T17n0722_妙法聖念處經

大正藏第 17 冊 No. 0722 妙法聖念處經

No. 722

妙法聖念處經卷第一

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

如是我聞：

一時，世尊在大眾中，天人圍繞，瞻仰尊顏，目不暫舍。時，諸大眾即于佛前，而說偈言：

「歸命一切智，　　三界第一尊， 　敷演微妙音，　　廣利諸群生。」

爾時，世尊告諸大眾，即說頌曰：

「若有諸眾生，　　不殺施無畏， 　慈心能忍辱，　　端嚴壽無比。 　若於有情所，　　如同父母想， 　能離不與取，　　智慧福無量。 　若行善身業，　　離欲心堅固， 　不觀女妙色，　　解脫諸惡趣。 　世間應遠離，　　解脫忻可證， 　似金礦覆藏，　　體性本清凈。 　煩惱不能伏，　　上妙觸生愛， 　善惡事不分，　　浮生苦最大。 　苦樂猶心起，　　得失事亦然， 　善惡友離合，　　因果理無偏。 　降伏諸根亂，　　平等心要行， 　利益諸有情，　　是名苾芻行。 　沙門、婆羅門，　　煩惱伏應斷， 　智慧修增長，　　令心不散亂， 　涅槃理須證，　　諸苦應遠離， 　勤發正見心，　　佛說此難比！ 　解脫諸輪迴，　　須彌愛不動，

【現代漢語翻譯】 現代漢語譯本 《妙法聖念處經》卷一

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉詔譯

如是我聞：

一時，世尊在大眾中，天人圍繞，瞻仰尊顏，目不暫舍。當時，諸大眾在佛前，以偈頌說道：

『歸命一切智（sarvajna），三界第一尊， 敷演微妙音，廣利諸群生。』

爾時，世尊告訴諸大眾，以偈頌說道：

『若有諸眾生，不殺施無畏， 慈心能忍辱，端嚴壽無比。 若於有情所，如同父母想， 能離不與取，智慧福無量。 若行善身業，離欲心堅固， 不觀女妙色，解脫諸惡趣。 世間應遠離，解脫忻可證， 似金礦覆藏，體性本清凈。 煩惱不能伏，上妙觸生愛， 善惡事不分，浮生苦最大。 苦樂猶心起，得失事亦然， 善惡友離合，因果理無偏。 降伏諸根亂，平等心要行， 利益諸有情，是名苾芻（bhiksu）行。 沙門（sramana）、婆羅門（brahmana），煩惱伏應斷， 智慧修增長，令心不散亂， 涅槃（nirvana）理須證，諸苦應遠離， 勤發正見心，佛說此難比！ 解脫諸輪迴，須彌（Sumeru）愛不動，'

【English Translation】 English version The Sutra of the Wonderful Dharma on the Holy Mindfulness

Volume 1

Translated by the Tripitaka Master, Shramana Fatian, from Nalanda Monastery in Magadha, Central India, during the Great Song Dynasty, by Imperial Decree

Thus have I heard:

At one time, the World-Honored One was in the midst of a great assembly, surrounded by gods and humans, gazing upon his venerable countenance, their eyes not leaving him for a moment. Then, the great assembly, before the Buddha, spoke in verse, saying:

'We take refuge in the All-Knowing One (sarvajna), the most honored in the triple world, Who expounds the subtle and wonderful sound, broadly benefiting all sentient beings.'

At that time, the World-Honored One told the great assembly, speaking in verse:

'If there are sentient beings who do not kill and bestow fearlessness, With a compassionate heart, they can endure insult, their appearance dignified, their lifespan unparalleled. If towards sentient beings, they think as of parents, Able to renounce taking what is not given, their wisdom and blessings are immeasurable. If they practice good bodily actions, with a firm mind free from desire, Not gazing upon the beautiful forms of women, they are liberated from all evil destinies. The world should be renounced, liberation can be joyfully attained, Like a gold mine covered and hidden, its nature is originally pure and clean. If afflictions cannot be subdued, love arises from the most wonderful touch, Good and evil deeds are not distinguished, the floating life's suffering is greatest. Suffering and joy arise from the mind, gain and loss are also thus, The coming and going of good and evil friends, the principle of cause and effect is without partiality. Subduing the confusion of the senses, practicing the essential of an equal mind, Benefiting all sentient beings, this is called the conduct of a Bhikshu (bhiksu). Sramanas (sramana) and Brahmanas (brahmana), afflictions should be subdued and cut off, Wisdom should be cultivated and increased, so that the mind is not scattered, The principle of Nirvana (nirvana) must be realized, all suffering should be avoided, Diligently generate a mind of right view, the Buddha said this is incomparable! Liberated from all cycles of rebirth, Mount Sumeru (Sumeru) of love does not move,'

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等彼栴檀香，　　甘露味無比。 　雖獲上供養，　　嬌奢耶妙衣， 　貪愛不染著，　　知足心歡喜。 　如草被火焚，　　了知不究竟， 　供養興福慧，　　水火不能侵。 　白業真智果，　　河水終無盡， 　不貪諸境界，　　佛說苾芻行。 　樂求種種智，　　相應恒現前， 　了達真實法，　　不墮諸輪迴。 　若人求白法，　　令心不散亂， 　惠施諸境界，　　劫火不能壞。 　無明諸有本，　　輪迴從此生， 　煩惱勤伏除，　　真正牟尼行。 　樂行於忍辱，　　端嚴離冤害， 　能仁妙相因，　　見者心歡喜。 　林野離憒亂，　　愛樂心歡喜， 　持缽恒一食，　　是名苾芻行。 　解脫最安樂，　　三塗最為苦， 　真如離彼此，　　思惟不可得。 　利他平等業，　　柔和常質直， 　正行恒相應，　　遠離諸邪執。 　意根樂執著，　　意根稱最勝， 　意根能速疾，　　意根能歡喜。 　伽陀演說此，　　能作亦能說， 　抖擻諸煩惱，　　業果善了知。 　了知得失事，　　能趣妙菩提， 　一切諸有情，　　六根中第一。 　林間樂止住，　　遠離諸冤賊， 　了知是六根，　　正行從此出。 　常處等引位，　　抖擻諸業障， 　譬如於虛空，　　風雲不能染。 　善護身

、口、意，　　正見恒相應， 　智慧如燈明，　　魔眾不能壞。 　不害物名善，　　慈悲利益深， 　威儀無缺犯，　　方住苾芻心。 　眼被色境縛，　　礙之餘非轉， 　煩惱縛有情，　　三界不能出。 　真俗智微妙，　　善巧事還希， 　諸佛同共贊，　　運用叵難思。 　多聞求解脫，　　貪、恚不能違， 　善護身三業，　　伏除令不生。」

爾時，世尊說此偈已，告諸大眾：「若有眾生煩惱纏縛，三界輪迴受諸苦惱，若行十善感果人天，愛樂歡喜。譬如圓月離諸障礙，清凈無比，睹之歡喜；又如柴薪，火能焚燒，如是惡業應當伏除，離於三界生死輪迴，解脫諸苦；又如飛禽得離繫縛，自在無礙。若諸有情不造諸業，出離三界、證二空理，苦惱不侵，貪恚非染，了達輪迴。譬如燈明照了物像，正智相應恒無間斷，離諸邪執，愛樂寂靜，冢間樹下舍離諸惡，親近善友。比丘如是，修出家行，一切可愛諸境界等，不應貪著；不樂房舍，離於貨易及虛妄語，不樂歌舞，舍離憎愛，林中一食；最上菩提常樂趣求，離不與取，持糞掃衣歡喜知足，止住林野寂靜思惟，離散亂想及貪恚等；常行慈心利樂有情，遠離愚闇修習智慧，離煩惱業解脫生死，修八聖道，寂靜現前，破壞一切諸煩惱苦。苾芻如是，應當

【現代漢語翻譯】 現代漢語譯本： 身、口、意三業清凈，與正見恒常相應， 智慧如同明燈照亮，邪魔外道不能破壞。 不傷害生命名為善，慈悲之心利益深遠， 行為舉止沒有過失，才能安住比丘之心。 眼睛容易被外色所束縛，被障礙后就難以轉移， 煩惱束縛著有情眾生，使他們無法脫離三界。 真諦和俗諦的智慧微妙，善巧方便之事非常稀有， 諸佛共同讚歎此智慧，它的運用難以思議。 廣聞佛法以求解脫，不被貪慾和嗔恚所左右， 好好守護身口意三業，降伏並斷除惡唸的產生。

這時，世尊說完這些偈頌后，告訴大眾：『如果眾生被煩惱纏縛，在三界中輪迴遭受各種苦惱，如果奉行十善，就能感得人天福報，享受愛樂和歡喜。譬如一輪圓月，遠離一切障礙，清凈無比，看到它就令人歡喜；又如柴薪，可以被火焚燒，因此惡業應當降伏斷除，脫離三界生死輪迴，解脫一切痛苦；又如飛鳥，脫離了束縛，自由自在，沒有阻礙。如果眾生不造作各種惡業，就能出離三界，證悟二空之理（人空和法空），苦惱不能侵擾，貪慾和嗔恚不能污染，徹底明瞭輪迴的真相。譬如燈光照亮物體，正智與之相應，恒常不斷，遠離各種邪見執著，喜愛寂靜，在墳墓間或樹下捨棄各種惡行，親近善友。比丘應當這樣，修習出家之行，對於一切可愛的境界等，不應貪戀執著；不貪戀房舍，遠離貨物交易和虛妄之語，不喜好歌舞，捨棄憎恨和愛戀，在林中實行一食之法；以最上菩提為目標，常常樂趣追求，遠離不予而取的行為，穿著糞掃衣而歡喜知足，安住在寂靜的林野中，靜靜地思維，遠離散亂的念頭以及貪慾和嗔恚等；常常行持慈悲之心，利益安樂一切有情眾生，遠離愚昧和黑暗，修習智慧，脫離煩惱之業，解脫生死輪迴，修習八聖道，寂靜涅槃就會顯現，從而破壞一切煩惱痛苦。比丘應當這樣。』

【English Translation】 English version: Body, speech, and mind are pure, Right view is constantly in accord, Wisdom is like a bright lamp, Demons cannot destroy it. Not harming beings is called goodness, Compassion and kindness bring profound benefits, Dignified conduct is without fault, Then the Bhikshu's (Buddhist monk) mind can abide. The eyes are bound by the realm of form, Once obstructed, they cannot turn elsewhere, Afflictions bind sentient beings, They cannot escape the Three Realms (Desire Realm, Form Realm, Formless Realm). The wisdom of truth and convention is subtle, Skillful means are rare, All Buddhas praise it together, Its application is difficult to fathom. Extensive learning seeks liberation, Greed and hatred cannot prevail, Well guarding the three karmas of body, Subduing and eliminating them so they do not arise.'

At that time, the World Honored One (世尊) spoke these verses and told the assembly: 'If sentient beings are bound by afflictions, and revolve in the Three Realms (三界), suffering various torments, if they practice the Ten Virtues (十善), they will receive the fruits of humans and gods, loving joy and happiness. It is like a full moon, free from all obstacles, pure and incomparable, seeing it brings joy; it is also like firewood, which fire can burn, so evil karma should be subdued and eliminated, departing from the cycle of birth and death in the Three Realms (三界), liberating from all suffering; it is also like a bird, freed from its bonds, free and unhindered. If sentient beings do not create various karmas, they will escape the Three Realms (三界), realize the principle of the Two Emptinesses (二空理) (emptiness of self and emptiness of phenomena), suffering cannot invade, greed and hatred cannot defile, and they will fully understand the truth of reincarnation. It is like a lamp illuminating objects, right wisdom is in accordance, constantly without interruption, departing from all wrong views and attachments, loving tranquility, abandoning all evils in the graveyard or under a tree, and associating with good friends. A Bhikshu (比丘) should be like this, cultivating the practice of renunciation, and should not be greedy and attached to all lovely realms; not be greedy for houses, stay away from trading goods and false speech, not be fond of singing and dancing, abandon hatred and love, practice eating one meal in the forest; take the supreme Bodhi (菩提) as the goal, always pursue it with joy, stay away from taking what is not given, wear discarded clothes and be happy and content, dwell in the quiet forest and contemplate, stay away from scattered thoughts and greed and hatred; always practice loving-kindness, benefiting and bringing joy to all sentient beings, stay away from ignorance and darkness, cultivate wisdom, escape from the karma of afflictions, liberate from the cycle of birth and death, cultivate the Eightfold Noble Path (八聖道), and quiet Nirvana (涅槃) will appear, thereby destroying all afflictions and suffering. A Bhikshu (比丘) should be like this.'

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修習，堅固善根遠離染欲，專心一境愛樂真如；種種智慧增長，圓滿無漏凈法，了知有漏虛幻不實。」

爾時，佛告諸苾芻言：「若有苾芻，安住梵行，清凈柔和，善修止觀，愛樂靜慮，林間遊戲，遠離諸染，了達迷妄，亦如飛鳥虛空影隨。比丘亦爾，三衣隨身，善修平等，恒思正法伏滅煩惱，智慧相應，趣求見道，乃至彼岸，究竟涅槃。比丘應知，如是觀察，安住歡喜，而於輪迴及老病死，常乃怖畏。如阿蘇啰及余天眾，歡喜恭敬，獲得上妙僧伽胝缽，不假余器；守護梵行不令毀犯，清凈無垢，不著諸味及利養等。」

爾時，佛告諸苾芻言：「若諸有情，舍離悲心，我慢放逸，焚燒諸善，難盡諸漏。」

爾時，世尊乃說偈言：

「若舍悲精進，　　無明慢相應， 　寂靜不現前，　　無由漏除滅。」

爾時，佛告諸比丘言：「若復有人于諸臥具，上妙細軟，不應愛樂。覺悟無明，迷闇根本，諸惑隨生；謂此無明遍諸染心，彼若無時，應非迷闇，了達諸法，等持靜慮，應盡諸漏。」

於是佛告諸比丘言：「若欲經行，在於林中寂靜不亂，于諸非法、酒、色等境，不應愛樂。比丘如是，若諸魔眾，由業繫縛，惱亂修善，如人飲毒，自作自受；汝今破戒，行於邪命，煩惱繫縛，墮大地獄

【現代漢語翻譯】 現代漢語譯本：修習，穩固善良的根基，遠離污染和慾望，專心致志於一個境界，喜愛和嚮往真如（事物的真實本性）；各種智慧增長，圓滿無缺的清凈之法，瞭解有漏（有缺陷的）事物虛幻不實。

這時，佛告訴各位比丘（佛教出家男眾）說：『如果有比丘，安住于清凈的行為，心地清凈柔和，善於修習止觀（止息雜念和觀察實相），喜愛安靜的思考，在林間遊樂，遠離各種污染，瞭解通達迷惑和虛妄，就像飛鳥在虛空中，影子跟隨一樣。比丘也應該這樣，三衣（比丘所穿的三種袈裟）隨身，善於修習平等心，經常思考正法，降伏和消滅煩惱，與智慧相應，追求證悟真理的道路，直至到達彼岸（涅槃），最終獲得涅槃（解脫）。比丘應該知道，像這樣觀察，安住于歡喜之中，對於輪迴和衰老、疾病、死亡，常常感到恐懼。就像阿修羅（一種神）以及其他天眾，歡喜恭敬，獲得上等的僧伽胝（一種袈裟）和缽（食器），不需要其他的器具；守護清凈的行為，不讓它被破壞和觸犯，保持清凈沒有污垢，不貪著各種美味和利益供養等等。』

這時，佛告訴各位比丘說：『如果各種有情眾生，捨棄了悲憫之心，傲慢放縱，焚燒各種善行，就難以斷盡各種煩惱。』

這時，世尊於是說了偈語：

『如果捨棄了悲心和精進，與無明和傲慢相應，寂靜的狀態就不會顯現，沒有辦法去除和消滅煩惱。』

這時，佛告訴各位比丘說：『如果有人對於各種臥具，上等美好柔軟，不應該喜愛貪戀。覺悟到無明（對事物真相的迷惑），是迷惑和黑暗的根本，各種迷惑會隨著它產生；所謂無明，遍佈于各種染污的心念之中，如果無明消失的時候，應該就沒有迷惑和黑暗了，通達各種法，保持平靜的思考，就應該能夠斷盡各種煩惱。』

於是佛告訴各位比丘說：『如果想要經行（一種行走禪修），應該在林中安靜不喧鬧的地方，對於各種非法的事物、酒、色等境界，不應該喜愛貪戀。比丘如果這樣，如果各種魔眾，由於業力的束縛，惱亂修習善行的人，就像人喝了毒藥，自己作孽自己承受；你們現在破壞戒律，從事不正當的職業，被煩惱束縛，會墮入大地獄。

【English Translation】 English version: Practicing, strengthening good roots, staying away from defilements and desires, focusing the mind on one state, loving and longing for Suchness (the true nature of things); all kinds of wisdom increase, perfecting flawless pure Dharma, understanding that conditioned (flawed) things are illusory and unreal.

At that time, the Buddha told the Bhikshus (Buddhist ordained monks): 'If there is a Bhikshu, abiding in pure conduct, being pure, gentle, and harmonious, skillfully cultivating Samatha-vipassana (calming the mind and observing reality), loving quiet contemplation, enjoying themselves in the forest, staying away from all kinds of defilements, understanding and penetrating delusion and illusion, just like a flying bird in the sky, with its shadow following. The Bhikshu should also be like this, with the three robes (the three Kasayas worn by Bhikshus) on their body, skillfully cultivating equanimity, constantly contemplating the right Dharma, subduing and extinguishing afflictions, being in accordance with wisdom, seeking the path to enlightenment, until reaching the other shore (Nirvana), and ultimately attaining Nirvana (liberation). The Bhikshu should know that, observing in this way, abiding in joy, they should always feel fear towards Samsara and old age, sickness, and death. Just like the Asuras (a type of deity) and other heavenly beings, rejoicing and being respectful, obtaining the supreme Sanghati (a type of Kasaya) and Patra (alms bowl), not needing other utensils; guarding pure conduct, not allowing it to be broken and violated, remaining pure and without defilement, not being attached to various delicacies and offerings of benefits, etc.'

At that time, the Buddha told the Bhikshus: 'If various sentient beings abandon compassion, are arrogant and unrestrained, and burn all kinds of good deeds, it will be difficult to exhaust all kinds of afflictions.'

At that time, the World Honored One then spoke a verse:

'If you abandon compassion and diligence, being in accordance with ignorance and arrogance, the state of tranquility will not appear, and there will be no way to remove and extinguish afflictions.'

At that time, the Buddha told the Bhikshus: 'If someone is attached to various bedding, being supreme, beautiful, and soft, they should not love and crave it. Awakening to ignorance (delusion about the true nature of things), which is the root of delusion and darkness, various delusions will arise along with it; so-called ignorance pervades various defiled thoughts, and if ignorance disappears, there should be no delusion and darkness, penetrating all Dharmas, maintaining calm contemplation, one should be able to exhaust all kinds of afflictions.'

Then the Buddha told the Bhikshus: 'If you want to practice walking meditation (a type of walking meditation), you should be in a quiet and undisturbed place in the forest, and you should not love and crave various illegal things, alcohol, and sensual pleasures. If the Bhikshu is like this, if various Mara (demons), due to the bondage of karma, disturb those who cultivate good deeds, it is like a person drinking poison, making their own karma and suffering the consequences themselves; you are now breaking the precepts, engaging in improper livelihoods, being bound by afflictions, and will fall into the great hell.'

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受種種苦。

「比丘當知，行乞食時，若見女人，如毒蛇想；專注一心思惟正法，不求名利及諸妙境，離業繫縛令心平等，不行譭謗。若入聚落，如林野想；乞飲食時，如療病想；起煩惱時，焚燒林想；求妙法時，趣正路想；處床臥時，鹿驚怖想；入諸禪定，遊園觀想；見阿羅漢，作福田想。不樂境界、語言戲論，恒求解脫。國王大臣利益親近，上妙飲食，勿希貪想。施主名利，恒非欺誑，心行方便不起瞋恚。貪樂房舍，親近豪族，如魚樂水，安住不捨，遠離知識，迷背真實，希求虛幻如燈、夢、電，作解脫想。尊重邪道，恒行恭敬，最上真實不能了悟。」

爾時，佛告諸比丘言：「應知省覺，愛樂經行，禪定智慧，恒行慈心，趣求最上真實解脫。獲于正見，了達諸法，恒常修習忍辱、精進，舍離貪、恚及諸散亂。」

佛告比丘：「應當愛樂一切有情，憶念憐愍，令離顛倒及諸纏縛，解脫眾苦。苾芻應知，于諸境界，離染侵害。譬如金體，性離塵垢。

「比丘當知，若至親友及往非親，應離貪、恚，了知損益。若罪非罪，安隱艱辛，方便降伏，為說法要，隨彼利、鈍，聰明、愚昧，導以勝、劣，誡之正說。

「比丘應知，林間經行，寂處習定，舍離過非，恒樂真如，了信因果，勝、劣

【現代漢語翻譯】 現代漢語譯本：遭受種種痛苦。

『比丘們應當知道，在乞食的時候，如果見到女人，應當視如毒蛇；專心致志地思惟正法，不追求名利以及各種美妙的境界，脫離業力的束縛使內心平等，不做誹謗的事情。如果進入村落，應當視如進入森林曠野；乞討飲食的時候，應當視如爲了治療疾病；生起煩惱的時候，應當視如焚燒森林；尋求妙法的時候，應當視如走向正確的道路；處在床榻休息的時候，應當視如鹿受到驚嚇；進入各種禪定，應當視如遊覽花園；見到阿羅漢（Arhat，已證得涅槃的聖者），應當視如面對福田。不貪戀外在的境界、語言的戲論，恒常尋求解脫。對於國王大臣的利益親近，以及上等的美味飲食，不要有貪婪的念頭。對於施主的名利，要始終不欺騙，內心行方便法不起瞋恚。貪戀房舍，親近豪門貴族，如同魚兒貪戀水，安住而不捨離，遠離善知識，迷惑背離真實，希求虛幻的事物如同燈、夢、閃電，應當作解脫之想。尊重邪道，恒常行恭敬，對於最上真實的道理不能夠領悟。』

當時，佛陀告訴各位比丘說：『應當知道自我省察覺悟，喜愛經行，禪定智慧，恒常行慈心，追求最上真實的解脫。獲得正確的見解，瞭解通達諸法，恒常修習忍辱、精進，舍離貪婪、嗔恨以及各種散亂。』

佛陀告訴比丘：『應當愛護一切有情眾生，憶念憐憫他們，使他們脫離顛倒的見解以及各種纏縛，解脫眾多的痛苦。比丘應當知道，對於各種境界，要遠離染污和侵害。譬如黃金的本體，其性質是遠離塵垢的。』

『比丘們應當知道，如果去親友家或者去非親友家，應當遠離貪婪和嗔恨，瞭解其中的得失利弊。對於罪與非罪，安穩與艱辛，用方便法來降伏，為他們宣說佛法的要義，根據他們根性的利鈍，聰明與愚昧，用殊勝或者低劣的方法來引導他們，用正確的言語來告誡他們。

『比丘應當知道，在林間經行，在寂靜的地方習禪定，舍離過失和錯誤，恒常喜愛真如，了知並相信因果，殊勝與低劣。

【English Translation】 English version: Suffering from all kinds of pain.

'Monks, you should know that when begging for food, if you see a woman, regard her as a poisonous snake; focus your mind on contemplating the Dharma, not seeking fame, profit, or any wonderful realms, freeing yourself from the bonds of karma, making your mind equal, and not engaging in slander. If you enter a village, regard it as a forest wilderness; when begging for food, regard it as seeking treatment for illness; when afflictions arise, regard it as burning down a forest; when seeking the wonderful Dharma, regard it as walking on the right path; when lying in bed, regard it as a deer startled in fear; when entering various samadhis (禪定, meditative states), regard it as strolling in a garden; when seeing an Arhat (阿羅漢, enlightened being who has attained Nirvana), regard them as a field of merit. Do not delight in external realms or frivolous talk, and constantly seek liberation. Do not have greedy thoughts towards the benefits and close relationships with kings and ministers, or the finest foods. Always be truthful about the fame and profit of donors, act with skillful means in your heart, and do not give rise to anger. To be greedy for houses and to be close to the powerful and wealthy, like fish delighting in water, staying put and not leaving, is to distance yourself from knowledge, turn your back on reality, and seek illusions like lamps, dreams, and lightning; you should think of liberation. To respect heretical paths and constantly show reverence is to fail to understand the ultimate truth.'

At that time, the Buddha told the monks, 'You should know to be mindful and aware, love walking meditation, practice samadhi and wisdom, constantly practice loving-kindness, and seek the ultimate liberation. Obtain right view, understand all dharmas, and constantly cultivate patience, diligence, and abandon greed, hatred, and all distractions.'

The Buddha told the monks, 'You should love all sentient beings, remember them with compassion, and free them from inverted views and all entanglements, liberating them from all suffering. Monks, you should know that with regard to all realms, you should be free from defilement and harm. Just like gold, its nature is free from dust and impurities.'

'Monks, you should know that if you go to the homes of relatives or non-relatives, you should be free from greed and hatred, and understand the benefits and drawbacks. Regarding what is sinful and not sinful, peaceful and difficult, use skillful means to subdue them, and explain the essentials of the Dharma to them, guiding them with superior or inferior methods according to their sharp or dull faculties, intelligence or foolishness, and admonishing them with correct speech.'

'Monks, you should know that walking in the forest, practicing meditation in quiet places, abandoning faults and errors, constantly delighting in Suchness (真如, the true nature of reality), understanding and believing in cause and effect, superior and inferior.'

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差別；遠離諸毒，降伏諸根不起過非，智慧相應令心歡喜，止息譭謗。如海甚深，相應無盡，心意堅固不起疑慮，不貪妙色，聰愍平等；應時善說，欲、色、無色虛妄、真實，不說世間是非語言，遠離過患諸境界等。譬如諸毒及以淤泥，勿令侵害。解脫輪迴，無明遠離，禪定智慧，辯才宣演法義最上，離妄顛倒；一切塵垢不令染污，一切所作皆為利益；于眾僧處，不起違背身、語、意業，離彼纏縛，不求人天；修諸善業，不為名利，趣向涅槃。

「苾芻應知，恒離惡友不作諸非，常以慈心平等觀察；心意調柔護戒清潔，隨順真實。離妾怖畏，不迷輪迴及諸靜慮，了達無常，空智自在。」

梵眾諸天，安住靜慮，趣向涅槃。聽聞妙法，了悟誠實，歡喜踴躍。

爾時，世尊說伽陀曰：

「業果善不善，　　所作受決定， 　自作自纏縛，　　如蠶等無異。 　苦澀及甘美，　　諸苦並煩惱， 　如影恒隨逐，　　飲毒自侵害。」

爾時，世尊說此偈已，告諸比丘：「若有眾生善修智慧，破煩惱火，安住梵行，愛樂三寶，見聞隨喜，不起貪恚，作解脫想；了達不動，趣向真實，安住最上；離老病死及諸輪迴、煩惱冤家相續不斷。」

爾時，世尊告諸比丘：「若於靜處修習梵行，趣自然智，

諸天梵眾，恒來親近禮事供養。所以者何？愛樂梵行能壞輪迴，遠離煩惱令心調伏，舍離黑暗及諸冤家，勿令侵害。猶如干草離火焚燒，舍離煩惱，亦復如是。」

佛告比丘：「若復有人迷諸境界，恣縱諸根，違背涅槃，心不平等，恒行苦因，邪見纏縛，一切諸惑，不能伏除；廣集資具，貪心熾然最上福田，愚迷障蔽，曾無省悟。若遇法師方便開化，遠離諸惑及貪等染，息除猛焰及離諸觸，趣向最上甘露妙法，安住最上。善友知識，愛樂靜慮，修習智慧，煩惱如山而能破壞。安住凈慧，舍諸愚闇及離輪迴，獲妙果報。聰慧最上，修諸勝行，心意相續。少欲知足，息除邪執，繫縛攀緣悉皆遠離。如魚吞鉤，貪味自縛；有情亦爾，愛樂五欲，恒時不捨，廣興諸業，輪轉生死無有止息，迷昧染因，諸趣差別，無有窮盡。」

爾時，世尊乃說頌曰：

「若人作惡業，　　輪迴地獄苦， 　餓鬼及傍生，　　淪沒無窮盡。 　等活與黑繩，　　眾合併號叫， 　燒然極燒然，　　阿毗大地獄； 　艱辛惡業苦，　　刺長十六指， 　四壁並四門，　　悉皆鐵所造。」

爾時，世尊告諸比丘：「彼諸地獄焰火熾盛，暴惡甚多相續無間，百逾善那難可調伏，形色毛豎甚大怖畏，極惡之聲聞皆酸楚。有情惡業墮此

【現代漢語翻譯】 現代漢語譯本： 諸天梵眾（Brahma hosts），經常前來親近、禮拜、侍奉和供養。這是為什麼呢？因為他們喜愛清凈的修行，能夠摧毀輪迴；遠離煩惱，使內心調柔順服；捨棄黑暗以及各種冤家，不讓它們侵害。就像乾燥的草離開火焰就會被焚燒一樣，捨棄煩惱也是如此。

佛陀告訴比丘們：『如果有人迷惑于各種境界，放縱各種感官，違背涅槃（Nirvana），內心不平等，總是造作痛苦的原因，被邪見纏縛，各種迷惑都不能降伏消除；廣泛積聚財物，貪心像火焰一樣熾盛，對於最上的福田（指佛法僧三寶）愚昧迷惑，從來沒有醒悟。如果遇到法師方便開導教化，就能遠離各種迷惑以及貪婪等污染，平息猛烈的火焰，遠離各種觸受，趨向于最上等的甘露妙法，安住在最上等的境界。善友知識，喜愛禪定，修習智慧，即使煩惱像山一樣也能摧毀。安住在清凈的智慧中，捨棄各種愚昧黑暗，遠離輪迴，獲得美妙的果報。聰明智慧最為殊勝，修習各種殊勝的德行，心意相續不斷。少欲知足，平息各種邪惡的執著，束縛和攀緣都完全遠離。就像魚吞下魚鉤，因為貪圖美味而自我束縛一樣；眾生也是這樣，喜愛五欲（色、聲、香、味、觸），經常不捨棄，廣泛地造作各種業，在生死輪迴中沒有停止，迷惑于染污的原因，在各種趣向中差別，沒有窮盡。』

當時，世尊於是說了頌：

『如果有人造作惡業， 輪迴地獄受苦難， 餓鬼以及傍生道， 沉淪沒溺無止境。 等活地獄與黑繩， 眾合地獄和號叫， 燒熱地獄極燒熱， 阿鼻大地獄之中； 艱辛惡業所受苦， 鐵刺長達十六指， 四面墻壁並四門， 全部都是鐵所鑄造。』

當時，世尊告訴各位比丘：『那些地獄的火焰熾盛，暴虐兇惡非常多，相續不斷，一百逾繕那（Yojana，長度單位）難以調伏，形狀顏色毛髮豎立，非常恐怖畏懼，極其惡劣的聲音聽了都感到心痠痛苦。眾生因為惡業而墮入這些地獄之中。』

【English Translation】 English version: The Brahma hosts constantly come to draw near, pay homage, serve, and make offerings. Why is this so? Because they love pure conduct, which can destroy the cycle of rebirth; they stay away from afflictions, which allows the mind to be tamed and subdued; they abandon darkness and all enemies, preventing them from causing harm. Just as dry grass is burned when it leaves the fire, so too is it with abandoning afflictions.

The Buddha told the Bhikshus (monks): 'If someone is deluded by various realms, indulges the senses, goes against Nirvana, has an unequal mind, constantly creates causes for suffering, is bound by wrong views, and cannot subdue or eliminate all delusions; if they extensively accumulate possessions, their greed is as blazing as a flame, and they are ignorant and deluded regarding the supreme field of merit (referring to the Triple Gem of Buddha, Dharma, and Sangha), never awakening. If they encounter a Dharma master who skillfully guides and teaches them, they can stay away from various delusions and defilements such as greed, extinguish fierce flames, stay away from various contacts, and move towards the supreme nectar-like wonderful Dharma, abiding in the supreme state. Good friends and knowledgeable companions love meditation, cultivate wisdom, and can destroy afflictions even if they are like mountains. Abiding in pure wisdom, they abandon all ignorance and darkness, stay away from the cycle of rebirth, and obtain wonderful rewards. Intelligence and wisdom are most supreme, they cultivate all excellent practices, and their mind and intention continue without interruption. With few desires and contentment, they extinguish wrong attachments, and all bonds and clinging are completely abandoned. Just as a fish swallows a hook, binding itself because of greed for the taste; sentient beings are also like this, loving the five desires (form, sound, smell, taste, and touch), constantly not abandoning them, extensively creating various karmas, revolving in the cycle of birth and death without stopping, deluded by the causes of defilement, and the differences in various destinies are endless.'

At that time, the World Honored One then spoke this verse:

'If people create evil karma, They revolve in hell and suffer, Hungry ghosts and animals, Sink and drown without end. Reviving and Black Rope, The multitude combined and screaming, Burning and Extremely Burning, Avici Great Hell; The hardship of evil karma suffered, Iron thorns sixteen fingers long, Four walls and four gates, All are made of iron.'

At that time, the World Honored One told the Bhikshus (monks): 'Those hells have blazing flames, are extremely violent and evil, continuously without interruption, a hundred Yojanas (a unit of length) are difficult to tame, their shapes and colors have hair standing on end, they are extremely terrifying and fearful, and the extremely evil sounds cause one's heart to ache. Sentient beings fall into these hells because of their evil karma.'

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獄時，頭下足上，剎那生彼受種種苦，展轉焚燒，晝夜啼泣出大惡聲；如魚穿炙，皮肉糜爛，遍滿黑暗，心意迷亂。罪人見彼，琰魔羅界大火焚燒，迷亂悶絕。造業同者，處之一獄，人人纏縛，獄卒牽挽，受苦難當而無間斷。若人少智，虛妄造罪，由此輪轉，冤家聚會受地獄苦。」

時，諸比丘而白佛言：「此琰魔羅受罪之人，云何纏縛，受苦無量？」

爾時，佛告諸苾芻言：「此人恒常，譭謗正法，不生信受，因果不了，迷諸地獄不生怖畏，起煩惱火，焚燒諸善。以此業因，墮琰魔界受如是苦，最上火難，而無間斷；瞋恚冤家，愚癡黑暗，隨業而受，業盡方出。」

佛告比丘：「若復有人，欺罔虛詐；於他妻女，耽染不捨，纏縛生盲，恒覆光明，不能了悟。」

時，諸比丘復白佛言：「處人卑賤，愚昧無智，復作何因，感果如是？」

佛告比丘：「此於過去，我慢心高、輕毀賢善、慳貪嫉妒，故受斯報。若復有人，離間彼此及作惡業，由此因緣，墮諸地獄。若生人中，乏少男女，財物散失，知識遠離，命欲終時，顛狂怕怖；眷屬守護，迷諸境界，不能了達。」

爾時，世尊即說頌言：

「自作還自受，　　殘害罪有情， 　暴惡苦器多，　　業盡方能免。 　世間造諸業，

【現代漢語翻譯】 現代漢語譯本： 當罪人在地獄受刑時，頭朝下腳朝上，剎那間便生到那裡，承受各種痛苦，翻來覆去地被焚燒，日夜啼哭發出巨大的惡聲；就像魚被穿起來烤一樣，皮肉糜爛，到處都是黑暗，心意迷亂。罪人看到那景象，琰魔羅界（Yama's realm，地獄）被大火焚燒，迷亂而昏厥。造作相同罪業的人，被安置在同一個地獄裡，每個人都被纏縛，獄卒牽拉拖拽，所受的痛苦難以承受而且沒有間斷。如果有人缺少智慧，虛妄地造作罪業，因此而輪轉受苦，冤家聚會，承受地獄的痛苦。」

當時，眾比丘問佛說：「這些在琰魔羅（Yama，閻羅）那裡受罪的人，是怎樣被纏縛，承受無量痛苦的呢？」

這時，佛告訴各位比丘說：「這些人經常譭謗正法，不生起信心接受，不瞭解因果關係，迷惑于各種地獄而不生起畏懼，生起煩惱之火，焚燒各種善行。因為這樣的業因，墮入琰魔界（Yama's realm，閻羅界）承受這樣的痛苦，最厲害的火難，而且沒有間斷；被瞋恚、冤家、愚癡、黑暗所纏繞，隨著業力而承受果報，業力消盡才能出來。」

佛告訴比丘們：「如果又有人，欺騙虛偽狡詐；對於他人的妻女，貪戀不捨，就會被纏縛，生來就是瞎子，永遠被遮蔽光明，不能夠覺悟。」

當時，眾比丘又問佛說：「生在卑賤的地位，愚昧沒有智慧的人，又是做了什麼原因，感得這樣的果報呢？」

佛告訴比丘們：「這是因為在過去，我慢心高，輕視譭謗賢能善良的人，慳吝貪婪嫉妒別人，所以承受這樣的果報。如果又有人，離間彼此以及造作惡業，因為這樣的因緣，墮入各種地獄。如果生在人間，就會缺少子女，財物散失，知識遠離，生命將要終結的時候，顛狂害怕；即使有家屬守護，也會迷惑于各種境界，不能夠明瞭通達。」

當時，世尊就說了頌語：

『自己造作還自己承受，殘害有情的罪業，暴虐兇惡的受苦器具很多，業力消盡才能免除。 世間造作各種業， English version: 'When a criminal is in hell, head down and feet up, they are instantly born there to endure all kinds of suffering, repeatedly burned, crying out in great agony day and night; like a fish skewered and roasted, flesh decaying, surrounded by darkness, mind in confusion. The criminal sees Yama's realm (琰魔羅界) engulfed in flames, and faints in bewilderment. Those who commit the same sins are placed in the same hell, each bound, dragged and pulled by hell guards, enduring unbearable and ceaseless suffering. If someone lacks wisdom and falsely creates sins, they will transmigrate and suffer, encountering enemies and enduring the pains of hell.'

At that time, the Bhikshus (比丘, monks) asked the Buddha, 'How are these beings who suffer in Yama's (琰魔羅) realm bound and subjected to immeasurable suffering?'

Then, the Buddha told the Bhikshus, 'These beings constantly slander the true Dharma, do not generate faith and acceptance, do not understand cause and effect, are deluded by the various hells and do not generate fear, and ignite the fires of affliction, burning all good deeds. Because of these karmic causes, they fall into Yama's realm (琰魔界) and endure such suffering, the most intense fire, without interruption; entangled by anger, enemies, ignorance, and darkness, they suffer according to their karma, and are only released when their karma is exhausted.'

The Buddha told the Bhikshus, 'If someone deceives and is falsely cunning; if they are attached to the wives and daughters of others, they will be bound, born blind, forever shrouded in darkness, unable to awaken.'

At that time, the Bhikshus again asked the Buddha, 'Those born into lowly positions, ignorant and without wisdom, what causes do they create to reap such consequences?'

The Buddha told the Bhikshus, 'This is because in the past, they were arrogant, belittled and slandered the virtuous and good, and were stingy, greedy, and jealous, thus receiving such retribution. If someone sows discord and creates evil karma, they will fall into various hells because of these causes. If they are born among humans, they will lack sons and daughters, their wealth will be scattered, they will be separated from knowledge, and at the end of their lives, they will be delirious and fearful; even with family guarding them, they will be deluded by various realms, unable to understand.'

At that time, the World Honored One spoke in verse:

'One reaps what one sows, harming sentient beings brings sin, Violent and cruel instruments of suffering are many, only when karma is exhausted can one be freed. In the world, creating all kinds of karma,'

【English Translation】 'When a criminal is in hell, head down and feet up, they are instantly born there to endure all kinds of suffering, repeatedly burned, crying out in great agony day and night; like a fish skewered and roasted, flesh decaying, surrounded by darkness, mind in confusion. The criminal sees Yama's realm (琰魔羅界, Yama's realm) engulfed in flames, and faints in bewilderment. Those who commit the same sins are placed in the same hell, each bound, dragged and pulled by hell guards, enduring unbearable and ceaseless suffering. If someone lacks wisdom and falsely creates sins, they will transmigrate and suffer, encountering enemies and enduring the pains of hell.' 'At that time, the Bhikshus (比丘, monks) asked the Buddha, 'How are these beings who suffer in Yama's (琰魔羅, Yama) realm bound and subjected to immeasurable suffering?' 'Then, the Buddha told the Bhikshus, 'These beings constantly slander the true Dharma, do not generate faith and acceptance, do not understand cause and effect, are deluded by the various hells and do not generate fear, and ignite the fires of affliction, burning all good deeds. Because of these karmic causes, they fall into Yama's realm (琰魔界, Yama's realm) and endure such suffering, the most intense fire, without interruption; entangled by anger, enemies, ignorance, and darkness, they suffer according to their karma, and are only released when their karma is exhausted.' 'The Buddha told the Bhikshus, 'If someone deceives and is falsely cunning; if they are attached to the wives and daughters of others, they will be bound, born blind, forever shrouded in darkness, unable to awaken.' 'At that time, the Bhikshus again asked the Buddha, 'Those born into lowly positions, ignorant and without wisdom, what causes do they create to reap such consequences?' 'The Buddha told the Bhikshus, 'This is because in the past, they were arrogant, belittled and slandered the virtuous and good, and were stingy, greedy, and jealous, thus receiving such retribution. If someone sows discord and creates evil karma, they will fall into various hells because of these causes. If they are born among humans, they will lack sons and daughters, their wealth will be scattered, they will be separated from knowledge, and at the end of their lives, they will be delirious and fearful; even with family guarding them, they will be deluded by various realms, unable to understand.' 'At that time, the World Honored One spoke in verse:' 'One reaps what one sows, harming sentient beings brings sin, Violent and cruel instruments of suffering are many, only when karma is exhausted can one be freed. In the world, creating all kinds of karma,'

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善不善恒隨， 　譬如花有香，　　遠近皆相逐。」

爾時，世尊告諸比丘：「譬如飛禽棲止林樹，聚散非恒；父母親族，亦復如是。」

佛告比丘：「若復有人于寂靜處，繫念思惟，修習善業，舍離愚闇，彈竿罥索，暴惡非法；臨命終時，身心無惱離諸驚怖，獲報天上；飲食衣服隨心自在，眷屬宮殿悉皆圓滿，聰明智慧，資具、園林無所乏少，壽命形色圓滿具足。若復有人，自心欺詐誑惑世間，男女眷屬朋友知識，訶罵毀辱廣造諸非；命終之後墮諸惡道，受苦無量；從彼出已，若生人中，貧窮下賤衣食乏少，男女眷屬皆悉厭離；虛妄愚迷，不了因果，貪、瞋等惑，相應無間；于諸善事不曾修習，惡友非法，恒時親近。」

爾時，世尊而說頌曰：

「地獄受諸苦，　　焚燒從業生， 　人中因苦纏，　　皆隨自心造； 　輪迴三界內，　　往來如蟻環， 　業果互為緣，　　相續無窮盡。」

爾時，世尊說此偈已，告諸苾芻：「若獲聖果，方免輪迴，無所繫屬，自在安樂，業及業果，不能傾動。若復有人起貪、瞋惑及造諸非，墮于地獄，猛焰焚燒，一切身體受種種苦，發聲號哭，思惟方便，不能得脫。如是苦澀，不善之業，愚迷自造；譬如猛火焚燒林野，一切草木無由得免。惡業亦爾

【現代漢語翻譯】 現代漢語譯本： 『善與不善恒常相隨， 譬如花朵散發香氣，無論遠近都會被追隨。』

這時，世尊告訴各位比丘：『譬如飛鳥棲息在樹林中，聚集和離散沒有定數；父母親族，也是如此。』

佛告訴比丘：『如果有人在寂靜的地方，集中意念思惟，修習善業，捨棄愚昧和黑暗，遠離用彈弓、釣竿、羅網等進行的殘暴和非法行為；臨命終時，身心沒有煩惱，遠離各種驚恐怖畏，獲得在天上享福的果報；飲食衣服隨心所欲，眷屬和宮殿都圓滿具足，聰明智慧，資財、用具、園林等沒有絲毫缺乏，壽命和相貌都圓滿具足。如果有人，內心欺騙自己，用虛假的言行迷惑世人，對待男女眷屬、朋友和認識的人，經常訶責、謾罵、譭謗和侮辱，廣泛地造作各種罪惡；命終之後墮入各種惡道，遭受無量的痛苦；從惡道出來以後，如果轉生到人間，就會貧窮下賤，衣食缺乏，男女眷屬都厭惡遠離；虛妄愚昧，不明白因果報應的道理，貪婪、嗔恨等煩惱，持續不斷地產生；對於各種善事從來不曾修習，總是親近惡友和非法之事。』

這時，世尊用偈頌說道：

『在地獄中遭受各種痛苦， 焚燒的痛苦都是由惡業所生， 在人間也因痛苦而纏身， 這一切都是隨順自己的心所造作； 在輪迴的三界之內， 往來就像螞蟻繞著蟻穴轉圈一樣， 業和果報互相成為因緣， 這樣相續不斷，沒有窮盡。』

這時，世尊說完這首偈頌后，告訴各位比丘：『如果證得聖果，才能免除輪迴，不再被束縛，自在安樂，業和業果，都不能使他動搖。如果有人生起貪婪、嗔恨等煩惱，並且造作各種罪惡，就會墮入地獄，被猛烈的火焰焚燒，整個身體遭受各種痛苦，發出號叫哭泣的聲音，即使想盡各種辦法，也不能脫離。這樣痛苦難忍、不善的惡業，都是愚昧的人自己造作的；譬如猛火焚燒山林原野，一切草木都無法避免。惡業也是如此』

【English Translation】 English version: 'Good and non-good constantly follow, Like a flower with fragrance, near and far are pursued.'

At that time, the World Honored One told the Bhikkhus (monks): 'For example, birds perch in forest trees, gathering and scattering are not constant; parents and relatives are also like this.'

The Buddha told the Bhikkhus: 'If someone in a quiet place, concentrates his mind on thinking, cultivates good deeds, abandons ignorance and darkness, stays away from violent and unlawful acts using slingshots, fishing rods, and nets; at the time of death, his body and mind are without affliction, far from all fear and terror, and he obtains the reward of enjoying happiness in the heavens; food and clothing are as he wishes, his family and palaces are all complete, intelligent and wise, resources, utensils, gardens, and forests are without any lack, and his lifespan and appearance are complete and perfect. If someone deceives himself in his heart, deceives the world with false words and deeds, treats male and female relatives, friends, and acquaintances with constant scolding, cursing, slander, and insult, and widely creates all kinds of evils; after death, he falls into various evil paths, suffering immeasurable pain; after coming out of the evil paths, if he is reborn among humans, he will be poor and lowly, lacking food and clothing, and his male and female relatives will all be disgusted and alienated; he will be false, ignorant, and deluded, not understanding the principle of cause and effect, and greed, hatred, and other afflictions will arise continuously; he will never have cultivated any good deeds, and will always be close to evil friends and unlawful matters.'

At that time, the World Honored One spoke in verse:

'In hell, one suffers all kinds of pain, The burning pain is all born from evil karma, In the human realm, one is also entangled by pain, All of this is created according to one's own mind; Within the cycle of the three realms, Coming and going is like ants circling an anthill, Karma and its results become causes and conditions for each other, Continuing without end.'

At that time, after the World Honored One spoke this verse, he told the Bhikkhus: 'If one attains the holy fruit, one can be freed from reincarnation, no longer bound, free and happy, and karma and its results cannot shake him. If someone gives rise to greed, hatred, and other afflictions, and creates all kinds of evils, he will fall into hell, be burned by fierce flames, his whole body will suffer all kinds of pain, he will cry out in agony, and even if he thinks of all kinds of ways, he cannot escape. Such painful and unbearable, non-good evil karma is all created by ignorant people themselves; just as fierce fire burns forests and fields, all plants and trees cannot avoid it. Evil karma is also like this.'

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，輪迴地獄受諸苦惱，不能遠離。若復有人舍離惡友，不造諸非，了悟因果，離諸疑謗，修習正見，信樂真如，寂靜安樂，遠離輪迴及諸苦惱，最上無比。無相、無為，離妄顛倒，常樂我凈，自在無礙，離諸繫縛，善、不善業，皆悉遠離。」

妙法聖念處經卷第一 大正藏第 17 冊 No. 0722 妙法聖念處經

妙法聖念處經卷第二

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

爾時，會中諸苾芻等，聞佛所說——地獄焚燒，受苦無量——悲啼雨淚，禮敬佛足，而白佛言：「此諸地獄受罪有情，修何因行，免於未來諸苦痛惱，不被纏縛，速得解脫？唯愿慈悲，利益未來，敷演斯事。」

爾時，世尊告苾芻言：「諦聽，諦聽！吾今為汝分別解說。若復有人修諸凈戒，離於邪執愚迷顛倒，已所作罪懺令不增，未作之罪防護不生，修習聞思及諸善業，舍離慳貪、欺詐、暴惡，深信因果。由此因緣，不受焚燒地獄之苦。」

佛告比丘：「若復有人慾求遠離焚燒冤害——不飲諸酒、修施戒業。苾芻應知，酒失最上，破壞善法；酒失最上，能壞聰慧；酒失最上，能壞安樂；酒失最上，遠離善友；酒失最上，能生諸病；酒失最上，破壞解脫；酒失最上

【現代漢語翻譯】 輪迴于地獄之中，遭受各種苦惱，無法脫離。如果有人遠離惡友，不做各種壞事，明白因果，遠離各種疑惑和誹謗，修習正確的見解，信奉和喜愛真如（Tathata，事物的真實本性），內心寂靜安樂，遠離輪迴和各種苦惱，這是最上無比的境界。無相、無為，遠離虛妄顛倒，常樂我凈（Nitya-sukha-atma-subha，永恒的快樂、真我和純凈），自在無礙，脫離各種束縛，善業和不善業，都完全遠離。

《妙法聖念處經》卷第一 大正藏第17冊 No. 0722 《妙法聖念處經》

《妙法聖念處經》卷第二

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉 詔譯

當時，法會中的各位比丘（Bhikkhu，佛教僧侶）等，聽聞佛陀所說——地獄被焚燒，遭受無量的痛苦——悲傷地哭泣流淚，禮敬佛足，然後對佛說：『這些在地獄中受罪的有情眾生，修習什麼樣的因和行為，才能免於未來各種痛苦的煩惱，不被纏縛，迅速得到解脫？唯愿您慈悲，爲了利益未來的眾生，詳細地解說這件事。』

當時，世尊告訴比丘們說：『仔細聽，仔細聽！我現在為你們分別解說。如果有人修習各種清凈的戒律，遠離邪見、執著、愚昧和顛倒，已經造作的罪業懺悔使它不再增長，未造作的罪業防護使它不產生，修習聽聞、思考以及各種善業，捨棄慳吝、貪婪、欺詐、暴惡，深深地相信因果。因為這樣的因緣，就不會遭受被焚燒的地獄之苦。』

佛告訴比丘：『如果有人想要遠離被焚燒的冤害——不飲用各種酒，修習佈施和戒律等善業。比丘應該知道，飲酒會失去最上的功德，破壞善法；飲酒會失去最上的功德，能夠破壞聰慧；飲酒會失去最上的功德，能夠破壞安樂；飲酒會失去最上的功德，會遠離善友；飲酒會失去最上的功德，能夠產生各種疾病；飲酒會失去最上的功德，破壞解脫；飲酒會失去最上的功德

【English Translation】 Reincarnating in hell, one suffers all kinds of afflictions and cannot escape. If someone abandons bad friends, does not commit various wrongdoings, understands cause and effect, avoids doubts and slanders, cultivates right views, believes in and delights in the Tathata (the true nature of things), is peaceful and happy, and stays away from reincarnation and all kinds of suffering, this is the supreme and incomparable state. Without form, without action, away from delusion and inversion, eternally joyful, true self, and pure (Nitya-sukha-atma-subha), free and unobstructed, liberated from all bonds, both good and bad karma are completely abandoned.

The Sutra of the Holy Contemplation on the Wonderful Dharma, Volume 1 Taisho Tripitaka Volume 17, No. 0722, The Sutra of the Holy Contemplation on the Wonderful Dharma

The Sutra of the Holy Contemplation on the Wonderful Dharma, Volume 2

Translated by Tripiṭaka Master Shramana Fa Tian, bestowed with the Purple Robe, from Nalanda Monastery in Magadha, Central India, during the Great Song Dynasty, under Imperial Decree.

At that time, the Bhikkhus (Buddhist monks) in the assembly, hearing the Buddha's words—hell being burned, suffering immeasurable pain—wept with sorrow and tears, paid homage to the Buddha's feet, and said to the Buddha: 'What causes and practices should these sentient beings suffering in hell cultivate in order to avoid future suffering and afflictions, not be bound, and quickly attain liberation? We beseech your compassion to explain this matter in detail for the benefit of future beings.'

At that time, the World Honored One told the Bhikkhus: 'Listen carefully, listen carefully! I will now explain it to you in detail. If someone cultivates various pure precepts, stays away from wrong views, attachments, ignorance, and inversion, repents for the sins already committed so that they do not increase, prevents the sins not yet committed from arising, cultivates hearing, thinking, and various good deeds, abandons stinginess, greed, deceit, and violence, and deeply believes in cause and effect. Because of these causes and conditions, they will not suffer the pain of being burned in hell.'

The Buddha told the Bhikkhus: 'If someone wants to stay away from the harm of being burned—do not drink various kinds of alcohol, cultivate generosity and precepts, and other good deeds. Bhikkhus should know that drinking alcohol leads to the loss of the supreme merit and destroys good Dharma; drinking alcohol leads to the loss of the supreme merit and can destroy intelligence; drinking alcohol leads to the loss of the supreme merit and can destroy happiness; drinking alcohol leads to the loss of the supreme merit and will lead to separation from good friends; drinking alcohol leads to the loss of the supreme merit and can cause various diseases; drinking alcohol leads to the loss of the supreme merit and destroys liberation; drinking alcohol leads to the loss of the supreme merit

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；冤家得便；酒失最上，財物散壞；酒失最上，增長非法；酒失最上，遠離珍寶；酒失最上，亂說是非；酒失最上，散亂轉增；酒失最上，能生貪忿；酒失最上，無明增長；酒失最上，忠實變詐；酒失最上，顯露隱密；酒失最上，煩惱轉增；酒失最上，成就地獄；酒失最上，焚燒善根；酒失最上，毀壞三寶；酒失最上，惡名流佈；酒失最上，醉變膿血；酒失最上，香變臭穢；酒失最上，增長三塗。

「比丘應知，酒能毀壞色、無色業；酒能焚燒四果聖業；酒能增長暴惡之業；酒能不信正實因果；酒能增長煩惱諸苦；酒能發起口四過非及怖畏事；酒能數起貢高、欺詐；酒能譭謗善友知識；酒能恒處眾苦憂惱；酒能增長一切諸非；酒墮有情黑暗之處；酒墮有情餓鬼、傍生；酒能遠離聰明智慧；酒能遠離諸天神仙；酒能毀壞轉佛法輪；酒能增長淫慾熾盛；酒能破壞清凈梵行；酒能增長我慢放逸；酒似於風破壞世間；酒能壞亂長者之行；酒能忘失忍辱之心；酒能迷亂世間聰慧；酒能譭謗解脫之法；酒能遠離諸佛凈戒。」

爾時，世尊告比丘言：「酒有如是種種過非，應當遠離。比丘應知，飲酒之人，但貪美味，不慮苦果。由此為因，墮于地獄受種種苦；從地獄出，若生人中，愚昧貧乏，不信因果，譭謗正法，輕慢

【現代漢語翻譯】 現代漢語譯本：冤家得便；酒失最上，財物散壞；酒失最上，增長非法；酒失最上，遠離珍寶；酒失最上，亂說是非；酒失最上，散亂轉增；酒失最上，能生貪忿；酒失最上，無明增長；酒失最上，忠實變詐；酒失最上，顯露隱密；酒失最上，煩惱轉增；酒失最上，成就地獄；酒失最上，焚燒善根；酒失最上，毀壞三寶（佛法僧三寶）；酒失最上，惡名流佈；酒失最上，醉變膿血；酒失最上，香變臭穢；酒失最上，增長三塗（地獄、餓鬼、畜生三惡道）。

『比丘（佛教出家男眾的通稱）應知，酒能毀壞色、無色業；酒能焚燒四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）聖業；酒能增長暴惡之業；酒能不信正實因果；酒能增長煩惱諸苦；酒能發起口四過非及怖畏事；酒能數起貢高、欺詐；酒能譭謗善友知識；酒能恒處眾苦憂惱；酒能增長一切諸非；酒墮有情黑暗之處；酒墮有情餓鬼、傍生；酒能遠離聰明智慧；酒能遠離諸天神仙；酒能毀壞轉佛法輪；酒能增長淫慾熾盛；酒能破壞清凈梵行；酒能增長我慢放逸；酒似於風破壞世間；酒能壞亂長者之行；酒能忘失忍辱之心；酒能迷亂世間聰慧；酒能譭謗解脫之法；酒能遠離諸佛凈戒。』

爾時，世尊（佛陀的尊稱）告比丘言：『酒有如是種種過非，應當遠離。比丘應知，飲酒之人，但貪美味，不慮苦果。由此為因，墮于地獄受種種苦；從地獄出，若生人中，愚昧貧乏，不信因果，譭謗正法，輕慢』

【English Translation】 English version: Enemies gain advantage; alcohol leads to the greatest loss, scattering wealth; alcohol leads to the greatest loss, increasing unlawful deeds; alcohol leads to the greatest loss, distancing oneself from treasures; alcohol leads to the greatest loss, causing chaotic disputes; alcohol leads to the greatest loss, increasing confusion; alcohol leads to the greatest loss, generating greed and anger; alcohol leads to the greatest loss, increasing ignorance; alcohol leads to the greatest loss, turning loyalty into deceit; alcohol leads to the greatest loss, revealing secrets; alcohol leads to the greatest loss, increasing afflictions; alcohol leads to the greatest loss, leading to hell; alcohol leads to the greatest loss, burning good roots; alcohol leads to the greatest loss, destroying the Three Jewels (Buddha, Dharma, Sangha); alcohol leads to the greatest loss, spreading evil reputation; alcohol leads to the greatest loss, turning sobriety into pus and blood; alcohol leads to the greatest loss, turning fragrance into foulness; alcohol leads to the greatest loss, increasing the three evil paths (hell, hungry ghosts, animals).

『Monks (bhikkhus, a general term for ordained Buddhist men) should know that alcohol can destroy karmic actions of the realms of form and formlessness; alcohol can burn the sacred achievements of the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat); alcohol can increase violent and evil deeds; alcohol can lead to disbelief in true and real cause and effect; alcohol can increase afflictions and sufferings; alcohol can initiate the four verbal transgressions and fearful events; alcohol can frequently give rise to arrogance and deceit; alcohol can slander good friends and teachers; alcohol can constantly dwell in suffering and distress; alcohol can increase all kinds of wrongdoings; alcohol casts sentient beings into dark places; alcohol casts sentient beings into the realms of hungry ghosts and animals; alcohol can distance one from intelligence and wisdom; alcohol can distance one from gods and immortals; alcohol can destroy the turning of the Dharma wheel of the Buddha; alcohol can increase the intensity of lust; alcohol can destroy pure conduct; alcohol can increase arrogance and recklessness; alcohol is like the wind destroying the world; alcohol can disrupt the conduct of elders; alcohol can cause one to forget the heart of patience and forbearance; alcohol can confuse worldly intelligence; alcohol can slander the Dharma of liberation; alcohol can distance one from the pure precepts of all Buddhas.』

At that time, the World Honored One (a respectful title for the Buddha) told the monks: 『Alcohol has such various faults and wrongdoings, and should be avoided. Monks should know that those who drink alcohol only crave its delicious taste, without considering the bitter consequences. Because of this, they fall into hell and suffer various torments; after emerging from hell, if they are born among humans, they are foolish and impoverished, do not believe in cause and effect, slander the true Dharma, and despise』

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賢善，煩惱增多，淫慾熾盛，遠離解脫，暴惡纏縛，纖毫之善而非修習，極惡之因恒時親近；如是展轉，輪迴諸趣，無解脫時。

「比丘應知，思惟離妄，修習正行，慎護三業，彼苦澀罪，獲報艱辛，疼痛難任，焚燒決定。是故，比丘應當遠離一切過非及諸怖畏。

「比丘應知，自作自受他不能免，彼殺生等，十不善業，果感不虛。」

爾時，世尊說伽陀曰：

「身語業非虛，　　輪迴諸惡趣， 　自作自纏縛，　　善逝不能救。」

爾時，世尊說此偈已，告諸比丘：「一切瞋恚及於妄語，應當遠離。由此為因，墮諸惡趣受種種苦；後生人中，貧乏卑賤，凡所發言多增穢惡，傷犯於他猶如刀斧；亦如餓鬼，自業所招，焚燒飲食，此業亦然；焚燒眾善，惡名流佈，見聞不喜。若有智者遠離妄語，發言誠諦，人皆信受，美名流佈，猶如香氣聞皆歡喜。

「比丘應知，若復有人發於實語，遠離苦惱、虛妄、邪執，猶如珍寶，堪任受用；亦如燈明照了物像；實語亦爾，聞皆信受。由此因緣，天上自在解脫諸苦。舍離穢惡、虛妄之聲，算數藝能，安住最勝，趣向解脫；財富無量，普濟貧乏，智慧光明，莊嚴第一，庫藏豐盈，遠離煩惱；若生人中，尊豪最上，種種莊嚴自在具足，利益有情，孤獨

【現代漢語翻譯】 現代漢語譯本：賢善之人啊，如果煩惱增多，淫慾變得強烈，就會遠離解脫，被暴虐和邪惡所纏縛，即使是極小的善行也不去修習，卻總是親近那些導致極大惡果的原因；像這樣輾轉輪迴于各個境界，沒有解脫的時候。

『比丘（bhiksu，佛教出家男眾）應當知道，要思考遠離虛妄，修習正確的行為，謹慎守護身、口、意三業，那麼那些苦澀的罪業，所獲得的果報將是艱辛的，疼痛難以忍受，焚燒的痛苦是確定的。因此，比丘（bhiksu）應當遠離一切過失、罪惡以及各種怖畏。』

『比丘（bhiksu）應當知道，自己所作的業，自己承受果報，他人無法代替。那些殺生等等的十不善業，所感得的果報真實不虛。』

這時，世尊說了一個偈頌：

『身語意的行為不是虛假的，會使人輪迴于各種惡趣，自己所作的惡業會纏縛自己，即使是善逝（sugata，佛陀的稱號之一）也無法拯救。』

這時，世尊說完這個偈頌后，告訴各位比丘（bhiksu）：『一切的嗔恚以及虛妄的言語，都應當遠離。因為這些原因，會墮落到各種惡趣中遭受種種痛苦；即使後來出生在人間，也會貧窮卑賤，凡是所說的話都增加污穢和邪惡，傷害冒犯他人就像刀斧一樣；也像餓鬼一樣，這是自己業力所招感的，焚燒自己的飲食，這種惡業也是這樣，焚燒眾多的善行，惡名流佈，見聞的人都不喜歡。如果是有智慧的人遠離虛妄的言語，所說的話誠實可信，人們都會相信接受，美好的名聲流傳，就像香氣一樣，聞到的人都歡喜。

『比丘（bhiksu）應當知道，如果有人說真實的話，就能遠離苦惱、虛妄、邪惡的執著，就像珍寶一樣，可以被使用；也像燈的光明能夠照亮物體；真實的話也是這樣，聽到的人都會相信接受。因為這個因緣，在天上能夠自在，解脫各種痛苦。捨棄污穢邪惡、虛妄的聲音，精通算數和技藝，安住在最殊勝的境界，趨向解脫；財富無量，普遍救濟貧窮困乏的人，智慧光明，莊嚴第一，庫藏豐盈，遠離煩惱；如果出生在人間，會尊貴豪邁，種種莊嚴自在具足，利益有情眾生，不感到孤獨。

【English Translation】 English version: O virtuous ones, if afflictions increase and lust becomes intense, one will be far from liberation, bound by violence and evil. Even the slightest good deeds are not practiced, while constantly associating with the causes of extreme evil; thus, transmigrating through various realms, there will be no time for liberation.

'Bhiksus (bhiksu, Buddhist monks) should know that contemplating detachment from delusion, practicing right conduct, and carefully guarding the three karmas (body, speech, and mind), those bitter sins will bring difficult retribution, unbearable pain, and certain burning suffering. Therefore, bhiksus (bhiksu) should stay away from all faults, evils, and fears.'

'Bhiksus (bhiksu) should know that one reaps what one sows, and others cannot exempt one from it. Those ten unwholesome actions, such as killing, will unfailingly bring their consequences.'

At that time, the World Honored One spoke this gatha (verse):

'Actions of body, speech, and mind are not in vain, they cause one to transmigrate in evil realms. One is bound by one's own actions, and even the Sugata (sugata, one of the titles of the Buddha) cannot save one.'

Then, after the World Honored One spoke this verse, he told the bhiksus (bhiksu): 'All anger and false speech should be avoided. Because of these causes, one will fall into various evil realms and suffer all kinds of pain; even if one is later born as a human, one will be poor and lowly, and whatever one says will increase impurity and evil, harming and offending others like knives and axes; also like hungry ghosts, this is caused by one's own karma, burning one's own food, this evil karma is also like that, burning many good deeds, evil reputation spreads, and those who see and hear it are not happy. If a wise person avoids false speech, and speaks truthfully, people will believe and accept it, and a good reputation will spread, like a fragrance that makes those who smell it happy.

'Bhiksus (bhiksu) should know that if someone speaks truthfully, they can stay away from suffering, delusion, and evil attachments, like a precious jewel that can be used; also like the light of a lamp that illuminates objects; truthful words are also like that, those who hear them will believe and accept them. Because of this cause, one can be free in the heavens and be liberated from all suffering. Abandoning impure and evil, false sounds, being proficient in arithmetic and skills, dwelling in the most supreme state, moving towards liberation; having immeasurable wealth, universally helping the poor and needy, having the light of wisdom, being adorned as the first, having abundant treasures, staying away from afflictions; if born as a human, one will be noble and supreme, with all kinds of adornments and freedom, benefiting sentient beings, and not feeling lonely.'

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貧乏乃至知識，悉皆利樂。恒說真實，猶如火毒燒照最上險惡途路，如毒遠離。是故，妄語一切時中應當舍離，及諸纏縛、怖畏等罪。

「複次，比丘！有情妄語，墮大地獄受諸苦惱，身份破裂。如青蓮花琰魔獄卒，為彼罪人而說偈言：

「『虛妄地獄因，　　眾苦自心造， 　　娑伽水有盡，　　此業報無窮。』」

爾時，世尊告諸比丘：「若復有人舍離妄語，如舍苦澀，獲味甘美。比丘應知，修習智慧，愛樂真實，莊嚴自身，功德最勝，猶如甘露，能離過患。愚夫迷倒，不了苦因，熾然造作暴惡之業，損害憎嫌一切過非，恒時不息，墮諸地獄，遠離安樂及以真實；若得人身，見聞不喜，增多過患，龍天嫌厭，愚迷虛妄，善友如冤，非曾親近，恒習諸惡，無時暫舍，輪迴受苦而無窮盡。比丘應知，真實最上，智者修習，猶如甘露，遠離過非，恒時安樂；亦如涅槃，苦惱不侵，遠離無義及四相等。又如聖境，愛樂最上；真實亦爾，聞皆歡喜。又如暗室，明燈最上，能了物像；真實亦爾，聞非疑謗。又如良藥，能息苦惱，乃至鬼魅皆能遠離；真實亦爾，解脫地獄及諸苦惱。愚迷輪迴諸惡趣中，受苦展轉業報無窮，墮諸地獄不得解脫，受種種苦發聲號哭。空中有聲告諸罪人：『汝等勿哭，自作自受，怨於何

【現代漢語翻譯】 現代漢語譯本：即使是貧困或者缺乏知識的人，（說實話）都能獲得利益和快樂。要始終說真話，真話就像火一樣，即使在最危險的道路上也能照亮，要像遠離毒藥一樣遠離謊言。因此，任何時候都應該捨棄妄語，以及各種纏縛、恐懼等罪惡。

『此外，比丘們！如果眾生說妄語，就會墮入大地獄，遭受各種苦惱，身體被撕裂。就像青蓮花一樣美麗的琰魔獄卒（Yama's wardens，地獄的獄卒），會為那些罪人說偈語：

『虛妄是地獄的根源，所有的痛苦都是自己造成的，娑伽（Sagara，印度傳說中的海）的水有窮盡的時候，但這種惡業的報應卻是無窮無盡的。』

這時，世尊告訴各位比丘：『如果有人捨棄妄語，就像捨棄苦澀的東西，就能獲得甘甜的滋味。比丘們應該知道，修習智慧，喜愛真實，用真實莊嚴自身，這種功德是最殊勝的，就像甘露一樣，能夠遠離過錯和災禍。愚蠢的人迷惑顛倒，不明白痛苦的根源，熾盛地造作暴虐的惡業，損害、憎恨一切過錯和罪惡，恒常不停息，墮入各種地獄，遠離安樂和真實；如果得到人身，所見所聞都不令人喜悅，增加更多的過錯和災禍，龍天（Naga and Deva，天龍八部）都嫌棄厭惡，愚昧迷惑而虛妄，善友如同冤家，從不親近，總是習慣各種惡行，沒有片刻停止，在輪迴中遭受痛苦而沒有窮盡。比丘們應該知道，真實是最殊勝的，智者修習真實，就像甘露一樣，遠離過錯和災禍，恒常安樂；也像涅槃（Nirvana，佛教術語，指解脫），苦惱不能侵擾，遠離無意義的事和四相（佛教術語，指地、水、火、風四大元素）。又像聖境一樣，喜愛是最殊勝的；真實也是如此，聽到的人都歡喜。又像黑暗的房間，明燈是最殊勝的，能夠看清物體；真實也是如此，聽到的人不會懷疑誹謗。又像良藥，能夠止息苦惱，甚至鬼魅都能遠離；真實也是如此，能解脫地獄以及各種苦惱。愚昧的人在輪迴的各種惡趣中，遭受痛苦，輾轉相報，業報無窮無盡，墮入各種地獄而不得解脫，遭受種種痛苦而發出號哭。空中傳來聲音告訴各位罪人：『你們不要哭泣，這是自作自受，怨恨誰呢？』

【English Translation】 English version: Even the poor and those lacking knowledge can obtain benefit and happiness (by speaking truthfully). Always speak the truth, which, like fire, illuminates even the most dangerous paths. Shun falsehood as you would poison. Therefore, falsehood should be abandoned at all times, along with all entanglements, fears, and other sins.

Furthermore, monks! Beings who lie fall into the great hells, suffering various torments, their bodies torn apart. Like the beautiful blue lotus, Yama's wardens (琰魔獄卒, hell wardens) speak this verse to those sinners:

'Falsehood is the cause of hell, all suffering is self-created. The water of Sagara (娑伽, a legendary ocean) may have an end, but the retribution for this karma is endless.'

At that time, the World-Honored One told the monks: 'If someone abandons falsehood, as one abandons bitterness, they will obtain a sweet taste. Monks should know that cultivating wisdom, loving truth, and adorning oneself with truth are the most excellent virtues, like nectar, which can ward off faults and calamities. Foolish people are deluded and do not understand the root of suffering. They fiercely create violent and evil deeds, harming and hating all faults and sins, constantly without ceasing, falling into various hells, far from peace and truth. If they obtain a human body, what they see and hear is not pleasing, increasing more faults and calamities. Nagas and Devas (龍天, deities and dragons) despise and detest them. They are foolish, deluded, and false, treating good friends as enemies, never approaching them, always practicing evil, never abandoning it, and suffering endlessly in the cycle of rebirth. Monks should know that truth is supreme. The wise cultivate truth, like nectar, far from faults and calamities, constantly peaceful, like Nirvana (涅槃, liberation), where suffering cannot intrude, far from meaninglessness and the four characteristics (四相, the four elements: earth, water, fire, and wind). Like a sacred realm, love is supreme; so too is truth, which brings joy to all who hear it. Like a lamp in a dark room, which illuminates objects, so too is truth, which dispels doubt and slander. Like good medicine, which can stop suffering, even ghosts and demons can be driven away; so too is truth, which liberates from hell and all suffering. Foolish people, in the cycle of rebirth in evil realms, suffer and are repaid endlessly, falling into various hells without liberation, enduring all kinds of suffering and crying out. A voice in the sky tells the sinners: 'Do not cry, you suffer the consequences of your own actions, whom do you blame?'

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人。』煩惱迷覆自心虛妄，不能遠離解脫眾苦。若復有人恒不妄語，猶如甘露，人皆愛樂，普益自他；若行妄語，猶如毒藥，損惱自他，不得安隱。虛妄亦爾，墮于險處，受大苦惱。如是虛妄，生生之中，應當舍離，修習凈行，解脫諸苦。真實莊嚴種種智慧，慳貪諸惑及不善業，伏斷無餘。

「比丘應知，有情虛妄，煩惱纏縛，猶如器仗刀劍等物，損害有情，不得安隱。若復有人真實離妄，財法惠施，饒益有情，最勝功德而無有盡，乃至獲于安樂自在。

「若復有人遠離真實及諸智慧，恒造惡業，輪迴諸趣，受種種苦：刀兵、饑饉、風、火、疾疫，飄溺焚燒，冤家非一，眾苦聚會，逼迫痠疼。一切暴惡，自作自受，業報非虛。

「比丘應知，愚夫妄執：此彼世間無因、無果及無作用，散亂橫計，增長非法，遠離善法。愚迷有情，不了因果，墮諸黑暗輪轉不息，苦惱無窮。佛大慈悲說希有法，導彼愚迷，令心省悟，舍離眾魔及諸驚怖。」

佛告比丘：「地獄有情，被業所牽，處於黑暗，恒聞惡聲，怖畏迷亂，奔墮火坑焚燒身體，皮乾肉爛猶如枯木；由業力故，涼風觸體，還復如本，依前焚燒，苦惱無量。如是受苦，業盡方免。

「比丘應知，勤修善業，遠離惡趣及諸苦惱。人天富樂，自

【現代漢語翻譯】 現代漢語譯本： 『人。』煩惱遮蔽矇蔽自己的心，產生虛假的念頭，不能遠離，因此無法從各種痛苦中解脫。如果有人始終不說謊，他的話就像甘露一樣，人人都喜愛，普遍利益自己和他人；如果說謊，就像毒藥一樣，損害自己和他人，得不到安寧。虛妄也是如此，使人墮入危險的境地，遭受巨大的痛苦。像這樣虛妄的行為，在生生世世中，都應當捨棄，修習清凈的行為，才能解脫各種痛苦。用真實來莊嚴自己，增長各種智慧，降伏斷除慳吝貪婪的迷惑和不善的業。

『比丘應當知道，有情眾生因為虛妄，被煩惱纏縛，就像刀劍等武器一樣，損害有情眾生，使他們不得安寧。如果有人真實不妄語，用財物和佛法來佈施，饒益有情眾生，這是最殊勝的功德，沒有窮盡，乃至獲得安樂自在。

『如果有人遠離真實和各種智慧， постоянно 造作惡業，在各個輪迴中流轉，遭受種種痛苦：刀兵、饑荒、風災、火災、疾病、瘟疫，被水淹沒或被火焚燒，冤家仇敵不止一個，各種痛苦聚集在一起，逼迫折磨，痛苦難忍。一切暴行惡果，都是自己造作自己承受，業報真實不虛。

『比丘應當知道，愚蠢的人執迷不悟，認為這個世界和那個世界沒有原因、沒有結果，也沒有作用，心神散亂，胡亂猜測，增長非法行為，遠離善良的佛法。愚昧迷惑的有情眾生，不明白因果關係，墮入黑暗之中，不停地輪迴，痛苦煩惱沒有窮盡。佛陀以大慈悲心宣說稀有難得的佛法，引導那些愚昧迷惑的人，使他們內心覺悟，捨棄各種魔障和各種驚恐。』

佛告訴比丘們：『地獄中的有情眾生，被業力所牽引，處於黑暗之中， постоянно 聽到惡劣的聲音，恐懼害怕，迷失方向，奔跑著掉入火坑，焚燒身體，面板乾裂，肌肉腐爛，就像枯木一樣；由於業力的緣故，一陣涼風吹到身上，身體又恢復如初，然後再次被焚燒，痛苦煩惱沒有窮盡。像這樣遭受痛苦，直到業力消盡才能免除。

『比丘應當知道，勤奮修習善業，就能遠離惡趣和各種痛苦煩惱。人天道的富裕快樂，都是自己

【English Translation】 English version: 'People.' Afflictions obscure one's own mind with false thoughts, making it impossible to escape and thus be liberated from all suffering. If someone constantly avoids falsehood, their words are like sweet dew, loved by all, universally benefiting themselves and others; but if they speak falsely, it is like poison, harming themselves and others, and they cannot find peace. Falsehood is similar, causing one to fall into dangerous situations and suffer great pain. Such falsehood should be abandoned in every lifetime, and one should cultivate pure conduct to be liberated from all suffering. Adorn yourself with truth, increase all kinds of wisdom, and subdue and eliminate the delusions of stinginess and greed, as well as all unwholesome karma.

'Monks, you should know that sentient beings, due to falsehood, are bound by afflictions, like weapons such as swords, harming sentient beings and preventing them from finding peace. If someone is truthful and abstains from falsehood, generously giving wealth and Dharma to benefit sentient beings, this is the most supreme merit, without end, even attaining happiness and freedom.

'If someone distances themselves from truth and wisdom, constantly creating evil karma, they will transmigrate through various realms, suffering all kinds of pain: war, famine, wind, fire, disease, plague, being drowned or burned, having countless enemies, and all kinds of suffering gathering together, oppressing and tormenting them. All violent and evil deeds are self-made and self-suffered; the retribution of karma is real and not false.

'Monks, you should know that foolish people are deluded, believing that this world and the next have no cause, no effect, and no function, their minds scattered, making wild guesses, increasing unlawful actions, and distancing themselves from the good Dharma. Ignorant and deluded sentient beings do not understand the law of cause and effect, falling into darkness, endlessly transmigrating, with suffering and affliction without end. The Buddha, with great compassion, speaks the rare and precious Dharma, guiding those ignorant and deluded people, enabling them to awaken in their hearts, and abandon all demonic obstacles and all fears.'

The Buddha told the monks: 'Sentient beings in hell, dragged by the force of karma, are in darkness, constantly hearing evil sounds, terrified and disoriented, running and falling into pits of fire, burning their bodies, their skin dry and their flesh rotten like withered wood; due to the force of karma, a cool breeze touches their bodies, and they are restored to their original state, then burned again, with suffering and affliction without end. Suffering in this way, they are only freed when their karma is exhausted.

'Monks, you should know that diligently cultivating good karma will keep you away from evil realms and all suffering and affliction. The wealth and happiness of humans and gods are all self-

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在可愛，趣向涅槃；伏除貪瞋及余諸惑，勿令侵害；舍離散亂，不造眾惡。地獄酸楚，恒時受苦，應生厭離，解脫輪迴。

「若復有人殺害眾生及不與取，譭謗三寶，不信因果，起于虛誑離間彼此，發身等業；慳貪、嫉妒，恒不捨離。命終之後，墮于地獄，受苦無量；如是展轉沉淪惡趣，而不解脫。

「比丘應知，由宿業力輪迴生死，纏縛諸有而無窮盡。」

佛告比丘：「身、語、意業，不善為因，墮于地獄受苦三時，而無暫息。寧持利刃，斷于舌根，不以此舌說染欲事。所以者何？由此為因，起貪、瞋、癡，廣造惡業，輪轉諸趣不得解脫。皆因虛妄，橫執染欲，于苦計樂，起業煩惱，生死長時不能遠離。又如罥索纏縛有情，染欲亦爾，繫縛有情，墮于地獄獲苦澀果。愚迷有情不能遠離染欲因緣，諂誑暴惡轉增熾盛，焚燒眾善，而無悲愍、廣益有情。

「比丘應知，我執如山，惡業似海，煩惱焰猛熾然相續，纏繞不捨，相貌醜惡，驚怖憂惱，恒非安隱。又如虛空遍一切處，惑業苦惱，隨逐有情，恒不捨離無處不有，繫縛有情不令出離。又如世間邪見執我，堅固難拔，僻執繫縛，恒無暫舍，苦惱逼迫，暴惡纏縛，損害艱辛，無怙無依，輪轉生死，周遍一切如火焚燒，受種種苦而無窮盡。

【現代漢語翻譯】 現代漢語譯本： 在可愛的事物中，看到的是涅槃（Nirvana，解脫）的境界；降伏並消除貪婪、嗔恨以及其他各種迷惑，不要讓它們侵害自己；捨棄散亂的心，不做各種惡事。地獄的痛苦是酸澀的，永遠都在受苦，應該對此產生厭惡和遠離之心，從而解脫輪迴。

『如果有人殺害眾生，偷盜他人財物，詆譭佛法僧三寶（Three Jewels，佛教的信仰中心），不相信因果報應，說虛假的謊言，挑撥離間，造作殺生等惡業；吝嗇貪婪，心懷嫉妒，始終不肯捨棄。死後就會墮入地獄，遭受無量的痛苦；這樣輾轉沉淪在惡道之中，永遠無法解脫。

『比丘（Bhikkhu，佛教出家男眾）應該知道，由於過去所造的惡業的力量，才會輪迴生死，被各種存在形式所纏縛，永無止境。』

佛陀告訴比丘們：『身、語、意所造作的惡業，是不善的根源，因此會墮入地獄，在三個時段（過去、現在、未來）遭受痛苦，沒有片刻的停息。寧願用鋒利的刀刃，割斷自己的舌根，也不要用這舌頭說那些充滿情慾的事情。為什麼呢？因為以此為因，就會生起貪婪、嗔恨、愚癡，廣泛地造作惡業，在各個輪迴中流轉，無法得到解脫。都是因為虛妄，錯誤地執著于情慾，把痛苦當成快樂，從而產生業和煩惱，在生死輪迴中長期無法遠離。又像羅網一樣纏繞著有情眾生，情慾也是這樣，束縛著有情眾生，使他們墮入地獄，獲得苦澀的果報。愚昧迷惑的有情眾生無法遠離情慾的因緣，諂媚虛偽、暴戾邪惡越來越嚴重，焚燒各種善行，既沒有慈悲憐憫之心，也不能廣泛地利益有情眾生。

『比丘應該知道，我執就像山一樣堅固，惡業就像大海一樣深廣，煩惱的火焰猛烈地燃燒，持續不斷，纏繞著我們不肯放手，相貌醜陋，令人驚恐憂愁，永遠不得安寧。又像虛空一樣遍佈一切地方，迷惑、惡業、痛苦煩惱，跟隨有情眾生，永遠不肯舍離，無處不在，束縛著有情眾生，不讓他們脫離。又像世間的邪見一樣，執著于自我，堅固難以拔除，偏執的觀念束縛著我們，永遠沒有片刻的捨棄，痛苦煩惱逼迫著我們，暴戾邪惡纏繞著我們，損害我們，使我們生活艱辛，無依無靠，在生死輪迴中流轉，周遍一切，就像被火焚燒一樣，遭受各種各樣的痛苦，永無止境。

【English Translation】 English version: In what is lovely, see Nirvana (Nirvana, liberation); subdue and eliminate greed, hatred, and all other delusions, do not let them harm you; abandon distractions, do not commit various evils. The suffering of hell is bitter, constantly enduring pain, one should generate aversion and detachment, thereby liberating oneself from Samsara (cycle of rebirth).

'If someone kills living beings, steals what is not given, slanders the Three Jewels (Three Jewels, the center of faith in Buddhism), does not believe in cause and effect, tells false lies, sows discord, creates evil deeds such as killing; is stingy, greedy, and jealous, never abandoning these qualities. After death, they will fall into hell, enduring immeasurable suffering; thus, they will continue to sink into evil realms, never finding liberation.'

'Bhikkhus (Bhikkhu, Buddhist monks) should know that due to the power of past karma, one revolves in Samsara, bound by various existences without end.'

The Buddha told the Bhikkhus: 'The evil deeds of body, speech, and mind are the cause of unwholesomeness, therefore one falls into hell, enduring suffering in three times (past, present, future), without a moment's rest. Rather hold a sharp blade and cut off your tongue, than use this tongue to speak of matters filled with desire. Why? Because from this cause, greed, hatred, and delusion arise, extensively creating evil deeds, revolving in various realms without liberation. All because of falsehood, wrongly clinging to desire, mistaking suffering for pleasure, thus generating karma and afflictions, unable to distance oneself from Samsara for a long time. Just as a net entangles sentient beings, so too does desire, binding sentient beings, causing them to fall into hell and reap bitter fruits. Deluded sentient beings cannot distance themselves from the causes and conditions of desire, flattery, deceit, violence, and evil increase and intensify, burning away all good deeds, without compassion or benefiting sentient beings extensively.'

'Bhikkhus should know that ego-attachment is like a mountain, evil deeds are like a vast ocean, the flames of afflictions burn fiercely and continuously, entangling us without letting go, with an ugly appearance, causing fear and sorrow, never finding peace. Just like space pervades everywhere, delusion, karma, suffering, and afflictions follow sentient beings, never abandoning them, present everywhere, binding sentient beings, not allowing them to escape. Just like worldly wrong views, clinging to self, firmly and difficult to uproot, biased views bind us, never abandoning us for a moment, suffering and afflictions oppress us, violence and evil entangle us, harming us, making our lives difficult, without refuge or support, revolving in Samsara, pervading everything, like being burned by fire, enduring all kinds of suffering without end.'

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「又此我執，顛倒虛妄，愚闇迷亂，或執星辰、或計五根、或執意根，妄為究竟，歸依奉事，而求解脫。由妄執著，我能造因亦能受果；由斯增長身心苦惱，而非遠離地獄輪轉酸楚疼痛，堅執勇猛，纏繞相續，愚迷造作諸不善業；而非悔恨，思惟方便了悟果因，遠離過非，趣求解脫。

「比丘應知，若復有人造諸惡業，受報艱辛，處於地獄，乃至劫壞，而非解脫；龍天八部不能守護。所以者何？此諸有情，業繩所牽，受地獄苦。此界壞已，惡業因緣，往於他方余處受苦，不能遠離。

「若復有人，于父母處起殺害想，而生決定，此罪至重！譬如有人，以利刀劍破壞三界一切眾生，比此猶輕。所以者何？父母恩德，反生冤害，獲罪甚重。

「若復有人，破僧和合、殺阿羅漢、出佛身血，此罪最重！獲報無間受苦相續，殘害怖畏，治罰恒時；思惟方便，無暫止息；鐵毒火炬，苦[歹*支]無窮，非法纏縛，破壞恐怖，恒常無斷。顛倒愚迷，不能遠離苦澀之果，由此因緣，煩惱業牽，輪迴生死不得解脫。

「比丘應知，染欲、妄語應生厭離，悔恨思惟，伏除、棄捨，止息貪愛。勿作是想，何況執著、造作彼業。

「是故，比丘！煩惱暴惡、邪見顛倒，汝應破壞。于諸惡趣，舍離彼業及愚癡

【現代漢語翻譯】 現代漢語譯本： 『此外，這種我執（認為存在永恒不變的「我」的執念），是顛倒虛妄的，是愚昧無知的迷亂。有人執著于星辰，有人計較於五根（眼、耳、鼻、舌、身），有人執著于意根（意識），錯誤地認為這些是究竟的真理，歸依奉事它們，以此來求解脫。由於這種錯誤的執著，認為『我』能造作善惡之因，也能承受相應的果報；因此增長了身心的苦惱，而不能遠離地獄的輪迴，以及其中酸楚疼痛。他們堅固地執著，勇猛地造作惡業，被這些纏繞相續，愚昧地造作各種不善之業；而不是去悔恨，思惟方便之法來了解果報的因緣，遠離過失，從而趣向解脫。

『比丘（出家修行的男性佛教徒）應當知道，如果有人造作各種惡業，承受艱辛的果報，處於地獄之中，乃至經歷一個劫（極長的時間單位）的壞滅，也不能得到解脫；龍天八部（佛教中的護法神）也不能守護他們。這是為什麼呢？因為這些有情眾生，被業力的繩索所牽引，承受地獄的痛苦。這個世界壞滅之後，由於惡業的因緣，他們還會往于其他地方繼續受苦，不能遠離。

『如果有人，對於父母生起殺害的想法，並且下定決心去實行，這種罪過極其嚴重！譬如有人，用鋒利的刀劍破壞三界（欲界、色界、無色界）一切眾生，相比之下，後者的罪過還要輕。這是為什麼呢？因為父母有恩德於我們，反而對他們生起怨恨和傷害，所獲得的罪過非常嚴重。

『如果有人，破壞僧團的和合、殺害阿羅漢（斷盡煩惱的修行者）、使佛陀身出血，這種罪過最為嚴重！所獲得的果報是無間地獄，持續不斷地承受痛苦，遭受殘害和怖畏，懲罰恒常不斷；思惟任何方便，都沒有暫時的止息；鐵毒火炬的痛苦無窮無盡，被非法的束縛所纏繞，遭受破壞和恐怖，恒常沒有間斷。他們顛倒愚昧，不能遠離苦澀的果報，由於這樣的因緣，被煩惱和業力所牽引，在輪迴生死中不得解脫。

『比丘應當知道，對於染欲和妄語，應當生起厭離之心，悔恨思惟，降伏、去除、捨棄它們，止息貪愛。不要產生這樣的想法，更何況是執著、造作這些惡業。

『因此，比丘！對於煩惱的暴惡、邪見的顛倒，你們應當破壞它們。對於各種惡趣，舍離其中的惡業和愚癡。』

【English Translation】 English version: 『Furthermore, this ego-grasping (the clinging to the belief in a permanent, unchanging 'self'), is inverted and illusory, foolish and confused. Some cling to the stars, some fixate on the five sense faculties (eyes, ears, nose, tongue, body), some cling to the mind faculty (consciousness), falsely considering these to be the ultimate truth, taking refuge in and serving them, seeking liberation in this way. Due to this false clinging, they believe that 'I' can create causes and also receive the corresponding results; therefore, they increase the suffering of body and mind, and cannot escape the cycle of hell, and its bitter pain. They firmly cling, vigorously create evil deeds, are continuously entangled by these, foolishly creating all kinds of unwholesome actions; instead of repenting, contemplating skillful means to understand the causes and conditions of karmic results, abandoning faults, and thus moving towards liberation.

『Bhikkhus (ordained male Buddhist monastics) should know that if someone creates various evil deeds, endures difficult retributions, and dwells in hell, even until the destruction of a kalpa (an extremely long unit of time), they cannot attain liberation; the dragons and the eight classes of beings (protective deities in Buddhism) cannot protect them. Why is this? Because these sentient beings are pulled by the ropes of karma, enduring the suffering of hell. After this world is destroyed, due to the causes and conditions of evil karma, they will go to other places to continue suffering, unable to escape.

『If someone has thoughts of killing their parents, and makes a firm decision to carry it out, this sin is extremely grave! For example, if someone were to use sharp swords to destroy all sentient beings in the three realms (desire realm, form realm, formless realm), compared to this, the latter sin would be lighter. Why is this? Because parents have kindness towards us, and to instead harbor resentment and harm towards them results in a very heavy sin.

『If someone destroys the harmony of the Sangha (Buddhist monastic community), kills an Arhat (a practitioner who has extinguished all defilements), or causes a Buddha to bleed, this sin is the most grave! The retribution obtained is the Avici hell, continuously enduring suffering, experiencing harm and fear, punishment is constant; contemplating any means, there is no temporary cessation; the suffering of iron poison and fire torches is endless, entangled by unlawful bonds, experiencing destruction and terror, constantly without interruption. They are inverted and foolish, unable to escape the bitter results, due to these causes and conditions, being pulled by afflictions and karma, they cannot attain liberation in the cycle of birth and death.

『Bhikkhus should know that one should generate aversion towards lust and false speech, repent and contemplate, subdue, remove, and abandon them, and cease craving. Do not generate such thoughts, let alone cling to and create these evil deeds.

『Therefore, Bhikkhus! You should destroy the violence of afflictions, the inversion of wrong views. Towards all the evil destinies, abandon the evil deeds and ignorance within them.』

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等，趣求無上。最勝無邊，二空智慧，利益有情，不令墮落地獄鬼畜，焚燒諸苦，受種種等非愛之果。

「若復有人，尊重佛僧及諸經典，恭敬供養，歌頌稱讚。以此因緣，遠離塵垢及諸繫縛業等諸障，獲報安樂，恒生善趣，初、中、后善，遠離苦惱，安樂長時相續無間。棄捨垢染及諸煩惱，愚迷醉亂伏除不起，止息輪迴解脫諸有，乃至究竟而證轉依。」

於是佛告諸比丘言：「若復有人虛詐妄語，誑惑世間，希求財利，養活身命及奴馬等。以此因緣，命終之後必墮地獄受焚燒苦，猛焰熾然相續無間，苦惱燒煮而無窮盡。彼獲如是暴惡之苦，皆由業牽，不得遠離地獄諸苦。譬如罥索繫縛有情，令不自在；此業亦爾，能縛有情墮落猛火，焚燒身體、手足、骨髓，皆如火聚，內外亦然，苦惱無量。彼大地獄，周匝四門，復有四角，各各焚燒；膿血糞穢，種種治罰，眾多苦具，皆悉煙焰，俱時火然，相續無斷。」

爾時，世尊而說頌曰：

「愚迷諸有情，　　貪財行虛誑， 　地獄業所牽，　　焚燒受諸苦。 　亦如諸毒藥，　　自飲還自害； 　造業亦復然，　　似影恒隨逐； 　又如出火木，　　生火能自害。 　苦果隨惡因，　　自作應自受。」

佛告比丘：「若復有人于境起貪，應作觀

【現代漢語翻譯】 現代漢語譯本：等等，（他們）追求無上的境界。最殊勝且無邊無際，具備二空的智慧，利益有情眾生，不讓他們墮入地獄、餓鬼、畜生道，焚燒各種痛苦，承受種種不喜愛的果報。

『如果又有人，尊重佛、僧（Sangha）及各種經典，恭敬供養，歌頌稱讚。憑藉這種因緣，遠離塵垢以及各種束縛業力等等的障礙，獲得安樂的果報，恒常生於善道，初始、中間、最後都是善的，遠離苦惱，安樂長久地相續不斷。捨棄垢染以及各種煩惱，愚昧迷惑醉亂的狀態被降伏消除不再生起，止息輪迴，解脫各種存在，乃至最終證得轉依（Paravrtti）。』

於是佛告訴各位比丘說：『如果又有人虛假欺詐，用妄語迷惑世間，希望求得財利，養活自己的身命以及奴僕牲畜等等。憑藉這種因緣，命終之後必定墮入地獄，遭受焚燒的痛苦，猛烈的火焰熾盛燃燒相續不斷，苦惱燒煮而沒有窮盡。他們獲得這樣暴虐的痛苦，都是由於業力牽引，無法遠離地獄的各種痛苦。譬如用繩索繫縛有情眾生，使他們不得自在；這種業力也是這樣，能夠束縛有情眾生墮入猛烈的火焰中，焚燒身體、手足、骨髓，都像火堆一樣，內外都是這樣，苦惱無量。那大地獄，四周有四道門，還有四個角，各自都在焚燒；膿血糞便污穢，各種各樣的懲治刑罰，眾多的痛苦刑具，全都冒著煙焰，同時燃燒，相續不斷。』

當時，世尊說了頌語：

『愚昧迷惑的有情眾生，貪圖錢財而行虛假欺騙， 被地獄的業力所牽引，焚燒而遭受各種痛苦。 也像各種毒藥一樣，自己飲用反而自己受害； 造作惡業也是這樣，像影子一樣恒常跟隨； 又像鉆木取火一樣，產生的火焰能自己燒燬自己。 痛苦的果報跟隨罪惡的起因，自己造作的應當自己承受。』

佛告訴比丘：『如果又有人對境界生起貪愛，應當這樣觀想……』

【English Translation】 English version: And so on, (they) strive for the unsurpassed. Most excellent and boundless, possessing the wisdom of the two emptinesses, benefiting sentient beings, not allowing them to fall into hell, the realm of hungry ghosts, or the animal realm, burning away all kinds of suffering, and enduring all sorts of undesirable consequences.

'If there is someone who respects the Buddha, the Sangha, and the various scriptures, reverently making offerings, singing praises and eulogies. By this cause and condition, they will be far from the defilements and all kinds of binding karmic forces and other obstacles, obtain the reward of peace and happiness, constantly be born in good realms, be good in the beginning, middle, and end, be far from suffering and distress, and have peace and happiness continuously without interruption for a long time. Abandoning defilements and all kinds of afflictions, the state of ignorance, delusion, intoxication, and confusion will be subdued and eliminated, no longer arising, ceasing the cycle of rebirth, liberating from all existences, and ultimately attaining Paravrtti (transformation of the basis).'

Then the Buddha told the Bhikkhus: 'If there is someone who is false and deceitful, using lies to deceive the world, hoping to seek wealth and profit, to support their own lives and slaves, livestock, and so on. By this cause and condition, after the end of their life, they will surely fall into hell, suffering the pain of being burned, with fierce flames blazing continuously without interruption, suffering and being cooked without end. They obtain such violent suffering, all due to the pull of karma, unable to escape the various sufferings of hell. Just as a rope binds sentient beings, causing them to be unfree; this karma is also like that, able to bind sentient beings and cause them to fall into fierce flames, burning their bodies, hands, feet, and bone marrow, all like a pile of fire, both inside and outside, with immeasurable suffering. That great hell has four gates around it, and four corners, each burning; pus, blood, feces, and filth, all kinds of punishments and tortures, many instruments of suffering, all emitting smoke and flames, burning simultaneously, continuously without interruption.'

At that time, the World Honored One spoke the following verse:

'Ignorant and deluded sentient beings, greedy for wealth and engaging in falsehood and deception, Pulled by the karma of hell, burned and suffering all kinds of pain. Also like various poisons, drinking them themselves only harms themselves; Creating evil karma is also like this, constantly following like a shadow; Also like drilling wood to make fire, the fire produced can burn itself. The painful result follows the cause of evil, what one does oneself, one should bear oneself.'

The Buddha told the Bhikkhus: 'If there is someone who develops greed for objects, they should contemplate thus...'

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想，可以對治。若於珍寶起于貪慾，如火輪想及破壞想。世間貪愛無量無邊，由斯觀想皆悉遠離。貪著世間，如冤家想；見於海水，作漂淪想；見於刀劍，滅煩惱想；降雲雨時，作普益想；見諸佛時，作解脫想；見國王時，起尊重想；見父母時，起親愛想；起慳貪時，如毒藥想；見眷屬時，暫止息想；趣圓寂時，起平等想；持凈戒時，起光明想；見金寶時，起破壞想；見破戒者，起救護想；財散失時，非究竟想；住三界時，如牢獄想；見日輪時，起智慧想；修靜慮時，求功德想。

「比丘應知，於他財物矯設諸行，虛誑盜取。以此為因，墮于地獄，種種苦惱焚燒其身，支體破裂，恒處黑暗無有光明；愚迷覆心，恒不捨離，無少安樂，遠離涅槃；一報終盡，復墮鬼畜，常困飢渴，勞役疲乏，眾苦逼迫而無窮盡；若生人中，乏少資財，欲心熾盛，處人卑賤，勞苦相續，時無暫息。」

爾時，世尊而說頌曰：

「虛誑盜他財，　　三塗苦自受， 　飢渴恒相續，　　眾苦無休息； 　愚迷覆智慧，　　光明恒遠離， 　輪迴惡趣中，　　業盡方能出。」

爾時，佛告諸比丘言：「若復有人，于諸順情妙觸之境，而起染著，恒非舍離，應作堅硬苦澀等想；無常敗壞，體不究竟，如電、如夢，自性非有，于

【現代漢語翻譯】 現代漢語譯本：

可以運用觀想來對治（煩惱）。如果對珍寶產生貪慾，就觀想如火輪（旋轉的火輪，比喻痛苦）和破壞（珍寶終將毀壞）之相。世間的貪愛無量無邊，通過這些觀想都可以遠離。貪著世間，就觀想如冤家一般；見到海水，就觀想如漂淪其中；見到刀劍，就觀想能滅除煩惱；降下雲雨時，就觀想能普益眾生；見到諸佛時，就觀想能得到解脫；見到國王時，就生起尊重之心；見到父母時，就生起親愛之心；生起慳貪之心時，就觀想如毒藥一般；見到眷屬時，就觀想只是暫時的止息；趨向圓寂時，就生起平等之心；持守清凈戒律時，就生起光明之想；見到金銀珠寶時，就生起破壞之想；見到破戒之人，就生起救護之心；錢財散失時，就觀想並非究竟；住在三界（欲界、色界、無色界）時，就觀想如在牢獄之中；見到日輪時，就生起智慧之想；修習禪定時，就尋求功德。

『比丘（佛教出家男眾）應當知道，對於他人的財物，虛假地設定各種行為，虛偽欺騙地盜取。因為這個原因，會墮入地獄，種種苦惱焚燒他的身體，肢體破裂，永遠處在黑暗中沒有光明；愚癡迷惑覆蓋內心，永遠不捨離，沒有絲毫安樂，遠離涅槃（佛教最高境界，指脫離輪迴）；一期業報終結后，又會墮入餓鬼和畜生道，常常被飢餓和乾渴所困擾，勞役疲乏，各種痛苦逼迫而沒有窮盡；如果轉生到人道中，會缺乏資財，慾望熾盛，處在卑賤的地位，勞苦相續，時時沒有暫時的休息。』

當時，世尊（釋迦牟尼佛）用偈頌說道：

『虛偽欺騙盜取他人財物，三惡道（地獄、餓鬼、畜生）的苦果自己承受， 飢餓乾渴恒常相續，各種痛苦沒有休息； 愚癡迷惑覆蓋智慧，光明永遠遠離， 在輪迴的惡趣中，業報盡了才能出來。』

當時，佛（釋迦牟尼佛）告訴各位比丘（佛教出家男眾）說：『如果又有人，對於各種順應情意的美好觸境，而生起染著，永遠不肯舍離，應當觀想這些觸境是堅硬、苦澀等等；無常敗壞，本體並不究竟，如閃電、如夢幻，自性並非真實存在，對於...

【English Translation】 English version:

Thoughts can be used to counteract (afflictions). If greed arises for treasures, contemplate them as a wheel of fire (a rotating wheel of fire, a metaphor for suffering) and as subject to destruction (treasures will eventually be destroyed). Worldly attachments are immeasurable and boundless; through these contemplations, one can stay far away from them. When attached to the world, contemplate it as an enemy; when seeing the ocean, contemplate being adrift in it; when seeing swords, contemplate them as destroying afflictions; when rain clouds descend, contemplate them as universally beneficial; when seeing the Buddhas, contemplate attaining liberation; when seeing a king, generate respect; when seeing parents, generate love; when greed arises, contemplate it as poison; when seeing relatives, contemplate it as a temporary respite; when approaching Nirvana (the ultimate state in Buddhism, referring to liberation from reincarnation), generate equanimity; when upholding pure precepts, generate the thought of light; when seeing gold and jewels, generate the thought of destruction; when seeing those who break precepts, generate the thought of protecting them; when wealth is lost, contemplate it as not ultimate; when dwelling in the Three Realms (Desire Realm, Form Realm, Formless Realm), contemplate it as being in prison; when seeing the sun, generate the thought of wisdom; when practicing meditation, seek merit.

'Bhikkhus (Buddhist monks) should know that, regarding the property of others, falsely devising various actions, deceitfully stealing. Because of this cause, one will fall into hell, various sufferings will burn his body, limbs will be broken, forever dwelling in darkness without light; ignorance and delusion will cover the mind, never departing, without any joy, far from Nirvana (the ultimate state in Buddhism, referring to liberation from reincarnation); when one karmic retribution ends, one will again fall into the realms of hungry ghosts and animals, constantly troubled by hunger and thirst, toiling and weary, various sufferings will oppress without end; if reborn among humans, one will lack resources, desires will be intense, one will be in a lowly position, suffering will continue, without a moment's rest.'

At that time, the World Honored One (Sakyamuni Buddha) spoke in verse:

'Deceitfully stealing the wealth of others, One suffers the bitter fruits of the three evil realms (hell, hungry ghosts, animals), Hunger and thirst constantly continue, Various sufferings without rest; Ignorance and delusion cover wisdom, Light is forever far away, Revolving in the evil realms, One can only emerge when karma is exhausted.'

At that time, the Buddha (Sakyamuni Buddha) told the bhikkhus (Buddhist monks): 'If there is someone who, regarding various pleasant and agreeable sense objects, generates attachment and never abandons them, one should contemplate these objects as being hard, bitter, and so on; impermanent and decaying, their essence is not ultimate, like lightning, like a dream, their nature is not truly existent, regarding...

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諸妙觸皆悉遠離。比丘應知于諸欲境，勿起愛著；及諸世間，過去、未來所有可愛，染欲塵境應當舍離。」

妙法聖念處經卷第二 大正藏第 17 冊 No. 0722 妙法聖念處經

妙法聖念處經卷第三

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

爾時，佛告諸比丘言：「若復有人于未來世，求生人天、厭離苦果，應當遠離諸業煩惱，暴惡淫逸及離妄語，破壞損惱一切有情，修諸善業，漸令增長，相續恒時，獲報安樂，舍離苦惱。」

爾時，世尊即說偈言：

「暴惡能遠離，　　苦澀果非有， 　輕毀妄語無，　　聞名皆歡喜。 　邪執宿冤賊，　　伏除令不起， 　覺悟煩惱染，　　恒修諸對治。」

爾時，佛告諸比丘言：「若復有人值遇違緣，于自及他應當覺悟；破壞遠離虛妄計執，想諸聖賢，修于忍行，又于財物，離貪妄想；人及非人，世及出世，正道、非道，若男、若女，善惡業果，真實虛妄，宮殿房室，恭敬供養，乃至一切諸染凈境，勿起妄執，亦非憎嫉。真實離妄，悲愍有情，入聖階漸，遠離地獄，損壞琰魔，除滅黑暗，修習智慧。貪、忿染因，猶如火毒，悉應舍離；業報艱辛，懺悔發露，不應覆藏。文字曉了，宣說苦

【現代漢語翻譯】 現代漢語譯本：所有美好的感官體驗都應當遠離。比丘（bhiksu，佛教出家男眾）應當明白，對於各種慾望的境界，不要產生愛戀執著；以及對於世間，過去、未來所有可愛的、染污慾望的塵境，都應當捨棄。

現代漢語譯本：《妙法聖念處經》卷第三

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉 詔譯

這時，佛告訴各位比丘（bhiksu，佛教出家男眾）說：『如果有人在未來世，希望生於人道或天道、厭惡脫離痛苦的結果，就應當遠離各種惡業煩惱，兇暴邪惡的淫慾放縱以及遠離虛妄的言語，不做破壞損害一切有情眾生的事情，修習各種善業，逐漸使之增長，持續不斷地進行，就能獲得安樂的果報，捨棄脫離痛苦煩惱。』

這時，世尊就說了這首偈語：

『能夠遠離暴虐兇惡， 就不會有痛苦澀口的果報， 沒有輕慢譭謗和虛妄的言語， 聽到你的名字都會歡喜。 邪惡的執念如同前世的仇敵， 降伏並剷除使它不再生起， 覺悟到煩惱的污染， 恒常修習各種對治之法。』

這時，佛告訴各位比丘（bhiksu，佛教出家男眾）說：『如果有人遭遇違逆的因緣，對於自己和他人應當覺悟；破壞並遠離虛妄的計較執著，思念聖賢，修習忍辱的行為，又對於財物，遠離貪婪的妄想；對於人與非人，世間與出世間，正道與非道，無論是男人還是女人，善業惡業的果報，真實與虛妄，宮殿房室，恭敬供養，乃至一切染污和清凈的境界，都不要產生虛妄的執著，也不要產生憎恨嫉妒。真實地遠離虛妄，悲憫有情眾生，進入聖人的階梯，逐漸遠離地獄，摧毀琰魔（Yama，掌管地獄的閻羅王），消除滅盡黑暗，修習智慧。貪婪、嗔恨的染污之因，猶如火焰和毒藥，都應當捨棄脫離；對於業報的艱辛困苦，應當懺悔並坦白顯露，不應當隱瞞覆蓋。對於文字的含義能夠明白瞭解，宣說痛苦』

【English Translation】 English version: All exquisite sensory experiences should be kept at a distance. A bhiksu (Buddhist monk) should understand that towards all realms of desire, one should not develop attachment; and towards all lovely, defiling dust realms of desire in the world, whether past or future, one should relinquish them.

English version: The Sutra of the Holy Contemplation on the Sublime Dharma, Volume Three

Translated by Tripiṭaka Master Shramana Fatian, bestowed with the Purple Robe, from Nalanda Monastery in Magadha, Central India, during the Great Song Dynasty, by Imperial Decree.

At that time, the Buddha told the bhiksus (Buddhist monks): 'If there are those in the future who seek to be born in the realms of humans or gods, and who detest and wish to be free from the results of suffering, they should distance themselves from all karmic afflictions, violent and wicked indulgence in sensual pleasures, and refrain from false speech. They should not engage in actions that destroy or harm all sentient beings, but should cultivate all virtuous deeds, gradually increasing them, continuing them constantly, so as to obtain the reward of peace and happiness, and relinquish suffering and affliction.'

At that time, the World Honored One spoke this verse:

'Being able to stay away from violence and wickedness, There will be no bitter and astringent fruits, Without contemptuous slander and false speech, Hearing your name, all will rejoice. Evil attachments are like enemies from past lives, Subdue and eradicate them so they do not arise, Aware of the defilement of afflictions, Constantly cultivate all antidotes.'

At that time, the Buddha told the bhiksus (Buddhist monks): 'If someone encounters adverse conditions, they should awaken to themselves and others; destroy and distance themselves from false calculations and attachments, contemplate the sages, cultivate the practice of patience, and regarding wealth, distance themselves from greedy delusions; towards humans and non-humans, the mundane and the supramundane, the right path and the wrong path, whether male or female, the results of good and evil deeds, truth and falsehood, palaces and chambers, respectful offerings, and even all defiled and pure realms, do not give rise to deluded attachments, nor give rise to hatred and jealousy. Truly distance yourselves from falsehood, have compassion for sentient beings, enter the stages of the saints, gradually distance yourselves from hell, destroy Yama (the lord of death), eliminate darkness, and cultivate wisdom. The causes of greed and anger, like fire and poison, should all be relinquished; for the hardships of karmic retribution, one should repent and confess openly, and should not conceal them. Being able to understand the meaning of words, proclaim suffering.'

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因，咸應遠離。」

佛告比丘：「若復有人于諸惡友及他眷屬，勿生憎嫉，應起是念：『我從無始多劫已來，輪轉諸趣，父母親族，善友知識，輪轉生死往來不定；于諸有情，應當悲愍起親愛想。』貪、瞋等惑，由此遠離。」

時，諸比丘白世尊言：「若復有人虛妄兩舌，離間彼此，當感何果？愿佛演說，我等樂聞利益未來一切有情。」

佛告比丘：「應知兩舌獲報差別，略有十種。何等為十？一、種族卑賤，眷屬乖離；二、遠離善友，惡友增多；三、愚癡暗鈍，增長過非；四、譭謗聖賢，不信因果；五、藏護己失，樂說他非；六、虛妄轉增，忠實行寡；七、死墮地獄，受苦無窮；八、恣縱貪、瞋，惡名流佈；九、財貨散失，恒時憂苦；十、遠離正法，恒生邊地。比丘應知，兩舌之業獲報如是，不應執著，皆當棄捨。」

於是比丘復白佛言：「若有眾生髮粗惡語，感於何果？」

佛告比丘：「應知語業，獲報有十。何等為十？一者、口出刃焰，焚燒自身；二者、邪見熾盛，無惡不作；三者、遠離聖賢，日增惡友；四者、眾皆厭棄，猶如諸毒；五者、外器險隘，高下不等；六者、煩惱熾盛，壞散財物；七者、焚燒眾善，非法轉增；八者、身體臭穢，聞皆嫌厭；九者、支節枯乾，恒時病苦

【現代漢語翻譯】 現代漢語譯本：所以，都應該遠離這些（惡友和眷屬帶來的負面影響）。』

佛陀告訴比丘們：『如果有人對各種惡友和其他眷屬，不要產生憎恨嫉妒之心，應該這樣想：『我從無始以來的無數劫中，在各個輪迴中流轉，（遇到的）父母親族、善友知識，在生死中輪轉往來不定；對於一切有情眾生，應當悲憫，生起親愛之心。』這樣，貪婪、嗔恨等迷惑，就能由此遠離。』

當時，各位比丘稟告世尊說：『如果有人虛妄地搬弄是非，離間他人，會感得什麼樣的果報？希望佛陀為我們演說，我們樂於聽聞，以利益未來的一切有情眾生。』

佛陀告訴比丘們：『應當知道兩舌（搬弄是非）所獲得的果報差別，大概有十種。是哪十種呢？一、種族卑賤，眷屬離散；二、遠離善友，惡友增多；三、愚癡暗鈍，增長過失；四、譭謗聖賢，不信因果；五、隱藏自己的過失，樂於說別人的壞話；六、虛妄之言越來越多，忠誠實話越來越少；七、死後墮入地獄，遭受無盡的痛苦；八、放縱貪婪、嗔恨，惡名遠揚；九、財富散失，經常憂愁痛苦；十、遠離正法，經常出生在邊遠地區。比丘們應當知道，兩舌的惡業所獲得的果報就是這樣，不應該執著，都應當捨棄。』

於是，比丘又稟告佛陀說：『如果有眾生說粗暴惡劣的語言，會感得什麼樣的果報？』

佛陀告訴比丘們：『應當知道語業（口頭行為）所獲得的果報有十種。是哪十種呢？一、口中說出的話像刀刃火焰，焚燒自身；二、邪見熾盛，無惡不作；三、遠離聖賢，每天增加惡友；四、眾人厭惡拋棄，就像對待各種毒藥一樣；五、外在的器皿（指身體或環境）險惡狹隘，高低不平；六、煩惱熾盛，破壞散失財物；七、焚燒各種善行，非法之事日益增多；八、身體臭穢，聞到的人都嫌棄厭惡；九、肢體枯乾，經常生病痛苦。

【English Translation】 English version: Therefore, all should stay away from these (negative influences brought by bad friends and relatives).'

The Buddha told the Bhikshus (monks): 'If someone has feelings of hatred and jealousy towards various bad friends and other relatives, they should not harbor these feelings. Instead, they should think: 'From countless kalpas (eons) without beginning, I have been revolving in various realms of existence. The parents, relatives, good friends, and acquaintances (I have encountered) have been revolving in the cycle of birth and death, coming and going without certainty. Towards all sentient beings, one should have compassion and generate thoughts of love and affection.' By doing so, delusions such as greed and hatred can be distanced.'

At that time, the Bhikshus reported to the World Honored One (Buddha): 'If someone falsely engages in divisive speech, causing discord between others, what kind of karmic retribution will they experience? We hope that the Buddha will explain this to us, as we are eager to hear it for the benefit of all sentient beings in the future.'

The Buddha told the Bhikshus: 'You should know that the differences in karmic retribution obtained from double-tongued speech (divisive speech) are roughly ten types. What are the ten? First, having a low and base lineage, with family members scattered and separated; second, being distant from good friends, with bad friends increasing; third, being foolish and dull, with faults increasing; fourth, slandering sages and virtuous people, not believing in cause and effect (karma); fifth, concealing one's own faults, enjoying speaking of the faults of others; sixth, false words increasing, with truthful and honest words decreasing; seventh, falling into hell after death, suffering endless pain; eighth, indulging in greed and hatred, with a bad reputation spreading far and wide; ninth, wealth being scattered and lost, constantly experiencing worry and suffering; tenth, being distant from the true Dharma (teachings), constantly being born in remote border regions. Bhikshus should know that the karmic retribution obtained from the karma of double-tongued speech is like this, and one should not be attached to it, but should abandon it.'

Then, the Bhikshus again reported to the Buddha: 'If there are sentient beings who utter coarse and evil words, what kind of karmic retribution will they experience?'

The Buddha told the Bhikshus: 'You should know that the karmic retribution obtained from verbal karma (actions of speech) are of ten types. What are the ten? First, the words coming from the mouth are like blades and flames, burning oneself; second, perverse views are rampant, with no evil left undone; third, being distant from sages and virtuous people, with bad friends increasing daily; fourth, being rejected and abandoned by all, like various poisons; fifth, the external vessel (referring to the body or environment) is dangerous and narrow, uneven and unequal; sixth, afflictions are rampant, destroying and scattering wealth; seventh, burning all good deeds, with unlawful matters increasingly growing; eighth, the body is foul and stinking, with all who smell it disliking and loathing it; ninth, the limbs are withered and dry, constantly experiencing illness and suffering.

---

；十者、死墮險趣，輪轉生死。比丘應知，粗惡語業，招如斯報，汝應遠離。」

爾時，世尊乃說頌言：

「眾善應可愛，　　如父復如母， 　美善體安然，　　能離於喧諍； 　美善人天喜，　　美善增勤勇； 　美善眷屬多，　　美善三塗離； 　美善息諸惡，　　美善離煩惱， 　能棄語過非，　　應修諸眾善。」

爾時，世尊說此偈已，告諸比丘：「如是所發粗惡之語，悉應遠離，伏除不起勿令增長，墮于地獄受飢渴苦，種種痛惱。于彼惡趣，恒時飢渴如火焚燒，常思飲食，量如芥子，終不能得，何況多食！

「比丘應知，彼諸有情，由此惡業極苦纏縛，飢渴焰火，相續逼迫時無暫息。如是苦果，皆由虛妄、粗惡語業之所招感。比丘應知，虛妄惡業及諸功德、人天勝善，皆由心造。若癡增上，輕毀賢善，起惡意業，遠離平等，樂說彼此長短是非，如油欲盡燈光漸暗，智慧損減，過犯轉增。是故，比丘恒應遠離虛妄惡業，勿令侵害；於他名利，若生嫉妒及諸忿等，惱亂身心，時無暫息。比丘應知，此等惡因，焚燒自善，于當來世，必招苦果輪迴不息，應當棄捨。」

時，諸比丘復白佛言：「若有眾生於情、非情，恒起瞋忿，獲於何報？」

佛告比丘：「應知瞋忿，于當來世

【現代漢語翻譯】 現代漢語譯本：十者，死後墮入險惡的去處，在生死輪迴中流轉。比丘應當知道，粗暴惡劣的語言行為，會招致這樣的報應，你們應當遠離它。'

這時，世尊於是說了頌詞：

'一切善行都應受人喜愛，如同父親又如同母親，美好善良的身體安穩泰然，能夠遠離喧鬧爭鬥；美好善良使人天歡喜，美好善良能增長勤奮勇猛；美好善良使眷屬眾多，美好善良使人遠離三惡道；美好善良能止息各種罪惡，美好善良能遠離煩惱，能夠拋棄語言的過失，應當修習各種善行。'

這時，世尊說完這首偈頌后，告訴各位比丘：'像這樣所發出的粗暴惡劣的語言，都應當遠離，降伏消除使它不生起，不要讓它增長，否則會墮入地獄遭受飢餓乾渴的痛苦，以及種種痛楚煩惱。在那惡劣的去處，總是飢餓乾渴如同被火焚燒，常常想著飲食，食物的量卻像芥菜籽一樣小，最終也不能得到，更何況是多吃！'

'比丘應當知道，那些有情眾生，由於這種惡業的緣故被極大的痛苦纏縛，飢餓乾渴的火焰，相續不斷地逼迫他們，沒有片刻的停息。像這樣的苦果，都是由於虛妄、粗暴惡劣的語言行為所招致感應的。比丘應當知道，虛妄的惡業以及各種功德、人天殊勝的善行，都是由心所造作的。如果愚癡增長，輕視譭謗賢能善良的人，生起惡意的行為，遠離平等之心，喜歡說別人的是非長短，就像油將要燃盡燈光漸漸昏暗一樣，智慧減損，過錯罪行也隨之增多。因此，比丘應當經常遠離虛妄的惡業，不要讓它侵害自己；對於他人的名利，如果產生嫉妒以及各種忿恨等等，惱亂自己的身心，沒有片刻的停息。比丘應當知道，這些惡的因緣，會焚燒自己的善根，在未來的世間，必定會招致痛苦的果報，輪迴不止，應當拋棄捨離。'

這時，各位比丘又稟告佛說：'如果有眾生對於有情眾生和無情之物，經常生起嗔恨忿怒，會獲得什麼樣的報應呢？'

佛告訴比丘：'應當知道嗔恨忿怒，在未來的世間

【English Translation】 English version: 'Tenth, (they) fall into dangerous realms after death, revolving in the cycle of birth and death. Bhikshus (monks), you should know that coarse and evil verbal karma brings such retribution, and you should stay away from it.'

At that time, the World Honored One then spoke in verse:

'All good deeds should be loved, like a father and like a mother, a beautiful and virtuous body is peaceful and serene, able to stay away from quarrels and disputes; beauty and virtue bring joy to humans and devas (gods), beauty and virtue increase diligence and courage; beauty and virtue bring many relatives, beauty and virtue keep one away from the three evil paths; beauty and virtue extinguish all evils, beauty and virtue keep one away from afflictions, able to abandon the faults of speech, one should cultivate all kinds of good deeds.'

At that time, after the World Honored One spoke this verse, he told the bhikshus (monks): 'Such coarse and evil words that are uttered should all be avoided, subdued and eliminated so that they do not arise, and do not let them grow, otherwise you will fall into hell and suffer the pain of hunger and thirst, and all kinds of pain and affliction. In that evil realm, there is constant hunger and thirst as if being burned by fire, constantly thinking of food and drink, but the amount is as small as a mustard seed, and ultimately cannot be obtained, let alone eating more!'

'Bhikshus (monks) should know that those sentient beings are bound by extreme suffering because of this evil karma, and the flames of hunger and thirst continuously oppress them without a moment's rest. Such bitter fruits are all caused by false and coarse evil verbal karma. Bhikshus (monks) should know that false evil karma and all kinds of merits, and the superior goodness of humans and devas (gods), are all created by the mind. If ignorance increases, one despises and slanders the virtuous and good, gives rise to evil deeds, stays away from equality, and enjoys talking about the rights and wrongs of others, just as the light of a lamp gradually dims as the oil is about to run out, wisdom decreases, and transgressions increase. Therefore, bhikshus (monks) should always stay away from false evil karma and not let it harm themselves; if jealousy and anger arise towards the fame and fortune of others, disturbing their body and mind, without a moment's rest. Bhikshus (monks) should know that these evil causes will burn their own good roots, and in the future world, they will surely bring bitter consequences and endless cycles of rebirth, and should be abandoned.'

At that time, the bhikshus (monks) again reported to the Buddha: 'If there are sentient beings who constantly give rise to anger and resentment towards sentient and non-sentient beings, what kind of retribution will they receive?'

The Buddha told the bhikshus (monks): 'You should know that anger and resentment, in the future world

---

，得十衰損。何等為十？一者、冤家增盛，人皆嫌厭；二者、生於邊地，遠離正法。三者、縈纏諸病，貧乏困苦；四者、死墮豺狼，巇險暴惡；五者，或處毒蛇，恒時瞋恚；六者、諸根醜陋，眷屬乖離；七者、死墮黑繩，受苦相續；八者、肢體乾焦，眾苦燒然；九者、增于邪執，譭謗聖賢；十者、恒處三塗，輪轉不息。如是十種，皆由瞋恚。比丘當知，悉應遠離。」

爾時，比丘復白佛言：「若有眾生恒修無瞋，獲於何報？」

佛告比丘：「得十勝利。何等為十？一者、善美流佈；二者、遠離慢輕；三者、能伏瞋恚；四者、三塗舍離；五者、冤敵不侵；六者、恒生人天；七者、眷屬圓滿；八者、諸根無缺；九者、色相具足；十者、成就解脫。比丘應知，如是勝利，汝當修習。」

爾時，世尊乃說頌言：

「衰損由瞋業，　　沉淪苦海深， 　諸根多缺陋，　　逼迫事難任。 　善因生善道，　　非法入泥梨， 　傍生並鬼趣，　　善惡業恒隨。」

爾時，世尊說此偈已，告諸比丘：「善、惡之業，損、益不同，互相增減，隨業勢力，受報非虛。」

時，諸比丘復白佛言：「有情慳貪，不行惠施，自無依託，迷暗愚癡，不信因果，譭謗聖賢，獲報云何？」

佛告比丘：「若諸有

情，慳貪不信；于諸財物，自不受用，何況施他？應知，比丘！無智愚人，遠離善友，復造諸非。由此因緣，墮諸地獄受苦無窮。」彼諸比丘聞是語已，憂愁悲惱，哽咽號泣。

復白佛言：「此諸有情，復於何時，當舍此苦？愿佛演說，利益未來。」

爾時，世尊告諸比丘，乃說頌曰：

「人間六萬歲，　　阿部陀晝夜， 　積彼年及月，　　初三萬六千； 　承斯余壽命，　　後後二萬增， 　八寒大地獄，　　相續苦無盡。」

爾時，世尊說此偈已，告諸比丘：「此大地獄受苦有情，由身、語、意，輕慢賢善，譭謗正法，造作非法，破壞佛形，焚燒經典，謗真實法，言無義味。由此業因，牽引有情墮險惡處，種種治罰相續受苦而無窮盡。」

時，諸比丘復白佛言：「若復有人于佛正法，甚深經典讀誦演說，令他信受，發菩提心，獲何勝利？」

爾時，佛告諸比丘言：「功德無量，微妙最勝！此諸有情，受持讀誦如是深法，敷演解說依法修行，起于正信；伏除障染，遠離惡趣，恒處人天，安隱快樂，一切聖賢護助稱讚。于當來世獲得最上，多聞、總持、福德、智慧；憶念不忘；宮殿珍寶，悉皆具足；乃至圓寂，速得成就；恒離老、病，慳貪、嫉妒，迷惑醉亂，譭謗正法，虛妄、邪

【現代漢語翻譯】 現代漢語譯本：情是慳吝貪婪不信因果；對於各種財物，自己都不願意享用，更何況是佈施給他人呢？你們應當知道，比丘們！沒有智慧的愚人，遠離善知識，又造作各種惡業。因為這些因緣，墮入各種地獄，遭受無盡的痛苦。』那些比丘聽了這些話后，憂愁悲傷，哽咽哭泣。

又稟告佛說：『這些有情眾生，要到什麼時候，才能舍離這些痛苦呢？希望佛陀演說，利益未來的眾生。』

當時，世尊告訴各位比丘，於是說了頌偈： 『人間六萬歲，是阿部陀（Arbuda）地獄的一晝夜， 積累那些年和月，最初是三萬六千年； 承受這剩餘的壽命，後來又增加二萬年， 八寒大地獄，相續不斷地受苦沒有窮盡。』

當時，世尊說了這首偈后，告訴各位比丘：『這些在大地獄中受苦的有情眾生，因為身、語、意，輕慢賢善之人，譭謗正法，造作非法之事，破壞佛像，焚燒經典，誹謗真實之法，說沒有意義和味道。因為這些業因，牽引有情眾生墮入險惡之處，各種刑罰相續不斷地遭受，沒有窮盡。』

當時，各位比丘又稟告佛說：『如果有人對於佛的正法，甚深經典，讀誦演說，使他人信受，發起菩提心，會獲得什麼殊勝的利益呢？』

當時，佛告訴各位比丘說：『功德無量，微妙殊勝！這些有情眾生，受持讀誦這樣的甚深之法，廣泛地演說，依照佛法修行，生起正信；降伏消除業障和染污，遠離惡道，恒常處於人天善道，安穩快樂，一切聖賢護佑幫助和稱讚。在未來的世間，獲得最上等的，多聞、總持（Dharani，記憶和理解佛法的能力）、福德、智慧；憶念不忘；宮殿珍寶，全部都具足；乃至圓滿寂滅，迅速得到成就；恒常遠離衰老、疾病，慳吝貪婪、嫉妒，迷惑醉亂，譭謗正法，虛妄、邪見。』

【English Translation】 English version: Their nature is stingy, greedy, and without faith; regarding all possessions, they do not enjoy them themselves, let alone give them to others. You should know, Bhikshus (monks)! Foolish people without wisdom, who stay away from good friends, create all kinds of wrongdoings. Because of these causes and conditions, they fall into various hells and suffer endless pain.' Those Bhikshus (monks) heard these words, and were sorrowful, grieved, choked with sobs, and wept.

They further said to the Buddha (enlightened one): 'When will these sentient beings be able to leave this suffering? May the Buddha (enlightened one) explain it, to benefit future beings.'

At that time, the World-Honored One (Buddha) told the Bhikshus (monks), and then spoke the following verse: 'Sixty thousand years in the human realm, is one day and night in the Arbuda (Arbuda) hell, Accumulate those years and months, the initial period is thirty-six thousand years; Bearing this remaining lifespan, later it increases by twenty thousand years, The eight great cold hells, continuously suffer without end.'

At that time, the World-Honored One (Buddha), after speaking this verse, told the Bhikshus (monks): 'These sentient beings suffering in the great hells, because of body, speech, and mind, slight and disrespect the virtuous and good, slander the true Dharma (teachings), create unlawful deeds, destroy Buddha (enlightened one) images, burn scriptures, slander the true Dharma (teachings), and say it has no meaning or taste. Because of these karmic causes, they are drawn to dangerous and evil places, and continuously suffer various punishments without end.'

At that time, the Bhikshus (monks) again said to the Buddha (enlightened one): 'If someone recites and explains the profound scriptures of the Buddha's (enlightened one) true Dharma (teachings), causing others to believe and accept them, and to generate Bodhicitta (the mind of enlightenment), what supreme benefits will they obtain?'

At that time, the Buddha (enlightened one) told the Bhikshus (monks): 'The merits are immeasurable, subtle, and supreme! These sentient beings, who uphold, recite, and explain such profound Dharma (teachings), widely expound and practice according to the Dharma (teachings), give rise to right faith; subdue and eliminate obstacles and defilements, stay away from evil realms, and constantly dwell in the realms of humans and gods, in peace and happiness, protected, helped, and praised by all sages and virtuous beings. In the future world, they will obtain the most supreme, learning, Dharani (Dharani, the ability to remember and understand the Dharma), merit, and wisdom; their memory will not fail; palaces and treasures will all be complete; until Nirvana (Nirvana), they will quickly attain it; they will always be free from old age, sickness, stinginess, greed, jealousy, confusion, intoxication, slander of the true Dharma (teachings), falsehood, and wrong views.'

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執；八難艱險及諸非法，悉能遠離。」

爾時，佛告諸比丘言：「若復有人愚迷邪執，于諸世間虛妄愛樂，廣造諸非；于其所作，亦無悔恨，其心增盛，諸惡相續，不怖險處遠離善友。由此業因，輪轉地獄受苦澀果，決定非虛。

「比丘應知，諸有智者，悉皆舍離諸不善業，發起正信修習對治。

「比丘當知，由心造罪，獲果亦然；解脫生死，流轉諸趣，亦由於心；能行諂誑，又能調伏，亦能暴惡，能趣三塗，得大怖畏，亦由於心；又能捨離，修諸善法；而能棄背，真實安樂；及能遠離虛妄、顛倒，種種因緣、果報差別；若假、若實，獲報決定及不決定，有益、無益，若善、非善，皆能遠離。亦能顯於二空之理，譬如明燈能破黑暗，復能顯現諸物像等，心亦如是。又如善惡，因果差別，互相隨逐，恒不捨離，輪轉諸趣，亦由於心；又如染、凈、隱、顯雖殊，互相增減，假、實理事，亦非即離。正見、邪執，愛、非愛業，出離、沉淪，理非即離，皆由心造。

「比丘應知，諸業繫縛，往來生死猶如罥索，繫縛有情，恒不自在。愚迷虛妄，煩惱纏縛，障覆真理，令智不起，於法、非法不能了達；亦非修習趣證之行，二空真理，無由顯證。

「比丘當知，此由無明，迷於正理，于佛教法曾無

【現代漢語翻譯】 現代漢語譯本：能遠離執著；八難（八種難以見佛聞法的障礙）的艱險和各種非法之事，都能遠離。

這時，佛告訴各位比丘：『如果有人愚昧迷惑，執迷邪見，對世間虛妄之物生起愛戀，廣泛造作各種惡業；對於自己所做的事，也沒有絲毫悔恨，內心日益增長惡念，各種惡行接連不斷，不畏懼危險之處，遠離善良的朋友。由於這樣的業因，將在地獄中輪迴，承受痛苦的果報，這是確定不虛的。

『比丘們應當知道，所有有智慧的人，都會捨棄各種不善的業，發起正信，修習對治之法。

『比丘們應當知道，由心造作罪業，獲得的果報也是如此；解脫生死，在各個趣道中流轉，也是由於心；能夠行諂媚欺騙之事，又能夠調伏自心，既能暴虐兇惡，又能趨向三惡道（地獄、餓鬼、畜生），得到極大的恐怖畏懼，也是由於心；又能夠捨棄惡業，修習各種善法；從而能夠拋棄虛假的、不真實的安樂；以及能夠遠離虛妄、顛倒，種種因緣、果報的差別；無論是虛假的還是真實的，獲得果報是確定的還是不確定的，是有益的還是無益的，是善的還是不善的，都能遠離。也能顯現二空（人空、法空）的道理，譬如明燈能夠破除黑暗，又能顯現各種物體的形象等等，心也是如此。又如善惡的因果差別，互相隨逐，恒常不捨離，在各個趣道中輪迴，也是由於心；又如染污和清凈、隱藏和顯現雖然不同，但互相增減，虛假和真實的理事，也不是立即分離的。正見和邪執，愛和非愛之業，出離和沉淪，這些道理也不是立即分離的，都是由心造作。

『比丘們應當知道，各種業的繫縛，往來於生死之中，猶如罥索（捕鳥獸的網），繫縛有情眾生，恒常不得自在。愚昧迷惑，被煩惱纏縛，障蔽覆蓋真理，使智慧不能生起，對於什麼是佛法、什麼不是佛法不能明瞭通達；也不能修習趣向證悟的修行，二空的真理，沒有辦法顯現和證得。

『比丘們應當知道，這是由於無明（不明白事理的黑暗），迷惑于正確的道理，對於佛教的教法從來沒有'

【English Translation】 English version: 'Able to stay away from attachments; able to stay away from the dangers of the eight difficulties (eight kinds of obstacles that make it difficult to see the Buddha and hear the Dharma) and all illegal matters.'

At that time, the Buddha told the Bhikshus (monks): 'If someone is foolish and deluded, clinging to wrong views, developing love for the illusory things of the world, and widely creating various evil deeds; and for what they have done, they have no regret at all, their minds increasingly filled with evil thoughts, various evil actions continuing without end, not fearing dangerous places, and staying away from good friends. Due to such karmic causes, they will revolve in hell, enduring the bitter fruits of suffering, which is definitely not false.'

'Bhikshus should know that all wise people will abandon all unwholesome deeds, generate right faith, and cultivate antidotes.'

'Bhikshus should know that by the mind creating sins, the resulting consequences are also the same; liberation from birth and death, and revolving in various destinies, are also due to the mind; being able to engage in flattery and deception, and also being able to tame one's own mind, being able to be violent and fierce, and also being able to go to the three evil paths (hell, hungry ghosts, animals), obtaining great terror and fear, are also due to the mind; and also being able to abandon evil deeds, cultivate various good dharmas; thereby being able to abandon false and unreal happiness; and being able to stay away from falsehood, delusion, and the differences in various causes, conditions, and consequences; whether false or real, obtaining consequences that are certain or uncertain, beneficial or unbeneficial, good or not good, all can be avoided. Also able to reveal the principle of the two emptinesses (emptiness of self, emptiness of phenomena), just as a bright lamp can break through darkness, and can also reveal the images of various objects, so is the mind. Also, like the differences between the causes and consequences of good and evil, mutually following each other, constantly not separating, revolving in various destinies, are also due to the mind; also, like defilement and purity, concealment and manifestation, although different, mutually increasing and decreasing, the principles of false and real are also not immediately separate. Right view and wrong clinging, love and non-love karma, liberation and sinking, these principles are also not immediately separate, all are created by the mind.'

'Bhikshus should know that the bonds of various karmas, coming and going in birth and death, are like snares (nets for catching birds and beasts), binding sentient beings, constantly not being free. Foolishness and delusion, being entangled by afflictions, obscuring and covering the truth, causing wisdom not to arise, not being able to understand and penetrate what is the Buddha Dharma and what is not the Buddha Dharma; also not being able to cultivate the practice of approaching enlightenment, the truth of the two emptinesses, there is no way to reveal and attain.'

'Bhikshus should know that this is due to ignorance (darkness of not understanding things), being deluded about the correct principles, never having'

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所悟，障礙留難；自不依修，復障他學，妄說過非，深增厭離。由此業因，譭謗正法，諸佛冤賊，世世愚昧，恒墮黑暗地獄之中，備受眾苦而無窮盡；從彼出已，復墮餓鬼，愚迷暴惡，互相殘害，恒時受苦，飢渴逼迫而無暫息，受種種苦；復從彼出，墮畜生中，疲乏飢困，眾苦纏縛，恒無止息，瞋心增猛，互相食啖，極惡意樂，相續不斷。亦如世火能燒林野，此業亦爾，能燒眾善，損害有情。」

爾時，世尊乃說頌曰：

「迷惑諸有情，　　謗佛毀正法， 　墮落於三塗，　　窮劫不能出； 　恒處地獄苦，　　黑暗絕光明， 　餓鬼及傍生，　　饑虛無窮盡； 　有情由業縛，　　智慧煩惱覆， 　險惡海沉淪，　　劫壞不能免。」

爾時，世尊說此偈已，告諸比丘：「由前謗法惡業之因，輪轉三塗受苦無量，從彼出已，若生人中，貧窮困苦，諸根不具，飢渴所逼，煩惱增盛，其性暴惡，猶如象馬，𢤱悷不調，愚迷邪執，恒時相應，病苦纏縛而無間斷，其心放逸，虛妄攀緣，時無止息；聾、盲、喑、啞，不值正法，恒處邊地，智慧乏少，愚癡邪執，受種種苦而無窮盡。比丘應知，謗法之罪，獲報無量，說不能盡。」

佛告比丘：「若復有人修諸靜慮，趣求解脫，于佛、法、僧不生譭謗，恒時尊

【現代漢語翻譯】 現代漢語譯本： 『如果領悟了，卻反而成為障礙和留難；自己不依教修行，又阻礙他人學習，胡亂評論是非，加深他人的厭惡和遠離。由於這種業因，會譭謗正法，成為諸佛的冤家，世世代代愚昧無知，永遠墮入黑暗的地獄之中，遭受各種痛苦而沒有窮盡；從地獄出來后，又會墮入餓鬼道，愚蠢迷惑、暴戾邪惡，互相殘害， постоянно 受苦，遭受飢餓和乾渴的逼迫而沒有片刻的停止，承受種種痛苦；從餓鬼道出來后，又會墮入畜生道中，疲憊不堪、飢寒交迫，被各種痛苦纏繞束縛， постоянно 沒有止息，嗔恨心越來越強烈，互相吞食，極其厭惡這種快樂，相續不斷。就像世間的火能燒燬森林原野一樣，這種惡業也能燒燬一切善行，損害有情眾生。』 當時，世尊於是說了偈語： 『迷惑所有的有情眾生， 誹謗佛陀、詆譭正法， 墮落到地獄、餓鬼、畜生三惡道中， 經歷漫長的劫數也無法脫離； постоянно 處於地獄的痛苦之中， 黑暗無光； 餓鬼和畜生， 遭受飢餓和乾渴而沒有窮盡； 有情眾生被業力束縛， 智慧被煩惱覆蓋， 沉淪在危險邪惡的苦海中， 即使經歷劫難毀滅也無法避免。』 當時，世尊說完這首偈語后，告訴各位比丘：『由於之前誹謗佛法的惡業之因，在三惡道中輪迴，遭受無量的痛苦，從三惡道出來后，如果轉生到人間，也會貧窮困苦，諸根不全，遭受飢餓和乾渴的逼迫，煩惱越來越強烈，性格暴戾邪惡，就像大象和馬一樣，難以馴服和調教，愚蠢迷惑、執迷邪見， постоянно 與之相應，被病痛纏繞束縛而沒有間斷，內心放縱，虛妄地攀緣，時時沒有止息；或者成為聾子、瞎子、啞巴，無法遇到正法， постоянно 處於邊遠地區，缺乏智慧，愚癡邪惡，遭受各種痛苦而沒有窮盡。比丘們應該知道，誹謗佛法的罪過，所獲得的報應是無量的，說也說不盡。』 佛陀告訴比丘們：『如果又有人修習各種禪定，想要尋求解脫，對於佛(Buddha，覺悟者)、法(Dharma，佛法)、僧(Sangha，僧團)不生起譭謗之心， постоянно 尊重……』

【English Translation】 English version: 'If, having realized something, it becomes an obstacle and hindrance; if one does not practice according to the teachings oneself, and also obstructs others from learning, making false comments and increasing aversion and alienation. Due to this karmic cause, one will slander the True Dharma, become an enemy of all Buddhas, be ignorant and foolish for lifetimes, and forever fall into the dark hells, enduring all kinds of suffering without end; after emerging from there, one will again fall into the realm of hungry ghosts, foolish, deluded, violent, and evil, harming each other, constantly suffering, tormented by hunger and thirst without a moment's respite, enduring all kinds of suffering; after emerging from the hungry ghost realm, one will again fall into the animal realm, exhausted, hungry, and cold, bound by all kinds of suffering, constantly without ceasing, with increasing anger, devouring each other, extremely disliking this pleasure, continuously. Just as worldly fire can burn forests and fields, so too can this karma burn all good deeds and harm sentient beings.' At that time, the World Honored One then spoke in verse: 'Deluding all sentient beings, Slandering the Buddha, destroying the True Dharma, Falling into the three evil paths (地獄、餓鬼、畜生 - hell, hungry ghost, animal realms), Unable to escape for endless kalpas; Constantly dwelling in the suffering of hell, Darkness, devoid of light; Hungry ghosts and animals, Suffering endless hunger and thirst; Sentient beings bound by karma, Wisdom covered by afflictions, Sinking in the perilous and evil sea, Unable to escape even when the kalpa is destroyed.' At that time, after the World Honored One spoke this verse, He told the Bhikshus (比丘 - monks): 'Due to the cause of the previous evil karma of slandering the Dharma, one revolves in the three evil paths, enduring immeasurable suffering; after emerging from there, if one is born among humans, one will be poor and miserable, with incomplete faculties, tormented by hunger and thirst, with increasing afflictions, one's nature will be violent and evil, like elephants and horses, unruly and untamed, foolish, deluded, and clinging to wrong views, constantly in accordance with them, bound by sickness and suffering without interruption, one's mind will be unrestrained, falsely clinging, without ceasing; or one will be deaf, blind, mute, unable to encounter the True Dharma, constantly dwelling in remote regions, lacking wisdom, foolish and clinging to wrong views, enduring all kinds of suffering without end. Bhikshus should know that the sin of slandering the Dharma brings immeasurable retribution, which cannot be fully described.' The Buddha told the Bhikshus: 'If there is someone who cultivates various forms of Samadhi (靜慮 - meditative absorption), seeking liberation, and does not give rise to slander against the Buddha (Buddha, the awakened one), the Dharma (Dharma, the teachings), and the Sangha (Sangha, the monastic community), constantly respecting...'

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重，稱讚信受，猶如父母，亦如善友，恒時愛護，尊敬信受，不起邪謗，令心歡喜。」

時，諸比丘復白佛言：「有情云何舍離過非，修習勝行？愿佛演說，利益未來。」

爾時，世尊告諸比丘：「諦聽，諦聽！今為汝說。若復有人舍離身、語諸不善業，恒修善業；又於三世安住觀察，伏諸邪慢，尊重三寶，策勤三業，趣證菩提；復於三時，遠離諸執及貪瞋等。

「複次，比丘！由於三業離諸過患，安住愛樂三聚凈戒，趣三菩提及三真如，遠離煩惱，安住思惟，令心平等，觀察最勝；復離慢、疑，三業清凈，伏除障染。於一切處能離繫縛，修習正行，憶念苦、空，樂趣解脫，微妙甚深，遠離諸惡發起方便，破壞愚闇及諸貪慾。是故，比丘！應修善行，棄捨諸非，及能遠離飢渴、寒熱，顏容憔悴，愚闇破裂，憂惱悔恨，種種諸苦皆悉舍離；獲於人天，富饒安樂，聰慧廣聞，恒修舍行，及諸香、燈、花鬘、瓔珞諸供養具。

「複次，比丘！若起邪執、慳貪、嫉妒、虛妄、諂誑，墮于餓鬼受諸苦惱，逼迫殘害，相續無斷，飢渴焚燒。業因熟時，纖毫難免；憂苦纏縛，遠離解脫。」

時，諸比丘白世尊言：「此諸有情，云何得脫如是眾苦？復於何時而得解脫，獲于正信？我今思惟，不能了達。

【現代漢語翻譯】 現代漢語譯本：『尊重、稱讚、信仰和接受（佛法），就像對待父母一樣，也像對待好朋友一樣，總是愛護、尊敬、信仰和接受（佛法），不產生邪惡的誹謗，使內心歡喜。』

當時，各位比丘再次稟告佛陀說：『眾生如何捨棄過失和錯誤，修習殊勝的德行？希望佛陀您能演說，利益未來的眾生。』

這時，世尊告訴各位比丘說：『仔細聽，仔細聽！現在為你們解說。如果有人捨棄身、語所造作的各種不善之業，恒常修習善業；又在過去、現在、未來三世中安住觀察，降伏各種邪見和傲慢，尊重佛、法、僧三寶，努力精進于身、語、意三業，趨向證得菩提（覺悟）；又在過去、現在、未來三時中，遠離各種執著以及貪婪、嗔恨等等。』

『再者，比丘們！由於身、語、意三業遠離各種過失和禍患，安住于喜愛和樂於受持三聚凈戒（三種戒律），趨向於三種菩提（覺悟）以及三種真如（真理），遠離煩惱，安住于思考和思維，使內心平等，觀察最殊勝的境界；又遠離傲慢、疑惑，使身、語、意三業清凈，降伏和去除障礙和染污。在一切處所都能脫離束縛，修習正當的行為，憶念苦、空的道理，樂趣于解脫，（這種境界）微妙而深奧，遠離各種惡行，發起方便之法，破壞愚昧和黑暗以及各種貪慾。因此，比丘們！應當修習善行，拋棄各種非善之行，這樣就能遠離飢渴、寒冷和炎熱，（避免）容顏憔悴，愚昧和黑暗被破除，憂愁、惱怒、後悔和遺憾，各種各樣的痛苦都能全部捨棄；獲得人間的和天上的富饒和安樂，聰明智慧，廣博見聞，恒常修習佈施之行，以及各種香、燈、花鬘、瓔珞等供養之物。』

『再者，比丘們！如果產生邪惡的執著、吝嗇、貪婪、嫉妒、虛妄、諂媚和欺騙，就會墮落到餓鬼道中，遭受各種痛苦和煩惱，被逼迫和殘害，（這種狀態）相續不斷，被飢餓和乾渴所焚燒。惡業的因果成熟時，即使是極小的（痛苦）也難以避免；憂愁和痛苦纏繞束縛，遠離解脫。』

當時，各位比丘稟告世尊說：『這些眾生，如何才能脫離這樣的眾多痛苦？又在什麼時候才能得到解脫，獲得正信？我們現在思考，也不能完全明白。』

【English Translation】 English version: 'Respect, praise, believe, and accept (the Dharma), just like treating one's parents, and also like treating good friends, always cherish, respect, believe, and accept (the Dharma), do not give rise to evil slanders, and make the mind joyful.'

At that time, the Bhikshus (monks) again said to the Buddha: 'How do sentient beings abandon faults and errors and cultivate superior virtues? May the Buddha explain this for the benefit of future beings.'

Then, the World-Honored One (Buddha) told the Bhikshus: 'Listen carefully, listen carefully! Now I will explain it to you. If someone abandons all the unwholesome deeds of body and speech, constantly cultivates wholesome deeds; and dwells in observation in the three times (past, present, and future), subdues all evil pride, respects the Three Jewels (Buddha, Dharma, Sangha), diligently strives in the three karmas (body, speech, and mind), and strives to attain Bodhi (enlightenment); and in the three times (past, present, and future), stays away from all attachments and greed, hatred, and so on.'

'Furthermore, Bhikshus! Because the three karmas (body, speech, and mind) are free from all faults and troubles, dwell in love and joy of upholding the three pure precepts (three kinds of precepts), strive towards the three Bodhis (enlightenments) and the three Suchness (truths), stay away from afflictions, dwell in thought and contemplation, make the mind equal, and observe the most supreme state; and stay away from arrogance and doubt, make the three karmas (body, speech, and mind) pure, subdue and remove obstacles and defilements. In all places, one can be free from bondage, cultivate right conduct, remember suffering and emptiness, enjoy liberation, (this state) is subtle and profound, stay away from all evil deeds, initiate expedient means, and destroy ignorance and darkness and all desires. Therefore, Bhikshus! You should cultivate good deeds, abandon all non-good deeds, and thus be able to stay away from hunger, thirst, cold, and heat, (avoiding) a haggard appearance, ignorance and darkness being destroyed, worry, anger, regret, and all kinds of suffering can all be abandoned; obtain wealth and happiness in the human and heavenly realms, intelligence and wisdom, extensive learning, constantly cultivate the practice of giving, and various offerings such as incense, lamps, flower garlands, and necklaces.'

'Furthermore, Bhikshus! If one gives rise to evil attachments, stinginess, greed, jealousy, falsehood, flattery, and deceit, one will fall into the realm of hungry ghosts, suffering various pains and afflictions, being forced and harmed, (this state) continues without interruption, and being burned by hunger and thirst. When the karmic cause matures, even the smallest (suffering) is difficult to avoid; worry and suffering entwine and bind, staying away from liberation.'

At that time, the Bhikshus said to the World-Honored One (Buddha): 'How can these sentient beings escape such great suffering? And when can they be liberated and obtain right faith? We are now thinking, but cannot fully understand.'

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又此有情于鬼趣中，日夜長時，恒受飢渴、寒熱憂苦，身首乾枯，癡暗迷覆，恒無暫舍。愿佛演說，利益未來。」

佛告比丘：「此諸有情，於過去世造諸惡業，不修福慧，慳嫉虛誑，煩惱熾盛，恣縱貪、瞋，不能伏除。命終之後，墮于地獄受苦無量；從彼出已，復墮餓鬼，眾苦逼迫，飢渴纏縛，於一切處恒時受苦，無救、無依，思念飲食，終無所得，悔恨號哭，念我何時當舍此苦？

「比丘應知，愚癡有情，煩惱纏縛，由惡三業輪轉三塗，受如斯苦。

「比丘當知，若復有人近事男、女諸天、魔、梵。破彼惡業，修習善法，愛樂真諦，審觀自身四大、五蘊，苦、空無常；亦如水泡、芭蕉、夢、電，皆悉虛幻。是故，比丘于諸善法，修令增長；於一切惡，對治不起；安住人天，最勝可愛，皆得自在。身、語、意業，遠離諸非，虛妄、欺詐及諸驚怖，決定棄捨。愛樂最勝，寂靜思惟，離諸散亂，造作眾善，初、中及后，令無間斷，降伏諸根，舍離繫縛及諸惡趣。愚癡黑暗，不了果因，廣作不善，輪迴三塗，被受眾苦。」

爾時，世尊而說頌曰：

「若樂於住處，　　應觀胎藏苦， 　遠離顛倒貪，　　破壞令不起； 　纏縛于業繩，　　三途苦無盡， 　來往似蟻環，　　沉淪難出離。」

【現代漢語翻譯】 現代漢語譯本： 『此外，這些眾生在鬼道中，日日夜夜長久地遭受飢渴、寒冷、炎熱的憂愁痛苦，身體和頭部乾枯，愚癡黑暗矇蔽，始終沒有片刻的解脫。希望佛陀您能演說，利益未來的眾生。』

佛陀告訴比丘：『這些眾生，在過去世造作各種惡業，不修習福德和智慧，吝嗇嫉妒，虛偽欺騙，煩惱熾盛，放縱貪慾和嗔恨，不能降伏和消除。命終之後，墮入地獄遭受無量的痛苦；從地獄出來后，又墮入餓鬼道，受到各種痛苦的逼迫，被飢渴纏繞束縛，在一切地方恒常遭受痛苦，沒有救助，沒有依靠，思念飲食，最終也無法得到，悔恨地號哭，想著我什麼時候才能擺脫這痛苦？』

『比丘應當知道，愚癡的眾生，被煩惱纏繞束縛，由於身口意三惡業在三惡道中輪迴，遭受這樣的痛苦。』

『比丘應當知道，如果有人，無論是男居士還是女居士，親近侍奉諸天、魔、梵天（指欲界、色界的天神）。破除那些惡業，修習善法，喜愛真理，仔細觀察自身的地、水、火、風四大（構成身體的四種基本元素），五蘊（色、受、想、行、識五種構成人身心的要素），認識到它們是苦、空、無常的；也像水泡、芭蕉、夢境、閃電一樣，都是虛幻不實的。因此，比丘對於各種善法，要修習使之增長；對於一切惡行，要對治使之不生起；安住在人天道中，最為殊勝可愛，都能得到自在。身、語、意三業，遠離各種錯誤，虛妄、欺詐以及各種驚恐，一定要捨棄。喜愛最殊勝的寂靜思惟，遠離各種散亂，造作各種善行，從開始、中間到最後，都不要間斷，降伏各種感官，舍離束縛以及各種惡趣。愚癡黑暗，不明白因果，廣泛地造作不善業，在三惡道中輪迴，遭受各種痛苦。』

當時，世尊說了偈頌：

『如果喜歡安住在某處，應當觀察胎藏的痛苦，遠離顛倒的貪慾，破壞它使之不生起；被業力的繩索纏繞束縛，三惡道的痛苦沒有窮盡，來來往往就像螞蟻繞圈，沉淪其中難以脫離。』

【English Translation】 English version: 『Furthermore, these sentient beings in the realm of hungry ghosts, day and night for a long time, constantly endure the suffering of hunger, thirst, cold, heat, sorrow, and distress. Their bodies and heads are withered, they are shrouded in ignorance and darkness, and they are never free from this even for a moment. May the Buddha expound the Dharma to benefit future beings.』

The Buddha told the Bhikshu (Buddhist monk): 『These sentient beings, in their past lives, created various evil karmas, did not cultivate merit and wisdom, were stingy and jealous, false and deceitful, their afflictions were intense, they indulged in greed and anger, and were unable to subdue and eliminate them. After death, they fell into hell and suffered immeasurable pain; after emerging from there, they fell into the realm of hungry ghosts, oppressed by various sufferings, bound by hunger and thirst, constantly suffering in all places, without rescue or refuge, thinking of food and drink, but never obtaining it, regretting and wailing, thinking, 'When will I be able to escape this suffering?'』

『Bhikshu, you should know that foolish sentient beings, bound by afflictions, revolve in the three evil realms due to the three evil karmas of body, speech, and mind, and suffer such pain.』

『Bhikshu, you should know that if someone, whether a male or female lay devotee, draws near to and serves the Devas (gods), Maras (demons), and Brahmas (creator gods). They break those evil karmas, cultivate good dharmas, love the truth, carefully observe their own four elements (earth, water, fire, wind) and five aggregates (form, feeling, perception, volition, consciousness), and realize that they are suffering, empty, and impermanent; and like bubbles, banana trees, dreams, and lightning, they are all illusory and unreal. Therefore, Bhikshu, for all good dharmas, cultivate them to increase; for all evil deeds, counteract them so that they do not arise; abide in the human and Deva realms, most excellent and lovely, and all will attain freedom. The karmas of body, speech, and mind, are far from all faults, falsehood, deceit, and all terrors, and are definitely abandoned. Love the most excellent, quiet contemplation, be free from all distractions, create all kinds of good deeds, from beginning, middle, to end, without interruption, subdue all the senses, abandon bondage and all evil destinies. Foolish and dark, not understanding cause and effect, widely creating unwholesome deeds, revolving in the three evil realms, and enduring all kinds of suffering.』

At that time, the World Honored One spoke the following verse:

『If one delights in dwelling somewhere, one should contemplate the suffering of the womb, be far from inverted greed, destroy it so that it does not arise; bound by the rope of karma, the suffering of the three evil realms is endless, coming and going like ants in a circle, sinking and difficult to escape.』

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爾時，世尊說此偈已，告諸比丘：「老、病、死苦，纏繞有情，恒不捨離。譬如魚、鹿，網、箭纏縛，亦復如是。

「複次，比丘！貪愛如毒，瞋忿似火，虛妄諂誑，迷覆凈心，熾然煩惱，恒相隨逐，令不出離。若復有人貪求財物，廣行虛誑，養活身命，妄執纏縛，輪轉諸有。如魚吞鉤，因貪所起；如焰中水，從愛心生。」

爾時，世尊乃說頌言：

「迷執虛妄見，　　業緣有幻身， 　果因恒離倒，　　離因果非真。 　輪轉因煩惱，　　了達證真空， 　解脫煩惱離，　　真實理非無。 　最上妙覺位，　　二障悉皆亡， 　湛然恒不動，　　利樂諸有情。」

爾時，世尊說此偈已，告諸比丘：「若復有人起謗不信，損壞三寶，花卉、果實貨易活命。以此因緣，墮于惡趣；彼有獯狐及諸鷲鳥，其嘴鋒利，猶如金剛，形貌醜惡，嬈亂驚怖，來集食啖身肉、手足、眼目、骨髓，周遍無遺，受苦無量。業繩纏縛，隨逐不捨而無依怙，亦非救濟，輪轉如是，三惡往來，恒不捨離；從彼出已，復墮餓鬼，飢渴所逼，增長眾苦，口吐火焰，如山相續而無間斷。設降大雨遍一切處，此惡業火終不能滅。

「比丘應知，若復有人修習施戒，乃至智慧，而能解脫種種眾苦。

「複次，比丘！

【現代漢語翻譯】 現代漢語譯本 那時，世尊說完這首偈語后，告訴各位比丘：『衰老、疾病、死亡的痛苦，纏繞著有情眾生，永遠不會捨棄離開。就像魚和鹿被網和箭纏繞束縛一樣，也是如此。』 『再者，比丘們！貪愛就像毒藥，嗔恨憤怒就像火焰，虛假和欺騙，迷惑覆蓋清凈的心，熾盛燃燒煩惱，永遠相隨追逐，使人無法脫離。如果有人貪求財物，廣泛地進行虛假欺騙的行為，以此來養活自己的生命，被虛妄的執著纏縛，在輪迴中流轉于各種存在形式。就像魚吞下魚鉤，是由於貪婪所引起的；又像火焰中的水，是從愛慾之心產生的。』 那時，世尊於是說了這首偈語： 『迷惑執著于虛妄的見解，業力因緣產生如幻的身軀，果報和原因永遠脫離顛倒，脫離原因和結果就不是真實。輪迴流轉是由於煩惱，了達通透就能證悟空性，解脫煩惱就能遠離痛苦，真實的道理並非虛無。最上殊勝的覺悟之位，兩種障礙全部消亡，清凈明澈恒常不動，利益安樂所有的有情眾生。』 那時，世尊說完這首偈語后，告訴各位比丘：『如果有人造作誹謗不信的行為，損壞佛法僧三寶（Buddha, Dharma, Sangha），用花卉、果實進行貨物交易來維持生計。因為這樣的因緣，就會墮落到惡趣之中；那裡有獯狐（Xunhu）以及各種鷲鳥，它們的嘴巴鋒利，就像金剛（Vajra）一樣，形貌醜陋，擾亂驚嚇，聚集起來啃食身體的血肉、手腳、眼目、骨髓，周遍沒有遺漏，遭受無量的痛苦。被業力的繩索纏繞束縛，隨之追逐不捨棄而沒有依靠，也沒有救濟，像這樣輪迴流轉，在三惡道（three evil realms）中往來，永遠不會捨棄離開；從那裡出來之後，又會墮落到餓鬼道，被飢餓和乾渴所逼迫，增長各種痛苦，口中吐出火焰，像山一樣連綿不斷。即使降下大雨遍佈所有地方，這惡業之火最終也不能熄滅。』 『比丘們應該知道，如果有人修習佈施和戒律，乃至修習智慧，就能夠解脫各種各樣的痛苦。 『再者，比丘們！』

【English Translation】 English version At that time, after the World Honored One spoke this verse, he told the Bhikshus (monks): 'The suffering of old age, sickness, and death constantly entangles sentient beings, never abandoning them. It is like fish and deer being bound by nets and arrows, it is also like that.' 'Furthermore, Bhikshus! Greed and love are like poison, anger and resentment are like fire, falsehood and deceit obscure the pure mind, fiercely burning afflictions, constantly following and pursuing, preventing one from escaping. If someone greedily seeks wealth and goods, widely engages in false and deceptive actions, using this to sustain their life, being bound by false attachments, revolving in various existences. It is like a fish swallowing a hook, arising from greed; like water in flames, born from the mind of love.' At that time, the World Honored One then spoke this verse: 'Deluded attachment to false views, karmic conditions create an illusory body, retribution and cause are eternally free from inversion, separation from cause and effect is not true. Rebirth revolves due to afflictions, understanding thoroughly proves emptiness, liberation from afflictions departs from suffering, the true principle is not non-existent. The supreme and wonderful position of enlightenment, the two obscurations (two kinds of obstacles) are completely extinguished, clear and still, eternally unmoving, benefiting and bringing joy to all sentient beings.' At that time, after the World Honored One spoke this verse, he told the Bhikshus: 'If someone creates slander and disbelief, damaging the Three Jewels (Buddha, Dharma, Sangha), using flowers, fruits, and goods for trade to sustain their life. Because of this cause and condition, they will fall into the evil realms; there are Xunhu (a type of wild dog) and various vultures, their beaks are sharp, like Vajra (diamond), their appearance is ugly, disturbing and frightening, gathering to eat the flesh, hands, feet, eyes, and marrow of the body, completely without leaving anything, enduring immeasurable suffering. Bound by the ropes of karma, following and pursuing without abandoning, without reliance, and without salvation, revolving in this way, going back and forth in the three evil realms (three evil realms), never abandoning; after emerging from there, they will again fall into the realm of hungry ghosts, oppressed by hunger and thirst, increasing various sufferings, flames spewing from their mouths, continuous like mountains without interruption. Even if heavy rain falls everywhere, this fire of evil karma will ultimately not be extinguished.' 'Bhikshus should know that if someone cultivates giving and precepts, and even wisdom, they will be able to liberate themselves from various sufferings.' 'Furthermore, Bhikshus!'

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惡業為因，招三塗果，有情迷執，不能伏除，分別俱生煩惱一百二十八使。於三界內，欲四諦行，乃有十二，上二合論，二十四行，約三界說。

「複次，比丘！四諦、四智乃有十六，及二見道；修四念處、八正道支、五根、五力，解脫暴惡，遠離焚燒。

「複次，比丘！最上二諦，智應修習，及三念住；遠離眾魔及諸餓鬼，飢渴困苦，增長白法。」

爾時，世尊乃說頌曰：

「十惡因心造，　　沉淪路險巇， 　執貪癡境縛，　　果感必相隨； 　極苦泥梨趣，　　堪嗟無所依！ 　緣熟如影向，　　壞劫報難移； 　三業勤精進，　　多聞習總持， 　二嚴修六度，　　圓滿證菩提。」

爾時，世尊說是偈已，告諸比丘：「若復有人修三善業：施、戒、多聞，舍離暴惡愚迷貪愛，解脫眾苦及離不善地獄、餓鬼。比丘應知，諸餓鬼界受種種苦：寒熱飢渴，痛惱逼迫，不能遠離。由此惡業——我慢、虛詐——墮落三塗。于彼趣中，互相殘害，貪、瞋纏縛，恒時不捨。由昔遠離佈施、持戒及於多聞，造作諸非，不能了知法、非法等，及於正信亦皆迷闇，而非省悟。由此障礙人天善趣，不能修習，亦非觀察得失等事。」

時，諸比丘復白佛言：「阿素啰趣，何業所招？」

爾時，

【現代漢語翻譯】 現代漢語譯本：惡業是因，招致地獄、餓鬼、畜生三惡道的果報。眾生迷惑執著，不能降伏消除，由分別心和俱生而來的煩惱有一百二十八種。在欲界、色界、無色界這三界之內，對於苦、集、滅、道四聖諦的修行，各有十二種行相，上下兩部分合起來，共有二十四種行相，這是就三界來說的。

『再者，比丘們！對於苦、集、滅、道四聖諦的四種智慧，共有十六種，以及兩種見道；修習四念處、八正道支、五根、五力，能夠解脫暴惡，遠離焚燒。』

『再者，比丘們！對於世俗諦和勝義諦這最上的兩種真諦，智慧應當修習，以及三種念住；遠離眾魔以及各種餓鬼，飢渴困苦，增長善良的法。』

當時，世尊於是說了頌偈：

『十種惡業由心造，沉淪之路危險崎嶇，執著貪婪愚癡的境界束縛，惡果的感受必定相隨；極其痛苦的地獄趣，可嘆沒有可以依靠的！因緣成熟就像影子跟隨形體，即使壞劫來臨，惡報也難以轉移；身、口、意三業勤奮精進，廣聞博學，修習總持，以戒和慧莊嚴自身，修習六度，圓滿證得菩提。』

當時，世尊說完這首偈后，告訴各位比丘：『如果有人修習三種善業：佈施、持戒、多聞，捨棄暴惡愚昧的貪愛，解脫各種痛苦以及遠離不善的地獄、餓鬼。比丘們應當知道，各種餓鬼界遭受種種痛苦：寒冷、炎熱、飢餓、乾渴，痛苦煩惱逼迫，不能遠離。由於這些惡業——我慢、虛假欺詐——墮落到三惡道。在那一趣中，互相殘害，被貪婪、嗔恨纏縛，恒常不捨。由於過去遠離佈施、持戒以及多聞，造作各種錯誤，不能了解法與非法等，以及對於正信也都很迷惑昏暗，而不反省醒悟。由此障礙了人天善道，不能修習，也不能觀察得失等事。』

當時，各位比丘又問佛說：『阿修羅（Asura）趣，是由什麼業所招感的呢？』

當時，

【English Translation】 English version: Evil karma is the cause, inviting the fruit of the three evil realms (地獄, 餓鬼, 畜生 - hell, hungry ghosts, animals). Sentient beings are deluded and attached, unable to subdue and eliminate them. There are one hundred and twenty-eight kinds of afflictions arising from discrimination and co-emergence. Within the three realms (欲界, 色界, 無色界 - desire realm, form realm, formless realm), regarding the practice of the Four Noble Truths (苦, 集, 滅, 道 - suffering, accumulation, cessation, path), there are twelve aspects for each, combining the upper two, making twenty-four aspects, speaking in terms of the three realms.

'Furthermore, Bhikshus! The four wisdoms regarding the Four Noble Truths amount to sixteen, as well as two paths of seeing; practicing the Four Foundations of Mindfulness (四念處 - four foundations of mindfulness), the Eightfold Noble Path (八正道支 - eightfold noble path), the Five Roots (五根 - five roots), and the Five Powers (五力 - five powers), one can liberate from violence and evil, and stay away from burning.'

'Furthermore, Bhikshus! The two supreme truths, conventional truth and ultimate truth (二諦 - two truths), wisdom should be cultivated, as well as the three kinds of mindfulness (三念住 - three kinds of mindfulness); staying away from all demons and various hungry ghosts, hunger and thirst, distress and suffering, increasing virtuous dharmas.'

At that time, the World Honored One then spoke the following verse:

'The ten evil deeds are created by the mind, the path of sinking is dangerous and rugged, clinging to the realm of greed, hatred, and delusion binds, the feeling of the karmic result will surely follow; the extremely painful hell realm, is pitiable with nothing to rely on! When conditions ripen, it is like a shadow following the form, even when the kalpa of destruction arrives, the retribution is difficult to move; diligently strive in body, speech, and mind, learn widely and practice total retention, adorn oneself with morality and wisdom, cultivate the six perfections (六度 - six perfections), and perfectly realize Bodhi.'

At that time, after the World Honored One spoke this verse, he told the Bhikshus: 'If someone cultivates the three good deeds: giving (佈施 - dana), morality (持戒 - shila), and learning (多聞 - shruta), abandoning violent, evil, ignorant, and greedy love, liberating from all suffering and staying away from the unwholesome hell and hungry ghost realms. Bhikshus should know that the various hungry ghost realms suffer all kinds of suffering: cold, heat, hunger, thirst, painful distress and oppression, unable to stay away. Due to these evil karmas—arrogance, false deception—they fall into the three evil realms. In that realm, they harm each other, bound by greed and hatred, constantly without abandoning. Because in the past they stayed away from giving, morality, and learning, creating various wrongdoings, unable to understand dharma and non-dharma, etc., and also deluded and obscured regarding right faith, without reflecting and awakening. Because of this, they obstruct the good realms of humans and devas, unable to cultivate, and also unable to observe matters of gain and loss, etc.'

At that time, the Bhikshus again asked the Buddha: 'The Asura (阿素啰) realm, what karma causes it?'

At that time,

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佛告諸比丘言：「應當諦聽，今為汝說。彼阿素啰，由昔虛詐，恒時諂曲業及諸惑，纏縛不捨，墮于彼趣。亦由不信，謗毀賢善，于正因果，不能了悟，墮于彼趣，而無智慧；愚迷妄執，怖畏怯懼，恒非安隱。」

爾時，帝釋、忉利諸天，聞佛所說，歡喜踴躍，即于佛前以偈頌曰：

「平坦三乘路，　　牟尼親所宣， 　真空無漏理，　　本體離諸纏。 　應物興慈廣，　　懷悲愍苦深， 　光明恒照耀，　　不捨利他心。」

爾時，帝釋說此偈已，合掌恭敬在一面立。佛告天帝：「三乘凈法，汝應修習，離諸繫縛，平等清白；能離險隘，絕諸黑暗，光明無染；猶如珍寶，體性清凈，諸天歡喜，愛樂最勝，寂靜修習，奉持不捨。又于戒、施及三摩地，觀察愛樂。亦如諸天，敬事天主，遠離過非，尊仰瞻奉；及諸有情，柔軟和美。若生天上，獲身凈妙，遠離貪、恚，息除塵垢及諸境界，貪、忿因緣，解脫沉溺，破壞諸有，親族朋寮互相憎嫉，五欲淤泥，悉皆遠離。處諸有情，謙敬和順，安住恒時。善離諸染，威儀有軌，抖擻煩惱，降伏魔羅。智慧安住，最勝清凈，善護三業，恒習靜慮。棄捨惡友及非梵行，永離繫縛，恒處諸天。良友知識，勸發大心，速登彼岸。」

妙法聖念處經卷第三 大正藏第

【現代漢語翻譯】 現代漢語譯本 佛陀告訴眾比丘：『你們應當仔細聽，我現在為你們解說。那些阿修羅（Asura，非天），因為過去虛偽欺詐，總是諂媚彎曲，被這些惡業和各種迷惑纏縛而不捨棄，所以墮落到阿修羅道。也因為不相信正法，誹謗詆譭賢良之人，對於正確的因果關係不能理解覺悟，所以墮落到阿修羅道，並且沒有智慧；愚昧迷惑，虛妄執著，常常感到害怕和恐懼，內心總是不安寧。』 當時，帝釋（Śakra，天帝）和忉利天（Trāyastriṃśa，三十三天）的諸位天人，聽到佛陀所說，歡喜踴躍，就在佛陀面前用偈頌說道： 『平坦的三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）之路，是牟尼（Muni，佛陀的稱號）親自宣說的，真空無漏的真理，其本體遠離一切纏縛。應眾生的根器而興起廣大的慈悲，懷著悲憫之心，憐憫眾生的痛苦深重，光明恒常照耀，不捨棄利益眾生的心。』 當時，帝釋說完這些偈頌后，合掌恭敬地站在一旁。佛陀告訴天帝：『三乘清凈之法，你應該修習，遠離各種束縛，達到平等清凈的境界；能夠脫離危險狹隘之處，斷絕一切黑暗，光明而沒有污染；猶如珍寶一樣，其體性清凈，諸天都歡喜，喜愛並樂於追求最殊勝的境界，寂靜地修習，奉行並堅持不捨棄。』 『還要對於戒律（Śīla，防止身口意惡行的規範）、佈施（Dāna，給予）以及三摩地（Samādhi，禪定）進行觀察和喜愛。也要像諸天一樣，尊敬侍奉天主，遠離過失和錯誤，尊敬仰慕並瞻仰侍奉；並且對於一切有情眾生，要態度柔和美好。如果能生到天上，獲得清凈美妙的身體，遠離貪婪（rāga）、嗔恚（dveṣa），消除塵垢和各種境界，以及由貪婪和嗔恚所引起的因緣，從中解脫出來，破壞各種有（bhava，存在），遠離親族朋友之間的互相憎恨嫉妒，遠離五欲（pañca kāmaguṇa，色、聲、香、味、觸）的污泥。』 『與一切有情相處時，要謙虛恭敬，和睦順從，安住于恒常的狀態。善於遠離各種污染，行為舉止有規範，抖擻掉煩惱，降伏魔羅（Māra，魔）。以智慧安住，達到最殊勝的清凈境界，好好守護身口意三業，恒常修習禪定。捨棄惡友和不正當的行為，永遠脫離束縛，恒常居住在諸天之中。良師益友勸發廣大之心，迅速登上解脫的彼岸。』

【English Translation】 English version The Buddha said to the Bhikshus (monks): 'Listen carefully, I will now explain to you. Those Asuras (non-gods), due to past deceit and constant flattery, are bound by these evil deeds and various delusions, which they do not abandon, and therefore fall into the Asura realm. Also, because they do not believe in the Dharma, slander and defame virtuous people, and cannot understand the correct cause and effect, they fall into the Asura realm and lack wisdom; they are ignorant and deluded, clinging to false beliefs, often feeling fear and dread, and their hearts are never at peace.' At that time, Śakra (the lord of gods) and the gods of Trāyastriṃśa (the Heaven of Thirty-three), hearing what the Buddha said, rejoiced and danced with joy, and then spoke in verses before the Buddha: 'The level path of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), is personally proclaimed by Muni (sage, an epithet of the Buddha), the truth of emptiness and non-outflow, its essence is free from all entanglements. Responding to the capacities of beings, it arises with vast compassion, cherishing a compassionate heart, pitying the deep suffering of beings, its light constantly shines, never abandoning the mind of benefiting others.' At that time, Śakra, having spoken these verses, stood aside with palms joined in reverence. The Buddha said to the Lord of Gods: 'You should cultivate the pure Dharma of the Three Vehicles, free yourself from all bonds, and attain a state of equality and purity; you can escape from dangerous and narrow places, cut off all darkness, be radiant and without defilement; like a precious jewel, its essence is pure, all the gods rejoice, love and delight in pursuing the most supreme state, quietly cultivate, uphold and never abandon it.' 'Also, observe and delight in the precepts (rules to prevent evil actions of body, speech, and mind), giving (charity), and Samādhi (meditative concentration). Also, like the gods, respect and serve the Lord of Gods, stay away from faults and errors, respect, admire, and look up to him; and towards all sentient beings, be gentle and kind. If you can be born in the heavens, obtain a pure and wonderful body, stay away from greed (rāga), hatred (dveṣa), eliminate defilements and various realms, and the causes and conditions arising from greed and hatred, liberate yourself from them, destroy all existences (bhava), stay away from mutual hatred and jealousy among relatives and friends, and stay away from the mud of the five desires (forms, sounds, smells, tastes, and tactile objects).' 'When interacting with all sentient beings, be humble and respectful, harmonious and obedient, and abide in a constant state. Be good at staying away from all defilements, have regulated behavior, shake off afflictions, and subdue Māra (the demon). Abide in wisdom, attain the most supreme purity, protect well the three karmas of body, speech, and mind, and constantly practice meditation. Abandon evil friends and improper conduct, forever escape from bondage, and constantly dwell among the gods. Good teachers and friends encourage the great mind, quickly ascend to the other shore of liberation.'

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17 冊 No. 0722 妙法聖念處經

妙法聖念處經卷第四

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

爾時世尊，四眾圍繞，樂聞深法，瞻仰踴躍。時，諸苾芻白世尊言：「若復有人愛樂諸天，受勝妙樂，不墮三塗，修何因行，獲此勝報？愿佛演說，利益未來。」

爾時，世尊告諸苾芻：「若復有人恒修佈施、持戒、靜慮，作意堅固，修習增長，遠離繫縛、染欲諸纏，不起過非，令智增明，廣修眾善。命終之後，諸天化生，自在無礙，形相具足，富樂無比。多諸眷屬、善友、知識，互相和順，謙敬離慢，愛樂深法。恒值聖賢說法勸導，遠離三毒，諸不善業。恒樂正法，內心寂靜，離於睡眠，覺悟虛妄。趣求勝法，了達深信。猶如眾星處於虛空，種種光彩，嚴麗殊妙。若諸天身、宮殿、樓閣亦復如是，眾妙珍寶種種莊嚴，光明照耀，圓滿色相具足無比，言不能盡。」

爾時，世尊乃說頌曰：

「世及出世間，　　一切由心造， 　猶如工畫師，　　巧善皆成就。 　沉溺於三有，　　出離亦由心， 　如蠶自纏縛，　　迷執諸境界。」

爾時，世尊說此偈已，告諸苾芻：「一切有情，輪轉三有，迷染境界，散亂纏縛。于諸正道，而

【現代漢語翻譯】 現代漢語譯本 《妙法聖念處經》卷第四

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉 詔譯

這時，世尊（釋迦牟尼佛）被四眾弟子圍繞，他們都樂於聽聞深奧的佛法，滿懷敬意地瞻仰佛陀，內心充滿喜悅。當時，各位比丘（佛教出家男眾）向世尊請示說：『如果有人喜愛天界的生活，享受殊勝美妙的快樂，並且不墮入地獄、餓鬼、畜生這三惡道，那麼他應該修習什麼樣的因行，才能獲得這種殊勝的果報呢？希望佛陀能夠為我們演說，以利益未來的眾生。』

這時，世尊告訴各位比丘：『如果有人經常修習佈施、持戒、靜慮（禪定），並且以堅定的意念專注于這些修行，不斷修習增長，遠離各種束縛、染污和慾望的纏繞，不做任何過錯和壞事，使智慧更加明亮，廣泛地修習各種善行。那麼，在他命終之後，就會化生到天界，在那裡自由自在，沒有任何障礙，擁有完美的形貌，享受無比的富裕和快樂。他會有很多的眷屬、善友和知識，他們之間互相和睦順從，謙虛恭敬，遠離傲慢，喜愛深奧的佛法。他會經常遇到聖賢說法勸導，遠離貪、嗔、癡這三毒，以及各種不善的業。他會一直喜愛正法，內心寂靜，遠離睡眠的昏沉，覺悟到一切都是虛妄不實的。他會追求殊勝的佛法，了達深刻的信心。這就好比眾星在虛空中，散發著各種光彩，莊嚴美麗，非常殊勝美妙。天人的身體、宮殿、樓閣也是如此，用各種珍寶來莊嚴，光明照耀，圓滿的色相具足無比，言語都無法形容。』

這時，世尊於是說了頌偈：

『世間和出世間， 一切都由心所造， 猶如繪畫的工匠， 巧妙和精湛皆能成就。 沉溺於三界中， 出離也由心所為， 就像蠶作繭自縛， 迷惑執著于各種境界。』

這時，世尊說完這首偈頌后，告訴各位比丘：『一切有情眾生，都在三界中輪迴，迷惑于染污的境界，被散亂所纏縛。對於各種正道，卻……』

【English Translation】 English version The Sutra of the Holy Mindfulness of the Wonderful Dharma, Volume 4

Translated by the Tripiṭaka Master Śramaṇa Fǎtiān, bestowed with the title 'Purple Robe', from Nālandā Monastery in Magadha, Central India, during the Great Song Dynasty, under Imperial Decree.

At that time, the World Honored One (Śākyamuni Buddha) was surrounded by the fourfold assembly, who delighted in hearing the profound Dharma, gazing up with reverence and joy. Then, the Bhikshus (Buddhist monks) asked the World Honored One: 'If someone loves the heavens, enjoys supreme bliss, and does not fall into the three evil realms (hell, hungry ghosts, animals), what kind of causal practices should they cultivate to obtain such excellent rewards? We beseech the Buddha to explain this for the benefit of future beings.'

Then, the World Honored One told the Bhikshus: 'If someone constantly cultivates giving (dāna), moral conduct (śīla), and meditative concentration (dhyāna), with steadfast intention, cultivating and increasing these practices, staying away from bonds, defilements, and the entanglements of desire, not committing faults or wrongdoings, increasing their wisdom, and extensively cultivating all kinds of good deeds, then after their life ends, they will be born in the heavens, free and unhindered, with complete physical forms, enjoying incomparable wealth and happiness. They will have many relatives, good friends, and acquaintances, who will be harmonious and obedient to each other, humble and respectful, free from arrogance, and fond of the profound Dharma. They will constantly encounter sages who teach and guide them, staying away from the three poisons (greed, hatred, delusion) and all unwholesome actions. They will constantly delight in the true Dharma, their minds will be peaceful, they will be free from the dullness of sleep, and they will awaken to the illusory nature of all things. They will seek the supreme Dharma and attain profound faith. Just like the stars in the sky, shining with various colors, adorning and beautifying in a unique and wonderful way, so too are the bodies, palaces, and pavilions of the gods, adorned with various precious jewels, shining with light, with complete and incomparable forms, beyond the power of words to describe.'

Then, the World Honored One spoke the following verse:

'The world and the world beyond, All are created by the mind, Like a skilled painter, Accomplishing all with skill and excellence. Drowning in the three realms of existence, Liberation also comes from the mind, Like a silkworm binding itself, Deluded and attached to various realms.'

Then, after the World Honored One spoke this verse, he told the Bhikshus: 'All sentient beings revolve in the three realms of existence, deluded by defiled realms, entangled by distractions. Regarding the various right paths, they...'

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非覺悟。法及非法，真實、虛妄，勝慧、邪執，亦皆不了。于阿素啰眷屬妓樂，眾多圍繞，愛樂嬉戲，迷亂耽染，恣縱淫逸，恒不棄捨。

「比丘應知，觀察于彼，勿生迷執，應修施戒守護清凈，能得諸天宮殿、五欲、父母、親友、珍寶、財物，皆悉具足；及諸庫藏，受用無盡，眾所愛樂。

「比丘當知，有智之人，能護凈戒，能趣善道，及能稱讚最勝無比寂靜安樂，能離沉溺，所獲根形，勝妙具足，光明照耀，稱歎無盡。護戒最勝，水、火、強賊不能侵毀；護戒最勝，能離卑賤，趣向圓寂；護戒最勝，福德增長，恭敬尊重；護戒最勝，美名流佈，聞皆歡喜；護戒最勝，貪忿遠離，煩惱輕微；護戒最勝，圓寂速證；護戒最勝，恒處人天；護戒最勝，成就三昧；護戒最勝，能息諸障；護戒最勝，身心安樂；護戒最勝，堅固福德；護戒最勝，傍生遠離；護戒最勝，裸形棄捨；護戒最勝，園苑自在；護戒最勝，眷屬圓滿；護戒最勝，潔凈三業；護戒最勝，諸天適悅；護戒最勝，所愿皆成；護戒最勝，恒值善友；護戒最勝，遠離饑饉及諸怖畏；護戒最勝，三災、八難皆悉遠離；護戒最勝，譬如利器能斷不善；護戒最勝，寬廣自在離諸繫縛。比丘應知，護戒清凈，獲如是等無量功德。」

佛告比丘：「若復有

【現代漢語翻譯】 現代漢語譯本 對於非覺悟者來說，他們無法理解法與非法，真實與虛妄，殊勝的智慧與邪惡的執念。他們沉迷於阿修羅（Asura，一種神道生物）眷屬的音樂和舞蹈，被眾多人圍繞，喜愛享樂嬉戲，迷惑沉溺於其中，放縱淫慾，始終不願捨棄。

『比丘（Bhiksu，佛教僧侶）應當知道，觀察這些現象時，不要產生迷惑和執著，應當修習佈施和持戒，守護清凈，這樣才能獲得諸天（Deva，天神）的宮殿、五欲（色、聲、香、味、觸）的享受、父母、親友、珍寶和財物，一切都圓滿具足；以及各種庫藏，受用無窮無盡，為眾人所喜愛。』

『比丘應當知道，有智慧的人，能夠守護清凈的戒律，能夠走向善道，並且能夠稱讚最殊勝無比的寂靜安樂，能夠遠離沉溺，所獲得的根身形貌，殊勝美妙且具足，光明照耀，稱讚也無止境。守護戒律最為殊勝，水、火、強盜都不能侵犯毀壞；守護戒律最為殊勝，能夠遠離卑賤，趨向圓滿寂滅；守護戒律最為殊勝，福德增長，得到恭敬和尊重；守護戒律最為殊勝，美名流傳，聽聞者都歡喜；守護戒律最為殊勝，貪婪和嗔恨遠離，煩惱輕微；守護戒律最為殊勝，圓滿寂滅迅速證得；守護戒律最為殊勝，恒常處於人道和天道；守護戒律最為殊勝，成就三昧（Samadhi，禪定）；守護戒律最為殊勝，能夠平息各種障礙；守護戒律最為殊勝，身心安樂；守護戒律最為殊勝，堅固福德；守護戒律最為殊勝，遠離傍生（動物）；守護戒律最為殊勝，捨棄裸形外道；守護戒律最為殊勝，在園林苑囿中自在；守護戒律最為殊勝，眷屬圓滿；守護戒律最為殊勝，清凈身口意三業；守護戒律最為殊勝，諸天歡喜；守護戒律最為殊勝，所希望的都能成就；守護戒律最為殊勝，恒常遇到善良的朋友；守護戒律最為殊勝，遠離飢餓和各種恐懼；守護戒律最為殊勝，三災八難都遠離；守護戒律最為殊勝，譬如鋒利的器具能夠斷除不善；守護戒律最為殊勝，寬廣自在，遠離各種束縛。比丘應當知道，守護戒律清凈，能夠獲得如此等等無量的功德。』

佛（Buddha，覺悟者）告訴比丘：『如果還有』

【English Translation】 English version Those who are not enlightened do not understand the Dharma (law, teaching) and non-Dharma, truth and falsehood, superior wisdom and evil attachments. They are infatuated with the music and dance of the Asura (a type of demigod) retinue, surrounded by many, loving pleasure and play, confused and addicted to it, indulging in licentiousness, and never willing to abandon it.

『Bhikshus (Buddhist monks) should know that when observing these phenomena, do not become confused or attached. You should cultivate giving and observe the precepts, guarding purity, so that you can obtain the palaces of the Devas (gods), the enjoyment of the five desires (form, sound, smell, taste, and touch), parents, relatives, treasures, and wealth, all complete and abundant; as well as various storehouses, with endless enjoyment, loved by all.』

『Bhikshus should know that wise people can protect pure precepts, can go to the path of goodness, and can praise the most supreme and incomparable tranquil bliss, can stay away from drowning, the root form obtained, is supremely wonderful and complete, with radiant light, and endless praise. Protecting the precepts is the most supreme, water, fire, and strong thieves cannot invade and destroy; protecting the precepts is the most supreme, able to stay away from the lowly and go towards perfect stillness; protecting the precepts is the most supreme, merit increases, with respect and reverence; protecting the precepts is the most supreme, a good name spreads, and all who hear it rejoice; protecting the precepts is the most supreme, greed and anger are far away, and afflictions are light; protecting the precepts is the most supreme, perfect stillness is quickly attained; protecting the precepts is the most supreme, constantly dwelling in the realms of humans and gods; protecting the precepts is the most supreme, accomplishing Samadhi (meditative absorption); protecting the precepts is the most supreme, able to stop all obstacles; protecting the precepts is the most supreme, body and mind are at peace; protecting the precepts is the most supreme, solidifying merit; protecting the precepts is the most supreme, straying away from animals; protecting the precepts is the most supreme, abandoning naked forms; protecting the precepts is the most supreme, freedom in gardens and parks; protecting the precepts is the most supreme, family is complete; protecting the precepts is the most supreme, purifying the three karmas (body, speech, and mind); protecting the precepts is the most supreme, the gods are pleased; protecting the precepts is the most supreme, all wishes are fulfilled; protecting the precepts is the most supreme, constantly encountering good friends; protecting the precepts is the most supreme, staying away from hunger and all fears; protecting the precepts is the most supreme, the three calamities and eight difficulties are all far away; protecting the precepts is the most supreme, like a sharp weapon that can cut off unwholesomeness; protecting the precepts is the most supreme, broad and free, away from all bonds. Bhikshus should know that protecting the precepts purely obtains such immeasurable merits.』

The Buddha (the Awakened One) told the Bhikshus: 『If there are still』

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人護戒清凈，諸天化生，恒處摩尼宮殿樓閣，園林浴池，愛樂遊戲，極妙境界，觀察無窮，自在無礙。」

爾時，世尊乃說頌曰：

「六根緣諸境，　　惑業從此生， 　沉淪三惡道，　　相續無間斷； 　猶如於野火，　　能滅諸柴薪， 　根識緣于境，　　善滅亦如是。」

爾時，世尊說此偈已，告諸比丘：「若復有人毀犯凈戒，趣求人天安樂勝報，終不能得；所有宮殿、珍寶、眷屬亦皆離散。

「比丘應知，若有智者護戒清凈，舍離三塗，恒處諸天，七寶階道，遊戲往來，自在快樂；珍寶無量，見者歡喜，最勝園林，歡娛自在；身光照耀，猶如燈燭，經行宮殿，種種殊妙勝報難窮，不可稱歎。」

爾時，世尊告諸比丘：「慇勤護戒，潔凈澡浴，於一切處寬廣無礙。天鬘、瓔珞恒自莊嚴，天諸音樂相續不絕，受諸快樂於一切時。上妙之境思念即至，園苑種種花果茂盛。又於一切若人、若天，恭敬供養，清凈奉事。

「是故，比丘！守護凈戒，悲愍三惡，受苦有情濟拔出離。若復有人恒行惠施於諸有情困苦饑貧；復離殺生，廣修眾善，獲報天上。遠離邪欲，恒起正信，愛樂圓寂。不貪世間，所有利名及諸酒、色、虛幻不實，皆悉遠離。于諸有情，舍離毀犯及業煩惱。」

爾

【現代漢語翻譯】 現代漢語譯本：持守戒律清凈的人，諸天會化生在他身邊，他恒常居住在摩尼（maṇi，寶珠）宮殿樓閣中，在園林浴池中，喜愛快樂地遊戲，處於極其美妙的境界，觀察無窮的景象，自在無礙。

這時，世尊於是說了頌詞：

『六根攀緣各種境界，迷惑和業力由此產生，沉淪於地獄、餓鬼、畜生三惡道中，相續不斷絕；猶如野火，能夠燒盡所有的柴薪，根識攀緣境界，善於斷滅煩惱也是如此。』

這時，世尊說完這偈頌后，告訴各位比丘：『如果有人毀犯清凈的戒律，想要追求人天安樂的殊勝果報，終究不能得到；所有的宮殿、珍寶、眷屬也都會離散。』

『比丘應當知道，如果有智慧的人守護戒律清凈，舍離地獄、餓鬼、畜生三塗，恒常居住在諸天之中，在七寶階梯上，遊戲往來，自在快樂；珍寶無量，見到的人都歡喜，處於最殊勝的園林中，歡娛自在；身光照耀，猶如燈燭，在宮殿中行走，種種殊妙的勝報難以窮盡，不可稱讚。』

這時，世尊告訴各位比丘：『勤勉地守護戒律，潔凈地沐浴，在一切地方都寬廣無礙。天上的花鬘、瓔珞恒常用來莊嚴自身，天上的各種音樂相續不斷絕，在一切時中享受各種快樂。上妙的境界只要思念就立刻到來，園苑中各種花果茂盛。而且對於一切人或天，都恭敬供養，清凈地奉事。

『因此，比丘！守護清凈的戒律，悲憫地獄、餓鬼、畜生三惡道中受苦的有情，救濟他們脫離苦難。如果有人恒常對一切有情行惠施，救濟那些困苦饑貧的人；又遠離殺生，廣泛地修習各種善行，就能獲得在天上享福的果報。遠離邪淫，恒常生起正信，喜愛涅槃寂靜。不貪戀世間所有的利益名聲以及各種酒、色等虛幻不實的事物，全都遠離。對於一切有情，舍離毀犯戒律的行為以及業力和煩惱。』

這時，世尊...

【English Translation】 English version: 'A person who protects the precepts purely, the gods will be born around him, he will constantly dwell in maṇi (jewel) palaces, pavilions, gardens, and bathing pools, loving and happily playing, being in an extremely wonderful realm, observing endless scenes, freely and without obstruction.'

At that time, the World Honored One then spoke in verse:

'The six senses cling to various realms, delusion and karma arise from this, sinking into the three evil paths of hell, hungry ghosts, and animals, continuing without interruption; just like a wildfire, which can burn all firewood, the root consciousness clinging to realms, skillfully extinguishing afflictions is also like this.'

At that time, after the World Honored One spoke this verse, he told the bhikshus (monks): 'If someone violates the pure precepts, wanting to seek the superior reward of human and heavenly bliss, they will ultimately not obtain it; all palaces, treasures, and family members will also be scattered.'

'Bhikshus should know that if a wise person protects the precepts purely, abandoning the three evil destinies of hell, hungry ghosts, and animals, constantly dwelling among the gods, on seven-jeweled stairways, playing and coming and going, freely and happily; treasures are immeasurable, those who see them are joyful, being in the most superior gardens, happily and freely; the light of the body shines, like a lamp, walking in palaces, the various wonderful and superior rewards are difficult to exhaust, and cannot be praised enough.'

At that time, the World Honored One told the bhikshus: 'Diligently protect the precepts, bathe cleanly, and be broad and unobstructed in all places. Heavenly garlands and necklaces are constantly used to adorn oneself, heavenly music continues without interruption, enjoying all kinds of happiness at all times. The most wonderful realms arrive immediately upon thought, and various flowers and fruits flourish in the gardens. Moreover, to all people or gods, respectfully make offerings, and purely serve.'

'Therefore, bhikshus! Protect the pure precepts, compassionately pity sentient beings suffering in the three evil paths of hell, hungry ghosts, and animals, rescuing them from suffering. If someone constantly practices generosity towards all sentient beings, helping those who are suffering from poverty and hunger; and also refrains from killing, widely cultivating various good deeds, they will obtain the reward of enjoying blessings in heaven. Stay away from evil desires, constantly arise with right faith, and love nirvana (圓寂，perfect tranquility). Do not be greedy for all worldly benefits, fame, and various illusory and unreal things such as wine and sex, and stay away from them all. Towards all sentient beings, abandon the behavior of violating precepts and karma and afflictions.'

At that time, the World Honored One...

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時，世尊乃說頌曰：

「果從業或有，　　如樹依根生， 　或業互為緣，　　相續無窮盡。 　善惡因心造，　　如影不離身， 　蜜毒互相和，　　衰損亦如是。」

爾時，世尊說此偈已，告諸比丘：「若復有人諸天福盡，衰相現前，所有眷屬，皆悉舍離。如燈將滅，光明必暗，諸天亦爾。當於此時，福命欲盡，眾苦所逼，憂惱纏縛恐怖無量，身心逼迫，起諸煩惱。由此非久，必當命終，隨於宿業，墮於三涂；或處人中輪轉不息，猶如枷鎖繫縛有情，沉溺諸有，不得解脫。迷惑正信，遠離寂靜，親近惡友及結宿冤。

「比丘應知，如是三界輪轉諸趣，皆由惑業不能伏除，亦非省悟。由此業惑，隨逐有情焚燒不息，猶如柴薪被火焚燒焰猛增盛，此三毒火能燒眾善，亦復如是。

「比丘應知，此貪、瞋、癡，猶如大河漂溺有情令不出離。又此貪等，猶如罥索繫縛眾生，不得解脫；又此貪等，亦如塵垢染污有情，不得清凈。是故智者應當除斷。若復有人護佛凈戒及行惠施，舍離諂誑，伏除貪癡，漸令輕微，了達諸法不起執著。

「比丘當知，若復有人貪等諸惑，苦種若現，不能伏除，而不出離三有諸苦，譬如渴人飲于鹽水，渴無由免。

「比丘應知，觀察無上解脫快樂，趣向圓寂。修

【現代漢語翻譯】 現代漢語譯本： 這時，世尊就說了這首偈頌： 『果報來自業力，就像樹木依根而生； 或者業力互相成為因緣，相續不斷沒有窮盡。 善惡的因由心所造，就像影子不離開身體； 蜜和毒互相混合，衰敗損失也是這樣。』 這時，世尊說完這偈頌后，告訴各位比丘：『如果有人諸天的福報享盡，衰敗的徵兆顯現，所有的眷屬都舍他而去。就像燈將要熄滅，光明必定暗淡，諸天也是這樣。當在這個時候，福報和壽命將要 खत्म，被各種痛苦所逼迫，憂愁煩惱纏繞束縛，恐怖無量，身心受到逼迫，生起各種煩惱。因為這樣不久之後，必定會死亡，隨著前世的業力，墮入三惡道；或者在人道中輪迴不止，就像枷鎖束縛著有情眾生，沉溺在各種有中，不能得到解脫。迷惑于正信，遠離寂靜，親近惡友並且結下舊的冤仇。 『比丘們應該知道，像這樣三界輪迴的各個去處，都是由於迷惑和業力不能夠降伏消除，也不能夠醒悟。因為這些業力和迷惑，跟隨有情眾生焚燒不止，就像柴薪被火焚燒火焰猛烈增長，這貪、嗔、癡三種毒火能夠焚燒各種善行，也是這樣。 『比丘們應該知道，這貪、嗔、癡，就像大河漂溺有情眾生，使他們不能夠脫離。又這貪等，就像羅網繩索繫縛眾生，使他們不能夠解脫；又這貪等，也像塵土污垢染污有情眾生，使他們不能夠清凈。因此有智慧的人應當斷除。如果有人守護佛的清凈戒律並且施行恩惠佈施，捨棄諂媚虛誑，降伏消除貪婪和愚癡，逐漸使它們減輕，通達諸法而不生起執著。 『比丘們應當知道，如果有人貪等各種迷惑，痛苦的種子如果顯現，不能夠降伏消除，而不能夠脫離三有諸苦，譬如口渴的人飲用鹽水，口渴沒有辦法解除。 『比丘們應該知道，觀察無上的解脫快樂，趨向圓滿寂靜。修』

【English Translation】 English version: At that time, the World Honored One spoke this verse: 『Karma may arise from actions, like a tree growing from its roots; Or karma may be interconnected, continuing endlessly. Good and evil are created by the mind, like a shadow inseparable from the body; Honey and poison mixed together, decay and loss are also like this.』 Then, after the World Honored One spoke this verse, He told the Bhikshus (monks): 『If someone's heavenly blessings are exhausted, signs of decline appear, and all their relatives abandon them. Just as a lamp is about to go out, its light will surely dim, so it is with the Devas (gods). At this time, when their blessings and life are about to end, they are oppressed by all kinds of suffering, entangled and bound by worries and afflictions, with immeasurable fear, their body and mind are oppressed, and various煩惱(kleshas, afflictions) arise. Because of this, before long, they will surely die, and according to their past karma, they will fall into the three evil realms; or they will be reborn in the human realm, endlessly revolving, like shackles binding sentient beings, drowning in various existences, unable to be liberated. They are deluded about right faith, दूर(dūra, far) from tranquility, and associate with evil friends and結(jié, form) old grudges. 『Bhikshus should know that the various realms of the three realms of reincarnation are all due to delusion and karma that cannot be subdued and eliminated, nor can they be awakened to. Because of these karma and delusions, they follow sentient beings, burning endlessly, like firewood being burned by fire, the flames growing stronger and stronger. These three poisons of greed, hatred, and delusion can burn all good deeds, and it is also like this.』 『Bhikshus should know that greed, hatred, and delusion are like a great river drowning sentient beings, preventing them from escaping. Also, these greed, etc., are like snares and ropes binding sentient beings, preventing them from being liberated; also, these greed, etc., are like dust and dirt defiling sentient beings, preventing them from being purified. Therefore, the wise should eliminate them. If someone protects the Buddha's pure precepts and practices generosity and giving, abandons flattery and deceit, subdues and eliminates greed and delusion, gradually making them lighter, and understands all dharmas without arising attachment. 『Bhikshus should know that if someone's greed and other delusions, the seeds of suffering, appear, and they cannot subdue and eliminate them, then they cannot escape the sufferings of the three realms of existence, just like a thirsty person drinking salt water, their thirst cannot be quenched. 『Bhikshus should know to observe the unsurpassed liberation and happiness, and to move towards perfect Nirvana (圓寂, yuánjì). Cultivate』

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習靜慮，滅除諸染，勿著繫縛，墮落泥梨，恒受眾苦違背正道。天、阿素啰悉皆舍離，諸龍瞋怒，非時風雨，四時不順，穀米不熟，人民饑饉。所有快樂皆悉遠離，可愛宮殿及諸園林，極妙境界，壞滅非有。庫藏財物，皆悉隳散。互相殘害，迷妄顛倒，而非省悟。最上利益，曾無修習。三乘正法，譭謗非有。迷於三界，妄執真實以為究竟。日月星辰，亦皆妄計。乃至一切有情所有罪福，妄撥非有。甘露正法，不能了達，恒生憎嫉，猶如冤毒厭棄捨離。

「比丘應知，愚迷有情，于諸世間苦中執樂，不凈計凈，歸依邪道，妄執最上極惡之處，愛樂修習。于無常等，不能了達，妄計邪法，以為最上。愛樂決定精勤修習，義利非有，不免輪迴，苦澀恒時。智者觀察不應迷執，了達虛妄，顯現是非，悟省醉迷，令心不亂。」

時，諸大眾圍繞世尊，聞法歡喜娛樂慶快，繫縛舍離，瞻仰如來，目不暫舍。

爾時，比丘乃說頌曰：

「譬如蘇彌盧，　　莊嚴四寶成， 　七金周圍繞，　　八海湛然清。 　世尊相無比，　　理智離言詮， 　萬行因修滿，　　三身果德圓。 　人、天瞻仰望，　　愿說宿因緣。」

時，諸比丘偈贊佛已，白世尊言：「欲色諸天，形量福德，差別有殊。愿佛演說，利益未

來。」

爾時，世尊告諸比丘：「善哉，善哉！應當諦聽，吾為汝說。若復有人奉持凈戒，善護諸根令無毀犯，三業清凈。于諸有情，悲愍饒益，勤修方便，舍離散亂，趣求靜慮。于所修因，勝劣不等，有上、中、下，果感亦殊；乃至外器，宮殿莊嚴，高下狀貌，隨宿因緣，皆悉有異。」

佛告比丘：「由護凈戒及行惠施，恒處諸天，舍離諸垢，所有纏縛伏除不起。于彼諸天，內身外器，愛樂趣求，不生譭謗，破壞厭離。命終之後，決定生彼，獲報勝劣，隨因有異。

「比丘應知，護佛凈戒，諸天宮殿恒自快樂；護佛凈戒，舍離諸苦解脫無染；護佛凈戒，天鬘、瓔珞恒自莊嚴；護佛凈戒，烏缽羅花妙香適意；護佛凈戒，極妙境界悅暢無盡；護佛凈戒，龍天八部恒時助祐；護佛凈戒，眾寶莊嚴，離諸垢故；護佛凈戒，種種天花色妙開敷，隨心自在；護佛凈戒，微妙香風悅意無盡；護佛凈戒，房室園林慶快隨意；護佛凈戒，獲于種種摩魯迦花、瞻波迦花、計多迦花，出妙香氣最上無比，恒現在前；護佛凈戒，遠離諸橫；護佛凈戒，善種增長；護佛凈戒，犯戒之緣，皆悉遠離；護佛凈戒，圓滿忍行；護佛凈戒，妙寶階道成就現前；護佛凈戒，工巧種種及可愛具，悉得成就。

「比丘應知，護佛凈戒

【現代漢語翻譯】 現代漢語譯本： 這時，世尊告訴各位比丘：『好啊，好啊！你們應當仔細聽，我為你們解說。如果有人能夠奉持清凈的戒律，好好守護自己的六根，不讓它們有任何毀犯，身、口、意三業都清凈。對於一切有情眾生，心懷慈悲憐憫，給予饒益，勤奮地修習各種方便法門，捨棄散亂的心，追求禪定的境界。對於所修的善因，因為殊勝程度不同，有上、中、下之分，所感得的果報也會不一樣；乃至外在的環境，如宮殿的莊嚴程度，高低和形狀，都隨著過去所種的因緣而各有不同。』

佛告訴比丘：『由於守護清凈的戒律以及施行佈施，就能恒常居住在諸天之中，舍離各種煩惱垢染，所有的纏縛都能被降伏而不起作用。對於那些天人的內身和外在器物，都能以喜愛的心去欣賞，不會生起譭謗、破壞和厭離之心。命終之後，必定會往生到天界，所獲得的果報是殊勝還是低劣，都隨著所種的因不同而有差異。』

『比丘們應當知道，守護佛陀的清凈戒律，諸天的宮殿里永遠充滿快樂；守護佛陀的清凈戒律，就能捨離各種痛苦，解脫而沒有污染；守護佛陀的清凈戒律，天上的花鬘、瓔珞永遠用來莊嚴自身；守護佛陀的清凈戒律，烏缽羅花（utpala，藍色蓮花）的奇妙香氣令人感到舒適；守護佛陀的清凈戒律，極其美妙的境界令人喜悅暢快而沒有窮盡；守護佛陀的清凈戒律，龍天八部（nāga-deva-aṣṭa-gaṇa，天龍八部）永遠都會幫助和護佑；守護佛陀的清凈戒律，能得到各種珍寶的莊嚴，遠離各種垢染；守護佛陀的清凈戒律，各種各樣的天花色彩美妙地開放，隨心所欲地自在；守護佛陀的清凈戒律，微妙的香風令人感到喜悅而沒有窮盡；守護佛陀的清凈戒律，房室園林令人感到歡慶快樂而隨意自在；守護佛陀的清凈戒律，能獲得各種摩魯迦花（maruka flower）、瞻波迦花（campaka flower）、計多迦花（kitaka flower），散發出美妙的香氣，最殊勝無比，永遠顯現在眼前；守護佛陀的清凈戒律，能遠離各種橫禍；守護佛陀的清凈戒律，善的種子能夠增長；守護佛陀的清凈戒律，導致犯戒的因緣，都能完全遠離；守護佛陀的清凈戒律，能圓滿忍辱的修行；守護佛陀的清凈戒律，美妙的寶階道路成就並顯現在眼前；守護佛陀的清凈戒律，精巧的工藝和各種可愛的器具，都能得到成就。』

『比丘們應當知道，守護佛陀的清凈戒律，

【English Translation】 English version: At that time, the World Honored One said to the Bhikshus (bhikkhu, monks): 'Excellent, excellent! You should listen attentively, and I will explain it to you. If someone upholds pure precepts, diligently guards their senses to prevent any transgressions, and keeps their three karmas (body, speech, and mind) pure. Towards all sentient beings, they are compassionate and beneficial, diligently cultivate skillful means, abandon distractions, and seek meditative concentration. Regarding the causes they cultivate, the superiority and inferiority are not equal, there are superior, middle, and inferior, and the resulting fruits are also different; even the external environment, such as the adornment of palaces, their height and appearance, all vary according to past karmic conditions.'

The Buddha told the Bhikshus: 'By guarding pure precepts and practicing generosity, one constantly dwells in the heavens, abandoning all defilements, and all entanglements are subdued and do not arise. Towards those devas (deva, gods), their inner bodies and external objects, one cherishes and seeks enjoyment, without giving rise to slander, destruction, or aversion. After the end of life, one is certain to be born there, and the superiority or inferiority of the rewards obtained varies according to the causes planted.'

'Bhikshus should know that by guarding the Buddha's pure precepts, the palaces of the devas are always filled with happiness; by guarding the Buddha's pure precepts, one abandons all suffering and is liberated without defilement; by guarding the Buddha's pure precepts, heavenly garlands and necklaces constantly adorn oneself; by guarding the Buddha's pure precepts, the wonderful fragrance of utpala (utpala, blue lotus) flowers is pleasing; by guarding the Buddha's pure precepts, the extremely wonderful realm is joyful and inexhaustible; by guarding the Buddha's pure precepts, the nāga-deva-aṣṭa-gaṇa (nāga-deva-aṣṭa-gaṇa, the eight classes of gods and dragons) constantly assist and protect; by guarding the Buddha's pure precepts, one is adorned with various treasures, free from all defilements; by guarding the Buddha's pure precepts, various heavenly flowers bloom beautifully, freely according to one's wishes; by guarding the Buddha's pure precepts, subtle fragrant breezes are pleasing and inexhaustible; by guarding the Buddha's pure precepts, rooms, gardens, and forests are joyful and freely according to one's wishes; by guarding the Buddha's pure precepts, one obtains various maruka flowers (maruka flower), campaka flowers (campaka flower), and kitaka flowers (kitaka flower), emitting wonderful fragrances that are supremely incomparable, constantly appearing before one; by guarding the Buddha's pure precepts, one is far from all calamities; by guarding the Buddha's pure precepts, good seeds grow; by guarding the Buddha's pure precepts, the causes of transgressions are all kept far away; by guarding the Buddha's pure precepts, one perfects the practice of patience; by guarding the Buddha's pure precepts, wonderful jeweled stairways are accomplished and appear before one; by guarding the Buddha's pure precepts, skillful crafts and various lovely objects are all accomplished.'

'Bhikshus should know that by guarding the Buddha's pure precepts,

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，于當來世獲果如是。猶如畫師，世及出世種種形像，皆能成就；護戒亦爾，于當來世，所有一切隨意成就。

「若復有人毀犯凈戒，于當來世，沉淪惡道，受種種苦，舍離人天可愛之境。亦如彩畫，風雨、煙塵而能破壞。貪、瞋等垢能壞凈戒，亦能捨離世及出世可愛之果。

「複次，比丘！貪等諸惑，能壞有情。所有善業亦能增長。諸不善業，如世之火猛焰增長，能壞柴薪。

「比丘應知，有情根識，攀緣六塵，迷惑不了。虛妄執著境界纏縛，起于貪、瞋；諸業隨生，輪轉諸有，受苦無量，不能遠離。貪慾諸毒，愚迷不了。貪火盛猛，損壞眾善及諸可愛宮殿林池，眾妙果實悉皆散壞。攞娑啰迦，勝妙福報，珍寶無量庫藏盈滿，娛樂自在。父母眷屬福德最上，世所希有，快樂無礙。

「比丘應知，若復有人修習檀度，于當來世財物具足，離諸損壞。檀度最勝，快樂自在；檀行最勝，福報隨形如影不捨；檀行最勝，人天可愛，莊嚴歡喜；檀行最勝，能離貧乏；檀行最勝，慳吝不起；檀行最勝，能伏愚癡，出離三塗；檀行最勝，見者歡喜；檀行最勝，諸根無缺；檀行最勝，傍生樂見；檀行最勝，遠離愛憎；檀行最勝，邊地不生；檀行最勝，諸天快樂；檀行最勝，離苦纏縛；檀行最勝，超越輪迴；

【現代漢語翻譯】 現代漢語譯本： 于未來世獲得這樣的果報。就像畫師，世間和出世間的各種形象，都能成就；守護戒律也是如此，于未來世，所有一切都能隨意成就。 如果有人毀犯清凈的戒律，在未來世，會沉淪於惡道，遭受種種痛苦，舍離人天可愛的境界。也像彩畫，會被風雨、煙塵所破壞。貪、瞋等垢染能破壞清凈的戒律，也能捨離世間和出世間可愛的果報。 再者，比丘！貪等各種迷惑，能破壞有情。所有善業也能增長。各種不善業，就像世間的火，猛烈增長，能燒燬柴薪。 比丘應當知道，有情的根識，攀緣六塵，迷惑而不能明瞭。虛妄地執著境界，被纏縛，生起貪、瞋；各種業隨之產生，在諸有中輪轉，遭受無量的痛苦，不能遠離。貪慾的各種毒害，使人愚迷而不能明瞭。貪火盛猛，損壞各種善行以及各種可愛的宮殿林池，各種美妙的果實全部散壞。攞娑啰迦（Losaraka，人名），殊勝美妙的福報，珍寶無量的庫藏盈滿，娛樂自在。父母眷屬福德最上，世間所稀有，快樂無礙。 比丘應當知道，如果有人修習佈施（檀度，Dāna），在未來世會財物具足，遠離各種損壞。佈施最殊勝，快樂自在；佈施的行為最殊勝，福報如影隨形不捨離；佈施的行為最殊勝，人天喜愛，莊嚴歡喜；佈施的行為最殊勝，能遠離貧乏；佈施的行為最殊勝，慳吝不會生起；佈施的行為最殊勝，能降伏愚癡，出離三塗（地獄、餓鬼、畜生）；佈施的行為最殊勝，見者歡喜；佈施的行為最殊勝，諸根無缺；佈施的行為最殊勝，傍生（動物）樂於見到；佈施的行為最殊勝，遠離愛憎；佈施的行為最殊勝，邊地不生；佈施的行為最殊勝，諸天快樂；佈施的行為最殊勝，離苦纏縛；佈施的行為最殊勝，超越輪迴；

【English Translation】 English version: In the future, one will obtain such a result. Just like a painter who can create all kinds of images, both worldly and otherworldly; guarding the precepts is also like that, in the future, everything can be accomplished at will. If someone violates the pure precepts, in the future, they will sink into evil realms, suffer all kinds of pain, and abandon the lovely realms of humans and gods. It is also like a painted picture that can be damaged by wind, rain, smoke, and dust. Greed, anger, and other defilements can destroy pure precepts and also abandon the lovely rewards of the worldly and otherworldly. Furthermore, Bhikshus! Greed and other delusions can destroy sentient beings. All good deeds can also increase. All kinds of unwholesome deeds, like fire in the world, increase fiercely and can burn firewood. Bhikshus should know that the roots and consciousness of sentient beings cling to the six sense objects, confused and unable to understand. Falsely clinging to the realm, being bound by it, giving rise to greed and anger; various karmas arise accordingly, revolving in all existences, suffering immeasurable pain, unable to escape. The various poisons of greed make people foolish and unable to understand. The fire of greed is fierce, destroying all kinds of good deeds and all kinds of lovely palaces, forests, and ponds, all kinds of wonderful fruits are scattered and destroyed. Losaraka (a person's name), the supreme and wonderful blessings, the immeasurable treasures filling the treasury, enjoying freedom. Parents and relatives have the highest merit, rare in the world, happiness without hindrance. Bhikshus should know that if someone cultivates giving (Dāna), in the future they will have abundant wealth, free from all kinds of damage. Giving is the most supreme, happiness and freedom; the act of giving is the most supreme, blessings follow like a shadow, never leaving; the act of giving is the most supreme, loved by humans and gods, adorned with joy; the act of giving is the most supreme, able to escape poverty; the act of giving is the most supreme, stinginess will not arise; the act of giving is the most supreme, able to subdue ignorance, escape the three evil paths (hell, hungry ghosts, animals); the act of giving is the most supreme, those who see it rejoice; the act of giving is the most supreme, all faculties are complete; the act of giving is the most supreme, animals are happy to see it; the act of giving is the most supreme, free from love and hate; the act of giving is the most supreme, not born in border regions; the act of giving is the most supreme, gods are happy; the act of giving is the most supreme, free from the entanglement of suffering; the act of giving is the most supreme, transcending reincarnation;

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檀行最勝，娛樂自在；檀行最勝，能趣三乘，究竟解脫。

「複次，比丘！應當觀察，輪迴諸苦，眾多逼迫，應當厭離。審諦觀察彼非究竟，無常敗壞，如夢、如焰，芭蕉非實；乃至色界及無色界所有境界，虛幻不實而非究竟，應當厭離，不應封著，妄為最勝，令心愛樂。」

佛告比丘：「圓寂安樂遠離諸相，體非一異，亦非三世，彼此俱非，離諸繫縛，究竟圓滿。汝當趣求，勿應棄捨。自在無礙，寂靜無染，應當速證。」

妙法聖念處經卷第四 大正藏第 17 冊 No. 0722 妙法聖念處經

妙法聖念處經卷第五

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

爾時，天主帝釋而白眾言：「汝所作善，守護增長如意歡喜。」即說伽陀曰：

「三種善作已，　　三種三因緣， 　三位次三地，　　三德三大果； 　不殺施最上，　　此法汝愛樂， 　得真實忍辱，　　獲生一切天； 　隨身有宮殿，　　快樂受無極。 　若人好不善，　　生處無安樂， 　邪法被增纏，　　云何而出離？ 　作此人、天善，　　熏修本識中， 　彼業感果時，　　得生人、天界， 　于彼生愛樂，　　心自住安樂。」

爾時，天主帝釋而復白言

【現代漢語翻譯】 現代漢語譯本 佈施的行為最為殊勝，能夠帶來娛樂和自在；佈施的行為最為殊勝，能夠引導人們走向聲聞乘、緣覺乘和菩薩乘這三乘，最終獲得究竟的解脫。

『此外，比丘！你應該觀察到，輪迴中的種種痛苦，有眾多的逼迫，因此應當厭惡並遠離它。仔細地觀察那些並非究竟的境界，它們是無常敗壞的，如同夢境、如同火焰，如同芭蕉樹一樣虛幻不實；乃至非想非非想處天（既不是『有想』也不是『無想』的禪定境界）及無所有處天（沒有任何東西的禪定境界）的所有境界，都是虛幻不實的，並非究竟的歸宿，應當厭惡並遠離它們，不應該執著於它們，錯誤地認為它們是最殊勝的，從而讓內心產生愛戀和喜悅。』

佛陀告訴比丘：『圓寂的安樂是遠離一切表相的，它的本體既不是單一的，也不是差異的，也不是過去、現在、未來這三世所能包含的，它超越了彼此的對立，脫離了一切的束縛，是究竟圓滿的。你應該努力追求它，不要捨棄它。它是自在無礙的，寂靜無染的，你應該迅速地證得它。』

《妙法聖念處經》卷第四 大正藏第 17 冊 No. 0722 《妙法聖念處經》

《妙法聖念處經》卷第五

大宋西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天（譯者法號）奉 詔譯

這時，天主帝釋（忉利天之主）對大眾說：『你們所做的善行，會像如意寶珠一樣守護和增長你們的歡喜。』 於是說了以下偈頌：

『三種善行已經完成， 三種三因緣聚合， 三位次三地成就， 三德三大果報獲得； 不殺生和佈施最殊勝， 這種佛法你們要愛樂， 得到真實的忍辱， 獲得往生一切天界； 隨身有莊嚴的宮殿， 快樂享受沒有窮盡。 如果有人愛好不善， 出生之處沒有安樂， 邪惡的法被不斷增長纏繞， 又要如何才能出離呢？ 做了這些人天善業， 熏習在根本的阿賴耶識中， 這些善業感果的時候， 就能得以往生人天界， 在那裡產生愛戀和喜悅， 內心自然安住于快樂。』

這時，天主帝釋又對大眾說

【English Translation】 English version Giving is the most excellent practice, bringing entertainment and freedom; giving is the most excellent practice, capable of leading to the Three Vehicles (Śrāvakayāna [the Vehicle of Hearers], Pratyekabuddhayāna [the Vehicle of Solitary Buddhas], and Bodhisattvayāna [the Vehicle of Bodhisattvas]), ultimately achieving liberation.

『Furthermore, monks! You should observe that the various sufferings of Saṃsāra (cycle of rebirth), with their numerous oppressions, should be厭離 (disgusted with and distanced from). Carefully observe that those are not ultimate, impermanent and decaying, like dreams, like flames, like plantain trees, unreal; even the realms of Neither Perception Nor Non-Perception (the state of meditation that is neither 'with perception' nor 'without perception') and Nothingness (the state of meditation where there is nothing), are illusory and unreal, not ultimate, and should be厭離 (disgusted with and distanced from). You should not cling to them, falsely considering them the most excellent, causing the mind to love and rejoice.』

The Buddha told the monks: 『The bliss of Nirvāṇa (state of enlightenment) is far from all appearances, its essence is neither one nor different, nor is it contained within the three times (past, present, and future), it transcends both sides, is free from all bonds, and is ultimately complete. You should strive to seek it, do not abandon it. It is free and unobstructed, peaceful and unpolluted, you should quickly realize it.』

The Wonderful Dharma of the Sacred Mindfulness Sūtra, Volume 4 Taishō Tripiṭaka Volume 17, No. 0722, The Wonderful Dharma of the Sacred Mindfulness Sūtra

The Wonderful Dharma of the Sacred Mindfulness Sūtra, Volume 5

Translated by Tripiṭaka Master Śramaṇa Fǎtiān (Dharma name of the translator), from Nālandā Monastery in Magadha, Central India, during the Great Song Dynasty, by Imperial Decree

At that time, the Lord of the Gods, Indra (ruler of the Trāyastriṃśa Heaven), said to the assembly: 『May the good deeds you have done protect and increase your joy like a wish-fulfilling jewel.』 Then he spoke the following Gāthā (verse):

『Three kinds of good deeds have been done, Three kinds of three causes and conditions gathered, Three positions and three grounds achieved, Three virtues and three great fruits obtained; Non-killing and giving are the most excellent, This Dharma you should love and rejoice in, Obtain true patience and forbearance, Obtain rebirth in all the heavens; With palaces accompanying you, Enjoying happiness without end. If someone loves unwholesome deeds, The place of birth has no peace and joy, Evil dharmas are increasingly entangled, How can one escape? Doing these good deeds of humans and gods, Perfumes and cultivates the fundamental Ālaya-vijñāna (store consciousness), When these karmas ripen, One can be reborn in the realms of humans and gods, There, love and joy arise, The mind naturally dwells in happiness.』

At that time, the Lord of the Gods, Indra, again said to the assembly:

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：「汝等具大福德，獲生天界受天快樂，隨其福果勝劣各異。若種種作福，薰識身中，後生天界得種種快樂。如是一切林木花果，悅適人意；入彼林中，彼天飛鳥演說言音，令人樂聞，為彼天子即說伽陀曰：

「『善來汝賢敏，　　宿習於上善， 　　堅持七律儀，　　成就最勝果； 　　生彼天界中，　　受天快樂報。 　　廣持于禁戒，　　得離沉淪苦， 　　猶戒清凈故，　　感天勝妙池， 　　隨意而洗浴；　　復雨紫金花， 　　散佈于身上；　　及彼功德池， 　　以彼戒種子，　　唸唸為防非； 　　天中上妙樂，　　隨意而受用。 　　若人意決定，　　守護于禁戒， 　　生彼天界時，　　快樂無邊際。 　　以此戒莊嚴，　　得趣善逝果， 　　而受解脫樂；　　破戒罪惡深， 　　如刀及火毒；　　是故堅持戒， 　　而修施法財，　　遠離於毀禁。 　　業有上、中、下，　　感果亦復然， 　　今成勝報身，　　常戴光明鬘， 　　受天種種樂，　　皎潔身無垢。 　　若人造惡業，　　苦果自纏身， 　　展轉受沉淪，　　生死無窮盡。 　　汝既來生此，　　受天眾娛樂， 　　出遊諸園苑，　　勿著于放逸， 　　逸蕩過失深，　　如來常說此； 　　是故放逸者，　　三毒中最

【現代漢語翻譯】 現代漢語譯本： 『你們都具有很大的福德，才能轉生到天界享受天上的快樂，但隨著你們所作福報的殊勝或低劣，所享受的快樂也各有不同。如果種種地行善作福，這些善行就會薰染到你們的意識深處，使你們後生到天界獲得各種各樣的快樂。就像這裡的一切林木花果，都令人賞心悅目；進入這些林中，天上的飛鳥發出悅耳動聽的鳴叫聲，讓人們樂於傾聽。這時，天子便說了這樣一段伽陀（Gatha，偈頌）： 『歡迎你們這些賢能敏捷的人，你們前世就已修習了殊勝的善行，堅持守護七種律儀，最終成就了最殊勝的果報；所以才能轉生到這天界之中，享受天上的快樂。廣泛地持守禁戒，就能脫離沉淪之苦，正因為持戒清凈的緣故，才能感得天上殊勝美妙的池塘，可以隨意在其中洗浴；而且還會降下紫金色的花朵，散佈在你們的身上；以及那功德之池，以持戒的種子，時時刻刻防止過失；天上的各種美妙快樂，都可以隨意享用。 如果有人意志堅定，守護各種禁戒，那麼當他轉生到天界時，所獲得的快樂將是無邊無際的。以這持戒的莊嚴，就能趨向善逝（Sugata，如來）的果位，從而享受解脫的快樂；而破戒的罪惡極其深重，就像刀劍和毒藥一樣；因此要堅持持戒，並且修習佈施等法財，遠離毀犯禁戒的行為。 業有上、中、下之分，所感得的果報也同樣如此，如今成就了殊勝的果報之身，常常佩戴著光明的花鬘，享受天上的種種快樂，身軀皎潔沒有污垢。如果有人造作惡業，那麼苦果就會纏繞自身，輾轉沉淪，生死輪迴沒有窮盡。 你們既然已經來到這裡，轉生到天界，享受天上的各種娛樂，出遊于各個園苑，就不要貪著于放逸，因為放逸的過失非常嚴重，如來（Tathagata）常常這樣說；所以放逸的人，是三毒（貪嗔癡）中最…』

【English Translation】 English version: 『You all possess great merit, and thus are born in the heavenly realms to enjoy celestial bliss, though the degree of happiness varies according to the superiority or inferiority of your meritorious deeds. If you perform various meritorious acts, imprinting them upon your consciousness, you will be reborn in the heavens to experience diverse joys. Just like all these trees, flowers, and fruits here, which are pleasing to the eye; entering these forests, the birds of heaven sing melodious songs that delight the ears. Then, the Deva (heavenly being) speaks the following Gatha (verse): 『Welcome, you virtuous and wise ones, who in your past lives cultivated superior virtues, upheld the seven vows, and achieved the most excellent fruit; therefore, you are born in this heavenly realm to enjoy celestial rewards. By widely upholding the precepts, you can escape the suffering of sinking into lower realms. Because of the purity of your precepts, you have attained a wondrous heavenly pond, where you can bathe at will; and purple-golden flowers rain down, scattering upon your bodies; and that pool of merit, with the seeds of precepts, constantly guarding against transgressions; all the exquisite joys of heaven, you may enjoy at your pleasure. If one is resolute in mind, guarding the precepts, then when reborn in the heavens, the happiness will be boundless. With this adornment of precepts, one can approach the fruit of the Sugata (Tathagata), and enjoy the bliss of liberation; while the sin of breaking precepts is extremely grave, like a sword or deadly poison; therefore, uphold the precepts, and cultivate the wealth of Dharma through giving, staying far from violating the precepts. Deeds are of superior, middling, and inferior quality, and the resulting consequences are likewise. Now you have attained a body of excellent reward, constantly wearing garlands of light, enjoying all kinds of heavenly pleasures, your bodies radiant and without blemish. If one creates evil karma, then the bitter fruit will entangle oneself, revolving in suffering, with birth and death without end. Now that you have come here, born in the heavens, enjoying the various celestial amusements, and strolling through the gardens, do not become attached to heedlessness, for the fault of heedlessness is very grave, as the Tathagata (Buddha) often says; therefore, the heedless one is the most (afflicted) among the three poisons (greed, hatred, and delusion)…』

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上。 　　精進如甘露，　　心頂自清涼， 　　永超生死輪，　　究竟菩提岸。 　　彼時我如來，　　演說微妙言， 　　離我速修行，　　莫著顛倒想； 　　若有違背者，　　貪等諸惑生， 　　斷彼解脫緣，　　漂沈諸苦海。』」

爾時，天主帝釋，速疾往彼善法堂中，諸天妓女及一切天眾，皆來善法堂中。到已，娛樂種種遊戲。於時，天帝觀察娛樂，而知天眾虛妄耽著增長煩惱，即說伽他曰：

「虛妄境界中，　　貪愛而無足， 　有情迷執深，　　增長諸煩惱； 　被境縛根識，　　如毒藏在食， 　於後若消時，　　迷悶無安樂。 　無前、后、中間，　　非今世、後世， 　因緣會遇時，　　業報誰能避？」

爾時，天主帝釋說此伽他已，而復告言：「假使少年強力，未必長生，四相推遷，速歸散滅。顯現快樂，無實自性，樂受盡時，逼迫身心，無暫安隱。汝等勿得信任癡迷、愚惑、諂誑，若於一切境界染著不足，后致大患。譬如熾火焚燒草葉，貪著境界增諸過失，亦復如是。被煩惱火燒煮身心，棄背正道，衰相現時，墮落天界。是故，我今教化汝等，割截煩惱，去除迷惑；一切天眾，自此恒作利益於最上行法，志固修習，后得寂靜最上安樂。汝今勿得慢易，速作良田。于噹噹世而

【現代漢語翻譯】 現代漢語譯本 精進就像甘露一樣，在心頭頂上自然感到清涼，永遠超越生死的輪迴，最終到達菩提（bodhi，覺悟）的彼岸。 那時我如來（Tathagata，佛陀），宣說微妙的語言，遠離我執迅速修行，不要執著于顛倒的妄想；如果有人違背這些教導，貪婪等各種迷惑就會產生，斷絕他們解脫的因緣，漂流沉沒在各種痛苦的海洋中。』 這時，天主帝釋（Indra，眾神之王）迅速前往善法堂中，眾天神以及一切天眾，都來到善法堂中。到達后，他們進行各種娛樂遊戲。當時，天帝觀察這些娛樂，知道天眾虛妄地耽著於此，增長煩惱，於是說了這首偈頌： 『在虛妄的境界中，貪愛是永遠無法滿足的，有情眾生迷惑執著很深，增長各種煩惱；被外境束縛了根識，就像毒藥藏在食物中一樣，在之後消化的時候，感到迷悶而沒有安樂。 沒有前世、後世、中間世，也不是今世、後世，因緣會合的時候，業報誰能夠逃避呢？』 當時，天主帝釋說了這首偈頌后，又告誡說：『即使少年強壯有力，也未必能夠長生，色、受、想、行四相不斷遷流變化，很快就會歸於消散滅亡。所顯現的快樂，沒有真實的自性，快樂感受結束的時候，逼迫身心，沒有片刻的安穩。你們不要信任癡迷、愚蠢迷惑、諂媚欺騙，如果對於一切境界染著而不知滿足，之後會導致大的禍患。譬如熾熱的火焰焚燒草葉，貪著境界會增加各種過失，也是這樣。被煩惱的火焰燒煮身心，背棄正道，衰敗的跡象顯現的時候，就會墮落天界。因此，我現在教化你們，割斷煩惱，去除迷惑；一切天眾，從此以後要恒常地做利益於最上乘佛法的行為，堅定志向修習，之後才能得到寂靜最上的安樂。你們現在不要輕慢懈怠，迅速地開墾良田。在未來世應當……』

【English Translation】 English version Diligence is like nectar, naturally cool on the crown of the head, forever transcending the cycle of birth and death, ultimately reaching the shore of Bodhi (bodhi, enlightenment). At that time, I, the Tathagata (Tathagata, Buddha), proclaimed subtle words, urging to quickly cultivate by abandoning self-attachment, and not to cling to inverted delusions; if anyone violates these teachings, greed and other delusions will arise, severing their connection to liberation, causing them to drift and sink in the ocean of suffering.』 At that time, the Lord of Gods, Indra (Indra, King of Gods), swiftly went to the Hall of Good Dharma, and all the gods and heavenly beings came to the Hall of Good Dharma. Having arrived, they engaged in various amusements and games. At that time, the Lord of Gods observed these amusements and knew that the heavenly beings were falsely attached to them, increasing their afflictions, so he spoke this verse: 『In the realm of illusion, greed and love are never satisfied, sentient beings are deeply deluded and attached, increasing various afflictions; the root consciousness is bound by external objects, like poison hidden in food, and when it is digested later, one feels dazed and without peace. There is no past, future, or intermediate life, nor is it this life or the next; when conditions meet, who can escape the retribution of karma?』 At that time, the Lord of Gods, Indra, having spoken this verse, further admonished: 『Even if a young man is strong and powerful, he may not live long; the four characteristics of existence (birth, aging, sickness, and death) constantly change and quickly return to dissolution and extinction. The happiness that appears has no real self-nature; when the experience of pleasure ends, it oppresses the body and mind, without a moment of peace. You must not trust in delusion, foolishness, flattery, and deceit; if you are attached to all realms and never satisfied, it will lead to great misfortune later. Just as a blazing fire burns grass and leaves, attachment to realms increases various faults, and so it is. The body and mind are burned and cooked by the fire of afflictions, turning away from the right path, and when the signs of decline appear, you will fall from the heavenly realm. Therefore, I now teach you to cut off afflictions and remove delusions; all heavenly beings, from now on, should constantly engage in actions that benefit the supreme Dharma, firmly resolve to cultivate, and then you will attain the supreme peace and joy of tranquility. Do not be negligent and lazy now, quickly cultivate the field of merit. In future lives, you should...』

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得最上報應，適意無盡。若作惡業種種隨身，墜墮天宮，沉淪惡趣，一切宮殿樓閣，悉皆隱沒。」

爾時，天主帝釋見其天子，須臾命終，墮于惡趣，而說伽他曰：

「微妙香蓮花，　　種種生峰頂， 　最上適意寶，　　處處作莊嚴。 　流泉與浴池，　　雜色花果樹， 　及紫金劫樹，　　靈鳥群集上， 　常出微妙音，　　悅樂諸天眾。 　無垢琉璃寶，　　間雜金色光， 　最上妙樓臺，　　莊嚴恒適意。 　群生不遠離，　　寧知是幻化， 　如泡、如水沫，　　如電、如浮雲， 　亦如尋香城，　　須臾即散滅。 　虛妄若生貪，　　墜墮輪迴路， 　癡愛毒如火，　　焚燒于善根， 　減損於天眾，　　去一切菩提。」

又復告言：「若天愚癡，愛人誑惑，為天、阿素落、羅剎等之所降伏，后墮地獄；復為龍蛇，遠離諸天，長處三界，如繩繫縛而不自在。若離癡愛，明瞭通達，利益有情，歸依佛道，永出世間，斷有愛支，得一切智；平等無礙，得三解脫，證悟苦、空到真實際，遠離輪迴，不受後有，色、香、味、觸而不染著。」

時，彼天帝見多天眾，唸唸無常，增諸過失，深生悲愍，發誠實言，而說伽他曰：

「如是天道終，　　沉淪百千劫， 　猶如旋火輪，　　生死何窮

盡？ 　見他受無常，　　不觀于自己， 　后自命終時，　　違害亦如是。 　若舍垢穢心，　　不著于境界， 　生死莫能侵，　　常住真寂樂。 　戒行若違犯，　　如醉飲藥毒， 　非天魔死軍，　　纏縛誰救濟？ 　微塵坌面上，　　自心何知見， 　命謝臥林間，　　誰悟從貪愛？ 　若生於貪愛，　　同住苦無常， 　永處於生死，　　現離於安樂； 　大惡不斷除，　　輪迴從此得， 　譬如暴惡風，　　能吹山頂葉。 　自業得生天，　　娛樂果自受， 　潔戒不愚迷，　　安樂自充足。 　貪愚招墜墮，　　如火而起煙， 　后自墮泥黎，　　業報亦如是。」

爾時，有天名烏波襪逾，宿善業力，生忉利天。彼有苾芻為其天王，而說伽他曰：

「若作種種業，　　處處妄攀緣， 　以心迷惑力，　　一切業成就。 　前心最勝故，　　後心相續生， 　無間引生彼，　　三界因無盡； 　一切業報身，　　離心不可得， 　是故降伏心，　　當獲無盡果。 　汝速勤修進，　　調伏離執迷， 　滿善得隨心，　　究竟獲安樂。 　心若恒調伏，　　永不增諸過， 　智者善伏心，　　諸苦不能害。 　若心得彼苦，　　苦苦后相續， 　一切境界中，　　而得輕心報。 　天、人、阿素

【現代漢語翻譯】 現代漢語譯本 盡頭在哪裡？ 看到他人遭受無常變化，卻不反觀自身。 等到自己命終之時，遭受的損害也是一樣的。 如果捨棄污穢的心，不執著于外在的境界， 生死就無法侵擾，常住于真正的寂靜安樂之中。 如果戒律行為有所違犯，就像喝醉了飲用毒藥， 即使不是天魔和死神的軍隊，被纏縛了又有誰能救濟呢？ 即使是微塵落在臉上，自心又有什麼知覺和見解呢？ 生命終結，躺臥在林間，又有誰能覺悟到這是因為貪愛所致呢？ 如果產生貪愛，就等同於與痛苦和無常同住， 永遠處於生死輪迴之中，遠離安樂； 如果不斷除巨大的惡業，輪迴就由此而來， 就像暴烈的狂風，能夠吹落山頂的樹葉。 憑藉自己的業力得生天界，享受娛樂的果報， 保持清凈的戒律，不愚昧迷惑，安樂自然充足。 貪婪和愚癡招致墮落，就像火焰升起煙霧， 最終會墮入地獄，業報就是這樣。

這時，有一位天人名叫烏波襪逾（Upavata，宿世善業的力量），生於忉利天（Trayastrimsa，三十三天）。那裡有一位比丘為天王，為他說偈頌：

『如果造作種種業，處處妄想攀緣， 憑藉內心的迷惑之力，一切業就得以成就。 因為最初的心最為殊勝，所以後續的心相續不斷地產生， 沒有間斷地引生後續，三界的因也就沒有窮盡； 一切業報之身，離開心是無法得到的， 所以降伏內心，應當獲得無盡的果報。 你應當迅速勤奮地修行精進，調伏內心，遠離執著和迷惑， 圓滿善行，就能隨心所愿，最終獲得安樂。 內心如果能夠恒常調伏，就永遠不會增加各種過失， 有智慧的人善於調伏內心，各種痛苦就不能夠侵害。 如果內心得到那些痛苦，痛苦之後又相續不斷， 在一切境界之中，就會得到輕慢之心的報應。 天人、人類、阿修羅

【English Translation】 English version Where is the end? Seeing others suffer from impermanence, yet not observing oneself. When one's own life ends, the harm suffered will be the same. If one abandons the defiled mind and is not attached to external realms, Birth and death will not be able to intrude, and one will abide in true tranquility and bliss. If precepts and conduct are violated, it is like being drunk on poisonous medicine, Even if it is not the army of heavenly demons and death, who can save you from being entangled? Even if dust falls on the face, what awareness and perception does the mind have? When life ends and one lies in the forest, who can awaken to the fact that it is caused by greed and love? If greed and love arise, it is the same as living with suffering and impermanence, Forever being in the cycle of birth and death, far away from peace and happiness; If great evil is not eradicated, the cycle of rebirth comes from this, Just like a violent storm, which can blow away the leaves on the top of a mountain. By one's own karma, one is born in the heavens, enjoying the fruits of entertainment, Maintaining pure precepts, not being foolishly deluded, peace and happiness will naturally be abundant. Greed and ignorance invite downfall, like smoke rising from a fire, Eventually, one will fall into hell, such is the retribution of karma.

At that time, there was a deva (deva, god or celestial being) named Upavata (Upavata, name of a deva), due to the power of good deeds in past lives, was born in Trayastrimsa (Trayastrimsa, the Heaven of Thirty-Three). There was a bhikshu (bhikshu, a Buddhist monk) there for the king of devas, who spoke the following gatha (gatha, verse):

'If you create various karmas, clinging to things everywhere, By the power of the mind's delusion, all karmas are accomplished. Because the initial mind is the most supreme, subsequent minds arise continuously, Uninterruptedly leading to the next, the causes of the three realms are endless; All karmic bodies cannot be obtained without the mind, Therefore, subduing the mind, one should obtain endless rewards. You should quickly and diligently cultivate and advance, subdue the mind, and be free from attachment and delusion, Fulfilling good deeds, you can get whatever you want, and ultimately obtain peace and happiness. If the mind is constantly subdued, it will never increase various faults, The wise person is good at subduing the mind, and various sufferings cannot harm them. If the mind obtains those sufferings, suffering after suffering continues, In all realms, one will receive the retribution of a contemptuous mind. Devas, humans, asuras

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落，　　龍、鬼、羅剎等， 　不離於一心；　　心為三有主， 　三有自心生，　　地獄與人、天， 　隨心生罪福，　　流浪任漂沈。 　壞善因迷境，　　愚癡貪愛生， 　住苦廣無邊，　　沉溺而難出。 　難調心力大，　　奔馳速若風， 　天眼勿緣形，　　識相皆如是。 　智者善調伏，　　遠離魔羅縛， 　超度生死河，　　速到于彼岸。 　疑惑不正直，　　無底惡難止， 　一多微細行，　　不住剎那中。 　行相密難窮，　　無身一切處， 　世間誰牽引？　　往者復是誰？ 　藏伏甚法中，　　造作于身業， 　雖見行表差，　　莫睹相應法。 　云何調伏難？　　無色、無形相， 　陋惡損眾生，　　取境明如眼； 　善惡作雖見，　　譬如幻化士， 　本性狀難窮，　　往復誰能睹？ 　牽引于群生，　　諸趣恒流轉， 　利劍不能截，　　猛火燒非斷； 　一切有情心，　　業力相如是， 　業繩而堅固，　　纏縛于群生。 　三性而不恒，　　須臾善非善， 　亦復舍受俱，　　攀附六根門。 　妄求于塵境，　　染著世間故， 　不悟生滅法，　　如鏡唯照前， 　而不鑑於后。」

爾時，天子聞彼苾芻說如是事——昔作純善今獲勝身——而說伽他曰：

「昔修靜妙心，　

【現代漢語翻譯】 現代漢語譯本 落（墮落），龍（龍族）、鬼（鬼魂）、羅剎（惡鬼）等， 都不離於一心；心是三有（欲有、色有、無色有）之主， 三有由自心而生，地獄與人、天， 都隨著心而產生罪與福，眾生因此流浪漂泊。 因為迷惑而破壞善因，由於愚癡而生起貪愛， 住在無邊無際的痛苦中，沉溺其中難以解脫。 難以調伏的心力量巨大，奔馳的速度快如疾風， 天眼也不要執著于外形，所有認識的表象都是如此。 有智慧的人善於調伏內心，遠離魔羅（惡魔）的束縛， 超越生死輪迴的河流，迅速到達彼岸。 疑惑之心不正直，像無底深淵一樣難以停止， 心的每一個細微的活動，都在剎那間不停留。 心的活動狀態隱秘難以窮盡，雖然沒有形體卻無處不在， 世間是誰在牽引著它？過去的是誰？ 它隱藏在甚深微妙的佛法中，造作著身業， 雖然能看到行為表面的差異，卻無法看到其相應的法則。 要如何調伏這顆難以調伏的心呢？因為它沒有顏色，沒有形狀， 醜陋邪惡，損害眾生，像眼睛一樣清楚地攝取外境； 善與惡的行為雖然能被看到，但它就像幻術師一樣， 它的本性狀態難以窮盡，它的來去又有誰能看到呢？ 它牽引著眾生，在各個輪迴中流轉， 鋒利的劍無法斬斷它，猛烈的火焰也無法燒燬它； 一切有情眾生的心，其業力就是這樣， 業力的繩索非常堅固，纏縛著眾生。 心具有三種性質卻不恒常，有時是善，有時是不善， 有時是舍受（不苦不樂的感受）相伴，攀緣執著於六根（眼耳鼻舌身意）的門。 虛妄地追求外在的塵境，因此染著於世間， 不覺悟生滅變化的法則，就像鏡子只能照見前方， 而不能照見後方。 當時，天子聽到那位苾芻（比丘）說這些事情——過去行純善之事，如今獲得殊勝的果報——於是說了偈頌： 『過去修習清凈微妙的心，』

【English Translation】 English version Falling, dragons (Nāga), ghosts (Preta), Rakshasas (demon) and others, Are inseparable from the one mind; the mind is the master of the three realms (desire realm, form realm, formless realm), The three realms arise from one's own mind; hell, humans, and heavens, Arise from the mind's creation of sin and merit, causing beings to wander and drift. Destroying good causes through delusion, foolishness gives rise to craving and love, Dwelling in boundless suffering, drowning and difficult to escape. The mind, difficult to tame, has great power, its speed like the wind, The divine eye should not cling to form; all perceptions are like this. The wise skillfully subdue it, staying away from the bonds of Mara (demon), Transcending the river of birth and death, quickly reaching the other shore. A doubting mind is not upright, like a bottomless abyss, difficult to stop, Every subtle action of the mind does not stay for even a moment. The aspects of its activity are secret and difficult to fathom, without a body yet everywhere, Who in the world is pulling it? Who is the one who goes? It is hidden in the profound Dharma, creating actions of body, Although one sees differences in outward behavior, one cannot see the corresponding law. How to tame this difficult mind? It has no color, no form, Ugly and evil, harming sentient beings, grasping at objects as clearly as the eye; Although good and evil actions can be seen, it is like an illusionist, Its original nature is difficult to fathom, who can see its coming and going? It pulls sentient beings, constantly revolving in all realms, A sharp sword cannot cut it, fierce fire cannot burn it; The minds of all sentient beings, their karmic forces are like this, The rope of karma is strong, binding sentient beings. It has three natures but is not constant, sometimes good, sometimes not good, Sometimes accompanied by equanimity (neither pleasant nor unpleasant feeling), clinging to the doors of the six senses (eye, ear, nose, tongue, body, mind). Falsely seeking external objects, thus becoming attached to the world, Not realizing the law of arising and ceasing, like a mirror that only reflects what is in front, And does not reflect what is behind. At that time, the Deva (god) heard that Bhiksu (monk) speak of such things—having done pure good in the past, now receiving superior rewards—and spoke this Gatha (verse): 'In the past, cultivating a pure and subtle mind,'

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慎護于戒行， 　以此微妙因，　　得住安樂道。 　善護持戒者，　　防非發律儀， 　當得斷諸惑，　　證圓寂滅樂。 　戒有大威德，　　能超諸有苦， 　乃至命謝時，　　無彼惡道畏； 　惡道無能救，　　戒力救最上。 　若有持戒者，　　萬善皆依怙， 　後果得生天，　　永離諸險難； 　佛法聖眾師，　　三界咸尊重。」

爾時，諸天子等，五體投地，歸命作禮生尊重心。彼時，天主帝釋倍生忻慶，嘆美至深，而說伽他曰：

「解脫貪、瞋毒，　　群生親道友， 　能到于彼岸，　　我今歸命禮。 　降伏愚癡失，　　無為無比等， 　一切眾所尊，　　我今歸命禮。」

時，彼天中有諸飛鳥，或在空中翱翔上下；或集寶池嬉戲水內。有諸天子樂逸縱蕩，與諸飛禽同共遊行，耽樂欲樂，不怖惡道。爾時，苾芻為彼天子，宣說伽他曰：

「傍生耽欲樂，　　遊戲恣愚迷， 　天眾亦復然，　　等彼飛禽類。 　正教師宣說，　　汝等心顛倒， 　不怖于罪業，　　耽樂著世間。 　若天有罪業，　　墜墮于地獄， 　業力如是毒，　　智者常遠離。 　薄德少慧人，　　但觀前欲樂， 　不復返思惟，　　成就諸苦果。 　若有智慧人，　　照觀一切惡， 　求斷諸惡業，　　利

【現代漢語翻譯】 現代漢語譯本 應謹慎守護戒律的修行， 憑藉這微妙的因緣，就能安住在安樂的道路上。 能夠好好守護戒律的人，防止違規行為，發起律儀， 就能夠斷除各種迷惑，證得圓滿寂滅的快樂。 戒律有巨大的威德，能夠超越各種痛苦， 乃至生命終結的時候，也不會有墮入惡道的恐懼； 惡道沒有誰能夠拯救，戒律的力量是最好的救助。 如果有人能夠持守戒律，各種善行都會依附於他， 最終會得以往生天界，永遠遠離各種危險和困難； 佛、法、聖眾是導師，為三界所共同尊重。

這時，各位天子等，五體投地，歸依並作禮，生起尊重之心。那時，天主帝釋（Indra，天神之王）更加歡喜慶幸，讚美到了極點，並說了偈頌：

『解脫貪婪、嗔恨的毒害，與眾生親近，是修道的友人， 能夠到達彼岸，我現在歸依並作禮。 降伏愚癡的過失，是無為、無比的， 為一切眾生所尊敬，我現在歸依並作禮。』

這時，那天界中有各種飛鳥，有的在空中翱翔上下；有的聚集在寶池中嬉戲玩水。有各位天子安逸放縱，與各種飛禽一同交合，沉迷於享樂，不害怕墮入惡道。這時，比丘（bhiksu，佛教出家男眾）為那些天子宣說了偈頌：

『傍生沉迷於享樂，嬉戲放縱，愚昧迷惑， 天眾也同樣如此，和那些飛禽沒有區別。 正教師宣說，你們的心顛倒錯亂， 不害怕罪業，沉迷於世間享樂。 如果天人造下罪業，就會墜落到地獄， 業力的毒害就是這樣，有智慧的人常常遠離它。 福德淺薄、智慧低下的人，只看到眼前的享樂， 不再反思，最終會成就各種痛苦的果報。 如果是有智慧的人，能夠照見一切惡行， 尋求斷除各種惡業，利益

【English Translation】 English version Carefully guard your conduct in precepts, With this subtle cause, you can dwell on the path of peace and happiness. Those who can well uphold the precepts, prevent transgressions and initiate vows, Will be able to cut off all delusions and attain the joy of perfect Nirvana. Precepts have great power and virtue, able to transcend all suffering, Even at the time of death, there will be no fear of falling into evil realms; Evil realms have no savior, the power of precepts is the supreme salvation. If there are those who uphold the precepts, all good deeds will rely on them, In the end, they will be reborn in the heavens, forever free from all dangers and difficulties; The Buddha, the Dharma, and the Sangha are teachers, respected by all three realms.

At that time, the devas (devas, celestial beings) and others prostrated themselves, taking refuge and paying homage, generating a heart of respect. At that time, Indra (Indra, king of the gods) , the lord of the gods, was even more joyful and delighted, praising deeply, and spoke the following gatha (gatha, verse):

'Liberated from the poison of greed and hatred, close to sentient beings, a friend on the path, Able to reach the other shore, I now take refuge and pay homage. Subduing the faults of ignorance, being non-active, incomparable, and equal, Respected by all, I now take refuge and pay homage.'

At that time, there were various flying birds in that heaven, some soaring up and down in the sky; some gathering in the jeweled pond, playing in the water. There were devas indulging in pleasure, engaging in sexual activity with various birds, indulging in sensual pleasures, not fearing falling into evil realms. At that time, the bhiksu (bhiksu, Buddhist monk) spoke the following gatha to those devas:

'Animals indulge in sensual pleasures, playing and indulging in foolish delusion, The devas are also the same, no different from those birds. The true teacher proclaims that your minds are inverted and confused, Not fearing sinful deeds, indulging in worldly pleasures. If devas commit sinful deeds, they will fall into hell, The poison of karma is like this, the wise always stay away from it. Those with little merit and little wisdom only see the pleasures before them, No longer reflecting, they will ultimately achieve the fruits of various sufferings. If there are wise people, they can illuminate all evil deeds, Seeking to cut off all evil karma, benefiting

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益於群生。 　罪業生諸苦，　　勝因得離縛， 　善惡行不同，　　報相亦復爾。 　迷苦妄為樂，　　求安不可逢， 　具智勿為非，　　不久至寂滅。 　善修諸業靜，　　巧便集善根， 　三昧自現前，　　速到無生位。 　勿復戀傍生，　　游嬉于園苑， 　懈怠轉增多，　　后墮飛禽類。 　若復無少智，　　善惡業不分， 　餓鬼、阿素啰，　　地獄亦如是。 　于業能分別，　　于報亦通達， 　彼于諸業中，　　深窮垢靜相， 　晝夜常精進，　　思惟三脫門， 　永不墮泥黎，　　究竟獲安樂。 　天子汝當知，　　自樂自善成， 　自惑生自苦，　　苦樂不離心。 　於過應遠離，　　染著諸塵境， 　縱逸癡所盲，　　不覺死王催， 　沉淪於地獄，　　苦惱而無極。」

爾時彼天，有百千天女色相端嚴，隨意自在，于彼林間歌唱遊戲。彼有飛禽知天宿善，而說伽他曰：

「勤修宿善業，　　今復得生天， 　若行非善因，　　而復沉惡趣。 　業報既決定，　　諸天皆平等， 　安樂非安樂，　　汝等今當知。 　愛染為害本，　　業繩隨繫縛， 　輪轉而不窮，　　還因業繩力。 　上至非想處，　　下及於三途， 　往返疾如風，　　生數復如雨， 　諸趣而循環，　　無始

【現代漢語翻譯】 現代漢語譯本 利益眾生。 罪業產生各種痛苦，殊勝的因緣能夠脫離束縛， 善行和惡行不同，得到的報應也同樣不同。 迷惑于痛苦而錯誤地認為那是快樂，追求安寧卻不可得， 具備智慧的人不要做壞事，不久就能達到寂滅的境界。 好好地修習各種清凈的行業，巧妙地積聚善根， 三昧（Samadhi，禪定）自然顯現，迅速到達不生不滅的境界。 不要再貪戀傍生道，在園林中嬉戲遊樂， 懈怠會使罪業越來越多，以後會墮落到飛禽之類。 如果缺少智慧，不能分辨善惡之業， 就會墮落到餓鬼、阿修羅（Asura，非天），以及地獄之中。 對於業能夠分別清楚，對於報應也能通達明瞭， 他們對於各種業，能夠深入探究其垢染和清凈的相狀， 日夜精進不懈，思惟三種解脫之門， 永遠不會墮入地獄，最終獲得安樂。 天子，你應該知道，快樂是自己修善成就的， 迷惑會產生自己的痛苦，痛苦和快樂都離不開心。 對於過失應該遠離，不要貪戀各種塵世的境界， 放縱自己被愚癡所矇蔽，不覺察到死王的催促， 沉淪於地獄之中，痛苦沒有窮盡。

這時，那位天人，有成百上千的天女，容貌端莊美麗，隨意自在，在那片樹林間唱歌遊戲。其中有飛禽知道天人過去所修的善業，於是說了偈頌：

勤奮修習過去所種的善業，如今才能得以往生天界， 如果造作不善的因，就會再次沉淪到惡道之中。 業報既然是決定的，諸天都是平等的， 安樂和非安樂，你們現在應當明白。 貪愛染著是禍害的根本，業的繩索隨之繫縛， 在輪迴中轉動沒有窮盡，還是因為業的繩索的力量。 上至非想非非想處天，下至三惡道， 往返迅速如風，所經歷的生死次數多如雨點， 在各個趣道中循環，沒有開始。

【English Translation】 English version Benefiting all beings. Sinful deeds produce all kinds of suffering, while superior causes lead to liberation from bondage, Good and evil actions differ, and their corresponding retributions are also different. Deluded by suffering, falsely mistaking it for pleasure, seeking peace but unable to find it, Those with wisdom should not engage in wrongdoing, and will soon reach the state of Nirvana (extinction). Diligently cultivate various pure actions, skillfully accumulate good roots, Samadhi (concentration) will naturally manifest, quickly reaching the state of non-birth and non-death. Do not be attached to the animal realm, indulging in play and amusement in gardens, Laziness will increase sins, and one will eventually fall into the category of birds. If one lacks wisdom and cannot distinguish between good and evil deeds, One will fall into the realms of hungry ghosts, Asuras (demigods), and hell. Those who can clearly distinguish between actions and understand their retributions, They can deeply explore the defiled and pure aspects of various actions, Diligently strive day and night, contemplating the three gates of liberation, Will never fall into hell and will ultimately attain happiness. O celestial being, you should know that happiness comes from one's own good deeds, Delusion creates one's own suffering, and suffering and happiness are inseparable from the mind. One should stay away from faults, avoid attachment to worldly realms, Indulging oneself, blinded by ignorance, unaware of the approach of the King of Death, Sinking into hell, with endless suffering.

At that time, that Deva (celestial being) had hundreds of thousands of heavenly maidens, with beautiful appearances, freely singing and playing in that forest. There were birds who knew the Deva's past good deeds, and they spoke the following Gatha (verse):

Diligently cultivate the good deeds of the past, and now you are reborn in the heavens, If you perform non-virtuous deeds, you will sink back into the evil realms. Since karmic retribution is definite, all the Devas are equal, Happiness and unhappiness, you should now understand. Attachment and craving are the root of harm, and the rope of karma binds you, Revolving in Samsara (cycle of rebirth) without end, still due to the power of the rope of karma. Up to the realm of Neither Perception nor Non-Perception, down to the three evil paths, Going back and forth as quickly as the wind, the number of births is like rain, Cycling through all the realms, without beginning.

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長如此。 　若人心寂靜，　　如水湛然清， 　離礙如虛空，　　而獲最上樂。 　五識緣塵境，　　三惡業相牽， 　一法舍盡時，　　不得生天界。 　殺、盜、淫、妄毒，　　常為惡道友， 　燒煮如炎火，　　智者應觀察； 　真實忍辱慈，　　出世善良友， 　親近若修習，　　當得三天果。 　制伏邪亂意，　　慎護觸等貪， 　後有定生天，　　成就白業果。 　若於生死業，　　而不求解脫， 　焰魔殺鬼來，　　云何得遠離？」

爾時，天主帝釋而復白言：「若有眾生不怖諸惡，於一切處心所染著；以染著故，隱沒智慧。妄言、綺語、虛誑、邪諂，惱亂有情，棄背正教，親近邪師，不孝父母，乃至善根間斷，業繩繫縛。如箭速疾，死入地獄，種種治罰，受諸極苦無有休息。汝等從今于生死罪緣，速須棄捨，莫復貪著。于自身命，分限短長，審諦觀察。有為諸行，剎那生滅，何得久住？如水浮漚，如鏡影像，如電剎那，如雲散滅。若天福盡，樂受舍位，一切衰相不覺現前，逼迫身心，如何當忍？是故，我今宣示言爾：『汝今當須勤行精進，忍辱柔和，慈愍有情，守護六根，修行四諦，不取怨親而修平等，智慧增長深入義味，背妄照真，導引禪定。』業惑盡時，後有不生，得俱解脫。」

【現代漢語翻譯】 現代漢語譯本 長此以往。 如果人心能夠寂靜，就像清水一樣清澈，沒有阻礙如同虛空一般，就能獲得最上的快樂。 如果五識（眼、耳、鼻、舌、身五種感覺器官）只執著于外在的塵世境界，就會被殺、盜、淫三種惡業牽引，如果不能捨棄這些惡業，就無法升到天界。 殺生、偷盜、邪淫、妄語就像毒藥一樣，常常是通往惡道的壞朋友，它們像燃燒的火焰一樣帶來痛苦，智者應該仔細觀察並遠離它們。 真實的忍辱和慈悲，是出世間善良的朋友，如果親近並修習它們，就能獲得三天（欲界天、色界天、無色界天）的果報。 制伏邪惡混亂的心意，謹慎守護，不要貪戀外在的觸覺等，這樣死後必定能昇天，成就清凈的善業果報。 如果對於生死輪迴的業力，不尋求從中解脫的方法，那麼當閻羅王的使者前來索命時，又怎麼能夠逃脫呢？'

這時，天主帝釋（佛教中的護法神）再次說道：『如果有些眾生不害怕各種惡行，在任何地方都心生染著；因為有染著，所以遮蔽了智慧。他們說謊、花言巧語、虛偽欺騙、邪惡諂媚，惱亂其他眾生，背棄正教，親近邪師，不孝順父母，甚至善根也斷絕，被業力的繩索束縛。他們像箭一樣快速地死去，墮入地獄，遭受各種懲罰，承受極大的痛苦，沒有休息的時候。你們從現在開始，對於導致生死輪迴的罪惡因緣，必須迅速捨棄，不要再貪戀執著。對於自身的壽命，無論長短，都要仔細觀察。有為的諸行，都是剎那生滅的，怎麼能夠長久存在呢？它們就像水中的浮漚，像鏡中的影像，像閃電一樣短暫，像云一樣消散。如果天上的福報享盡，快樂消失，失去天人的地位，各種衰敗的跡象不知不覺地顯現出來，逼迫身心，又怎麼能夠忍受呢？所以，我現在告誡你們：你們現在應當努力精進修行，忍辱柔和，慈悲憐憫眾生，守護六根（眼、耳、鼻、舌、身、意），修行四諦（苦、集、滅、道），不分怨親而修平等心，增長智慧，深入理解佛法的真義，背離虛妄，照見真實，導向禪定。』當業力和煩惱都斷盡時，就不會再有後世的生死輪迴，就能獲得完全的解脫。'

【English Translation】 English version Thus it continues. If the mind is tranquil, like clear water, free from obstacles like empty space, one attains the supreme bliss. If the five senses (eye, ear, nose, tongue, body) cling only to the external realms of dust, they will be drawn by the three evil deeds of killing, stealing, and lust. If one cannot abandon these evil deeds, one cannot be born in the heavens. Killing, stealing, sexual misconduct, and lying are like poison, often bad friends leading to evil paths. They bring suffering like burning flames; the wise should observe carefully and stay away from them. True patience, forbearance, and compassion are good friends leading to liberation. If one cultivates and draws near to them, one will attain the fruits of the three heavens (desire realm, form realm, formless realm). Subdue the wicked and chaotic mind, carefully guard against greed for touch and other sensations. After death, one will surely be born in the heavens, accomplishing the fruits of pure karma. If one does not seek liberation from the karma of birth and death, how can one escape when the messengers of Yama (the lord of death) come to claim one's life?'

At that time, the Lord of the Gods, Śakra (a protector deity in Buddhism), spoke again: 'If there are beings who do not fear evil and are attached to everything everywhere, their wisdom is obscured by their attachments. They lie, use flowery language, are false and deceitful, disturb sentient beings, abandon the true teachings, associate with evil teachers, are not filial to their parents, and even sever their roots of goodness, bound by the ropes of karma. They die swiftly like arrows, fall into hell, and suffer various punishments, enduring extreme pain without rest. From now on, you must quickly abandon the sinful causes of birth and death and not cling to them. Carefully observe the length and brevity of your own lives. All conditioned phenomena arise and cease in an instant; how can they last long? They are like bubbles on water, like images in a mirror, as fleeting as lightning, and as scattered as clouds. If the blessings of heaven are exhausted, happiness disappears, and one loses one's position as a deva, all signs of decline appear unnoticed, oppressing body and mind; how can one endure it? Therefore, I now declare to you: You must now diligently practice diligence, patience, gentleness, and compassion for sentient beings, guard the six senses (eye, ear, nose, tongue, body, mind), practice the Four Noble Truths (suffering, origin, cessation, path), cultivate equanimity without taking sides with friends or enemies, increase wisdom, deeply understand the true meaning of the Dharma, turn away from falsehood, illuminate the truth, and guide towards meditation.' When karma and afflictions are exhausted, there will be no more rebirth, and one will attain complete liberation.'

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爾時，天主帝釋欲重宣此義，復說伽他曰：

「如是十二處，　　六境及六根， 　識等生滅時，　　相應成妄想。 　智者善修心，　　不住色等法， 　而入寂靜門，　　湛然無一相。 　勤求寂靜故，　　不墮魔羅界， 　以此靜妙心，　　恒時而憶念。 　若行如是慧，　　惑苦云何生？ 　于其三世中，　　自在無驚怖， 　煩惱縛自解，　　罪垢不可染； 　慧眼得圓明，　　常住真寂行。 　天身大快樂，　　尚被罪垢摧， 　云何人愚迷，　　廣造十惡業？ 　若人修智慧，　　了達罪福因， 　怖業若死侵，　　永出苦根本。」

爾時，帝釋昔聞世尊所說惡趣之事，即為天眾宣說：「佛言：『若人得脫生死罪根，常值善友，植諸善本。若生天界受妙快樂，宮殿莊嚴報應無量；若不怖惡道貪著娛樂，福善盡時必當墮落，譬如燈燭須假膏油，膏油既盡燈焰即滅。如是墮已，而被業風急速吹轉，往返世間輪迴不止。若諸智者正定相應，無明業繩不能牽動，譬如藕絲牽妙高山而不能動。』」

爾時，彼天聞于天帝說是法已，即說伽他贊天帝曰：

「汝今說此法，　　息除一切障， 　我依天帝語，　　安住無怖畏。 　與彼諸群生，　　而作慈悲父， 　宣示涅槃城，　　令彼得利樂。

【現代漢語翻譯】 現代漢語譯本 當時，天主帝釋（Śakra，眾神之王）再次宣揚這個道理，又說了偈頌： 『這十二處（十二處，指六根和六境），就是六境（色、聲、香、味、觸、法）和六根（眼、耳、鼻、舌、身、意）， 當意識等等生起和滅去時，就會相應地產生虛妄的念想。 有智慧的人應當好好地修習內心，不住著於色等等的法， 從而進入寂靜的法門，內心清澈明凈，沒有任何表相。 勤奮地尋求寂靜的緣故，就不會墮入魔羅（Māra，惡魔）的境界， 用這種寂靜微妙的心，恒常地憶念。 如果奉行這樣的智慧，迷惑和痛苦又怎麼會產生呢？ 對於過去、現在、未來這三世，都能自在而沒有驚慌和恐懼， 煩惱的束縛自然解開，罪惡的塵垢不能沾染； 智慧的眼睛得到圓滿光明，常住在真實寂靜的修行中。 天人的身體雖然有很大的快樂，尚且會被罪惡的塵垢摧毀， 為什麼人如此愚昧迷惑，廣泛地造作十惡業呢？ 如果有人修習智慧，瞭解通達罪惡和福報的因由， 即使可怕的業力和死亡侵襲，也能永遠脫離痛苦的根本。』 當時，帝釋（Śakra，眾神之王）過去聽聞世尊所說的關於惡趣的事情，就為天眾宣說：『佛說：如果有人能夠脫離生死罪惡的根本，常常遇到善良的朋友，種植各種善的根本。如果生到天界，享受美妙的快樂，宮殿莊嚴，得到的報應無量無邊；如果不害怕惡道，貪戀享樂，福報和善業用盡的時候必定會墮落，譬如燈燭需要依靠膏油，膏油用盡燈焰就會熄滅。這樣墮落之後，就會被業力的風迅速吹動，在世間往返輪迴不止。如果各位有智慧的人與正定相應，無明的業力繩索就不能牽動，譬如用藕絲牽拉妙高山（Sumeru，須彌山），也不能使它動搖。』 當時，那些天人聽了天帝（Śakra，眾神之王）所說的法之後，就說了偈頌讚嘆天帝（Śakra，眾神之王）說： 『您現在所說的這個法，能夠息滅消除一切的障礙， 我依靠天帝（Śakra，眾神之王）您的話語，安住在沒有怖畏的狀態。 您對於那些眾生，作為慈悲的父親， 宣示涅槃（Nirvana）的城池，讓他們得到利益和快樂。』

【English Translation】 English version At that time, Śakra (Lord of the Gods) reiterated this meaning and spoke in verse again: 『These twelve entrances (twelve entrances, referring to the six sense organs and six sense objects), namely the six sense objects (form, sound, smell, taste, touch, and dharma) and the six sense organs (eye, ear, nose, tongue, body, and mind), When consciousness and so on arise and cease, corresponding delusive thoughts are produced. The wise should cultivate their minds well, not dwelling on phenomena such as form, And thus enter the gate of tranquility, with a clear and pure mind, without any appearance. Diligently seeking tranquility, one will not fall into the realm of Māra (the Evil One), With this tranquil and subtle mind, constantly remember. If one practices such wisdom, how can delusion and suffering arise? In the three times (past, present, and future), one is free and without fear, The bonds of affliction are naturally untied, and the defilements of sin cannot stain; The eye of wisdom attains perfect clarity, constantly abiding in the practice of true tranquility. The body of a deva (god), though having great happiness, is still destroyed by the defilements of sin, Why are humans so foolish and deluded, widely creating the ten evil deeds? If one cultivates wisdom, understanding the causes of sin and merit, Even if fearful karma and death invade, one will forever escape the root of suffering.』 At that time, Śakra (Lord of the Gods), having previously heard the World-Honored One speak of the affairs of the evil realms, proclaimed to the devas: 『The Buddha said: If a person can escape the root of the sins of birth and death, constantly encounter good friends, and plant various roots of goodness, if they are born in the heavens, enjoying wonderful happiness, with magnificent palaces and immeasurable rewards; if they are not afraid of the evil paths and are attached to pleasure, when their blessings and good deeds are exhausted, they will surely fall, just as a lamp relies on oil, and when the oil is exhausted, the flame will go out. Having fallen in this way, they will be rapidly blown by the wind of karma, endlessly revolving in the world. If those wise ones are in accordance with right samadhi (concentration), the rope of ignorance and karma cannot move them, just as using a lotus thread to pull Mount Sumeru (the central mountain in Buddhist cosmology) cannot move it.』 At that time, those devas, having heard Śakra (Lord of the Gods) speak this Dharma, spoke verses praising Śakra (Lord of the Gods), saying: 『You now speak this Dharma, which extinguishes and eliminates all obstacles, I rely on the words of Śakra (Lord of the Gods), and abide in a state without fear. You act as a compassionate father to those beings, Proclaiming the city of Nirvana, enabling them to obtain benefit and happiness.』

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法本無分別，　　天帝善能宣， 　今遇正教師，　　得至無上道。」

爾時，天帝又復白言：「世間財物勿生貪著。若人舍離智慧出生，若復愛著，破壞善根；七種聖財漸漸隱沒，經百千生沉淪惡道。又復世財而不堅久，水、火、盜賊、王等勢力皆可侵奪；若彼法財，水、火等災終不能壞。汝諸天眾，雖有勢力，諸根具足，身帶光明；衰相現時生其愁惱，墮下虛空過百千逾繕那，入其惡趣。」

爾時，帝釋即說伽他曰：

「如汝大快樂，　　富貴不可量， 　衰相若現前，　　決定沉惡趣。 　如現所作業，　　隨業果復生， 　業相善殊勝，　　異熟果亦然。 　業有上、中、下，　　善惡品類同， 　成彼有報時，　　勝劣亦如是。 　汝等審思惟，　　色力身最上， 　生滅未能逃，　　云何而不墮？ 　譬如麥等種，　　而被大火燒， 　隨燒即破壞，　　云何芽得生？ 　浮虛假偽身，　　四相遷流速， 　如燈而生焰，　　不住剎那中。 　心相亦復爾，　　虛幻無真實， 　恒被漏隨增，　　云何得安樂？ 　棄捨于妄境，　　勿自愛其身， 　決定脫輪迴，　　速至於彼岸。」

爾時，彼天有其飛鳥而復說言：「我等今者居烏缽羅林，于其林間有大浴池，多生紅蓮長時芬

【現代漢語翻譯】 現代漢語譯本 『法』的本質是沒有分別的，天帝（Deva-Indra）善於宣講這個道理，如今我遇到了真正的導師，才能達到無上的覺悟之道。

這時，天帝（Deva-Indra）又說：『不要對世間的財物產生貪戀執著。如果人捨棄智慧而出生，又貪愛執著于財物，就會破壞善良的根基；信、戒、慚、愧、聞、施、慧這七種聖財會漸漸消失隱沒，經歷百千次輪迴，沉淪於惡道之中。而且世俗的財物並不長久堅固，水災、火災、盜賊、國王等勢力都可以侵佔掠奪；如果是佛法之財，水災、火災等災難終究不能毀壞。你們這些天眾，雖然有勢力，諸根完備，身上帶有光明；但當衰敗之相顯現時，就會產生愁苦煩惱，從高空墜落百千逾繕那（Yojana），進入惡趣。』

這時，帝釋天（Indra）說了偈頌：

『即使你擁有極大的快樂，富貴不可估量，但如果衰敗之相顯現，必定會沉淪到惡趣之中。 正如現在所造的業，會隨著業力產生相應的果報，業的性質如果是善良殊勝的，那麼成熟后的果報也是如此。 業有上、中、下之分，善業和惡業的品類也不同，當這些業成熟併產生果報時，果報的殊勝和低劣也是如此。 你們仔細地思考，即使擁有最好的容貌、力量和身體，也無法逃脫生滅的規律，又怎麼能不墮落呢？ 譬如麥子等種子，被大火焚燒，隨著焚燒就被破壞了，又怎麼能生出芽呢？ 這虛浮不實的身體，四相（生、老、病、死）遷流變化迅速，就像燈燃燒產生火焰一樣，沒有一刻停留在原地。 心念的相狀也是如此，虛幻不真實，總是隨著煩惱而增長，又怎麼能得到安樂呢？ 捨棄虛妄的境界，不要貪愛自己的身體，這樣才能決定脫離輪迴，迅速到達彼岸。』

這時，天界中有一隻飛鳥說道：『我們現在居住在烏缽羅（Utpala）林中，在林間有一個大浴池，生長著許多紅蓮花，長久散發著芬芳。』

【English Translation】 English version 『Dharma』 is without discrimination, and Deva-Indra (天帝) is skilled at expounding it. Now that I have encountered a true teacher, I can attain the unsurpassed path of enlightenment.

At that time, Deva-Indra (天帝) further said: 『Do not be greedy and attached to worldly possessions. If a person is born without wisdom and is attached to possessions, they will destroy the roots of goodness; the seven noble treasures of faith, discipline, shame, remorse, learning, generosity, and wisdom will gradually disappear and be submerged, and after hundreds of thousands of rebirths, they will sink into evil paths. Moreover, worldly possessions are not lasting or secure; they can be seized by water, fire, thieves, kings, and other forces. But if it is the treasure of Dharma, disasters such as water and fire cannot destroy it. You heavenly beings, although you have power, complete faculties, and bodies of light, when the signs of decline appear, you will experience sorrow and distress, fall from the sky for hundreds of thousands of yojanas (逾繕那), and enter evil realms.』

At that time, Indra (帝釋天) spoke the following gatha:

『Even if you have great happiness and immeasurable wealth, if the signs of decline appear, you will surely sink into evil realms. Just as the karma you create now will produce corresponding results according to the power of that karma, if the nature of the karma is good and excellent, then the resulting fruit will also be so. Karma has superior, middling, and inferior qualities, and good and evil karma are of different kinds. When these karmas mature and produce results, the superiority and inferiority of the results are also like this. You should carefully consider that even if you have the best appearance, strength, and body, you cannot escape the law of birth and death, so how can you not fall? For example, seeds such as wheat are burned by a great fire; as they are burned, they are destroyed, so how can sprouts grow? This floating and false body, with its four characteristics (birth, old age, sickness, and death), changes rapidly, like a flame produced by a lamp, never staying in one place for a moment. The state of mind is also like this, illusory and unreal, always increasing with afflictions, so how can one find peace and happiness? Abandon the false realms, do not be attached to your own body, and then you can surely escape the cycle of rebirth and quickly reach the other shore.』

At that time, a flying bird in the heavenly realm said: 『We now live in the Utpala (烏缽羅) forest, and in the forest there is a large bathing pond, where many red lotuses grow, emitting fragrance for a long time.』

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馥，鳥身翅翼諸色間雜，狀如七寶；眼有光明，言音妙好，于彼林中長時戲樂。」觀察天子耽著迷醉，即說伽他曰：

「我恒耽喜樂，　　天人愛亦然， 　天雖與禽別，　　愛染而無二， 　不能守行法，　　云何得解脫？ 　天等若如是，　　飛禽何所別？ 　今復告汝等，　　勿著五欲樂， 　而修勝法行，　　當得大解脫。 　生、老、病、死苦，　　永不害其身， 　天與禽類身，　　平等獲善利。」

爾時，天帝又復白言：「若有智者離垢清凈，世間罪染普遍此天，亦不能著。

「何以故？為彼智者，于生、苦因緣而能解了；又于彼天朋友知識、恩愛眷屬無所戀著。汝等諸天癡愚、貪染不離輪迴，與彼飛禽等無有異。復有眾生耽著飲酒，得罪甚多。所以者何？為彼有情，心識迷亂，破犯恒多；酒力雖消，業報不滅，於五趣中輪迴不絕，於一切罪中最為增上，乃至於俱胝劫，流浪不絕沉淪惡趣，煩惱纏縛——佛所言說。」

爾時，彼天帝釋園中有妙法堂，種種珍寶殊妙莊嚴。時，諸天眾詣彼堂中。彼時，帝釋觀察天眾，而說伽他曰：

「汝等諸天眾，　　過去修微善， 　獲生天界中；　　若天報應盡， 　定墮于輪迴。　　業力難思議， 　牽引于眾生，　　三界、五趣中， 　

【現代漢語翻譯】 現代漢語譯本 『馥』（Fu）：鳥的身軀翅膀羽毛顏色多樣，像是七寶合成；眼睛明亮有光，聲音美妙動聽，在那片樹林中長久嬉戲玩樂。』觀察天子沉溺於此，於是說了偈語： 『我總是沉溺於享樂，天人和飛鳥都一樣， 天人雖然和飛鳥不同，在愛慾染著上沒有區別， 不能遵守修行的方法，怎麼能夠得到解脫？ 天人們如果像這樣，和飛鳥又有什麼區別？ 現在我告訴你們，不要貪戀五欲之樂， 而要修習殊勝的佛法，才能得到大的解脫。 生、老、病、死的痛苦，永遠不會再傷害你們的身體， 天人和飛鳥的身體，平等地獲得好的利益。』 當時，天帝又說：『如果有智慧的人遠離了塵垢，清凈無染，世間的罪惡污染即使遍佈這個天界，也不能沾染到他。 為什麼呢？因為有智慧的人，對於生、苦的因緣能夠了解明白；而且對於天上的朋友、知識、恩愛眷屬沒有絲毫的留戀。你們這些天人愚癡、貪婪，不能脫離輪迴，和那些飛鳥沒有什麼區別。還有一些眾生沉溺於飲酒，犯下的罪過非常多。這是什麼原因呢？因為那些有情眾生，心識迷亂，違犯戒律的事情很多；即使酒力消退，業報也不會消失，在五趣之中輪迴不止，在一切罪過之中最為嚴重，乃至經歷俱胝（倶胝，koti，意為千萬）劫，流浪不止，沉淪於惡趣，被煩惱纏縛——這是佛所說的。』 當時，天帝釋（帝釋，Śakra，天神之王）的花園中有一座美妙的法堂，用各種珍寶裝飾得非常殊勝莊嚴。當時，眾天人來到這座法堂中。那時，帝釋觀察著眾天人，說了偈語： 『你們這些天人，過去修習了微小的善業， 才得以出生在天界之中；如果天福享盡， 必定會墮入輪迴之中。業力難以思議， 牽引著眾生，在三界、五趣之中，』

【English Translation】 English version 『Fu』 (Fu): A bird with wings of various colors, resembling a combination of seven treasures; its eyes are bright and luminous, and its voice is wonderfully pleasant. It frolics and enjoys itself in that forest for a long time.』 Observing this, the Deva (Deva, a god) said in verse: 『I am always indulging in pleasure, as are the Devas and birds alike. Although Devas and birds are different, there is no difference in their attachment to desire. If one cannot abide by the practice of Dharma, how can one attain liberation? If the Devas are like this, what is the difference between them and birds? Now I tell you all, do not be attached to the pleasures of the five desires, But cultivate the supreme Dharma practice, and you will attain great liberation. The suffering of birth, old age, sickness, and death will never harm your bodies again, The bodies of Devas and birds alike will equally obtain good benefits.』 At that time, the Deva king further said, 『If there are wise ones who are free from defilements and pure, even if the sins and impurities of the world pervade this heaven, they cannot be tainted. Why? Because those wise ones are able to understand the causes and conditions of birth and suffering; and they have no attachment to friends, acquaintances, loved ones, and relatives in heaven. You Devas are foolish and greedy, unable to escape the cycle of rebirth, and are no different from those birds. Furthermore, there are beings who indulge in drinking alcohol, incurring many offenses. Why is this? Because those sentient beings have confused minds and frequently violate precepts; even if the effects of alcohol wear off, the karmic retribution will not disappear, and they will continue to be reborn in the five realms, suffering endlessly. Among all sins, this is the most severe, and even after kotis (倶胝, koti, meaning ten million) of kalpas (劫, kalpa, an aeon), they will continue to wander and sink into evil realms, bound by afflictions—this is what the Buddha said.』 At that time, in the garden of Śakra (帝釋, Śakra, king of the gods), there was a wonderful Dharma hall, adorned with various precious treasures. At that time, the assembly of Devas came to that hall. Then, Śakra, observing the assembly of Devas, spoke in verse: 『You Devas, in the past, cultivated small acts of goodness, And were born in the heavenly realm; if your heavenly blessings are exhausted, You will surely fall into the cycle of rebirth. The power of karma is inconceivable, Pulling sentient beings, through the three realms and five paths,』

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處處而出生。　　汝等勤精進， 　審諦細思惟，　　生滅須臾間， 　云何不省覺？　　怖畏邪險路， 　而依眾律儀，　　堅固七覺支， 　勤行八聖道，　　善住於五根， 　增長於五力，　　四念與正勤， 　及彼四神足；　　如是而不退， 　必至涅槃城，　　恒受寂滅樂。

妙法聖念處經卷第五 大正藏第 17 冊 No. 0722 妙法聖念處經

妙法聖念處經卷第六

西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

「于罪不怖畏，　　彼人無智慧， 　后至命終時，　　苦惱恒燒燃， 　周遍天界中，　　墮落誰能見。 　彼恒貪淫樂，　　於此莫能知， 　淫慾生虛誑，　　迷惑于有情， 　牽引落三途，　　如繩而繫縛。 　生滅恒如是，　　有情須自利， 　調柔身口意，　　煩惱勿令生， 　法境等須息。　　一切著淫者， 　增癡墮無常，　　不覺慾火燒， 　遠離於親眷，　　朋友善知識， 　骨肉並眷屬，　　大苦死來時， 　波吒何能說？　　初至無常位， 　如山忽倒摧，　　須臾不可停， 　剎那而滅謝。　　若處一切智， 　無罪無輪迴，　　究竟出苦源； 　諸天恒愛樂，　　慾海深無底， 　何能有足期？　　增長愛貪

【現代漢語翻譯】 現代漢語譯本 處處都能出生。

你們要勤奮精進，

審慎仔細地思考，

生滅只在須臾之間，

為何還不醒悟覺察？

畏懼邪惡危險的道路，

從而遵循各種律儀，

堅定穩固七覺支（七種覺悟的因素），

勤奮修行八聖道（達到涅槃的八條正確途徑），

善於安住於五根（信、精進、念、定、慧五種能力），

增長五力（信力、精進力、念力、定力、慧力），

四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）與正勤（斷惡、修善），

以及四神足（欲神足、勤神足、心神足、觀神足）；

像這樣不退轉，

必定到達涅槃（解脫）之城，

永遠享受寂靜安樂。

《妙法聖念處經》卷第五 大正藏第 17 冊 No. 0722 《妙法聖念處經》

《妙法聖念處經》卷第六

西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉 詔譯

『對於罪惡不感到畏懼，

那人就沒有智慧，

等到臨命終時，

苦惱恒常燃燒，

即使周遍天界之中，

墮落了誰能看見。

他恒常貪戀淫樂，

對於這一點不能明白，

淫慾產生虛假和欺騙，

迷惑有情眾生，

牽引他們墮落到三惡道（地獄、餓鬼、畜生），

就像繩索一樣捆綁。

生滅恒常如此，

有情眾生必須自我利益，

調伏身口意，

不要讓煩惱產生，

法境等等必須止息。

一切執著于淫慾的人，

增長愚癡，墮落於無常，

不覺察**的燃燒，

遠離親人眷屬，

朋友和善知識，

骨肉至親和家眷，

大苦降臨死亡之時，

波吒（一種痛苦的描述）如何能夠說盡？

初次到達無常的境地，

就像山峰忽然倒塌摧毀，

須臾片刻都不能停留，

剎那之間就滅亡消失。

如果處於一切智慧之中，

沒有罪惡，沒有輪迴，

最終脫離痛苦的根源；

諸天都恒常喜愛快樂，

慾望之海深不見底，

怎麼能夠期望滿足？

增長愛慾和貪婪』

【English Translation】 English version Everywhere they are born.

You all be diligent and vigorous,

Carefully and attentively contemplate,

Birth and death are in an instant,

Why not awaken and realize?

Fear the evil and dangerous paths,

And rely on various precepts,

Firmly establish the seven factors of enlightenment (seven aspects of awakening),

Diligently practice the Noble Eightfold Path (the eight correct paths to reach Nirvana),

Dwell well in the five roots (five faculties: faith, vigor, mindfulness, concentration, wisdom),

Increase the five powers (strength of faith, vigor, mindfulness, concentration, wisdom),

The four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena) and right diligence (effort to abandon evil and cultivate good),

And the four psychic powers (desire, effort, mind, investigation);

Like this, without退轉(retreating),

You will surely reach the city of Nirvana (liberation),

Forever enjoying the bliss of寂滅(tranquility).

The Sutra of the Great Mindfulness, Volume 5 T17 No. 0722 The Sutra of the Great Mindfulness

The Sutra of the Great Mindfulness, Volume 6

Translated by the Tripitaka Master Shramana Fatian, bestowed with the purple robe, from Nalanda Monastery in Magadha, Central India, under imperial decree.

『If one does not fear sin,

That person has no wisdom,

When the end of life arrives,

Suffering constantly burns,

Even throughout the heavens,

Who can see their fall?

They constantly crave sensual pleasures,

They cannot understand this,

Lust generates falsehood and deceit,

Deluding sentient beings,

Tugging them into the three evil paths (hell, hungry ghosts, animals),

Like being bound by a rope.

Birth and death are always like this,

Sentient beings must benefit themselves,

Tame body, speech, and mind,

Do not let afflictions arise,

The realm of Dharma, etc., must cease.

All those attached to lust,

Increase ignorance, fall into impermanence,

Unaware of the burning of **,

Separated from relatives and kin,

Friends and virtuous teachers,

Blood relatives and family,

When great suffering and death arrive,

How can波吒(pata, a description of suffering) be fully described?

When first reaching the state of impermanence,

Like a mountain suddenly collapsing and being destroyed,

Cannot stop for even a moment,

Vanishing and disappearing in an instant.

If one dwells in all wisdom,

Without sin, without輪迴(reincarnation),

Ultimately escaping the source of suffering;

The gods always love pleasure,

The sea of desire is deep and bottomless,

How can one expect fulfillment?

Increasing love and greed』

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心， 　如酥油灑火，　　種種莊嚴貌， 　破壞出世因，　　流轉四趣中。 　人傍地獄鬼，　　生死恒無間， 　往復如陶輪，　　群品大愚癡， 　不了煩惱性。　　若彼諸有情， 　永離於貪愛，　　當獲最上因， 　解脫無繫絆。　　智者除煩惱， 　諸苦病不侵，　　降伏于貪瞋， 　長獲安樂道。　　生苦不能染， 　罥索不能縛，　　智慧漸圓明， 　照知一切事。　　若於圓寂理， 　而起無相心，　　離垢絕囂塵， 　究竟到彼岸。　　于彼苦樂境， 　洞然無所得，　　而入大解脫。 　常住空寂舍，　　復起慈悲心， 　愍念有情故，　　示苦智真如。 　遠離於罥索，　　令意斷疑慮， 　永除于貪愛，　　解脫苦惱怖， 　獲得最上慧，　　悟彼集散空。 　設壽八萬劫，　　亦復墮無常， 　此可恒安住，　　天界永無失。 　見惡而生慢，　　于罪不思惟， 　愚迷無方便，　　恒求于快樂。 　喻如砂聚中，　　求油終不得， 　若作罪業行，　　恒常而逼迫。 　苦樹罪根深，　　一切惡生長， 　我說此真如，　　定為法非法。 　彼意恥作罪，　　后復無煩惱， 　利益廣無邊，　　獲至真如際。

「若復愚迷，于佛言教而不信受，后至無常，自得苦惱，經無數百千

俱胝那由他、阿沒那等，破壞人天，無常罪火決定焚燒，此不盡劫。瞿曇告言：『天覆云何而得久住？』喻如水沫、芭蕉，無有纖毫真實，幻化非久。若恒愛此快樂，無有是處。」

爾時，彼佛問彼天眾：「知此義不？」天，意歡喜，如聞五樂，多獲快樂，得五功德。而復說言：「彼有飛禽名曰嬉戲，能善說法。為彼天眾，即說伽他曰：

「『有欲愛不足，　　無因人意足， 　　發起不足心，　　如是無知死。 　　一切眾生界，　　形類有多般， 　　長遠時分中，　　不能修方便。 　　永不受安樂，　　決定墮輪迴， 　　恒處於地獄，　　生生亦如是。』

「若實宣說，帝釋境界，富貴殊勝異於諸天。於此輪迴亦不能免。決定無常乃普遍天上，未有微妙之處，可避無常，而皆墮落。

「是時天帝善解法相，名憍尸迦，為彼天父，種種精進，說多因行，而諸天眾猶不省悟，誰能樂修靜行，遠離罪垢？唯縱愚迷，心著放逸，於斯教誨而不受持，久遠無邊。云何不覺？彼諸愚人，樂作惡因；于彼後身，而被罪惡種種破壞，寧知惡業隨眠纏縛。」

爾時，苾芻而說頌曰：

「若行善利，　　以其臥具，　　飲食衣等， 　供給供養，　　尊卑之眾，　　不為自身， 　而求福利；　　

【現代漢語翻譯】 現代漢語譯本：俱胝那由他（Koti-nayuta，極大之數）、阿沒那（Arbuda，數名）等，破壞人天（人和天神），無常的罪惡之火必定焚燒，這個劫數不會終結。瞿曇（Gotama，釋迦牟尼佛的姓）說：『天人又如何才能長久居住呢？』譬如水沫、芭蕉，沒有絲毫真實，幻化而不長久。如果總是貪愛這種快樂，是不可能的。』

當時，那位佛問那些天眾：『明白這個道理嗎？』天人們心生歡喜，如同聽到五種樂器演奏，獲得許多快樂，得到五種功德。並且又說：『那裡有一種飛禽名叫嬉戲，能夠很好地說法。』為那些天眾，就說了這首伽他（Gatha，偈頌）：

『有慾望愛戀不知滿足，沒有原因人的心意就滿足， 發起不知滿足的心，這樣無知就會死亡。 一切眾生的世界，形體種類有很多般， 長遠的時間裡，不能修習方便之法。 永遠不能得到安樂，必定墮入輪迴， 總是處於地獄之中，生生世世也是這樣。』

『如果真實宣說，帝釋（Indra，天帝）的境界，富貴殊勝超過諸天。在這種輪迴中也不能免除。必定無常乃是普遍存在於天上，沒有微妙之處，可以避免無常，而都會墮落。

『這時天帝善於理解法相，名叫憍尸迦（Kausika，帝釋天的別名），爲了他的天父，種種精進，說了許多因行，而那些天眾仍然不醒悟，誰能喜歡修行清靜的行為，遠離罪惡的污垢？只是放縱愚昧，心裡執著于放逸，對於這些教誨而不接受奉行，長久而無邊。為什麼不覺悟呢？那些愚蠢的人，喜歡造作惡因；在他們的後世，被罪惡種種破壞，哪裡知道惡業隨著睡眠而纏縛。』

當時，比丘（Bhiksu，出家修行的男子）說了這首頌：

『如果行持善利，用他的臥具，飲食衣服等， 供給供養，尊貴卑賤的眾生，不爲了自身， 而求取福利；』

【English Translation】 English version: Koti-nayuta (an immense number), Arbuda (a numerical term), and others, destroying humans and gods, the impermanent fire of sin will surely burn, and this kalpa (aeon) will not end. Gotama (the clan name of Shakyamuni Buddha) said: 'How can the gods reside for a long time?' It is like foam on water, a banana tree, without any real substance, illusory and not lasting long. If one constantly loves this happiness, it is impossible.'

At that time, that Buddha asked those gods: 'Do you understand this meaning?' The gods were delighted, as if hearing the five kinds of musical instruments, obtaining much joy and gaining five merits. And they further said: 'There is a bird named Playful, which can skillfully preach the Dharma.' For those gods, he spoke this Gatha (verse):

'Having desires and love, one is never satisfied, without a cause, people's minds are content, Arousing a mind of dissatisfaction, in this way, ignorance leads to death. The realm of all sentient beings, has many kinds of forms and appearances, In the long span of time, one cannot cultivate expedient means. Never receiving peace and happiness, one is destined to fall into samsara (cycle of rebirth), Always being in hell, life after life, it is the same.'

'If truthfully proclaimed, the realm of Indra (the king of gods), its wealth and glory surpass all the gods. In this cycle of rebirth, one cannot escape. Surely impermanence is pervasive in the heavens, there is no subtle place to avoid impermanence, and all will fall.

'At this time, the god-king, skilled in understanding the characteristics of the Dharma, named Kausika (another name for Indra), for his divine father, with various diligence, spoke of many causal actions, but those gods still did not awaken, who can enjoy cultivating quiet practices, and stay away from the defilements of sin? Only indulging in ignorance, with minds attached to indulgence, not accepting and upholding these teachings, for a long and boundless time. Why not awaken? Those foolish people, enjoy creating evil causes; in their future lives, they are destroyed by various sins, how can they know that evil karma follows sleep and binds them.'

At that time, the Bhiksu (Buddhist monk) spoke this verse:

'If one performs good deeds, with his bedding, food, clothing, etc., Providing offerings, to the noble and humble beings, not for oneself, But seeking blessings;'

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或觀自身，　　誰作主宰？ 　乃遇惡境，　　作罪怨家，　　固來欺陵， 　而起真實。　　離相忍辱，　　智者審觀， 　都無病痛，　　苦惱之難。　　唯有現在， 　不靜之物，　　作如是身；　　而復此身， 　剎那不住，　　盛壯亦然，　　破壞何身？ 　眾生迷醉，　　于自財物，　　不作利益， 　增長罪業，　　不受教命，　　亦不行施， 　於一切處，　　心不受用，　　賊等窺壞。 　云何護持？　　若心迴向，　　佈施師等， 　彼財殊妙，　　而復棄捨，　　如棄草木， 　心不愛著；　　貧劣有情，　　恒行救度， 　離垢無著，　　今世後世，　　獲七眾戒。 　救度最上，　　戒護於人，　　當生天上， 　智慧廣大。　　彼能截斷，　　一切煩惱， 　病等枷鎖，　　過大險惡，　　輪迴之橋， 　到彼堅牢，　　涅槃彼岸。　　心凈離垢， 　得無生忍，　　喻如擔負，　　其物輕少， 　遠出長途，　　而不疲乏；　　若人擔負， 　惡業輕少，　　遐歷世間，　　而不沉沒。 　又如飛禽，　　兩翼壯健，　　高往虛空， 　遠疾可到。　　若人持戒，　　守護堅牢， 　欲往生天，　　亦復如是。」

復有飛禽，名現真如，住彼白山，而能觀察，即說頌曰：

「

【現代漢語翻譯】 現代漢語譯本 或者觀察自身，是誰在主宰？ 當遇到惡劣的境況時，把作惡的人當作罪惡的仇家，他們本來就是來欺負凌辱你的， 而你卻信以為真。要修離相忍辱，有智慧的人仔細觀察， 其實並沒有什麼病痛，也沒有什麼苦惱的災難。只有現在， 不穩定的事物，組成了這樣的身體；而這個身體， 剎那間都在變化，即使是鼎盛強壯的時候也是如此，最終會破壞，那又破壞了什麼呢？ 眾生迷惑沉醉，對於自己的財物，不拿來做有益的事情， 反而增長罪業，不接受教誨，也不行佈施， 在任何情況下，內心都不懂得享用，強盜等窺視著要破壞它。 要如何守護保持呢？如果內心迴向，佈施給師長等等， 那些財物就變得殊勝美妙，而且最終還是要放棄捨離， 就像丟棄草木一樣，內心不應該貪愛執著；對於貧窮弱小的眾生，要經常行救濟幫助， 遠離垢染沒有執著，今生來世，都能獲得七眾戒（註釋：比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷）。 救濟是最殊勝的，戒律守護著人們，應當能夠往生天上， 獲得廣大的智慧。他們能夠截斷，一切的煩惱， 疾病等等的枷鎖，度過巨大的危險，輪迴的橋樑， 到達堅固的，涅槃的彼岸。內心清凈遠離垢染， 得到無生法忍，比如揹負東西，如果東西輕少， 即使遠行長途，也不會疲憊；如果有人揹負， 罪惡的業力輕少，即使在漫長的世間經歷，也不會沉淪。 又像飛鳥，兩隻翅膀強壯有力，高高地飛向天空， 遙遠的地方很快就能到達。如果有人持戒，守護得非常堅固， 想要往生天界，也是這樣的。

又有飛鳥，名字叫做現真如（Tathata）（註釋：如實、真實不虛），住在白山（註釋：雪山），能夠觀察，於是說了這首偈頌：

【English Translation】 English version Or observing oneself, who is the master? When encountering evil circumstances, regarding the evildoers as sinful enemies, who inherently come to bully and humiliate you, yet you take it as real. Practice forbearance free from attachments; the wise carefully observe, and realize there is actually no illness, nor any suffering or calamity. Only the present, unstable elements constitute this body; and this body, changes in every instant, even in its prime and strength, it will eventually be destroyed, so what is there to destroy? Sentient beings are deluded and intoxicated, regarding their own wealth, they do not use it for beneficial purposes, but instead increase their karmic debts, not accepting teachings, nor practicing generosity, in any situation, their hearts do not know how to enjoy it, and thieves are watching to destroy it. How can it be protected and maintained? If the heart is dedicated, offering to teachers and others, that wealth becomes especially wonderful, and eventually it must be abandoned and relinquished, like discarding grass and trees, the heart should not be greedy or attached; towards the poor and weak sentient beings, constantly practice rescue and help, being free from defilements and without attachments, in this life and future lives, one can obtain the seven assemblies of precepts (Note: Bhikshu, Bhikshuni, Shramanera, Shramanerika, Shikshamana, Upasaka, Upasika). Rescue is the most supreme, precepts protect people, one should be able to be reborn in the heavens, obtaining great wisdom. They are able to cut off, all afflictions, the shackles of diseases and so on, crossing the great dangers, the bridge of Samsara, reaching the firm, the shore of Nirvana. The heart is pure and free from defilements, obtaining the patience of non-origination, like carrying a load, if the load is light, even traveling a long distance, one will not be tired; if someone carries, the karmic burden of evil is light, even experiencing the long world, one will not sink. Also like a bird, with strong and powerful wings, flying high into the sky, distant places can be reached quickly. If someone upholds the precepts, guarding them firmly, wanting to be reborn in the heavens, it is also like this.

There is also a bird, named Manifest Tathata (Note: Suchness, Truth), residing in the White Mountain (Note: Snow Mountain), able to observe, and then spoke this verse:

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喻我形色，　　不住剎那，　　快樂亦然， 　愚迷不覺。　　若一切類，　　善相多般， 　輪迴生時，　　定隨破壞。　　彼福破壞， 　一生亦然，　　死王得便，　　罪意何免？ 　恒行快樂，　　無財黑繩，　　摧壞有情， 　無病強力，　　安樂遠離。　　死王近來， 　近則心迷，　　群生命壞，　　罪破長時。 　天人輪轉，　　不覺根迷，　　遠離安樂， 　墮閻羅界，　　方知業果。　　快樂剎那， 　而身衰朽，　　悅諸塵境，　　不覺貪著； 　快樂受盡，　　老死王侵，　　諸根對境， 　戀著不足。　　彼后無常，　　自生煩惱， 　若無慧燈，　　照見塵境，　　受行境界， 　執我分別，　　樂著虛妄，　　慾火恒生。 　境力如風，　　吹慾火盛，　　智覺真如， 　思惟成妄。　　一切愚迷，　　嬉戲不覺， 　恒行境界，　　吹于慾火。　　天人行欲， 　墮彼天界，　　彼具天德，　　實得天樂； 　衰相現前，　　不壞何往？　　剎那不住， 　唸唸生滅，　　暫住非久，　　彼命如是。 　此境屬他，　　一心不覺，　　五德天樂， 　壞苦速離。　　帝釋天王，　　抖擻煩惱， 　三障垢靜，　　歸依三寶，　　三業廓然， 　悟得最上，　　三佛菩提；　　雖生罪

【現代漢語翻譯】 現代漢語譯本 譬如我的形體和容貌，沒有一刻停留，快樂也是這樣，愚昧迷惑的人不會覺察。 如果一切眾生，有各種美好的相，輪迴產生的時候，必定會隨著破壞而消逝。那些福報破壞了，一生也是這樣，死王（指閻羅王）得到機會，罪惡的意念怎麼能免除呢？ 總是追求快樂，沒有財富就像被黑繩束縛，摧毀有情眾生，沒有疾病和強大的力量，安樂也會遠離。死王臨近，臨近則心神迷惑，眾多生命毀壞，罪業長期積累。 天人和凡人一樣輪轉，不覺悟根源的迷惑，遠離安樂，墮入閻羅界，才知道業報的結果。快樂只是短暫的，而身體卻在衰老朽壞，貪戀各種塵世的享樂，卻不覺察貪婪執著； 快樂享受完了，衰老和死王就侵襲而來，各種感官面對外境，貪戀執著而不知滿足。在那之後就是無常，自然產生煩惱，如果沒有智慧的燈光，照見塵世的境界，感受和實踐這些境界，執著于自我分別，快樂和執著都是虛妄的，恒常產生痛苦。 外境的力量像風一樣，吹動貪慾之火更加旺盛，智慧覺悟的真如本性，經過思惟反而變成虛妄。一切愚昧迷惑的人，嬉戲玩樂而不覺察，總是追求外境的享樂，助長貪慾之火。天人追求慾望，墮落到天界，他們具有天人的德行，確實得到了天上的快樂； 但是衰敗的跡象顯現眼前，不壞又會到哪裡去呢？剎那不停留，唸唸都在生滅，暫時停留也不是長久，他們的生命就是這樣。這些外境屬於他人，一心不覺悟，五種天上的快樂，很快就會遠離而遭受痛苦。 帝釋天王（佛教護法神）抖擻精神去除煩惱，消除身口意三業的罪障和污垢，歸依佛法僧三寶，身口意三業清凈開闊，領悟到最上乘的，三世諸佛的菩提智慧；即使產生罪業

【English Translation】 English version My form and appearance are like this, not staying for a moment, and so is happiness; the foolish and deluded do not realize this. If all beings have various good appearances, when they are reborn in Samsara, they are destined to be destroyed. When those blessings are destroyed, life is also like this; the King of Death (Yama) seizes the opportunity, how can sinful thoughts be avoided? Constantly pursuing happiness, without wealth, it is like being bound by black ropes, destroying sentient beings; without illness and strong strength, peace and happiness will also be far away. The King of Death approaches, and when he approaches, the mind becomes confused, many lives are destroyed, and sins accumulate for a long time. Gods and humans revolve like ordinary people, not realizing the delusion of the root, staying away from peace and happiness, falling into the realm of Yama, only then knowing the consequences of karma. Happiness is only momentary, while the body decays and deteriorates; craving various worldly pleasures, but not realizing greed and attachment; When happiness is exhausted, old age and the King of Death invade; various senses face external objects, craving and clinging without satisfaction. After that comes impermanence, and naturally arises vexation; if there is no lamp of wisdom to illuminate the realm of dust, experiencing and practicing these realms, clinging to self-discrimination, happiness and attachment are all illusory, and suffering is constantly produced. The power of the environment is like the wind, blowing the fire of desire even more vigorously; the true nature of wisdom and enlightenment, through thinking, turns into delusion. All foolish and deluded people play and frolic without realizing, constantly pursuing the pleasures of the environment, fueling the fire of desire. Gods and humans pursue desires, falling into the heavenly realms; they possess the virtues of gods, and indeed obtain heavenly bliss; But the signs of decay appear before them; if they do not decay, where will they go? Not stopping for a moment, thoughts arise and cease in every moment; temporary stays are not long-lasting; their lives are like this. These environments belong to others, and the mind is not aware; the five heavenly pleasures will soon be far away and suffer. Emperor Shakra (Buddhist Dharma protector) shakes off afflictions, eliminates the sins and defilements of the three karmas of body, speech, and mind, takes refuge in the Three Jewels (Buddha, Dharma, Sangha), the three karmas of body, speech, and mind are purified and broadened, realizing the supreme wisdom of the Buddhas of the three times; even if sins arise

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地， 　罪垢不染，　　留心作善。」

彼有焰魔獄卒，為彼眾生而說頌曰：

「意懷貪慾，　　嫌棄善緣，　　不離輪迴， 　得此苦果，　　不依天行，　　而作罪因。 　彼后無常，　　反恨作惡，　　利刀割體， 　猛火燒身，　　猶未為傷。　　五根得罪， 　苦不可忍，　　眼觀美色，　　如實得樂， 　寧知恒苦；　　聞聲耽味，　　其過亦然， 　作罪冤家。　　是故舍離，　　彼三冤家； 　纏縛罪人，　　破人安樂，　　貪癡和合， 　遠離戒品，　　因墮地獄。　　若行戒律， 　后得福善；　　若違戒律，　　后得煩惱。 　飲酒殺命，　　離他婦女，　　邪見兩舌， 　不守威儀，　　縱情放逸，　　破壞有情， 　因沉惡道。　　貪著邪行，　　而復惡口， 　今世後世，　　無彼安樂。　　遠離惡人， 　親近善友，　　滅此罪根。　　不信此業， 　無得業果，　　無眾安樂。　　惡果根本， 　煩惱后燒。　　若作妄語，　　本非法師， 　我解深法，　　彼后無常，　　得魔業果； 　轉此人身，　　而生惡趣。　　是故如來， 　說此無明，　　一切貪慾，　　何得快樂？ 　知足無貪，　　身離煩惱。　　欲生快樂， 　是名快樂。　　解脫相應，　　得最上樂。

【現代漢語翻譯】 現代漢語譯本 『罪惡的污垢無法沾染，要留心行善。』

那時，有焰魔獄卒（Yama's wardens），為那些眾生說了以下偈頌：

『心中懷著貪慾，嫌棄良善的因緣，無法脫離輪迴， 得到這樣的苦果，不遵循天道，卻造作罪惡的因。 死後感到無常，反而怨恨自己作惡，利刀割裂身體， 猛火焚燒身軀，仍然覺得不夠痛苦。五根（五種感官）造下罪孽， 痛苦難以忍受，眼睛貪看美色，以為真的得到了快樂， 哪裡知道那是恒久的痛苦；耳朵貪聽聲音，鼻子貪聞氣味，舌頭貪圖滋味，身體貪求觸感，這些過失也是一樣， 都是製造罪惡的冤家。因此要捨棄，這三個冤家（貪、嗔、癡）； 它們纏縛罪人，破壞人們的安樂，貪婪、嗔恨和愚癡相互結合， 遠離戒律的品行，因此墮入地獄。如果奉行戒律， 死後就能得到福報和善果；如果違背戒律，死後就會得到煩惱。 飲酒、殺生害命，姦淫別人的婦女，邪見、兩舌， 不遵守威儀，縱情放逸，破壞有情眾生， 因此沉淪於惡道。貪戀邪惡的行為，而且惡語傷人， 今生來世，都沒有安樂。遠離惡人， 親近善友，滅除這些罪惡的根源。不相信善惡報應， 就無法得到善業的果報，沒有大眾的安樂。惡果的根本， 是煩惱，死後被焚燒。如果說妄語，本來不是法師， 卻說我理解深刻的佛法，死後感到無常，得到魔的業果； 轉變這個人身，而生於惡趣。因此如來（Tathagata）， 宣說這無明（ignorance），一切的貪慾，哪裡能得到快樂？ 知足而沒有貪慾，身心就能遠離煩惱。想要獲得快樂， 知足就是快樂。與解脫相應，就能得到最上的快樂。』

【English Translation】 English version 'The defilements of sin cannot stain, be mindful to do good.'

Then, there were Yama's wardens (焰魔獄卒), who spoke the following verses for those beings:

'Harboring greed in their hearts, disliking good causes, unable to escape the cycle of rebirth, Receiving such bitter fruits, not following the ways of heaven, but creating causes for sin. After death, feeling impermanence, instead hating their own evil deeds, sharp knives cutting the body, Fierce fire burning the body, still not feeling enough pain. The five roots (五根, five sense organs) create sins, The suffering is unbearable, the eyes greedily watch beautiful colors, thinking they truly gain pleasure, Little do they know it is perpetual suffering; the ears greedily listen to sounds, the nose greedily smells scents, the tongue greedily tastes flavors, the body greedily seeks touch, their faults are the same, All are enemies creating sin. Therefore, abandon these three enemies (貪、嗔、癡, greed, hatred, and ignorance); They bind sinners, destroy people's peace and happiness, greed, hatred, and ignorance combine, Staying away from the precepts of discipline, therefore falling into hell. If one practices the precepts, After death, one will receive blessings and good fortune; if one violates the precepts, after death, one will receive afflictions. Drinking alcohol, killing living beings, committing adultery with other people's wives, holding wrong views, speaking with a forked tongue, Not observing proper conduct, indulging in licentiousness, destroying sentient beings, Therefore sinking into evil paths. Craving evil deeds, and also speaking harsh words, In this life and the next, there is no peace and happiness. Stay away from evil people, Be close to good friends, eradicate these roots of sin. Not believing in karma, One cannot receive the fruits of good deeds, there is no peace and happiness for the masses. The root of evil fruits, Is affliction, burned after death. If one tells lies, not being a Dharma master, Yet saying 'I understand profound Dharma', after death, feeling impermanence, receiving the karmic fruit of Mara (魔, demon); Transforming this human body, and being born in evil realms. Therefore, the Tathagata (如來), Declares this ignorance (無明), all greed, how can one obtain happiness? Being content and without greed, the body and mind can be free from afflictions. Wanting to obtain happiness, Contentment is happiness. Corresponding with liberation, one can obtain the supreme happiness.'

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若貪快樂，　　如毒和水；　　解脫快樂， 　如乳和水，　　慾火燒害，　　愚盲不覺。 　又復貪愛，　　度量財利，　　酤賣酒肉， 　得財無數，　　心猶未足；　　無常殺鬼， 　速來牽引。　　若耽欲樂，　　樂住境界， 　得不快樂；　　如來說此，　　夢覺法喻， 　如乾闥城，　　如空無實；　　如水上沫； 　如芭蕉堅；　　如彼火毒，　　欲境亦然。 　若味因果，　　知欲過罪，　　不迷真如， 　成就智慧，　　獲靜思惟；　　去其貪愛， 　苦惱不生。　　壞欲亦然，　　欲為罪主， 　如世毒藥，　　彼意不足，　　墮落天界， 　復墮地獄。　　欲賺愚迷，　　喻彼懸河， 　亦如電閃。　　世間毒力，　　莫勝女色， 　思想欲增，　　如火熾盛。　　是故智者， 　離欲寂靜，　　無前無後，　　亦無中間， 　如如而行。　　增長亦爾，　　彼得欲苦， 　等觸大焰。　　知如是過，　　智者遠離， 　速離欲故，　　定得安樂。　　無數百千， 　那由他天，　　以欲行故，　　墮火毒獄， 　器杖治罰，　　其毒如火，　　遠離快樂。 　不行欲因，　　如上地獄，　　不見不聞。 　若貪慾人，　　斷其欲貪，　　亦無苦惱。 　是故無垢，　　得意清凈，　　于

【現代漢語翻譯】 現代漢語譯本 如果貪戀快樂，就像毒藥混入水中；解脫的快樂，就像牛奶混入水中，能消除煩惱，但愚昧的人卻不明白。 又貪圖愛慾，算計著財物利益，買賣酒肉，即使得到無數錢財，內心仍然不滿足；無常的死神，迅速前來牽引。 如果沉溺於慾望的快樂，執著于享樂的境界，最終得不到真正的快樂；如來佛說，這就像夢醒后的幻覺，像乾闥婆城（Gandharva city，海市蜃樓），像空中樓閣一樣虛幻不實；像水上的泡沫；像芭蕉樹一樣看似堅固實則空虛；像那劇烈的火毒，慾望的境界也是如此。 如果明白因果的道理，知道慾望的過患罪惡，不迷惑于真如（Tathata，事物的本真狀態），成就智慧，獲得清凈的思惟；去除貪愛，苦惱就不會產生。斷除慾望也是如此，慾望是罪惡的根源，就像世間的毒藥，永遠無法滿足，最終會從天界墮落，再次墮入地獄。 慾望欺騙愚昧的人，就像懸掛的瀑布，又像閃電一樣短暫。世間所有的毒害力量，沒有比女色更厲害的了，思想慾望只會不斷增長，像火焰一樣熾盛。 因此，有智慧的人，應當遠離慾望，達到寂靜的狀態，沒有前，沒有後，也沒有中間，像如如不動那樣修行。慾望的增長也是如此，得到慾望的快樂，就像接觸到熾熱的火焰。明白這些過患，智者應當遠離慾望，迅速離開慾望的緣故，必定能得到安樂。 無數百千那由他（Nayuta，極大的數字單位）的天人，因為貪戀慾望的緣故，墮入充滿火毒的地獄，遭受器械刑罰的折磨，那毒害就像火焰一樣，遠離快樂。 如果不造作慾望的因，就不會經歷上述地獄的痛苦，不會見到，也不會聽到。如果貪戀慾望的人，能夠斷除慾望的貪念，也就沒有苦惱了。 因此，沒有污染，心意清凈，就能...

【English Translation】 English version If one craves pleasure, it is like poison mixed with water; the joy of liberation is like milk mixed with water, which can eliminate afflictions, but the foolish are unaware. Furthermore, craving love and desire, calculating wealth and profit, buying and selling wine and meat, even if one obtains countless riches, the heart remains unsatisfied; the impermanent death-bringer swiftly comes to seize and drag away. If one indulges in the pleasures of desire, clinging to the realm of enjoyment, one will ultimately not attain true happiness; the Tathagata (Thus Come One, Buddha) says this is like an illusion after awakening from a dream, like a Gandharva city (mirage), like a castle in the air, unreal and insubstantial; like foam on water; like a banana tree, seemingly solid but empty; like that intense fire poison, the realm of desire is also like this. If one understands the principle of cause and effect, knows the faults and sins of desire, is not deluded by Suchness (Tathata, the true nature of things), achieves wisdom, and obtains pure contemplation; by removing craving, suffering will not arise. Cutting off desire is also like this; desire is the root of sin, like poison in the world, never satisfied, and ultimately one will fall from the heavens and again fall into hell. Desire deceives the foolish, like a hanging waterfall, and like a flash of lightning. Among all the poisonous forces in the world, none is more potent than the allure of women; thoughts of desire only increase, like a blazing fire. Therefore, the wise should renounce desire and attain a state of stillness, without beginning, without end, and without middle, practicing like Suchness (Tathata) without movement. The increase of desire is also like this; obtaining the pleasure of desire is like touching a blazing flame. Knowing these faults, the wise should stay away from desire, quickly leaving the cause of desire, and will surely attain peace and happiness. Countless hundreds of thousands of Nayutas (an extremely large number) of devas (gods), because of their craving for desire, have fallen into hells filled with fire poison, suffering the torment of instruments of punishment; that poison is like fire, far from happiness. If one does not create the cause of desire, one will not experience the suffering of the aforementioned hells, will not see, and will not hear. If those who crave desire can cut off the craving of desire, there will be no suffering. Therefore, without defilement, with a pure mind, one can...

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一切處， 　滅慾火焰，　　入彼種種，　　最上善業， 　彼行無染。」

爾時，帝釋觀察飛禽住莊嚴樹，色喻檀金；彼法因果，正見善業，而說頌曰：

「正見善業，　　如彼大樹，　　郁茂金色， 　種種莊嚴。　　智者所說，　　如善果報， 　處處出生。　　不善若善，　　得彼人身， 　復行善業，　　得生天上；　　不善亦然， 　下沉地獄，　　欲迷善意，　　而復不得， 　最上良藥。　　若知果報，　　意不愛慾。 　眾生境界，　　迷醉味著，　　若恒行貪， 　惡定同生。　　女生煩惱，　　如世間火， 　若此火生，　　煩惱如是。　　女人煩惱， 　生眾生心，　　破壞世間，　　一切法滅， 　為地獄因。　　大仙所說，　　女人奸媚， 　口甜心毒，　　情愛不恒，　　愛戀須臾， 　棄背亦爾。　　彼性浮囂，　　可喻掣電， 　誑詀有情，　　詐行恩愛；　　天人龍鬼， 　羅剎眷屬，　　境界亦爾。　　女人鄙惡， 　譬彼黑毒，　　種姓不擇，　　勢力不顧， 　愛恚不恒，　　性如風火，　　唯募財物， 　殊無終始，　　如有險難，　　嫌棄遠離。 　如是富人，　　彼即愛樂，　　若住貧賤， 　急急離別；　　譬如遊蜂，　　花卉芬芳， 　競來採食，　

【現代漢語翻譯】 現代漢語譯本 『在一切處，熄滅**焰（指煩惱之火），進入那種種最上善業，他的行為沒有污染。』

這時，帝釋（Indra，天神之王）觀察到飛禽棲息在莊嚴的樹上，那樹的顏色如同檀金；他觀察到這其中的法因果，正見和善業，於是說了這首偈頌：

『正見和善業，就像那棵大樹，鬱鬱蔥蔥，金光閃耀，種種莊嚴。智者所說，就像善的果報，處處出生。不善之人若行善，得到人身，又繼續行善業，就能得生天上；不善之人也是這樣，下沉地獄。慾望迷惑善意，卻又無法得到，最上等的良藥。如果知道果報，內心就不會貪愛慾望。 眾生的境界，迷惑沉醉於味覺的執著，如果總是貪婪，惡念必定同時產生。女人帶來的煩惱，就像世間的火，如果這火燃起，煩惱就是這樣。女人帶來的煩惱，產生於眾生的心中，破壞世間，一切法都滅亡，成為地獄的根源。 大仙所說，女人的奸詐媚惑，口蜜腹劍，情感愛戀不恒久，愛戀一會兒，拋棄背叛也是這樣。她們的本性輕浮喧囂，可以比作閃電，欺騙愚弄有情眾生，虛假地施加恩愛；天人、龍、鬼、羅剎（Rakshasa，惡鬼）眷屬，境界也是這樣。女人卑鄙醜惡，譬如那黑色的毒藥，選擇對像不看種姓，也不顧及勢力，愛和恨不恒定，本性如同風和火，只圖謀財物，沒有始終，如有危險困難，就嫌棄遠離。 如果對方是富人，她們就愛慕依附，如果住在貧賤之家，就急急忙忙地離別；譬如遊動的蜜蜂，花卉芬芳，競相前來採食，』

【English Translation】 English version 『In all places, extinguish the **flame (referring to the fire of afflictions), enter into those various supreme good deeds, his actions are without defilement.』

At that time, Indra (King of the Gods) observed the birds dwelling in the adorned tree, its color resembling sandalwood gold; he observed the Dharma cause and effect within this, right view and good deeds, and then spoke this verse:

『Right view and good deeds, are like that great tree, lush and golden, adorned in various ways. What the wise ones say, is like the reward of good karma, born everywhere. If an unwholesome person performs good deeds, they attain a human body, and if they continue to perform good deeds, they can be born in the heavens; the unwholesome are the same, sinking into hell. Desire deludes good intentions, yet one cannot obtain, the supreme medicine. If one knows the consequences of actions, the mind will not crave desires. The realm of sentient beings, is deluded and intoxicated by attachment to taste, if one is always greedy, evil thoughts will certainly arise simultaneously. The afflictions brought by women, are like fire in the world, if this fire ignites, afflictions are like this. The afflictions brought by women, arise in the minds of sentient beings, destroying the world, all Dharmas perish, becoming the root of hell. What the great sages say, is that women are deceitful and seductive, with sweet words and a poisonous heart, their emotions and love are not constant, loving for a moment, and abandoning and betraying just the same. Their nature is frivolous and noisy, comparable to lightning, deceiving and fooling sentient beings, falsely bestowing kindness and love; gods, humans, dragons, ghosts, Rakshasa (evil spirits) retinues, their realms are also like this. Women are base and vile, like that black poison, they do not choose based on lineage, nor do they consider power, their love and hatred are not constant, their nature is like wind and fire, they only seek wealth, without beginning or end, if there is danger or difficulty, they dislike and distance themselves. If the other party is wealthy, they will love and cling to them, if they live in poverty and lowliness, they will quickly depart; like wandering bees, when flowers are fragrant, they compete to come and gather food,』

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若樹幹朽，　　一切遠離。 　無財亦然，　　女人遠離。　　女人黑暗， 　心縱顛狂，　　破壞勝因，　　罔知良善。 　如女人縛，　　天縛亦爾，　　若值女縛， 　定墮地獄，　　若貪女色，　　貪中第一。 　若有眾生，　　雖曉欲業，　　而猶耽著， 　是故無知，　　迷人不覺。　　又復女人， 　詐吐心誠，　　惑他信己，　　身雖同處， 　心則差殊，　　損壞有情；　　毒如蛇蝎， 　方便多求，　　一切養育。　　女人行德， 　而不能為。　　如是自性，　　殊無測度， 　智者不著，　　心恒決定。」

忉利天宮有善法堂。爾時，諸天會善法堂。有如是散亂者，飛禽為彼而說頌曰：

「譬如飛禽，　　隨其自性，　　樂厭不同， 　而有二種：　　一見蓮華，　　而復樂著， 　若見林野，　　而自厭離；　　一見林野， 　意欲樂住，　　如見蓮華，　　卻思遠離。 　眾生亦爾，　　林如靜善，　　華喻欲貪， 　智者樂林，　　而深適意；　　天人顛倒， 　反募蓮華。　　如出暖日，　　能去大寒， 　解脫之樂，　　亦復如是。　　貪中生苦， 　樂謝何安？　　智者不迷，　　而求解脫， 　於一切處，　　為最上樂；　　住牟尼林， 　能善觀察，　　住意無

【現代漢語翻譯】 現代漢語譯本 如果樹幹腐朽，一切都會遠離它。 沒有錢財也是一樣，女人會遠離你。女人就像黑暗， 她們的心思常常瘋狂而不可理喻，破壞美好的因緣，不明白什麼是良善。 被女人束縛，就像被天神束縛一樣，如果真的被女人束縛， 必定會墮入地獄。如果貪戀女色，那是最嚴重的貪戀。 如果有眾生，即使明白情慾的危害，仍然沉溺其中， 這就是愚昧無知，迷惑他人而不自知。還有女人， 虛假地傾訴真心，迷惑他人相信自己，身體雖然在一起， 心思卻大相逕庭，損害有情眾生；她們的毒害就像蛇蝎一樣， 用各種手段來索取，一切爲了供養自己。女人即使表現出美德， 也不是真心實意。她們的本性就是這樣，深不可測， 智者不會執著於她們，內心始終保持堅定。"

忉利天宮（Trayastrimsa Heaven）里有善法堂（Sudharma Hall）。當時，諸天在善法堂集會。對於那些心神散亂的天人，有飛禽為他們說了以下偈頌：

『譬如飛禽，根據自己的習性，喜好和厭惡各不相同， 有兩種情況：一種是見到蓮花，就非常喜歡， 如果見到林野，就感到厭惡而想離開；另一種是見到林野， 就想要在那裡安住，如果見到蓮花，反而想要遠離。 眾生也是這樣，林野好比清凈的善法，蓮花比喻情慾貪戀， 智者喜歡林野，並且深感適意；而天人和凡人卻顛倒， 反而去追求蓮花。就像溫暖的太陽出來，能夠驅散嚴寒， 解脫的快樂，也是如此。貪慾之中產生痛苦， 享樂過後又有什麼安寧呢？智者不會迷惑，而是求解脫， 在一切境界中，解脫才是最上的快樂；安住在牟尼（Muni）的林野中， 能夠很好地觀察，保持意念不散亂。』

【English Translation】 English version If a tree trunk is rotten, everything will stay away from it. It's the same with having no wealth; women will stay away. Women are like darkness, their minds often erratic and incomprehensible, destroying good causes and not understanding what is good. Being bound by a woman is like being bound by a deity; if truly bound by a woman, one will surely fall into hell. If one is greedy for female beauty, that is the greatest greed. If there are beings who, even knowing the harm of lust, still indulge in it, this is ignorance, deceiving others without realizing it. And then there are women, falsely expressing sincerity, deceiving others into believing them; though physically together, their minds are vastly different, harming sentient beings; their poison is like that of snakes and scorpions, using all means to extract, everything for their own nourishment. Even if women display virtue, it is not genuine. Their nature is such, unfathomable, the wise do not cling to them, their hearts always remain steadfast.'

In the Trayastrimsa Heaven, there is the Sudharma Hall. At that time, the devas (gods) were gathered in the Sudharma Hall. To those scattered-minded devas, a bird spoke the following verses:

'Like birds, according to their nature, their likes and dislikes differ, there are two situations: one is seeing a lotus flower and greatly liking it, if they see a forest, they feel disgusted and want to leave; the other is seeing a forest, wanting to dwell there, if they see a lotus flower, they instead want to stay away. Sentient beings are also like this, the forest is like pure goodness, the lotus flower is a metaphor for lust and greed, the wise like the forest and feel deeply content; but devas and mortals are reversed, instead pursuing the lotus flower. Just like the warm sun coming out, able to dispel the great cold, the joy of liberation is also like this. Suffering arises from greed, what peace is there after enjoyment? The wise are not deluded, but seek liberation, in all realms, liberation is the supreme joy; dwelling in the Muni's forest, one can observe well, keeping the mind unscattered.'

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貪。　　天人最上， 　住此欲貪，　　而不久遠。　　若行無貪， 　樂中最上，　　居林寂靜，　　行中第一。 　一切苦斷，　　受甜惡行，　　誑賺有情。 　適意林巒，　　宜善觀察，　　心善觀察， 　恒處安樂，　　心行無貪，　　樂處林野。 　彼人樂林，　　心恒純善，　　離欲無貪， 　得寂靜樂。　　若人煩惱，　　怖見林間， 　貪愛倍增，　　而自燒煮。　　棄背貪愛， 　無垢清凈，　　心定生生，　　常獲安樂。 　如具富貴，　　福盡成空。　　盛處少年， 　老侵頓易，　　一切恩愛，　　定有別離。 　一切有為，　　和合暫爾，　　此世間法， 　正覺正說。　　若覺愚迷，　　舍愛知足， 　入寂靜林，　　獲最上樂。　　炫己俊利， 　思愛多方，　　遠離善林，　　永失利樂。 　林間默觀，　　寂靜相應，　　適意無貪， 　善心成滿。　　是故聚落，　　散亂恒生； 　若處山林，　　離諸貪愛。　　汝意速疾， 　厭離愚迷，　　最上靜林，　　相應住處。 　心行若靜，　　永離煩惱，　　行若相應， 　善根增盛。　　假使有人，　　得千帝釋， 　報壽若終，　　亦歸生滅。　　恒行貪慾， 　一切不見，　　被欲降伏，　　而生眾苦。 　欲愛之樂，　

【現代漢語翻譯】 現代漢語譯本 貪婪。 即使是天人中最尊貴的， 如果沉溺於對慾望的貪戀，也不會長久。 如果能做到沒有貪婪， 那才是最上的快樂，居住在寂靜的樹林中，是所有行為中最殊勝的。 一切痛苦都將斷絕，不再因甜言蜜語而作惡，不再欺騙有情眾生。 在舒適的林間，應該好好觀察，用心去觀察， 就能恒常處於安樂之中，心中沒有貪婪，在林野中也能找到快樂。 這樣的人會喜愛樹林，內心恒常純潔善良，遠離慾望和貪婪， 從而獲得寂靜的快樂。如果一個人充滿煩惱，在樹林中看到恐怖景象， 貪愛就會倍增，從而自我煎熬。如果能拋棄貪愛， 就能變得無垢清凈，心念堅定，生生世世，都能獲得安樂。 就像擁有富貴，福報耗盡也會變成空無。正值盛年的少年， 也會迅速衰老，一切恩愛，終究會有別離。 一切有為法，都是因緣和合，暫時存在，這是世間的法則， 是正覺者（指佛陀）所正確宣說的。如果覺悟到愚癡迷惑，捨棄貪愛，知足常樂， 進入寂靜的樹林，就能獲得最上的快樂。如果炫耀自己的聰明才智， 思慮貪愛，遠離善良的樹林，就會永遠失去利益和快樂。 在樹林中默默觀察，與寂靜相應，適意而沒有貪婪， 善良的心念就能圓滿成就。因此，在人群聚集的地方，散亂的事情總是發生； 如果身處山林，就能遠離各種貪愛。你的心念要迅速， 厭離愚癡迷惑，在最寂靜的樹林中，找到與自己相應的住所。 如果心念清凈，就能永遠遠離煩惱，如果行為與正法相應， 善良的根基就會增長。假使有人，能夠得到千個帝釋天（Indra，佛教護法神）的果位， 但如果壽命終結，仍然會歸於生滅。如果恒常追求貪慾， 就會什麼也看不見，被慾望所降伏，從而產生各種痛苦。 慾望之愛帶來的快樂，

【English Translation】 English version Greed. Even the most supreme of Devas (heavenly beings), Will not last long if they dwell in desire and greed. If one practices without greed, That is the most supreme joy, dwelling in the quiet forest, the foremost of all practices. All suffering will be cut off, no longer committing evil deeds because of sweet words, no longer deceiving sentient beings. In the comfortable forest, one should observe well, observe with the mind, Then one can always be in peace and joy, with no greed in the heart, one can find joy in the forest. Such a person will love the forest, their heart always pure and good, away from desire and greed, Thus obtaining the joy of tranquility. If a person is full of afflictions, seeing terrifying sights in the forest, Greed will increase, thus tormenting themselves. If one can abandon greed, One can become stainless and pure, with steadfast thoughts, life after life, one can always obtain peace and joy. Like possessing wealth and nobility, when blessings are exhausted, it will become empty. A youth in their prime, Will quickly age, all love and affection, will eventually be separated. All conditioned phenomena, are temporarily united by causes and conditions, this is the law of the world, Correctly proclaimed by the perfectly enlightened one (referring to the Buddha). If one awakens to ignorance and delusion, abandoning greed, being content, Entering the quiet forest, one can obtain the most supreme joy. If one flaunts their cleverness and intelligence, Thinking of desire in many ways, staying away from the virtuous forest, one will forever lose benefit and joy. Silently observing in the forest, corresponding with tranquility, comfortable and without greed, Good thoughts can be perfectly accomplished. Therefore, in places where people gather, scattered things always happen; If one is in the mountains and forests, one can stay away from all kinds of greed. Your mind should be swift, Disgusted with ignorance and delusion, in the most tranquil forest, find a dwelling that corresponds with you. If the mind is quiet, one can forever stay away from afflictions, if the practice corresponds with the Dharma, The roots of goodness will increase. Suppose someone, can obtain the position of a thousand Indra (Indra, a protector deity in Buddhism), But if their lifespan ends, they will still return to birth and death. If one constantly pursues greed and desire, They will not see anything, being subdued by desire, thus generating all kinds of suffering. The joy of desire and love,

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須臾暫住，　　不久即滅。 　心如怨家，　　能離彼樂，　　彼欲無得。 　煩惱苦果，　　皆從欲生，　　解脫生樂， 　彼樂真實。　　于善逝行，　　縱任相應， 　離欲無貪，　　獲樂無盡。　　五欲之樂， 　先甜后苦，　　樂相壞時，　　而沈地獄。 　無貪之善，　　初后中間，　　離垢清凈， 　受樂無窮，　　是真善母。　　愚迷欲樂， 　云何離彼？　　過失恒生，　　中后深苦。 　罪行雲何，　　不見快樂？　　喻如世間， 　有其毒花，　　其色鮮艷，　　其體有毒， 　人若觸花，　　毒害於身；　　罪行欲樂， 　其毒亦然。　　又如當風，　　執彼火炬； 　亦如飛蛾，　　投其燈焰；　　欲樂之火， 　燒害亦然。　　是故欲毒，　　恒須遠離。 　天著欲故，　　積惡虛生，　　人募愛貪， 　愚盈罪行。　　是故慾火，　　焚燒善根， 　賺失天人，　　沈斯惡趣。　　若未命謝， 　速回心意，　　於一切善，　　修令增長。 　貪等惑亂，　　三過生塵，　　三毒作一， 　罪網猶大。　　若起三惑，　　相續不盡， 　歌舞唱妓，　　耳目順情，　　天意如石， 　而被牽動。　　一切欲境，　　蓋覆靜心， 　沉溺愛河，　　無時超度。　　天何愚迷， 　欲賺

【現代漢語翻譯】 現代漢語譯本 短暫地停留，不久就會消滅。 心就像怨恨的仇家，能夠遠離那種快樂，那種慾望無法得到滿足。 煩惱和痛苦的結果，都從慾望產生，解脫而產生的快樂，才是真實的。 對於善逝（Sugata）的行為，縱容和順應慾望，遠離慾望沒有貪婪，獲得的快樂才是沒有窮盡的。 五欲的快樂，先是甜美后是痛苦，快樂的表象壞滅的時候，就會沉入地獄。 沒有貪婪的善行，從開始到最後到中間，都是遠離污垢清凈的，享受的快樂沒有窮盡，這是真正的善母。 愚昧迷惑于慾望的快樂，怎麼能夠離開它呢？過失恒常產生，中間和後面都是深深的痛苦。 罪惡的行為怎麼會，看不到快樂呢？比喻就像世間，有那種有毒的花，它的顏色鮮艷，它的本體有毒，人如果觸控到花，毒就會傷害身體；罪惡的行為和慾望的快樂，它的毒害也是這樣。 又像迎著風，拿著火炬；又像飛蛾，撲向燈焰；慾望的火焰，燒害也是這樣。所以慾望的毒害，恒常需要遠離。 天人因為執著于慾望的緣故，積累罪惡虛妄地生存，人們貪圖愛戀，愚昧地充滿罪惡的行為。 所以慾望，焚燒善的根基，欺騙喪失天人和人，沉溺於這種惡趣。如果還沒有死亡，快速地回頭醒悟，對於一切的善行，修習使它增長。 貪婪等等的迷惑擾亂，三種過失產生塵埃，貪嗔癡三種毒變成一個，罪惡的網仍然巨大。 如果生起三種迷惑，相續不斷絕，歌舞和歌妓，耳朵和眼睛順從情慾，天人的意志就像石頭，也會被牽動。 一切的慾望境界，覆蓋遮蔽平靜的心，沉溺於愛慾的河流，沒有什麼時候可以超脫。 天人為什麼如此愚昧迷惑，被慾望欺騙？

【English Translation】 English version Briefly dwelling, soon to perish. The mind is like a hateful enemy, able to depart from that joy, that desire unattainable. The bitter fruits of affliction all arise from desire; the joy of liberation is the true joy. In the conduct of the Sugata (Well-Gone One), indulgence and compliance with desire, detachment from desire without greed, obtain endless joy. The pleasures of the five desires are sweet at first but bitter later; when the appearance of joy is destroyed, one sinks into hell. The goodness of non-greed, from beginning to end and in the middle, is pure and free from defilement, enjoying endless joy; it is a true good mother. How can the foolish, deluded by the pleasures of desire, depart from them? Faults constantly arise, with deep suffering in the middle and end. How can sinful deeds not see happiness? It is like in the world, there are poisonous flowers, their colors are bright, their substance is toxic; if a person touches the flower, the poison harms the body; the sinful deeds and the pleasures of desire, their poison is also like this. It is also like holding a torch against the wind; it is also like a moth, throwing itself into the flame of a lamp; the fire of desire, its burning harm is also like this. Therefore, the poison of desire must always be kept away. Because the gods are attached to desire, they accumulate evil and live in vain; people covet love and greed, foolishly filled with sinful deeds. Therefore, desire burns the roots of goodness, deceiving and losing gods and humans, sinking into these evil realms. If not yet dead, quickly turn the mind, cultivate and increase all good deeds. The delusions of greed and the like, the three faults generate dust, the three poisons become one, the net of sin is still great. If the three delusions arise, continuously without end, songs and dancing girls, ears and eyes follow emotions, the will of the gods is like stone, and is moved. All realms of desire cover and conceal the peaceful mind, drowning in the river of love, with no time to transcend. Why are the gods so foolish and deluded, deceived by desire?

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不覺？　　譬如毒樹，　　開其毒花， 　蜂蛾採食，　　毒殞其命。　　貪慾之毒， 　損害亦爾，　　而墮三途，　　如火燒木。 　天人不覺，　　生此罪地，　　受苦終盡， 　方離泥黎。　　天人愚迷，　　不思作善， 　罪惡境界，　　彼無一信。　　智者審觀， 　真如幻夢，　　愚人非夢，　　為地獄因。 　是故離欲，　　得解脫善，　　棄背惡行， 　利益善因。　　彼利若行，　　永離諸惡， 　天無黑行。　　彼有智者，　　正見決定， 　不樂散亂，　　獲種種福。」

爾時，世尊教受天子，行不散亂行，而說頌曰：

「天人宮殿，　　散亂之根，　　迷醉樂著， 　而墮輪迴。　　若離散亂，　　輪迴亦脫。 　彼散亂根，　　即是無明，　　自性黑暗， 　如人無眼。　　我觀彼過，　　迷火不別， 　愚癡深廣，　　散亂亦然。　　眾生愚迷， 　積聚財寶，　　而自育養，　　復更散亂， 　墜墮惡趣。　　天亦愚癡，　　愛著女色， 　本望離苦，　　悅意快樂，　　寧知命殞， 　得大苦惱，　　集欲之樂，　　不久即散。 　一切眾生，　　業壽有限，　　少壯剎那， 　即當衰老，　　善惡業縛，　　誰得自在？ 　譬如樂主，　　捻弄木人，　　須假線絲，

【現代漢語翻譯】 現代漢語譯本 不覺醒嗎？ 譬如一棵毒樹， 開出有毒的花朵， 蜜蜂和飛蛾採食， 因中毒而喪命。 貪慾的毒害， 造成的損害也是如此， 使人墮入地獄、餓鬼、畜生三途， 如同烈火焚燒木頭。 天人和人間的眾生不覺醒， 生於這充滿罪惡的地方， 承受痛苦直到終結， 才能脫離泥犁（梵文：Niraya，地獄）。 天人和人間的眾生愚昧迷惑， 不思考行善， 對於罪惡的境界， 他們沒有一絲一毫的相信。 有智慧的人仔細觀察， 明白真如（梵文：Tathata，事物的真實本性）如幻如夢， 愚蠢的人卻認為不是夢， 因此種下地獄的因。 所以要遠離慾望， 才能獲得解脫的善果， 拋棄背離惡行， 利益增長善良的因。 如果他們能實行利益眾生的行為， 就能永遠遠離各種罪惡， 天上就不會有黑暗的行為。 那些有智慧的人， 擁有正確的見解和堅定的信念， 不貪圖享樂和散亂， 從而獲得種種福報。

這時，世尊教導天子，要奉行不散亂的修行，並說了以下偈頌：

『天人的宮殿， 是散亂的根源， 使人迷惑沉醉於享樂， 因而墮入輪迴。 如果能遠離散亂， 也能脫離輪迴。 那散亂的根源， 就是無明（梵文：Avidya，對事物真相的迷惑）， 其自性是黑暗的， 如同人沒有眼睛。 我觀察到散亂的過患， 迷惑就像火一樣難以分辨， 愚癡深廣無邊， 散亂也是如此。 眾生愚昧迷惑， 積聚財寶， 用來滋養自己， 又更加散亂放縱， 最終墜落到惡趣。 天人也同樣愚癡， 貪愛女色， 原本希望脫離痛苦， 追求悅意快樂， 哪裡知道壽命將盡， 得到巨大的苦惱， 聚集慾望的快樂， 不久就會消散。 一切眾生， 業力和壽命都是有限的， 年輕力壯只是短暫的一瞬間， 很快就會衰老， 被善惡業力束縛， 誰能得到自在呢？ 譬如玩樂的人， 擺弄木偶人， 必須藉助線絲，

【English Translation】 English version Unaware? Like a poisonous tree, Blooming its poisonous flowers, Bees and moths gather and eat, Dying from the poison. The poison of greed, Its harm is also like this, Causing one to fall into the three evil paths, Like fire burning wood. Gods and humans are unaware, Born in this sinful land, Enduring suffering until the end, Only then to leave Niraya (Sanskrit: Hell). Gods and humans are foolish and deluded, Not thinking of doing good, Regarding the realm of sin, They have not a single belief. The wise carefully observe, That True Suchness (Sanskrit: Tathata, the true nature of things) is like illusion and dream, Fools think it is not a dream, Thus planting the cause for hell. Therefore, renounce desire, To obtain the goodness of liberation, Abandon evil deeds, Benefit and increase good causes. If they can practice beneficial actions, They will forever be free from all evils, There will be no dark deeds in heaven. Those who are wise, Possess right view and firm conviction, Do not delight in distraction, Thus obtaining various blessings.

At that time, the World Honored One taught the Deva (Sanskrit: God), to practice the conduct of non-distraction, and spoke the following verses:

'The palaces of gods and humans, Are the root of distraction, Causing delusion and attachment to pleasure, Thus falling into Samsara (Sanskrit: cycle of rebirth). If one can renounce distraction, One can also escape Samsara. That root of distraction, Is ignorance (Sanskrit: Avidya, delusion about the true nature of reality), Its nature is darkness, Like a person without eyes. I observe the faults of distraction, Delusion is like fire, difficult to distinguish, Foolishness is deep and vast, Distraction is also like this. Beings are foolish and deluded, Accumulating wealth and treasures, To nourish themselves, And become even more distracted, Ultimately falling into evil realms. Gods are also foolish, Attached to the beauty of women, Originally hoping to escape suffering, Seeking pleasant happiness, How would they know their lives are ending, Obtaining great suffering, The pleasure of accumulating desires, Will soon dissipate. All beings, Have limited karma and lifespan, Youth and strength are only a fleeting moment, Soon they will age, Bound by good and bad karma, Who can obtain freedom? Like a performer, Manipulating wooden puppets, Must rely on strings,

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方成作用；　　有情亦爾，　　須假惑業， 　方處輪迴。　　若離愛貪，　　則無作用。 　非久業行，　　智者不信；　　遠離一切， 　散亂方便，　　若離散亂，　　不生三界。 　譬如有人，　　墜墮深崖，　　其中猶有， 　不失命者。　　若人散亂，　　墮三界崖， 　其中未有，　　得出離者。　　一切惑業， 　散亂最上，　　于晝夜中，　　恒不安樂。 　若世間人，　　纖毫散亂，　　破壞有情， 　出世之意，　　是故遠離。」

彼世尊座如實說已。天主帝釋發尊重心，敷其座具，頭面禮足，起立合掌，見伽他書，心生怖畏，頌曰：

「若不散亂，　　如彼甘露；　　若行散亂， 　而墮無常。　　不散亂人，　　天中最上。 　散亂之行，　　輪迴之根，　　清凈之行， 　安樂之本。　　是故正定，　　於一切處， 　獲最上樂。　　若於欲樂，　　如怖極苦， 　散亂大毒，　　同壞眾善，　　迷毒散亂。 　人行惡作，　　不從散亂，　　能得安樂。 　若彼智者，　　平等宣說，　　德與無德， 　一切執我，　　為苦樂根；　　如我世尊， 　伽他書典，　　離欲清凈，　　獲益安樂。」

妙法聖念處經卷第六 大正藏第 17 冊 No. 0722 妙法

【現代漢語翻譯】 現代漢語譯本 方能成就作用； 有情眾生也是如此， 必須藉助迷惑和業力， 才能處於輪迴之中。 如果脫離了愛慾和貪婪， 就無法產生作用。 並非長久的業力行為， 智者是不會相信的； 遠離一切， 散亂的方便法門， 如果脫離了散亂， 就不會生於三界。 譬如有人， 墜落到深淵懸崖， 其中還有， 沒有喪命的人。 如果有人散亂， 墮落到三界懸崖， 其中沒有， 能夠得出離的人。 一切迷惑和業力， 散亂最為嚴重， 于白天黑夜中， 恒常不得安樂。 如果世間之人， 稍微有一點散亂， 就會破壞有情眾生， 出離世間的意願， 所以應當遠離。

世尊說完這些如實的道理后，天主帝釋（Śakra-devānām-Indra，佛教的護法神）發起尊重之心，鋪設他的座位，以頭面禮拜佛足，然後起立合掌，看到這些偈頌，心中生起怖畏，於是用偈頌說道：

『如果不散亂， 就如同甘露一般； 如果行於散亂， 就會墮入無常之中。 不散亂的人， 是天人中最殊勝的。 散亂的行為， 是輪迴的根本， 清凈的行為， 是安樂的根本。 因此正定， 在一切處， 都能獲得最上的快樂。 如果對於慾望的快樂， 如同怖畏極大的痛苦， 散亂就像劇毒， 會一同摧毀各種善行， 迷惑的毒藥就是散亂。 人行惡事， 不是從散亂開始的， 就不能得到安樂。 如果那些智者， 平等地宣說， 功德與無功德， 一切執著於我， 是苦樂的根源； 如同我的世尊， 這些偈頌經典， 遠離慾望而清凈， 能夠獲得利益和安樂。』

《妙法聖念處經》卷第六 大正藏第17冊 No. 0722 妙法

【English Translation】 English version Only then can action be accomplished; Sentient beings are the same, They must rely on delusion and karma, To remain in Samsara (輪迴, cycle of rebirth). If one is free from love and greed, Then no action can arise. Not long-lasting karmic actions, The wise do not believe; Abandoning all, Expedient means of distraction, If one is free from distraction, One will not be born in the Three Realms (三界). For example, if a person, Falls into a deep ravine, Among them, there are still, Those who do not lose their lives. If a person is distracted, And falls into the ravine of the Three Realms, Among them, there are none, Who can attain liberation. Of all delusions and karmas, Distraction is the worst, Throughout the day and night, One is constantly without peace and happiness. If worldly people, Have even a slight distraction, It will destroy the sentient beings' Intention to transcend the world, Therefore, one should stay away.

After the World Honored One (世尊) spoke these truthful words, Śakra-devānām-Indra (帝釋, lord of the devas), with a respectful heart, spread out his seat, bowed with his head to the Buddha's feet, stood up with palms joined, and seeing these verses, his heart filled with fear, and he spoke in verse:

『If one is not distracted, It is like nectar (甘露); If one engages in distraction, One will fall into impermanence (無常). A person without distraction, Is the most supreme among the devas. The practice of distraction, Is the root of Samsara, The practice of purity, Is the source of peace and happiness. Therefore, right concentration (正定), In all places, Attains the highest bliss. If one fears the pleasures of desire, As one fears extreme suffering, Distraction is like a great poison, That destroys all good deeds, The poison of delusion is distraction. People commit evil deeds, Not from distraction, Can one obtain peace and happiness. If those wise ones, Equally proclaim, Merit and demerit, All attachment to self, Is the root of suffering and happiness; Like my World Honored One, These verses and scriptures, Free from desire and pure, Can obtain benefit and happiness.』

The Sixth Scroll of the Saddharma-smṛtyupasthāna-sūtra (妙法聖念處經) Taisho Tripitaka Volume 17, No. 0722, Wonderful Dharma

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聖念處經

妙法聖念處經卷第七

西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

爾時，有飛禽名未曾有見，彼行不散亂，而說頌曰：

「貪、瞋、癡意，　　恒為罪友，　　為地獄種； 　貪、瞋、癡心，　　恒行罪人，　　落三途崖。 　彼後方覺，　　貪、瞋、癡毒，　　無得不怖， 　智者制伏，　　不令散亂。　　若縱貪、癡， 　飲酒妄語，　　殺生偷盜，　　無信因果， 　意瞋惡業，　　而不防護；　　天上不生， 　而沉惡趣。　　恒行欲愛，　　愛具大力， 　役使有情，　　慵懶懈怠，　　恒無彼善。 　又如雲翳，　　障智慧眼，　　于其戒律， 　多諸缺犯，　　設得人身，　　而獲下劣。 　若意住罪，　　黑暗無邊；　　若意住覺， 　如晝大明。　　如是眾法，　　佛所宣說。 　天生散亂，　　如酒迷醉，　　彼散亂故； 　如行地獄，　　輪轉人間，　　皆得滅壞。 　如是決定，　　生實無常，　　散亂障重， 　墮境界海，　　成枷鎖因。　　天多嬉戲， 　彼生若盡，　　永絕快樂。　　天不思惟， 　心生散亂，　　改轉善根，　　深著樂境， 　心猶不足；　　天人不知，　　為苦惱本， 　無莫護多，　　無須臾頃，

【現代漢語翻譯】 現代漢語譯本 《妙法聖念處經》卷第七

西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉 詔譯

爾時，有一隻名為未曾有見的飛禽，它行為不散亂，並說了以下頌詞：

『貪、瞋、癡（分別指貪婪、嗔恨和愚癡）之意， 恒常是罪惡的朋友， 是地獄的種子； 貪、瞋、癡之心， 恒常驅使罪人， 墮落三途（地獄、餓鬼、畜生）的懸崖。 他們之後方才覺悟， 貪、瞋、癡的毒害， 沒有什麼不令人恐懼， 智者制伏它們， 不讓它們散亂。 若是放縱貪、癡， 飲酒妄語， 殺生偷盜， 不信因果， 心中充滿嗔恨的惡業， 而不加以防護； 這樣的人不會生到天上， 而是沉淪於惡趣。 恒常沉溺於欲愛， 愛慾具有強大的力量， 役使有情眾生， 變得慵懶懈怠， 恒常沒有善行。 又如雲翳， 遮蔽智慧之眼， 對於戒律， 多有缺犯， 即使得到人身， 也會獲得下劣的果報。 如果心意停留在罪惡上， 黑暗無邊無際； 如果心意停留在覺悟上， 就如白晝般光明。 這樣的眾多佛法， 是佛陀所宣說的。 天人生性散亂， 猶如酒醉般迷糊， 因為散亂的緣故； 就像行走在地獄中， 輪轉於人間， 最終都會滅壞。 因此要確定， 生命的真實是無常的， 散亂的障礙很重， 墮入境界之海， 成為枷鎖的原因。 天人多嬉戲玩樂， 他們的生命如果終結， 將永遠失去快樂。 天人不思惟， 心生散亂， 改變和轉移善根， 深深執著于快樂的境界， 內心仍然不足； 天人不知道， 這是苦惱的根本， 沒有莫護多（片刻）， 沒有須臾頃（短暫的時間）。』

【English Translation】 English version The Holy Sutra of Perfect Mindfulness, Volume 7

Translated by the Tripitaka Master Shramana Fatian of Nalanda Monastery in Magadha, Central India, bestowed with the Purple Robe by Imperial Decree

At that time, there was a bird named 'Never Before Seen'. Its conduct was not scattered, and it spoke the following verses:

'Greed, hatred, and delusion (referring to greed, anger, and ignorance respectively), are always the friends of sin, the seeds of hell; The mind of greed, hatred, and delusion, constantly drives sinners to fall off the cliff of the three evil paths (hell, hungry ghosts, animals). Only later do they realize the poison of greed, hatred, and delusion; there is nothing that does not inspire fear, The wise subdue them, not allowing them to be scattered. If one indulges in greed and delusion, Drinking alcohol and lying, killing and stealing, disbelieving in cause and effect, The mind is filled with hateful and evil deeds, without protection; such people will not be born in the heavens, But will sink into the evil realms. Constantly indulging in sensual love, desire has great power, Enslaving sentient beings, making them lazy and indolent, constantly without good deeds. Like clouds obscuring the eyes of wisdom, with regard to precepts, There are many violations; even if one obtains a human body, one will receive inferior retribution. If the mind dwells on sin, the darkness is boundless; if the mind dwells on awakening, It is as bright as day. Such are the many Dharmas spoken by the Buddha. The nature of the gods is scattered, like being drunk and confused; because of this scattering, It is like walking in hell, revolving in the human realm, and ultimately everything will be destroyed. Therefore, be certain that the reality of life is impermanent, the obstacles of scattering are heavy, Falling into the sea of realms, becoming the cause of shackles. The gods indulge in play and amusement, If their lives come to an end, they will lose happiness forever. The gods do not contemplate, The mind becomes scattered, changing and shifting good roots, deeply attached to the realm of pleasure, The heart is still not satisfied; the gods do not know that this is the root of suffering, Without a 'mo-hu-duo' (a moment), without a 'xu-yu-qing' (a short time).'

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無剎那間。 　不被愛降，　　欲境間斷，　　百般不悟。 　天恒受用，　　耽著放逸，　　被欲降伏。 　如地獄火，　　焚燒有情，　　而不揀擇； 　慾火亦然，　　焚燒天眾，　　亦不揀擇。 　又如餓鬼，　　口出火炬，　　燒彼飲食； 　傍生之類，　　飢火亦然。　　天人自作， 　如是慾火，　　普遍世間，　　焚燒一切， 　有情不覺。」

彼有飛禽，名具足德，覺彼散亂，善不能行，后墮彼天，而說頌曰：

「善業斷盡，　　此壽剎那。　　眾生調伏， 　人得最上。　　一切少年，　　須臾命盡。 　一切富貴，　　須臾破壞。　　天人不恒， 　富貴不恒，　　剎那不住，　　勿作亂意。 　是故早行，　　勤修利益，　　護律儀法， 　寂靜理處，　　塵過不生，　　天何不見！ 　意若散亂，　　行法不恒，　　此去不回， 　快樂亦然。　　守護戒根，　　天人快樂。 　彼諸眾生，　　若無此戒，　　后必煩惱。 　是故戒行，　　如是恒行，　　樂中最上。 　彼戒清凈，　　而得大果；　　愚人無戒， 　不生天上。　　若天行欲，　　散亂迷毒， 　於五欲境，　　受其快樂，　　心不思惟， 　一切不久。　　彼命破壞，　　無數百千， 　那由他天，　　

【現代漢語翻譯】 現代漢語譯本： 沒有一瞬間的停歇。 不被愛慾降伏，卻在慾望的境界中迷失，各種各樣的道理都不明白。 天人恒常享受，沉溺於放縱享樂，最終被慾望降伏。 如同地獄之火，焚燒一切有情眾生，而不加選擇； 天界的享樂也是如此，焚燒天眾，同樣不加選擇。 又如餓鬼，口中噴出火焰，焚燒他們的食物； 傍生（動物）之類，也遭受飢餓之火的煎熬。天人自作孽， 這樣的苦難，普遍存在於世間，焚燒一切眾生，而有情眾生卻不覺醒。

那時，有一隻飛鳥，名叫具足德（Guzude），覺察到天人們的散亂，知道他們不能行善，預見到他們將會墮落，於是來到天界，唱誦道：

『善業斷盡，此壽剎那。眾生調伏， 人得最上。一切少年，須臾命盡。 一切富貴，須臾破壞。天人不恒， 富貴不恒，剎那不住，勿作亂意。 是故早行，勤修利益，護律儀法， 寂靜理處，塵過不生，天何不見！ 意若散亂，行法不恒，此去不回， 快樂亦然。守護戒根，天人快樂。 彼諸眾生，若無此戒，后必煩惱。 是故戒行，如是恒行，樂中最上。 彼戒清凈，而得大果；愚人無戒， 不生天上。若天行欲，散亂迷毒， 於五欲境，受其快樂，心不思惟， 一切不久。彼命破壞，無數百千， 那由他（Nayuta）天，』

【English Translation】 English version: Without a moment's pause. Not subdued by love, lost in the realm of desire, failing to understand in countless ways. The gods constantly indulge, reveling in dissipation, ultimately subdued by desire. Like the fires of hell, burning all sentient beings without discrimination; So too, the pleasures of the heavens burn the gods without discrimination. Like hungry ghosts, flames spew from their mouths, burning their food; Beings of the animal realm also suffer the torment of hunger. The gods bring it upon themselves, Such suffering pervades the world, burning all beings, yet sentient beings remain unaware.

Then, there was a bird named Guzude (Guzude), who, perceiving the gods' distraction and knowing they could not perform good deeds, foresaw their downfall. He came to the heavens and sang:

'Good deeds exhausted, this life is but a moment. Sentient beings tamed, Humans attain the highest. All youths, their lives end in an instant. All wealth and glory, destroyed in a moment. The gods are impermanent, Wealth and glory are impermanent, not abiding for a moment, do not create disordered thoughts. Therefore, act swiftly, diligently cultivate benefit, protect the laws of discipline, In quiet places of reason, defilements do not arise, why do the gods not see this! If the mind is scattered, practicing the Dharma is not constant, once gone, there is no return, Pleasure is also like this. Guard the root of precepts, the gods find happiness. Those beings, if without these precepts, will surely suffer later. Therefore, conduct in precepts, thus constantly practiced, is the highest of pleasures. Those with pure precepts obtain great fruit; fools without precepts, Are not born in the heavens. If the gods indulge in desire, scattered and deluded by poison, In the realm of the five desires, enjoying their pleasures, their minds do not contemplate, That all is not lasting. Their lives are destroyed, countless hundreds of thousands, Nayuta (Nayuta) of gods,'

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迷欲散亂；　　被五慾火， 　置害焚燒。　　一切散亂，　　人所樂著， 　彼后無常，　　得果方覺。　　心馳境界， 　動極大苦，　　得苦見迷，　　心著愛境， 　苦惱不知。　　苦惱續生，　　於後悔恨。 　煩惱疑惑，　　從境界生，　　我心無知， 　行輪迴行。　　那覺輪迴，　　隨逐人心， 　互相愚迷，　　展轉三界。　　智者證真， 　見輪迴住，　　無常苦空，　　彼苦非有。 　若耽女色，　　恒行欲染，　　彼后不見， 　諸天境界。　　法非法行，　　惡中最上。 　一切世間，　　無別救者，　　唯如正法， 　是故依法。　　法若遠離，　　人樂非法； 　非法既作，　　苦火熾然，　　永離天界。 　善業滅盡，　　不覺墜墮，　　思彼快樂， 　無常無有，　　業繩繫縛，　　誰有安樂？ 　貪愛轉增，　　牽入惡趣，　　永離天上。」

爾時，帝釋見諸天眾受百般福德，而大驚怖，即說頌曰：

「作善快樂，　　天受善報，　　天人上因。 　彼作前善，　　如日行空，　　明照世間， 　無二重輪；　　其智慧光，　　明照邪暗， 　亦復如是，　　而無二種。　　欲往天宮， 　行悲愍行，　　悲與群生，　　為出生母。 　依憑斯善，　　人生天上，　　

【現代漢語翻譯】 現代漢語譯本 沉迷於慾望會使人散亂；被五蘊（skandha）所矇蔽， 置身於危害和焚燒之中。一切散亂，都是人們所貪戀的， 但它們最終都是無常的，只有得到惡果時才覺醒。心被境界所牽引， 導致極大的痛苦，因痛苦而迷失，心執著于所愛的境界， 卻不知苦惱。苦惱持續不斷地產生，最終只會後悔和怨恨。 煩惱和疑惑，都是從境界中產生的，我的心無知， 在輪迴中流轉。何時才能覺悟輪迴的真相呢？它緊隨人心， 互相愚弄迷惑，在三界（triloka）中輾轉。智者證悟真理， 看到輪迴的真相，明白一切都是無常、痛苦和空性的， 那些痛苦並非真實存在。 如果沉溺於女色，總是沉迷於慾望的染污，那麼死後就無法見到， 諸天（deva）的境界。行非法之事，是罪惡中最嚴重的。 在整個世間，沒有其他的救贖者， 只有正法（dharma）才是真正的依靠，所以要依從正法。如果遠離正法， 人們就會喜歡非法之事；一旦做了非法之事， 痛苦的火焰就會熾烈燃燒，永遠離開天界。 善業消盡，不知不覺地墜落，還想著那些快樂， 但那些快樂都是無常的，並不真實存在，被業力的繩索束縛， 誰又能得到真正的安樂呢？ 貪愛不斷增長，最終會被牽引入惡趣（durgati），永遠離開天界。'

這時，帝釋（Indra）看到諸天眾（deva）享受著各種各樣的福德，卻感到非常驚恐，於是說了下面的偈頌：

'行善帶來快樂，諸天（deva）享受善報，這是天人的根本原因。 他們過去做了善事，就像太陽在空中執行一樣， 光明照耀世間，沒有第二個太陽；他們的智慧之光， 照亮邪惡和黑暗，也是如此， 獨一無二。想要前往天宮， 就要行慈悲（karuna）之行，慈悲對待眾生， 如同出生的母親一般。依靠這種善行， 人們才能轉生到天上，'

【English Translation】 English version Being lost in desire leads to confusion; obscured by the five skandhas (pañca-skandha), placed amidst harm and burning. All distractions are what people delight in, but they are ultimately impermanent, only awakening when the consequences arise. The mind, drawn by external objects, causes immense suffering, leading to delusion through pain, the mind clings to beloved objects, unaware of the suffering. Suffering continues to arise, eventually leading to regret and resentment. Afflictions and doubts arise from external objects, my mind is ignorant, wandering in samsara (saṃsāra). When will I awaken to the truth of samsara? It closely follows the human heart, mutually deceiving and confusing, revolving in the three realms (triloka). The wise realize the truth, seeing the nature of samsara, understanding that all is impermanent, suffering, and empty, that suffering is not truly existent. If one indulges in female beauty, constantly engaging in the defilement of desire, after death, one will not see, the realms of the devas (deva). Engaging in unrighteous conduct is the worst of evils. In all the world, there is no other refuge, only the true Dharma (dharma) is the true reliance, therefore rely on the Dharma. If one is distant from the Dharma, people will delight in unrighteousness; once unrighteousness is committed, the flames of suffering will blaze fiercely, forever departing from the heavenly realms. Good karma exhausted, unknowingly falling, still thinking of those pleasures, but those pleasures are impermanent and unreal, bound by the ropes of karma, who can have true peace? Greed and attachment increase, pulling one into the evil realms (durgati), forever departing from the heavens.'

At that time, Indra (Indra), seeing the devas (deva) enjoying all kinds of blessings, was greatly alarmed and spoke the following verses:

'Doing good brings happiness, the devas (deva) receive good rewards, this is the fundamental cause of devas and humans. They have done good deeds in the past, like the sun moving in the sky, shining brightly on the world, without a second sun; their light of wisdom, shines on evil and darkness, and is also like this, unique. If you want to go to the heavenly palace, practice compassion (karuna), be compassionate to all beings, like a mother giving birth. Relying on this good deed, people are reborn in the heavens,'

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又復悲心， 　饒益利樂，　　一切有情，　　得天愛樂。 　悲者恒善，　　一切眾生，　　及諸賢聖， 　普皆歸命；　　又復行悲，　　如清涼月， 　去彼煩惱，　　炎苦之熱。　　是故悲心， 　為快樂本，　　一切欲心，　　天人業主。 　于其色、聲，　　香、味、觸、法，　　攀緣不足。」 　苾芻觀察，　　而說頌言： 「譬如劫壞，　　日火盛時，　　大海江河， 　普皆干竭。　　眼識、根等，　　觀攀色境， 　經彼俱胝，　　百千萬劫，　　貪癡慾海， 　而不能竭。　　人之貪心，　　勝龍不足。 　散亂之因，　　生一切惡。　　勿行散亂， 　散亂過人，　　障真如理；　　若行散亂， 　彼恒無善。　　人若離善，　　牽墜三途， 　離一切樂，　　不生天界，　　命恒生滅， 　為煩亂根，　　意通知此，　　苦中最上。 　若前根境，　　不了輪迴，　　而執決定； 　如空中花，　　如乾闥城，　　如水上泡， 　如水聚沫；　　迷彼聚沫，　　為臥具等； 　迷彼幻化，　　為自集動；　　天龍、藥叉， 　及阿修羅，　　迦魯拏等，　　虛幻亦然。 　誰救無常？　　若但作業，　　而不早怖， 　極惡死王，　　速來逼害。　　是故作善， 　后無煩惱，　　我覺汝

【現代漢語翻譯】 現代漢語譯本 又生起悲憫之心， 以饒益和安樂，利益一切有情（sattva，眾生），得到天人的喜愛。 具有悲心的人總是善良的，一切眾生以及諸位賢聖，普遍都歸順依命；又施行悲心，就像清涼的月亮，去除那些煩惱和炎熱的痛苦。因此，悲心是快樂的根本，是一切慾望之心，天人和人的根本。 對於色、聲、香、味、觸、法，攀緣是永遠無法滿足的。' 苾芻（bhiksu，比丘）觀察后，說了這首偈頌： '譬如劫難毀滅時，太陽的火焰非常旺盛，大海江河，普遍都乾涸枯竭。眼識、根等，觀察攀緣色境，經過俱胝（koti，千萬），百千萬劫，貪婪愚癡的慾望之海，也不能枯竭。人的貪心，勝過龍的慾望也無法滿足。 散亂是產生一切罪惡的根源。不要散亂，散亂超過常人，會障礙真如之理；如果散亂，那他永遠沒有善良。人如果離開善良，就會被牽引墜入三惡道，遠離一切快樂，不能生到天界，生命恒常生滅，是煩惱的根源，意識通曉這些，這是苦中最上的。 如果面對根境，不瞭解輪迴，而執著認為是真實的；就像空中的花朵，像乾闥婆城（Gandharva，海市蜃樓），像水上的泡沫，像水聚在一起的泡沫；迷惑于那些聚沫，以為是臥具等等；迷惑于那些幻化，以為是自己聚集和行動；天龍（Naga）、藥叉（Yaksa），以及阿修羅（Asura），迦魯拏（Karuna）等，都是虛幻的。 誰能救得了無常？如果只是造業，而不早點感到恐懼，極其兇惡的死王，很快就會逼迫侵害。因此，行善，以後就沒有煩惱，我覺悟了你。

【English Translation】 English version Again, arising from a heart of compassion, Benefiting and bringing joy and happiness to all sentient beings (sattva), gaining the love and delight of the devas (gods). Those with compassion are always virtuous, all beings and all noble sages, universally take refuge and submit; and practicing compassion is like the cool moon, removing the heat of afflictions and suffering. Therefore, compassion is the root of happiness, the basis of all desires, of devas and humans. Regarding form, sound, smell, taste, touch, and dharma, attachment is never satisfied.' The bhiksu (monk) observed and spoke this verse: 'For example, when a kalpa (aeon) is destroyed, and the sun's fire is blazing intensely, the great ocean, rivers, and streams, all universally dry up and are exhausted. Eye consciousness, faculties, etc., observing and clinging to objects of form, even after kotis (ten millions), hundreds of thousands of kalpas, the ocean of greed and delusion cannot be exhausted. The greed of humans is greater than the desires of dragons and cannot be satisfied. Distraction is the cause of all evils. Do not be distracted, distraction surpasses ordinary people, it obstructs the principle of Suchness (tathata); if one is distracted, then he will never have goodness. If a person departs from goodness, he will be drawn and fall into the three evil paths, away from all happiness, unable to be born in the heavens, life is constantly arising and ceasing, it is the root of affliction, the mind understands these, this is the highest of sufferings. If, facing the faculties and objects, one does not understand samsara (cycle of rebirth), and clings to them as real; like flowers in the sky, like a Gandharva city (mirage), like bubbles on water, like foam gathered on water; deluded by those foams, thinking they are bedding, etc.; deluded by those illusions, thinking it is one's own gathering and movement; nagas (dragons), yakshas (demons), and asuras (demigods), Karuna etc., are all illusory. Who can save from impermanence? If one only creates karma, and does not feel fear early on, the extremely evil King of Death will quickly come and oppress and harm. Therefore, do good, and there will be no future afflictions, I have awakened you.'

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等，　　勿行放逸。 　彼復生愛，　　而被境牽，　　境縛有情， 　如牢枷鎖，　　為地獄因，　　永離解脫。 　是故不實，　　汝須遠離，　　此真實法， 　世尊所說，　　諦聽奉行，　　得益無盡。」

爾時，帝釋忽然之間，睹佛影像，與諸天眾，發尊重心，頭面作禮，而說頌曰：

「彼佛世尊，　　正遍知者，　　現救度像， 　善開解脫。　　若人歸禮，　　解脫輪迴， 　心獲勝善；　　此善調適，　　無垢清凈。 　佛說此法，　　成涅槃道，　　言此行人， 　得無畏力，　　受寂滅樂，　　住真空地， 　過輪迴海；　　度三界難，　　開智慧眼， 　放最勝光，　　普見世間。　　非如土木， 　凡愚之類，　　無其光明，　　遊行妄境。 　若人貪垢，　　心不清凈，　　口過等毒； 　復以智水，　　洗盪離染。　　一切外道， 　執我無知，　　於斯諦理，　　而不能見， 　彼無垢言，　　為汝解說。　　佛在因地， 　不行散亂，　　救度汝等；　　今到彼岸， 　復度他人，　　利樂一切，　　于其世間。 　唯一佛住，　　無利為利，　　利人最上。 　如是造惡，　　墮大地獄；　　如是修善， 　當生天上。」

彼時，帝釋觀察天眾，即說頌曰：

「

【現代漢語翻譯】 現代漢語譯本： 因此，不要放縱自己。 如果再次產生貪愛，就會被外境所牽引，外境束縛有情眾生， 如同牢固的枷鎖，是墮入地獄的原因，永遠無法解脫。 所以，虛幻不實之物，你必須遠離，這真實之法， 是世尊（Buddha，對佛陀的尊稱）所說，仔細聽聞並奉行，就能獲得無盡的利益。

這時，帝釋（Indra，佛教中的護法神）忽然之間，看到佛的影像，與眾天神一起，發出尊重之心，以頭面頂禮，並說了以下偈頌：

『那位佛陀世尊，是正遍知者（Sammasambuddha，如實遍知一切法的佛陀），顯現救度眾生的形象， 善於開示解脫之道。如果有人歸依禮敬，就能解脫輪迴之苦， 內心獲得殊勝的善果；這種善是經過調伏的，沒有污染，清凈無比。 佛陀所說的這個法，成就涅槃（Nirvana，佛教修行的最終目標，指解脫生死輪迴的狀態）之道，說修行此法的人， 得到無畏的力量，享受寂滅的快樂，安住在真空的境界， 超越輪迴的苦海；度過三界（Trailokya，欲界、色界、無色界）的災難，開啟智慧之眼， 放出最殊勝的光芒，普遍照見世間。不像泥土木頭， 凡夫愚昧之輩，沒有這樣的光明，執著于虛妄的境界。 如果有人貪戀污垢，內心不清凈，口出惡語等毒害； 再用智慧之水，洗滌盪除污染。一切外道， 執著于『我』的觀念，沒有智慧，對於這個真實的道理，不能夠看見， 佛陀以無垢的語言，為你們解說。佛陀在因地修行時， 不散亂，救度你們這些眾生；現在到達彼岸（指涅槃）， 又來度化他人，利益安樂一切眾生，在這個世間。 只有佛陀安住於世，以無利為利，利益他人最為殊勝。 像這樣造作惡業，就會墮入大地獄；像這樣修習善業， 應當往生到天上。』

那時，帝釋觀察天眾，就說了以下偈頌：

【English Translation】 English version: Therefore, do not indulge in negligence. If craving arises again, one will be drawn by external objects, and beings are bound by these objects, like strong fetters, which are the cause of hell, and one will never be liberated. Therefore, you must stay away from what is unreal and untrue, this true Dharma, is what the World-Honored One (Buddha, a respectful title for the Buddha) has spoken; listen carefully and practice it, and you will gain endless benefits.

At that time, Indra (帝釋, a protector deity in Buddhism) suddenly saw the image of the Buddha, and together with the heavenly beings, developed a respectful heart, prostrated with their heads to the ground, and spoke the following verses:

'That Buddha, the World-Honored One, is the Perfectly Enlightened One (Sammasambuddha, the Buddha who truly knows all dharmas), manifesting the image of saving beings, skillfully revealing the path to liberation. If one takes refuge and pays homage, one can be liberated from the suffering of Samsara (輪迴, cycle of rebirth), and the mind will obtain supreme goodness; this goodness is well-tamed, without defilement, and utterly pure. The Dharma spoken by the Buddha leads to Nirvana (涅槃, the ultimate goal of Buddhist practice, referring to the state of liberation from the cycle of birth and death), saying that the practitioner of this Dharma, obtains fearless power, enjoys the bliss of tranquility, dwells in the realm of emptiness, transcends the sea of Samsara; crosses the difficulties of the Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm), opens the eye of wisdom, emits the most supreme light, universally illuminating the world. Unlike clay and wood, foolish beings do not have such light, clinging to illusory realms. If one is greedy and defiled, with an impure mind, and speaks poisonous words; then use the water of wisdom to wash away the defilements. All non-Buddhist paths, cling to the notion of 'self', lacking wisdom, and cannot see this true principle, the Buddha explains it to you with undefiled words. When the Buddha was practicing in the causal stage, he was not distracted, saving you beings; now having reached the other shore (referring to Nirvana), he again saves others, benefiting and bringing joy to all beings in this world. Only the Buddha abides in the world, taking non-benefit as benefit, benefiting others is the most supreme. Acting evilly like this, one will fall into the great hell; cultivating good deeds like this, one should be reborn in heaven.'

At that time, Indra, observing the heavenly beings, spoke the following verses:

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譬如飛禽，　　順風吹急，　　輪轉人、天， 　往復亦爾，　　皆因業感。　　如其苦樂， 　聚集散壞，　　隨業勝劣，　　其義亦然。 　是故造作，　　皆成因果。　　牟尼宣說： 『真如無邊，　　平等所依，　　業習種子， 　一切心作，　　而難調伏，　　唯佛如來， 　而為開覺。』　　若業種種，　　從一至十， 　從十至百，　　從百至千，　　至那由他， 　無數有情，　　若干種類，　　墮大業網。 　莊畫世間，　　譬如飛鳥，　　連繩繫絆， 　欲往虛空，　　終不能去。　　有情亦爾， 　但造諸業，　　被業繫縛，　　欲出輪迴， 　而不得去。」

彼時，帝釋見天散亂，互相嬉戲樂著快樂，觀彼天眾，即說頌曰：

「五樂歌舞，　　普遍天中，　　若不思惟， 　決定墮落。　　汝貪女人，　　自性堅著， 　無暫舍離；　　他意不恒，　　隨情進退。 　富者戀愛，　　常獲財物，　　詐親適悅， 　如有固吝，　　輕棄遠離。　　貪癡之人， 　追逐欲樂，　　譬如渴鹿，　　競奔陽炎， 　而求於水。　　耽欲亦爾，　　虛妄不實。 　彼諸女人，　　無恩、無義，　　無疏、無親， 　尊卑不分，　　種姓不顧。　　譬如遊蜂， 　其花芳盛，　　而即採食；　

【現代漢語翻譯】 現代漢語譯本： 譬如飛鳥，順著風勢急速飛行，在人道和天道之間輪轉，往來循環也是如此，都是因為業力的感召。如同世間的苦樂，聚集和消散，都隨著業力的優劣而變化，道理也是這樣。 因此，所有的造作都會成為因果。牟尼（Muni，釋迦牟尼佛的稱號）宣說：『真如（Tathata，事物的真實本性）無邊無際，是平等的基礎，業習的種子，都由心所造作，難以調伏，只有佛陀如來才能開啟覺悟。』如果業力有種種差別，從一到十，從十到百，從百到千，乃至到那由他（Nayuta，極大的數字單位），無數的有情眾生，因為各種各樣的業力，墮入巨大的業網之中。 用莊嚴的圖畫來裝飾世間，就像飛鳥被繩索束縛，想要飛向天空，最終卻無法離開。有情眾生也是這樣，只知道造作各種業力，被業力束縛，想要脫離輪迴，卻無法脫離。』 當時，帝釋（Indra，天神之王）看到天人們散亂，互相嬉戲，沉迷於快樂，觀察這些天眾，就說了下面的偈頌： 『五種樂事（五樂）的歌舞，普遍在天界之中，如果不加以思惟，決定會墮落。你們貪戀女人，自性堅固執著，沒有片刻舍離；女人的心意不恒定，隨著自己的情感而進退。 富有的人戀愛，常常獲得財物，用虛假的親近來取悅對方，如果對方有固執吝嗇的，就會被輕易拋棄。貪婪愚癡的人，追逐慾望的快樂，就像口渴的鹿，競相奔向陽炎，想要從中找到水。 沉溺於慾望也是這樣，虛妄不真實。那些女人，沒有恩情，沒有道義，沒有疏遠，沒有親近，不分尊卑，不顧及種姓。就像遊動的蜜蜂，花朵盛開，就去採食花蜜；』

【English Translation】 English version: Like flying birds, swiftly moving with the wind, revolving between the realms of humans and gods, the cycle of coming and going is similar, all due to the influence of karma. Just as with suffering and happiness, gathering and scattering, all change according to the superiority or inferiority of karma; the principle is the same. Therefore, all actions become causes and effects. Muni (Muni, an epithet of Shakyamuni Buddha) declared: 'Tathata (Tathata, the true nature of things) is boundless, the basis of equality, the seeds of karmic habits, all created by the mind, are difficult to tame, only the Buddha Tathagata can awaken them.' If karma has various differences, from one to ten, from ten to a hundred, from a hundred to a thousand, even to Nayuta (Nayuta, an extremely large numerical unit), countless sentient beings, due to various kinds of karma, fall into the great net of karma. Adorning the world with magnificent paintings is like birds tied with ropes, wanting to fly into the sky, but ultimately unable to leave. Sentient beings are also like this, only knowing how to create various karmas, bound by karma, wanting to escape samsara, but unable to escape.' At that time, Indra (Indra, King of the Gods) saw the gods scattered, playing and indulging in pleasure, observing these gods, he spoke the following verses: 'The singing and dancing of the five pleasures (five pleasures) are prevalent in the heavens, if you do not contemplate, you will surely fall. You are greedy for women, your nature is firmly attached, without a moment of separation; women's minds are not constant, advancing and retreating according to their emotions. The wealthy in love often obtain wealth, using false intimacy to please the other party, if the other party is stubborn and stingy, they will be easily abandoned. Greedy and foolish people pursue the pleasure of desire, like thirsty deer, racing towards the heat haze, wanting to find water in it. Indulging in desire is also like this, false and unreal. Those women have no kindness, no righteousness, no distance, no closeness, regardless of status, regardless of caste. Like wandering bees, when the flowers are in full bloom, they gather and eat the nectar;'

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若見萎花， 　而即捨去。　　又復女人，　　矯誑惑亂， 　如彼蜜內，　　隱藏毒藥，　　違害亦爾。 　有智之人，　　心正決定，　　於斯欲妄， 　而皆不著。　　迷人見喜，　　深自樂著， 　如蟻聚膻，　　如蜂護蜜，　　天、龍、神、鬼， 　諸惡夜叉，　　毗舍遮等，　　魔護啰誐， 　及羅剎娑，　　亦被迷惑。　　欲性不實， 　生妄境界，　　喻如幻法，　　誑賺有情， 　得無常時，　　衰壞不覺。　　彼天妙地， 　一切林木，　　花果莊嚴，　　為生死繩， 　牽繫汝等，　　如繩系犢，　　而不自在。 　快樂境界，　　男女眷屬，　　于無常時， 　誰能救護？　　若人得住，　　多聞智慧， 　善業之舍，　　適心最上，　　我今當去。 　南閻浮提，　　泉流河海，　　園苑、亭臺， 　悉皆具足。　　如是種種，　　有如法者， 　不如法者，　　論義慧學，　　法與非法， 　我今悉知。　　虛妄怨心，　　迷賺有情。」 　彼有苾芻，　　復說頌曰： 「心怨下劣，　　生五根毒，　　咬螫眾生， 　如五頭蛇，　　虛懷悔恨。　　色等五境， 　為大愛河，　　無到彼岸；　　彼岸寂靜， 　離諸邪妄。　　邪見無利，　　迷墮地獄。 　彼邪見人，　　無因計因

【現代漢語翻譯】 現代漢語譯本 『如果看到凋謝的花朵，就應該立即捨棄。還有那些女人，她們虛偽狡詐，迷惑人心，就像在蜂蜜中隱藏著**藥一樣，會帶來傷害。有智慧的人，內心正直堅定，對於這種慾望的虛妄，都不會執著。迷惑的人看到就歡喜，深深地沉溺其中，就像螞蟻聚集在有膻味的地方，像蜜蜂守護蜂蜜一樣。天（Devaloka）、龍（Nāga）、神（Deva）、鬼（Preta），各種惡夜叉（Yaksa），毗舍遮（Pisaca）等，魔（Mara）、護啰誐（Mahoraga），以及羅剎娑（Rakshasa），也會被迷惑。慾望的本性是不真實的，產生虛妄的境界，就像幻術一樣，欺騙有情眾生，在得到無常的時候，衰敗卻不自覺。那些天上的美妙土地，一切林木，花果的莊嚴，都是生死的繩索，牽繫著你們，就像繩子繫著小牛一樣，不得自在。快樂的境界，男女眷屬，在無常到來的時候，誰能夠救護呢？如果有人能夠安住于多聞智慧，那是善業的居所，是最令人滿意的。我現在應當前往南閻浮提（Jambudvipa），那裡泉水流動，有河流和海洋，園苑、亭臺，一切都具備。像這樣種種，有如法的，不如法的，論議慧學，法與非法，我現在全部知曉。虛妄的怨恨之心，迷惑欺騙有情眾生。』 那時，有一位苾芻（Bhikkhu）又說了頌： 『內心怨恨下劣，產生五根的毒害，咬傷眾生，就像五頭蛇一樣，心中充滿後悔和遺憾。色（Rūpa）等五境，是巨大的愛慾之河，沒有到達彼岸的可能；彼岸是寂靜的，遠離各種邪妄。邪見沒有利益，迷惑而墮入地獄。那些持有邪見的人，無因而計為因。』

【English Translation】 English version 『If one sees withered flowers, one should immediately discard them. Likewise, women are deceitful and deluding, like poison hidden within honey, causing harm. Wise individuals, with upright and resolute minds, are not attached to the delusions of desire. The deluded rejoice upon seeing them, deeply indulging, like ants gathering around rancid fat, like bees guarding honey. Gods (Devaloka), dragons (Nāga), spirits (Deva), ghosts (Preta), various evil Yakshas (Yaksa), Pisacas (Pisaca), Maras (Mara), Mahoragas (Mahoraga), and Rakshasas (Rakshasa) are also deluded. The nature of desire is unreal, creating illusory realms, like magic, deceiving sentient beings, who are unaware of decay when impermanence arrives. Those celestial, wonderful lands, all the forests, and the adornments of flowers and fruits are ropes of birth and death, binding you, like a calf tied with a rope, without freedom. In the face of impermanence, who can protect you in the realms of pleasure, among male and female relatives? If one can abide in vast learning and wisdom, that is the abode of good karma, the most satisfying. I shall now go to Jambudvipa (Jambudvipa), where springs flow, and there are rivers and seas, gardens and pavilions, all complete. In this way, there are various things, both lawful and unlawful, discussions of wisdom and learning, Dharma and non-Dharma, all of which I now know. False resentment deceives sentient beings.』 Then, a Bhikkhu (Bhikkhu) spoke this verse: 『A resentful and inferior mind generates the poison of the five senses, biting sentient beings like a five-headed snake, filled with regret and remorse. The five objects of sense, such as form (Rūpa), are a great river of desire, impossible to reach the other shore; that shore is tranquil, free from all delusions. Wrong views are without benefit, leading to delusion and descent into hell. Those with wrong views attribute cause to what is not a cause.』

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，　　墮惡邪見， 　障覆靜心，　　謬解因果，　　行輪迴難， 　得苦惱身。　　業果生滅，　　善惡亦然； 　若見真空，　　即到彼岸，　　永離生滅。 　汝等應知，　　愚癡迷欲，　　欲覆迷人。 　若住正見，　　微妙清凈，　　戒行律儀， 　出世及天，　　求不難得。　　若著邪見， 　修邪難業：　　我願長壽。　　非自愚迷， 　而復迷他，　　所行黑暗，　　墮大輪迴， 　成就苦因，　　逼迫自性。　　如佛所說： 『利樂之要，　　反照正性，　　根塵境空， 　我山自摧，　　煩惱清凈，　　出生死難， 　住涅槃城，　　是真解脫。』　　汝等世間， 　一切有情，　　深著欲樂，　　邪毒入心， 　涅槃彼岸，　　終不能到。　　假使百劫， 　輪沒世間，　　如被枷鎖，　　不可得脫。 　智者所說，　　出世法財，　　微妙經典， 　信受奉行，　　快得善利。　　邪見無因， 　橫執下劣，　　虛妄典教，　　迷謬有情， 　普墮輪迴。　　眾生云何，　　虛誑真法？ 　無因妄見，　　不愍含生，　　自墮、墮他， 　俱入惡趣。」

彼有飛禽名曰蜜行，于其樹林，食蜜嬉戲，而說頌曰：

「眾生飲酒癡迷醉，　　愛味誰知癡索牽， 　墜墮無常惡趣中，　　是

【現代漢語翻譯】 現代漢語譯本： 墮入錯誤的邪見， 障礙覆蓋清凈的內心，錯誤地理解因果，在輪迴中艱難前行， 獲得充滿痛苦的身軀。業的果報有生有滅，善與惡也是如此； 如果能證悟空性，就能到達彼岸，永遠脫離生死輪迴。 你們應當知道，愚癡和對慾望的迷惑，慾望會矇蔽迷惑人。 如果安住于正確的見解，微妙而清凈，嚴守戒律， 出世間的成就以及天上的福報，求取並不難得到。如果執著于邪見， 修習錯誤的艱難之業：希望自己長壽。不僅僅是自己愚昧迷惑， 還去迷惑他人，所做所為都是黑暗的，墮入巨大的輪迴之中， 成就痛苦的原因，逼迫自己的本性。正如佛所說： 『獲得利益和快樂的關鍵，是反觀自己的本性，根、塵、境都是空性的， 我執之山自然崩塌，煩惱得到清凈，脫離生死的苦難， 安住在涅槃（Nirvana）之城，這才是真正的解脫。』你們這些世間 一切有情眾生，深深地執著于慾望的快樂，邪惡的毒素進入內心， 涅槃（Nirvana）的彼岸，最終無法到達。即使經歷無數劫， 在世間輪迴沉沒，就像被枷鎖鎖住一樣，無法脫身。 智者所說的，出世間的法財，微妙的經典， 如果能信受奉行，很快就能獲得好的利益。邪見沒有原因， 卻強行執著于低下惡劣的，虛妄不實的典籍教義，迷惑顛倒有情眾生， 普遍墮入輪迴之中。眾生怎麼能，虛假地誹謗真實的佛法呢？ 沒有原因地產生虛妄的見解，不憐憫一切眾生，自己墮落，也讓別人墮落， 一起進入惡道之中。」

那時，有一隻飛鳥名叫蜜行（Mitxing），在樹林里，吃著蜂蜜嬉戲，唱著歌說：

「眾生飲酒後癡迷醉倒，貪愛滋味卻不知是被慾望的繩索牽引， 墜落到無常的惡道之中，真是可悲啊！」

【English Translation】 English version: Falling into evil and wrong views, Obstructing and covering the tranquil mind, misunderstanding cause and effect, walking the difficult path of Samsara (輪迴), Obtaining a body full of suffering. The karmic results arise and cease, so too with good and evil; If one sees the emptiness of reality, one will reach the other shore, forever free from birth and death. You should know that ignorance and delusion of desire, desire covers and deludes people. If one abides in right view, subtle and pure, upholding precepts and discipline, World-transcending achievements and heavenly blessings, are not difficult to obtain. If one clings to wrong views, Cultivating evil and difficult karma: wishing for longevity. Not only are they themselves ignorant and deluded, But they also delude others, their actions are in darkness, falling into great Samsara (輪迴), Creating the causes of suffering, oppressing their own nature. As the Buddha said: 'The key to benefit and joy, is to reflect upon one's true nature, the roots, dust, and realms are empty, The mountain of 'I' will collapse on its own, afflictions will be purified, escaping the difficulties of birth and death, Abiding in the city of Nirvana (涅槃), this is true liberation.' You, the beings of this world, All sentient beings, deeply attached to the pleasures of desire, evil poisons enter the mind, The other shore of Nirvana (涅槃), will ultimately not be reached. Even if for hundreds of kalpas (劫), Revolving and sinking in the world, like being bound by shackles, impossible to escape. What the wise ones say, the wealth of world-transcending Dharma, the subtle scriptures, If one believes, accepts, and practices them, one will quickly obtain good benefits. Wrong views have no cause, Yet stubbornly cling to inferior and base, false and untrue scriptures and teachings, deluding sentient beings, Universally falling into Samsara (輪迴). How can sentient beings, falsely slander the true Dharma? Without cause, creating false views, not having compassion for all living beings, causing self-fall and causing others to fall, Together entering evil realms.」

At that time, there was a bird named Mitxing (蜜行), in the forest, eating honey and playing, singing a verse:

「Sentient beings are drunk and dazed from drinking alcohol, loving the taste but not knowing they are being pulled by the ropes of desire, Falling into the impermanent evil realms, how sad!」

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故勿飲無明酒。 　輪迴因觸生癡見，　　非法皆從貪愛生， 　一切塵勞業海深，　　是名如來大智說。 　汝知飲酒壞名色，　　善惡無分譬目盲， 　乃至身倒不覺知，　　可喻木石人恥笑； 　飲酒無恒多過失，　　三十六失作乖違， 　智者染著為大暗，　　是故遠離於飲酒。 　迦舍花輕等彼人，　　浮囂不定無忠信， 　增長貪、瞋生死續，　　要摧此力勤救護。」

爾時，帝釋天主復說頌曰：

「無瞋破瞋，　　忍辱破怨，　　法破非法， 　光破黑暗；　　實破妄語，　　定破兩舌， 　善破惡口，　　親破非親；　　慈破殺生， 　施破慳吝，　　念破非念，　　明破無明； 　晝破于夜，　　白破黑月；　　邪欲思惟， 　真覺智破；　　惡趣難業，　　八聖道破； 　四無礙智，　　破諸訥鈍；　　智破無智， 　安住寂靜，　　破彼攀緣；　　風破于山， 　火破一切，　　海吞江河，　　日破星宿； 　富破貧窮，　　火破于寒，　　水破于渴， 　食破于饑；　　足破不足，　　恒贊于悲， 　不讚無悲。　　妄語惡業，　　破墜有情； 　善說真如，　　破有為慧，　　如佛世尊， 　能破外道；　　天諸勢力，　　破阿修羅。 　帝釋告言：　　『我降汝等，　　一切天

【現代漢語翻譯】 現代漢語譯本 因此，不要飲用無明的酒。 輪迴的產生，是因為接觸而生起愚癡的見解，一切非法的事情都從貪愛而生。 一切塵世的煩惱如同深廣的業海，這便是如來大智慧的開示。 你們要知道飲酒會敗壞名色（nāma-rūpa，構成個體的精神和物質要素），善惡不分就像眼睛瞎了一樣。 甚至身體倒地也不覺察，可以比作木頭石頭，被人恥笑； 飲酒沒有節制，有很多過失，有三十六種過失會造成乖戾違背。 智者如果染著于飲酒，就像陷入巨大的黑暗，所以應當遠離飲酒。 飲酒之人輕浮如迦舍花（Kāśa，一種植物）一般，浮躁喧囂，沒有忠誠和信用。 飲酒會增長貪慾、嗔恨，延續生死輪迴，務必要摧毀這種力量，勤加救護。』 這時，帝釋天主（Indra，佛教護法神）又說頌語： 『用不嗔恨來破除嗔恨，用忍辱來破除怨恨，用法來破除非法， 用光明來破除黑暗；用真實來破除妄語，用堅定來破除兩舌， 用善良來破除惡口，用親愛來破除非親愛；用慈悲來破除殺生， 用佈施來破除慳吝，用正念來破除邪念，用光明來破除無明； 用白天來破除夜晚，用潔白來破除黑月；用真正的覺悟智慧，來破除邪惡的慾望和思惟。 用八聖道（aṣṭāṅgamārga，佛教導向解脫的八個正道）來破除惡趣的艱難行業；用四無礙智（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）來破除各種遲鈍。 用智慧來破除無智，安住在寂靜之中，破除那些攀緣；用風來破除山， 用火來破除一切，大海吞沒江河，太陽破除星宿； 用富裕來破除貧窮，用火來破除寒冷，用水來破除乾渴， 用食物來破除飢餓；用滿足來破除不足，永遠讚歎慈悲， 不讚嘆沒有慈悲。妄語的惡業，會破壞和墜落有情眾生； 善說真如（tathatā，事物的真實本性），能破除有為的智慧，如同佛陀世尊， 能夠破除外道；天界的各種勢力，能夠破除阿修羅（Asura，一種神道）。 帝釋天（Indra）告誡說：『我降伏你們，一切天人。』

【English Translation】 English version Therefore, do not drink the wine of ignorance. Rebirth arises from contact, giving rise to foolish views; all unlawful things arise from craving and attachment. All worldly afflictions are like a deep sea of karma; this is what the great wisdom of the Tathagata (如來) teaches. You should know that drinking wine ruins nāma-rūpa (名色, the mental and physical elements constituting an individual), and one cannot distinguish between good and evil, like being blind. Even if the body falls, one is unaware, like wood or stone, a laughingstock for people; Drinking wine is unrestrained and has many faults; thirty-six faults cause perversity and discord. If the wise are attached to drinking wine, it is like falling into great darkness; therefore, one should stay away from drinking wine. A person who drinks wine is as light as a Kāśa (迦舍) flower, fickle and unreliable, without loyalty or trustworthiness. Drinking wine increases greed, hatred, and the continuation of the cycle of birth and death; one must destroy this power and diligently protect oneself.』 At that time, Indra (帝釋天主, the lord of the devas) spoke in verse again: 『Overcome anger with non-anger, overcome hatred with patience, overcome the unlawful with the Dharma, Overcome darkness with light; overcome falsehood with truth, overcome divisive speech with steadfastness, Overcome harsh speech with kindness, overcome non-affinity with affection; overcome killing with compassion, Overcome stinginess with generosity, overcome wrong thoughts with right mindfulness, overcome ignorance with clarity; Overcome night with day, overcome the dark moon with the white; overcome evil desires and thoughts With true awakening and wisdom; overcome the difficult karma of evil realms with the Noble Eightfold Path (aṣṭāṅgamārga, 八聖道); overcome all dullness With the Four Unimpeded Knowledges (catasraḥ pratisaṃvidaḥ, 四無礙智); overcome ignorance with wisdom, Abiding in stillness, overcome clinging; overcome the mountain with wind, Overcome everything with fire, the sea swallows rivers, the sun overcomes the stars; Overcome poverty with wealth, overcome cold with fire, overcome thirst with water, Overcome hunger with food; overcome insufficiency with contentment, always praise compassion, Do not praise the lack of compassion. The evil karma of false speech destroys and causes sentient beings to fall; Skillfully speaking of tathatā (真如, suchness), overcomes conditioned wisdom, like the Buddha, the World Honored One, Able to overcome external paths; the various powers of the heavens are able to overcome the Asuras (阿修羅, a type of deity). Indra (帝釋天) warned: 『I subdue you, all devas.』

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眾。』 　所以者何？　　住正法者，　　威勢若斯。 　若復輪迴，　　奴僕之類，　　如處地眠， 　一切居下。　　若復一心，　　奉行正法， 　如登床座，　　一切居上。　　行迷智慧， 　好行非法，　　天自業果，　　不墮何去？ 　被業風吹，　　輪轉地獄，　　餓鬼傍生， 　誰同代受？　　如是一切，　　天男、天女， 　及諸愚迷，　　一切眾生，　　自作惡業， 　受大破壞。」

爾時，帝釋而說頌曰：

「譬如大風，　　吹空中水，　　聚散不恒； 　輪迴有情，　　隨業聚散，　　不定亦然。 　又如花敷，　　開結應時，　　茂盛凋殘， 　隨時不住。　　時亦如是，　　過去、未來， 　亦復不住。　　人作福善，　　嬉戲得時， 　福樂若盡，　　往而不復。　　如樹生葉， 　繁茂甚多，　　若值霜雹，　　墮而不復。 　天人亦爾，　　受天快樂，　　若值輪迴， 　無復快樂。　　譬如天雨，　　不住虛空； 　快樂亦然，　　不住幻體。　　譬如大風， 　吹壞云雷；　　快樂亦爾，　　吹壞生命。 　譬如朽木，　　墮大焰中，　　永不復故。 　迷愛亦然，　　經百千生，　　墜墮泥黎， 　不復人、天。　　虛妄迷愛，　　廣遍一切。 　魔滅善行，　　

【現代漢語翻譯】 現代漢語譯本： 『眾。』 『所以是為什麼呢？』 『安住于正法的人，威勢就是這樣。』 『如果再次輪迴，如同奴僕之類，如同睡在地上，一切都處於下位。如果一心奉行正法，如同登上床座，一切都處於上位。行為迷惑而缺乏智慧，喜歡做不合法的事情，天生的業果，不墮落地獄還能去哪裡呢？』 『被業力的風吹動，在輪迴中轉生地獄、餓鬼、傍生（畜生），誰能代替承受呢？像這樣的一切，天男、天女，以及各種愚昧迷惑的一切眾生，自己造作惡業，遭受巨大的破壞。』 這時，帝釋（Indra，天神之王）說了頌： 『譬如大風，吹動空中的水，聚集和消散沒有恒定；輪迴的有情眾生，隨著業力聚集和消散，不定也是這樣。』 『又如花朵開放，開花和結果應時而至，茂盛和凋殘，隨時都在變化不停留。時間也是這樣，過去、未來，也同樣不會停留。』 『人做善事，嬉戲玩樂得其時，福樂如果耗盡，一去不復返。如同樹木生長葉子，繁茂眾多，如果遇到霜凍冰雹，掉落就不再恢復。』 『天人也是這樣，享受天上的快樂，如果遭遇輪迴，就沒有快樂了。譬如天上的雨，不會停留在虛空中；快樂也是這樣，不會停留在虛幻的身體上。』 『譬如大風，吹壞雲和雷；快樂也是這樣，吹壞生命。譬如腐朽的木頭，掉入大火中，永遠不能恢復原狀。』 『迷惑的愛也是這樣，經過百千次轉生，墜落地獄（泥黎，naraka），不再能轉生為人或天人。虛妄的迷惑的愛，廣泛地遍佈一切。魔會消滅善行，』

【English Translation】 English version: 'Crowd.' 'What is the reason for this?' 'Those who abide in the Right Dharma have such power and influence.' 'If they are reborn again, like servants, as if sleeping on the ground, everything is in a lower position. If they single-mindedly uphold the Right Dharma, it is like ascending to a bed or seat, and everything is in a higher position. If their actions are deluded and lack wisdom, and they like to do unlawful things, where else can they go if they do not fall into hell due to their natural karmic consequences?' 'Blown by the winds of karma, revolving in the cycle of rebirth in hells, as hungry ghosts, and as animals (tiryak), who can bear it in their place? Like all of this, heavenly men and heavenly women, and all ignorant and deluded beings, create evil karma themselves and suffer great destruction.' At that time, Indra (Śakra, king of the gods) spoke in verse: 'Like a great wind, blowing water in the sky, gathering and scattering without constancy; sentient beings in samsara, gathering and scattering according to karma, are also uncertain in the same way.' 'Also, like flowers blooming, flowering and bearing fruit come at the right time, flourishing and withering, changing and not staying still at any time. Time is also like this, the past and the future, also do not stay still.' 'People do good deeds, playing and enjoying themselves at the right time, but if the blessings and happiness are exhausted, they are gone and will not return. Like trees growing leaves, lush and numerous, if they encounter frost and hail, they fall and do not recover.' 'Heavenly beings are also like this, enjoying heavenly bliss, but if they encounter samsara, there is no more happiness. Like rain in the sky, it does not stay in the void; happiness is also like this, it does not stay in the illusory body.' 'Like a great wind, blowing and destroying clouds and thunder; happiness is also like this, blowing and destroying life. Like rotten wood, falling into a great flame, it will never return to its original state.' 'Deluded love is also like this, after hundreds of thousands of lifetimes, falling into hell (naraka), no longer able to be reborn as humans or gods. False and deluded love widely pervades everything. Mara destroys good deeds,'

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遠離人、天。　　守護此戒， 　七佛所說，　　戒定第一，　　思念生生， 　得人業地；　　思念多劫，　　父母業地， 　得生天上。」

爾時，帝釋復說偈言：

「若得人中生，　　由宿行多善， 　今奉諸律儀，　　而復生天上。 　人中難得生，　　得者針投芥， 　迷惑若散亂，　　復墮于地獄。 　善行三業已，　　寂靜審觀心， 　煩惱自消除，　　定得生天上。 　煩惱伏令盡，　　內生適悅心， 　清凈離貪、瞋，　　而得生天上。 　斷除于憎、愛，　　摩訶苦不生， 　種種復行檀，　　而得生天上。 　恒運慈悲心，　　救護于含識， 　如護自身命，　　而得生天上。 　他行不善心，　　害物毒如火。 　所求皆施與，　　而得生天上。 　若睹他妻妾，　　不生邪染心， 　如母敬愛觀，　　而得生天上。 　若人觀妄語，　　如火生舌頭， 　禁戒若真實，　　而得生天上。 　兩舌而不作，　　親友使和合， 　愛語絕乖離，　　而得生天上。 　惡口言無度，　　傷人利若刀， 　善語離前非，　　而得生天上。 　綺語而增過，　　加言飾說多， 　如理稱實談，　　而得生天上。 　此戒宜持護，　　七佛同所宣， 　無畏戒法圓，　　而得生天上。 　一切

【現代漢語翻譯】 現代漢語譯本 遠離人、天（deva）。守護此戒， 七佛（Seven Buddhas）所說，戒定第一，思念生生， 得人業地；思念多劫，父母業地， 得生天上。

爾時，帝釋（Indra）復說偈言：

『若得人中生，由宿行多善， 今奉諸律儀，而復生天上。 人中難得生，得者針投芥， 迷惑若散亂，復墮于地獄。 善行三業已，寂靜審觀心， 煩惱自消除，定得生天上。 煩惱伏令盡，內生適悅心， 清凈離貪、瞋（hatred），而得生天上。 斷除于憎、愛，摩訶（maha）苦不生， 種種復行檀（dana），而得生天上。 恒運慈悲心，救護于含識， 如護自身命，而得生天上。 他行不善心，害物毒如火。 所求皆施與，而得生天上。 若睹他妻妾，不生邪染心， 如母敬愛觀，而得生天上。 若人觀妄語，如火生舌頭， 禁戒若真實，而得生天上。 兩舌而不作，親友使和合， 愛語絕乖離，而得生天上。 惡口言無度，傷人利若刀， 善語離前非，而得生天上。 綺語而增過，加言飾說多， 如理稱實談，而得生天上。 此戒宜持護，七佛同所宣， 無畏戒法圓，而得生天上。 一切'

【English Translation】 English version Away from humans and devas (gods). Guarding this precept, As spoken by the Seven Buddhas, precept and concentration are foremost; contemplating lifetimes, One obtains the karma-ground of humans; contemplating many kalpas (eons), the karma-ground of parents, One is born in the heavens.

At that time, Indra (帝釋) spoke another verse:

'If one is born among humans, it is due to many good deeds in past lives, Now offering these precepts, one is again born in the heavens. It is difficult to be born among humans; obtaining it is like threading a needle with mustard seed, If confused or scattered, one falls again into hell. Having performed good deeds with the three karmas, quietly and carefully observing the mind, Afflictions naturally disappear, and one is sure to be born in the heavens. Subduing and exhausting afflictions, generating a pleasant heart within, Pure, free from greed and hatred (瞋), one is born in the heavens. Cutting off hatred and love, great (maha) suffering does not arise, In various ways practicing giving (dana), one is born in the heavens. Constantly cultivating a compassionate heart, saving and protecting sentient beings, Like protecting one's own life, one is born in the heavens. Others practice unkindness, harming beings with poison like fire. Giving all that is requested, one is born in the heavens. If seeing another's wife or concubine, not generating impure thoughts, Viewing them with respect and love as one's mother, one is born in the heavens. If one views false speech as fire arising on the tongue, If prohibitions and precepts are truthful, one is born in the heavens. Not engaging in divisive speech, causing friends to be harmonious, Using loving speech to end discord, one is born in the heavens. Harsh words are immoderate, wounding people sharply like a knife, Good words avoid past faults, one is born in the heavens. Frivolous speech increases faults, adding words and much embellishment, Speaking truthfully and according to reason, one is born in the heavens. This precept should be upheld and guarded; the Seven Buddhas all proclaim it, The fearless precept-dharma is complete, one is born in the heavens. All'

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諸眾生，　　若生增上慢， 　如被枷鎖縛，　　不得於解脫。」

爾時，有一苾芻而說頌曰：

「若此女人索，　　縛人最堅固， 　輪迴受報時，　　惡果居第一。 　若此女人索，　　非縛項頸索， 　纏縛有情心，　　生苦為第一。 　女索縛人切，　　人間無有比， 　地獄、鬼、畜生，　　為彼女縛去。 　大色索縛身，　　可見索形量， 　女索心非色，　　縛大無形量。 　女索雖悅意，　　迷生不解脫， 　縛彼一切人，　　不出輪迴難。 　六塵俱縛人，　　女索力最大， 　降伏于眾生，　　此縛居最上。 　若此女人縛，　　愚迷心愛戀， 　為妻妾眷屬，　　堅牢不可解。」

彼帝釋天主，如是一千天子，一切皆見。心生歡喜歌舞作唱，稱讚天王而說頌曰：

「帝釋忉利王，　　娑婆世父母， 　行天梵善行，　　不著于欲樂； 　正法救世間，　　非法令除斷， 　以法適其心，　　此樂未曾有。 　最上、最勝智，　　慈心真實言， 　快樂法非常，　　清凈而無染。 　所有世間德，　　及彼出世德， 　天王自在行，　　一切見無異。 　救度恐怖者，　　離苦獲安樂， 　天、人、阿修羅，　　世間常持護。 　此處忉利天，　　彼諸林木樹， 　種種寶莊嚴

【現代漢語翻譯】 現代漢語譯本 『諸位眾生，如果生起增上慢（認為自己已經證悟，但實際上沒有），就像被枷鎖束縛一樣，無法得到解脫。』

當時，有一位比丘（佛教僧侶）用偈頌說道：

『如果說女人的繩索，束縛人最為堅固，在輪迴受報的時候，帶來的惡果是第一位的。 如果說女人的繩索，不是束縛脖頸的繩索，而是纏縛有情眾生的心，所產生的痛苦是第一位的。 女人的繩索束縛人非常緊密，人間沒有可以相比的，地獄、餓鬼、畜生道，都是被女人的繩索束縛而去。 男人的色身繩索束縛身體，還可以看到繩索的形狀和大小，女人的繩索束縛人心，沒有顏色，束縛的力量廣大而無形。 女人的繩索雖然令人愉悅，卻使人迷惑而不能解脫，束縛所有的人，使他們無法脫離輪迴的苦難。 六塵（色、聲、香、味、觸、法）都能束縛人，但女人的繩索力量最大，降伏眾生，這種束縛最為厲害。 如果被女人的繩索束縛，愚昧的人心生愛戀，把她們當作妻子、妾室和眷屬，這種束縛非常牢固，難以解脫。』

當時，帝釋天主（忉利天之主）和一千位天子，都看到了這些。他們心生歡喜，歌舞作樂，稱讚天王（指佛陀）並用偈頌說道：

『帝釋天王（Śakra），是忉利天（Trāyastriṃśa）之主，也是娑婆世界（Sahā）的父母，奉行天界的梵行（brahmacarya），不執著于慾望和快樂； 以正法救度世間，用正法斷除非法，用法來使人心安適，這種快樂是前所未有的。 擁有最上、最殊勝的智慧，慈悲的心和真實的話語，快樂的佛法非常殊勝，清凈而沒有污染。 世間所有的功德，以及出世間的功德，天王您自在地奉行，一切都看得清清楚楚，沒有差別。 救度那些恐懼的人，使他們脫離痛苦，獲得安樂，天、人、阿修羅（Asura），世間都常常受到您的守護。 這裡是忉利天，那些林木樹木，都用各種各樣的珍寶來裝飾。』

【English Translation】 English version 『All beings, if they generate arrogance (thinking they have attained enlightenment when they have not), are like being bound by shackles, unable to attain liberation.』

At that time, a Bhikṣu (Buddhist monk) spoke in verse:

『If the rope of a woman is said to bind people most firmly, the evil consequences it brings are the foremost when one receives retribution in Saṃsāra (cycle of rebirth). If the rope of a woman is said not to be a rope that binds the neck, but rather entangles the minds of sentient beings, the suffering it produces is the foremost. The rope of a woman binds people very tightly, there is nothing comparable in the human realm; hells, hungry ghosts, and animals are all bound and led away by the rope of a woman. The rope of a man's physical form binds the body, and the shape and size of the rope can be seen; the rope of a woman binds the mind, it has no color, and its binding power is vast and formless. Although the rope of a woman is pleasing, it deludes beings and prevents them from liberation, binding all people and making it difficult for them to escape the suffering of Saṃsāra. The six sense objects (sight, sound, smell, taste, touch, and mental objects) can all bind people, but the rope of a woman has the greatest power, subduing sentient beings; this binding is the most severe. If one is bound by the rope of a woman, the foolish mind becomes enamored, regarding them as wives, concubines, and family members; this binding is very strong and difficult to break free from.』

At that time, Śakra (ruler of the Trāyastriṃśa Heaven), the lord of the Devas (gods), and a thousand Deva sons all saw these things. They were filled with joy, sang and danced, praised the King of Gods (referring to the Buddha), and spoke in verse:

『Śakra (ruler of the Trāyastriṃśa Heaven), the lord of the Trāyastriṃśa Heaven, is also the father and mother of the Sahā (world), practicing the pure conduct of the heavens, not attached to desires and pleasures; Saving the world with the Dharma (teachings), cutting off what is not Dharma, using the Dharma to bring peace to people's minds; this joy is unprecedented. Possessing the highest and most excellent wisdom, a compassionate heart, and truthful words, the joyful Dharma is extremely supreme, pure and without defilement. All the merits of the world, as well as the merits beyond the world, the King of Gods freely practices, seeing everything clearly without difference. Rescuing those who are fearful, freeing them from suffering and obtaining peace and happiness, Devas (gods), humans, and Asuras (demi-gods), the world is always protected by you. Here in the Trāyastriṃśa Heaven, those forests and trees are adorned with all kinds of precious jewels.』

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，　　密覆如繒蓋； 　地布琉璃渠，　　宮殿眾寶色， 　蓮華恒自敷，　　莊嚴適其意。 　天人業因盡，　　劫火破壞時， 　妙高一切無，　　未有不空者。 　何況諸天眾，　　如泡、如水沫， 　才生又復無，　　無明迷不覺。 　帝釋天中尊，　　彼恒放光明， 　照耀於我等，　　一切皆依住。」

爾時，帝釋而說頌曰：

「妙高眾山王，　　光明真金色， 　瑩凈體分明，　　喻彼水中月； 　若此金光明，　　喻彼持戒者， 　無垢戒光明，　　十六分虧一。 　自業得生天，　　莊嚴而具足， 　業有上、中、下，　　感果亦復然。 　隨自禁戒心，　　遠離於散亂， 　住此正法位，　　恒獲于快樂。 　若生無垢戒，　　身有大光明， 　如彼千日輪，　　共聚光無異。 　佛說七種戒，　　歡喜若受持， 　彼為最上人，　　當獲第一果。 　種種作善業，　　彼定有後身， 　無作無彼行，　　無業無破壞。 　愚迷不信因，　　無因亦無果， 　如覓水中酥，　　不受于安樂。 　迷罪心行暗，　　非善、非安樂， 　煩惱互相增，　　見彼未曾有。」

妙法聖念處經卷第七 大正藏第 17 冊 No. 0722 妙法聖念處經

妙法聖念處經卷第八

【現代漢語翻譯】 現代漢語譯本： ，　　嚴密覆蓋如同絲綢的傘蓋； 　　地面鋪設著琉璃的渠道，　　宮殿呈現出各種珍寶的色彩， 　　蓮花總是自然開放，　　莊嚴美好恰如其意。 　　天人的業報因緣終盡時，　　劫火破壞世界的時候， 　　即使是妙高山（Mount Meru）也會完全消失，　　沒有什麼是不會空無的。 　　更何況是諸天眾，　　如同水泡、如同水沫， 　　才剛產生又復歸于無，　　被無明迷惑而不覺醒。 　　帝釋天（Indra）是天界中最尊貴的，　　他恒常放出光明， 　　照耀著我們，　　一切眾生都依靠他而安住。'

這時，帝釋天（Indra）說了這樣的偈頌：

'妙高山（Mount Meru）是眾山之王，　　發出光明純正的金色， 　　晶瑩潔凈形體分明，　　好比水中之月影； 　　如果說這金色的光明，　　可以比喻為持戒的人， 　　那麼無垢的戒律光明，　　即使虧損了十六分之一。 　　憑藉自身的業力而得生天界，　　莊嚴美好而具足， 　　業有上、中、下之分，　　所感得的果報也同樣如此。 　　隨著自己禁戒的心，　　遠離散亂， 　　安住于這正法的地位，　　恒常獲得快樂。 　　如果生起無垢的戒律，　　身上就有巨大的光明， 　　如同千個太陽，　　聚集在一起的光芒沒有差別。 　　佛陀說了七種戒律，　　如果歡喜地接受並奉持， 　　那麼他就是最上之人，　　應當獲得第一等的果報。 　　種種地造作善業，　　他必定會有後世的生命， 　　沒有造作就沒有那樣的行為，　　沒有業就沒有破壞。 　　愚昧迷惑不相信因果，　　認為沒有原因也沒有結果， 　　如同在水中尋找酥油，　　不能獲得安樂。 　　迷惑于罪惡，心行昏暗，　　既不善良，也不安樂， 　　煩惱互相增長，　　見到那些未曾見過的景象。'

《妙法聖念處經》卷第七 　　大正藏第17冊 No. 0722 《妙法聖念處經》

《妙法聖念處經》卷第八

【English Translation】 English version: 　　Covered densely like a silken canopy; 　　The ground is laid with lapis lazuli canals, palaces of various jewel colors, 　　Lotuses constantly bloom on their own, adorned perfectly to one's liking. 　　When the karmic causes of gods and humans are exhausted, and the fire of the kalpa destroys the world, 　　Even Mount Meru (Sumeru) will completely disappear; there is nothing that will not become empty. 　　How much more so the multitudes of gods, like bubbles, like water foam, 　　Just born and then gone again, deluded by ignorance and not awakened. 　　Indra (Śakra), the most honored among the gods, constantly emits light, 　　Illuminating us all; all beings rely on him and abide.'

At that time, Indra (Śakra) spoke this verse:

'Mount Meru (Sumeru), king of mountains, shines with pure golden light, 　　Clear and bright, its form distinct, like the moon's reflection in water; 　　If this golden light can be compared to those who uphold the precepts, 　　Then the light of immaculate precepts, even if diminished by one-sixteenth. 　　By one's own karma, one is born in the heavens, adorned and complete, 　　Karma has superior, middling, and inferior grades; the resulting fruits are likewise. 　　Following one's own mind of restraint and precepts, staying away from distractions, 　　Abiding in this position of the true Dharma, one constantly obtains happiness. 　　If immaculate precepts arise, the body has great light, 　　Like a thousand suns, their combined light is no different. 　　The Buddha spoke of seven precepts; if one joyfully receives and upholds them, 　　Then they are the most superior person, and should obtain the foremost fruit. 　　Performing various good deeds, they will surely have a future life, 　　Without action, there is no such conduct; without karma, there is no destruction. 　　The foolish and deluded do not believe in cause and effect, thinking there is no cause and no result, 　　Like seeking ghee in water, they do not receive peace and happiness. 　　Deluded by sin, their minds act in darkness, neither good nor peaceful, 　　Afflictions increase each other, seeing things never seen before.'

The Sutra on the Great Mindfulness of the Holy Dharma, Volume Seven 　　Taisho Tripitaka Volume 17, No. 0722, The Sutra on the Great Mindfulness of the Holy Dharma

The Sutra on the Great Mindfulness of the Holy Dharma, Volume Eight

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西天中印度摩伽陀國那爛陀寺三藏傳教大師賜紫沙門臣法天奉　詔譯

又復宣說輪迴頌曰：

「一切天人，　　有大散亂，　　初如親友， 　後作怨家，　　如火焚燒，　　如刀割切。 　人間、天上，　　得失平等，　　心意狂迷， 　如同怨家。　　天人不知，　　智者遠離， 　散亂毒樹，　　說有三枝，　　為老、病、死； 　恒復相續，　　智者離妄，　　純善相應， 　老等三枝，　　而不為害。　　如過遠離， 　散亂不生，　　惡怖解脫，　　得最上樂。 　若散亂樂，　　不久有怖；　　若解脫樂， 　樂定無盡。　　百千萬億，　　般都摩人， 　樂住名利，　　妄亂所賺。　　妄亂之上， 　有四種過；　　若離妄亂，　　破世間怨。 　彼妄亂行：　　多疑、多怖，　　多難、多苦。 　展轉輪迴，　　無有窮盡；　　四過離一， 　獲樂無邊。　　汝等天人，　　一心散亂， 　障覆一切，　　無漏善法，　　云何而得， 　寂靜安樂？　　若樂自利，　　修善思惟， 　煩惱苦等，　　於後不生。　　若諸天眾， 　所著欲樂，　　虛妄不實，　　一切不久。 　從幻化生，　　彼不知見，　　幻化自性， 　而不決定；　　遠離安樂，　　恒生眾苦。 　實言告汝，

【現代漢語翻譯】 現代漢語譯本 西天中印度摩伽陀國那爛陀寺（Nalanda Monastery）的三藏傳教大師，蒙賜紫衣的沙門法天（Fa-t'ien）奉皇帝的詔令翻譯。

又宣說了關於輪迴的頌詞：

『一切天人和阿修羅，都有巨大的散亂，開始時如同親友，後來卻變成怨家，如同被火焚燒，如同被刀割切。 人間和天上，得到和失去都是平等的，心意狂迷，如同怨家。天人和阿修羅不知道這些，智者則遠離這些。 散亂的毒樹，據說有三枝，即衰老、疾病、死亡；恒常反覆相續，智者遠離虛妄，與純善相應，衰老等三枝，就不會造成傷害。 如同過去已經遠離，散亂就不會產生，從邪惡和恐怖中解脫，獲得最上的快樂。 如果散亂帶來的快樂，不久之後就會有恐怖；如果解脫帶來的快樂，快樂安定沒有窮盡。 成百上千萬億的般都摩人（Pandumo people），貪圖安樂、名利，被虛妄的散亂所欺騙。在虛妄的散亂之上，有四種過患；如果遠離虛妄的散亂，就能破除世間的怨恨。 那些虛妄散亂的行為：多疑、多恐懼，多災難、多痛苦。輾轉輪迴，沒有窮盡；四種過患遠離一種，就能獲得無邊的快樂。 你們這些天人和阿修羅，一心散亂，障礙覆蓋一切無漏的善法，怎麼能夠得到寂靜安樂呢？ 如果想要自己得到快樂，修習善良的思惟，煩惱痛苦等等，在以後就不會產生。如果各位天眾，所執著的慾望快樂，虛妄不真實，一切都不會長久。 從幻化中產生，他們不知道也不瞭解，幻化的自性，是不確定的；遠離安樂，恒常產生各種痛苦。 真實地告訴你們，』

【English Translation】 English version Translated by the Tripiṭaka Master Fa-t'ien (Dharma-deva), a Shramana (Buddhist monk) from Nalanda Monastery in Magadha, Central India, bestowed with the honor of purple robe, under the imperial decree.

Furthermore, the verses on Samsara (cycle of rebirth) are proclaimed:

『All Devas (gods) and humans experience great distraction; initially like close friends, later becoming enemies, like being burned by fire, like being cut by knives. In the human and heavenly realms, gain and loss are equal; the mind is wildly deluded, like an enemy. Devas and humans do not know this, but the wise ones stay away from it. The poisonous tree of distraction is said to have three branches: old age, sickness, and death; constantly and continuously arising. The wise ones stay away from delusion, correspond with pure goodness, and the three branches of old age, etc., will not cause harm. Like the past that has been left behind, distraction will not arise; liberation from evil and fear is attained, and the supreme bliss is gained. If the pleasure of distraction is experienced, fear will soon follow; if the pleasure of liberation is experienced, the pleasure is stable and endless. Hundreds of millions of Pandumo people, delight in dwelling in fame and gain, deceived by false distractions. Above false distractions, there are four kinds of faults; if one stays away from false distractions, one can break the hatred of the world. Those actions of false distraction: much doubt, much fear, much difficulty, much suffering. Revolving in Samsara, without end; if one fault out of the four is left behind, one will obtain boundless joy. You Devas and humans, with one mind distracted, obstructing and covering all undefiled good dharmas, how can you obtain tranquil bliss? If one desires to benefit oneself, cultivate good thoughts, and suffering from afflictions, etc., will not arise in the future. If all you Devas, are attached to the pleasures of desire, they are false and unreal, and everything will not last long. Born from illusion, they do not know or see, the nature of illusion, is uncertain; staying away from bliss, constant suffering arises. Truly I tell you,』

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若人恒善，　　世所敬愛， 　賢聖圍繞，　　後生天上，　　受天妙樂； 　若復行施，　　得一切人，　　心生敬喜， 　后得富貴，　　施果如是。　　若行忍辱， 　後生天上，　　無所怖畏，　　世人愛重， 　名稱遠聞，　　面貌端嚴，　　具足朋友， 　受天妙樂。　　彼等有情，　　由如一切， 　世間父母，　　能破罪暗。　　譬如日光， 　住意最上，　　為慈悲寶，　　出生善根， 　通達諸法；　　雖覆在家，　　若住正見， 　彼智解脫，　　輪迴枷鎖，　　罪友不生， 　人獲安樂，　　聞未聞法，　　聞之不退， 　超諸惡趣，　　得生天上。　　心善無垢， 　諸過不生，　　離染清凈，　　善知報應， 　解微妙義，　　絕諸過罪。　　譬如虛空， 　不住淤泥，　　得寂靜果，　　深信三寶， 　獲無所畏，　　與諸天眾，　　尊敬如來， 　信受佛教，　　蒙法救護。　　生我有果， 　生身有愛，　　淪溺無邊，　　此苦難窮。 　十六分苦，　　不及此一，　　少味多怖， 　恒賺有情。　　喻乾闥城，　　智者寧信， 　說殺眾生，　　至命終時，　　樂不隨行， 　都無所得。　　種種眾生，　　有種種心， 　種種業行，　　輪迴枷鎖，　　一步隨去。 　生

【現代漢語翻譯】 現代漢語譯本 若有人一直行善，世人都會尊敬愛戴他， 賢人和聖人圍繞著他，死後會升到天上，享受天上的美妙快樂； 如果又能進一步佈施行善，就能得到所有人的敬重和歡喜， 死後能夠得到富貴，佈施的果報就是這樣。 如果能夠修行忍辱，死後會升到天上，沒有任何恐懼， 世人愛戴敬重，名聲遠揚，相貌端正莊嚴，具備很多朋友， 享受天上的美妙快樂。那些有情眾生，猶如世間的一切父母， 能夠破除罪惡的黑暗。譬如太陽的光芒， 專注于最殊勝的境界，以慈悲為珍寶，出生各種善根， 通達一切諸法；即使是在家之人，如果能夠安住于正見， 他的智慧就能得到解脫，脫離輪迴的枷鎖，罪惡的朋友不會產生， 人們獲得安樂，聽聞到從未聽聞的佛法，聽聞之後永不退轉， 超越各種惡趣，得以升到天上。內心善良沒有污垢， 各種過失不會產生，遠離污染清凈無染，善於瞭解善惡報應， 理解微妙的義理，斷絕各種過錯罪業。譬如虛空一樣， 不沾染淤泥，得到寂靜的果報，深深地相信三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）， 獲得無所畏懼的境界，與諸天大眾一起，尊敬如來(Tathagata)， 信受佛教的教誨，蒙受佛法的救護。產生我執就會有苦果， 執著于身體就會產生貪愛，沉溺在無邊的苦海之中，這種痛苦難以窮盡。 十六分之苦，也比不上這一個，少許的滋味卻帶來巨大的恐怖， 總是迷惑有情眾生。如同乾闥婆城(Gandharva city)一樣虛幻不實，智者怎麼會相信呢？ 說殺害眾生，到臨命終時，快樂不會隨你而去， 最終什麼也得不到。種種不同的眾生，有種種不同的心念， 種種不同的業力行為，輪迴的枷鎖，一步步地跟隨而去。 生

【English Translation】 English version If a person is consistently virtuous, they will be respected and loved by the world, Sages and saints will surround them, and after death, they will be reborn in the heavens, enjoying the wonderful pleasures of the heavens; If they further practice generosity and giving, they will gain the respect and joy of all people, And after death, they will attain wealth and nobility; such is the result of giving. If one practices patience and forbearance, they will be reborn in the heavens after death, without any fear, They will be loved and respected by the world, their name will be known far and wide, their appearance will be dignified and beautiful, and they will have many friends, Enjoying the wonderful pleasures of the heavens. Those sentient beings are like all the parents in the world, Able to break through the darkness of sin. Like the light of the sun, Focusing on the most supreme state, with compassion as a treasure, giving rise to various roots of goodness, Understanding all dharmas; even if one is a householder, if they can abide in right view, Their wisdom will attain liberation, breaking free from the shackles of samsara, and evil friends will not arise, People will obtain peace and happiness, hearing the Dharma they have never heard before, and once they have heard it, they will never regress, Transcending all evil realms and being reborn in the heavens. The mind is good and without defilement, Various faults will not arise, being pure and free from defilement, skilled in understanding the retribution of good and evil, Understanding subtle meanings, and cutting off all faults and sins. Like the empty space, Not dwelling in mud, attaining the fruit of tranquility, deeply believing in the Three Jewels (Buddha, Dharma, Sangha), Obtaining fearlessness, together with the heavenly hosts, respecting the Tathagata, Believing and accepting the teachings of Buddhism, and being protected by the Dharma. Generating attachment to self will have bitter consequences, Attachment to the body will generate craving, drowning in the boundless sea of suffering, this suffering is endless. One-sixteenth of the suffering cannot compare to this one, a little taste brings great terror, Always deluding sentient beings. Like a Gandharva city, how can a wise person believe it? Saying that killing sentient beings, until the moment of death, happiness will not follow you, In the end, nothing will be gained. Various different sentient beings have various different thoughts, Various different karmic actions, the shackles of samsara, follow step by step. Birth

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復有死，　　愚癡迷惑，　　真實自性， 　而不覺悟，　　無常大怖；　　隨彼眾生， 　來而復去，　　散亂不知，　　境界天迷。 　如逢蛇螫，　　墜墮天人，　　此苦無等， 　父母、妻子，　　男女眷屬，　　親友、知識， 　不可代受。　　味著境界，　　樂欲迷深， 　不覺死王，　　大苦速至。　　云何方便， 　令離苦惱？　　若無愛慾，　　苦不能害， 　亦復不生，　　地獄、餓鬼，　　傍生之類。」

爾時，帝釋天主復說頌曰：

「人行邪道，　　欲見正真，　　如手探水， 　而取其火；　　若復無因，　　何所有果？ 　散亂無德，　　利益何生？　　破壞天人， 　此意若生，　　迷欲適悅，　　后得無常， 　心大熱惱。　　境界不迷，　　慾火不發， 　名稱不貪，　　安樂最上。　　若復一心， 　貪愛世樂，　　十六分罪，　　不及此一。 　若發大信，　　解脫輪迴，　　愛盡境亡， 　見無為樂，　　禪樂相應，　　無瞋、無喜； 　彼善若生，　　無復輪迴，　　究竟彼岸。 　若有欲心，　　而求快樂，　　被業繩牽， 　墜墮地獄，　　得一切苦，　　誰人救解？ 　往而復來，　　從業因生，　　無前、中、后， 　非今、後世，　　作過無明，　　

【現代漢語翻譯】 現代漢語譯本 還有死亡，因為愚癡迷惑，對於真實的自性，卻不能覺悟，面臨無常的巨大恐怖；隨著那些眾生，來了又去，散亂而不知，被境界所迷惑。 如同被蛇咬傷，墜落的天人，這種痛苦是無與倫比的，父母、妻子，男女眷屬，親友、知識，都無法代替承受。貪戀執著于境界，沉迷於享樂的慾望之中，不能覺察到死王的到來，巨大的痛苦迅速降臨。用什麼方法，才能使人脫離苦惱呢？如果沒有愛慾，痛苦就不能傷害，也不會再生於地獄、餓鬼、傍生等惡道之中。

這時，帝釋天主（Indra, ruler of the gods）又說了頌詞：

『人如果行為邪僻，卻想見到正真，就像用手去水中取火一樣；如果沒有原因，又怎麼會有結果呢？散亂而沒有德行，利益從何而來？如果產生破壞天人的想法，沉迷於慾望的短暫快樂，之後得到的卻是無常，心中充滿熱惱。 不被境界所迷惑，不生**（原文缺失，此處無法翻譯），不貪圖名聲，才是最上的安樂。如果一心一意，貪愛世間的享樂，那麼十六分罪惡加起來，也不及這一個貪愛。如果發起大信心，就能解脫輪迴，愛慾斷盡，境界消亡，見到無為的快樂，與禪定的快樂相應，沒有嗔恨，沒有喜悅；這種善如果生起，就不會再有輪迴，最終到達彼岸。 如果心懷慾望，卻想尋求快樂，就會被業力的繩索牽引，墜落地獄，遭受一切痛苦，誰能救解呢？往來輪迴，都是從業力的因緣而生，沒有前世、今世、後世的分別，也不是現在、未來的差別，因為無明而造作過錯，』

【English Translation】 English version Again, there is death, due to ignorance and delusion, not awakening to the true nature, facing the great terror of impermanence; following those sentient beings, coming and going, scattered and unaware,迷失in the realm. Like being bitten by a snake, the fallen Devas (gods), this suffering is unparalleled, parents, wives, male and female relatives, friends, and acquaintances, cannot bear it in their place. Clinging to the realm, deeply迷失in the desire for pleasure, not realizing the arrival of the King of Death, great suffering quickly arrives. What means can be used to liberate from suffering? If there is no craving, suffering cannot harm, nor will one be reborn in hell, as a hungry ghost, or as an animal.

At that time, Indra (Indra, ruler of the gods) spoke again in verse:

『If people walk the wrong path, yet desire to see the true and correct, it is like trying to grasp fire from water with their hands; if there is no cause, how can there be a result? Scattered and without virtue, how can benefit arise? If the intention to destroy Devas (gods) and humans arises, indulging in the fleeting pleasures of desire, one will later obtain impermanence, and the heart will be filled with burning煩惱. Not being deluded by the realm, not generating **(missing in the original text, cannot be translated here), not貪婪for fame, is the supreme bliss. If one is single-mindedly貪婪for worldly pleasures, even sixteen parts of sins cannot compare to this one貪婪. If great faith arises, one can be liberated from輪迴(reincarnation), craving ceases, the realm vanishes, seeing the bliss of non-action, corresponding with the bliss of meditation, without anger, without joy; if this goodness arises, there will be no more輪迴(reincarnation), ultimately reaching the other shore. If one has desires, yet seeks happiness, one will be pulled by the ropes of karma, falling into hell, suffering all kinds of pain, who can save and liberate? Coming and going in輪迴(reincarnation), arising from the causes and conditions of karma, there is no before, middle, or after, nor is there a difference between the present and future lives, committing mistakes because of ignorance,』

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墮人惡趣。 　是知自愚，　　行散亂毒，　　浮生頃刻； 　迷愚不覺，　　后無常位，　　乃可知苦。 　若生有苦，　　怖彼無常，　　作意妙法， 　彼救為實，　　真成安樂。　　如斯言說， 　實為利益，　　令心行善，　　速得安樂； 　樂中最上，　　決定無失。　　天若迷惑， 　不依彼法，　　而作亂意；　　生墮地獄， 　無有出期。」

彼有飛禽名種種鬘覺悟彼天，而說頌曰：

「種種業生，　　隨彼天人，　　知不依法， 　彼后熱惱。　　世間所有，　　種種善果， 　園林、花鬘，　　階道、樓閣，　　適悅身心； 　如作善業，　　得見彼果。　　天人業因， 　有上、中、下，　　天非作彼，　　無彼彼果。 　癡降天人，　　迷種種行，　　彼意若迷， 　不見大怖，　　失自利行；　　種種愛樂， 　求種種果，　　迷心作業。　　天無戒行， 　如夜無燈，　　而覓光明，　　因與果等， 　真實可修；　　真如智果，　　得有樂分， 　離命無果，　　離燈無光，　　離戒無天。 　若離智慧，　　而無解脫；　　若離解脫， 　而無安樂。　　百般求救，　　方脫愛身。 　智者離我，　　無此業樂，　　一切有罪， 　而復不生，　　得彼利益。　　一切聖

【現代漢語翻譯】 現代漢語譯本 墮入惡道之中。 要知道，因為自身的愚昧，行為散亂且充滿毒害，人生短暫如浮雲頃刻； 如果迷惑愚癡而不覺悟，死後將沒有常住的歸宿，那時才知道痛苦。 如果感受到生存的痛苦，畏懼那無常的變化，用心思考微妙的佛法， 那麼佛法的救度才是真實的，真正能成就安樂。像這樣的言說， 確實是爲了利益眾生，使內心行持善法，迅速獲得安樂； 這種安樂是最殊勝的，決定不會有錯失。天人如果迷惑， 不依從佛法，而生起混亂的念頭；死後就會墮入地獄， 沒有脫離的期限。」

當時有一隻名叫種種鬘（Zhongzhong Man，意為各種花環）的飛禽覺悟了那位天人，並說了以下偈頌：

『各種各樣的業力產生，跟隨著那些天人，知道不依照佛法， 他們之後會感到熱惱。世間所有，各種各樣的善果， 園林、花鬘（Hua Man，花環），階梯、樓閣，使身心感到舒適愉悅； 如同做了善業，才能得見那些果報。天人的業因， 有上等、中等、下等之分，天人如果不去造作那些善業，就沒有那些果報。 愚癡降臨到天人身上，迷惑于各種各樣的行為，他們的心意如果迷惑， 就看不見巨大的恐怖，失去利益自己的行為；各種各樣的愛慾享樂， 追求各種各樣的果報，迷惑的心去造作惡業。天人沒有戒律的行為， 就像夜晚沒有燈火，卻想要尋找光明一樣，因和果相等， 真實地可以去修行；真正的如實智慧之果，才能得到安樂的份額， 離開生命就沒有果報，離開燈就沒有光明，離開戒律就沒有天人。 如果離開了智慧，就沒有解脫；如果離開了解脫， 就沒有安樂。百般尋求救助，才能脫離愛慾之身。 智者遠離了我執，就沒有這種業力帶來的苦樂，一切有罪的惡業， 不再產生，才能得到真正的利益。一切聖賢…』

【English Translation】 English version Falling into evil destinies. It should be known that due to one's own ignorance, actions are scattered and full of poison, and life is as short as a fleeting cloud; If one is deluded and ignorant without awakening, after death there will be no permanent abode, and then one will know suffering. If one feels the suffering of existence, fearing that impermanent change, and contemplates the wonderful Dharma with the mind, Then the salvation of the Dharma is real, and truly can achieve peace and happiness. Such words, Are indeed for the benefit of sentient beings, to make the mind practice good deeds, and quickly obtain peace and happiness; This happiness is the most supreme, and there will definitely be no loss. If the Devas are deluded, Not following the Dharma, and giving rise to chaotic thoughts; after death, they will fall into hell, With no time of escape."

At that time, there was a flying bird named Zhongzhong Man (meaning various garlands) who awakened that Deva and spoke the following verses:

『Various kinds of karma arise, following those Devas, knowing not to follow the Dharma, They will feel tormented afterward. All in the world, all kinds of good fruits, Gardens, Hua Man (garlands), steps, pavilions, make the body and mind feel comfortable and pleasant; Just as doing good deeds, one can see those fruits. The karmic causes of the Devas, Have superior, middle, and inferior distinctions, if the Devas do not create those good deeds, they will not have those fruits. Ignorance descends upon the Devas, deluded by various kinds of actions, if their minds are deluded, They will not see the great terror, losing the actions that benefit themselves; various kinds of loving pleasures, Seeking various kinds of fruits, the deluded mind creates evil karma. The Devas have no precepts, Like a night without a lamp, yet wanting to find light, cause and effect are equal, Truly can be cultivated; the true fruit of wisdom, can obtain a share of happiness, Without life there is no fruit, without a lamp there is no light, without precepts there are no Devas. If one is without wisdom, there is no liberation; if one is without liberation, There is no peace and happiness. Seeking salvation in every way, one can escape the body of desire. The wise are free from self, and there is no such karma of suffering and happiness, all sinful evil deeds, Will no longer arise, and one can obtain true benefit. All sages…』

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人， 　無垢所說。　　百千劫人，　　樂欲境界， 　耽著不足，　　一心不捨，　　漸漸增長， 　增長彼毒，　　須臾墜墮。　　智知德過， 　此法師相；　　德過無知，　　此迷行相。 　德處生德，　　過處亦然，　　知真過德， 　恒獲安樂。　　德過難知，　　離彼智故。 　何智最上？　　天行境界，　　彼意無智， 　百愿無能，　　得彼安樂。　　如作大業， 　最上戒果，　　得作人天，　　微妙適悅， 　最為第一。　　根門顛倒，　　邪取境界； 　若降此心，　　得天快樂。　　福樂苦惱， 　自作自受，　　作罪決定，　　如住怨家。 　作善亦然，　　如親善友，　　若意速辦， 　清凈福力，　　當得人天，　　如流赴海。 　恒行惡境，　　惡行相應，　　決定無益， 　彼岸智種。　　若意愛樂，　　得苦非法， 　非法快樂，　　即成魔苦，　　此苦樂相， 　二俱平等。　　若人有智，　　厭苦忻安， 　滅忍妙法，　　而可奉行。　　苦之與樂， 　無因不見，　　種種苦樂，　　各別因生。 　眾生自行，　　多劫多生，　　一切業果， 　種種不失。　　若樂行法，　　守護正法， 　得生天上，　　受妙快樂。　　迷法之人， 　遠離正法，　　無得利益，　

【現代漢語翻譯】 現代漢語譯本 人， 無垢所說：眾生啊！ 百千劫以來，人們沉溺於感官慾望的境界， 貪戀執著，永不滿足，一心不願捨棄，這些慾望漸漸增長， 增長了這些毒害，頃刻之間就會墜落惡道。智慧能夠知曉功德與過失， 這是善法師的特徵；沒有智慧，不能分辨功德與過失，這是迷惑顛倒的行為。 從功德之處生出功德，從過失之處也同樣會產生過失，知曉真實的過失與功德， 就能恒常獲得安樂。功德與過失難以知曉，因為缺少智慧的緣故。 什麼智慧最為殊勝呢？是超越世俗的天行境界。那些心中沒有智慧的人， 即使有百般願望也無能為力，無法得到真正的安樂。如果造作廣大的善業， 獲得最上等的戒律果報，就能轉生為人或天人，享受微妙的快樂， 這是最為殊勝的。如果六根顛倒，就會產生邪見，陷入錯誤的境界； 如果能夠降伏這顆妄心，就能得到天界的快樂。福樂和苦惱， 都是自己造作自己承受，造作罪業是確定的，就像住在怨家之中一樣。 造作善業也是如此，就像親近善良的朋友一樣，如果心意迅速行動， 以清凈的福德力量，應當能夠轉生為人或天人，就像河流奔向大海一樣。 如果恒常處於惡劣的環境，與惡劣的行為相應，決定不會有任何利益， 無法獲得到達彼岸的智慧種子。如果心意喜愛追求，得到痛苦和非法的事物， 把非法的事物當作快樂，就會變成魔的痛苦，這種苦和樂的表象， 實際上是二者平等不二的。如果有人具有智慧，厭惡痛苦而喜歡安樂， 那麼滅除煩惱的微妙之法，就可以奉行。 痛苦和快樂， 不是沒有原因的，只是人們沒有看見，種種的痛苦和快樂， 都是各自不同的因緣所生。眾生自己所做的事情， 經過多劫多生，一切業的果報， 都不會遺失。如果喜歡奉行正法，守護正法， 就能轉生到天上，享受美妙的快樂。迷惑于邪法的人， 遠離正法，無法得到任何利益。

【English Translation】 English version People, As told by Vimalakirti (V垢所說): Sentient beings! For hundreds of thousands of kalpas (劫, eons), people have indulged in the realm of sensual desires, Clinging and attached, never satisfied, unwilling to relinquish them, these desires gradually increase, Increasing these poisons, they will fall into evil paths in an instant. Wisdom knows the merits and faults, This is the characteristic of a good Dharma master; without wisdom, unable to distinguish merits and faults, this is a confused and inverted behavior. From the place of merit, merit arises, and from the place of fault, fault also arises. Knowing the true faults and merits, One can constantly obtain peace and happiness. Merits and faults are difficult to know, because of the lack of wisdom. What wisdom is the most supreme? It is the heavenly realm that transcends the mundane. Those who have no wisdom in their hearts, Even with hundreds of wishes, they are powerless and cannot obtain true peace and happiness. If one performs great good deeds, Obtains the supreme fruit of precepts, one can be reborn as a human or a deva (天人, celestial being), enjoying subtle pleasures, This is the most supreme. If the six senses are inverted, wrong views will arise, falling into wrong realms; If one can subdue this deluded mind, one can obtain the happiness of the heavens. Blessings and happiness, and suffering and pain, Are all self-made and self-endured. Creating sins is certain, like living among enemies. Doing good deeds is also like this, like being close to good friends. If the mind acts quickly, With the power of pure merit, one should be able to be reborn as a human or a deva, like a river rushing to the sea. If one constantly dwells in evil environments, corresponding to evil deeds, there will definitely be no benefit, Unable to obtain the seed of wisdom to reach the other shore. If the mind loves to pursue, obtaining suffering and unlawful things, Taking unlawful things as happiness, it will become the suffering of Mara (魔, demon), this appearance of suffering and happiness, In reality, the two are equal and non-dual. If a person has wisdom, hates suffering and loves peace, Then the wonderful Dharma of extinguishing afflictions can be practiced. Suffering and happiness, Are not without cause, it's just that people haven't seen it. All kinds of suffering and happiness, Are born from different causes and conditions. The things that sentient beings do themselves, After many kalpas and many lives, all the karmic consequences, Will not be lost. If one likes to practice the Dharma, protects the Dharma, One can be reborn in the heavens, enjoying wonderful happiness. Those who are deluded by false Dharma, Far away from the true Dharma, cannot obtain any benefit.

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墮輪迴獄。 　法眼若開，　　癡不降心，　　見此快樂， 　如雨下地，　　虛妄不實。　　作意佛剎， 　心植法種，　　癡盲戒法，　　樂行非法， 　行非法道，　　心賺輪迴，　　人得罪久。 　若此心行，　　自性輕浮，　　種種顛倒， 　剎那不住，　　幻化非實；　　如乾闥城， 　纏縛智識，　　速宜省悟。　　天人散亂， 　愛貪境界，　　被境誤賺，　　命墮不知。 　快樂虛妄，　　一切不定，　　諸天作樂， 　不久即滅；　　迷轉天眾，　　生生亦然。 　生法虛假，　　彼計真實；　　生法不定， 　彼計決定。　　行彼怖法，　　纏縛壽命， 　墜墮天人，　　如唾落地。　　女心顛倒， 　虛妄誑賺，　　若復舍離，　　得第一樂。 　女人顛狂，　　嚴飾不恒，　　惑詐巧言， 　移性不定。　　譬如遊蜂，　　逢花即采， 　無花即舍，　　女人亦爾。　　有財即募， 　無財即舍，　　女心妒惡，　　等彼黑毒。 　又復女人，　　難為共住，　　如風大起， 　如火大熾，　　如空大遍，　　誰能收把？ 　女人易性，　　機便百般，　　亦莫收把。 　若一女人，　　為惡業因，　　破解脫行， 　成病死難。　　若多女人，　　生其煩惱， 　為彼世間，　　種種

【現代漢語翻譯】 現代漢語譯本 墮入輪迴地獄。 如果法眼開啟，愚癡不再佔據內心，就會發現這些快樂，如同雨水落地般，虛妄而不真實。應當用心觀想清凈的佛國剎土（Buddhakṣetra）， 在心中種下佛法的種子，不要愚昧盲從，違背戒律，貪圖享樂，行非法之事。 如果行於非法之道，內心追逐輪迴，人就會長期處於罪惡之中。 如果內心如此行事，自性就會輕浮不定，產生種種顛倒妄想， 剎那間都無法停留，如幻如化，並非真實；如同乾闥婆城（Gandharva city，海市蜃樓）， 纏縛著智慧和見識，應當儘快醒悟。天人和合離散， 貪愛執著于各種境界，被外境迷惑欺騙，最終喪失性命卻不自知。 快樂是虛妄的，一切都是不確定的，諸天（Deva）的享樂， 不久之後就會消滅；迷惑顛倒的天眾（Deva），生生世世都是如此。 生法是虛假的，他們卻認為是真實的；生法是不確定的，他們卻認為是確定的。 如果行於令人恐懼之法，就會被纏縛壽命， 墜落於天人道中，如同唾沫落地一般。女人的心思顛倒錯亂， 虛妄不實，充滿欺騙，如果能夠舍離這些，就能獲得第一等的快樂。 女人心性顛狂，妝容服飾變化無常，用迷惑欺詐的巧妙言辭， 改變他人的心性，使其動搖不定。譬如遊走的蜜蜂， 遇到花朵就去採蜜，沒有花朵就立即捨棄，女人也是如此。 有錢就去依附，沒有錢就立即捨棄，女人的心充滿嫉妒和邪惡，如同黑色的毒藥。 還有，女人很難與她們共同生活，如同狂風大作， 如同火焰燃燒，如同虛空無邊無際，誰能夠將其掌控？ 女人善變，心機百出，也難以被掌控。 如果一個女人，是造作惡業的因緣，就會破壞解脫之行， 造成疾病、死亡等災難。如果有很多女人，就會產生各種煩惱， 對於那個世間來說，是種種……

【English Translation】 English version Falling into the cycle of rebirth in hell. If the Dharma eye opens, and ignorance no longer occupies the mind, one will see that these pleasures are like rain falling on the ground, illusory and unreal. One should contemplate the pure Buddhakṣetra (Buddha's pure land), Planting the seeds of Dharma in the heart, do not be foolishly blind, violating precepts, indulging in pleasure, and engaging in unlawful deeds. If one walks the path of unlawful deeds, and the mind chases after samsara (cycle of rebirth), one will be in sin for a long time. If the mind acts in this way, one's nature will be frivolous and unstable, giving rise to all kinds of inverted thoughts, Unable to stay still for even a moment, like illusions and transformations, not real; like a Gandharva city (mirage), Entangling wisdom and knowledge, one should quickly awaken. Devas (gods) gather and scatter, Attached to and greedy for various realms, deceived and tricked by external circumstances, ultimately losing their lives without knowing it. Pleasure is illusory, everything is uncertain, the pleasures of the Devas (gods), Will soon perish; the deluded and inverted Devas (gods), are the same in every lifetime. Birth is false, but they consider it real; birth is uncertain, but they consider it certain. If one practices fearful dharmas, one will be bound by lifespan, Falling into the realm of Devas (gods) and humans, like spit falling to the ground. Women's minds are inverted and confused, False and deceptive, if one can abandon these, one will attain the highest bliss. Women's minds are deranged, their adornments are impermanent, they use deceptive and cunning words, To change the minds of others, making them waver and become unstable. Like a wandering bee, Gathering honey when it finds a flower, and abandoning it when there is no flower, women are also like this. They attach themselves when there is wealth, and abandon when there is no wealth, women's hearts are full of jealousy and evil, like black poison. Furthermore, women are difficult to live with, like a great wind rising, Like a blazing fire, like the vastness of space, who can control it? Women are fickle, with a hundred schemes, and are also difficult to control. If one woman is the cause of creating evil karma, she will destroy the practice of liberation, Causing disease, death, and other disasters. If there are many women, they will generate all kinds of afflictions, For that world, it is all kinds of...

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留難。　　幼少女人， 　愚迷增長，　　自性顛狂，　　無明熾盛， 　如日放光。　　又復女人，　　無實愛戀， 　如彼燈焰，　　彼實為怨，　　如蠅𠯗瘡。 　愛彼有財，　　非愛無財，　　若有財物， 　女人樂住；　　若無財物，　　云何可住？ 　無與財利，　　而不親近，　　性行差別， 　心能喻大。　　無降女者，　　如人隨順， 　承事如奴，　　亦復棄背。　　女多虛誑， 　如花蓋蛇，　　女人肉心，　　如灰覆火， 　色蓋亦爾。　　適悅不善，　　身如毒樹， 　生彼毒花，　　勿須親近。　　一向欲境， 　愛著女人，　　今世、後世，　　人無快樂。 　無明迷醉，　　顛狂懈怠，　　愛味行罪， 　不見人賢。　　智者知法，　　深信因果， 　發精進心，　　猛利修行，　　遠離女色， 　人獲勝善。　　人行女地，　　如履黑網， 　智者不著，　　得盡魔界。　　一切禁戒， 　女戒第一，　　何不離女？　　智者遠離， 　得寂靜樂。　　彼女人縛，　　猛火器仗， 　不能燒截，　　眾生強力，　　不可調伏。 　我離彼故，　　一心天上，　　舍彼快樂， 　生夜摩天，　　得無盡樂。　　快樂中大， 　此等眼、耳，　　鼻、舌、身、意，　　于彼色、聲，

【現代漢語翻譯】 現代漢語譯本： 留難（阻礙）。 年幼的少女， 愚昧迷惑日益增長，自性顛倒瘋狂，無明（avidyā，佛教術語，指對事物真相的無知）熾盛， 如同太陽放出光芒。又說女人，沒有真實的愛戀， 如同那燈焰，實際上是怨恨，如同蒼蠅叮咬瘡口。 愛的是對方的財富，不是愛對方沒有財富，如果有了財富， 女人就樂於居住在一起；如果沒有財富，又怎麼能住在一起呢？ 沒有給予財物利益，就不親近，性情行為差別很大， 心效能比喻為廣大。沒有能降伏女人的，如同人隨順女人， 服侍得像奴僕一樣，也會被拋棄背叛。女人大多虛假欺騙， 如同用鮮花覆蓋的毒蛇，女人的肉心，如同灰燼覆蓋的火焰， 美色掩蓋也是如此。短暫的歡愉是不好的，身體如同毒樹， 生長出有毒的花朵，不要親近。一味追求慾望的境界， 愛戀執著于女人，今生、來世，人都不會有快樂。 被無明迷惑沉醉，顛倒瘋狂懈怠，貪愛享樂而造罪， 看不到賢良的人。有智慧的人明白佛法，深信因果報應， 發起精進之心，勇猛地修行，遠離女色， 人就能獲得殊勝的善果。人行走在女人的地界，如同踩在黑色的羅網之上， 有智慧的人不被迷惑，就能脫離魔的境界。一切的禁戒之中， 女戒最為重要，為何不遠離女人呢？有智慧的人遠離女人， 就能得到寂靜的快樂。那女人的束縛，比猛火和兵器還要厲害， 不能燒燬截斷，眾生的強大力量，也無法調伏。 我離開女人之後，一心向往天上，捨棄人間的快樂， 往生到夜摩天（Yāmadeva，佛教欲界六天之一），得到無盡的快樂。在一切快樂之中， 這是最大的快樂，眼、耳、 鼻、舌、身、意，對於色、聲等境界，

【English Translation】 English version: Difficulties. Young girls, Ignorance and delusion increase, their nature is inverted and mad, ignorance (avidyā) blazes, Like the sun emitting light. Furthermore, women have no real love, Like the flame of a lamp, they are actually enemies, like flies on a sore. They love wealth, not the lack of it. If there is wealth, Women are happy to stay; if there is no wealth, how can they stay? Without giving wealth and benefits, they will not be close. Their nature and behavior are very different, Their minds can be compared to vastness. No one can subdue women; even if someone follows them, Serving them like a slave, they will still be abandoned and betrayed. Women are mostly false and deceitful, Like a snake covered with flowers, a woman's fleshy heart is like fire covered with ashes, And so is the covering of beauty. Brief pleasure is not good; the body is like a poisonous tree, Bearing poisonous flowers; do not get close. If one only seeks the realm of desire, And is attached to women, one will have no happiness in this life or the next. Intoxicated by ignorance, inverted, mad, and lazy, indulging in pleasure and committing sins, One cannot see virtuous people. Wise people understand the Dharma, deeply believe in cause and effect, Arouse the mind of diligence, practice vigorously, and stay away from women, Then one can obtain supreme goodness. Walking in the realm of women is like stepping on a black net, Wise people are not attached and can escape the realm of demons. Among all precepts, The precept against women is the most important. Why not stay away from women? Wise people stay away from women, And can obtain the joy of tranquility. The bondage of women is more fierce than raging fire and weapons, It cannot be burned or cut off, and the strong power of beings cannot subdue it. After I left women, I single-mindedly longed for the heavens, abandoning the pleasures of the human world, And was reborn in the Yāmadeva Heaven (one of the six heavens of the desire realm in Buddhism), obtaining endless joy. Among all joys, This is the greatest joy, the eyes, ears, Nose, tongue, body, and mind, towards sights, sounds, etc.

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香、味、觸、法，　　六根不住。　　此諸天眾， 　恒行渴欲，　　而無有足；　　如火自性， 　能燒草木，　　何時有足？　　彼六根火， 　猶豫不決，　　燒此有情，　　都無知覺。 　此散亂地，　　不行道法；　　離彼散亂， 　所愛境界，　　人隨自業，　　得住真實。 　女人生愛，　　其心難御，　　隨自業因， 　生有別離。　　如是觀察，　　女人顛倒， 　生離別處，　　若覓快樂，　　心住狂惑。 　行慾女人，　　如親惡友，　　意在三非， 　身得四苦。　　是故恒離，　　欲毒之大。 　快樂苦惱，　　隨自業牽，　　若於天上， 　著五欲樂，　　天人宮色，　　不久隨墮。 　佛見真空，　　得解脫道，　　說彼輪迴， 　一切由業。　　女人為愛，　　得過最上， 　無決定心。　　如日無暗，　　如火無冷， 　女人薄信，　　無愛亦然；　　如地、如風， 　動靜不等，　　女人恩、害，　　不等亦然。 　人雖一心，　　多行恩戀，　　彼意非恒， 　時頻遠離。　　喻如鸛鵲，　　立望空池； 　又如大山，　　未見能行；　　亦如大河， 　未見逆流。　　女人亦然，　　未見實愛， 　生為過網，　　障礙人法。　　譬如日光， 　不離日體，　　如彼諂愛

【現代漢語翻譯】 現代漢語譯本： 香、味、觸、法這四種塵境，六根不應執著。 這些天界的眾生，總是渴求慾望，永遠沒有滿足的時候；就像火的本性，能夠焚燒草木，什麼時候會有滿足？他們六根之火，猶豫不決，焚燒這些有情眾生，完全沒有知覺。 在這種散亂的地方，不能修行正道；遠離那些散亂，以及所喜愛的境界，人隨著自己的業力，才能安住于真實。 女人產生愛慾，她們的心難以駕馭，隨著各自的業因，生命中會有別離。這樣觀察，女人是顛倒的，生命會在別處分離，如果尋求快樂，心就會陷入狂亂迷惑。 行淫的人，如同親近惡友，心思放在三種不正當的事情上，身體遭受四種痛苦。因此要永遠遠離，慾望的巨大毒害。 快樂和苦惱，都隨著各自的業力牽引，如果在天上，貪著五欲的快樂，天人的宮殿和美色，不久也會隨之墮落。 佛陀證見真空，得到解脫之道，宣說輪迴，一切都由業力所致。女人因為愛慾，會犯下最嚴重的過錯，沒有決定的心。 如同太陽沒有黑暗，如同火沒有寒冷，女人缺乏信任，沒有愛也是這樣；如同地、風，動靜不一樣，女人的恩惠和傷害，不一樣也是這樣。 人即使一心一意，也多行恩愛之事，但她們的心意並非恒常，時常會遠離。比如鷺鷥，站立著觀望空空的池塘；又如大山，未曾見過能夠行走；也如大河，未曾見過逆流而上。女人也是這樣，未曾見過真實的愛，生命成為過錯的羅網，障礙人的修行。譬如日光，不離太陽的本體，如同那些諂媚的愛。

【English Translation】 English version: Fragrance, taste, touch, and dharma (phenomena), the six senses should not dwell on them. These heavenly beings are constantly thirsty for desires, never satisfied; like the nature of fire, which can burn grass and trees, when will it ever be satisfied? Their six sense fires, hesitant and indecisive, burn these sentient beings, completely without awareness. In this scattered place, one cannot practice the true Dharma; by distancing oneself from those distractions and beloved realms, one can abide in truth by following one's own karma. Women generate desire, their hearts are difficult to control, and according to their own karmic causes, there will be separation in life. Observing in this way, women are inverted, life will separate elsewhere, and if seeking pleasure, the mind will fall into madness and confusion. A fornicating person is like befriending evil companions, with the mind on three improper things, and the body suffering four kinds of pain. Therefore, one should always stay away from the great poison of desire. Happiness and suffering are both drawn by one's own karma. If in the heavens, one is attached to the pleasures of the five desires, the palaces and beauty of the heavenly beings will soon fall. The Buddha sees the empty nature, attains the path of liberation, and proclaims that samsara (cycle of rebirth) is all caused by karma. Women, because of desire, commit the most serious mistakes, without a determined heart. Just as the sun has no darkness, just as fire has no coldness, women lack trust, and it is the same without love; like earth and wind, movement and stillness are different, and it is the same with women's kindness and harm. Even if a person is single-minded, they still engage in many acts of love, but their intentions are not constant and they often drift away. It is like a heron standing and watching an empty pond; or like a great mountain, never seen to walk; or like a great river, never seen to flow backwards. Women are also like this, never seen to have true love, life becomes a net of faults, hindering people's practice. Like sunlight, inseparable from the sun's body, like those flattering loves.

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，　　不離女人。 　雖復美言，　　給賜財物，　　而彼女心， 　難降如火。　　意悅平和，　　艱難捨離， 　一念生過，　　尋便忘恩。　　女人鄙惡， 　難降如火，　　宜速舍離，　　遁跡山林， 　求寂妙樂。　　天人發意，　　迷欲快樂， 　不悟惡怖，　　必損命壽；　　生在彼天， 　決定無常，　　如夜日沒。　　是故三界， 　大夜無常，　　可等日沒。　　若求出要， 　彼作利益，　　行三聚戒，　　彼業報應， 　得妙快樂。　　天覆散亂，　　無一念心， 　別作善業，　　彼樂必盡。　　愛慾不善， 　當獲大苦，　　余苦十六，　　不及一分。 　善哉善業！　　欲心無足，　　如采魚人， 　貪魚亦爾。　　欲纏覆心，　　如眠長夜， 　迷愛相續，　　無常不覺，　　后見苦相， 　方知彼果。　　又此欲惡，　　先如賢友， 　后無利行。　　若信彼欲，　　盲智慧眼， 　后墮地獄，　　如落山崖。　　不散亂行， 　最上善友，　　恒救護人，　　是求善友。 　散亂為怨，　　此毒最惡，　　佛說散亂， 　入惡趣道。　　若迷散亂，　　愛樂境界， 　彼迷過人，　　恒得苦惱。　　若有苦怖， 　無智觀察，　　彼等傍生，　　不得天人， 　上妙快樂。　　

【現代漢語翻譯】 現代漢語譯本： 不離開女人。 即使給予美好的言語和財物，女人的心也像火焰一樣難以平息。她們的心意喜悅和睦的時候很少，而要捨棄她們卻非常困難。一旦產生不滿，很快就會忘記恩情。女人是卑鄙可憎的，像火焰一樣難以平息，應該迅速捨棄她們，隱居到山林中，尋求寂靜微妙的快樂。 天人和人一樣，沉迷於慾望的快樂，不明白其中的邪惡和恐怖，必定會損害壽命。即使生在天上，也終究是無常的，就像夜晚太陽落下一樣。因此，三界（欲界、色界、無色界）就像漫漫長夜一樣充滿無常，可以比作太陽的隕落。 如果想要尋求出離之道，就應當行三聚戒（攝律儀戒、攝善法戒、饒益有情戒），這樣才能獲得利益。這樣的業報應，能帶來美妙的快樂。天人如果心神散亂，沒有一心一意地去行善業，那麼他們的快樂必定會耗盡。 愛慾是不善的，會招致巨大的痛苦，其他的痛苦加起來，連愛慾之苦的十六分之一都比不上。 善哉！善業！慾望之心永遠無法滿足，就像捕魚的人一樣，貪婪地追求更多的魚。慾望的纏縛覆蓋內心，就像在漫漫長夜中沉睡一樣，迷惑于愛慾的連續不斷，卻不覺察無常的到來。等到看見痛苦的果報時，才明白當初種下的惡果。 而且，這種慾望的邪惡，開始的時候像賢善的朋友，最終卻沒有任何利益。如果相信慾望，就會矇蔽智慧之眼，最終墮入地獄，就像從山崖上墜落一樣。不散亂的修行，是最好的善友，能夠恒常救護人們，所以應當尋求這樣的善友。 散亂是怨敵，這種毒藥最為惡毒。佛說，散亂是通往惡趣的道路。如果迷惑于散亂，貪愛各種境界，那麼這些迷惑的人，將永遠遭受苦惱。如果對痛苦感到恐懼，卻沒有智慧去觀察，那麼他們就會像旁生（畜生）一樣，無法獲得天人那樣的上妙快樂。

【English Translation】 English version: Not separated from women. Even with beautiful words and gifts of wealth, a woman's heart is as difficult to pacify as fire. Her mind is rarely pleased and peaceful, and it is difficult to leave her. Once a grievance arises, she quickly forgets kindness. Women are base and hateful, as difficult to subdue as fire, and should be quickly abandoned. Retreat to the mountains and forests, seeking the joy of quietude and subtlety. Celestial beings, like humans, are deluded by the pleasures of desire, not understanding the evil and terror within, and will surely diminish their lifespan. Even if born in the heavens, it is ultimately impermanent, like the sun setting at night. Therefore, the Three Realms (Desire Realm, Form Realm, Formless Realm) are like a long night filled with impermanence, comparable to the setting sun. If one seeks the path of liberation, one should practice the Threefold Training in Morality (restraining morality, gathering wholesome qualities, benefiting sentient beings), which will bring benefits. Such karmic retribution brings wonderful joy. If celestial beings are distracted and do not single-mindedly perform virtuous deeds, their joy will surely be exhausted. Desire is unwholesome and will bring great suffering. The other sufferings combined are not even a sixteenth part of the suffering of desire. Excellent! Virtuous deeds! The mind of desire is never satisfied, like a fisherman who greedily seeks more fish. The entanglement of desire covers the heart, like sleeping through a long night, deluded by the continuity of love and desire, unaware of impermanence. Only when one sees the suffering of the consequences does one understand the evil fruit that was sown. Moreover, this evil of desire is like a virtuous friend at first, but ultimately brings no benefit. If one trusts in desire, it blinds the eye of wisdom, and one eventually falls into hell, like falling off a cliff. Undistracted practice is the best virtuous friend, constantly protecting people, so one should seek such a virtuous friend. Distraction is an enemy, and this poison is the most evil. The Buddha said that distraction is the path to the evil realms. If one is deluded by distraction and craves various realms, then these deluded people will always suffer. If one fears suffering but lacks the wisdom to observe, then they will be like animals, unable to attain the supreme joy of celestial beings.

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若彼天人，　　愛樂飲食， 　及著淫慾，　　心行傍行，　　當處傍生。 　若無分別，　　非知德業，　　若知心法， 　知業亦然。　　於此嬉戲，　　住無常舍， 　得無常時，　　受苦難果。　　若怖無常， 　起大智慧，　　思惟正法，　　深樂經典， 　是真智者。　　一切貪愛，　　無常怨家， 　快樂盡時，　　壞一切命。　　彼得無常， 　最大惡處；　　余不可救，　　唯依正法， 　是真歸仗。　　深心諦觀，　　無常之根， 　散亂為本，　　先治攀緣，　　後去無常， 　得法命樂，　　說此第一。　　此不散亂， 　可行天道，　　善知苦縛，　　解脫亦然。 　不離散亂，　　為善快樂，　　已善非善， 　如雲散滅。　　若人精進，　　發勇猛力， 　拒捍魔軍，　　得彼寂靜，　　上妙安樂。 　若人邪亂，　　不行善行，　　宿善業盡， 　當墮地獄。　　若人一心，　　靜諸不善， 　離諸苦惱，　　當獲福樂。　　若降諸根， 　不染罪法，　　境界亦然，　　離諸纏縛， 　及輪迴道；　　等彼黃金，　　不住塵垢， 　出生死難，　　一切清凈。　　若散亂行， 　不過六根，　　塵事不生，　　一切利益， 　具大安樂，　　適悅充足。　　若彼天人， 　身心清

【現代漢語翻譯】 現代漢語譯本 如果那些天人，喜愛貪戀飲食，以及沉溺於淫慾，心思行為不正，就會墮落到畜生道。 如果沒有分辨能力，不能認識到功德和事業，如果能瞭解心法，也能瞭解業的道理。如果在此嬉戲玩樂，住在無常的居所，得到無常的果報，就會遭受痛苦的惡果。如果畏懼無常，生起大智慧，思維正確的佛法，深深喜愛佛經，才是真正的智者。 一切貪愛，都是無常的怨家，快樂終結之時，會毀壞一切生命。得到無常的果報，是最為惡劣的境地；其他任何方法都無法拯救，只有依靠正法，才是真正的歸宿和依靠。深刻用心觀察，無常的根源，在於散亂為根本，首先治理攀緣之心，然後去除無常，就能獲得佛法的生命和快樂，這是第一要義。不散亂，就可以行走于天道，善於瞭解痛苦的束縛，也能瞭解解脫的道理。 不離開散亂，所做的善事和快樂，已經完成的善事也變得不再是善事，就像雲彩一樣消散。如果有人精進修行，發出勇猛的力量，抵抗魔的軍隊，就能獲得寂靜，得到最上等的安樂。 如果有人邪惡散亂，不修行善行，過去所做的善業耗盡，就會墮入地獄。如果有人一心一意，清凈各種不善的行為，遠離各種苦惱，就能獲得福樂。如果降伏各種感官，不沾染罪惡的法，境界也是如此，就能脫離各種束縛，以及輪迴的道路；如同黃金一樣，不沾染塵垢，脫離生死的苦難，一切都是清凈的。 如果散亂而行，不超過六根的範圍，塵世的煩惱就不會產生，一切利益，具備大的安樂，舒適喜悅而充足。如果那些天人，身心清凈

【English Translation】 English version If those Devas (heavenly beings), delight in and crave food and drink, and are attached to sexual desire, and their minds act in a perverse manner, they will be reborn as animals. If they lack discernment, and do not recognize merit and deeds, if they understand the Dharma of the mind, they will also understand the principle of karma. If they indulge in play and amusement here, dwelling in impermanent abodes, and receive impermanent rewards, they will suffer painful consequences. If they fear impermanence, and generate great wisdom, contemplate the correct Dharma, and deeply delight in the scriptures, they are truly wise. All craving and attachment are the enemies of impermanence; when happiness ends, it destroys all life. Obtaining impermanence is the worst possible state; nothing else can save one, only relying on the correct Dharma is the true refuge and reliance. Observe deeply with your mind, the root of impermanence lies in distraction; first, control clinging, then eliminate impermanence, and you will obtain the life and happiness of the Dharma; this is the most important thing. Without distraction, one can walk the path of the Devas; being skilled in understanding the bonds of suffering, one can also understand the principle of liberation. Without leaving distraction, good deeds and happiness, even good deeds that have been completed, become no longer good, like clouds that dissipate. If someone practices diligently, generates courageous strength, and resists the armies of Mara (demon), they will obtain tranquility and the supreme bliss. If someone is wicked and distracted, does not practice good deeds, and their past good karma is exhausted, they will fall into hell. If someone is single-minded, purifies all unwholesome actions, and is free from all suffering, they will obtain blessings and happiness. If they subdue their senses, and are not tainted by sinful Dharmas, the realm is also like this, they will be free from all bonds, and the path of Samsara (cycle of rebirth); like gold, which does not dwell in dust, they will escape the suffering of birth and death, and everything will be pure. If one acts with distraction, not exceeding the scope of the six senses, worldly afflictions will not arise, all benefits, possessing great peace, comfort, joy and abundance. If those Devas (heavenly beings), are pure in body and mind

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凈，　　女色不著，　　如魚履水， 　塵埃永離，　　智慧亦然。　　是故天上， 　遠離女色，　　作意欲愛，　　定得纏縛。 　迷一切法，　　事與非事，　　斯人薄祐， 　遠離涅槃。　　親近法師，　　得真法智， 　行法求果；　　如是成就，　　心恒離妄， 　調伏諸根，　　得到彼岸。　　由彼智慧， 　意索不住，　　纏縛境界，　　智者能除， 　為彼世間，　　解法之師。　　天上園林， 　自在遊戲，　　多獲快樂，　　適悅境界。 　若能棄捨，　　作彼善業，　　心靜安樂。 　是為甚難，　　生夜摩界。　　若離散亂， 　虛妄攀緣，　　生彼天者，　　數及俱胝， 　及缽都摩，　　得自業果。　　若心難調， 　作彼業果，　　因心輪轉。　　眾生迷此， 　十二緣起，　　展轉輪迴，　　過、現、未來， 　人間天上，　　一切有情，　　皆由心作。 　妙高山頂，　　琉璃之地，　　帝釋、聖賢， 　於此恒住。　　別有山峰，　　琉璃所成， 　乾闥婆住，　　人不能到。　　一切地位， 　林樹、園苑，　　散別各住，　　適悅其意， 　人不能到。　　最上金地，　　有蓮花池， 　琉璃所成，　　人不能到。　　復有流泉， 　及諸池沼，　　眾鳥群集，　　往來

【現代漢語翻譯】 現代漢語譯本 清凈之人，不為女色所迷惑，就像魚在水中游動，不沾染塵埃一樣，智慧也是如此。因此，在天上，也要遠離女色，如果心生愛慾，必定會被纏縛。 如果對一切法理迷惑不解，分不清事情的對錯，這樣的人福報淺薄，遠離涅槃（Nirvana）。親近有德行的法師，才能獲得真正的智慧，依循正法修行，才能證得果位；如此成就，內心才能恒常遠離虛妄，調伏諸根（indriya），最終到達彼岸（the other shore）。 憑藉智慧，意念不會被束縛，對於纏縛的境界，智者能夠去除，成為世間解脫法理的導師。天上的園林，可以自在地遊戲，獲得諸多快樂，享受適意的境界。 如果能夠捨棄（貪慾），行持善業，內心就能清靜安樂。這是非常難得的，才能往生到夜摩界（Yama realm）。如果遠離散亂和虛妄的攀緣，往生到彼天的眾生，數量有俱胝（koti），以及缽都摩（padma），這是他們各自業力的結果。 如果內心難以調伏，造作惡業，就會因為心而不斷輪轉。眾生迷惑於十二緣起（Twelve Nidanas），在過去、現在、未來不斷輪迴，人間天上，一切有情眾生，都是由心所造。 在妙高山（Mount Meru）頂，有琉璃（vaidurya）之地，帝釋（Indra）、聖賢，常住於此。另外還有山峰，也是由琉璃所成，乾闥婆（Gandharva）居住在那裡，人類無法到達。一切地位，林樹、園苑，各自散佈居住，享受適意的生活，人類無法到達。 最上面的金地，有蓮花池，也是由琉璃所成，人類無法到達。還有流泉，以及各種池沼，眾鳥群集，往來其中。

【English Translation】 English version The pure one is not attached to female forms, just as a fish moves through water without being stained by dust, so is wisdom. Therefore, even in the heavens, one should stay away from female forms. If one generates desire and love, one will surely be bound. If one is confused about all dharmas, unable to distinguish between right and wrong, such a person has little merit and is far from Nirvana (Nirvana). Only by associating with virtuous Dharma masters can one obtain true wisdom, and only by practicing the Dharma can one attain fruition; with such accomplishment, the mind can constantly stay away from falsehood, subdue the senses (indriya), and finally reach the other shore (the other shore). By means of wisdom, thoughts will not be bound. For the realm of entanglement, the wise can remove it and become a teacher of liberation in the world. In the heavenly gardens, one can freely play, obtain much joy, and enjoy pleasant realms. If one can abandon (greed) and perform good deeds, the mind can be peaceful and happy. This is very rare, and one can be reborn in the Yama realm (Yama realm). If one is free from distraction and false clinging, the number of beings reborn in that heaven is in the kotis (koti), and the padmas (padma), which is the result of their respective karmas. If the mind is difficult to subdue and one creates evil karma, one will continue to transmigrate because of the mind. Beings are deluded by the Twelve Nidanas (Twelve Nidanas), and in the past, present, and future, they continue to transmigrate. All sentient beings in the human and heavenly realms are created by the mind. At the summit of Mount Meru (Mount Meru), there is a land of vaidurya (vaidurya), where Indra (Indra) and the sages dwell. There are also other peaks made of vaidurya, where the Gandharvas (Gandharva) live, which humans cannot reach. All locations, forests, trees, and gardens are scattered and inhabited separately, enjoying pleasant lives, which humans cannot reach. At the highest golden land, there are lotus ponds, also made of vaidurya, which humans cannot reach. There are also flowing springs and various ponds, where many birds gather and come and go.

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遊戲， 　殊妙第一，　　人不能到。　　宮殿車乘， 　最上莊嚴，　　諸天住此，　　人復遠離。 　人遠離故，　　欲境所賺，　　如是世苦， 　心無怖畏，　　轉復愚頑，　　行彼輪迴， 　恒受眾苦，　　如繩纏縛，　　如籠覆鳥。 　彼上一一，　　殊妙天界，　　而不得生。 　世間女縛，　　破壞善法，　　增長生死。 　若人貪著，　　被死魔軍，　　競來破壞。 　散亂之性，　　迷著女人，　　得無常時， 　自受業果。　　山林、蓮花，　　流泉、浴池， 　彼可嬉戲，　　何愛女人，　　決定得彼， 　生死大患。　　恒貪名利，　　得患亦然。 　彼女人縛，　　多作貪愛，　　難可調伏， 　而為大患，　　違損世間，　　一切有情。 　若此女縛，　　世間欲貪，　　為過最大。 　一心思惟，　　知過實然，　　欲過既深， 　不墮何去？　　彼一切人，　　降心離欲， 　遠離女人，　　生夜摩天。　　彼有光明， 　如日、如星，　　隨身照耀，　　乘虛適悅， 　一切亦然。　　是彼光明，　　天人具足， 　一切如是。」

天主見彼之眾，于其光明取相執著，而宣金字偈文，如說頌曰：

「天身無垢膩，　　恒修清凈行， 　散亂不令生，　　長獲于快樂。

【現代漢語翻譯】 現代漢語譯本 遊戲， 殊勝美妙是第一，人是無法到達的。那裡的宮殿車乘， 是最上等的莊嚴，諸天都居住在那裡，人就更加遠離了。 因為人遠離的緣故，被慾望的境界所迷惑，像這樣的世間苦難， 內心卻沒有怖畏，反而更加愚昧頑固，行在那輪迴之中， 永遠承受各種痛苦，就像被繩索纏繞，像鳥被籠子覆蓋。 他們一個比一個殊勝美妙的天界，卻無法得以往生。 世間的女人束縛，破壞善良的佛法，增長生與死。 如果有人貪戀執著，就會被死亡的魔軍，爭相前來破壞。 散亂的本性，迷惑于女人，在無常到來的時候， 自己承受業力的果報。山林、蓮花，流動的泉水、沐浴的池塘， 那些都可以嬉戲玩樂，為什麼還要貪戀女色呢？如果一定要貪戀女色， 必定會得到生死的大患。總是貪圖名利，得到禍患也是必然的。 那女人的束縛，大多產生貪愛，難以調伏， 成為巨大的禍患，違背損害世間一切有情眾生。 如果說這女人的束縛，世間的慾望貪戀，是過失最大的。 一心一意地思惟，知道過失確實如此，慾望的過失既然如此深重， 不墮落又能去哪裡呢？那些所有的人，降伏內心遠離慾望， 遠離女人，就能往生到夜摩天（Yama Heaven，欲界六天之一）。那裡有光明， 像太陽、像星星一樣，隨著身體照耀，在空中自由自在地快樂， 一切都是這樣。那是他們的光明，天人具備， 一切都是這樣。」

天主看到那些大眾，對於光明取相執著，於是宣說金字偈文，像這樣說了頌：

『天人的身體沒有污垢，永遠修持清凈的行為， 不讓散亂產生，長久獲得快樂。

【English Translation】 English version Games, The most wonderful and exquisite is the first, which people cannot reach. The palaces and chariots there, are of the highest adornment. All the devas (devas, gods or deities) reside there, and people are even more distant. Because people are distant, they are deceived by the realm of desire. Such worldly suffering, yet the mind has no fear. Instead, it becomes more foolish and stubborn, walking in that cycle of reincarnation, forever enduring all kinds of suffering, like being bound by ropes, like a bird covered by a cage. Those heavenly realms, each more wonderful and exquisite than the last, they cannot be reborn into. The bonds of worldly women destroy good Dharma (Dharma, the teachings of the Buddha), and increase birth and death. If someone is greedy and attached, they will be destroyed by the armies of the Mara (Mara, the demon that tempts beings away from enlightenment) of death, who will compete to come and destroy them. The nature of distraction, being infatuated with women, when impermanence arrives, they themselves will bear the karmic consequences. Mountains, lotus flowers, flowing springs, bathing ponds, those can be enjoyed and played with. Why be greedy for women? If you must be greedy for women, you will surely get the great suffering of birth and death. Always greedy for fame and profit, getting suffering is also inevitable. The bonds of those women mostly produce greed and love, which are difficult to tame, becoming a great affliction, violating and harming all sentient beings in the world. If we say that the bonds of these women, worldly desires and greed, are the greatest faults. Single-mindedly contemplate, knowing that the fault is indeed so. Since the fault of desire is so deep, where can one go without falling? All those people, subduing their minds and abandoning desire, staying away from women, can be reborn in the Yama Heaven (Yama Heaven, one of the six heavens of the desire realm). There is light there, like the sun, like the stars, shining with the body, freely and happily in the air, everything is like this. That is their light, complete with devas and humans, everything is like this.」

The Lord of the Devas, seeing those masses, clinging to the appearance of light, then proclaimed the golden-lettered verses, saying in verse:

『The body of the deva has no defilement, always cultivating pure conduct, not allowing distraction to arise, and forever obtaining happiness.』

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非揀樂與苦，　　老、少及中年， 　上族並下族，　　不免死王壞。 　有主、無主者，　　力與非力輩， 　醜陋及端嚴，　　不免死王壞。 　王侯及臣從，　　在家與出家， 　或善或非善，　　不免死王壞。 　富貴與貧寒，　　有德及無德， 　若女、若男身，　　不免死王壞。 　曠野及山川，　　水中與陸地， 　主、客、禽、畜等，　　不免死王壞。 　睡與非睡者，　　吃食與不食， 　一切在世間，　　不免死王壞。 　地上與天上，　　此界及他方， 　輪轉亦復然，　　不免死王壞。 　厚福及薄福，　　剛強與柔和， 　患病及身安，　　不免死王壞。 　餓鬼與傍生，　　人與非人等， 　無力亦無能，　　豈免死王壞？ 　欲界與色界，　　一切天人住， 　福壽消盡時，　　不免死王壞。 　上至無色界，　　一切諸天眾， 　住三摩缽底，　　不免死王壞。 　三界情、非情，　　一切如幻化， 　離系出世者，　　非彼死王侵。 　知此無常力，　　一切欲愛生， 　墜墮受輪迴，　　展轉無窮已。 　耽味世間境，　　因欲生煩惱， 　違損如毒蛇，　　永沈于地獄。 　無常有情難，　　作善而無力， 　輪轉於世間，　　皆由心所造。 　迷欲行散亂，　　樂欲五塵

【現代漢語翻譯】 現代漢語譯本 不分快樂與痛苦，無論是年老、年輕還是中年， 無論是上等種姓還是下等種姓，都無法避免死亡的侵襲。 無論是有主還是無主，無論是有力還是無力， 無論是醜陋還是端莊，都無法避免死亡的侵襲。 無論是國王還是臣子，無論是在家還是出家， 無論是行善還是作惡，都無法避免死亡的侵襲。 無論是富貴還是貧寒，無論是有德還是無德， 無論是女人還是男人，都無法避免死亡的侵襲。 無論是曠野還是山川，無論是在水中還是在陸地， 無論是主人、客人，還是禽類、畜生等，都無法避免死亡的侵襲。 無論是睡眠還是清醒，無論是進食還是不食， 一切存在於世間的生命，都無法避免死亡的侵襲。 無論是地上還是天上，無論是此界還是他方， 一切輪迴的生命，都無法避免死亡的侵襲。 無論是福報深厚還是福報淺薄，無論是剛強還是柔和， 無論是患病還是健康，都無法避免死亡的侵襲。 無論是餓鬼還是傍生（動物），無論是人類還是非人類， 無論是無力還是有能，又怎能避免死亡的侵襲？ 無論是欲界（Kāmadhātu）還是色界（Rūpadhātu），一切天人和阿修羅居住的地方， 當福報和壽命耗盡時，都無法避免死亡的侵襲。 上至無色界（Arūpadhātu），一切諸天眾， 即使安住在三摩缽底（Samāpatti，禪定）中，也無法避免死亡的侵襲。 三界（Trailokya）的一切有情和無情之物，都如幻化一般， 只有脫離束縛的出世者，才不會被死亡侵擾。 明白這無常的力量，一切對慾望的愛戀， 都會使人墜落並承受輪迴，輾轉無有窮盡。 貪戀世間的境界，因為慾望而產生煩惱， 違背正道就像被毒蛇咬傷，永遠沉淪於地獄。 無常對有情眾生來說是難以抗拒的，即使行善也顯得無力， 在世間輪迴，都是由心所造作。 迷惑于慾望而行為散亂，貪戀五欲（pañcakāmaguṇa）。

【English Translation】 English version Not distinguishing between pleasure and pain, old age, youth, and middle age, Whether of high or low birth, none can escape the destruction of the King of Death. Whether with or without a master, whether strong or weak, Whether ugly or beautiful, none can escape the destruction of the King of Death. Whether kings or ministers, whether householders or renunciates, Whether virtuous or unvirtuous, none can escape the destruction of the King of Death. Whether rich or poor, whether virtuous or without virtue, Whether female or male, none can escape the destruction of the King of Death. Whether in wilderness or mountains, whether in water or on land, Whether masters, guests, birds, or livestock, none can escape the destruction of the King of Death. Whether sleeping or awake, whether eating or not eating, All beings in this world cannot escape the destruction of the King of Death. Whether on earth or in the heavens, whether in this realm or another, All who revolve in samsara cannot escape the destruction of the King of Death. Whether with great or little merit, whether strong or gentle, Whether sick or healthy, none can escape the destruction of the King of Death. Whether hungry ghosts or animals (Tiryagyoni), whether humans or non-humans, Whether powerless or capable, how can they escape the destruction of the King of Death? Whether in the Desire Realm (Kāmadhātu) or the Form Realm (Rūpadhātu), where all gods and asuras dwell, When their merit and lifespan are exhausted, they cannot escape the destruction of the King of Death. Up to the Formless Realm (Arūpadhātu), all the assemblies of gods, Even abiding in Samāpatti (meditative absorption), they cannot escape the destruction of the King of Death. All sentient and non-sentient things in the Three Realms (Trailokya) are like illusions, Only those who are liberated and have transcended the world are not invaded by the King of Death. Knowing this power of impermanence, all attachment to desire, Causes beings to fall and undergo samsara, revolving endlessly. Delighting in worldly objects, from desire arises affliction, Transgressing is like being bitten by a poisonous snake, forever sinking into hell. Impermanence is difficult for sentient beings to overcome, even doing good seems powerless, Revolving in the world, all is created by the mind. Deluded by desire and acting in distraction, delighting in the five desires (pañcakāmaguṇa).

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境， 　愛索縛天人，　　墜墮于惡趣。 　天人行散亂，　　一切快樂貪， 　不住譬懸河，　　身墮都無覺。 　著彼快樂者，　　命險若臨崖， 　天眾不能觀，　　如盲履非道； 　迷欲著樂者，　　不如於盲人， 　迷欲墮三塗，　　盲人卻非墮。 　是故依欲行，　　不如無目者， 　于欲而無厭，　　寧知心自迷， 　墜墮不離心，　　恒作無功利。 　若行欲愛者，　　無智、無知識， 　唸唸欲苦生，　　云何復行欲？ 　此所招欲果，　　如得惡朋友， 　牽入無常宮，　　恒時住惡趣。 　人死不復活，　　如流去無反， 　欲樂亦復然，　　一切成虛幻。 　一切眾生命，　　生滅若浮漚， 　流年少不回，　　急急如逝水， 　生、老無常苦，　　一切皆盡有， 　天人不覺知，　　心恒而散亂。 　若起無垢慧，　　作意清凈行， 　易得世間身，　　永不入惡趣。 　未生善令生，　　已生令增長， 　所作善隨心，　　自身果亦爾。 　善心見欲境，　　如觀器杖毒， 　不善著欲境，　　迷心得適悅。 　諸根為善惡，　　皆由於自心， 　心起煩惱集，　　而得善惡果。 　智者正覺察，　　觀色平等空， 　斷除苦集緣，　　何各而有果。 　熾然諸境界，　　一切因自心，

【現代漢語翻譯】 現代漢語譯本 境界， 愛索縛天人（Aisvarya-deva，指有權勢的天人），墜落於惡趣。 天人行為散亂，貪戀一切快樂， 不住如懸河倒瀉，身墮落都毫無察覺。 執著于快樂的人，生命危險如同身臨懸崖， 天眾不能看見，如同盲人行走于非道； 迷惑于慾望執著于快樂的人，不如盲人， 迷惑于慾望會墮入三惡道，盲人卻不會墮落。 因此依從慾望而行，不如沒有眼睛的人， 對於慾望而沒有厭足，哪裡知道自己的心已經迷惑， 墜落而不離於心，恒常做著沒有功利的事情。 如果行於慾望愛戀的人，沒有智慧、沒有知識， 唸唸之間苦惱生起，為何還要行於慾望？ 這所招來的慾望之果，如同得到惡朋友， 牽引入無常的宮殿，恒常住在惡趣。 人死後不能復活，如同流水逝去不再返回， 慾望的快樂也如此，一切都成為虛幻。 一切眾生的生命，生滅如同水泡， 流逝的年華短暫不再回來，急促如同逝去的水流， 生、老、無常的苦惱，一切都終將消盡， 天人不能覺察知道，心恒常散亂。 如果生起沒有污染的智慧，以清凈的意念行事， 容易得到世間的身體，永遠不進入惡趣。 未生的善令它生起，已生的善令它增長， 所做的善隨順心意，自身的結果也是如此。 善心看待慾望的境界，如同觀看兵器和毒藥， 不善的心執著于慾望的境界，迷惑於心而感到舒適快樂。 諸根是為善還是為惡，都由於自己的心， 心生起煩惱聚集，而得到善或惡的果報。 智者正確地覺察，觀察色相平等而空， 斷除苦的集聚之緣，哪裡會有各自不同的果報。 熾盛的各種境界，一切都因為自己的心。

【English Translation】 English version The realm, Aisvarya-devas (Aisvarya-deva, referring to powerful devas), fall into evil realms. Devas act in a scattered manner,貪戀all pleasures, Not stopping like a waterfall, they fall without awareness. Those attached to pleasure, their lives are as dangerous as being on a cliff edge, The devas cannot see, like a blind person walking on the wrong path; Those deluded by desire and attached to pleasure are worse than the blind, Deluded by desire, they fall into the three evil realms, but the blind do not fall. Therefore, acting according to desire is worse than being without eyes, Never satisfied with desire, how can they know their own minds are deluded, Falling without leaving the mind, constantly doing things without benefit. If one acts with desire and attachment, without wisdom or knowledge, Suffering arises in every thought, why still act with desire? The fruit of desire that is reaped is like gaining a bad friend, Pulled into the palace of impermanence, constantly dwelling in evil realms. People do not come back to life after death, like flowing water that does not return, The pleasure of desire is also like this, everything becomes illusory. The lives of all beings, their arising and ceasing are like bubbles, The fleeting years are short and do not return, rushing like flowing water, The suffering of birth, old age, and impermanence, everything will eventually end, The devas do not realize or know, their minds are constantly scattered. If stainless wisdom arises, acting with pure intention, It is easy to obtain a worldly body, never entering evil realms. Cause unarisen good to arise, cause arisen good to increase, The good that is done follows the mind, and so is the result for oneself. A good mind sees the realm of desire as looking at weapons and poison, An unwholesome mind is attached to the realm of desire, deluded in mind and feeling comfortable and happy. Whether the senses are for good or evil, it all depends on one's own mind, When the mind arises with accumulated afflictions, one obtains the results of good or evil. The wise correctly perceive, observing form as equal and empty, Cutting off the causes of the accumulation of suffering, how can there be different results for each? The blazing realms, everything is because of one's own mind.

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心善若調伏，　　如色空平等。 　如彼一巢稻，　　莖等色相別， 　心行亦復然，　　種種生煩惱。 　彼稻喻心王，　　心王作諸行， 　稻生莖等別，　　世心亦如是。 　散亂貪慾色，　　色境喻浮雲， 　不覺苦果生，　　而隨業相轉； 　彼既見此苦，　　天人何樂欲。 　若恒生欲愛，　　遠離一切善， 　是故智慧人，　　于欲而舍離。 　苦實恒苦空，　　是苦自行相， 　苦果既無常，　　智者非所樂。 　境界虛誑心，　　心迷無知業， 　天人墜墮時，　　業牽無所覺。 　設生夜摩天，　　自性成虛幻， 　愚盲無智眼，　　不見貪、慢垢， 　墜墮得無常。」

是時妙德，即說頌曰：

「無常覺眼視，　　衰相自焚燒， 　設住兜率天，　　報盡如燈滅。 　大力十二支，　　為輪布法界， 　業報流轉時，　　生滅各不定。」

妙法聖念處經卷第八集伽他頌訖

【現代漢語翻譯】 現代漢語譯本： 若能善於調伏內心，就能達到色、空平等的境界。 就像同一巢穴里的稻子，稻莖雖然相同，顏色和形態卻各不相同一樣， 心的行為也是如此，種種不同的行為會產生各種煩惱。 那些稻子可以比喻為心王（Citta-raja，指主導意識的心），心王產生各種行為， 就像稻子生長出各種不同的莖一樣，世間的心也是如此。 散亂的心貪戀于各種色相，色境就像浮雲一樣虛幻， 人們沒有覺察到苦果的產生，只是隨著業力的牽引而流轉； 既然已經看到了這些苦，天人和人間的眾生又有什麼可貪戀的呢？ 如果總是生起慾望和愛戀，就會遠離一切善行， 所以有智慧的人，應當捨棄對慾望的執著。 苦的本質是恒常的苦和空，這是苦的自性， 苦果既然是無常的，有智慧的人就不會貪戀它。 境界是虛假的，心也是虛妄的，心迷惑于無知而造作惡業， 當衆生從天界墜落時，被業力牽引而毫無察覺。 即使生在夜摩天（Yama Heaven，欲界第三天），其自性也是虛幻的， 愚昧無知的人沒有智慧之眼，看不到貪婪和傲慢的污垢， 最終還是會墜落而遭受無常的命運。

這時，妙德（Mañjuśrī，文殊菩薩的別名）菩薩，就說了以下這首偈頌：

用無常的覺悟之眼來看待世界，衰老的景象就像火焰一樣燃燒自身， 即使居住在兜率天（Tuṣita Heaven，欲界第四天），福報享盡時也像燈火熄滅一樣。 強大的十二因緣支（Twelve Nidānas，佛教關於生命輪迴的十二個環節），像車輪一樣在法界中運轉， 業報流轉的時候，生和滅都是不確定的。

【English Translation】 English version: If the mind is well-tamed, it can attain the state of equality between form and emptiness. Just as rice in the same nest has different stems, colors, and appearances, so too are the actions of the mind, with various actions giving rise to various afflictions. Those rice plants can be likened to the Citta-raja (mind-king, referring to the mind that dominates consciousness), which produces various actions, just as rice grows into various different stems, so too is the mind in the world. A scattered mind is greedy for various forms, and the realm of form is as illusory as floating clouds, people do not realize the arising of the bitter fruit, but are carried away by the turning of karmic forces; since these sufferings have been seen, what is there for gods and humans to desire? If desire and love are constantly arising, one will be far from all good deeds, therefore, wise people should abandon attachment to desires. The essence of suffering is constant suffering and emptiness, this is the self-nature of suffering, since the fruit of suffering is impermanent, the wise do not delight in it. The realm is false, and the mind is also illusory, the mind is deluded by ignorance and creates evil karma, when beings fall from the heavens, they are dragged by karma without awareness. Even if one is born in the Yama Heaven (the third heaven of the desire realm), its nature is illusory, foolish and ignorant people do not have the eye of wisdom, and cannot see the defilements of greed and arrogance, eventually they will fall and suffer the fate of impermanence.

At that time, Mañjuśrī (Bodhisattva Mañjuśrī), then spoke the following verse:

Viewing the world with the eye of impermanent awakening, the appearance of decay burns itself like a flame, even if dwelling in the Tuṣita Heaven (the fourth heaven of the desire realm), when the blessings are exhausted, it is like a lamp extinguished. The powerful twelve Nidānas (the twelve links of dependent origination, the Buddhist concept of the twelve links of life and death) turn like a wheel in the Dharma realm, when karmic retribution flows, birth and death are uncertain.

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