理去做，我和他都是如此。如果知道他人的瞋恨，就應該忍耐他人的瑕疵， 雙方都按照這兩個道理去做，我忍耐他，他也忍耐我。愚蠢的人認為自己沒有力量，看待佛法也是如此， 如果愚蠢的人勝過有智慧的人，就會說出粗魯的言語和惡毒的話語，想要常常獲得勝利的人，在言語上應該保持沉默。 常常學習智者的教誨，不與愚蠢的人聚集在一起，能夠忍受污穢醜陋的言語，所以說忍耐是最高的。 瞋恨的人不說話，無論在眾人之中還是在隱蔽之處，人的瞋恨像火焰一樣燃燒，最終自己都不能察覺。 真實地說，不瞋恨，乞討的人應該想著佈施，三分之一的地方是固定的，自然會到達天宮。

English version Only those who are self-controlled, their good intentions are like fine horses, also like great dragon elephants, self-control is the most superior. Just as a king rides a wise horse, which is rare in the country, a practitioner who is good at controlling themselves can break free from all kinds of bonds. Only those who are self-controlled, this kind of good deed is unparalleled, also like a well-controlled dragon elephant, their thoughts can reach the other shore. One is one's own teacher, one protects oneself, one relies on oneself to seek liberation, therefore one should be cautious in one's actions, just like a merchant riding a wise horse.

Dharma Collection of Essential Verses, Chapter 20 on Anger

Remove anger, remove arrogance, stay away from all afflictions, not be tainted by name and form, enemies will have no companions. Removing anger can bring peaceful sleep, when anger is gone, there will be no worries, anger is the root of poison, but practitioners treat it as sweetness. The wise and noble can remove anger, cutting it off brings peaceful sleep, if a person raises anger in their heart, they will create all kinds of unwholesome karma. If later anger can be removed, the flame of wisdom will gradually blaze.

Without shame or remorse, and liking to generate anger, being entangled by anger is like losing a lamp in the darkness. The strength of those who use anger as strength is not true strength, anger is a mundane and decaying dharma, not knowing how to respond with kindness. The powerful are like a strong army, the powerless will retreat in fear, those who can endure are the best generals, one should endure and not be weak. Being despised by everyone, those who have strength are called enduring, being able to endure is the most superior, one should have an enduring heart and not be weak. Both oneself and others face great fear, unable to be saved, if one knows the anger of others, one should eliminate the flaws in one's own heart, Both sides should act according to this principle, both I and he are like this. If one knows the anger of others, one should endure the flaws of others, Both sides should act according to these two principles, I endure him, and he endures me. The foolish think they have no strength, and view the Dharma in the same way, If the foolish prevail over the wise, they will speak rude words and malicious language, those who want to always win should remain silent in their speech. Always learn the teachings of the wise, do not gather with the foolish, being able to endure filthy and ugly words, therefore it is said that endurance is the highest. The angry do not speak, whether among the crowd or in a secluded place, a person's anger burns like a flame, and in the end, they cannot perceive it themselves. Truly speaking, do not be angry, those who beg should think of giving, one-third of the place is fixed, and one will naturally reach the heavenly palace.

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。 息意何有恚？　　自撿壽中明， 等智定解脫，　　知已無有恚。 若為惡意者，　　怒有怒果報， 怒不報其怒，　　勝其彼斗負。 忍辱勝於怨，　　善勝不善者， 勝者能施善，　　真誠勝欺善。 無恚亦不害，　　恒念真實行， 愚者自生恚，　　結冤常存在。 恚能自制斷，　　如止奔走車， 是為善調御，　　去冥入光明。 沙門及正道　　利養、怨、憶念 清凈、水兼華　　馬、恚為第十

法集要頌經如來品第二十一

自獲正覺最無等，　　一染世間一切法， 具一切智力無畏，　　自然無師亦無證。 自獲正覺最無等，　　不染一切世間法， 具一切智力無畏，　　自然無師無保證。 善逝獨證無等倫，　　應現世間成正道， 如來諸天世中尊，　　一切神通智圓滿。

我為佛世尊，　　斷漏無淫慾， 諸天及世人，　　一切從吾心。 我既無師保，　　亦獨無伴侶， 積諸行得佛，　　自然通聖道。 己勝不受惡，　　一切世間勝， 睿智廓無邊，　　誘蒙吾為勝。 今往波羅奈，　　欲擊甘露鼓， 當轉於法輪，　　未曾有轉者。 智人不處愚，　　觀世而隨化， 說于無垢跡，　　永息無有上。

勇猛師子吼，　　正法名如來， 法說及義說，　　覺者永安寧。 勇健立靜慮，　　出家日夜滅， 諸天常衛護，　　為佛所稱記。

于彼天人中，　　嘆說正等覺， 速修而自覺，　　最後離胎身

現代漢語譯本 為何心中充滿怒火？應自我審視，明瞭壽命的真諦。 當智慧達到平等，便能獲得解脫，明白此理，怒火自然消散。 若有人心懷惡意，怒火只會招致惡果。 以不怒迴應怒火，便能戰勝對方的爭鬥。 忍辱勝過怨恨，善良勝過不善。 勝者應施予善行，真誠勝過虛偽的善良。 心中無怒，亦不會傷害他人，應時刻謹記真實的行為。 愚者自生怒火，結下的冤仇將長久存在。 能夠自我控制並斷除怒火，如同制止奔跑的車輛。 這才是善於調御，能從黑暗走向光明。 沙門以及正道，利益、怨恨、憶念，清凈、水和花，馬和怒火，這十者並列。 《法集要頌經》如來品第二十一 自己獲得無與倫比的正覺，一染世間一切法。 具備一切智慧、力量和無畏，自然而然，無需老師，也無需證明。 自己獲得無與倫比的正覺，不染一切世間法。 具備一切智慧、力量和無畏，自然而然，無需老師，也無需保證。 善逝獨自證得無與倫比的真理，應在世間顯現，成就正道。 如來是諸天和世間的尊者，一切神通智慧都圓滿。 我為佛世尊，斷除煩惱，沒有淫慾。 諸天和世人，一切都從我的心意。 我既沒有老師的教導，也沒有同伴的幫助。 通過積累修行而得佛果，自然通達聖道。 戰勝自己，不受惡的影響，戰勝世間一切。 智慧廣闊無邊，引導矇昧，我為最勝。 現在前往波羅奈，想要敲響甘露之鼓。 將要轉動法輪，這是前所未有的。 智者不與愚者為伍，觀察世間而隨之教化。 宣說無垢的真理，永遠止息，達到無上的境界。 勇猛如獅子吼，正法名為如來。 法說和義說，覺悟者永遠安寧。 勇健地建立禪定，出家日夜精進。 諸天常常衛護，被佛所稱讚和記述。 在那些天人之中，讚歎宣說正等覺。 迅速修行而自覺，最終脫離胎身。

English version Why is there anger in the heart? One should examine oneself and understand the true meaning of life. When wisdom reaches equality, one can attain liberation. Understanding this, anger will naturally dissipate. If someone harbors ill intentions, anger will only lead to negative consequences. Responding to anger with non-anger can overcome the opponent's struggle. Patience surpasses resentment, and goodness surpasses evil. The victor should bestow good deeds, and sincerity surpasses false kindness. Without anger in the heart, one will not harm others. One should always remember to act truthfully. The foolish generate anger themselves, and the grudges they create will last long. Being able to control and cut off anger is like stopping a running vehicle. This is true self-mastery, which can lead from darkness to light. Monks and the righteous path, benefits, resentment, remembrance, purity, water and flowers, horses and anger, these ten are listed together. Dharma Collection Sutra, Chapter 21: The Tathagata Having attained the unsurpassed enlightenment, one is stained by all the phenomena of the world. Possessing all wisdom, power, and fearlessness, naturally, without a teacher, and without proof. Having attained the unsurpassed enlightenment, one is not stained by all the phenomena of the world. Possessing all wisdom, power, and fearlessness, naturally, without a teacher, and without guarantee. The Sugata alone realizes the incomparable truth, and should appear in the world to achieve the right path. The Tathagata is the honored one of gods and the world, with all supernatural powers and wisdom perfected. I am the Buddha, the World Honored One, having cut off defilements and without lust. Gods and humans, all follow my will. I have neither a teacher's guidance nor a companion's help. Through accumulating practice, I attained Buddhahood, naturally understanding the holy path. Conquering oneself, not being affected by evil, conquering all in the world. Wisdom is vast and boundless, guiding the ignorant, I am the most victorious. Now going to Varanasi, I want to strike the drum of nectar. I will turn the wheel of Dharma, which has never been turned before. The wise do not associate with the foolish, observing the world and teaching accordingly. Proclaiming the immaculate truth, forever ceasing, reaching the unsurpassed state. Brave as a lion's roar, the righteous Dharma is called the Tathagata. The Dharma speech and the meaning speech, the enlightened one is forever at peace. Bravely establishing meditation, leaving home day and night with diligence. Gods often protect, being praised and recorded by the Buddha. Among those gods and humans, praising and proclaiming the right enlightenment. Quickly cultivating and becoming self-aware, finally leaving the womb.

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。 說諸過去佛，　　及以當來者， 現在正等覺，　　多除群生憂。 盡皆尊重法，　　已敬今敬者， 若當生恭敬，　　是謂佛法要。 若欲自求要，　　正身最第一， 信敬于正法，　　憶念佛教戒。 諸有不信佛，　　如此群盲類， 當墮于惡道，　　如商遇羅剎。 船師能度水，　　精進為橋樑， 人以種姓系，　　度者為勇健。 如來無等倫，　　愛盡無所積， 解脫心無漏，　　恩慧天世人。 思惟二觀行，　　善觀二閑靜， 除冥超神仙，　　善獲得自在。

譬人立山頂，　　遍見村落人， 審觀法如是，　　如登樓觀園。 若人恒觀察，　　煩惱永不生， 降甘露法雨，　　連注無窮盡。

法集要頌經多聞品第二十二

多聞善能行，　　修善無煩惱， 所行業障消，　　沙門獲妙果。 愚迷不覺知，　　好行不死法， 善解知法者，　　病如芭蕉樹。

猶如蓋屋密，　　闇冥無所見， 雖有眾妙色，　　有目不見明。 猶如有一人，　　智達廣博學， 不聞則不知，　　善法及惡法。 譬如執明燭，　　悉見諸色相， 聞已盡能知，　　善惡之所趣。 雖稱為多聞，　　禁戒不具足， 為法律所彈，　　所聞便有闕。 行人雖少聞，　　禁戒悉具足， 於法律所稱，　　于聞便有闕。 雖少多有聞，　　持戒不完具， 二俱被呵責，　　所愿而皆失。 多聞能持固，　　奉法為垣墻， 精進難譭譽，　　從是三學成

現代漢語譯本 談論過去諸佛，以及未來的佛陀，現在證得正等覺的佛陀，他們都能消除眾生的憂愁。 所有佛都尊重佛法，過去已敬奉，現在正敬奉，未來將敬奉，這才是佛法的要義。 如果想自己尋求真諦，端正自身是最重要的，要信奉和敬畏正法，牢記佛教的戒律。 那些不相信佛的人，就像一群盲人，將會墮入惡道，如同商人遭遇羅剎。 船伕能夠渡過水流，精進就像橋樑，人們因種姓而受束縛，能自我解脫的人才是勇者。 如來是無與倫比的，愛慾已盡，沒有積蓄，解脫的心沒有煩惱，恩惠遍及天人和世人。 思考兩種觀行，善於觀察兩種閑靜，超越黑暗，超越神仙，善於獲得自在。 就像人站在山頂，可以看見所有的村落，審視佛法也是如此，如同登上高樓觀看園林。 如果人能經常觀察，煩惱將永遠不會產生，降下甘露般的佛法，連綿不斷，無窮無盡。

《法集要頌經·多聞品》第二十二 多聞的人能夠善於修行，修行善法沒有煩惱，所造的業障消除，沙門能夠獲得美好的果報。 愚昧的人不覺悟，喜歡修行不會死亡的法，善於理解佛法的人，就像芭蕉樹一樣脆弱。 就像蓋房子很嚴密，黑暗中什麼都看不見，即使有各種美好的顏色，有眼睛也看不見光明。 就像有個人，智慧通達，學識廣博，如果不聽聞佛法，就不知道什麼是善法，什麼是惡法。 就像拿著明亮的蠟燭，能夠看見所有的顏色，聽聞佛法后就能知道，善惡的去處。 即使被稱為多聞，如果戒律不完備，也會被法律所彈劾，所聽聞的也會有缺失。 修行人即使聽聞的很少，如果戒律都完備，也會被法律所稱讚，聽聞的缺失也無妨。 即使聽聞很多，如果持戒不完備，兩者都會被呵責，所希望的都會失去。 多聞能夠堅持穩固，奉行佛法就像城墻，精進難以被毀壞，從這三方面學習就能成就。

English version Speaking of all the Buddhas of the past, and those of the future, and the present Buddhas who have attained perfect enlightenment, they all dispel the worries of sentient beings. All Buddhas respect the Dharma, those who have revered it in the past, those who are revering it now, and those who will revere it in the future, this is the essence of the Buddha's teachings. If one wishes to seek the truth for oneself, rectifying oneself is the most important, one must believe in and revere the true Dharma, and remember the precepts of Buddhism. Those who do not believe in the Buddha are like a group of blind people, they will fall into evil paths, like merchants encountering Rakshasas. A boatman can cross the water, diligence is like a bridge, people are bound by their lineage, those who can liberate themselves are the brave ones. The Tathagata is unparalleled, desires are exhausted, there is no accumulation, the liberated mind has no afflictions, and his grace extends to gods and humans. Contemplate the two practices, be skilled in observing the two states of tranquility, transcend darkness, transcend immortals, and be skilled in attaining freedom. Just as a person standing on a mountaintop can see all the villages, examining the Dharma is also like this, like ascending a tall building to view a garden. If a person constantly observes, afflictions will never arise, the Dharma like sweet dew will descend, continuously and endlessly.

Dharma Collection of Essential Verses, Chapter 22: The Learned The learned are able to practice well, cultivating good deeds without afflictions, the karmic obstacles they have created are eliminated, and the Shramanas can obtain wonderful rewards. The foolish are not aware, they like to practice the Dharma of not dying, those who understand the Dharma well are as fragile as banana trees. Just like a house that is tightly sealed, in the darkness nothing can be seen, even if there are various beautiful colors, the eyes cannot see the light. Just like a person who is wise and has extensive knowledge, if they do not hear the Dharma, they will not know what is good and what is evil. Just like holding a bright candle, one can see all the colors, after hearing the Dharma, one can know the destination of good and evil. Even if one is called learned, if the precepts are not complete, one will be impeached by the law, and what one has heard will be deficient. Even if a practitioner has heard little, if the precepts are complete, they will be praised by the law, and the deficiency in hearing is not a problem. Even if one has heard much, if one does not keep the precepts completely, both will be reproached, and what one hopes for will be lost. The learned can hold firm, practicing the Dharma is like a city wall, diligence is difficult to destroy, and from these three aspects, learning can be accomplished.

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。 多聞能奉法，　　智慧常定意， 如彼閻浮金，　　孰能說有瑕。

智博為多聞，　　持戒悉完具， 二俱得稱譽，　　所聞而盡獲。 多聞如寶鏡，　　照法盡無餘， 自照兼照他，　　二俱生喜悅。 多聞如瓔珞，　　自身先嚴飾， 有情生喜悅，　　愛樂無窮盡。 諸有稱己色，　　有嘆說名德， 斯皆諸貪慾，　　然自不覺知。 聞為知法律，　　解疑亦見正， 從聞舍非法，　　行到不死處。 內無人自知，　　外無人所見， 內不見其果，　　便隨聲而住。 內既而知之，　　外無人所見， 二果俱已成，　　便隨聲而住。 內有而所知，　　外有而所見， 彼有其明智，　　不隨聲而住。 耳識多所聞，　　眼識多所見， 聞見不牢固，　　事由義析理。 智牢善說快，　　聞知定意快， 彼不用智定，　　速行放逸者。 賢聖樂於法，　　所行應于口， 以忍思惟空，　　聞意則牢固。

法集要頌經己身品第二十三

常習善語言，　　沙門思坐起， 一坐而所樂，　　欲求于息心。 一坐而一臥，　　獨步而無伴， 當自降伏心，　　自樂居山林。 千千而為敵，　　一夫能勝之， 莫若自伏心，　　便為戰中勝。 自勝而為上，　　如彼眾生心， 自降為大士，　　眾行則具足。 非天彥達嚩，　　非魔及梵天， 棄勝最為上，　　如智慧苾芻。 先自而正己，　　然後正他人， 若自而正者，　　乃謂之上士。 若自而正者，　　不侵名真智

現代漢語譯本 廣博地聽聞佛法，就能奉行正法，智慧的心常常保持安定。 就像閻浮提的金子一樣，誰能說它有瑕疵呢？ 智慧廣博的人稱為多聞，持守戒律又能完全具足。 這兩者都能獲得稱讚，所聽聞的都能完全領會。 多聞就像一面寶鏡，能照見一切佛法而沒有遺漏。 既能照亮自己，又能照亮他人，兩者都能產生喜悅。 多聞就像瓔珞，先用來莊嚴自身，使有情眾生心生喜悅，愛樂之心無窮無盡。 那些稱讚自己容貌，或者讚歎自己名聲和德行的人，這些都是貪慾的表現，然而自己卻不自覺。 聽聞佛法是爲了了解法律，解除疑惑，也能見到正道。 從聽聞佛法中捨棄非法，修行到達不死的境界。 內心沒有自我認知，外在也沒有人能看見，內心沒有看到結果，就隨著聲音而停留。 內心已經認知，外在也沒有人能看見，兩種結果都已經成就，就隨著聲音而停留。 內心有認知，外在也有所見，這樣的人有明智，不會隨著聲音而停留。 耳朵的意識聽聞很多，眼睛的意識看到很多，聽聞和見聞都不牢固，事情要通過義理來分析。 智慧牢固，善於表達，思維敏捷，聽聞和認知，心意堅定敏捷。 那些不用智慧和定力，快速行動，放縱自己的人。 賢聖之人樂於佛法，所做的事情應該與所說的一致。 用忍辱來思考空性，聽聞佛法的心意就會牢固。 《法集要頌經》己身品第二十三 常常練習善言善語，沙門應該思考坐立的意義。 一次靜坐所帶來的快樂，是爲了尋求內心的平靜。 一次靜坐，一次睡眠，獨自行走而沒有同伴。 應當自己降伏內心，自己喜歡居住在山林。 即使能戰勝千軍萬馬，一個人能戰勝他們。 不如降伏自己的內心，這才是戰鬥中的勝利。 戰勝自己才是最殊勝的，就像眾生的心一樣。 能降伏自己的人是大士，各種修行都能圓滿具足。 不是天人、乾闥婆，不是魔王和梵天。 捨棄勝利才是最殊勝的，就像有智慧的比丘一樣。 先要自己端正，然後才能端正他人。 如果自己能端正，才能稱得上是上士。 如果自己能端正，不侵犯他人，才稱得上是真正的智慧。

English version By widely hearing the Dharma, one can uphold the teachings, and a wise mind remains constantly composed. Like the gold of Jambudvipa, who can say it has flaws? One with broad wisdom is called learned, and one who upholds the precepts completely. Both of these are praised, and all that is heard is fully understood. Extensive learning is like a precious mirror, reflecting all the Dharma without omission. It illuminates oneself and others, bringing joy to both. Extensive learning is like a necklace, first adorning oneself, bringing joy to sentient beings, and endless love and delight. Those who praise their own appearance, or extol their own fame and virtue, these are all manifestations of greed, yet they are unaware of it. Hearing the Dharma is to understand the law, resolve doubts, and see the right path. From hearing the Dharma, one abandons the unlawful, and practices to reach the realm of immortality. If there is no self-awareness within, and no one can see it externally, and if the result is not seen within, one dwells on mere sounds. If there is awareness within, and no one can see it externally, and if both results are achieved, one dwells on mere sounds. If there is awareness within, and there is also external observation, such a person has wisdom and does not dwell on mere sounds. The ear consciousness hears much, and the eye consciousness sees much, but hearing and seeing are not firm; matters should be analyzed through reason. Wisdom is firm, skillful in speech, and quick in thought; hearing and knowing, the mind is firm and quick. Those who do not use wisdom and concentration, act quickly, and indulge themselves. The virtuous and holy delight in the Dharma, and their actions should align with their words. By contemplating emptiness with patience, the mind that hears the Dharma will be firm. The Twenty-third Chapter on Oneself from the 'Verses on the Essentials of the Dharma' Often practice good speech, and a Shramana should contemplate the meaning of sitting and standing. The joy of one sitting is to seek peace of mind. One sitting, one sleeping, walking alone without a companion. One should subdue one's own mind, and find joy in dwelling in the mountains and forests. Even if one can defeat thousands of enemies, one person can conquer them. It is better to subdue one's own mind; this is the victory in battle. Conquering oneself is the most supreme, like the minds of sentient beings. One who can subdue oneself is a great being, and all practices are fully accomplished. Not gods, Gandharvas, not Mara or Brahma. Abandoning victory is the most supreme, like a wise Bhikshu. First, one must correct oneself, and then one can correct others. If one can correct oneself, then one can be called a superior person. If one can correct oneself and not harm others, then one can be called true wisdom.

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。 當自而修克，　　隨其教訓之， 己不被教訓，　　焉能教訓他？

念自而修克，　　使彼而信解， 我己意專心，　　智者所習學。 為己或為彼，　　多有不成就， 其有學此者，　　自正兼訓彼。 身全得存道，　　爾時豈容彼？ 己以被降伏，　　智者演其義。 自己心為師，　　不隨他為師， 自己為師者，　　獲真智人法。 自己心為師，　　不依他為師， 自己為師者，　　得譽獲利樂。 自己為師者，　　獲智為天人。 自己為師者，　　久受生天樂。 自己為師者，　　親族中最勝。 自己為師者，　　煩惱中無憂。 自己為師者，　　斷除一切縛。 自己為師者，　　能破諸惡趣。 自己為師者，　　長作真智師。 自己為師者，　　解脫一切苦。 自己為師者，　　速證圓寂果。

法集要頌經卷第三

法集要頌經廣說品第二十四

雖說百伽陀，　　句義不周正， 不如解一句，　　聞乃得解脫。 雖說百伽陀，　　不明有何益？ 不如解一義，　　聞乃得止息。 雖解多伽陀，　　不行無所益， 不如行一句，　　習行可得道。 若人壽百歲，　　毀戒意不息， 不如一日中，　　供養持戒人。 若人壽百歲，　　懈怠劣精進， 不如一日中，　　勇猛行精進。 若人壽百歲，　　不觀生滅法， 不如一日中，　　而解生滅法。 若人壽百歲，　　不觀成敗事， 不如一日中，　　睹微知所忌

現代漢語譯本 當自己約束自己時，要依照教誨來修行；如果自己不接受教誨，又怎能教導他人呢？ 要思考如何約束自己，使他人信服並理解；我應專心致志，學習智者所習的道理。 無論是爲了自己還是爲了他人，很多事情都難以成就；那些學習這些道理的人，應先正己，再教導他人。 如果自身能完全遵循正道，那時又怎能容忍他人不守道呢？自己已經降伏了煩惱，智者會闡明其中的道理。 要以自己的心為師，不要以他人為師；以自己為師的人，才能獲得真正的智慧和法則。 要以自己的心為師，不要依賴他人為師；以自己為師的人，才能獲得讚譽、利益和快樂。 以自己為師的人，能獲得智慧，成為天人敬仰的對象。 以自己為師的人，能長久享受生天的快樂。 以自己為師的人，在親族中最為優秀。 以自己為師的人，在煩惱中也能無憂無慮。 以自己為師的人，能斷除一切束縛。 以自己為師的人，能破除各種惡趣。 以自己為師的人，能長久作為真正的智慧導師。 以自己為師的人，能解脫一切痛苦。 以自己為師的人，能迅速證得圓寂的果位。 《法集要頌經》卷第三 《法集要頌經廣說品第二十四》 即使說了上百首偈頌，如果語句和意義不完整，還不如理解一句，聽聞后就能得到解脫。 即使說了上百首偈頌，如果不明白其中的意義，又有什麼益處呢？還不如理解一個道理，聽聞后就能得到止息。 即使理解了很多偈頌，如果不去實踐也沒有益處，還不如實踐一句，通過修行就能得道。 如果有人活到一百歲，卻毀犯戒律，心意不得安寧，還不如用一天的時間，供養持戒的人。 如果有人活到一百歲，卻懈怠懶惰，不精進修行，還不如用一天的時間，勇猛精進地修行。 如果有人活到一百歲，卻不觀察生滅的法則，還不如用一天的時間，理解生滅的法則。 如果有人活到一百歲，卻不觀察成敗的事情，還不如用一天的時間，看到細微之處就懂得戒懼。

English version When you restrain yourself, follow the teachings to cultivate; if you do not accept the teachings yourself, how can you teach others? Think about how to restrain yourself, so that others may believe and understand; I should be focused and learn the principles that the wise have learned. Whether for oneself or for others, many things are difficult to achieve; those who learn these principles should first correct themselves, and then teach others. If one can fully follow the right path, how can one tolerate others not following it? One has already subdued afflictions, and the wise will explain the reasons. Take your own mind as your teacher, do not take others as your teacher; those who take themselves as their teacher can obtain true wisdom and principles. Take your own mind as your teacher, do not rely on others as your teacher; those who take themselves as their teacher can obtain praise, benefits, and happiness. Those who take themselves as their teacher can obtain wisdom and become objects of reverence for gods and humans. Those who take themselves as their teacher can enjoy the happiness of being born in heaven for a long time. Those who take themselves as their teacher are the most outstanding among their relatives. Those who take themselves as their teacher can be free from worry even in the midst of afflictions. Those who take themselves as their teacher can break all bonds. Those who take themselves as their teacher can break through all evil realms. Those who take themselves as their teacher can long be true teachers of wisdom. Those who take themselves as their teacher can be liberated from all suffering. Those who take themselves as their teacher can quickly attain the fruit of Nirvana. The Third Volume of the 'Dharma Collection of Essential Verses Sutra' The Twenty-fourth Chapter, 'Extensive Explanation' of the 'Dharma Collection of Essential Verses Sutra' Even if one speaks hundreds of verses, if the sentences and meanings are not complete, it is better to understand one sentence, and upon hearing it, one can attain liberation. Even if one speaks hundreds of verses, if one does not understand their meaning, what is the benefit? It is better to understand one principle, and upon hearing it, one can attain cessation. Even if one understands many verses, if one does not practice them, there is no benefit; it is better to practice one sentence, and through cultivation, one can attain the path. If a person lives to be a hundred years old, but violates precepts and their mind is not at peace, it is better to spend one day offering to those who uphold the precepts. If a person lives to be a hundred years old, but is lazy and does not cultivate diligently, it is better to spend one day cultivating with courageous diligence. If a person lives to be a hundred years old, but does not observe the law of arising and ceasing, it is better to spend one day understanding the law of arising and ceasing. If a person lives to be a hundred years old, but does not observe the matters of success and failure, it is better to spend one day seeing the subtle and knowing what to be wary of.

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。 若人壽百歲，　　不見無漏句， 不如一日中，　　得見無漏道。 若人壽百歲，　　不見無動句， 不如一日中，　　得見無動道。 若人壽百歲，　　不睹難見句， 不如一日中，　　得見微妙道。 若人壽百歲，　　不見無生句， 不如一日中，　　得見無生道。 若人壽百歲，　　不見無作句， 不如一日中，　　得見無作道。 若人壽百歲，　　不見最上句， 不如一日中，　　得見最上道。 若人壽百歲，　　不見寂滅句， 不如一日中，　　得見寂滅道。 若人壽百歲，　　不見甘露句， 不如一日中，　　得服甘露味。 若人壽百歲，　　不見無垢句， 不如一日中，　　得見清凈道。 若人壽百歲，　　不見離垢句， 不如一日中，　　離垢得解脫。 雖復壽百歲，　　山林祭火神， 不如須臾間，　　觀身而積行。 雖復百歲中，　　山林祭火神， 不如須臾間，　　正見得解脫。 從月至於月，　　愚者用飲食， 彼人不信佛，　　十六不獲一。 若人禱神祀，　　經歲望其福， 彼於四分中，　　亦不獲其一。 不生慈愍心，　　十六不及一。 彼不知法數，　　十六不及一。 從月至於月，　　常行平等會， 彼人不信佛，　　十六不及一。 彼人不信法，　　十六不及一。 彼人不信僧，　　十六不及一。 月月常千祀，　　恒施於平等， 彼無慈愍心，　　十六不及一。 彼不恤蠕動，　　十六不及一。 若無悲念心，　　十六不及一

現代漢語譯本 如果有人能活到一百歲，卻不能領悟無漏的真諦，還不如用一天的時間，去領悟無漏的道理。 如果有人能活到一百歲，卻不能領悟無動搖的真諦，還不如用一天的時間，去領悟無動搖的道理。 如果有人能活到一百歲，卻不能領悟難以見到的真諦，還不如用一天的時間，去領悟微妙的道理。 如果有人能活到一百歲，卻不能領悟無生的真諦，還不如用一天的時間，去領悟無生的道理。 如果有人能活到一百歲，卻不能領悟無為的真諦，還不如用一天的時間，去領悟無為的道理。 如果有人能活到一百歲，卻不能領悟最上的真諦，還不如用一天的時間，去領悟最上的道理。 如果有人能活到一百歲，卻不能領悟寂滅的真諦，還不如用一天的時間，去領悟寂滅的道理。 如果有人能活到一百歲，卻不能領悟甘露的真諦，還不如用一天的時間，去品嚐甘露的味道。 如果有人能活到一百歲，卻不能領悟無垢的真諦，還不如用一天的時間，去領悟清凈的道理。 如果有人能活到一百歲，卻不能領悟離垢的真諦，還不如用一天的時間，脫離污垢獲得解脫。 即使活到一百歲，在山林中祭祀火神，還不如用短暫的時間，觀察自身並積累善行。 即使活到一百歲，在山林中祭祀火神，還不如用短暫的時間，以正確的見解獲得解脫。 從一個月到下一個月，愚笨的人只知道用飲食來滿足自己，他們不相信佛法，所獲的功德連十六分之一都不到。 如果有人祈禱神靈，希望一年能得到福報，他們所獲得的福報，連四分之一都不到。 不生起慈悲憐憫之心，所獲的功德連十六分之一都不到。 他們不瞭解佛法的道理，所獲的功德連十六分之一都不到。 從一個月到下一個月，經常舉行平等的佈施大會，那些不相信佛法的人，所獲的功德連十六分之一都不到。 那些不相信佛法的人，所獲的功德連十六分之一都不到。 那些不相信僧團的人，所獲的功德連十六分之一都不到。 每個月都進行千年的佈施，並且持續進行平等的佈施，那些沒有慈悲憐憫之心的人，所獲的功德連十六分之一都不到。 那些不憐憫微小生物的人，所獲的功德連十六分之一都不到。 如果沒有悲憫之心，所獲的功德連十六分之一都不到。

English version If a person lives for a hundred years, but does not see the un-leaking truth, it is better to spend one day to understand the un-leaking path. If a person lives for a hundred years, but does not see the unmoving truth, it is better to spend one day to understand the unmoving path. If a person lives for a hundred years, but does not see the difficult-to-see truth, it is better to spend one day to understand the subtle path. If a person lives for a hundred years, but does not see the un-born truth, it is better to spend one day to understand the un-born path. If a person lives for a hundred years, but does not see the un-created truth, it is better to spend one day to understand the un-created path. If a person lives for a hundred years, but does not see the supreme truth, it is better to spend one day to understand the supreme path. If a person lives for a hundred years, but does not see the tranquil truth, it is better to spend one day to understand the tranquil path. If a person lives for a hundred years, but does not see the nectar truth, it is better to spend one day to taste the flavor of nectar. If a person lives for a hundred years, but does not see the unblemished truth, it is better to spend one day to understand the pure path. If a person lives for a hundred years, but does not see the detached truth, it is better to spend one day to detach from defilements and gain liberation. Even if one lives for a hundred years, sacrificing to the fire god in the mountains and forests, it is better to spend a short time observing oneself and accumulating good deeds. Even if one lives for a hundred years, sacrificing to the fire god in the mountains and forests, it is better to spend a short time gaining liberation through right view. From one month to the next, foolish people only know to satisfy themselves with food and drink. They do not believe in the Buddha's teachings, and they do not even gain one-sixteenth of the merit. If someone prays to the gods, hoping for blessings for a year, they do not even gain one-fourth of the blessings. Without generating a compassionate heart, one does not even gain one-sixteenth of the merit. They do not understand the principles of the Dharma, and they do not even gain one-sixteenth of the merit. From one month to the next, constantly holding equal giving gatherings, those who do not believe in the Buddha's teachings do not even gain one-sixteenth of the merit. Those who do not believe in the Dharma do not even gain one-sixteenth of the merit. Those who do not believe in the Sangha do not even gain one-sixteenth of the merit. Every month, performing giving for a thousand years, and continuously giving equally, those without a compassionate heart do not even gain one-sixteenth of the merit. Those who do not care for small creatures do not even gain one-sixteenth of the merit. Without a compassionate heart, one does not even gain one-sixteenth of the merit.

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。 彼懷怨恨心，　　十六不及一。 不見擇滅法，　　十六不及一。 月月常千祀，　　終身而不輟， 不如須臾間，　　一心念真法。 一念福無邊，　　勝彼終身祀， 雖終百歲壽，　　奉事祀火神。 不如須臾間，　　供養佛法僧， 一念供養福，　　勝彼終身祀。

法集要頌經善友品第二十五

無信懷憎嫉，　　斗亂彼此人， 智者所棄嫌，　　愚習以為樂。 有信無憎嫉，　　精進信多聞， 智者所敬待，　　賢聖以為樂。

不親惡知識，　　不與非法會， 親近善知識，　　恒與正法會。 行路念防慮，　　持戒多聞人， 思慮無量境，　　聞彼善言教。 各各知差別，　　近惡自陷溺， 習善致名稱。　　妙者恒自妙， 此由身真正；　　善者終以善， 斯由親近善。　　智慧為最上， 持戒永寂滅。

如魚湊臭爛，　　人貪競取之， 意者不覺臭，　　習惡亦如是。 多誐波羅葉，　　眾生往採取， 葉薰香遠布，　　習善亦如是。

親近惡知識，　　罪垢日夜增， 如豬身不凈，　　自污兼污他。 己自不習惡，　　親近習惡者， 為人所輕笑，　　惡名日夜熾。 觀習而習之，　　知近而親近， 毒箭在其束，　　凈者被其污。 勇夫能除污，　　去惡不為伴， 是故知果報，　　智人悉分別。 非親慎莫習，　　習當近於賢， 苾芻修行道，　　忍苦盡諸漏。

愚人盡形壽，　　承事明智人， 亦不知真法，　　如杓斟酌食

現代漢語譯本 如果一個人心懷怨恨，那麼他所造成的惡果，即使是十六分之一都難以估量。 如果一個人不能領悟到寂滅的真理，那麼他所造成的惡果，即使是十六分之一都難以估量。 即使有人每月都進行千年的祭祀，終身不懈， 也不如在須臾之間，一心念誦真正的佛法。 一念之間所產生的福德是無邊的，勝過他終身的祭祀。 即使有人活到百歲，終身侍奉火神進行祭祀， 也不如在須臾之間，供養佛、法、僧三寶。 一念之間供養三寶所產生的福德，勝過他終身的祭祀。

《法集要頌經·善友品》第二十五

不信佛法且心懷憎恨嫉妒的人，喜歡挑撥離間， 智者會厭惡他們，而愚人卻以此為樂。 有信仰且不懷憎恨嫉妒的人，精進修行，廣聞佛法， 智者會尊敬他們，賢聖之人也以此為樂。

不要親近惡知識，不要參與非法的聚會， 要親近善知識，經常參與正法的集會。 行走時要謹慎防備，持戒修行，廣聞佛法的人， 能思考無量的境界，聽聞他們的善言教誨。 每個人都知道善惡的差別，親近惡人會自取滅亡， 學習善行會帶來美名。美好的人總是保持美好， 這是因為他們身心端正；善良的人最終會得到善果， 這是因為他們親近善良的人。智慧是最重要的， 持戒修行能達到永遠的寂滅。

就像魚兒聚集在腐爛的臭物旁，人們貪婪地爭相獲取， 他們卻不覺得臭，習慣了惡行也是如此。 就像人們爭相採摘多誐波羅葉， 葉子的香氣會傳播到遠方，學習善行也是如此。

親近惡知識，罪惡會日夜增長， 就像豬的身體不乾淨，既會污染自己也會污染他人。 自己不學習惡行，卻親近學習惡行的人， 會被人輕視嘲笑，惡名也會日夜增長。 觀察學習什麼，就知道應該親近什麼， 毒箭藏在箭筒里，乾淨的人也會被它污染。 勇敢的人能夠去除污垢，遠離惡人，不與他們為伍， 因此，知道因果報應的人，都會明智地加以分辨。 不是親近的人，要謹慎不要學習，要學習就應該親近賢人， 比丘修行佛道，要忍受痛苦，斷除一切煩惱。

愚人即使終身侍奉有智慧的人， 也不能瞭解真正的佛法，就像用勺子舀取食物一樣。

English version If a person harbors resentment, the evil consequences they create are immeasurable, even a sixteenth part is difficult to estimate. If a person cannot comprehend the truth of cessation, the evil consequences they create are immeasurable, even a sixteenth part is difficult to estimate. Even if someone performs sacrifices for a thousand years every month, without ceasing throughout their life, it is not as good as reciting the true Dharma with a focused mind for a moment. The merit generated in a single moment is boundless, surpassing their lifelong sacrifices. Even if someone lives to be a hundred years old and serves the fire god with sacrifices throughout their life, it is not as good as making offerings to the Buddha, Dharma, and Sangha for a moment. The merit generated by making offerings to the Three Jewels in a single moment surpasses their lifelong sacrifices.

Dharma Collection of Essential Verses, Chapter 25: Good Friends

Those who lack faith and harbor hatred and jealousy, enjoy sowing discord, the wise despise them, while the foolish find pleasure in it. Those who have faith and do not harbor hatred or jealousy, diligently practice and widely learn the Dharma, the wise respect them, and the virtuous find joy in it.

Do not associate with evil companions, do not participate in unlawful gatherings, associate with good companions, and frequently participate in gatherings of the true Dharma. Those who walk with caution, uphold precepts, and widely learn the Dharma, can contemplate boundless realms and hear their good teachings. Everyone knows the difference between good and evil, associating with evil people leads to self-destruction, learning good deeds brings a good reputation. Good people always remain good, because their minds and bodies are upright; kind people will ultimately receive good results, because they associate with kind people. Wisdom is the most important, upholding precepts and practicing can lead to eternal cessation.

Just as fish gather around rotten and smelly things, and people greedily compete to obtain them, they do not feel the smell, and it is the same with being accustomed to evil deeds. Just as people compete to pick the leaves of the Tagara tree, the fragrance of the leaves spreads far and wide, and it is the same with learning good deeds.

Associating with evil companions, sins will increase day and night, just like a pig's body is unclean, it will defile itself and others. If one does not learn evil deeds themselves, but associates with those who do, they will be despised and ridiculed, and their bad reputation will increase day and night. Observe what you learn, and you will know what you should associate with, a poisoned arrow is in the quiver, and the clean will be defiled by it. Brave people can remove the defilement, stay away from evil people, and not associate with them, therefore, those who know the law of cause and effect will wisely distinguish. If they are not close, be careful not to learn from them, if you must learn, you should associate with the virtuous, a Bhikshu practicing the Buddha's path must endure suffering and eliminate all afflictions.

Even if a fool serves a wise person for their entire life, they cannot understand the true Dharma, just like using a spoon to scoop food.

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。 智者須臾間，　　承事賢聖人， 一一知真法，　　如舌了眾味。 智者尋一句，　　演出無量義， 愚者誦千句，　　不解一句義。 一句義成就，　　智者所修學， 愚者好遠離，　　真佛之所說。 怨憎有智勝，　　不隨親友義， 愚者訓非道，　　漸趣地獄徑。

愚者自稱愚，　　當知善黠慧， 愚人自稱智，　　是謂愚中甚。 若復嘆譽愚，　　毀訾智者身， 毀智猶有勝，　　嘆愚不為上。 莫見愚聞聲，　　亦莫與愚居， 與愚同居難，　　猶如怨同處。 當選擇共居，　　如與親親會， 是故事多聞，　　並及持戒者。 如是人中上，　　如月在眾星。

法集要頌經圓寂品第二十六

如龜藏其六，　　苾芻攝意想， 無倚無害彼，　　圓寂無言說。 忍辱第一道，　　佛說圓寂最， 不以懷煩熱，　　害彼為沙門。 言當莫粗獷，　　所說應辯才， 少聞共論難，　　反受彼屈伏。 數自興煩惱，　　猶彼器敗壞， 生死數流轉，　　長沒無出期。 若不自煩惱，　　猶器完牢具， 如是至圓寂，　　永無諸塵翳。

無病第一利，　　知足第一富， 知親第一友，　　圓寂第一樂。 饑為第一患，　　行為第一苦， 如實知此者，　　圓寂第一樂。

最妙聖言教，　　流佈無窮際， 世共傳習者，　　實無有厭時。 如是無等倫，　　所說善言教， 身苦所逼迫，　　何過饑患苦？

趣善之徒少，　　趣惡之徒多， 如實知此者，　　速求于圓寂

現代漢語譯本 智者片刻之間，便能侍奉賢聖之人， 他們能一一領悟真正的佛法，如同舌頭能辨別各種味道。 智者能從一句佛法中，演繹出無量的意義， 愚者即使誦讀千句，也不理解一句的含義。 能成就一句佛法的意義，是智者所修學的， 愚者卻喜歡遠離，這正是真佛所說的。 有智慧的人能戰勝怨恨，不隨從親友的錯誤見解， 愚者教導錯誤的道理，逐漸走向地獄的道路。

愚者如果自知是愚笨的，就可算是善於明辨事理， 愚人如果自稱聰明，那才是愚笨中的極點。 如果讚美愚人，詆譭智者， 詆譭智者尚有可取之處，讚美愚人則毫無益處。 不要見到愚人就聽信他的言論，也不要與愚人同住， 與愚人同住很困難，就像與仇敵同處一樣。 應當選擇與賢者同住，如同與親人相會， 所以要親近博學多聞的人，以及持守戒律的人。 這樣的人是人中的佼佼者，如同月亮在眾星之中。

《法集要頌經·圓寂品》第二十六

如同烏龜藏起六根，比丘應攝持意念， 不依賴任何事物，不傷害他人，達到圓寂的境界，無法用言語表達。 忍辱是第一要道，佛說圓寂是最重要的， 不應懷有煩惱和熱惱，傷害他人，這才是真正的沙門。 言語應當柔和，所說的話應有辯才， 少聞寡見的人與人辯論，反而會被對方駁倒。 常常自己生起煩惱，就像破損的器皿一樣， 在生死中不斷流轉，長久沉淪而沒有出期。 如果不自己生起煩惱，就像完好牢固的器皿一樣， 這樣就能達到圓寂的境界，永遠沒有塵埃的遮蔽。

無病是第一利益，知足是第一財富， 知己是第一朋友，圓寂是第一快樂。 飢餓是第一禍患，行為是第一痛苦， 如實知道這些道理的人，圓寂才是第一快樂。

最微妙的聖言教誨，流傳無窮無盡， 世人共同傳習，實在沒有厭倦的時候。 這樣無與倫比，所說的善言教誨， 身體被痛苦所逼迫，還有什麼能超過飢餓的痛苦呢？

走向善道的人少，走向惡道的人多， 如實知道這些道理的人，應當迅速尋求圓寂。

English version The wise, in a moment, serve the virtuous and holy, They understand the true Dharma one by one, like the tongue discerning various flavors. The wise can derive immeasurable meanings from a single verse of Dharma, The foolish, even reciting thousands of verses, do not understand the meaning of one. To achieve the meaning of a single verse of Dharma is what the wise study, The foolish, however, like to stay away, which is what the true Buddha has said. The wise can overcome resentment, not following the wrong views of relatives and friends, The foolish teach wrong principles, gradually walking the path to hell.

If a fool knows he is foolish, he can be considered wise, If a fool claims to be wise, that is the extreme of foolishness. If one praises a fool and slanders the wise, Slandering the wise is still better than praising the fool. Do not listen to the words of a fool, nor live with a fool, Living with a fool is difficult, like living with an enemy. One should choose to live with the virtuous, like meeting with relatives, Therefore, one should be close to those who are learned and those who uphold the precepts. Such people are the best among people, like the moon among the stars.

The Twenty-sixth Chapter, 'Nirvana,' of the 'Dharma Collection of Essential Verses'

Like a turtle hiding its six senses, a Bhikkhu should restrain his thoughts, Not relying on anything, not harming others, reaching the state of Nirvana, which cannot be expressed in words. Patience is the first path, the Buddha said Nirvana is the most important, One should not harbor vexation and heat, harming others, this is the true Shramana. Speech should be gentle, and what is said should be eloquent, Those with little knowledge who argue with others will be refuted. Constantly creating afflictions for oneself is like a broken vessel, Revolving in birth and death, sinking for a long time without a way out. If one does not create afflictions for oneself, it is like a complete and solid vessel, Thus, one can reach the state of Nirvana, forever free from the obscuration of dust.

Being free from illness is the first benefit, contentment is the first wealth, Knowing oneself is the first friend, Nirvana is the first happiness. Hunger is the first calamity, action is the first suffering, Those who truly know these principles, Nirvana is the first happiness.

The most subtle teachings of the holy words, spread endlessly, What the world commonly practices, there is truly no time to be tired of it. Such unparalleled, well-spoken teachings, When the body is oppressed by suffering, what can exceed the suffering of hunger?

Few are those who go towards the path of good, many are those who go towards the path of evil, Those who truly know these principles should quickly seek Nirvana.

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。 有緣生善處，　　有緣生惡趣， 有緣般涅槃，　　如斯皆有緣。

鹿歸於田野，　　鳥歸於虛空， 義歸於分別，　　真人歸寂滅。 不以懈怠意，　　怯弱有所至， 欲求于圓寂，　　焚燒諸縛著。 苾芻速杼船，　　以杼便當輕， 求斷貪慾情，　　然後至圓寂。 我有本以無，　　本有我今無， 非無亦非有，　　如今不可獲。 難見諦不動，　　善觀而不動， 當察愛盡源，　　是謂名業際。

斷愛除其欲，　　竭河無流兆， 能明此愛本，　　是謂名苦際。 無身滅其想，　　諸痛得清涼， 眾行永止息，　　識想不復興。 如實知此者，　　是謂名苦際， 住動虛則靜，　　非近非有樂。 無動得輕安，　　靜乃獲圓寂，

亦不由往來，　　往來絕生滅。 老死煩惱除，　　斷苦獲圓寂， 吾已無往來，　　不去而不來， 不沒不復生，　　此際名圓寂。 智生之本末，　　有為知無為， 生死所纏縛，　　縛者而難制。 如是四大身，　　五蘊苦惱集， 安住觀實苦，　　盡苦獲圓寂。 諸法無往來，　　往來恒生滅， 老病死遷流，　　無漏獲圓寂。

苾芻有世生，　　有造無作行， 有無生無有，　　無作無所行。 苾芻吾已知，　　無復諸地入， 無有虛空入，　　無諸入用入。 無想非想入，　　無今世後世， 亦無日月想，　　無往亦無來。 從食因緣有，　　從食致憂樂， 而此要滅者，　　諸苦法已盡

現代漢語譯本 因緣和合，便會生於善道；因緣和合，也會生於惡道。 因緣和合，便能進入涅槃，一切皆由因緣所致。 如同鹿歸於田野，鳥歸於天空， 義理歸於分別思量，真人則歸於寂滅。 不應以懈怠的心，或怯懦的心去追求目標， 若想求得圓滿寂滅，就應焚燒一切束縛。 比丘應迅速劃動船槳，使船身輕快， 努力斷除貪慾之情，然後才能到達圓寂的境界。 我本無而有，本有而今無， 非無亦非有，如今已不可得。 真理難以見到，它不動搖， 善於觀察的人也不會動搖， 應當觀察愛慾的根源，這被稱為業的邊際。 斷除愛慾，使之枯竭，如同河水斷流， 能夠明白愛慾的根本，這被稱為苦的邊際。 無身則滅其妄想，一切痛苦都得到清涼， 所有行為都永遠止息，意識和思想不再興起。 如實知曉這些道理的人，被稱為到達了苦的邊際， 動靜虛實，不執著于近，也不執著於樂。 無動則得輕安，靜則獲得圓寂。 也不由往來，往來則會產生生滅。 老死煩惱都已消除，斷除痛苦便能獲得圓寂。 我已經沒有往來，既不去也不來， 不消沒也不再生，這種境界稱為圓寂。 智慧生起的根本和末端，有為法和無為法都應知曉， 生死被纏縛，被纏縛者難以控制。 這四大組成的身體，是五蘊苦惱的集合， 安住于觀察真實的苦，盡除苦惱便能獲得圓寂。 諸法沒有往來，往來則恒常生滅， 老病死不斷遷流，無漏則能獲得圓寂。 比丘有世間生，有造作和無作的行為， 有無生和無有，無作和無所行。 比丘，我已經知道，不再進入諸地， 不進入虛空，不進入諸入用。 不進入無想非想，沒有今世和後世， 也沒有日月之想，沒有往也沒有來。 從食物因緣而有，從食物產生憂愁和快樂， 而這些終將滅盡，一切苦法都已滅盡。

English version With conditions, one is born into a good realm; with conditions, one is born into a bad realm. With conditions, one attains Nirvana; all is due to conditions. Like deer returning to the field, birds returning to the sky, Meaning returns to discernment, and the true person returns to stillness. One should not seek with a lazy mind, or a timid heart, If one wishes to attain perfect stillness, one should burn away all fetters. A bhikkhu should quickly row the boat, making it light, Strive to cut off the feelings of desire, and then reach Nirvana. I was originally without, yet came to be; I was originally with, yet now am without, Neither without nor with, now it cannot be obtained. The truth is difficult to see, it does not waver, One who observes well will not waver, One should observe the source of desire, this is called the edge of karma. Cut off desire, make it wither, like a river ceasing to flow, To understand the root of desire, this is called the edge of suffering. Without a body, extinguish its delusions, all pain is cooled, All actions are forever ceased, consciousness and thoughts no longer arise. One who truly knows these principles is said to have reached the edge of suffering, Dwelling in movement and stillness, not clinging to nearness, nor clinging to pleasure. Without movement, one attains ease; in stillness, one attains Nirvana. It is not by coming and going; coming and going gives rise to birth and death. Old age, death, and afflictions are removed; cutting off suffering attains Nirvana. I have no coming and going, neither going nor coming, Neither disappearing nor being reborn, this state is called Nirvana. The beginning and end of the arising of wisdom, one should know both conditioned and unconditioned, Life and death are bound, and those bound are difficult to control. This body of the four great elements is a collection of the five aggregates of suffering, Dwelling in the observation of true suffering, ending suffering attains Nirvana. All dharmas have no coming and going; coming and going constantly gives rise to birth and death, Old age, sickness, and death constantly flow; without outflows, one attains Nirvana. A bhikkhu has worldly birth, has actions that are made and unmade, Has non-birth and non-existence, unmade and without action. Bhikkhu, I have already known, no longer entering the realms, Not entering the void, not entering the uses of the senses. Not entering neither perception nor non-perception, there is no this life or next life, Nor is there the thought of sun and moon, no going and no coming. From the conditions of food, there is existence; from food, there is sorrow and joy, And these will eventually cease; all suffering dharmas have ceased.

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。 非食命不濟，　　孰能不搏食？ 夫立食為先，　　然後乃至道。 地種及水火，　　是時風無吹， 光焰所不照，　　亦不見其實。 非月非有光，　　非日非有照， 審諦觀此者，　　乃應真圓寂。 端正色縱容，　　得脫一切苦， 非色非無色，　　得脫第一苦。 究竟不恐懼，　　越縛無狐疑， 未斷有欲刺，　　豈知身為患？ 所謂究竟者，　　圓寂為第一， 盡斷諸想著，　　文句不錯謬。 知節不知節，　　最勝舍有行， 內自思惟行，　　如卵壞其膜。 眾施法施勝，　　眾樂法樂上， 眾力忍力最，　　愛盡圓寂樂。

法集要頌經觀察品第二十七

善觀己瑕隙，　　使己不露外， 彼彼自有隙，　　如彼飛輕塵。 若己稱無瑕，　　罪福俱並至， 但見他人隙，　　恒懷無明想。 知慚壽中上，　　焉以貪牽縛， 力士無畏忌，　　斯等命短促。 知慚不盡壽，　　恒求清凈行， 威儀不缺漏，　　當觀真凈壽。 世間普盲冥，　　智眼鮮鮮耳， 群鳥墮羅網，　　生天不足言。 觀世衰耗法，　　但見眾色變， 愚者自繫縛，　　為闇所纏繞， 亦不見於行，　　觀而無所有。

眾生皆有我，　　為彼而生患， 一一不相見，　　不睹邪見刺。 觀此刺因緣，　　眾生多染著， 我造彼非有，　　彼造非我有。

眾生為慢纏，　　染著于憍慢， 為見所迷惑，　　不免生死際。 已得與當得，　　二俱受塵垢， 習於病根本，　　及覺諸所學

現代漢語譯本 如果不是爲了生存所迫，誰又會不努力覓食呢？ 首先要解決的是吃飯的問題，然後才能談論更高深的道理。 土地的耕種，以及水火的使用，當風不吹動時， 光芒和火焰所不能照耀的地方，也看不到它們的真實存在。 它不是月亮，卻有光芒；它不是太陽，卻能照耀。 仔細觀察這些現象的人，才能真正達到圓寂的境界。 端正的容貌和放縱的行為，可以使人擺脫一切痛苦。 既不是有形之色，也不是無形之色，才能擺脫最根本的痛苦。 最終達到不恐懼的境界，超越束縛，不再有疑惑。 如果慾望的刺沒有被拔除，又怎麼會知道身體是痛苦的根源呢？ 所謂最終的境界，圓寂才是第一位的。 完全斷絕各種妄想，文字的表達才不會有錯誤。 知道節制和不知道節制，最殊勝的是捨棄有為的修行。 內在的自我思考和修行，就像雞蛋破殼而出一樣。 所有的佈施中，法佈施最為殊勝；所有的快樂中，法樂最為至上。 所有的力量中，忍耐的力量最強大；愛慾斷盡，才能獲得圓寂的快樂。

《法集要頌經》觀察品第二十七

善於觀察自己的缺點，使它們不暴露在外。 每個人都有自己的缺點，就像飛揚的塵土一樣。 如果自己聲稱沒有缺點，那麼罪和福都會同時降臨。 只看到別人的缺點，心中總是懷著無明的想法。 知道羞愧的人壽命長久，怎麼會被貪慾所束縛呢？ 力士沒有畏懼，這樣的人壽命往往短暫。 知道羞愧的人不會耗盡壽命，總是追求清凈的行為。 行為舉止沒有缺失，應當觀察真正的清凈壽命。 世間普遍處於盲目和黑暗之中，有智慧的眼睛很少。 群鳥落入羅網，即使昇天也不值得一提。 觀察世間衰敗的規律，只能看到各種事物的變化。 愚蠢的人自己束縛自己，被黑暗所纏繞。 也看不到真正的修行，觀察事物卻一無所得。

眾生都有『我』的執著，因此而產生痛苦。 彼此之間互不相見，看不到邪見的危害。 觀察這種執著的因緣，眾生大多被染著。 我所造的，在他人那裡並不存在；他人所造的，在我這裡也不存在。

眾生被傲慢所纏繞，執著于驕傲自滿。 被錯誤的見解所迷惑，無法避免生死的輪迴。 已經得到的和將要得到的，都會受到塵垢的污染。 習慣於疾病的根源，以及覺悟所學的一切。

English version If not for the exigencies of life, who wouldn't strive for sustenance? Establishing the need for food comes first, then one can discuss the ultimate path. The cultivation of land, and the use of water and fire, when the wind does not blow, Where light and flames cannot reach, their true existence is also unseen. It is not the moon, yet it has light; it is not the sun, yet it illuminates. Those who carefully observe these phenomena can truly attain the state of Nirvana. A proper appearance and unrestrained behavior can free one from all suffering. Neither form nor formlessness can liberate one from the most fundamental suffering. Ultimately reaching a state of fearlessness, transcending bondage, and having no more doubts. If the thorns of desire are not removed, how can one know that the body is the root of suffering? The so-called ultimate state, Nirvana, is the foremost. Completely severing all delusions, the expression of words will not be erroneous. Knowing moderation and not knowing moderation, the most excellent is abandoning conditioned practice. Inner self-reflection and practice are like a chick breaking out of its shell. Among all offerings, the offering of Dharma is the most excellent; among all joys, the joy of Dharma is supreme. Among all strengths, the strength of patience is the greatest; when desire is exhausted, one attains the joy of Nirvana.

Dharma Collection of Essential Verses, Chapter 27 on Observation

Be good at observing your own flaws, so that they are not exposed to the outside. Everyone has their own flaws, like flying dust. If one claims to have no flaws, then both sin and merit will come at the same time. Only seeing the flaws of others, one always harbors ignorant thoughts. Those who know shame have long lives, how can they be bound by greed? A strongman has no fear, such people often have short lives. Those who know shame will not exhaust their lives, always seeking pure conduct. Behavior without flaws, one should observe the true pure life. The world is generally in blindness and darkness, those with wise eyes are few. Birds fall into the net, even ascending to heaven is not worth mentioning. Observing the law of the world's decline, one can only see the changes in all things. Foolish people bind themselves, entangled by darkness. They also cannot see true practice, observing things but gaining nothing.

All beings have an attachment to 'self', and therefore suffer. They do not see each other, and do not see the harm of wrong views. Observing the causes of this attachment, most beings are attached. What I create does not exist in others; what others create does not exist in me.

Beings are entangled by arrogance, attached to pride and conceit. Bewildered by wrong views, they cannot avoid the cycle of birth and death. What has been obtained and what will be obtained are both tainted by defilement. Habituated to the root of illness, and aware of all that has been learned.

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。 觀諸持戒者，　　梵行清凈人， 瞻侍病瘦者，　　是謂至邊際。 當觀水上泡，　　亦觀幻野馬， 如是不觀身，　　亦不見死至。 如是不觀世，　　亦不見死王。

如是當觀身，　　如王雜色車， 愚者所染著，　　善求遠離彼。 愚者所染著，　　智者遠離之。

如是當觀身，　　眾病之所因， 病與愚合會，　　焉能可恃怙？ 當觀畫形像，　　摩尼紺青發， 愚者以為緣，　　不求越彼岸。 愚者以為緣，　　智者所厭患。 強以彩畫形，　　莊嚴丑穢身， 愚者以為緣，　　亦不求自度。 爪發為八分，　　雙部眼耳珰， 愚者所染著，　　亦不求自度。 著欲染于欲，　　不究結使緣， 不以生結使，　　當度欲有流。 非園脫于園，　　脫園復就園， 當復觀此人，　　脫縛復就縛。

今舍天王位，　　不造生死本， 求離地獄苦，　　愿說圓寂樂。 青衣白蓋身，　　御者御一輪， 觀彼未離垢，　　求便斷縛著。 人多求自歸，　　山川樹木神， 園觀及神祀，　　望免苦患難。 此非自歸上，　　亦非有吉利， 如有自歸者，　　不脫一切苦。 若有自歸佛，　　及法苾芻僧， 修習聖四諦，　　如慧之所見， 苦因緣苦生，　　當越此苦本， 賢聖八品道，　　滅盡甘露際。 是為自歸上，　　非不有吉利， 如有自歸者，　　得脫一切苦。 觀已觀當觀，　　不觀亦當觀， 觀而復重觀，　　觀而不復觀

現代漢語譯本 觀察那些持戒的人， 行為清凈的修行者， 照顧侍奉生病衰弱的人， 這被稱為達到了修行的邊際。 應當觀察水上的泡沫， 也觀察虛幻的海市蜃樓， 像這樣不執著于身體， 也不會見到死亡的到來。 像這樣不執著於世間， 也不會見到死神的降臨。 應當這樣觀察身體， 如同國王的雜色車輛， 愚笨的人會執著於它， 明智的人應當尋求遠離它。 愚笨的人會執著於它， 明智的人會遠離它。 應當這樣觀察身體， 是眾多疾病產生的原因， 疾病與愚癡結合在一起， 怎麼能夠依靠它呢？ 應當觀察繪畫的形象， 如同摩尼寶珠般紺青的頭髮， 愚笨的人以此為緣， 不尋求超越生死彼岸。 愚笨的人以此為緣， 明智的人會厭惡它。 用彩色的顏料描繪形象， 裝飾醜陋污穢的身體， 愚笨的人以此為緣， 也不尋求自我解脫。 指甲和頭髮分為八部分， 雙眼、耳朵和耳環， 愚笨的人會執著於它， 也不尋求自我解脫。 執著于慾望，被慾望所染污， 不探究煩惱的根源， 不以生起的煩惱， 來度脫慾望的河流。 不是從花園脫離， 脫離花園又進入花園， 應當觀察這個人， 脫離束縛又進入束縛。 現在捨棄天王的地位， 不造作生死的根本， 尋求脫離地獄的痛苦， 愿說圓寂的快樂。 穿著青衣，頭頂白蓋的人， 駕車的人駕馭著一輛車輪， 觀察他們還沒有脫離污垢， 尋求方便斷除束縛和執著。 許多人尋求自我歸依， 歸依山川樹木的神靈， 園林景觀和祭祀活動， 希望免除痛苦和災難。 這不是真正的歸依， 也沒有吉祥的利益， 如果有人這樣歸依， 不能脫離一切痛苦。 如果有人歸依佛， 以及佛法和比丘僧， 修習聖者的四聖諦， 如同智慧所見到的那樣， 痛苦的因緣導致痛苦產生， 應當超越這痛苦的根本， 賢聖的八正道， 是滅盡煩惱的甘露境界。 這是真正的歸依， 並非沒有吉祥的利益， 如果有人這樣歸依， 就能脫離一切痛苦。 已經觀察、應當觀察、 不觀察也應當觀察， 觀察之後又重複觀察， 觀察而不執著于觀察。

English version Observing those who uphold precepts, The pure-conduct practitioners, Attending to the sick and frail, This is said to reach the ultimate boundary. One should observe the bubbles on water, And also observe the illusory mirage, Not clinging to the body in this way, One will not see death arrive. Not clinging to the world in this way, One will not see the king of death either. One should observe the body in this way, Like a king's multi-colored chariot, Fools are attached to it, Wise ones should seek to distance themselves from it. Fools are attached to it, Wise ones distance themselves from it. One should observe the body in this way, As the cause of many diseases, Disease and ignorance are combined, How can one rely on it? One should observe painted images, Like the dark blue hair of a mani jewel, Fools take this as a cause, Not seeking to cross beyond the shore of birth and death. Fools take this as a cause, Wise ones are disgusted by it. Using colored paints to depict images, Adorning the ugly and filthy body, Fools take this as a cause, And do not seek self-liberation either. Nails and hair are divided into eight parts, Pairs of eyes, ears, and earrings, Fools are attached to them, And do not seek self-liberation either. Attached to desires, defiled by desires, Not investigating the root of afflictions, Not using the arising afflictions, To cross the stream of desire. Not escaping from the garden, Escaping the garden and entering the garden again, One should observe this person, Escaping bondage and entering bondage again. Now abandoning the position of a heavenly king, Not creating the root of birth and death, Seeking to escape the suffering of hell, Willing to speak of the joy of Nirvana. Those wearing blue robes and white canopies, The charioteer driving a single wheel, Observing that they have not yet left defilement, Seeking the means to cut off bondage and attachment. Many people seek self-refuge, Taking refuge in the gods of mountains, rivers, and trees, Gardens, views, and sacrificial rites, Hoping to avoid suffering and calamity. This is not true refuge, Nor is there any auspicious benefit, If someone takes refuge in this way, They cannot escape all suffering. If someone takes refuge in the Buddha, And the Dharma and the Bhikshu Sangha, Cultivating the Noble Four Truths, As seen by wisdom, The cause of suffering leads to the arising of suffering, One should transcend this root of suffering, The Noble Eightfold Path, Is the realm of nectar where afflictions are extinguished. This is true refuge, And it is not without auspicious benefit, If someone takes refuge in this way, They can escape all suffering. Having observed, should observe, Not observing, one should also observe, Observing and then observing again, Observing without clinging to observation.

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。 觀而復重觀，　　分別彼性本， 計晝以為夜，　　寶身壞不久。 觀而不重觀，　　雖見亦不見， 如見而不見，　　觀而亦不見。 云何見不見？　　何說見不見？ 因何見不見？　　因為出何見。

猶若不觀苦，　　常當深自觀， 以解苦根原，　　是為明妙觀。 誰令凡夫人，　　不觀眾行本？ 因彼而觀察，　　去冥見大明。

法集要頌經罪障品第二十八

諸惡業莫作，　　諸善業奉行， 自凈其意行，　　是名諸佛教。 惠施獲福報，　　不藏恚怒懷， 以善滅其惡，　　欲怒癡無餘。 獨行勿逐愚，　　欲群當逐智， 智者滅其惡，　　如鶴擇乳飲。 觀世若干變，　　知法起滅跡， 賢聖不樂世，　　愚者不處賢。 解知念待味，　　思惟休息義， 無熱無饑想，　　當服於法味。

人不損其心，　　亦不毀其意， 以善永滅惡，　　不憂隨惡道。 人慾煉其神，　　要當數修琢， 智者易雕飾，　　乃名世之雄。 能親近彼者，　　安隱無憂惱， 永息無過者，　　柔和不卒暴， 吹棄諸惡法，　　如風落其葉。

無故畏彼人，　　謗毀清凈者， 尋惡獲其力，　　煙雲風所吹。 人之為善惡，　　各各自知之， 修善得善果，　　為惡隨惡趣。 達己凈不凈，　　何慮他人凈？ 愚者不自煉，　　如鐵鉆純鋼。 若眼見非邪，　　黠人求方便， 智者善壽世，　　亦不為眾惡。 商人在路懼，　　伴少而貨多， 經過險難處，　　然有折軸憂

現代漢語譯本 反覆觀察，分辨事物的本質。 把白天當成黑夜，珍貴的身體很快就會毀壞。 觀察而不反覆觀察，即使看見也如同沒看見。 如同看見卻又沒看見，觀察了也如同沒看見。 如何理解看見與沒看見？如何解釋看見與沒看見？ 因為什麼而有看見與沒看見？因為什麼而產生這種見解？ 就像不觀察痛苦一樣，應當經常深入地自我觀察。 以此來了解痛苦的根源，這就是明智而微妙的觀察。 是什麼讓凡夫俗子，不觀察行為的根本？ 通過觀察這些，就能去除黑暗，見到光明。 《法集要頌經》罪障品第二十八 不要做任何惡事，要奉行一切善事。 凈化自己的意念行為，這就是諸佛的教誨。 佈施可以獲得福報，不要把怨恨藏在心中。 用善來消除惡，使貪慾、嗔怒、愚癡都消失殆盡。 獨自修行不要追隨愚人，想要合羣就應當追隨智者。 智者能夠消除自己的惡行，就像鶴選擇乳汁飲用一樣。 觀察世間種種變化，瞭解事物生起和滅亡的規律。 賢聖之人不貪戀世俗，愚笨的人不與賢者為伍。 理解並知道念頭、期待和慾望的滋味，思考休息的意義。 沒有煩熱和飢餓的念頭，應當品嚐佛法的滋味。 人不要損害自己的心，也不要毀壞自己的意念。 用善永遠消除惡，就不會憂慮墮入惡道。 人想要錘鍊自己的精神，就應當經常修習琢磨。 智者容易被雕琢成器，才能稱得上是世間的英雄。 能夠親近這樣的人，就能安穩沒有憂愁煩惱。 永遠停止過錯的人，性情柔和不急躁。 吹散一切惡法，就像風吹落樹葉一樣。 無緣無故地畏懼他人，誹謗清凈的人。 追逐邪惡會獲得它的力量，就像煙雲被風吹散一樣。 人做善事還是惡事，各自自己知道。 修善會得到善果，作惡會墮入惡道。 瞭解自己清凈還是不清凈，何必擔憂他人是否清凈？ 愚笨的人不自我磨練，就像用鐵鉆去鉆純鋼一樣。 如果眼睛看到的不邪惡，聰明的人會尋求方便的方法。 智者能夠善於在世間生活，也不會去做各種惡事。 商人走在路上感到恐懼，因為同伴少而貨物多。 經過危險的地方，仍然有車軸斷裂的擔憂。

English version Observe and then observe again, distinguish the nature of things. Counting day as night, the precious body will soon be destroyed. Observing without repeated observation, even if seen, it is as if not seen. Like seeing but not seeing, observing is also like not seeing. How to understand seeing and not seeing? How to explain seeing and not seeing? Why is there seeing and not seeing? Why does this view arise? Just like not observing suffering, one should always deeply observe oneself. In order to understand the root of suffering, this is wise and subtle observation. What makes ordinary people not observe the root of actions? By observing these, one can remove darkness and see the light. Dharma Collection of Essential Verses Sutra, Chapter 28 on the Hindrances of Sin Do not commit any evil deeds, practice all good deeds. Purify your own mind and actions, this is the teaching of all Buddhas. Giving brings blessings, do not harbor resentment in your heart. Use good to eliminate evil, so that greed, anger, and ignorance all disappear. Practice alone, do not follow fools, if you want to be with a group, you should follow the wise. The wise can eliminate their evil deeds, just like a crane chooses milk to drink. Observe the various changes in the world, understand the law of arising and ceasing of things. The virtuous do not crave the world, the foolish do not associate with the wise. Understand and know the taste of thoughts, expectations, and desires, contemplate the meaning of rest. Without the thought of heat and hunger, one should taste the flavor of the Dharma. One should not harm one's heart, nor destroy one's intention. Use good to eliminate evil forever, and one will not worry about falling into evil paths. If one wants to refine one's spirit, one should often practice and polish it. The wise are easily shaped into a vessel, and can be called heroes of the world. Being able to be close to such people, one can be peaceful without worry or trouble. Those who have stopped making mistakes forever are gentle and not impatient. Blow away all evil dharmas, like the wind blowing away leaves. Fearing others for no reason, slandering the pure. Pursuing evil will gain its power, like smoke and clouds blown away by the wind. Whether a person does good or evil, each knows it themselves. Cultivating good will bring good results, doing evil will lead to evil paths. Understand whether you are pure or impure, why worry about whether others are pure? The foolish do not refine themselves, like using an iron drill to drill pure steel. If what the eyes see is not evil, the clever will seek convenient methods. The wise are good at living in the world, and will not do various evil deeds. Merchants on the road feel fear, because they have few companions and many goods. Passing through dangerous places, there is still the worry of the axle breaking.

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有身無瘡疣，　　不為毒所害， 毒無奈瘡何？　　無惡無所造。 多有行眾惡，　　必為身作累， 施善布恩德，　　此事甚為難。 善哉修善者，　　傷哉為甚惡， 惡惡自為易，　　惡人為善難。 愚者自謂正，　　猶惡不成熟， 惡已成熟滿，　　諸苦亦復熟。 賢者見於惡，　　不為惡所熟， 如惡以不熟，　　惡者觀其惡。

賢者觀其惡，　　乃至賢不熟， 設以賢熟者，　　賢賢自相觀。 人雖為惡行，　　亦不數數行， 于彼意不樂，　　知惡之為苦。 人能作其福，　　亦當數數造， 于彼意願樂，　　善愛其福報。 先當制善心，　　攝持惡根本， 由是興福業，　　心由樂於惡。

為惡雖復少，　　後世受苦深， 當獲無邊福，　　如毒在心腹。 為福雖微少，　　后受大福德， 當獲大果報，　　如種獲真實。

無過而強輕，　　無恚而強侵， 當於十品處，　　便當趣于彼。 痛癢語粗獷，　　此形必壞敗， 眾病所逼切，　　心亂而不定。 宗族別離散，　　財貨費耗盡， 為賊所劫掠，　　所愿不從意。 或復無數變，　　為火所焚燒， 身壞無智慧，　　亦趣於十品。 作惡勿言無，　　人作言無罪， 屏隈言無罪，　　斯皆有證驗。

作惡言有憂，　　久作亦言憂， 憂屏隈亦言，　　憂彼報亦憂。 此憂彼亦憂，　　惡行二俱憂， 彼憂彼受報，　　見行乃審知。

此喜彼亦喜，　　福行二俱喜， 彼行彼受報，　　見行自清凈

現代漢語譯本 身上沒有瘡和疣，就不會被毒害。 毒對沒有瘡的人無可奈何，因為他沒有作惡的根源。 許多人做了很多惡事，必定會給自己帶來禍患。 施行善事，廣佈恩德，這件事非常困難。 行善的人真好啊，作惡的人真可悲啊！ 作惡對於作惡的人來說很容易，而讓惡人行善卻很難。 愚蠢的人自以為是，就像惡行還沒有成熟一樣。 當惡行成熟圓滿時，各種痛苦也會隨之成熟。 賢明的人看到惡行，不會被惡行所迷惑。 就像惡行還沒有成熟時，作惡的人只會看到自己的惡行。 賢明的人觀察自己的惡行，直到賢德還沒有完全成熟。 如果賢德已經成熟，賢明的人會互相觀察學習。 人即使做了惡行，也不要經常去做。 對於惡行，內心不應該感到快樂，應該知道惡行會帶來痛苦。 人如果能夠行善，也應該經常去做。 對於善行，內心應該感到快樂，應該喜愛善行的果報。 首先應該控制自己的善心，抑制住作惡的根本。 由此興起福德事業，因為內心容易喜歡作惡。 作惡即使很少，來世也會遭受深重的痛苦。 將會獲得無邊的福報，就像毒藥在心腹一樣。 行善即使很少，來世也會獲得巨大的福德。 將會獲得巨大的果報，就像播種后獲得真實的收穫一樣。 沒有過錯卻被別人輕視，沒有怨恨卻被別人侵犯。 這樣的人將會墮入十種惡報之處，必定會走向那裡。 身體疼痛，言語粗暴，這樣的身體必定會敗壞。 會被各種疾病所困擾，內心混亂而不能安定。 宗族親人會離散，財物會耗盡。 會被盜賊搶劫，所希望的事情不能如意。 或者會遭遇無數的變故，會被大火焚燒。 身體敗壞，沒有智慧，也會墮入十種惡報之處。 做了惡事不要說沒有，有人做了惡事卻說沒有罪。 在隱蔽的地方做了惡事也說沒有罪，這些都有證據可以驗證。 做了惡事會感到憂愁，長期作惡也會感到憂愁。 在隱蔽的地方作惡也會感到憂愁，因為惡報也會讓人憂愁。 這種憂愁和那種憂愁，作惡的人會感受到兩種憂愁。 他憂愁，他也會受到惡報，看到自己的行為就會明白。 這種喜悅和那種喜悅，行善的人會感受到兩種喜悅。 他行善，他也會受到善報，看到自己的行為就會清凈。

English version If the body has no sores or warts, it will not be harmed by poison. Poison can do nothing to a person without sores, because he has no root of evil. Many people do many evil deeds, which will surely bring trouble to themselves. To do good deeds and spread kindness is very difficult. How good are those who cultivate goodness, how sad are those who do evil! It is easy for the evil to do evil, but it is difficult for the evil to do good. The foolish think they are right, just like evil deeds have not yet matured. When evil deeds mature and are complete, all kinds of suffering will also mature. The wise see evil deeds and are not confused by them. Just as when evil deeds have not yet matured, the evil-doer only sees his own evil deeds. The wise observe their own evil deeds until their virtue has not fully matured. If virtue has matured, the wise will observe and learn from each other. Even if a person does evil deeds, he should not do them frequently. One should not feel happy about evil deeds, and should know that evil deeds bring suffering. If a person can do good deeds, he should also do them frequently. One should feel happy about good deeds, and should love the rewards of good deeds. First, one should control one's good heart and suppress the root of evil. From this, one should start the cause of blessings, because the heart easily likes to do evil. Even if one does little evil, one will suffer deep pain in the next life. One will receive boundless blessings, just like poison in the abdomen. Even if one does little good, one will receive great blessings in the next life. One will receive great rewards, just like getting a real harvest after sowing seeds. Being despised without fault, being invaded without resentment. Such a person will fall into the ten places of evil retribution, and will surely go there. Physical pain, harsh words, such a body will surely decay. One will be troubled by various diseases, and the heart will be chaotic and unable to settle. Family members will be scattered, and wealth will be exhausted. One will be robbed by thieves, and what one hopes for will not come true. Or one will encounter countless changes, and will be burned by fire. The body will decay, without wisdom, and one will also fall into the ten places of evil retribution. Do not say there is no evil when you have done it, some people do evil but say they have no sin. Doing evil in secret and saying there is no sin, all of these have evidence to verify. Doing evil will cause worry, and doing evil for a long time will also cause worry. Doing evil in secret will also cause worry, because evil retribution will also cause worry. This worry and that worry, the evil-doer will feel two kinds of worry. He worries, and he will also receive evil retribution, seeing his own actions he will understand. This joy and that joy, the good-doer will feel two kinds of joy. He does good, and he will also receive good retribution, seeing his own actions he will be pure.

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。 此煮彼亦煮，　　罪行二俱煮， 彼煮彼受報，　　見行自有驗。 作福不作惡，　　皆由宿行法， 終不畏死徑，　　如船截流渡。

法集要頌經相應品第二十九

夜光照于冥，　　至日未出間， 日光布大明，　　夜光便黤黮。 察者布光明，　　如來未出頃， 佛出放大明，　　無察無聲聞。

不堅起堅想，　　堅起不堅想， 后不至於堅，　　由起邪見故。 堅而知堅者，　　不堅知不堅， 彼人求于堅，　　正治以為本。

愚者以為堅，　　反被九結縛， 如鳥墮羅網，　　斯由愛深固。 諸有懷狐疑，　　今世及後世， 禪定盡能滅，　　無惱修梵行。 無塵離於塵，　　能持此服者， 無御無所至，

此不應法服。　　若能除垢穢， 修戒等慧定，　　彼應思惟業， 此應服袈裟。　　不以柔和言， 名稱有所至，　　人有善顏色， 乃懷巧偽心，　　有能斷是者， 永拔其根本。

智者除諸穢，　　乃名為善色， 不以色縱容，　　暫睹知人意。 世多違行人，　　遊蕩在世界， 如彼虛偽鍮，　　其中純有銅。 獨遊無畏忌，　　內穢外不凈， 貪餮不自節，　　三轉隨時行， 如圈被養豬，　　數數受胞胎。 人能專其意，　　于食知止足， 趣欲支其形，　　養壽守其道， 觀凈而自凈。　　諸根不具足， 于食無厭足，　　斯等凡品行，

轉增于欲意。　　如屋壞穿漏， 當觀不凈行，　　諸根無缺漏， 于食知止足

現代漢語譯本 這邊煮，那邊也煮，雙方的罪行都被烹煮。 那邊煮，那邊受報應，所作所為自有驗證。 行善不作惡，一切都由前世的業力決定。 最終不會畏懼死亡之路，如同船隻截斷水流渡過。

夜晚的光芒照亮黑暗，直到太陽還未升起的時候。 太陽的光芒普照大地，夜晚的光芒便黯淡無光。 覺悟者散發光明，在如來還未出現的時候。 佛陀出現散發大光明，沒有覺悟者，也沒有聲聞。

把不堅固的當成堅固的，把堅固的當成不堅固的。 最終不會達到堅固，因為產生了邪見。 知道堅固是堅固的，知道不堅固是不堅固的。 這樣的人追求堅固，以正確的修行作為根本。

愚笨的人把不堅固的當成堅固的，反而被九種煩惱束縛。 如同鳥兒落入羅網，這是因為愛慾深固。 那些心懷疑惑的人，無論是今生還是來世。 禪定都能滅除疑惑，沒有煩惱地修行清凈的行為。 沒有塵垢，遠離塵垢，能夠持守這種僧服的人。 沒有執著，沒有去處，

這不應該穿這種僧服。如果能夠去除污垢。 修行戒律、禪定和智慧，他應該思考自己的行為。 這樣才應該穿袈裟。不以柔和的言語。 名聲傳到哪裡，人們就認為他有好的容貌。 卻懷著奸詐虛偽的心，有能斷除這種虛偽的人。 才能永遠拔除其根本。

有智慧的人去除各種污垢，才稱得上是好的容貌。 不因為外表而放縱，短暫的相處就能瞭解人的內心。 世上有很多違背修行的人，在世間遊蕩。 如同虛假的黃銅，其中全是銅。 獨自遊蕩沒有畏懼，內心污穢外表也不清凈。 貪吃不知節制，像豬一樣不斷輪迴。 如同被圈養的豬，不斷地受著胞胎之苦。 人如果能專心致志，對食物知道適可而止。 只爲了維持身體，保養壽命，守護正道。 觀察清凈而使自己清凈。如果諸根不健全。 對食物沒有厭足，這些都是凡夫俗子的行為。

只會增長慾望。如同房屋破損漏雨。 應當觀察不凈的行為，如果諸根健全沒有缺失。 對食物知道適可而止。

English version This one cooks, that one also cooks, both parties' wrongdoings are cooked. That one cooks, that one receives retribution, actions have their own verification. Do good and not evil, all is determined by past actions. Ultimately, one will not fear the path of death, like a boat cutting through the current to cross over.

The light of night illuminates the darkness, until the sun has not yet risen. The light of the sun spreads great brightness, the light of night then becomes dim. The enlightened one spreads light, when the Tathagata has not yet appeared. The Buddha appears and spreads great light, there are no enlightened ones, nor are there Sravakas.

To think of the impermanent as permanent, to think of the permanent as impermanent. Ultimately, one will not reach permanence, because of arising wrong views. Knowing the permanent as permanent, knowing the impermanent as impermanent. Such a person seeks permanence, taking correct practice as the foundation.

The foolish person thinks of the impermanent as permanent, and is instead bound by the nine fetters. Like a bird falling into a net, this is because of deep-rooted desire. Those who harbor doubts, whether in this life or the next. Meditation can extinguish doubts, practicing pure conduct without affliction. Without defilement, away from defilement, one who can uphold this monastic robe. Without attachment, without a destination,

This one should not wear this monastic robe. If one can remove defilements. Practicing precepts, meditation, and wisdom, he should contemplate his actions. Only then should one wear the kasaya. Not with gentle words. Where fame reaches, people think he has a good appearance. Yet harboring deceitful and false intentions, one who can cut off this falseness. Can forever uproot its foundation.

The wise person removes all defilements, and is then called a good appearance. Not indulging in appearances, a brief encounter can understand a person's heart. There are many who go against practice in the world, wandering in the world. Like false brass, which is all copper inside. Wandering alone without fear, the inside is defiled and the outside is not pure. Greedy and without restraint, like a pig constantly reincarnating. Like a pig being raised in a pen, constantly suffering the pain of rebirth. If a person can focus their mind, knowing moderation in food. Only to maintain the body, nourish life, and guard the right path. Observing purity and making oneself pure. If the faculties are not complete. Without satisfaction in food, these are the actions of ordinary people.

Only increasing desire. Like a house that is broken and leaking. One should observe impure actions, if the faculties are complete and without deficiency. Knowing moderation in food.

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。　　有信執精進， 不恣于欲意，　　如風吹泰山。 空閑甚可樂，　　然人不樂彼， 無慾常居之，　　非欲之所處。 難移難可動，　　如彼重雪山， 非賢則不現，　　猶夜射冥室。 賢者有千數，　　智者在叢林， 義理極深邃，　　智者所分別。

多有眾生類，　　非射而不值， 今觀此義理，　　無戒人所恥。 觀有知恐怖，　　變易知有無， 是故不樂有，　　當念遠離有。

無信無反覆，　　穿墻而盜竊， 斷彼希望思，　　是名為勇士。 除其父母緣，　　王家及二種， 遍滅其境界，　　無垢為梵行。

若人無所依，　　知彼所貴食， 空及無相愿，　　思惟以為行。 鳥飛于虛空，　　而無足跡現， 如彼行行人，　　言說無所趣。

諸能斷有本，　　不依于未然， 希有諸眾生，　　多不順其性， 有度不度者，　　為滅甚為難。

諸有平等說，　　法法共相觀， 盡斷諸結使，　　無復有熱惱。 行路無復憂，　　終日得解脫， 一切結使盡，　　無復有眾惱。 如鳥飛虛空，　　而無有所礙， 彼人獲無漏，　　空無相愿定。 行人到彼岸，　　空無相愿定。

無造無有造，　　造者受煩惱， 非造非無造，　　前憂后亦憂。 造者為善妙，　　以作不懷憂， 造而樂而造，　　生天受歡樂。

虛空無轍跡，　　沙門無外意， 眾人盡樂惡，　　唯佛凈無穢。 世間皆無常，　　佛無我所有

現代漢語譯本 有信念並精進修行，不放縱自己的慾望，就像風吹不動泰山一樣堅定。 空閑寂靜是令人愉悅的，但人們卻不喜歡它，只有無慾的人才能安住其中，因為慾望無法在此處立足。 難以移動，難以動搖，就像那巍峨的雪山一樣，不是賢者就無法顯現其價值，如同在黑夜裡射擊黑暗的房間。 賢者有成千上萬，智者隱居在叢林中，他們所理解的義理極其深邃，只有智者才能分辨。 眾生種類繁多，就像射箭一樣，不瞄準就無法射中目標，現在觀察這些義理，沒有戒律的人會感到羞恥。 觀察到存在會產生恐懼，明白變化和有無的道理，因此不貪戀存在，應當想著遠離存在。 沒有信念，不思悔改，像穿墻盜竊一樣，斷絕那些希望和思慮，這樣的人才稱得上是勇士。 除去與父母的因緣，以及王家和另外兩種關係，徹底滅除這些束縛，才能達到無垢的梵行。 如果一個人無所依賴，明白什麼才是真正珍貴的食物，以空、無相、無愿為修行，並以此為思考的方向。 鳥兒飛翔在虛空中，不留下任何足跡，就像那些修行的人，他們的言語沒有固定的目標。 那些能夠斷除有之根本的人，不依賴於尚未發生的事情，這樣的眾生非常稀有，大多數都不順應自己的本性。 有度化和未度化的人，要滅除煩惱是非常困難的。 那些平等地宣說佛法的人，觀察一切法，徹底斷除各種煩惱，不再有熱惱。 修行之路不再有憂愁，終日都能獲得解脫，一切煩惱都已斷盡，不再有任何痛苦。 就像鳥兒飛翔在虛空中，沒有任何障礙，這樣的人獲得了無漏的智慧，達到了空、無相、無愿的禪定。 修行人到達彼岸，也需要空、無相、無愿的禪定。 有造作和沒有造作，造作的人會受到煩惱的困擾，非造作也非無造作，過去憂愁，未來也憂愁。 造作的人如果行善，就不會有憂愁，造作並樂於造作，死後會升天享受快樂。 虛空中沒有車轍的痕跡，沙門沒有外在的意圖，眾人大多喜歡作惡，只有佛陀清凈無染。 世間一切都是無常的，佛陀沒有『我』的所有。

English version Having faith and practicing diligently, not indulging in one's desires, is as steadfast as a mountain unmoved by the wind. Quiet solitude is delightful, yet people do not enjoy it; only those without desires can dwell in it, for desires cannot take root there. Difficult to move, difficult to shake, like that majestic snow mountain, its value cannot be seen by the non-virtuous, like shooting in a dark room at night. There are thousands of virtuous people, and wise ones dwell in the forests; the principles they understand are extremely profound, and only the wise can discern them. There are many kinds of beings, like shooting arrows, if you don't aim, you won't hit the target. Now, observing these principles, those without precepts feel ashamed. Observing existence brings fear, understanding the principles of change and being and non-being, therefore not craving existence, one should think of distancing oneself from existence. Without faith, without repentance, like breaking through walls to steal, cutting off those hopes and thoughts, such a person is called a warrior. Removing the ties with parents, the royal family, and two other kinds of relationships, completely eliminating these bonds, one can achieve the pure Brahma conduct. If a person is without dependence, understanding what is truly precious food, taking emptiness, signlessness, and wishlessness as practice, and using this as a direction for thought. Birds fly in the empty sky, leaving no footprints, like those who practice, their words have no fixed destination. Those who can cut off the root of existence do not rely on what has not yet happened; such beings are very rare, and most do not follow their own nature. For those who are liberated and those who are not, it is very difficult to eliminate afflictions. Those who preach the Dharma equally, observing all dharmas, completely cut off all afflictions, and no longer have any heat of suffering. The path of practice is no longer filled with sorrow, one can attain liberation all day long, all afflictions are cut off, and there is no more suffering. Like birds flying in the empty sky, without any obstacles, such a person obtains un-leaked wisdom, reaching the samadhi of emptiness, signlessness, and wishlessness. Practitioners reach the other shore, also needing the samadhi of emptiness, signlessness, and wishlessness. There is action and non-action; those who act are troubled by afflictions; neither action nor non-action, there is worry in the past and worry in the future. Those who act, if they do good, will not have sorrow; acting and enjoying acting, after death, they will ascend to heaven and enjoy happiness. In the empty sky, there are no traces of wheels; the Shramana has no external intentions; most people enjoy doing evil; only the Buddha is pure and without defilement. All in the world is impermanent; the Buddha has no 'mine'.

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諸天及世人，　　一切行相應， 得脫一切苦，　　離愛免輪迴。 能遠諸惡業，　　不墮于惡趣。

亦復不知論，　　賢愚無差別， 若復知論義，　　所說無垢跡。 說應法議論，　　當豎仙人幢， 法幢為仙人，　　仙人為法幢。

或有寂然罵，　　或有在眾罵， 或有未聲罵，　　世無不罵者。 一毀及一譽，　　但利養其名， 非有亦非有，　　則亦不可知。 智人所稱譽，　　若好兼及丑， 智人無缺漏，　　慧定得解脫。 如紫磨真金，　　內外徹清凈， 猶如安明山，　　不為風所動， 智人亦如是，　　不為譭譽動。 如樹無有根，　　無枝況有葉？ 健者以解縛，　　誰能毀其德？ 無垢無有住，　　身塹種苦子， 最勝無有愛，　　天世人不知。 猶如網叢林，　　無愛況有餘？ 佛有無量行，　　無跡誰跡將？ 若有不欲生，　　以生不受有， 若欲滅其想，　　內外無諸因， 亦無過色想，　　四應不受生。 舍前及舍后，　　舍間越于有， 一切盡皆舍，　　不復受生老。

法集要頌經卷第四

法集要頌經樂品第三十

忍勝則怨賊，　　自負則自鄙， 息意則快樂，　　無勝無負心。 若人擾亂彼，　　自求安樂世， 遂成其怨憎，　　終不得解脫。 善樂於愛慾，　　以杖加群生， 于中自求安，　　後世不得樂。 人慾得歡樂，　　杖不加群生， 于中自求樂，　　後世亦得樂

現代漢語譯本 諸天與世人，一切行為皆相應， 得以解脫一切痛苦，遠離愛慾免除輪迴。 能夠遠離各種惡業，不墮入惡道之中。 也不再執著于辯論，賢能與愚笨沒有差別， 如果理解辯論的意義，所說的話語就沒有瑕疵。 宣說符合正法的議論，應當豎起仙人的旗幟， 正法是仙人的旗幟，仙人是正法的旗幟。 或許有人默默地謾罵，或許有人在眾人面前謾罵， 或許有人還未出聲就謾罵，世上沒有不被謾罵的人。 一句譭謗和一句讚譽，只是爲了利益和名聲， 既不是真實存在也不是完全不存在，因此也無法真正瞭解。 智者所稱讚的，無論是好還是壞， 智者都沒有缺失和遺漏，通過智慧和禪定獲得解脫。 如同純凈的紫磨真金，內外都徹底清凈， 猶如安穩的山峰，不會被風所動搖， 智者也是如此，不會被譭謗和讚譽所動搖。 如同樹木沒有根，沒有枝幹又怎麼會有葉子呢？ 強者已經解脫束縛，誰又能毀壞他的德行呢？ 沒有污垢也沒有執著，身體如同深淵種下痛苦的種子， 最殊勝的人沒有愛慾，天人和世人都無法理解。 如同網羅叢林，沒有愛慾又怎麼會有剩餘呢？ 佛陀有無量的修行，沒有軌跡誰又能追蹤呢？ 如果不想再生，因為生而不會執著于存在， 如果想要滅除妄想，內外都沒有各種原因， 也沒有超越色相的妄想，四種存在都不再受生。 捨棄過去和捨棄未來，捨棄中間超越存在， 一切都完全捨棄，不再承受生老病死。

《法集要頌經》卷第四

《法集要頌經》樂品第三十 忍耐勝過怨恨，自負則會自我輕視， 平息意念就會快樂，沒有勝負之心。 如果有人擾亂他人，爲了自己尋求安樂的世界， 就會結下怨恨，最終無法得到解脫。 喜歡沉溺於愛慾，用棍棒加害眾生， 從中為自己尋求安樂，來世將無法得到快樂。 如果人們想要得到歡樂，不用棍棒加害眾生， 從中為自己尋求快樂，來世也會得到快樂。

English version The heavens and the people of the world, all actions are in accordance, They can be freed from all suffering, and escape the cycle of rebirth by abandoning desire. They can stay away from all evil deeds, and not fall into evil realms. They also no longer cling to debate, the wise and the foolish are no different, If they understand the meaning of debate, their words will be without flaw. They should proclaim arguments that accord with the Dharma, and raise the banner of the sage, The Dharma is the banner of the sage, and the sage is the banner of the Dharma. Perhaps someone curses silently, perhaps someone curses in front of the crowd, Perhaps someone curses before even uttering a sound, there is no one in the world who is not cursed. A single slander and a single praise, are only for the sake of benefit and fame, They are neither truly existent nor completely non-existent, and therefore cannot be truly understood. What the wise praise, whether it is good or bad, The wise have no deficiency or omission, and attain liberation through wisdom and meditation. Like pure purple gold, both inside and out are completely pure, Like a stable mountain, it will not be moved by the wind, The wise are also like this, they will not be moved by slander or praise. Like a tree without roots, how can there be leaves without branches? The strong have already broken free from bondage, who can destroy their virtue? Without defilement and without attachment, the body is like an abyss sowing the seeds of suffering, The most excellent have no desire, neither gods nor humans can understand. Like a net in the forest, without desire, how can there be anything left? The Buddha has immeasurable practices, without traces, who can trace them? If one does not want to be reborn, because being born does not cling to existence, If one wants to extinguish delusion, there are no causes inside or out, Nor is there delusion beyond form, the four existences are no longer subject to rebirth. Abandoning the past and abandoning the future, abandoning the middle and transcending existence, Everything is completely abandoned, no longer enduring birth, old age, sickness, and death.

The Sutra of Collected Essential Verses, Volume Four

The Sutra of Collected Essential Verses, Chapter Thirty on Joy Patience overcomes resentment, self-conceit leads to self-contempt, Calming the mind brings happiness, without a mind of victory or defeat. If someone disturbs others, seeking a peaceful world for themselves, They will create resentment, and ultimately will not attain liberation. Those who indulge in desire, and harm living beings with sticks, Seeking peace for themselves, will not find happiness in the next life. If people want to find joy, they should not harm living beings with sticks, Seeking joy for themselves, they will also find joy in the next life.

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。 樂法樂學行，　　慎莫行惡法， 能善行法者，　　今世後世樂。 護法行法者，　　修法獲善報， 此應法律教，　　行法不趣惡。 護法行法者，　　如蓋覆其形， 惡行入地獄，　　所生墮惡道， 非法自陷溺，　　如手把蚖蛇。 不以法非法，　　二事俱同報， 非法入地獄，　　正法生於天。 施與戰同處，　　此德智不譽， 施時亦戰時，　　此事二俱等。 人遭百千變，　　等除憍慢怨， 時施清凈心，　　健夫最為勝。 忍少得勝多，　　戒勝懈怠多， 有信慧施者，　　後身受善報。 快樂施福報，　　所愿皆全成， 速得第一滅，　　漸入無為際。 若彼求方便，　　賢聖智慧施， 盡其苦原本，　　當知獲大報。 愛法善安隱，　　心意潔清凈， 賢聖所說法，　　智者所娛樂。 若人心樂禪，　　亦復樂不起， 亦樂四意止，　　並及七覺意， 及彼四神足，　　賢聖八品道， 善樂於摶食，　　善樂攝法服， 善樂於經行，　　樂處於山藪， 已逮安樂處，　　現法而無為。 已越諸恐懼，　　超世諸染著， 善樂於念持，　　善觀于諸法。 善哉世無害，　　養育眾生類， 世無慾愛樂，　　越諸染著意， 能滅己憍慢，　　此名第一樂

現代漢語譯本 樂於奉行正法，也要努力學習正法，謹慎不要去做邪惡的事情。 能夠很好地奉行正法的人，今生和來世都會快樂。 守護正法並奉行正法的人，修習正法會獲得好的回報。 這應該是法律的教誨，奉行正法就不會走向邪惡。 守護正法並奉行正法的人，就像用蓋子遮蓋住自己的身體一樣。 作惡的人會墮入地獄，所投生的地方也會是惡道。 不符合正法的行為會使自己陷入困境，就像用手去抓毒蛇一樣。 不以正法或非法來區分，這兩種行為都會得到相應的報應。 非法的行為會使人墮入地獄，而奉行正法會使人升入天堂。 佈施和戰鬥在同一個地方，這種行為不被有德行和智慧的人讚揚。 佈施的時候也像戰鬥的時候一樣，這兩件事是相同的。 人會遭遇各種各樣的變化，要平等地去除驕慢和怨恨。 在適當的時候以清凈的心佈施，這樣的人最為強大。 忍耐少許就能獲得更多的勝利，戒律勝過懈怠。 有信心、智慧和佈施的人，來世會得到好的回報。 快樂地佈施會帶來福報，所希望的事情都會完全實現。 迅速獲得第一種寂滅，逐漸進入無為的境界。 如果有人尋求方便之法，賢聖之人會以智慧佈施。 徹底消除痛苦的根源，應當知道會獲得巨大的回報。 喜愛正法會帶來安穩，心意會變得純潔清凈。 賢聖之人所說的法，是智者所喜愛的。 如果有人喜歡禪定，也喜歡不生起妄念。 也喜歡四念處，以及七覺支。 還有四神足，賢聖的八正道。 喜歡食用團食，喜歡穿著法衣。 喜歡經行，喜歡住在山林之中。 已經到達安樂的境地，在現世就達到無為的境界。 已經超越了各種恐懼，超脫了世間的各種染著。 喜歡保持正念，善於觀察諸法。 善哉，世間沒有危害，養育著眾生。 世間沒有慾望和愛樂，超越了各種染著的心意。 能夠滅除自己的驕慢，這被稱為第一快樂。

English version Be happy to practice the Dharma, and also strive to learn the Dharma, and be careful not to do evil deeds. Those who can practice the Dharma well will be happy in this life and the next. Those who protect the Dharma and practice the Dharma will receive good rewards for practicing the Dharma. This should be the teaching of the law, and practicing the Dharma will not lead to evil. Those who protect the Dharma and practice the Dharma are like covering their bodies with a lid. Those who do evil will fall into hell, and the place where they are reborn will also be an evil path. Actions that do not conform to the Dharma will put oneself in trouble, just like grabbing a poisonous snake with one's hand. Not distinguishing between Dharma and non-Dharma, both of these actions will receive corresponding retribution. Illegal actions will cause people to fall into hell, while practicing the Dharma will cause people to ascend to heaven. Giving and fighting in the same place is not praised by those with virtue and wisdom. Giving is like fighting, these two things are the same. People will encounter all kinds of changes, and they must equally remove pride and resentment. Giving with a pure heart at the right time, such a person is the strongest. Enduring a little can gain more victory, and discipline is better than laziness. Those who have faith, wisdom, and giving will receive good rewards in the next life. Giving happily will bring blessings, and what is hoped for will be fully realized. Quickly obtain the first kind of extinction, and gradually enter the realm of non-action. If someone seeks a convenient method, the wise will give with wisdom. Completely eliminate the root of suffering, and it should be known that great rewards will be obtained. Loving the Dharma will bring peace, and the mind will become pure and clean. The Dharma spoken by the wise is what the wise love. If someone likes meditation, they also like not to generate delusions. Also like the four foundations of mindfulness, and the seven factors of enlightenment. There are also the four divine feet, and the noble eightfold path. Like to eat lump food, like to wear Dharma clothes. Like to walk, like to live in the mountains and forests. Have reached the realm of peace and happiness, and have reached the realm of non-action in this life. Have transcended all fears, and transcended all the attachments of the world. Like to maintain mindfulness, and be good at observing all dharmas. Good, the world is harmless, nurturing all living beings. The world has no desires and love, and transcends all the attachments of the mind. Being able to eliminate one's own pride is called the first happiness.

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。 耆年持戒樂，　　有信成就樂； 分別義趣樂，　　不造眾惡業； 世有父母樂，　　眾集和亦樂； 世有沙門樂，　　靜志樂亦然； 諸佛出興樂，　　說法堪受樂； 眾僧和合樂，　　和則常有安； 持戒完具樂，　　多聞廣知樂。 睹見真人樂，　　解脫行跡樂， 德水清涼樂，　　法財自集快。

得智明慧快，　　滅慢無邪快， 得睹諸賢樂，　　同會亦復樂。 不與愚從事，　　畢固永已樂， 不與愚從事，　　經歷無數日。 與愚同居難，　　如與怨憎會， 與智同處易，　　如共親親會。 人智甚難遇，　　終不虛託生， 設當託生處，　　彼家必蒙慶。 一切得安隱，　　梵志取滅度， 不為欲所染，　　盡脫于諸處。 盡斷不祥結，　　降伏內煩惱， 永息得睡眠，　　心識得清徹。 慎莫著於樂，　　當就護來行， 當念舍於世，　　觀于快樂事。 如世欲歡樂，　　及彼天上樂， 此名為愛極，　　十六未獲一。 欲舍于重擔，　　更不造重業， 重擔世之苦，　　能捨最快樂。 盡斷諸愛慾，　　及滅一切行， 並滅五蘊本，　　更不受三有。 義聚則有樂，　　朋友食福樂， 彼滅寂然樂，　　展轉普及人。 苦以樂為本，　　猶彼焰火爐， 赫焰而熾然，　　漸漸而還滅。 不知所湊處，　　如是等見人， 免於愛慾泥，　　去亦無處所。 以獲無動樂，　　中間無有恚， 有變易不停，　　除憂無有愁

現代漢語譯本 年長者持守戒律是快樂的，具有信心併成就善行是快樂的； 能夠分辨事物的意義和趣味是快樂的，不做各種惡業是快樂的； 世上有父母是快樂的，眾人聚集在一起和睦相處也是快樂的； 世上有出家的沙門是快樂的，內心平靜志向堅定也是快樂的； 諸佛出現於世是快樂的，能夠聽聞佛法並接受教誨是快樂的； 僧眾和合相處是快樂的，和合就能常常得到安寧； 持守戒律圓滿具足是快樂的，博學多聞、知識廣博是快樂的； 能夠見到真正修行的人是快樂的，瞭解解脫的修行道路是快樂的； 如同清涼的德水是快樂的，通過佛法積累財富是快樂的； 獲得智慧和明慧是快樂的，消除傲慢和邪見是快樂的； 能夠見到賢人是快樂的，與賢人相聚也是快樂的； 不與愚蠢的人共事，最終會永遠快樂，不與愚蠢的人共事，即使經歷無數日子也是快樂的； 與愚蠢的人同住是困難的，如同與怨恨的人相遇，與有智慧的人同處是容易的，如同與親人相聚； 人的智慧很難遇到，最終不會虛度此生，如果能夠投生到有智慧的人家，那一家必定會蒙受福慶； 一切都能得到安穩，修行者最終會達到涅槃，不被慾望所污染，完全脫離一切束縛； 完全斷除不祥的煩惱，降伏內心的煩惱，永遠停止煩惱，獲得安眠，心識清澈明凈； 不要執著于享樂，應當追求保護自己的行為，應當想著捨棄世俗，觀察那些快樂的事情； 如同世俗的慾望享樂，以及天上的快樂，這些都叫做愛慾的極致，連十六分之一都比不上； 想要捨棄沉重的負擔，就不要再造沉重的惡業，世間的痛苦如同沉重的負擔，能夠捨棄才是最快樂的； 完全斷除各種愛慾，並且滅除一切行為，連同五蘊的根本都滅除，不再受三界輪迴之苦； 聚集正義就會有快樂，朋友之間分享福報是快樂的，涅槃寂靜的快樂，會逐漸普及到所有人； 痛苦以快樂為根本，就像火焰熊熊燃燒的火爐，火焰熾熱地燃燒，然後漸漸熄滅； 不知道最終的歸宿，就像這樣看待世人，免於愛慾的泥潭，離去也沒有固定的去處； 因為獲得了不動搖的快樂，心中沒有嗔恨，世事變化無常，消除憂愁就沒有悲傷。

English version It is a joy for the elderly to uphold the precepts, and a joy to have faith and accomplish good deeds; It is a joy to discern the meaning and interest of things, and a joy not to commit various evil deeds; It is a joy to have parents in the world, and a joy for people to gather together in harmony; It is a joy to have monks in the world, and a joy to have a calm mind and firm aspirations; It is a joy for the Buddhas to appear in the world, and a joy to hear the Dharma and receive teachings; It is a joy for the Sangha to live in harmony, and harmony always brings peace; It is a joy to uphold the precepts completely, and a joy to be learned and knowledgeable; It is a joy to see those who truly practice, and a joy to understand the path of liberation; It is a joy to be like cool, virtuous water, and a joy to accumulate wealth through the Dharma; It is a joy to gain wisdom and insight, and a joy to eliminate arrogance and wrong views; It is a joy to see the virtuous, and a joy to gather with the virtuous; Not associating with the foolish will ultimately bring lasting joy, not associating with the foolish, even after countless days, is joy; Living with the foolish is difficult, like meeting with enemies, living with the wise is easy, like gathering with relatives; Human wisdom is hard to come by, and one should not waste this life, if one is born into a wise family, that family will surely receive blessings; All can attain peace and security, practitioners will ultimately reach Nirvana, not be defiled by desires, and completely break free from all bonds; Completely cut off inauspicious afflictions, subdue inner vexations, forever cease afflictions, obtain peaceful sleep, and have a clear and pure mind; Do not cling to pleasure, one should pursue actions that protect oneself, one should think of abandoning the world, and observe those joyful things; Like worldly desires and pleasures, and the pleasures of heaven, these are called the extremes of desire, not even one-sixteenth of which can compare; Wanting to abandon heavy burdens, one should not create heavy evil karma, worldly suffering is like a heavy burden, being able to abandon it is the greatest joy; Completely cut off all desires, and extinguish all actions, even the root of the five aggregates, and no longer suffer the cycle of the three realms; Gathering righteousness brings joy, friends sharing blessings is joy, the joy of Nirvana's tranquility will gradually spread to all people; Suffering has its root in pleasure, like a furnace with flames burning fiercely, the flames burn intensely, and then gradually extinguish; Not knowing the final destination, this is how one should view people, free from the mire of desire, leaving without a fixed place to go; Because one has obtained unwavering joy, there is no hatred in the heart, worldly affairs are impermanent, eliminating worry brings no sorrow.

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。 寂然觀世有，　　有樂無有惱， 正法而多聞，　　設見有所損。 人人貪於色，　　無結世善壽， 大法知結源，　　人當明結瑕。 人人心縛著，　　亦縛於色本， 一切受辱苦，　　一切任己樂。 勝負自然興，　　竟不有所獲， 諸欲得樂壽，　　能忍彼輕報。 忍者忍於人，　　不忍處諸有， 諸欲得樂壽，　　于惑而無惑。 惑者惑於人，　　我斯無有惑， 諸欲得樂壽，　　終己無結者。 當食于念食，　　如彼光音天， 恒以念為食，　　意身無所燒。 眾生見苦樂，　　聖法無損壞， 雖值觸樂跡，　　無跡焉有觸。 如苾芻在定，　　不著一切垢， 眾生遭苦樂，　　而不能覺知。 如來與多聞　　己身、廣、善友 圓寂、觀、罪障　　相應、樂第十

法集要頌經護心品第三十一

心輕難調伏，　　為欲所居懷， 降心則為善，　　以降便輕安。 如魚在旱地，　　以離於深淵， 心識極惶懼，　　魔眾而奔馳。

心走非一處，　　猶如日光明， 智者所能制，　　如鉤止惡象。 今我論此心，　　無堅不可見， 我今欲訓誨，　　慎莫生瑕隙。

汝心莫遊行，　　恣意而放逸， 我今還攝汝，　　如御暴逸象。 生死無有量，　　往來無端緒， 求于屋舍者，　　數數受胞胎。

以觀此居屋，　　更不造諸舍， 梁棧看已壞，　　臺閣則摧折。 心已離諸行，　　中間是己心， 心多為輕躁，　　難持難調護

現代漢語譯本 寂靜地觀察世間萬物，有快樂也有煩惱。 遵循正法並廣聞佛理，即使遇到損失也能坦然面對。 人們都貪戀美色，無法獲得長久的幸福和安寧。 通曉佛法的人知道煩惱的根源，人們應當明白煩惱的過失。 人們的心都被束縛，也被色慾所牽絆。 一切都承受著屈辱和痛苦，一切都任由自己的慾望擺佈。 勝負自然而生，最終卻一無所獲。 那些追求快樂和長壽的人，能夠忍受輕微的報應。 能忍受他人的人，卻不能忍受世間的一切。 那些追求快樂和長壽的人，在迷惑中不會感到迷惑。 迷惑的人會被他人所迷惑，而我不會被迷惑。 那些追求快樂和長壽的人，最終不會被煩惱所束縛。 應當以正念為食，就像光音天人一樣。 始終以正念為食，身心就不會被煩惱所燒灼。 眾生看到苦樂，聖法卻不會因此而受損。 即使遇到快樂的痕跡，沒有痕跡又怎會有觸碰呢？ 就像比丘在禪定中，不執著於一切污垢。 眾生遭受苦樂，卻不能覺知。 如來和多聞者，自身、廣博、善友。 圓寂、觀察、罪障，相應、快樂第十。 《法集要頌經·護心品》第三十一 心輕浮難以調伏，被慾望所佔據。 降伏內心就是善行，降伏后便會感到輕安。 就像魚在旱地上，離開了深淵。 心識極度惶恐，像魔眾一樣奔跑。 心念遊走不定，就像太陽的光芒。 智者能夠控制它，就像用鉤子制服惡象。 現在我來談論這顆心，它無堅不摧，卻又無形可見。 我現在想要訓誡它，要小心不要產生瑕疵。 你的心不要放縱，恣意妄為。 我現在要收攝你，就像駕馭暴躁的野象。 生死沒有盡頭，往來沒有頭緒。 追求房屋的人，會一次又一次地受輪迴之苦。 觀察這居所，就不再建造其他的房屋。 樑柱已經腐朽，臺閣也已坍塌。 心已經脫離了各種行為，中間是自己的心。 心大多輕浮躁動，難以把持和調護。

English version Silently observing the world, there is joy and there is sorrow. Following the righteous Dharma and widely hearing the teachings, even if encountering loss, one can face it calmly. People are all greedy for beauty, unable to obtain lasting happiness and peace. Those who understand the Dharma know the source of afflictions, and people should understand the faults of afflictions. People's hearts are all bound, and also entangled by desires. All endure humiliation and suffering, all are at the mercy of their own desires. Victory and defeat arise naturally, but ultimately nothing is gained. Those who seek happiness and longevity can endure minor retribution. Those who can endure others cannot endure all things in the world. Those who seek happiness and longevity are not confused in confusion. Those who are confused are confused by others, but I am not confused. Those who seek happiness and longevity will ultimately not be bound by afflictions. One should eat with mindfulness, like the Abhasvara gods. Always eating with mindfulness, the body and mind will not be burned by afflictions. Sentient beings see suffering and joy, but the sacred Dharma is not damaged by this. Even if encountering traces of joy, without traces, how can there be contact? Like a Bhikkhu in meditation, not attached to any defilements. Sentient beings suffer joy and sorrow, but are unable to perceive it. The Tathagata and the learned, oneself, vastness, good friends. Nirvana, observation, karmic obstacles, corresponding, joy tenth. Dharma Collection of Essential Verses Sutra, Chapter 31: Protecting the Mind The mind is fickle and difficult to tame, occupied by desires. Subduing the mind is a good deed, and after subduing it, one will feel light and peaceful. Like a fish on dry land, having left the deep abyss. The mind is extremely fearful, running like a crowd of demons. The mind wanders aimlessly, like the light of the sun. The wise can control it, like using a hook to subdue a wild elephant. Now I will discuss this mind, it is indestructible, yet invisible. Now I want to instruct it, be careful not to create flaws. Your mind should not be unrestrained, indulging in recklessness. Now I will restrain you, like controlling a violent wild elephant. Birth and death are endless, coming and going without a beginning. Those who seek houses will suffer the pain of reincarnation again and again. Observing this dwelling, one will no longer build other houses. The beams and pillars are already decayed, and the pavilions have collapsed. The mind has already detached from all actions, in the middle is one's own mind. The mind is mostly fickle and restless, difficult to hold and protect.

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智者能自正，　　如匠搦箭直， 有恚則知恚，　　有恚知有恚。 是意皆自造，　　非干父母為， 除邪就正定，　　為福勿回覆。

蓋屋若不密，　　天雨則常漏， 人不思惟行，　　恒歷淫怒癡。 人自思惟行，　　永無淫怒癡。

心為諸法本，　　心尊是心使， 心若念惡行，　　即言即惡行， 罪苦自追隨，　　車轢終於轍， 心若念善行，　　即言即善行， 福慶自追隨，　　如影隨其形。 不以不凈意，　　亦及瞋怒人， 欲得知法者，　　正等覺所說。 諸有除貢高，　　心意極清凈， 能捨傷害懷，　　乃得聞正法。 心不住止息，　　亦不知善法， 迷於出世事，　　無有正知見。 三十六使流，　　並及心意漏， 數數有邪見，　　依于欲想結。 舍意放其根，　　人隨意迴轉， 為少滅名稱，　　如鳥舍空林。

在靜自修學，　　慎勿逐欲跡， 莫吞熱鐵丸，　　嗥哭受其報。 應修而不修，　　恃力不精勤， 自陷人形卑，　　懈怠不解慧。

亂觀及正觀，　　皆由意所生， 能覺知心觀，　　愚心數數亂。 智者如是觀，　　念者專為行， 咄嗟意無著，　　惟佛能滅此。

觀身如空瓶，　　安心如丘城， 以慧與魔戰，　　守勝勿復失。 觀身如聚沫，　　如陽焰野馬，

心念七覺意，　　等意不差違， 當舍愚惑意，　　樂於不起忍。 盡漏無有漏，　　於世取滅度， 當自護其意，　　若𤛆牛護尾

現代漢語譯本：

智者能夠自我糾正，就像工匠矯正箭矢一樣。 當有憤怒時，知道自己有憤怒；知道自己有憤怒。 這些想法都是自己造成的，不是父母造成的。 去除邪惡，走向正道，堅定不移，行善不要退縮。

房屋如果不嚴密，下雨就會漏水。 人如果不思考自己的行為，就會常常經歷淫慾、憤怒和愚癡。 人如果思考自己的行為，就永遠不會有淫慾、憤怒和愚癡。

心是萬法的根本，心是尊貴的，心是主使。 如果心念惡行，就會立刻說出惡言，做出惡行。 罪惡和痛苦會緊隨其後，就像車輪碾過車轍一樣。 如果心念善行，就會立刻說出善言，做出善行。 福報和喜慶會緊隨其後，就像影子跟隨身體一樣。 不要以不純凈的心意，對待憤怒的人。 想要了解佛法的人，應該聽從正等覺者所說。 那些去除傲慢，心意極其清凈的人， 能夠捨棄傷害他人的想法，才能聽到真正的佛法。 心如果不能平靜下來，就不能瞭解善法。 迷失於出世的事情，就沒有正確的知見。 三十六種煩惱的流動，以及內心的各種漏洞， 常常產生邪見，依附於慾望的束縛。 捨棄慾望的根源，人就會隨心所欲地轉變。 爲了少許的利益而失去名聲，就像鳥兒離開空曠的樹林一樣。

在安靜的地方自我修習，謹慎不要追逐慾望的軌跡。 不要吞下滾燙的鐵丸，然後嚎哭著承受報應。 應該修習而不修習，仗著自己的力量而不精進。 自己陷入卑微的境地，懈怠而不能理解智慧。

混亂的觀察和正確的觀察，都是由心意產生的。 能夠覺知自己的心念，愚笨的心就會常常混亂。 智者這樣觀察，有正念的人會專心修行。 一瞬間就能使心無所執著，只有佛陀才能滅除這些。

觀察身體如同空瓶，安住心如同山丘。 用智慧與魔戰鬥，守住勝利不要再失去。 觀察身體如同泡沫，如同陽光下的野馬。

心中念著七覺支，保持平等的心意不偏離。 應當捨棄愚癡迷惑的心意，樂於不起嗔恨的忍耐。 斷盡煩惱，不再有煩惱，在世間獲得解脫。 應當守護自己的心意，就像牦牛守護自己的尾巴一樣。 English version:

A wise person can correct themselves, just like a craftsman straightens an arrow. When there is anger, know that you have anger; know that you have anger. These thoughts are all created by oneself, not by one's parents. Remove evil, go towards the right path, be steadfast, and do good without retreating.

If a house is not sealed tightly, it will leak when it rains. If a person does not reflect on their actions, they will constantly experience lust, anger, and ignorance. If a person reflects on their actions, they will never have lust, anger, and ignorance.

The mind is the root of all things, the mind is noble, the mind is the master. If the mind thinks of evil deeds, it will immediately speak evil words and do evil deeds. Sin and suffering will follow closely, like a wheel rolling over a rut. If the mind thinks of good deeds, it will immediately speak good words and do good deeds. Blessings and joy will follow closely, like a shadow following the body. Do not treat angry people with an impure mind. Those who want to understand the Dharma should listen to what the Fully Enlightened One has said. Those who have removed arrogance and whose minds are extremely pure, who can abandon the thought of harming others, can hear the true Dharma. If the mind cannot be calmed, it cannot understand the good Dharma. Lost in worldly matters, there is no right view. The flow of thirty-six afflictions, and the various leaks in the heart, often produce wrong views, clinging to the bonds of desire. Abandon the root of desire, and people will change as they wish. Losing fame for a small gain is like a bird leaving an empty forest.

Practice self-cultivation in a quiet place, be careful not to chase after the traces of desire. Do not swallow a hot iron ball, and then wail and bear the consequences. One should practice but does not practice, relying on one's own strength without diligence. One falls into a humble state, lazy and unable to understand wisdom.

Confused observation and correct observation are both produced by the mind. Being able to be aware of one's own thoughts, a foolish mind will often be confused. The wise observe in this way, and those with mindfulness will focus on practice. In an instant, the mind can be free from attachment, only the Buddha can extinguish these.

Observe the body like an empty bottle, settle the mind like a hill. Fight against the devil with wisdom, hold onto victory and do not lose it again. Observe the body like foam, like a mirage in the sun.

Keep the seven factors of enlightenment in mind, maintain an equal mind without deviation. One should abandon the foolish and confused mind, and be happy with patience that does not arise from anger. Exhaust all defilements, no longer have defilements, and attain liberation in the world. One should guard one's own mind, like a yak guarding its tail.

A wise person can correct themselves, just like a craftsman straightens an arrow. When there is anger, know that you have anger; know that you have anger. These thoughts are all created by oneself, not by one's parents. Remove evil, go towards the right path, be steadfast, and do good without retreating. If a house is not sealed tightly, it will leak when it rains. If a person does not reflect on their actions, they will constantly experience lust, anger, and ignorance. If a person reflects on their actions, they will never have lust, anger, and ignorance. The mind is the root of all things, the mind is noble, the mind is the master. If the mind thinks of evil deeds, it will immediately speak evil words and do evil deeds. Sin and suffering will follow closely, like a wheel rolling over a rut. If the mind thinks of good deeds, it will immediately speak good words and do good deeds. Blessings and joy will follow closely, like a shadow following the body. Do not treat angry people with an impure mind. Those who want to understand the Dharma should listen to what the Fully Enlightened One has said. Those who have removed arrogance and whose minds are extremely pure, who can abandon the thought of harming others, can hear the true Dharma. If the mind cannot be calmed, it cannot understand the good Dharma. Lost in worldly matters, there is no right view. The flow of thirty-six afflictions, and the various leaks in the heart, often produce wrong views, clinging to the bonds of desire. Abandon the root of desire, and people will change as they wish. Losing fame for a small gain is like a bird leaving an empty forest. Practice self-cultivation in a quiet place, be careful not to chase after the traces of desire. Do not swallow a hot iron ball, and then wail and bear the consequences. One should practice but does not practice, relying on one's own strength without diligence. One falls into a humble state, lazy and unable to understand wisdom. Confused observation and correct observation are both produced by the mind. Being able to be aware of one's own thoughts, a foolish mind will often be confused. The wise observe in this way, and those with mindfulness will focus on practice. In an instant, the mind can be free from attachment, only the Buddha can extinguish these. Observe the body like an empty bottle, settle the mind like a hill. Fight against the devil with wisdom, hold onto victory and do not lose it again. Observe the body like foam, like a mirage in the sun. Keep the seven factors of enlightenment in mind, maintain an equal mind without deviation. One should abandon the foolish and confused mind, and be happy with patience that does not arise from anger. Exhaust all defilements, no longer have defilements, and attain liberation in the world. One should guard one's own mind, like a yak guarding its tail.

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。 有施於一切，　　終不離其樂， 一龍出衆龍，　　龍中六牙者。 心心自平等，　　獨樂於曠野，

不以能害心，　　盡為一切人， 慈心為眾生，　　彼無有怨恨。 慈心為一人，　　便護諸善本， 盡當爲一切，　　賢聖福稱上。

普慈於一切，　　愍念眾生類， 修行于慈心，　　后受無極樂。 若以踴躍意，　　歡喜不懈怠， 修于諸善法，　　獲致安隱處。

自則致歡喜，　　身口意相應， 以得等解脫，　　苾芻息意快。 一切諸結盡，　　無復有塵勞， 正使五音樂，　　不能悅人意。 不如一正心，　　向于平等法， 最勝得善眼，　　亦不計有我。 諸有心樂禪，　　不樂於欲意， 最勝踴躍意，　　亦不見有我。 諸結永已盡，　　如山不可動。 于染無所染，　　于恚不起恚， 諸有如此心，　　焉知苦軌跡？ 無害無所染，　　具足於戒律，

于食知止足，　　及諸床臥具， 修意求方便，　　是謂諸佛教。 行人觀心相，　　分別念待意， 以得入禪定，　　便獲喜安樂。 護意自莊嚴，　　嫉彼而營己， 遭憂不患苦，　　智者審諦住。 人不守護心，　　為邪見所害， 兼懷掉戲意，　　斯等就死徑。 是故當護心，　　等修清凈行， 正見恒在前，　　分別起滅法。 苾芻降睡眠，　　盡苦更不造， 降心復於樂，　　護心勿復調。

有情心所誤，　　盡受地獄苦， 降心則致樂，　　護心勿復調

現代漢語譯本 施予一切眾生，最終都不會失去快樂。 如同龍中之龍，一龍超越眾龍，其中有六牙的龍最為殊勝。 內心平等對待一切，獨自在曠野中享受寧靜的快樂。 不以傷害之心對待他人，盡力為所有人服務。 以慈悲之心對待眾生，心中沒有怨恨。 以慈悲之心對待一人，便能守護所有善的根本。 應當盡力為一切眾生，賢聖的福德最為殊勝。 普遍慈愛一切眾生，憐憫眾生種類。 修行慈悲之心，將來會獲得無上的快樂。 如果以歡喜踴躍的心情，歡喜而不懈怠地修行各種善法，就能獲得安穩的處所。 自己內心感到歡喜，身口意三者相應。 因為獲得平等的解脫，比丘的心意感到平靜快樂。 一切煩惱都已斷盡，不再有塵世的勞苦。 即使是五種美妙的音樂，也不能使人感到真正的快樂。 不如一心向往平等之法，最殊勝的是獲得善的智慧，也不執著于自我。 那些內心喜愛禪定的人，不貪戀世俗的慾望。 最殊勝的是以歡喜踴躍的心情修行，也不執著于自我。 一切煩惱都已永遠斷盡，如同山一樣不可動搖。 對於污染沒有被污染，對於嗔恨不起嗔恨。 那些擁有這樣心境的人，又怎會知道痛苦的軌跡呢？ 沒有傷害，沒有污染，具足戒律。 對於食物知道適可而止，對於床鋪等臥具也知足。 修習心意，尋求方便之法，這就是諸佛的教誨。 修行人觀察內心的狀態，分別念頭和等待的心意。 因此進入禪定，便能獲得喜悅和安樂。 守護自己的心，自我莊嚴，不嫉妒他人而只顧自己。 即使遭遇憂愁也不會感到痛苦，有智慧的人會審慎地安住。 人不守護自己的心，就會被邪見所傷害。 同時懷有輕浮戲謔的心意，這樣的人就會走向死亡的道路。 所以應當守護自己的心，平等地修習清凈的行為。 正見永遠在前面引導，分別生起和滅亡的法則。 比丘降伏睡眠，斷盡痛苦不再造作。 降伏內心，重新獲得快樂，守護內心不再放縱。 有情眾生因為心意的錯誤，最終會遭受地獄的痛苦。 降伏內心就會獲得快樂，守護內心不再放縱。

English version Having given to all, one will not ultimately depart from joy. Like a dragon among dragons, one dragon surpasses all, among them the one with six tusks is most excellent. The mind is equal to all, alone in the wilderness enjoying tranquil joy. Not harming with the mind, striving to serve all people. With a compassionate heart towards all beings, there is no resentment. With a compassionate heart towards one person, one protects all the roots of goodness. One should strive for all, the blessings of the wise and holy are most excellent. Universally loving all, having compassion for all kinds of beings. Practicing compassion, one will receive boundless joy in the future. If with a joyful and eager mind, one practices all good deeds with joy and without laziness, one will attain a place of peace. One's own heart feels joy, body, speech, and mind are in harmony. Having attained equal liberation, the bhikkhu's mind feels calm and happy. All afflictions are exhausted, no longer having the toil of the world. Even the five kinds of beautiful music cannot bring true joy. It is better to have a single mind directed towards the law of equality, the most excellent is to obtain good wisdom, and not be attached to self. Those whose hearts love meditation, do not crave worldly desires. The most excellent is to practice with a joyful and eager mind, and not be attached to self. All afflictions are forever exhausted, like a mountain that cannot be moved. Not being defiled by defilement, not arising anger from anger. Those who have such a mind, how would they know the traces of suffering? Without harm, without defilement, fully possessing the precepts. Knowing moderation in food, and being content with bedding and other furnishings. Cultivating the mind, seeking expedient methods, this is the teaching of all Buddhas. The practitioner observes the state of the mind, distinguishing thoughts and the waiting mind. Thus entering into meditation, one obtains joy and peace. Guarding one's own mind, self-adornment, not being jealous of others but only caring for oneself. Even when encountering sorrow, one will not feel pain, the wise will dwell with careful consideration. If a person does not guard their mind, they will be harmed by wrong views. Also harboring a frivolous and playful mind, such people will walk the path of death. Therefore, one should guard one's mind, equally cultivating pure conduct. Right view is always in the lead, distinguishing the laws of arising and ceasing. The bhikkhu subdues sleep, exhausts suffering and no longer creates it. Subduing the mind, regaining joy, guarding the mind and not letting it be unrestrained. Sentient beings, because of the errors of their minds, will ultimately suffer the pain of hell. Subduing the mind will bring joy, guarding the mind and not letting it be unrestrained.

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。 護心勿復調，　　心為眾妙門， 護而不漏失，　　便在圓寂道。

法集要頌經苾芻品第三十二

苾芻若乞食，　　以得勿積聚， 天人所嘆譽，　　生凈無瑕穢。 苾芻為慈愍，　　愛敬于佛教， 深入妙止觀，　　滅穢行乃安。 苾芻諸愛盡，　　舍愛去貢高， 無我去吾我，　　此義孰不親。 當知是法行，　　身之出要徑， 如象御強敵，　　苾芻恒習行。

人不壽劫盡，　　內與自心諍， 護身念道諦，　　苾芻惟凈安。 念親同朋友，　　正命無雜糅， 施知應所施，　　亦合威儀具。 苾芻備眾行，　　乃能盡苦際， 樂法意欲法，　　思惟安隱法。 苾芻依法行，　　正而勿廢忘， 當學入空定，　　苾芻常安靜。 愛樂非人處，　　觀察平等法， 當制於五蘊，　　服意如水流， 清凈恒和悅，　　為飲甘露味。 如彼極峻山，　　不為風所動， 苾芻盡愚癡，　　所在不傾動。

一切諸名色，　　非有莫生惑， 不近則不愛，　　乃名真苾芻。 苾芻非剃髮，　　慢誕無戒律， 舍貪思惟道，　　乃應真苾芻。 息心非剃髮，　　放逸無志信， 能滅眾苦惱，　　為勝大沙門。 苾芻得慈定，　　承受諸佛教， 極得滅盡跡，　　無親慎莫睹。 心喜極歡悅，　　加以受念者， 苾芻多熙怡，　　盡空無根源。

息身而息意，　　攝口亦乃善， 舍世為苾芻，　　度苦無有礙。 無禪則無智，　　無智則無禪， 道從禪智生，　　得近圓寂路

現代漢語譯本 守護內心不要再動搖，心是通往一切奧妙的門戶。 守護它而不讓它泄漏散失，便能到達圓滿寂靜的境界。

《法集要頌經》苾芻品第三十二

比丘如果乞食，得到食物不要積聚。 這是天人和世人所讚歎的，能使生命清凈沒有瑕疵污穢。 比丘應當慈悲憐憫，愛護尊敬佛陀的教誨。 深入精妙的止觀修行，滅除污穢的行為才能安穩。 比丘應當斷絕一切貪愛，捨棄貪愛去除貢高我慢。 沒有我執和我的概念，這個道理誰會不親近呢？ 應當知道這是修行的正道，是身體脫離苦難的關鍵路徑。 如同大象能制服強敵一樣，比丘應當恒常修習這些行為。

人的壽命終有盡時，內心常常與自己的心念爭鬥。 守護身體，憶念真理，比丘唯有清凈才能安穩。 對待親人如同朋友一樣，行為端正不雜亂。 佈施時要知道應該佈施給誰，也要符合威儀規範。 比丘具備各種修行，才能最終脫離苦難的邊際。 喜愛佛法，渴望佛法，思考安穩的佛法。 比丘應當依照佛法修行，端正而不廢棄遺忘。 應當學習進入空定，比丘應當常常保持安靜。 喜愛在僻靜的地方，觀察一切平等的真理。 應當控制五蘊，調伏心意如同流水一般。 清凈恒常和悅，才能飲用甘露的滋味。 如同那高聳的山峰，不會被風所動搖。 比丘如果能斷盡愚癡，無論身處何地都不會動搖。

一切諸如名色等現象，並非真實存在，不要產生迷惑。 不執著于外物，就不會產生貪愛，這樣才稱得上是真正的比丘。 比丘不是剃了頭髮，就放縱懈怠沒有戒律。 捨棄貪慾，思考真理，這樣才稱得上是真正的比丘。 息滅內心不是剃了頭髮，就放縱懈怠沒有志向和信仰。 能夠滅除一切痛苦煩惱，才是殊勝的大沙門。 比丘如果得到慈定，接受佛陀的一切教誨。 最終達到滅盡的境界，沒有親近的人，謹慎不要被看到。 內心充滿喜悅和歡快，加上受持正念的人。 比丘應當常常喜悅，最終達到空無根源的境界。

停止身體的活動，也停止內心的思緒，約束口舌也是好的。 捨棄世俗成為比丘，脫離苦難沒有任何障礙。 沒有禪定就沒有智慧，沒有智慧就沒有禪定。 道從禪定和智慧中產生，才能接近圓滿寂靜的道路。

English version Guard your heart, do not waver again; the heart is the gate to all mysteries. Guard it without letting it leak or be lost, and you will reach the path of perfect tranquility.

Dharma Collection of Essential Verses, Bhikshu Chapter Thirty-Two

If a bhikshu begs for food, do not accumulate what is obtained. This is praised by gods and humans, and brings about a pure life without flaws or defilements. A bhikshu should be compassionate and loving, respecting the Buddha's teachings. Deeply enter into the wonderful practice of cessation and contemplation, and the defiled actions will be extinguished and peace will be attained. A bhikshu should exhaust all attachments, abandon love and remove arrogance. Without the concept of 'I' or 'mine,' who would not be close to this meaning? You should know that this is the right path of practice, the key path for the body to escape suffering. Just as an elephant can subdue a strong enemy, a bhikshu should constantly practice these actions.

A person's lifespan will eventually end, and the inner mind often struggles with its own thoughts. Guard the body, remember the truth, and a bhikshu can only be at peace through purity. Treat relatives like friends, act uprightly without confusion. When giving, know who should receive, and also conform to proper conduct. A bhikshu who possesses all practices can finally escape the edge of suffering. Love the Dharma, desire the Dharma, and contemplate the peaceful Dharma. A bhikshu should practice according to the Dharma, be upright and not abandon or forget it. You should learn to enter the emptiness samadhi, and a bhikshu should always remain quiet. Love to be in secluded places, observe the equality of all truths. You should control the five aggregates, and subdue the mind like flowing water. Be pure, always harmonious and joyful, and you will drink the taste of nectar. Like a towering mountain, it is not moved by the wind. If a bhikshu can exhaust ignorance, he will not be moved wherever he is.

All phenomena such as names and forms are not real, do not be confused. If you do not cling to external things, you will not generate attachment, and then you can be called a true bhikshu. A bhikshu is not just someone who has shaved their head, and then becomes indulgent and without precepts. Abandon greed, contemplate the truth, and then you can be called a true bhikshu. Calming the mind is not just about shaving the head, and then becoming indulgent and without aspiration or faith. Being able to extinguish all suffering and afflictions is what makes a great shramana. If a bhikshu obtains the samadhi of loving-kindness, he accepts all the Buddha's teachings. Ultimately reaching the state of extinction, without any close ones, be careful not to be seen. The heart is full of joy and happiness, and those who uphold mindfulness. A bhikshu should always be joyful, and ultimately reach the state of emptiness without a source.

Stop the activities of the body, and also stop the thoughts of the mind, restraining the tongue is also good. Abandon the world and become a bhikshu, escaping suffering without any obstacles. Without meditation, there is no wisdom; without wisdom, there is no meditation. The path arises from meditation and wisdom, and then you can approach the path of perfect tranquility.

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。 禪行無放逸，　　莫為欲亂心， 無吞洋銅汁，　　自惱燋形軀。 能自護身口，　　護意無有惡， 后獲禁戒法，　　故號為苾芻。

諸有修善法，　　七覺意為本， 此名為妙法，　　故名定苾芻。 如今現所說，　　自知苦盡源， 此名為善本，　　是無漏苾芻。

不以持戒力，　　及以多聞義， 正使得定意，　　不著于文飾。 苾芻有所倚，　　盡于無漏行， 當觀正覺樂，　　勿近於凡夫。 觀此現世事，　　分別於五蘊， 修行勿作惡，　　必強自製心。 舍家而得解，　　意猶復染著，

習行懈緩者，　　勞意勿除之， 非凈則梵行，　　焉致大財寶？ 心得永休息，　　苾芻攝意行， 以盡老病死，　　便脫魔羅縛。

心已得永寂，　　苾芻攝意行， 以盡老病死，　　更不復受有。 以斷于愛相，　　苾芻攝意行， 無有結使心，　　苾芻攝意行，

不能斷有根，　　苾芻攝意行， 能斷三毒根，　　苾芻攝意行， 以脫于魔界，　　以勝叢林刺， 及除罵詈者，　　猶憑妙高山。 苾芻不受苦，　　不念今後世， 觀世如幻夢，　　苾芻勝彼此。 如蛇脫故皮，　　能斷愛根本， 盡竭欲深泉，　　苾芻勝彼此。 如蛇脫故皮，　　能斷於五欲， 斷于欲根本，　　苾芻勝彼此。 如蛇脫故皮，　　能斷於五結， 拔于愛慾刺，　　苾芻勝彼此。 如蛇脫故皮，　　諸有無家業， 又斷不善根，　　苾芻勝彼此

現代漢語譯本 禪修時要精進不懈怠，不要讓慾望擾亂心智。 不要像吞食滾燙的銅汁那樣，自己折磨自己的身體。 能夠守護自己的身口意，不造作惡業， 之後獲得戒律的約束，這樣才被稱為比丘。 所有修習善法的人，都以七覺支為根本， 這被稱為微妙的佛法，所以稱為禪定比丘。 如今所說的這些，是自己知道苦的根源已經斷絕， 這被稱為善的根本，是無漏的比丘。 不依靠持戒的力量，也不依靠博聞強記的道理， 真正能使心意安定，不執著于外在的文飾。 比丘有所依靠，才能在無漏的修行中達到圓滿， 應當觀察正覺的快樂，不要親近凡夫俗子。 觀察這世間的事物，要分別五蘊的虛幻不實， 修行時不要作惡，一定要努力控制自己的心。 雖然捨棄了家庭而出家，心意卻仍然被染著， 如果修行懈怠懶散，煩惱的心意就無法去除， 如果不能清凈修行，又怎能獲得巨大的法財？ 當心得到永遠的安息，比丘應當攝持心意而行， 從而斷絕老病死，便能解脫魔王的束縛。 當心已經得到永遠的寂靜，比丘應當攝持心意而行， 從而斷絕老病死，不再受輪迴之苦。 因為斷除了愛慾的執著，比丘應當攝持心意而行， 心中沒有煩惱的束縛，比丘應當攝持心意而行， 如果不能斷除有漏的根本，比丘應當攝持心意而行， 如果能斷除貪嗔癡三毒的根本，比丘應當攝持心意而行， 從而脫離魔王的境界，戰勝叢林的荊棘， 即使面對辱罵的人，也像依靠著巍峨的高山一樣不動搖。 比丘不感受痛苦，不思念今生和來世， 觀察世間如夢幻泡影，這樣的比丘才能超越世俗。 如同蛇蛻去舊皮，能夠斷除愛慾的根本， 徹底枯竭慾望的深泉，這樣的比丘才能超越世俗。 如同蛇蛻去舊皮，能夠斷除五種慾望， 斷除慾望的根本，這樣的比丘才能超越世俗。 如同蛇蛻去舊皮，能夠斷除五種束縛， 拔除愛慾的毒刺，這樣的比丘才能超越世俗。 如同蛇蛻去舊皮，所有出家修行的人， 又斷除了不善的根源，這樣的比丘才能超越世俗。

English version In meditation, be diligent and not lax, do not let desires disturb your mind. Do not torment your body like swallowing molten copper. Be able to guard your body, speech, and mind, and not create evil karma. Afterwards, receive the constraints of the precepts, and thus be called a Bhikkhu. All those who cultivate good deeds take the Seven Factors of Enlightenment as their foundation. This is called the subtle Dharma, and therefore they are called meditative Bhikkhus. What is being said now is that one knows the source of suffering has been cut off. This is called the root of goodness, and is a Bhikkhu free from outflows. Do not rely on the power of keeping precepts, nor on the meaning of extensive learning. Truly be able to stabilize the mind, and not be attached to external adornments. A Bhikkhu has something to rely on, in order to reach perfection in the practice of non-outflows. One should observe the joy of enlightenment, and not be close to ordinary people. Observe the things of this world, and distinguish the illusory nature of the five aggregates. In practice, do not do evil, and must strive to control your own mind. Although one has left home to become a monk, the mind is still attached. If one is lazy and lax in practice, the mind of affliction cannot be removed. If one cannot practice purely, how can one obtain great Dharma wealth? When the mind obtains eternal rest, a Bhikkhu should restrain the mind and act. Thus cutting off old age, sickness, and death, and then be liberated from the bonds of Mara. When the mind has obtained eternal stillness, a Bhikkhu should restrain the mind and act. Thus cutting off old age, sickness, and death, and no longer suffer the pain of reincarnation. Because one has cut off the attachment to love and desire, a Bhikkhu should restrain the mind and act. In the mind there are no bonds of affliction, a Bhikkhu should restrain the mind and act. If one cannot cut off the root of outflows, a Bhikkhu should restrain the mind and act. If one can cut off the root of the three poisons of greed, anger, and ignorance, a Bhikkhu should restrain the mind and act. Thus escaping the realm of Mara, overcoming the thorns of the forest. Even when facing those who scold, one is like relying on a majestic mountain, unmoving. A Bhikkhu does not feel pain, does not think of this life or the next. Observing the world as a dream or bubble, such a Bhikkhu can transcend the mundane. Like a snake shedding its old skin, one can cut off the root of love and desire. Completely drying up the deep spring of desire, such a Bhikkhu can transcend the mundane. Like a snake shedding its old skin, one can cut off the five desires. Cutting off the root of desire, such a Bhikkhu can transcend the mundane. Like a snake shedding its old skin, one can cut off the five bonds. Pulling out the thorns of love and desire, such a Bhikkhu can transcend the mundane. Like a snake shedding its old skin, all those who have left home to practice. And have cut off the roots of unwholesomeness, such a Bhikkhu can transcend the mundane.

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。 如蛇脫故皮，　　諸有不熱惱， 如蛇脫故皮，　　斷欲無遺余， 如拔不牢固，　　苾芻勝彼此。 如蛇脫故皮，　　愛生如流溢， 猶蛇含毒藥，　　苾芻勝彼此。 如蛇脫故皮，　　諸有斷相觀， 內不造其心，　　苾芻勝彼此。 如蛇脫故皮，　　貪根若斷盡， 是名真苾芻，　　降伏魔羅軍。 得盡苦輪迴，　　瞋根若斷盡， 是名真苾芻，　　解脫諸煩惱。 得盡苦輪迴，　　癡根若斷盡， 是名真苾芻，　　遠離於纏縛。 得盡苦輪迴，　　慢根若斷盡， 是名真苾芻，　　能離於愛染。 得盡苦輪迴，　　慳吝若斷盡， 是名真苾芻，　　信樂於正覺。 得盡苦輪迴，　　貪心聚落刺， 苾芻應思惟，　　若能遠離彼。 佛說真苾芻，　　瞋心聚落刺， 苾芻應思惟，　　能離於瞋恚。 佛說真苾芻，　　癡心聚落刺， 苾芻應思惟，　　若離於愚癡。 佛說真苾芻，　　慢心聚落刺， 苾芻應思惟，　　若能離憍慢。 佛說真苾芻，　　慳吝聚落刺， 苾芻應思惟，　　若能離慳吝。 佛說真苾芻，　　調伏貪愛念， 如藥解蛇毒，　　苾芻能破壞。 如蛇脫故皮，　　調伏瞋恚念， 如蛇脫故皮，　　調伏愚癡念， 如藥解蛇毒，　　苾芻能遠離。 如蛇脫故皮，　　調伏憍慢念， 如蛇脫故皮，　　調伏慳吝念， 如蛇脫故皮，　　貪慾彼若發， 斷截如蘆葦，　　煩惱如海深。 苾芻應精進，　　瞋恚彼若發， 斷截如蘆葦，　　煩惱深如海

現代漢語譯本 如同蛇蛻去舊皮，不再有熱惱， 如同蛇蛻去舊皮，斷絕慾望不留餘地， 如同拔除不牢固之物，比丘能勝過彼此。 如同蛇蛻去舊皮，愛慾如流水般溢出， 猶如蛇含毒藥，比丘能勝過彼此。 如同蛇蛻去舊皮，斷絕一切表象的觀察， 內心不造作妄念，比丘能勝過彼此。 如同蛇蛻去舊皮，貪慾的根若能斷盡， 這才是真正的比丘，能降伏魔羅的軍隊。 得以脫離痛苦的輪迴，嗔恨的根若能斷盡， 這才是真正的比丘，能解脫一切煩惱。 得以脫離痛苦的輪迴，愚癡的根若能斷盡， 這才是真正的比丘，能遠離一切束縛。 得以脫離痛苦的輪迴，傲慢的根若能斷盡， 這才是真正的比丘，能遠離愛慾的污染。 得以脫離痛苦的輪迴，慳吝的根若能斷盡， 這才是真正的比丘，能信樂於真正的覺悟。 得以脫離痛苦的輪迴，貪心如同聚落的刺， 比丘應當思惟，若能遠離它。 佛說真正的比丘，嗔心如同聚落的刺， 比丘應當思惟，能遠離嗔恚。 佛說真正的比丘，癡心如同聚落的刺， 比丘應當思惟，若能遠離愚癡。 佛說真正的比丘，慢心如同聚落的刺， 比丘應當思惟，若能遠離驕慢。 佛說真正的比丘，慳吝如同聚落的刺， 比丘應當思惟，若能遠離慳吝。 佛說真正的比丘，調伏貪愛的念頭， 如同藥物解除蛇毒，比丘能破除它。 如同蛇蛻去舊皮，調伏嗔恚的念頭， 如同蛇蛻去舊皮，調伏愚癡的念頭， 如同藥物解除蛇毒，比丘能遠離它。 如同蛇蛻去舊皮，調伏驕慢的念頭， 如同蛇蛻去舊皮，調伏慳吝的念頭， 如同蛇蛻去舊皮，貪慾若生起， 就應像斬斷蘆葦一樣斷絕，煩惱如海般深。 比丘應當精進，嗔恚若生起， 就應像斬斷蘆葦一樣斷絕，煩惱深如海。

English version Like a snake shedding its old skin, may there be no more burning afflictions, Like a snake shedding its old skin, cut off desires without any remainder, Like uprooting something unstable, a bhikkhu overcomes both sides. Like a snake shedding its old skin, love arises like an overflowing stream, Like a snake containing poison, a bhikkhu overcomes both sides. Like a snake shedding its old skin, severing all forms of observation, Not creating thoughts within, a bhikkhu overcomes both sides. Like a snake shedding its old skin, if the root of greed is completely severed, This is called a true bhikkhu, who can subdue the army of Mara. Having escaped the cycle of suffering, if the root of anger is completely severed, This is called a true bhikkhu, who is liberated from all afflictions. Having escaped the cycle of suffering, if the root of delusion is completely severed, This is called a true bhikkhu, who is far from all entanglements. Having escaped the cycle of suffering, if the root of pride is completely severed, This is called a true bhikkhu, who can be free from the defilement of love. Having escaped the cycle of suffering, if the root of stinginess is completely severed, This is called a true bhikkhu, who believes in true enlightenment. Having escaped the cycle of suffering, greed is like a thorn in a village, A bhikkhu should contemplate, if one can be free from it. The Buddha said a true bhikkhu, anger is like a thorn in a village, A bhikkhu should contemplate, to be free from anger. The Buddha said a true bhikkhu, delusion is like a thorn in a village, A bhikkhu should contemplate, if one can be free from delusion. The Buddha said a true bhikkhu, pride is like a thorn in a village, A bhikkhu should contemplate, if one can be free from arrogance. The Buddha said a true bhikkhu, stinginess is like a thorn in a village, A bhikkhu should contemplate, if one can be free from stinginess. The Buddha said a true bhikkhu, subduing the thought of greedy love, Like medicine dissolving snake poison, a bhikkhu can destroy it. Like a snake shedding its old skin, subduing the thought of anger, Like a snake shedding its old skin, subduing the thought of delusion, Like medicine dissolving snake poison, a bhikkhu can be free from it. Like a snake shedding its old skin, subduing the thought of arrogance, Like a snake shedding its old skin, subduing the thought of stinginess, Like a snake shedding its old skin, if greed arises, It should be cut off like a reed, afflictions are as deep as the sea. A bhikkhu should be diligent, if anger arises, It should be cut off like a reed, afflictions are as deep as the sea.

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。 苾芻應精進，　　愚癡彼若發， 苾芻應精進，　　憍慢彼若發， 苾芻應精進，　　慳吝彼若發， 苾芻應精進，　　持戒謂苾芻， 有空乃行禪，　　行空究其源。 無為最為樂，　　苾芻忍所憂， 分別床臥具，　　當習無放逸， 斷有愛無餘。

法集要頌經梵志品第三十三

所謂梵志者，　　不但在裸形， 居險臥荊棘，　　而名為梵志。 棄身無依倚，　　不誦異法言， 惡法而盡除，　　是名為梵志。 今世行凈因，　　後世無穢果， 無習諸惡法，　　是名為梵志。 若倚于愛慾，　　心無所貪著， 已舍已得正，　　是名滅終苦。 諸有無所倚，　　恒習於正見， 常念盡有漏，　　是名為梵志。 愚者受猥發，　　並及床臥具， 內懷貪著意，　　文飾外何求？ 被服弊惡衣，　　躬稟善法行， 閑居自思惟，　　是名為梵志。 見凡愚往來，　　墮塹受苦惱， 欲獨度彼岸，　　不好他言說， 惟滅惡不起，　　是名為梵志。 截流而已渡，　　無慾如梵天， 智行以盡漏，　　是名為梵志。 不以水清凈，　　多有人沐浴， 能除弊惡法，　　是名為梵志。 非剃為沙門，　　稱吉為梵行， 若能滅眾惡，　　是則為道人。 彼以不二行，　　清凈無瑕穢， 諸欲斷縛著，　　是名為梵志。 出家為梵行，　　入正為沙門， 棄捨眾穢行，　　是則名舍家。 人無幻惑意，　　無慢無疑惑， 無貪無我想，　　是名為梵志

現代漢語譯本 比丘應當精進，如果愚癡生起， 比丘應當精進，如果驕慢生起， 比丘應當精進，如果慳吝生起， 比丘應當精進，持戒是比丘的本分， 有空閑時才修行禪定，在空寂中探究其根源。 無為是最快樂的，比丘應當忍受憂愁， 分別床鋪臥具，應當學習不放逸， 斷除有愛，不留餘地。

《法集要頌經》梵志品第三十三

所謂的梵志，不僅僅是裸露身體， 居住在危險之地，睡臥在荊棘之上，就稱為梵志。 拋棄身體，無所依傍，不誦讀其他異端的言論， 徹底清除惡法，這才是真正的梵志。 今生行持清凈的因，來世就不會有污穢的果報， 不習染各種惡法，這才是真正的梵志。 如果依賴於愛慾，心中卻沒有任何貪戀執著， 已經捨棄了，並且得到了正道，這才是滅盡痛苦的終極。 那些無所依傍的人，恒常修習正見， 常常想著要斷盡有漏，這才是真正的梵志。 愚笨的人接受雜亂的頭髮，以及床鋪臥具， 內心懷著貪戀執著的意念，外表裝飾又有什麼用呢？ 身穿破舊的衣服，親自奉行善法， 閑居時獨自思惟，這才是真正的梵志。 看到凡夫愚人來來往往，墮入深坑遭受苦惱， 想要獨自度過彼岸，不喜歡聽別人的言論， 只是滅除惡念，不讓它生起，這才是真正的梵志。 截斷河流而渡過，沒有慾望如同梵天， 用智慧修行來斷盡煩惱，這才是真正的梵志。 不是因為水清凈，很多人沐浴， 就能去除弊端惡法，這才是真正的梵志。 不是剃了頭髮就是沙門，稱吉就是梵行， 如果能夠滅除各種惡行，這才是真正的道人。 他們以不二的修行，清凈沒有瑕疵污穢， 斷除各種慾望的束縛執著，這才是真正的梵志。 出家是爲了修行梵行，進入正道才是沙門， 拋棄各種污穢的行為，這才是真正的舍家之人。 人沒有虛幻迷惑的意念，沒有傲慢沒有疑惑， 沒有貪婪沒有我執，這才是真正的梵志。

English version A bhikkhu should strive diligently; if ignorance arises in him, A bhikkhu should strive diligently; if arrogance arises in him, A bhikkhu should strive diligently; if stinginess arises in him, A bhikkhu should strive diligently; upholding precepts is the duty of a bhikkhu, Only when there is free time, practice meditation; in emptiness, explore its source. Non-action is the greatest joy; a bhikkhu should endure sorrow, Distinguish between beds and bedding; one should learn to be diligent, Cut off attachment to existence, leaving no remainder.

Dharma Collection of Essential Verses, Brahmin Chapter Thirty-Three

The so-called Brahmin is not merely one who is naked, Living in dangerous places, sleeping on thorns, is called a Brahmin. Abandoning the body, without reliance, not reciting other heretical words, Completely eliminating evil dharmas, this is the true Brahmin. In this life, practicing pure causes, in the next life, there will be no defiled results, Not learning various evil dharmas, this is the true Brahmin. If relying on desire, yet the mind has no attachment or craving, Having already abandoned and attained the right path, this is the ultimate end of suffering. Those who have no reliance, constantly practice right view, Always thinking of ending the outflows, this is the true Brahmin. Foolish people accept messy hair, as well as beds and bedding, Harboring thoughts of craving and attachment within, what is the use of external adornment? Wearing worn-out clothes, personally practicing good dharmas, Dwelling in solitude, contemplating alone, this is the true Brahmin. Seeing ordinary fools coming and going, falling into pits and suffering, Wanting to cross to the other shore alone, not liking to listen to others' words, Only extinguishing evil thoughts, not letting them arise, this is the true Brahmin. Cutting off the stream and crossing over, without desire like Brahma, Using wisdom to practice and end the outflows, this is the true Brahmin. It is not because the water is pure, that many people bathe, That one can remove flaws and evil dharmas, this is the true Brahmin. It is not shaving the head that makes one a śrāmaṇa, nor calling oneself auspicious that makes one a Brahmacari, If one can extinguish all evil actions, this is the true practitioner of the path. They, with non-dual practice, are pure without flaws or defilements, Cutting off the bonds of various desires, this is the true Brahmin. Leaving home to practice Brahmacarya, entering the right path is to be a śrāmaṇa, Abandoning all defiled actions, this is the true one who has left home. A person without illusory or deluded thoughts, without arrogance or doubt, Without greed or self-attachment, this is the true Brahmin.

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。 我不說梵志，　　托父母生者， 彼多眾瑕穢，　　滅則為梵志。 身口及與意，　　清凈無過失， 能攝三種行，　　是名為梵志。 見罵見相擊，　　默受不生怒， 有大忍辱力，　　是名為梵志。 若見相侵欺，　　但念守戒行， 端身自調伏，　　是名為梵志。 世所稱善惡，　　修短及鉅細， 無取若無與，　　是名為梵志。 身為善行本，　　口意應無犯， 能辦三妙處，　　是名為梵志。 來不作歡悅，　　去亦無憂愁， 于聚應遠聚，　　是名為梵志。 以斷于恩愛，　　離家無愛慾， 愛慾若已盡，　　是名為梵志。 適彼則無彼，　　彼彼適亦無， 舍離於貪慾，　　是名為梵志。 適彼則無彼，　　彼彼適則虛， 不染三惡處，　　是名為梵志。 能捨於家業，　　拔于愛慾本， 無貪能知足，　　是名為梵志。 如今盡所知，　　究其苦源際， 無復欲愛心，　　是名為梵志。 于罪並與福，　　兩行應永除， 無憂無有塵，　　是名為梵志。 三處無染著，　　是名為梵志。 猶如眾華葉，　　以針貫芥子， 不為欲所染，　　是名為梵志。 心喜無塵垢，　　如月盛圓滿， 謗毀以盡除，　　是名為梵志。 如月清明朗，　　懸處於虛空， 不染于愛慾，　　是名為梵志。 避諍而不諍，　　犯而不慍怒， 惡來以善待，　　是名為梵志。 深解微妙慧，　　辯道不正道， 體解無上義，　　是名為梵志

現代漢語譯本 我說的不是婆羅門，是那些靠父母所生的人， 他們身上有很多缺點和污穢，當這些被清除時，才能成為真正的婆羅門。 身、口、意都清凈，沒有過失， 能夠約束這三種行為，這樣的人才稱為婆羅門。 看到別人辱罵或毆打，能夠默默承受而不生氣， 擁有強大的忍辱力量，這樣的人才稱為婆羅門。 如果看到別人侵犯欺負自己，只想著遵守戒律， 端正自身，自我調伏，這樣的人才稱為婆羅門。 對於世俗所說的善惡、長短、大小， 不執著于接受或給予，這樣的人才稱為婆羅門。 身體是善行的根本，口和意都不應該犯錯， 能夠做到這三方面的美好，這樣的人才稱為婆羅門。 來時不感到歡喜，去時也不感到憂愁， 對於人群應該遠離，這樣的人才稱為婆羅門。 因為斷絕了恩愛，離開家庭沒有愛慾， 如果愛慾已經完全斷盡，這樣的人才稱為婆羅門。 適應這裡就沒有那裡，適應那裡這裡也就沒有， 捨棄貪慾，這樣的人才稱為婆羅門。 適應這裡就沒有那裡，適應那裡就變得虛無， 不沾染三惡道，這樣的人才稱為婆羅門。 能夠捨棄家業，拔除愛慾的根源， 沒有貪婪，能夠知足，這樣的人才稱為婆羅門。 如今已經完全瞭解，探究到痛苦的根源， 不再有慾望和愛戀之心，這樣的人才稱為婆羅門。 對於罪惡和福報，這兩種行為都應該永遠去除， 沒有憂愁，沒有塵垢，這樣的人才稱為婆羅門。 在身、口、意三處都沒有執著，這樣的人才稱為婆羅門。 就像用針穿過芥菜籽一樣， 不被慾望所污染，這樣的人才稱為婆羅門。 內心喜悅沒有塵垢，像滿月一樣圓滿， 誹謗和詆譭都已消除，這樣的人才稱為婆羅門。 像明亮的月亮，懸掛在虛空中， 不被愛慾所污染，這樣的人才稱為婆羅門。 避開爭論而不爭論，被冒犯也不生氣， 用善意對待惡行，這樣的人才稱為婆羅門。 深刻理解微妙的智慧，分辨正道和邪道， 領悟無上的真理，這樣的人才稱為婆羅門。

English version I do not call one a Brahmin just because they are born of parents, They have many flaws and impurities; only when these are eliminated can they become a true Brahmin. One whose body, speech, and mind are pure, without fault, And who can restrain these three actions, is called a Brahmin. One who can silently endure abuse or blows without anger, Possessing great power of patience, is called a Brahmin. If one sees others infringing or bullying, they only think of keeping the precepts, Correcting themselves and self-disciplining, such a person is called a Brahmin. Regarding what the world calls good and evil, long and short, big and small, Not clinging to taking or giving, such a person is called a Brahmin. The body is the root of good deeds, and the mouth and mind should not err, One who can accomplish these three excellences is called a Brahmin. Not feeling joy when coming, nor sorrow when leaving, One should stay away from crowds, such a person is called a Brahmin. Because they have severed affection and love, leaving home without desire, If desire has been completely extinguished, such a person is called a Brahmin. Adapting here, there is no there; adapting there, there is no here, One who abandons greed is called a Brahmin. Adapting here, there is no there; adapting there, it becomes empty, Not being tainted by the three evil realms, such a person is called a Brahmin. One who can abandon their family business, uproot the source of desire, Without greed, able to be content, such a person is called a Brahmin. Now having fully understood, exploring the source of suffering, No longer having desire or love, such a person is called a Brahmin. For both sin and merit, these two actions should be forever removed, Without worry, without defilement, such a person is called a Brahmin. Not being attached in the three places of body, speech, and mind, such a person is called a Brahmin. Like threading a mustard seed with a needle, Not being tainted by desire, such a person is called a Brahmin. The heart is joyful without defilement, like a full moon, Slander and defamation have been eliminated, such a person is called a Brahmin. Like a bright moon, hanging in the void, Not being tainted by desire, such a person is called a Brahmin. Avoiding disputes without arguing, not getting angry when offended, Treating evil with kindness, such a person is called a Brahmin. Deeply understanding subtle wisdom, distinguishing the right path from the wrong, Comprehending the supreme truth, such a person is called a Brahmin.

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。 諸在世間人，　　乞索而自濟， 無我若無著，　　不失梵志行， 說智無涯際，　　是名為梵志。 若能棄欲愛，　　去家舍諸受， 以斷于欲漏，　　是名為梵志。 慈愍于有情，　　使不生恐懼， 不害有益善，　　是名為梵志。 避怨則無怨，　　無所于傷損， 志其邪僻見，　　是名為梵志。 於前及於后，　　及中則無有， 無操無舍行，　　是名為梵志。 去其淫怒癡，　　憍慢諸惡行， 針貫于芥子，　　是名為梵志。 城以塹為固，　　來往受其苦， 欲適度彼岸，　　不宜受他語， 惟能滅不起，　　是名為梵志。 人能斷愛慾，　　今世及後世， 有愛應已盡，　　是名為梵志。 有情無希望，　　今世及後世， 以無所希望，　　是名為梵志。 自己識不知，　　天人彥達嚩， 能知無量觀，　　是名為梵志。 歸命人中尊，　　歸命人中上， 不審今世尊，　　為因何等禪？ 惟愿天中天，　　敷演其教戒。 自識于宿命，　　得見天人道， 知生盡苦原，　　智心永寂滅。 自知心解脫，　　脫欲無所著， 三明已成就，　　是名為梵志。 自識于宿命，　　知有情因緣， 如來覺無著，　　是名為梵志。 盡斷一切結，　　亦不有熱惱， 仙人龍中上，　　大仙最為尊， 無數佛沐浴，　　是名為梵志。 所有煩惱盡，　　度流而無漏， 從此越彼岸，　　是名為梵志。 苾芻塳間衣，　　觀于欲非真， 坐樹空閑處，　　是名為梵志

現代漢語譯本 世間之人，靠乞討為生，若能做到無我無執，便不失為修行之人，能說出無邊智慧，這樣的人稱為『梵志』。 若能捨棄慾望和愛戀，離開家庭，拋棄各種感受，斷絕慾望的煩惱，這樣的人稱為『梵志』。 對一切眾生懷有慈悲憐憫之心，使他們不生恐懼，不傷害他人，只做有益於他人的善事，這樣的人稱為『梵志』。 避開怨恨，不與人結怨，不傷害任何事物，堅定自己的正確見解，這樣的人稱為『梵志』。 對於過去、現在和未來，都不執著，沒有執取也沒有捨棄的行為，這樣的人稱為『梵志』。 去除淫慾、憤怒和愚癡，以及驕傲、傲慢等各種惡行，像針穿過芥子一樣精細，這樣的人稱為『梵志』。 城墻以壕溝為堅固，人們來來往往承受著痛苦，想要到達彼岸，不應該聽信他人的言語，只有能滅除煩惱不再生起，這樣的人稱為『梵志』。 如果有人能斷絕愛慾，無論是今生還是來世，都應徹底斷絕愛慾，這樣的人稱為『梵志』。 對一切眾生都沒有任何希望，無論是今生還是來世，因為沒有任何希望，這樣的人稱為『梵志』。 自己所認識的，無論是天人還是彥達嚩，都能知道無量的觀察，這樣的人稱為『梵志』。 歸依人中至尊，歸依人中之上，不瞭解當今的至尊，是因為什麼樣的禪定？ 只願天中之天，詳細闡述您的教誨和戒律。 自己能認識到宿命，能看到天人的道路，知道生命終結和痛苦的根源，智慧之心永遠寂滅。 自己知道心已解脫，脫離慾望，沒有任何執著，成就了三明，這樣的人稱為『梵志』。 自己能認識到宿命，知道眾生的因緣，如來覺悟而無所執著，這樣的人稱為『梵志』。 徹底斷絕一切煩惱，也沒有任何熱惱，仙人中最為尊貴，大仙最為至上，無數佛陀都曾沐浴，這樣的人稱為『梵志』。 所有煩惱都已斷盡，度過生死輪迴而沒有煩惱的遺留，從此超越生死彼岸，這樣的人稱為『梵志』。 比丘穿著墳墓間的衣服，觀察慾望並非真實，坐在樹下空閑之處，這樣的人稱為『梵志』。

English version Those who live in the world, who survive by begging, if they are without self and without attachment, they do not lose the conduct of a Brahmin. To speak of wisdom without limit, such a person is called a 'Brahmin'. If one can abandon desire and love, leave home, discard all feelings, and cut off the leakage of desire, such a person is called a 'Brahmin'. To have compassion and mercy for all sentient beings, to make them not feel fear, not to harm others, and only do good that benefits others, such a person is called a 'Brahmin'. To avoid resentment, not to harbor grudges, not to harm anything, and to firmly hold one's correct views, such a person is called a 'Brahmin'. For the past, present, and future, not to be attached, having no grasping or abandoning actions, such a person is called a 'Brahmin'. To remove lust, anger, and ignorance, as well as pride, arrogance, and all evil deeds, as fine as a needle passing through a mustard seed, such a person is called a 'Brahmin'. The city is fortified by moats, people come and go suffering, wanting to reach the other shore, one should not listen to the words of others, only those who can extinguish afflictions and not let them arise, such a person is called a 'Brahmin'. If someone can cut off desire, whether in this life or the next, all desire should be completely cut off, such a person is called a 'Brahmin'. To have no hope for any sentient being, whether in this life or the next, because there is no hope, such a person is called a 'Brahmin'. What one knows, whether it is a deva or a Gandharva, to know the immeasurable observation, such a person is called a 'Brahmin'. To take refuge in the most honored among people, to take refuge in the highest among people, not understanding the present honored one, because of what kind of meditation? Only wish that the heaven of heavens, would elaborate on your teachings and precepts. To recognize one's own past lives, to see the path of devas, to know the end of life and the source of suffering, the wise heart is forever extinguished. To know that one's own heart is liberated, free from desire, without any attachment, having achieved the three knowledges, such a person is called a 'Brahmin'. To recognize one's own past lives, to know the causes and conditions of sentient beings, the Tathagata is awakened and without attachment, such a person is called a 'Brahmin'. To completely cut off all fetters, and have no heat or vexation, the most honored among the sages, the greatest among the great sages, countless Buddhas have bathed, such a person is called a 'Brahmin'. All afflictions are exhausted, having crossed the cycle of birth and death without any remaining afflictions, from here transcending the shore of birth and death, such a person is called a 'Brahmin'. A Bhikkhu wearing clothes from the graveyard, observing that desires are not real, sitting in a quiet place under a tree, such a person is called a 'Brahmin'.

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。 人若無識知，　　無語無言說， 體冷無溫暖，　　是名為梵志。 棄緣舍居家，　　出家無所畏， 能服甘露味，　　是名為梵志。 斷絕於世事，　　口無粗獷言， 八正道審諦，　　是名為梵志。 遠逝獨遊行，　　隱藏無形影， 難降能自調，　　是名為梵志。 無形不可見，　　此亦不可見， 解知此句者，　　念則有所由， 覺知結使盡，　　是名為梵志。 能斷生死河，　　能忍超度世， 自覺出苦塹，　　是名為梵志。 當求截流度，　　梵志無有欲， 內自觀諸情，　　是名為梵志。 能知如是者，　　乃名為梵志。 學先去其母，　　率君及二臣， 盡勝諸境界，　　是名為梵志。 諸有知深法，　　不問老以少， 審諦守戒信，　　猶祀火梵志， 於己法在外，　　梵志為最上。 一切諸有漏，　　皆盡皆無餘， 或復觀於法，　　皆盡皆無餘， 或復觀合會，　　皆盡皆無餘， 或復觀因緣，　　皆盡皆無餘。 猶如內法本，　　梵志為在表， 若使共床褥，　　如彼薄俱羅。 知生知老病，　　轉知于死徑。 日照照于晝，　　月照照于夜， 甲兵照于軍，　　禪照于道人， 佛出照天下，　　能照一切冥。 梵志無有是，　　有憂無憂念， 如如意所轉，　　彼彼滅狐疑。 出生諸深法，　　梵志習入禪， 能解狐疑網，　　身知其苦痛。 遍照一切世，　　猶日在虛空。 能御魔羅敵，　　如佛脫眾垢

現代漢語譯本 如果一個人沒有知識，沒有言語表達，身體冰冷沒有溫暖，這樣的人被稱為『梵志』。 拋棄世俗的牽絆，離開家庭，出家修行無所畏懼，能夠品嚐甘露的滋味，這樣的人被稱為『梵志』。 斷絕與世俗的聯繫，口中沒有粗俗的言語，能夠審慎地遵循八正道，這樣的人被稱為『梵志』。 遠離人群獨自修行，隱藏自己的軌跡，難以被降伏卻能自我調伏，這樣的人被稱為『梵志』。 沒有固定的形態，不可被看見，連『此』也不可被看見，理解這句話的人，他的念頭是有所依據的，覺悟到煩惱的根源已經斷盡，這樣的人被稱為『梵志』。 能夠斬斷生死輪迴的河流，能夠忍受並超越世俗的困境，自覺地從痛苦的深淵中解脫出來，這樣的人被稱為『梵志』。 應當尋求截斷煩惱之流，達到彼岸，『梵志』沒有慾望，內心觀察自己的情感，這樣的人被稱為『梵志』。 能夠理解這些道理的人，才被稱為『梵志』。 學習先去除對母親的執著，引導君主和兩位大臣，完全戰勝各種境界，這樣的人被稱為『梵志』。 那些瞭解深奧佛法的人，不分年老或年輕，審慎地遵守戒律和信仰，就像祭祀火焰的『梵志』一樣，在自己的法和外道中，『梵志』是最崇高的。 一切有漏的煩惱，都完全斷盡，沒有剩餘，或者觀察到法，都完全斷盡，沒有剩餘，或者觀察到聚合，都完全斷盡，沒有剩餘，或者觀察到因緣，都完全斷盡，沒有剩餘。 就像內在的法本一樣，『梵志』是外在的表率，如果和他們同牀共枕，就像薄俱羅一樣。 知道生、老、病，進而知道死亡的途徑。 太陽照耀白天，月亮照耀夜晚，盔甲照耀軍隊，禪定照耀修行人，佛陀出現照耀天下，能夠照亮一切黑暗。 『梵志』沒有憂愁，也沒有無憂的念頭，就像如意寶珠一樣，能夠消除各種疑惑。 產生各種深奧的佛法，『梵志』習慣於進入禪定，能夠解開疑惑的網，親身體驗痛苦。 能夠照耀一切世間，就像太陽在虛空中一樣。 能夠降伏魔羅的敵人，就像佛陀脫離一切污垢一樣。

English version If a person has no knowledge, no speech, a cold body without warmth, such a person is called a 'Brahmin'. Abandoning worldly ties, leaving home, going forth without fear, able to taste the flavor of nectar, such a person is called a 'Brahmin'. Severing connections with the world, having no harsh words, able to carefully follow the Eightfold Path, such a person is called a 'Brahmin'. Dwelling alone far from the crowd, hiding one's form, difficult to subdue yet able to self-tame, such a person is called a 'Brahmin'. Having no fixed form, invisible, even 'this' is invisible, one who understands this statement, their thoughts have a basis, realizing that the roots of affliction are exhausted, such a person is called a 'Brahmin'. Able to cut off the river of birth and death, able to endure and transcend worldly difficulties, consciously liberating oneself from the abyss of suffering, such a person is called a 'Brahmin'. One should seek to cut off the flow of afflictions, reaching the other shore, a 'Brahmin' has no desires, inwardly observing one's own emotions, such a person is called a 'Brahmin'. One who can understand these principles is called a 'Brahmin'. Learning to first remove attachment to one's mother, guiding the ruler and two ministers, completely conquering all realms, such a person is called a 'Brahmin'. Those who understand profound Buddhist teachings, regardless of age, carefully observing precepts and faith, like a 'Brahmin' who sacrifices to fire, among their own dharma and external paths, the 'Brahmin' is the most supreme. All defiled afflictions are completely exhausted, with nothing remaining, or observing the dharma, all are completely exhausted, with nothing remaining, or observing aggregates, all are completely exhausted, with nothing remaining, or observing conditions, all are completely exhausted, with nothing remaining. Like the inner dharma itself, the 'Brahmin' is an outer example, if one shares a bed with them, it is like a thin blanket. Knowing birth, old age, and sickness, and further knowing the path of death. The sun illuminates the day, the moon illuminates the night, armor illuminates the army, meditation illuminates the practitioner, the Buddha appears and illuminates the world, able to illuminate all darkness. A 'Brahmin' has no worries, nor does he have thoughts of no worry, like a wish-fulfilling jewel, able to dispel all doubts. Generating various profound Buddhist teachings, a 'Brahmin' is accustomed to entering meditation, able to unravel the net of doubt, personally experiencing suffering. Able to illuminate all the world, like the sun in the sky. Able to subdue the enemy Mara, like the Buddha who is free from all defilements.

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。 護心及苾芻　　梵志品在末 依次品而說，　　具足三十二。

聖尊者法救集諸佛法頌偈竟

現代漢語譯本 《護心》和《苾芻》兩品放在最後。 依次講述各個品，總共有三十二品。 聖尊者法救集結諸佛所說的法頌偈完畢。

English version The chapters 'Protecting the Mind' and 'Monks' are placed at the end. The chapters are discussed in order, totaling thirty-two. The venerable Dharma-trata has completed the collection of the verses of the Dharma spoken by the Buddhas.