T17n0728_諸法集要經
大正藏第 17 冊 No. 0728 諸法集要經
No. 728
諸法集要經卷第一
觀無畏尊者集(總二千六百八十四頌)
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
伏除煩惱品第一
稽首三有最勝尊， 吉祥無垢盡諸漏， 愚夫為惑所沉溺， 能以等慈而拔濟。
依正法念處， 廣大契經海， 整合此伽陀， 為作世間眼。 當發生凈信， 精進不放逸， 棄背於六塵， 修習微妙智， 樂佈施持戒， 忍辱諸禪定， 以四無量心， 利樂諸含識。 若散亂放逸， 起暴惡邪見， 常發虛妄言， 當墮于地獄。 若慳吝憎嫉， 遠離於善法， 樂損惱眾生， 定墮餓鬼趣。 若破壞正法， 愚癡著染欲， 耽飲食睡眠， 當獲畜生報。 身語意三種， 造作諸不善， 為業之所纏， 數數而增長。 如是彼愚夫， 展轉無休息， 智者善修習， 當得寂靜樂。 了知是業果， 棄捨于放逸， 以智慧揀擇， 此善無過上。 常樂修惠施， 堅固持凈戒。 憐愍諸有情， 令所愿成就， 與慈悲相應， 不生於希望， 為攝受於他
【現代漢語翻譯】 現代漢語譯本 《諸法集要經》卷第一
觀無畏尊者集(總二千六百八十四頌)
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
伏除煩惱品第一
稽首三有（欲界、色界、無色界）最勝尊，吉祥無垢盡諸漏（煩惱）， 愚夫為惑所沉溺，能以等慈而拔濟。
依正法念處，廣大契經海， 整合此伽陀（偈頌），為作世間眼。 當發生凈信，精進不放逸， 棄背於六塵（色、聲、香、味、觸、法），修習微妙智， 樂佈施持戒，忍辱諸禪定， 以四無量心（慈、悲、喜、舍），利樂諸含識（一切有情眾生）。 若散亂放逸，起暴惡邪見， 常發虛妄言，當墮于地獄。 若慳吝憎嫉，遠離於善法， 樂損惱眾生，定墮餓鬼趣。 若破壞正法，愚癡著染欲， 耽飲食睡眠，當獲畜生報。 身語意三種，造作諸不善， 為業之所纏，數數而增長。 如是彼愚夫，展轉無休息， 智者善修習，當得寂靜樂。 了知是業果，棄捨于放逸， 以智慧揀擇，此善無過上。 常樂修惠施，堅固持凈戒。 憐愍諸有情，令所愿成就， 與慈悲相應，不生於希望， 為攝受於他
【English Translation】 English version The Collection of Essential Dharmas Sutra, Volume 1
Compiled by Venerable Guān Wú Wèi (Avalokitesvara) (Total of 2,684 verses)
Translated by the Tripiṭaka Master Rì Chēng, Great Master Xuān Fàn, the Purple-Robed Śrāmaṇa, Minister of the Court of Imperial Sacrifices with Honorary Title of Chao San Da Fu, etc., by Imperial Decree from the Western Heaven Translation Bureau
Chapter 1: Subduing Afflictions
I bow to the most supreme one in the three realms (desire realm, form realm, formless realm), auspicious, immaculate, and free from all outflows (afflictions). Foolish beings are drowned in delusion; may you rescue them with impartial compassion.
Relying on the Right Dharma Mindfulness, the vast ocean of sutras, I compile these gathas (verses) to serve as eyes for the world. May you generate pure faith, be diligent and not lax, Abandon the six sense objects (form, sound, smell, taste, touch, dharma), and cultivate subtle wisdom. Delight in generosity, upholding precepts, patience, and various dhyanas (meditative states), With the four immeasurable minds (loving-kindness, compassion, joy, equanimity), benefit and bring joy to all sentient beings. If scattered and lax, giving rise to violent and evil views, Constantly uttering false speech, one will fall into hell. If miserly and jealous, distancing oneself from virtuous dharmas, Delighting in harming sentient beings, one will surely fall into the realm of hungry ghosts. If destroying the Right Dharma, foolishly attached to defiled desires, Indulging in food and sleep, one will receive the retribution of an animal. Through body, speech, and mind, creating all unwholesome deeds, Entangled by karma, they increase again and again. Thus, those foolish beings transmigrate without rest, Wise ones cultivate well and attain the joy of tranquility. Understanding the result of karma, abandoning laxity, With wisdom discerning, there is no virtue superior to this. Constantly delighting in practicing generosity, firmly upholding pure precepts, Having compassion for all sentient beings, fulfilling their wishes, Corresponding with loving-kindness and compassion, not giving rise to hope, In order to embrace others
， 決定得成就。 解脫彼貪瞋， 知足離過患， 愛念于眾生， 決定得成就。 以平等質直， 無有冤親想， 永脫諸惡趣， 決定得成就。 具足諸威儀， 善平等說法， 離慳嫉過失， 決定得成就。 樂承事師尊， 持戒修諸定， 明瞭罪福相， 決定得成就。 起勇猛精進， 坐禪若讀誦， 愛語無諂曲， 決定得成就。 於時及彼方， 或作或止息， 皆方便了知， 決定得成就。 無瞋伏瞋恚， 忍辱除暴惡， 正法舍非法， 光明滅黑暗， 真實遣虛妄， 寂靜摧兩舌， 憐愍息毀呰， 無縛解纏縛， 慈心止殺害， 樂施銷慳垢。 以凈善對治， 不如理作意， 以智照無明， 無常破常執。 猶日昃月虧， 遷流本如是， 當自善思惟， 觀察離邪欲。 八聖道為因， 能越諸惡趣， 住四無所畏， 能降諸恐怖， 正念祛妄念， 勝智摧邪智， 樂住阿蘭若， 淡泊絕貪慾。 譬如眾山中， 須彌為最勝， 如大海深廣， 能生諸珍寶； 如皎日光明， 映蔽諸宿曜。 無生止有生， 如火然槁木， 亦如妙飲食， 能除于飢渴。 如師子進止， 能
【現代漢語翻譯】 現代漢語譯本 決定能夠成就。 解脫貪婪和嗔恨， 知足常樂遠離過失， 以愛心關懷眾生， 決定能夠成就。 以平等正直之心， 沒有冤親的分別， 永遠脫離各種惡道， 決定能夠成就。 具備各種威儀， 善於平等說法， 遠離吝嗇和嫉妒的過失， 決定能夠成就。 樂於承事師長， 持守戒律修習各種禪定， 明白罪業和福報的真相， 決定能夠成就。 發起勇猛精進之心， 無論是坐禪還是讀誦， 用愛語而沒有諂媚虛假， 決定能夠成就。 對於時機和處所， 或行動或止息， 都能方便地了知， 決定能夠成就。 以無嗔來降伏嗔恚， 用忍辱來消除暴戾邪惡， 用正法來捨棄非法， 用光明來消滅黑暗， 用真實來遣除虛妄， 用寂靜來摧毀兩舌， 用憐憫來止息譭謗， 用無縛來解脫纏縛， 用慈心來停止殺害， 用樂善好施來消除慳吝的污垢。 用清凈的善行來對治， 不如理的思惟， 用智慧來照破無明， 用無常的道理來破除常恒的執著。 就像太陽偏西月亮虧缺， 遷流變化本來就是這樣， 應當自己好好地思惟， 觀察而遠離邪惡的慾望。 以八聖道為根本原因， 能夠超越各種惡道， 安住於四無所畏， 能夠降伏各種恐怖， 用正念來去除妄念， 用殊勝的智慧來摧毀邪惡的智慧， 喜歡居住在寂靜的處所， 生活淡泊而斷絕貪慾。 譬如在眾多山中， 須彌山（Sumeru）最為殊勝， 如同大海深廣無邊， 能夠產生各種珍寶； 如同皎潔的日光， 照耀遮蔽各種星辰。 無生能夠止息有生， 如同火燃燒乾枯的樹木， 也如同美味的飲食， 能夠解除飢餓和乾渴。 如同獅子行走和停止， 能夠……
【English Translation】 English version Decisively, one attains accomplishment. Liberating from greed and hatred, Contentment, free from faults, Loving-kindness towards all beings, Decisively, one attains accomplishment. With equality and uprightness, Without thoughts of enemies or kin, Forever escaping all evil realms, Decisively, one attains accomplishment. Possessing all dignified conduct, Skillfully and equally expounding the Dharma, Free from the faults of stinginess and jealousy, Decisively, one attains accomplishment. Delighting in serving the teacher, Upholding precepts and cultivating various samadhis (meditative states), Clearly understanding the aspects of sin and merit, Decisively, one attains accomplishment. Arousing courageous diligence, Whether in seated meditation or reciting, Speaking lovingly without flattery, Decisively, one attains accomplishment. Regarding the time and the place, Whether acting or resting, All are known through skillful means, Decisively, one attains accomplishment. Subduing anger with non-anger, Eliminating violence with patience, Abandoning non-Dharma with the true Dharma, Extinguishing darkness with light, Dispelling falsehood with truth, Destroying double-tongued speech with silence, Ceasing slander with compassion, Releasing entanglements with non-attachment, Stopping killing with loving-kindness, Eliminating the defilement of stinginess with joyful giving. Counteracting unwholesome thoughts with pure goodness, Illuminating ignorance with wisdom, Breaking the attachment to permanence with impermanence. Like the sun declining and the moon waning, Change and flow are inherently so, One should contemplate well oneself, Observe and stay away from evil desires. The Eightfold Noble Path is the cause, Able to transcend all evil realms, Dwelling in the Four Fearlessnesses, Able to subdue all terrors, Removing deluded thoughts with right mindfulness, Destroying wrong wisdom with supreme wisdom, Delighting in dwelling in secluded places, Living simply and severing greed. Like among all mountains, Mount Sumeru (Sumeru) is the most supreme, Like the ocean, deep and vast, Able to produce all kinds of treasures; Like the bright sunlight, Illuminating and obscuring all stars. Non-birth can stop birth, Like fire burning dry wood, Also like delicious food and drink, Able to remove hunger and thirst. Like a lion's walking and stopping, Able to...
伏諸群獸， 知足絕貪求， 無畏亦如是。 仁慈世共稱， 舍此咸輕鄙， 懈怠與顓愚， 精進能除斷。 如有暴惡人， 非理相加謗， 智者以誠言， 安忍能除遣。 諸天降修羅， 由信樂正法， 佛出於世間， 能制諸外道。
說法品第二
若人善說法， 能使彼開解， 為眾之導師， 令至安隱處， 示菩提正路， 畢竟令趣入， 生死險道中， 永斷癡纏縛。 是法無過上， 非世俗所說， 若有聞是者， 能渡諸有海。 若有智慧人， 於此勤修習， 有四種福田， 能生諸善果。 若奉持佛教， 得諸根具足， 不生愛樂心， 於後徒悔惱。 若人於五欲， 常追求耽染， 戀著于妻孥， 當墮于惡趣。 起不正思惟， 積集諸過失， 皆由於自心， 為妄想縈縶。 是心難降伏， 多攀緣欲境， 若能善制之， 獲清涼安隱。 是心如惡馬， 以正法調伏， 聞已當憶持， 數數而觀察。 若人聞正法， 聞已悉明瞭， 發生于善根， 遠離諸過咎。 由聞正法故， 心凈無垢染， 生踴躍歡喜， 增長於明慧。 由聞正法故， 不造作眾罪， 知業果
【現代漢語翻譯】 現代漢語譯本 對於所有眾生， 知足常樂，斷絕貪婪的追求，內心無所畏懼也應如此。 仁慈的美名世間共同稱頌，捨棄仁慈會被眾人輕視鄙夷， 懈怠和愚昧遲鈍，精進努力能夠去除斷絕。 如果遇到兇暴惡劣之人，用不合道理的言語加以誹謗， 智者應當用誠實的言語，以安忍之心來消除遣散。 諸天（devas）降伏阿修羅（asuras），都是由於信奉和喜好正法， 佛（Buddha）出現於世間，能夠制伏各種外道。
說法品第二
如果有人善於說法，能夠使他人開悟理解， 成為大眾的導師，引領他們到達安穩的境地， 指示通往菩提（bodhi）的正路，最終使他們趣入， 在生死險惡的道路中，永遠斷除愚癡的纏縛。 這種法是最殊勝的，不是世俗的言論所能比擬的， 如果有人聽聞此法，就能夠渡過諸有的苦海。 如果具有智慧的人，能夠勤奮地修習此法， 就有四種福田，能夠生長出各種善的果報。 如果奉持佛教的教義，就能得到諸根完具， 不生起貪愛迷戀之心，以後就不會徒勞地後悔煩惱。 如果有人對於五欲（five desires）常常追求和沉溺， 貪戀執著于妻子兒女，就會墮落到惡趣之中。 生起不正當的思惟，積累各種過失， 這些都源於自己的內心，被虛妄的念頭所束縛。 這顆心難以降伏，常常攀緣于慾望的境界， 如果能夠善於控制它，就能獲得清涼和安穩。 這顆心就像一匹惡馬，要用正法來調伏， 聽聞之後應當牢記在心，反覆地觀察和思考。 如果有人聽聞正法，聽聞之後完全明瞭， 就會生髮出善良的根基，遠離各種過錯和罪過。 由於聽聞正法的緣故，內心清凈沒有污染， 生起踴躍的歡喜心，增長智慧和明瞭。 由於聽聞正法的緣故，就不會造作各種罪業， 明白業果（karma）的道理。
【English Translation】 English version To all beings, Contentment knows no greed, and fearlessness is the same. Kindness is universally praised, abandoning it is despised. Sloth and ignorance can be severed by diligence. If there are violent and wicked people who slander with unreasonable words, The wise should use sincere words and patience to dispel them. The devas (gods) subdue the asuras (demons) because of their faith and delight in the true Dharma. The Buddha (enlightened one) appears in the world and can subdue all heretics.
Chapter Two on Expounding the Dharma
If someone is good at expounding the Dharma, they can enlighten others, Becoming a guide for the masses, leading them to a place of peace and security, Indicating the right path to bodhi (enlightenment), ultimately leading them to enter, In the perilous path of birth and death, forever severing the entanglements of ignorance. This Dharma is the most supreme, not comparable to worldly speech, If someone hears this Dharma, they can cross the sea of existence. If a wise person diligently cultivates this Dharma, There are four fields of merit that can produce various good fruits. If one upholds the teachings of Buddhism, one will obtain complete faculties, Not giving rise to feelings of love and attachment, one will not regret and be annoyed later. If someone constantly pursues and indulges in the five desires (five objects of sensual desire), Clinging to wife and children, they will fall into evil realms. Arising with improper thoughts, accumulating various faults, All of these originate from one's own mind, bound by deluded thoughts. This mind is difficult to subdue, often clinging to the realm of desire, If one can skillfully control it, one will obtain coolness and peace. This mind is like a wild horse, which must be tamed with the true Dharma, After hearing it, one should remember it and observe it repeatedly. If someone hears the true Dharma, and fully understands it after hearing it, They will generate good roots and stay away from faults and sins. Because of hearing the true Dharma, the mind is pure and without defilement, Giving rise to joyful delight, increasing wisdom and understanding. Because of hearing the true Dharma, one will not commit various sins, Knowing the principle of karma (cause and effect).
不虛， 當得菩提道。 由聞正法故， 知佛諸功德， 法為解脫因， 是為真智者。 由聞正法故， 知法相常住， 是故當一心， 於事勤修作。 由聞正法故， 解脫輪迴海， 斷種種貪愛， 當證於實際。 由聞正法故， 悟彼生滅相， 具四種因緣， 當明瞭信解。 由聞正法故， 了知蘊處界， 與生滅相應， 令正智明顯。 是三種過患， 為輪迴之本， 樂多聞正法， 當斷令永盡。 若樂於多聞， 處世無過上， 于動不動法， 悉究諸源底。 是人命終時， 無復諸憂怖， 善達彼正法， 不生於少苦。 能以正智火， 焚燒煩惱薪， 由樂於多聞， 后苦不復受。 若親近多聞， 則生安隱樂， 離放逸燒然， 此為善根本。 當承事耆德， 欣樂彼宣說， 出離老死因， 得證真常處。 了達一切法， 解脫諸障染， 引發菩提心， 多聞為最上。 若習近多聞， 樂欲修正慧， 當以身語心， 尊重常恭敬。 若樂多聞者， 善住於法性， 堅固勤修作， 能越三有海。 若人有多聞， 則具諸財寶， 無聞雖富饒， 愚懵同貧窶。 若人無法財，
【現代漢語翻譯】 現代漢語譯本 不虛，當能證得菩提道（bodhi-mārga，覺悟之路）。 因為聽聞正法（saddharma，正確的教法），所以能瞭解佛陀的各種功德。 正法是解脫的因，這是真正的智者。 因為聽聞正法，所以能知道法相（dharma-lakṣaṇa，法的特徵）是常住不變的。 因此應當一心一意，勤奮地修行。 因為聽聞正法，所以能解脫輪迴之苦海。 斷除種種貪愛，就能證得實際（bhūta-koṭi，真如實性）。 因為聽聞正法，所以能覺悟生滅的現象。 具備四種因緣，就能明瞭地信解。 因為聽聞正法，所以能了知蘊（skandha，構成要素）、處（āyatana，感覺的來源）和界（dhātu，元素）。 與生滅的規律相應，使正確的智慧明顯。 這三種過患，是輪迴的根本。 喜好聽聞正法，就能斷除這些過患，使之永遠消失。 如果喜愛多聞，在世間就沒有比這更好的了。 對於動與不動的法，都能徹底探究其根源。 這種人在臨命終時，不會再有憂愁和恐懼。 因為善於通達正法，不會產生絲毫痛苦。 能夠用正確的智慧之火，焚燒煩惱的柴薪。 由於喜愛多聞，以後就不會再受苦。 如果親近多聞的人，就會產生安穩的快樂。 遠離放逸的燒灼，這是善的根本。 應當承事年長的有德之人，欣然樂意地聽他們宣說。 從而出離老死的因，證得真常的境界。 通達一切法，解脫各種障礙和染污。 引發菩提心，多聞是最重要的。 如果學習親近多聞，樂於修正慧。 應當以身、語、意，尊重並常常恭敬。 如果喜愛多聞，就能安住在法性之中。 堅定地勤奮修行，就能超越三有之海（traidhātuka，欲界、色界、無色界）。 如果一個人有多聞，就具備各種財寶。 沒有聽聞的人即使富饒，愚昧無知也和貧窮一樣。 如果一個人沒有法財，
【English Translation】 English version It is not in vain; one will attain the Bodhi path (bodhi-mārga, path of enlightenment). By hearing the true Dharma (saddharma, the correct teachings), one knows the various merits of the Buddha. The Dharma is the cause of liberation; this is the true wise person. By hearing the true Dharma, one knows that the characteristics of Dharma (dharma-lakṣaṇa, characteristics of the law) are constant. Therefore, one should be single-minded and diligently cultivate. By hearing the true Dharma, one is liberated from the sea of Samsara. Cutting off all kinds of greed and love, one will attain the ultimate reality (bhūta-koṭi, suchness). By hearing the true Dharma, one awakens to the phenomena of arising and ceasing. Possessing the four conditions, one will clearly believe and understand. By hearing the true Dharma, one understands the aggregates (skandha, components), sources (āyatana, sources of sensation), and elements (dhātu, elements). Corresponding to arising and ceasing, making the correct wisdom manifest. These three faults are the root of Samsara. Delighting in hearing the true Dharma, one should cut them off and make them disappear forever. If one delights in much learning, there is nothing better in the world. For the Dharma of movement and non-movement, one can thoroughly investigate its origins. When this person's life ends, there will be no more worries and fears. Being good at understanding the true Dharma, one will not be born into little suffering. Able to use the fire of correct wisdom to burn the firewood of afflictions. Due to delighting in much learning, one will not receive suffering in the future. If one is close to much learning, one will generate peaceful happiness. Away from the burning of negligence, this is the root of goodness. One should serve the elders and virtuous, and joyfully listen to their preaching. Thus, one can escape the cause of old age and death, and attain the realm of true permanence. Thoroughly understanding all Dharmas, liberating from all obstacles and defilements. Generating the Bodhi mind, much learning is the most important. If one studies and is close to much learning, and delights in cultivating correct wisdom. One should respect and always be reverent with body, speech, and mind. If one delights in much learning, one will dwell well in the Dharma-nature. Firmly and diligently cultivating, one can cross the sea of the three realms (traidhātuka, desire realm, form realm, formless realm). If a person has much learning, they possess all kinds of treasures. Without learning, even if one is rich, ignorance is the same as poverty. If a person has no Dharma wealth,
遠離於師範， 虛受彼形軀， 常懷于憂赧。 若近惡知識， 生放逸懈怠， 猶如磽田中， 虛擲于種子。 多聞具法眼， 雖瞽亦明覺， 無目無多聞， 是為暗鈍者。 若遠離正法， 依止於非法， 猶如舍良醫， 而求愈篤疾。 諸法無限量， 積學方悟入， 滴雨成駛流， 皆由於漸次。 無始輪迴海， 發起菩提心， 至金剛道場， 成佛果亦爾。 凈心持正法， 不著于諸禪， 非欲境所牽， 決定常安隱。 有智親智人， 當舍離無智， 以智德修身， 斯人甚希有！ 以信心求法， 常生於勝處， 設墮險難中， 諸天常救護。 于暗作明燈， 于病為良藥， 貧乏與珍財， 盲者使能視。 於世間瀑流， 為作彼舡筏， 若醉傲放逸， 決定為自損。 是先佛所說， 當具足信受， 令正智現前， 修習忘疲倦。
厭離自身品第三
謂利養名聞、 飲食臥具等， 無少分希求， 於我何所作？ 是身可厭患， 損害如冤賊， 造作諸過愆， 常樂非梵行。 又復此身者， 為眾病依止， 不凈常盈流， 實罪惡之器； 與心為近住， 無思惟覺知，
【現代漢語翻譯】 現代漢語譯本 遠離善知識（Shishan zhi shi，指可以教導我們正法的老師）， 只是徒有其表地接受他的教導，心中常常感到憂愁和羞愧。 如果親近惡知識（E zhi shi，指引人走向錯誤道路的人）， 就會產生放縱和懈怠， 就像在貧瘠的田地裡， 白白浪費了種子一樣。 廣博聞法且具備法眼（Fa yan，指能夠看清事物本質的智慧）的人， 即使眼睛瞎了也能明白覺悟， 沒有眼睛又沒有廣博的知識， 就是愚昧遲鈍的人。 如果遠離正法（Zheng fa，指佛陀的教導）， 依止於非法（Fei fa，指違背佛陀教導的邪法）， 就像捨棄好醫生， 反而尋求使疾病更加嚴重的庸醫。 諸法沒有自性（Zi xing，指事物本身不具有固定不變的性質）， 通過積累學習才能領悟進入， 滴水也能匯成奔騰的河流， 都是由於逐漸積累。 在無始以來的輪迴苦海中， 發起菩提心（Pu ti xin，指追求覺悟的心）， 直到金剛道場（Jin gang dao chang，指證悟成佛的地方）， 成就佛果也是如此。 以清凈的心持守正法， 不執著于各種禪定， 不被慾望境界所牽引， 必定常常安穩。 有智慧的人親近有智慧的人， 應當捨棄沒有智慧的人， 用智慧和德行來修養自身， 這樣的人非常稀有！ 以信心求法， 常常生於殊勝的地方， 即使墮入危險困境中， 諸天也會常常救護。 在黑暗中作明燈， 對病人來說是良藥， 對貧乏的人給予珍貴的財物， 使盲人能夠看見。 對於世間的瀑流， 為他們製作船筏， 如果沉醉於傲慢和放逸， 必定會自我損害。 這是過去諸佛所說的， 應當具足信心接受， 使正確的智慧顯現， 修習不感到疲倦。
厭離自身品第三
對於利養名聞、 飲食臥具等等， 沒有絲毫的希求， 這些對我有什麼用呢？ 這個身體令人厭惡， 損害如同冤家仇敵， 造作各種過錯， 常常喜歡非清凈的行為。 而且這個身體， 是各種疾病的依止處， 不乾淨的東西常常流溢， 實在是罪惡的器具； 與心緊密相連， 沒有思維和覺知，
【English Translation】 English version Staying away from the teacher (Shishan zhi shi, referring to a teacher who can teach us the right Dharma), Merely superficially receiving his teachings, constantly harboring worry and shame in the heart. If one associates with evil companions (E zhi shi, those who lead people astray), One will generate indulgence and laziness, Just like in barren fields, Seeds are wasted in vain. Those who have heard much and possess the Dharma eye (Fa yan, referring to the wisdom to see the essence of things), Even if blind, they can understand and awaken, Without eyes and without extensive knowledge, They are considered dull and ignorant. If one stays away from the right Dharma (Zheng fa, referring to the teachings of the Buddha), And relies on non-Dharma (Fei fa, referring to evil practices that violate the Buddha's teachings), It is like abandoning a good doctor, And instead seeking an incompetent doctor who makes the illness worse. All dharmas have no inherent nature (Zi xing, referring to the fact that things themselves do not have a fixed and unchanging nature), One can only realize and enter through accumulating learning, A drop of rain can also form a rushing river, All due to gradual accumulation. In the sea of samsara since beginningless time, Arousing Bodhicitta (Pu ti xin, the mind seeking enlightenment), Until the Vajra seat (Jin gang dao chang, the place of enlightenment), Achieving Buddhahood is also like this. Upholding the right Dharma with a pure mind, Not attached to various meditations, Not being drawn by the realm of desires, One will surely always be peaceful and secure. Wise people associate with wise people, One should abandon those without wisdom, Cultivating oneself with wisdom and virtue, Such people are very rare! Seeking the Dharma with faith, One is often born in superior places, Even if falling into dangerous difficulties, The devas will often protect. Being a bright lamp in the darkness, Being a good medicine for the sick, Giving precious wealth to the poor, Enabling the blind to see. For the torrents of the world, Making boats and rafts for them, If one is drunk with arrogance and indulgence, One will surely harm oneself. This is what the Buddhas of the past have said, One should accept with complete faith, So that right wisdom manifests, Cultivating without feeling tired.
Chapter Three: Disgusting One's Own Body
Regarding gains, fame, Food, bedding, and so on, Without the slightest desire, What use are these to me? This body is disgusting, Harmful like an enemy, Creating all kinds of faults, Often enjoying non-pure conduct. Moreover, this body, Is a dwelling place for many diseases, Impure substances constantly flowing, Truly a vessel of sin; Living closely with the mind, Without thought or awareness,
剎那命終時， 惡色深可畏。 壽暖識三緣， 俱時而棄捨， 如枯木無知， 形消流穢汁。 愚夫當盛年， 迷亂多憍恣， 須臾不暫停， 變異成衰老。 恃財富奢逸， 廣造諸惡業， 是人命欲終， 受極苦熱惱。 不樂於正法， 何異彼非人？ 違背涅盤城， 棲止於邪道。 廣大修福報， 由是生人間， 當乘智慧舟， 永越于有海。 是身如掣電， 類乾闥婆城， 云何於他人， 數生於喜怒？ 此身非堅牢， 暫時而動轉， 常諂曲為心， 寧免老死怖； 為疾病城邑， 是憂惱舍宅， 亦如於田疇， 生善不善種。 若人以施戒， 慈智莊嚴身， 唯此善因緣， 為第一堅固。 又說此身者， 為諸界所依， 若能善覺了， 速得於解脫。 此明自身界， 虛假強分別， 若樂他蘊界， 愚癡無出要。 若外具諸財。 內界無寂靜， 于身善了知， 則能脫諸苦。 由守護己財， 復增于苦惱， 諸恐怖隨生， 謂官賊水火。 若遠非法財， 則無諸障礙， 棄捨常獲安， 攝取當自咎。 應如實了知， 自他蘊界相， 習定持經典， 焚燒煩惱聚。 是故有
【現代漢語翻譯】 現代漢語譯本 當生命在剎那間終結時，那醜惡的臉色是多麼令人恐懼啊。 壽命、暖氣和意識這三種維繫生命的要素，在死亡的那一刻同時被捨棄。 如同枯木一般毫無知覺，身體消解，流出污穢的液體。 愚蠢的人在壯年時期，迷惑顛倒，驕橫放縱。 片刻不停留，轉眼間就衰老了。 依仗著財富而奢侈放縱，廣泛地造作各種惡業。 這種人當生命將要終結時，會遭受極度的痛苦和熱惱。 不喜好正法，這和那些非人（指鬼神等）有什麼區別呢？ 違背通往涅盤（Nirvana，佛教術語，指解脫生死輪迴的境界）的道路，棲息在邪道之中。 通過廣大的修行積累福報，因此才能降生到人間。 應當乘坐智慧之舟，永遠超越這充滿苦難的生死之海。 這身體如同閃電一般短暫，又像是海市蜃樓（乾闥婆城，Gandharva-city，佛教用語，比喻虛幻不實的事物）。 為什麼總是因為他人而產生喜怒哀樂呢？ 這身體並非堅固，只是暫時地活動。 如果總是心懷諂媚和虛偽，又怎麼能免除衰老和死亡的恐懼呢？ 身體是疾病的城邑，是憂愁煩惱的住所。 也像田地一樣，會產生善與不善的種子。 如果有人用佈施、持戒、慈悲和智慧來莊嚴自身， 那麼這種善的因緣，才是最堅固的。 進一步說，這身體是各種元素（諸界）所構成的。 如果能夠好好地覺悟明白這一點，就能迅速獲得解脫。 明白自身是由各種元素構成，是虛假的，是強行分別出來的。 如果貪戀其他的元素，那就是愚癡，沒有脫離苦海的途徑。 如果外在擁有各種財富，但內在卻沒有寂靜。 如果能好好地瞭解自身，就能脫離各種痛苦。 因為守護自己的財產，反而增加了痛苦和煩惱。 各種恐怖的事情隨之發生，比如官府、盜賊、水災和火災。 如果遠離不合法的財富，就不會有各種障礙。 捨棄它常常能獲得安寧，貪取它必然會招致責備。 應當如實地瞭解自己和他人身體的構成（蘊界相）， 修習禪定，受持經典，焚燒煩惱的聚集。 所以說，存在是苦。
【English Translation】 English version When life ends in an instant, the ugly countenance is deeply frightening. Life-span, warmth, and consciousness, the three conditions that sustain life, are abandoned simultaneously at the moment of death. Like a withered tree without awareness, the body dissolves, flowing with foul liquids. A foolish person in their prime, confused and arrogant, indulges in excesses. Without pausing for a moment, they transform into old age. Relying on wealth and indulging in extravagance, they widely create various evil deeds. Such a person, when life is about to end, suffers extreme pain and torment. Not delighting in the true Dharma, how are they different from those non-humans (referring to ghosts and spirits)? Turning away from the city of Nirvana (Buddhist term, referring to the state of liberation from the cycle of birth and death), they dwell in evil paths. Through vast cultivation of meritorious rewards, one is born into the human realm. One should ride the boat of wisdom, forever crossing the sea of existence filled with suffering. This body is as fleeting as lightning, and like a mirage (Gandharva-city, Buddhist term, metaphor for illusory and unreal things). Why constantly generate joy, anger, sorrow, and happiness because of others? This body is not solid, it only moves temporarily. If one always harbors flattery and falsehood, how can one avoid the fear of old age and death? The body is a city of diseases, a dwelling of sorrow and affliction. It is also like a field, producing seeds of good and evil. If a person adorns themselves with generosity, discipline, compassion, and wisdom, Then this virtuous cause is the most steadfast. Furthermore, this body is said to be the basis of various elements (Dhatus). If one can awaken and understand this well, one can quickly attain liberation. Understanding that one's own body is composed of various elements, is false, and is forcibly distinguished. If one is attached to other elements, that is ignorance, and there is no way to escape the sea of suffering. If one possesses various external wealth, but there is no inner peace. If one understands the body well, one can escape all suffering. By guarding one's own wealth, one increases suffering and affliction. Various terrors arise, such as officials, thieves, floods, and fires. If one stays away from unlawful wealth, there will be no obstacles. Abandoning it often brings peace, taking it will inevitably lead to blame. One should truly understand the characteristics of one's own and others' bodily constituents (Skandhas and Dhatus), Practice meditation, uphold the scriptures, and burn the accumulation of afflictions. Therefore, existence is suffering.
智人， 于身善觀察， 既明彼界性， 是名解脫者。
遠離不善品第四
若人於五欲， 常生其渴愛， 由彼心動亂， 諸惡此隨轉。 若見於女色， 樂著無暫舍， 不悟彼無常， 諸惡此隨轉。 由彼貪癡故， 增長於生死， 凡夫不了知， 諸惡此隨轉。 常樂行放逸， 壽命非長久， 無正智思惟， 諸惡此隨轉。 貪慾無厭足， 侈服恣嚴身， 生掉舉無慚， 諸惡此隨轉。 常為六塵坌， 五欲之所牽， 迷三世無知， 諸惡此隨轉。 樂著己眷屬， 自不知殞沒， 顧戀起恚心， 諸惡此隨轉。 昔耽於欲境， 則為後過患， 由意不寂靜， 諸惡此隨轉。 受用彼富樂， 恩愛忽乖離， 不究先苦因， 諸惡此隨轉。 為染欲所迷， 譬若魚投網， 纏縛不能脫， 諸惡此隨轉。 愚夫常愛著， 不知欲過失， 癡暗之所迷， 諸惡此隨轉。 多畜于寵嬖， 命終而獨往， 為業罥所拘， 諸惡此隨轉。 迷失於正道， 三界殊不知， 不攝護諸根， 諸惡此隨轉。 于有戒、無戒， 樂行於損惱， 破壞於正法， 諸惡此隨轉。 于罪福損益， 聞已
【現代漢語翻譯】 現代漢語譯本 智者能夠很好地觀察自身， 既已明白那個世界的本性，這樣的人就被稱為解脫者。
遠離不善品 第四
如果有人對於五欲（色、聲、香、味、觸）常常生起渴求和愛戀， 由於他的心動搖不定，各種惡行便會隨之而來。 如果見到女色，就貪戀執著，沒有片刻的舍離， 不覺悟到女色的無常，各種惡行便會隨之而來。 由於貪婪和愚癡的緣故，增長了生死輪迴， 凡夫俗子不能明瞭，各種惡行便會隨之而來。 常常喜歡放縱自己，壽命不會長久， 沒有正確的智慧去思考，各種惡行便會隨之而來。 對於貪慾沒有滿足的時候，奢侈地打扮自己， 產生掉舉（心神不定）而沒有慚愧之心，各種惡行便會隨之而來。 常常被六塵（色、聲、香、味、觸、法）所擾亂，被五欲所牽引， 迷惑於過去、現在、未來三世而沒有智慧，各種惡行便會隨之而來。 貪戀自己的眷屬，自己卻不知道死亡的到來， 顧念不捨而生起嗔恨心，各種惡行便會隨之而來。 過去沉溺於慾望的境界，就會成為日後的禍患， 由於內心不能寂靜，各種惡行便會隨之而來。 享受著富裕快樂的生活，恩愛卻忽然分離， 不追究先前種下的痛苦之因，各種惡行便會隨之而來。 被染污的慾望所迷惑，就像魚兒投向羅網， 被纏縛而不能脫身，各種惡行便會隨之而來。 愚蠢的人常常貪愛執著，不知道慾望的過失， 被愚癡和黑暗所迷惑，各種惡行便會隨之而來。 蓄養很多的姬妾，命終的時候卻獨自離去， 被業力的繩索所束縛，各種惡行便會隨之而來。 迷失了正道，對於三界（欲界、色界、無色界）一無所知， 不能攝護自己的眼、耳、鼻、舌、身、意六根，各種惡行便會隨之而來。 對於有戒律和沒有戒律的人，都喜歡施行損害和惱亂， 破壞正確的佛法，各種惡行便會隨之而來。 對於罪業、福報、損害、利益，聽聞之後
【English Translation】 English version The wise person observes the body well, Having understood the nature of that realm, is called a liberated one.
Chapter Four: Abandoning Unwholesome Qualities
If a person constantly generates craving and love for the five desires (form, sound, smell, taste, touch), Because their mind is disturbed, all evils follow. If seeing a woman's beauty, they cling to it without a moment's release, Not realizing its impermanence, all evils follow. Due to greed and ignorance, they increase the cycle of birth and death (samsara), Ordinary people do not understand, all evils follow. Always delighting in indulgence, life is not long, Without right mindfulness and contemplation, all evils follow. Greed is never satisfied, extravagant clothing and adornment of the body are indulged in, Restlessness and shamelessness arise, all evils follow. Constantly disturbed by the six sense objects (form, sound, smell, taste, touch, and mental objects), and led by the five desires, Deluded about the three times (past, present, future) and without knowledge, all evils follow. Delighting in one's own family, not knowing one's own demise, Clinging and giving rise to anger, all evils follow. In the past, indulging in the realm of desires, it becomes a future misfortune, Because the mind is not tranquil, all evils follow. Enjoying wealth and happiness, love and affection suddenly separate, Not investigating the cause of past suffering, all evils follow. Bewildered by defiled desires, like a fish throwing itself into a net, Entangled and unable to escape, all evils follow. Foolish people always cling and are attached, not knowing the faults of desires, Deluded by ignorance and darkness, all evils follow. Keeping many concubines, at the end of life, one goes alone, Bound by the snare of karma, all evils follow. Lost on the right path, not knowing the three realms (desire realm, form realm, formless realm), Not guarding the six senses (eye, ear, nose, tongue, body, mind), all evils follow. Towards those with precepts and those without, delighting in causing harm and annoyance, Destroying the right Dharma, all evils follow. Regarding sin, merit, harm, and benefit, having heard
如聾啞， 譬愚童作戲， 諸惡此隨轉。 舍寂靜園林， 流泉諸勝處， 樂著于嬉逸， 諸惡此隨轉。 離巖谷宮殿， 清凈蓮花池， 由貪彼欲樂， 諸惡此隨轉。 雖嗜妙飲食， 無光澤威德， 作非法業緣， 諸惡此隨轉。 如是愚癡人， 常不生知覺， 為業風所飄， 輪轉於三界。 或有生勝處， 放逸而墮落， 由懈怠癡迷， 不能斷諸過。 若棄捨五欲， 得最上安隱， 如諸佛聖人， 無貪無憂惱。 初中后修習， 解脫諸垢染， 當得牟尼尊， 第一寂靜樂。 若樂五欲者， 則墮于惡趣， 彼無別功能， 唯招其苦報。 是故有智人， 于欲何所著？ 為彼輪迴因， 定受諸楚毒。 或住天寶峰， 園林凈池沼， 由戲妄染著， 從彼而墮落。 天上妙金山， 琉璃為峰頂， 由造不善業， 從彼而墮落。 天上諸寶樹， 清泉相間繞， 以貪慾因緣， 從彼而墮落。 天上諸寶坊， 香海可愛樂， 毀戒離諸善， 從彼而墮落。 天上妙音樂， 聞已能適意， 由樂著廢時， 從彼而墮落。 若意生貪著， 欲境常現前， 無正智思惟， 何因獲安樂？
【現代漢語翻譯】 現代漢語譯本： 如同聾啞之人， 好比愚笨的孩童嬉戲，各種罪惡便隨之而來。 捨棄寂靜的園林，清澈的泉水和美好的地方， 貪戀嬉戲安逸，各種罪惡便隨之而來。 離開巖石山谷的宮殿，清凈的蓮花池， 因為貪圖那些慾望的快樂，各種罪惡便隨之而來。 即使享受美味的飲食，也沒有光澤和威德， 造作非法的行業因緣，各種罪惡便隨之而來。 像這樣愚癡的人，常常不會產生知覺， 被業力的風所吹動，在三界中輪迴。 或者有的人出生在殊勝的地方，因為放逸而墮落， 由於懈怠和癡迷，不能斷除各種過失。 如果捨棄五欲（色、聲、香、味、觸），就能得到最上等的安穩， 如同諸佛和聖人，沒有貪婪和憂愁煩惱。 從初到中到后都修習，解脫各種垢染， 應當證得牟尼尊（指佛陀），第一寂靜的快樂。 如果貪戀五欲的人，就會墮落到惡趣， 他們沒有其他的能力，只會招來痛苦的果報。 所以有智慧的人，對於慾望有什麼可貪戀的呢？ 因為它是輪迴的原因，必定會遭受各種楚毒。 或者住在天上的寶峰，園林和清凈的池沼， 因為戲耍和虛妄的染著，從那裡而墮落。 天上的美妙金山，琉璃作為山峰的頂端， 因為造作不善的業，從那裡而墮落。 天上的各種寶樹，清泉相互環繞， 因為貪慾的因緣，從那裡而墮落。 天上的各種寶坊，香海可愛而令人快樂， 毀壞戒律，離開各種善行，從那裡而墮落。 天上的美妙音樂，聽了之後能夠使人心情舒暢， 因為貪戀而荒廢時間，從那裡而墮落。 如果心中產生貪戀，慾望的境界常常顯現， 沒有正確的智慧去思維，怎麼能獲得安樂呢？
【English Translation】 English version: Like the deaf and mute, Like foolish children playing, all evils follow. Abandoning quiet gardens, flowing streams and beautiful places, Delighting in play and ease, all evils follow. Leaving palaces in rocky valleys, pure lotus ponds, Due to craving those pleasures of desire, all evils follow. Even enjoying delicious food and drink, without radiance or majesty, Creating causes for unlawful actions, all evils follow. Like such foolish people, who constantly do not generate awareness, Blown by the winds of karma, revolving in the three realms. Or some are born in superior places, but fall due to carelessness, Due to laziness and delusion, they cannot cut off all faults. If one abandons the five desires (form, sound, smell, taste, touch), one obtains the highest peace and security, Like all Buddhas and sages, without greed or sorrow and affliction. Practicing from beginning to middle to end, liberating from all defilements, One should attain the Muni (Buddha), the supreme joy of tranquility. If one delights in the five desires, one will fall into the evil realms, They have no other ability, only inviting suffering as retribution. Therefore, what is there for the wise to be attached to in desire? Because it is the cause of samsara, one will certainly suffer all kinds of torment. Or dwelling on heavenly treasure peaks, gardens and pure ponds, Due to playful and deluded attachments, one falls from there. Heavenly wonderful golden mountains, with lapis lazuli as the peak, Due to creating unwholesome karma, one falls from there. Heavenly jeweled trees, with clear springs intertwined, Due to the cause of greed, one falls from there. Heavenly jeweled mansions, fragrant seas lovely and delightful, Breaking precepts and departing from all virtues, one falls from there. Heavenly wonderful music, which, once heard, can please the mind, Due to delighting in it and wasting time, one falls from there. If the mind generates attachment, the realm of desire constantly appears, Without right wisdom to contemplate, how can one obtain peace and happiness?
如童稚無知， 豈能修少福， 從彼墮落已， 自受其業報。 若人作不善， 而求於樂果， 彼因不相似， 愚夫心妄轉。 于施戒正慧， 不起于修習， 愚癡著欲人， 為死所吞啖。 無智迷業果， 常作諸過惡， 愚癡著欲人， 為死所吞啖。 為貪火燒然， 不知輪迴苦， 愚癡著欲人， 為死所吞啖。 由情愛所鐘， 生別離苦惱， 愚人當爾時， 為死所吞啖。 不厭怖輪迴， 心馳於色境， 愚癡著欲人， 為死所吞啖。 生病難憂怖， 而不能厭患， 愚癡著欲人， 為死所吞啖。 為彼惡知識， 趣輪迴險道， 愚癡著欲人， 為死所吞啖。 心起邪思惟， 違背于正理， 愚癡著欲人， 為死所吞啖。 自行於非法， 作生死怖畏， 愚癡著欲人， 為死所吞啖。 常發染污言， 心寧知罪福， 愚癡著欲人， 為死所吞啖。 由慣習貪愛， 不樂真實法， 愚癡著欲人， 為死所吞啖。 於己求快樂， 於法生損壞， 愚癡著欲人， 為死所吞啖。 當專注一心， 常修持凈業， 棄捨諸不善， 是名為智者。 若諸天著樂， 不樂修施戒， 常生
【現代漢語翻譯】 現代漢語譯本 如同無知的孩童，又怎能修習少許的福德呢？ 一旦從此墮落，就要自己承受那業報。 如果有人做了不善之事，卻希望得到快樂的結果， 那原因和結果並不相似，愚笨的人心意虛妄顛倒。 對於佈施、持戒、正見和智慧，不生起修習之心， 愚癡貪戀慾望的人，會被死亡所吞噬。 沒有智慧，迷惑于業報的結果，常常做出各種過錯和惡行， 愚癡貪戀慾望的人，會被死亡所吞噬。 被貪婪的火焰燃燒，不知道輪迴的痛苦， 愚癡貪戀慾望的人，會被死亡所吞噬。 由於情感和愛戀所牽絆，產生生離死別的苦惱， 愚笨的人在那時，會被死亡所吞噬。 不厭惡和恐懼輪迴，心神馳騁於美好的色相境界， 愚癡貪戀慾望的人，會被死亡所吞噬。 對於生、病、艱難和憂愁恐懼，卻不能生起厭惡之心， 愚癡貪戀慾望的人，會被死亡所吞噬。 因為那些惡知識（指引錯誤方向的人），走向輪迴的危險道路， 愚癡貪戀慾望的人，會被死亡所吞噬。 心中生起邪惡的思惟，違背正確的道理， 愚癡貪戀慾望的人，會被死亡所吞噬。 自己做著不合乎佛法的事情，製造生死輪迴的怖畏， 愚癡貪戀慾望的人，會被死亡所吞噬。 常常發出被染污的言語，心中難道知道罪過和福報嗎？ 愚癡貪戀慾望的人，會被死亡所吞噬。 由於習慣於貪婪和愛戀，不喜愛真實的正法， 愚癡貪戀慾望的人，會被死亡所吞噬。 只為自己尋求快樂，對於佛法產生損害， 愚癡貪戀慾望的人，會被死亡所吞噬。 應當專注一心，常常修持清凈的善業， 拋棄各種不善的行為，這樣才叫做智者。 如果諸天（指天道眾生）貪戀享樂，不喜愛修習佈施和持戒， 常常生...
【English Translation】 English version Like a child without knowledge, how can one cultivate even a little merit? Once fallen from that state, one must bear the consequences of their own karma. If a person commits unwholesome deeds, yet seeks a joyful result, The cause and effect are dissimilar; the mind of a foolish person is vainly inverted. Towards giving, morality, right view, and wisdom, they do not arise to cultivate, A foolish person attached to desires is devoured by death. Without wisdom, deluded by the results of karma, they constantly commit various faults and evils, A foolish person attached to desires is devoured by death. Burned by the fire of greed, not knowing the suffering of samsara (cycle of rebirth), A foolish person attached to desires is devoured by death. Bound by affection and love, they experience the suffering of separation and loss, A foolish person at that time is devoured by death. Not厭怖(disgusted and fearful of) samsara (cycle of rebirth), their mind races towards the realm of form, A foolish person attached to desires is devoured by death. Towards birth, sickness, hardship, and sorrowful fear, they cannot generate厭患(disgust), A foolish person attached to desires is devoured by death. Because of those evil friends (those who lead astray), they go towards the dangerous path of samsara (cycle of rebirth), A foolish person attached to desires is devoured by death. In their mind, they generate evil thoughts, contrary to right reason, A foolish person attached to desires is devoured by death. They themselves practice what is not in accordance with the Dharma (Buddhist teachings), creating fear of birth and death, A foolish person attached to desires is devoured by death. They constantly utter defiled words; does their mind truly know sin and merit? A foolish person attached to desires is devoured by death. Due to being accustomed to greed and love, they do not delight in the true Dharma (Buddhist teachings), A foolish person attached to desires is devoured by death. They seek happiness for themselves, causing damage to the Dharma (Buddhist teachings), A foolish person attached to desires is devoured by death. One should focus their mind, constantly cultivating pure karma, Abandoning all unwholesome actions; this is called a wise person. If the devas (gods) are attached to pleasure, not delighting in cultivating giving and morality, They are constantly born...
放逸心， 決定當墮落。 復有天寶山， 諸珍所嚴瑩， 琉璃以為峰， 與須彌相稱。 彼天或初生， 現住及將沒， 若生放逸心， 于彼而流轉。 其地悉嚴凈， 林木起涼風， 若生放逸心， 于彼而流轉。 有妙蓮花池， 金葉琉璃干， 若生放逸心， 于彼而流轉。 有清勝河流， 珍禽悉翔集， 若生放逸心， 于彼而流轉。 有上妙輦輿， 層樓極高勝， 若生放逸心， 于彼而流轉。 如是流轉相， 皆由迷欲境， 云何說名人， 心不生厭舍？ 樂習放逸行， 則增長輪迴， 於此不遠離， 當受大苦惱。 屠者縛群畜， 皆不令馳散， 眷屬累于身， 何由能免脫？ 又彼諸天眾， 常著諸欲樂， 不知生滅因， 彼天如愚者。 如是彼眾生， 為放逸牽縛， 極增上愚癡， 至死無醒悟。 心常造諸惡， 為死所降伏， 慾火鎮燒然， 徒增於後悔。 由樂行非法， 決定入輪迴， 于彼命終時， 極怖無救度。 不思擇善法， 常樂於歡聚， 倏爾忽乖違， 則受別離苦。 晝夜促壽命， 在須臾頃刻， 死怖若現前， 應知無能免。 智者睹生滅，
【現代漢語翻譯】 現代漢語譯本 放縱的心，必定會墮落。 又有天寶山（Deva treasure mountain），用各種珍寶裝飾，光彩奪目， 琉璃作為山峰，與須彌山（Mount Sumeru）相互輝映。 那些天人，無論是初生、現住還是將要逝去， 如果生起放縱的心，就會在那裡流轉。 那裡的土地都非常莊嚴潔凈，林木帶來涼爽的風， 如果生起放縱的心，就會在那裡流轉。 有美妙的蓮花池，金色的葉子，琉璃的莖幹， 如果生起放縱的心，就會在那裡流轉。 有清澈美好的河流，各種珍貴的鳥禽在那裡飛翔聚集， 如果生起放縱的心，就會在那裡流轉。 有上等的精妙車乘，高聳的樓閣極其壯麗， 如果生起放縱的心，就會在那裡流轉。 這樣的流轉相，都是因為迷惑于慾望的境界， 怎麼能說修行人，心中不生起厭惡舍離之心呢？ 如果喜歡修習放縱的行為，就會增長輪迴， 如果不能遠離這些，將會遭受巨大的痛苦。 屠夫捆綁牲畜，都不讓它們逃散， 眷屬拖累自身，怎麼能夠免於解脫呢？ 而且那些天眾，常常執著于各種慾望的快樂， 不知道生滅的因由，那些天人如同愚者。 像這樣，那些眾生，被放縱所牽縛， 極大地增長愚癡，直到死亡都沒有醒悟。 心中常常造作各種惡業，被死亡所降伏， 火焰燃燒身體，只會徒增後悔。 由於喜歡做非法的事情，必定會進入輪迴， 在那命終的時候，極其恐懼而沒有救度。 不思考選擇善法，常常喜歡歡聚， 忽然之間分離，就會遭受別離的痛苦。 晝夜不停地縮短壽命，就在須臾頃刻之間， 死亡的恐怖如果顯現，應當知道沒有誰能夠免除。 智者看到生滅，
【English Translation】 English version A mind given to indulgence is destined to fall. Moreover, there is the Deva treasure mountain (Deva treasure mountain), adorned with various jewels, shining brightly, With lapis lazuli as its peaks, it complements Mount Sumeru (Mount Sumeru). Those devas, whether newly born, currently dwelling, or about to pass away, If they give rise to an indulgent mind, they will transmigrate there. The land there is entirely adorned and pure, with forests generating cool breezes, If they give rise to an indulgent mind, they will transmigrate there. There are wondrous lotus ponds, with golden leaves and lapis lazuli stems, If they give rise to an indulgent mind, they will transmigrate there. There are clear and excellent rivers, where precious birds fly and gather, If they give rise to an indulgent mind, they will transmigrate there. There are supreme and exquisite carriages, and towering pavilions of utmost splendor, If they give rise to an indulgent mind, they will transmigrate there. Such is the nature of transmigration, all due to being deluded by the realm of desires, How can one call themselves a practitioner if their heart does not generate aversion and detachment? If one delights in practicing indulgence, it will increase the cycle of rebirth, If one cannot distance oneself from this, one will suffer great affliction. Butchers bind livestock, not allowing them to scatter, Entangled by family, how can one escape liberation? Furthermore, those devas are constantly attached to the pleasures of desire, Unaware of the cause of birth and death, those devas are like fools. Thus, those beings are bound by indulgence, Greatly increasing their ignorance, they do not awaken until death. Their minds constantly create evil deeds, and they are subdued by death, The fire burns the body, only increasing regret in vain. Due to delighting in unlawful actions, one is destined to enter the cycle of rebirth, At the time of death, there is extreme fear and no salvation. Not contemplating and choosing virtuous actions, constantly delighting in gatherings, Suddenly encountering separation, one will suffer the pain of parting. Day and night, life is shortened, in an instant, If the terror of death appears, one should know that no one can escape it. The wise see birth and death,
則興于嗟嘆， 舍放逸愚癡， 得離垢清凈。 觀自他滅相， 何容造諸惡， 若心離過失， 當獲寂靜樂。 不放逸最勝， 是如來所說。 人若悟無常， 則舍諸不善。
無常品第五
儘快樂邊際， 一切無有常， 若自生愛樂， 應知當棄捨。 是死怖可畏， 迅速難防護， 或於戲笑中， 忽爾而長逝。 此滅法平等， 處處悉周遍， 於此不了知， 真是愚癡者。 若年少衰老， 或貧乏富足， 及在家出家， 為死所勾攝。 若快樂苦惱， 或有德無德， 凈行非凈行， 為死所勾攝。 若持戒毀戒， 或智者愚夫， 乃至尊及卑， 為死所勾攝。 若天若地獄， 或餓鬼畜生， 醒覺及惛迷， 為死所勾攝。 若生於欲界， 或住色界者， 無色亦復然， 為死所勾攝。 是身老病侵， 如杖索捶縛， 彼死有強力， 于眾無慈護。 有種種恐怖， 死畏極險惡， 諸天癡所盲， 對此有啼笑。 從天中墮沒， 有乖離苦惱， 或墮地獄中， 彼苦無窮極。 受天上快樂， 唯滅生憂苦， 如毒雜美味， 是故當棄捨。 彼天福將盡， 親屬皆捨去，
【現代漢語翻譯】 現代漢語譯本： 於是就興起嗟嘆， 捨棄放縱和愚癡，就能脫離垢染而得清凈。 觀察自己和他人終將滅亡的真相，怎麼能容忍自己造作各種惡業呢？ 如果內心遠離過失，就應當獲得寂靜的快樂。 不放逸是最殊勝的，這是如來所說的。 人如果領悟到世事無常，就會捨棄各種不善的行為。
無常品第五
窮盡快樂的邊際，一切都是無常的， 如果自己產生愛戀和快樂，應當知道終將要拋棄。 死亡的恐怖是可怕的，迅速且難以防護， 或許在嬉笑玩樂中，忽然就長逝了。 這種滅亡的規律是平等的，處處普遍存在， 對於這個道理不瞭解，真是愚癡的人。 無論是年少還是衰老，無論是貧窮還是富足， 以及在家之人還是出家之人，都被死亡所牽引。 無論是快樂還是苦惱，無論是有德還是無德， 清凈的行為還是不清凈的行為，都被死亡所牽引。 無論是持戒還是毀戒，無論是智者還是愚夫， 乃至是尊貴的人還是卑賤的人，都被死亡所牽引。 無論是天道還是地獄，無論是餓鬼還是畜生， 清醒還是昏迷，都被死亡所牽引。 無論是生於欲界，還是住在**者（指色界天人）， 無色界也是這樣，都被死亡所牽引。 這個身體被衰老和疾病侵蝕，就像被棍杖和繩索捶打捆綁， 那死亡具有強大的力量，對於眾生沒有慈悲和保護。 有種種恐怖，死亡的畏懼極其險惡， 諸天因為愚癡而被矇蔽，對此有的啼哭有的歡笑。 從天界墮落，有乖離的苦惱， 或者墮入地獄中，那裡的痛苦沒有窮盡。 享受天上的快樂，最終滅亡時會產生憂愁和痛苦， 如同毒藥摻雜在美味中，因此應當拋棄。 那天人的福報將要耗盡，親屬都會捨棄離去，
【English Translation】 English version: Then arises lamentation, Abandoning indulgence and ignorance, one attains purity free from defilements. Observing the cessation of oneself and others, how can one tolerate creating evil deeds? If the mind is free from faults, one shall obtain the bliss of tranquility. Non-indulgence is the most excellent; this is what the Thus-Come One (Tathagata) has said. If people realize impermanence, they will abandon all unwholesome actions.
Chapter 5: Impermanence
Exhausting the limits of pleasure, everything is impermanent, If one generates love and joy, one should know that it must be abandoned. The terror of death is frightening, swift and difficult to protect against, Perhaps in the midst of play and laughter, one suddenly passes away. This law of cessation is equal, pervading everywhere, To not understand this is truly foolish. Whether young or old, whether poor or rich, And whether householders or renunciants, all are drawn by death. Whether happiness or suffering, whether virtuous or unvirtuous, Pure conduct or impure conduct, all are drawn by death. Whether observing precepts or breaking precepts, whether wise or foolish, Even the noble and the lowly, all are drawn by death. Whether in the heavens or in hell, whether hungry ghosts or animals, Awake or confused, all are drawn by death. Whether born in the desire realm (Kamadhatu), or dwelling in the form realm (Rupadhatu), The formless realm (Arupadhatu) is also the same; all are drawn by death. This body is invaded by old age and sickness, like being beaten and bound by sticks and ropes, That death has great power, without compassion or protection for beings. There are various terrors; the fear of death is extremely dangerous, The gods, blinded by ignorance, some weep and some laugh at this. Falling from the heavens, there is the suffering of separation, Or falling into hell, where the suffering is endless. Enjoying heavenly pleasures, only to generate sorrow and suffering upon extinction, Like poison mixed with delicious food, therefore it should be abandoned. When the blessings of those gods are about to end, relatives will all abandon and leave,
當其墮落時， 是苦無相似。 以福減劣故， 如油盡燈滅， 於此命臨終， 但增其逼惱。 為愛慾所纏， 憂戚心狂亂， 語緩身顫動， 是彼墮落怖。 常著彼快樂， 為欲所欺誑， 或暫時舍離， 彼則生苦惱。 諸天墮落苦， 比地獄猶輕， 於十六分中， 而不及其一。 天中滅沒怖， 人間死憂惱， 見已不厭患， 況復輪迴火。 由著樂退失， 即知世無常， 若覺悟彼因， 心當造諸善。 高者必當墜， 世數終歸盡， 合會有分離， 死為命邊際。 諸法有無常， 生滅即隨轉， 有生無滅者， 三界何曾見！ 或一生余族， 或一胎中喪， 或隨轉往來， 或作欲事業， 如見日光明， 出已定當沒， 一切有生者， 滅即依前住。 愚夫不了知， 彼樂生即滅， 無出離方便， 后當唯守死。 當求彼常樂， 未殞勤修善， 隨順正法行， 此說為智者。 無常亦何定？ 他世轉艱辛， 佛說輪迴因， 唯此為真實。 謂彼彼生起， 即數數墮滅， 諸天著樂故， 則多生憍傲。 又復彼天中， 滅時受苦惱， 唯除地獄中， 余苦無與等。 由堅著五
【現代漢語翻譯】 現代漢語譯本 當他們墮落時，那種痛苦是無與倫比的。 因為福報減少而衰敗，就像油盡燈滅一樣。 當生命走到盡頭時，只會增加他們的逼迫和煩惱。 被愛慾所纏繞，憂愁恐懼，心神狂亂，說話遲緩，身體顫抖，這就是他們墮落時的恐怖景象。 他們常常執著于天界的快樂，被慾望所欺騙矇蔽，即使只是暫時失去這些快樂，他們也會感到痛苦。 諸天（devas）墮落的痛苦，比起地獄的痛苦還要輕微，甚至連地獄痛苦的十六分之一都比不上。 天界中滅亡的恐懼，人間死亡的憂愁煩惱，如果看到了這些還不厭惡，更何況是輪迴之火呢？ 因為貪戀快樂而退失，就應該知道世事無常，如果能覺悟到這些因緣，內心就應當多行善事。 高處的必然會墜落，世間的定數終究會走向終結，聚合的終將分離，死亡是生命的盡頭。 一切事物都是無常的，生滅變化不停地流轉，有生而沒有滅的，在三界（Trailokya）之中從未見過！ 或者一生之後轉生到其他族類，或者在母胎中就夭折，或者隨著業力往來輪迴，或者造作各種慾望之事。 就像看到太陽的光明，升起之後必定會落下，一切有生命的東西，滅亡之後就回歸到原來的狀態。 愚昧的人不明白，那些快樂產生的同時也在消逝，沒有脫離輪迴的方便，最終只能面對死亡。 應當尋求那永恒的快樂，在生命終結之前勤奮修行善業，遵循正法而行，這才是智者所為。 無常的變化是如此不定，來世的道路更加艱辛，佛陀所說的輪迴因果，唯有這個才是真實的。 所謂的彼生彼起，就是不斷地產生又不斷地墮落，諸天（devas）因為貪戀快樂，所以常常生起驕傲之心。 而且那些天人（devas）在滅亡的時候，所感受的痛苦，除了地獄之外，沒有其他痛苦可以與之相比。 由於執著於五蘊（Pancha Skandha）而生起貪愛，因此在輪迴中遭受各種痛苦。
【English Translation】 English version When they fall, the suffering is unparalleled. Because their merit diminishes, like a lamp extinguished when the oil runs out. As life approaches its end, it only increases their oppression and distress. Entangled by love and desire, with sorrow and fear, their minds are deranged, their speech is slow, and their bodies tremble; this is the terror of their fall. They are constantly attached to the pleasures of the heavens, deceived and deluded by desires; even a temporary loss of these pleasures causes them suffering. The suffering of the devas (gods) falling from heaven is lighter than the suffering of hell; it is not even one-sixteenth of the latter. The fear of extinction in the heavens, the sorrow and distress of death in the human realm, if one sees these and is not disgusted, what more can be said of the fires of samsara (cycle of rebirth)? Because of clinging to pleasure and falling away, one should know that the world is impermanent; if one can awaken to these causes, one's heart should cultivate good deeds. The high will surely fall, the numbers of the world will eventually come to an end, gatherings will eventually separate, and death is the boundary of life. All things are impermanent, arising and ceasing in constant flux; that which is born and does not die has never been seen in the three realms (Trailokya)! Either one is reborn into another species after one life, or one dies in the womb, or one transmigrates according to karma, or one engages in deeds of desire. Just as one sees the light of the sun, which rises and is sure to set, all that is born returns to its original state after extinction. The foolish do not understand that those pleasures arise and perish simultaneously, without a means of escape from samsara (cycle of rebirth), they will ultimately face only death. One should seek that eternal joy, diligently cultivate good deeds before life ends, and follow the path of the Dharma (teachings); this is what is said of the wise. How uncertain is impermanence? The path to the next life is even more arduous; the Buddha's teaching on the causes of samsara (cycle of rebirth) is the only truth. So-called arising and arising, is just constantly arising and constantly falling, the devas (gods) because of clinging to pleasure, so often give rise to arrogance. Moreover, those devas (gods), when they perish, experience suffering that is unmatched by any suffering except that of hell. Due to clinging to the five skandhas (Pancha Skandha), greed arises, and therefore one suffers various pains in samsara (cycle of rebirth).
欲， 自不知退沒， 如是愚癡人， 何由免老死？ 受輪轉生滅， 其數無有量， 不生出離心， 彼為自欺誑。 居高者必危， 聚寶當有乏， 恩愛有乖離， 生者皆歸死。 生已即長大， 壯色不暫停， 倏爾即無常， 俱生性如此。 于福不攝取， 為境界所縛， 由貪愛愚癡， 臨終無救護。 復有妙寶峰， 莊嚴皆具足， 有種種蓮華， 林木極可愛； 有種種河池， 水鳥咸依止； 有眾妙名華， 眾寶而嚴飾； 有最勝宮殿， 皆珍寶所成， 劫樹發金光， 葉布琉璃色， 尼俱律陀樹， 銀光相間錯， 蓮蘤悉開敷， 眾蜂如音樂， 有上妙瓔珞， 奇巧勝無比， 人世昔所修， 感果皆如意。 彼諸天著樂， 不悟彼無常， 如乾闥婆城， 如幻泡聚沫。 愛慾如熾火， 依彼即破壞， 由此而命終， 漂沈于有海。 於五欲快樂， 受用無厭舍， 滅時為彼燒， 諸天皆遠離。 多欲無慚恥， 為第一鄙惡， 諸天縱癡冥， 死魔得其便。 若天人修羅， 夜叉龍神等， 為死罥所拘， 無一能救者。 乃至遍三界， 皆為死所攝， 由堅著貪癡，
【現代漢語翻譯】 現代漢語譯本 貪慾，自己不知道適時停止， 像這樣愚癡的人，怎麼能夠免除衰老和死亡？ 承受輪迴生滅，次數多得無法計算， 不生起出離之心，那是自己欺騙自己。 身居高位必定危險，積聚財寶終有耗盡時， 恩愛也會有分離，活著的人最終都將死亡。 出生之後就會長大，壯盛的容顏不會停留， 轉眼間就會變得無常，與生俱來的本性就是這樣。 不積累福德，被外在的境界所束縛， 由於貪愛和愚癡，臨終時沒有誰能救護。 還有美妙的寶峰，各種莊嚴的裝飾都具備， 有各種各樣的蓮花，林木極其可愛； 有各種各樣的河流池塘，水鳥都棲息在那裡； 有各種美妙的名花，用各種珍寶來裝飾； 有最殊勝的宮殿，都是用珍寶造成的， 劫樹（Kalpa tree）發出金色的光芒，樹葉呈現琉璃的顏色， 尼俱律陀樹（Nyagrodha tree），銀色的光芒交錯輝映， 蓮花全部盛開，眾多的蜜蜂發出像音樂一樣的聲音， 有上等的精妙瓔珞，奇巧無比， 是人們在人世間過去所修的善行，感得的果報都能如意。 那些天人沉溺於享樂，不醒悟到這些都是無常的， 就像乾闥婆城（Gandharva city），就像虛幻的泡沫。 愛慾就像熾熱的火焰，依靠它就會被破壞， 因此而死亡，漂流沉沒在生死之海中。 對於五欲（five desires）的快樂，享受而沒有厭倦捨棄， 滅亡的時候被它焚燒，諸天都遠離。 貪慾多而沒有慚愧之心，是最為卑鄙惡劣的， 諸天縱容自己的癡迷和昏昧，死魔就有了可乘之機。 無論是天人、阿修羅（Asura），夜叉（Yaksa）、龍神等等， 被死亡的羅網所束縛，沒有一個能夠救得了自己。 乃至遍及三界（three realms），都被死亡所攝取， 由於執著于貪婪和愚癡，
【English Translation】 English version Desire, not knowing when to retreat, Such foolish people, how can they avoid old age and death? Enduring the cycle of birth and death, the number is immeasurable, Not generating a mind of renunciation, they deceive themselves. Those who dwell high are sure to fall, accumulated treasures are sure to be depleted, Love and affection will have separation, all who are born will return to death. Having been born, they grow up, the vigor of youth does not pause, In an instant, it becomes impermanent, such is the nature of co-arising. Not accumulating merit, bound by the realm of objects, Due to greed, love, and ignorance, at the time of death there is no savior. There are also wonderful jewel peaks, adorned with all kinds of ornaments, There are all kinds of lotuses, the forests and trees are extremely lovely; There are all kinds of rivers and ponds, water birds all rely on them; There are many wonderful famous flowers, adorned with various jewels; There are supreme palaces, all made of precious jewels, The Kalpa tree (Kalpa tree) emits golden light, the leaves display the color of lapis lazuli, The Nyagrodha tree (Nyagrodha tree), silver light intermingles, The lotus blossoms are all in full bloom, the many bees sound like music, There are supreme exquisite necklaces, wonderfully skillful beyond compare, These are the good deeds cultivated by people in the past, the resulting rewards are all as desired. Those devas indulge in pleasure, not awakening to the impermanence of these things, Like a Gandharva city (Gandharva city), like illusory bubbles and foam. Love and desire are like blazing fire, relying on them leads to destruction, Because of this, they die, drifting and sinking in the sea of existence. For the pleasures of the five desires (five desires), enjoying without weariness or renunciation, When they perish, they are burned by them, all the devas depart. Much desire without shame is the most base and vile, The devas indulge in their delusion and darkness, the Lord of Death seizes the opportunity. Whether devas, asuras (Asura), yakshas (Yaksa), dragon gods, etc., Bound by the net of death, there is no one who can save themselves. Even throughout the three realms (three realms), all are seized by death, Due to clinging to greed and ignorance,
何由得解脫？ 諸天由著樂， 受百千死畏， 境界如干薪， 彼死如熾火。 若睹他滅謝， 己何不知覺？ 病苦欲終時， 自受其業報。 放逸染於心， 耽著欲境界， 不悟彼無常， 俱生性如是。 若樂行放逸， 常追求欲樂， 彼與毒相似， 為死兵所逐。 非咒術妙藥， 及大力修羅， 為死繩所牽， 彼彼不能救。 為貪塵翳目， 都無所覺知， 彼著欲眾生， 唯死為歸趣。 若樂於貪慾， 多求于快樂， 不生厭離心， 于死而不遠。 彼焰摩使者， 強力無能卻， 剎那現其前， 即受大恐怖。 舍彼天寶山， 林泉殊勝境， 從彼而墮落， 隨業受自果。 樂著于遊戲， 受欲無厭足， 彼渴愛癡迷， 墮落無能救。 如遙見彼煙， 則知火非遠， 衰相若現前， 彼定當退沒。 有生必當滅， 無病暫輕安， 年少老所侵， 榮盛倏衰變； 恩愛有別離， 和合不久住， 諸法本無常， 正覺之所說。 自他生滅法， 二種常隨轉， 滅己復還生， 決定如是住。 愚人剎那間， 少福即消殄， 是故彼正士， 速修調御法。 壯色非久停， 壽命亦隨
【現代漢語翻譯】 現代漢語譯本 如何才能獲得解脫？ 諸天（Devas，天神）沉溺於享樂，承受著百千種死亡的恐懼， 他們所處的境界就像乾燥的柴薪，死亡就像熾熱的火焰。 如果看到他人滅亡謝世，自己為何不能覺醒呢？ 當病痛折磨，生命將終結時，只能獨自承受自己所造的業報。 放縱懈怠染污內心，貪戀執著于感官慾望的境界， 不覺悟這些都是無常的，一切與生俱來的本性就是如此。 如果喜歡放縱懈怠，常常追求感官的快樂， 這些快樂與毒藥相似，會被死亡的士兵追趕。 無論是咒語法術，還是靈丹妙藥，以及大力氣的阿修羅（Asura，一種神）， 被死亡的繩索牽引，他們都無法拯救你。 被貪婪的塵埃遮蔽了雙眼，什麼都不能覺察知道， 那些執著于慾望的眾生，最終的歸宿只有死亡。 如果貪戀于貪慾，不斷追求快樂， 不生起厭惡遠離之心，那麼離死亡就不遠了。 那些焰摩（Yama，死神）的使者，強大有力無法抵擋， 剎那間出現在你面前，你將立即感受到巨大的恐怖。 捨棄那些天界的寶山，林泉等殊勝的境界， 從天界墮落，隨著自己的業力承受相應的果報。 沉溺於遊戲享樂，享受慾望而沒有厭足的時候， 被渴愛和愚癡迷惑，墮落下去沒有人能夠拯救。 就像遠遠地看到煙，就知道火離得不遠了， 衰老的跡象如果顯現，那麼必定會走向衰退滅亡。 有生就必定有滅亡，沒有疾病只是暫時的輕微安樂， 年輕會被衰老侵蝕，榮華鼎盛轉眼間就會衰敗改變； 恩愛終究會有別離，和合相聚不能長久， 一切諸法本來就是無常的，這是正覺者（Buddha，佛陀）所說的。 自身和他人的生滅變化，這兩種現象常常相隨相伴， 滅亡之後又會再生，確定無疑地這樣持續下去。 愚人在短暫的時間裡，少許的福報也會迅速消耗殆盡， 因此那些賢士，應該趕快修習調伏身心的法門。 強壯的容顏不會長久停留，壽命也會隨之消逝。
【English Translation】 English version How can one attain liberation? The Devas (gods) indulge in pleasures, enduring the fear of hundreds of thousands of deaths, Their realm is like dry firewood, and death is like a blazing fire. If one sees others perish, why does one not awaken? When illness torments and life is about to end, one must bear the karmic consequences alone. Indulgence and negligence defile the mind, clinging to the realm of sensual desires, Not realizing that these are impermanent, and that everything's inherent nature is such. If one delights in indulgence and constantly pursues sensual pleasures, These pleasures are like poison, and one will be chased by the soldiers of death. Neither spells nor miraculous medicines, nor mighty Asuras (a type of deity), Can save you when dragged by the rope of death. Blinded by the dust of greed, one is unable to perceive or know anything, Those beings attached to desires, their ultimate destination is only death. If one is attached to greed and constantly seeks pleasure, Without generating a sense of disgust and detachment, then one is not far from death. Those messengers of Yama (the god of death), powerful and irresistible, Appear before you in an instant, and you will immediately feel great terror. Abandoning those heavenly treasure mountains, forests, springs, and other sublime realms, Falling from the heavens, one bears the corresponding consequences according to one's karma. Indulging in games and pleasures, enjoying desires without satisfaction, Bewildered by craving and ignorance, falling without anyone to save you. Just as seeing smoke from afar indicates that the fire is not far away, If the signs of aging appear, then one will surely decline and perish. Where there is birth, there must be death; the absence of illness is only temporary ease, Youth is eroded by old age, and glory and prosperity decline and change in an instant; Affection and love will eventually be separated, and union and gathering cannot last long, All phenomena are inherently impermanent, as the Buddha (the Awakened One) has said. The arising and ceasing of oneself and others, these two phenomena constantly accompany each other, After ceasing, one is born again, and this continues with certainty. In a brief moment, a fool's meager blessings are quickly exhausted, Therefore, those virtuous ones should quickly cultivate the methods of taming the mind. A strong and beautiful appearance will not last long, and life will also pass away.
滅， 常祛放逸心， 具足修諸善。 諸天具智者， 悟剎那生滅， 勤修于福業， 當證於真常。 復有妙樓閣， 密葉羅清陰， 修藤發異花， 芬馥而圍繞。 有勝妙樓閣， 眾寶所裝校， 金河泛清泉， 諸珍廁階陛。 皆由善業招， 畢竟不久住， 譬若彌盧山， 劫盡亦散壞。 又彼諸天人， 生憍慢放逸， 不念于無常， 剎那而墮落。 彼天中有情， 五欲得自在， 受多快樂已， 定溺於惡趣。 若身根意識， 逼迫無時處， 彼苦極艱辛， 不知其數量。 恃己多眷屬， 而生於常想， 當其退沒時， 則受乖離苦。 于侍衛僮僕， 俱時而棄捨， 由增上愚迷， 至死無知覺。 彼天將滅時， 根識唯憂苦， 睹斯墮落已， 彼我當無異。 是三界虛假， 諸法皆有為， 旋轉如車輪， 不堅如聚沫。 是身如聚沫， 著臥具衣服； 是心如車輪， 樂和合動轉。 非天人夜叉， 修羅迦樓羅， 唯自作善業， 于死能救度。 乃至未來世， 死怖深可畏， 若不修勝因， 後悔無所益。 是鄙劣境界， 能生多欲樂， 由無智愚癡， 不知命邊際。
{ "translations": [ "現代漢語譯本", "滅（涅槃寂靜），", "應當時常去除放逸之心，圓滿具足地修習各種善行。", "諸位具有智慧的天人，覺悟到一切事物剎那生滅的本質，", "勤奮修習福德善業，終將證得真常不變的境界。", "還有美妙的樓閣，茂密的樹葉形成清涼的陰影，", "纏繞的藤蔓開出奇異的花朵，芬芳馥郁地環繞四周。", "有殊勝美妙的樓閣，用各種珍寶裝飾，", "金色的河流泛著清澈的泉水，各種珍寶點綴在臺階上。", "這一切都是由善業感召而來，但畢竟不能長久居住，", "譬如須彌山（宇宙中心的大山），劫數終了也會散壞。", "又那些天人，因為享樂而生起驕慢放逸之心，", "不念及世事無常，剎那之間就會墮落。", "那些天界中的有情眾生，在五欲（色、聲、香、味、觸）中得到自在，", "享受了諸多快樂之後，必定會沉溺於惡趣（地獄、餓鬼、畜生）。", "如果身根（眼、耳、鼻、舌、身）、意識受到逼迫，沒有一時一處可以安寧，", "那樣的痛苦極其艱辛，無法知曉其數量。", "仗恃自己有很多眷屬，因而產生永恒不變的想法，", "當他們衰退隕落的時候，就會遭受分離的痛苦。", "對於侍衛的僮僕，都會在同一時間拋棄他們，", "由於極度的愚昧迷惑，直到死亡也沒有知覺。", "當天人將要滅亡的時候，根識中只有憂愁痛苦，", "看到這種墮落的情景，想到自己和他（她）們最終沒有什麼不同。", "這三界（欲界、色界、無色界）都是虛假的，一切法（事物）都是有為法（因緣和合而成），", "像車輪一樣旋轉不停，像聚沫一樣不堅固。", "這身體就像聚沫一樣虛幻，卻貪著于床鋪臥具和衣服；", "這心就像車輪一樣，喜歡和合與動轉。", "不是天人、夜叉（一種守護神）、修羅（一種惡神）、迦樓羅（一種大鳥），", "只有自己所做的善業，才能在死亡時救度自己。", "乃至未來世，死亡的恐怖都深可畏懼，", "如果不修習殊勝的善因，將來後悔也沒有任何益處。", "這些卑劣的境界，能夠產生眾多的慾望和快樂，", "由於沒有智慧，愚昧無知，不知道生命的盡頭。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "english_translations": [ "English version", "Extinction,", "Always dispel the mind of negligence, and fully cultivate all virtues.", "The wise Devas (gods), understand the momentary arising and ceasing,", "Diligently cultivate meritorious deeds, and shall attain true permanence.", "Moreover, there are wondrous pavilions, with dense leaves forming cool shade,", "Climbing vines sprout exotic flowers, fragrant and encircling.", "There are supreme and wondrous pavilions, adorned with various treasures,", "Golden rivers flow with clear springs, and various jewels decorate the steps.", "All these are summoned by good karma, but ultimately do not last long,", "Like Mount Meru (the central mountain of the universe), it will also be scattered and destroyed at the end of a kalpa (an aeon).", "Furthermore, those Devas (gods) and humans, give rise to arrogance and negligence due to enjoyment,", "Not mindful of impermanence, they fall in an instant.", "Those sentient beings in the heavens, obtain freedom in the five desires (form, sound, smell, taste, touch),", "After enjoying much happiness, they are destined to drown in the evil realms (hell, hungry ghosts, animals).", "If the body's senses (eyes, ears, nose, tongue, body), and consciousness are oppressed without any time or place to rest,", "That suffering is extremely arduous, and its quantity is unknowable.", "Relying on having many relatives, they give rise to the thought of permanence,", "When they decline and fall, they will suffer the pain of separation.", "Even the attending servants and attendants, will abandon them at the same time,", "Due to increasing ignorance and delusion, they have no awareness until death.", "When those Devas (gods) are about to perish, their senses and consciousness are filled with sorrow and suffering,", "Seeing this fall, thinking that 'I and they will be no different in the end'.", "These three realms (desire realm, form realm, formless realm) are all illusory, all dharmas (things) are conditioned (arising from causes and conditions),", "Revolving like a cartwheel, and as unstable as foam.", "This body is like foam, yet attached to bedding and clothing;", "This mind is like a cartwheel, delighting in harmony and movement.", "Not Devas (gods), humans, Yakshas (a type of guardian spirit), Asuras (a type of evil spirit), or Garudas (a type of large bird),", "Only one's own good deeds, can save oneself at the time of death.", "Even in future lives, the fear of death is deeply terrifying,", "If one does not cultivate superior causes, regret will be of no benefit in the future.", "These base realms, can give rise to many desires and pleasures,", "Due to lack of wisdom, foolish and ignorant, one does not know the boundary of life." ] }
何者是親屬？ 何者為快樂？ 滅相現其前， 彼天無依怙。 舍離諸勝處， 林木花莊嚴， 為死繩所牽， 隨業而長逝。 如水踴于空， 勢墮即飄散， 聚首有睽離， 輪迴各流轉。 又如陽春時， 眾花悉開發， 時景速遷流， 人豈能長久？
諸法集要經卷第一 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第二
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
無常品第五之餘
爾時諸天人， 著樂生喜悅， 過彼時分已， 各懷于憂惱。 如樹當滋榮， 密葉而彌布， 過彼時分已， 悉見其衰落。 輪迴如彼樹， 諸天則為葉， 由著欲樂故， 為無常散壞。 又如雨際時， 于空而遍灑， 下已不復轉， 彼樂亦如是。 如響騰于外， 由風而發起， 虛假本來無， 彼樂亦如是。 又如投火炬， 則焚彼乾薪， 死火極熾然， 燒諸著樂者。 無量百千生， 于輪迴往返， 為貪癡所迷， 而不生出離。 于多種欲樂， 縱逸而受用， 為諸苦所因， 滅已自當受。 謂彼生老死， 及愛
【現代漢語翻譯】 現代漢語譯本 什麼是真正的親屬？什麼是真正的快樂？ 當滅相（Nirvana，涅槃）顯現在眼前時，那些天界（Deva，提婆）的眾生也失去了依靠。 捨棄那些美好的地方，那些以林木和鮮花裝飾的場所， 卻被死亡的繩索牽引，隨著業力而消逝。 就像水在空中飛濺，一旦失去力量就會飄散， 相聚終有分離，在輪迴中各自流轉。 又像陽春時節，各種花朵競相開放， 但美好的時光轉瞬即逝，人又怎能長久呢？
《諸法集要經》卷第一 大正藏第 17 冊 No. 0728 《諸法集要經》
《諸法集要經》卷第二
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
無常品第五之餘
這時，諸天人沉溺於享樂，心中充滿喜悅， 但當這段時光過去之後，他們各自又懷著憂愁煩惱。 就像樹木生長茂盛，枝繁葉茂， 但當這段時光過去之後，就會看到它們衰敗凋零。 輪迴就像這棵樹，諸天就像樹葉， 因為執著于慾望和快樂，最終會被無常所摧毀。 又像雨季時節，雨水遍灑天空， 一旦落下就不會再返回，那些快樂也像這樣。 又像回聲在外面響起，由風而引發， 虛幻不實，本來就不存在，那些快樂也像這樣。 又像投擲火炬，用來焚燒乾燥的柴薪， 死亡的火焰極其熾烈，焚燒那些執著于享樂的人。 無數百千次地在輪迴中往返， 被貪婪和愚癡所迷惑，而不生起出離之心。 對於各種各樣的慾望和快樂，放縱地享受， 這些都是痛苦的根源，最終自己會承受。 所謂的生、老、死，以及愛……
【English Translation】 English version What are true relatives? What is true happiness? When the cessation of phenomena (Nirvana) appears before them, those beings in the heavens (Deva) have no refuge. Abandoning all the beautiful places, adorned with forests and flowers, They are dragged by the rope of death, passing away according to their karma. Like water leaping into the air, it scatters as soon as it loses its force, Gathering together only to be separated, each drifting in samsara. Like springtime, when all kinds of flowers bloom, The beautiful scenery passes quickly, how can people last forever?
The Collection of Essential Dharmas Sutra, Volume 1 Taisho Tripitaka Volume 17, No. 0728, The Collection of Essential Dharmas Sutra
The Collection of Essential Dharmas Sutra, Volume 2
Collected by the Venerable Avalokiteshvara
Translated by the Tripitaka Master Ri Cheng (Nichijo), the Scholar of Declared Teachings, Grand Master of Court Remonstrance, Acting Vice President of the Court of Imperial Sacrifices from Western India, and Purple-Robed Shramana, under Imperial Decree
The Remainder of the Fifth Chapter on Impermanence
At that time, the devas, indulging in pleasure, were filled with joy, But after that time had passed, they each harbored worry and distress. Like a tree flourishing, with dense and widespread leaves, But after that time had passed, they would see it wither and decay. Samsara is like that tree, the devas are like the leaves, Because of attachment to desires and pleasures, they are destroyed by impermanence. Like the rainy season, when rain is scattered throughout the sky, Once it falls, it does not return, those pleasures are also like that. Like an echo resounding outside, caused by the wind, Illusory and unreal, originally non-existent, those pleasures are also like that. Like throwing a torch to burn dry firewood, The fire of death is extremely fierce, burning those who are attached to pleasure. For countless hundreds of thousands of lives, they go back and forth in samsara, Deluded by greed and ignorance, they do not generate the mind of renunciation. Indulging in and enjoying various desires and pleasures, These are the causes of suffering, which they will eventually experience themselves. So-called birth, old age, death, and love...
別離苦， 如是于自他， 各各無能免。 見一天墮落， 何不生驚怖？ 若無善方便， 我亦當如彼。 知已勤修作， 常念于無常， 是人命欲終， 即無諸痛苦。 彼親眷朋屬， 相對懷悲感， 當其大怖時， 憂苦無能代。 住壽者當殞， 未墮者終沒， 是死力堅強， 貴賤皆勾攝。 若天善決了， 則不生放逸， 積集彼善根， 而斷于諸惑。 聚者散之本， 少即老歸趣， 命為死所侵， 各依之而住。 是無常劫火， 能爇于須彌， 況復諸天人， 類芭蕉聚沫。 當知有為法， 自性非安住， 若常若快樂， 何有于少分？ 世間諸眾生， 皆知死非遠， 無方便免脫， 不起對治道。 謂自、他形色， 何能得久住？ 癡暗無覺知， 快樂亦如此。 一切諸有情， 不修凈善業， 皆為生死輪， 分裂而破壞。 具百千種類， 剎那皆喪滅， 當知有生者， 咸為死所伏。 若人意思惟， 常樂行放逸， 匱乏無樂因， 徒為焰摩攝。 恃形色勇健， 著樂即散失， 大力焰摩羅， 是人樂親近。 若近焰摩羅， 為最極鄙劣， 快樂與壽命， 速疾皆消殄
【現代漢語翻譯】 現代漢語譯本 別離之苦，無論是對於自己還是他人，都是無法避免的。見到天人墮落，為何不感到驚恐？如果沒有好的方法，我也將像他們一樣。明白了這個道理，就要勤奮修行，常念無常，這樣的人在生命終結時，就不會有諸多的痛苦。 當親人朋友們相對而懷著悲傷之情時，在那巨大的恐怖時刻，憂愁和痛苦是無法替代的。能夠長壽的人終將隕落，尚未墮落的人最終也會沉沒。死亡的力量是如此堅強，無論尊貴還是卑賤，都會被它勾攝。 如果天人能夠正確地認識到這一點，就不會放縱自己，而是會積累善根，斷除各種迷惑。 聚合是離散的根本，年輕最終會走向衰老，生命會被死亡侵蝕，一切都依賴於此而存在。 這無常的劫火，能夠焚燒須彌山（Sumeru，佛教宇宙觀中的中心山），更何況是天人，他們就像芭蕉樹和水泡一樣脆弱。 應當明白，有為法（conditioned phenomena）的自性並非安穩常住，所謂的常樂，又有多少真實性呢？ 世間的眾生，都知道死亡並不遙遠，但因為沒有方便之法可以免除，所以不生起對治之道。 認為自己和他人的形體容貌能夠長久存在嗎？這是因為愚癡和昏暗，沒有覺知，所謂的快樂也是如此。 一切有情眾生，如果不修習清凈的善業，都會被生死輪迴所分裂和破壞。 即使擁有成百上千的種類，也會在剎那間喪失和滅亡，應當明白，所有有生之物，都為死亡所制伏。 如果有人心思散亂，總是喜歡放縱自己，缺乏快樂的因緣，最終只會白白地被焰摩（Yama，佛教中的死神）所攝取。 如果仗恃自己的形體容貌勇健，貪著享樂就會迅速散失，這樣的人喜歡親近大力焰摩羅（Yama）。 如果親近焰摩羅（Yama），那將是最為卑劣的境地，快樂和壽命都會迅速地消亡殆盡。
【English Translation】 English version The suffering of separation, whether for oneself or others, is unavoidable. Seeing the fall of a Deva (god), why not feel fear? If I have no good means, I will be like them. Knowing this, diligently cultivate, constantly remember impermanence, and such a person will have no suffering at the end of life. When relatives and friends face each other with sorrow, in that moment of great fear, sorrow and suffering cannot be replaced. Those who can live long will eventually fall, and those who have not yet fallen will eventually sink. The power of death is so strong that it captures both the noble and the lowly. If a Deva (god) can correctly recognize this, they will not indulge themselves, but will accumulate merit and cut off all delusions. Gathering is the root of scattering, youth eventually returns to old age, life is invaded by death, and all depend on it to exist. This fire of impermanence can burn Mount Sumeru (the central mountain in Buddhist cosmology), let alone Devas (gods), who are as fragile as banana trees and bubbles. It should be understood that the self-nature of conditioned phenomena is not stable, and how much reality is there in so-called permanence and happiness? All sentient beings in the world know that death is not far away, but because there is no convenient way to avoid it, they do not generate the path of counteraction. Do you think that the form and appearance of oneself and others can last forever? This is because of ignorance and darkness, without awareness, and so is so-called happiness. All sentient beings, if they do not cultivate pure good deeds, will be split and destroyed by the cycle of birth and death. Even with hundreds of thousands of species, they will be lost and destroyed in an instant. It should be understood that all living beings are subdued by death. If a person's mind is distracted and always likes to indulge themselves, lacking the causes of happiness, they will only be captured by Yama (the god of death) in vain. If one relies on their strong form and appearance, indulging in pleasure will quickly dissipate, and such a person likes to be close to the mighty Yama. If one is close to Yama, it will be the most inferior state, and happiness and life will quickly vanish.
。 若天著欲樂， 長時廢善因， 盲瞑無覺知， 彼為欲欺誑。 無威德光明， 根昧心散亂， 從彼夜摩天， 隨業而墮落。 快樂暫時住， 衰老常切身， 若生染著心， 彼無目無智。 于上妙快樂， 受用無厭舍， 不覺剎那間， 死怖忽來至。 愚夫無止足， 不念于老死， 於後命欲終， 悔惱徒如是。 又天中快樂， 思惟即獲得， 當其墮滅時， 彼樂何所往？ 快樂速遷謝， 壽命亦復然， 不久于自身， 定得無疑惑。 若於強健時， 凈惠心明瞭， 樂求于正法， 此為具智者。 一切樂有盡， 一切愛有離， 一切命有終， 未死當修學。 死怖極險惡， 唯法能救拔， 是故常愛樂， 得生安隱處。 由樂正法故， 得生於天中， 若彼退滅時， 則無于少苦。 凡夫死將至， 其心無少樂， 朋友雖眾多， 一步無隨者。 若生前所作， 臨終悉現前， 恐怖唯自知， 眷屬空圍繞。 又彼命將盡， 於他起分別， 癡執為我所， 于死生大怖。 境界如蛇螫， 貪毒如悶絕， 諸天不了知， 為死所侵暴。 又彼天中滅， 或生於人中， 應
【現代漢語翻譯】 現代漢語譯本 如果天人貪著于享樂，長久地荒廢了行善的因緣， 就像盲人一樣沒有覺察和認知，他們是被慾望所欺騙和迷惑。 他們沒有威德和光明，感官遲鈍，內心散亂， 從夜摩天（Yama Heaven，欲界六天之一）墮落，隨著業力而沉淪。 快樂只是暫時的停留，衰老卻常常逼近自身， 如果產生貪戀執著的心，這樣的人就像沒有眼睛和智慧一樣。 對於天上美妙的快樂，享受而沒有厭倦和捨棄之心， 不覺察在剎那之間，死亡的恐怖忽然降臨。 愚蠢的人沒有止境和滿足，不思念衰老和死亡， 等到生命將要終結的時候，後悔和煩惱也只是徒勞。 而且天上的快樂，通過思惟就能獲得， 當他們墮落消滅的時候，那些快樂又到哪裡去了呢？ 快樂迅速地消逝，壽命也是這樣， 不久之後，這種結局必定會發生在自身上，對此不要有任何懷疑。 如果在強壯健康的時候，有清凈的智慧和明瞭的心， 喜歡尋求正法，這樣才是具有智慧的人。 一切快樂都有終結的時候，一切愛都有離別的時候， 一切生命都有終結的時候，在未死之前應當勤奮修學。 死亡的恐怖極其危險可怕，只有佛法能夠救拔， 所以應當常常喜愛和樂於修習佛法，才能得以往生到安穩的地方。 由於喜愛正法的緣故，能夠往生到天界之中， 如果他們從天界退墮消滅的時候，也不會有絲毫的痛苦。 凡夫在死亡將要來臨的時候，內心沒有絲毫的快樂， 即使朋友再多，也沒有一個人能夠跟隨他一同前往。 如果生前所造的業，在臨終的時候全部都會顯現出來， 那種恐怖只有自己知道，眷屬親友只是空空地圍繞在身邊。 而且當他們的生命將要終結的時候，對外境產生種種分別， 愚癡地執著那些事物為『我』所有，因此對於死亡產生極大的恐懼。 （外在的）境界就像被毒蛇咬傷一樣，貪慾的毒害就像昏悶到失去知覺一樣， 諸天（Devas）也不瞭解這些，被死亡所侵襲和摧殘。 而且那些天人從天界消滅之後，或許會轉生到人間， 應當……
【English Translation】 English version If Devas (celestial beings) are attached to sensual pleasures, they waste the causes of goodness for a long time, Like the blind, they have no awareness or knowledge; they are deceived and deluded by desires. They have no majesty or light, their senses are dull, and their minds are scattered. They fall from Yama Heaven (one of the six heavens of the desire realm), sinking according to their karma. Pleasure is only a temporary stay, but aging often approaches the body. If they develop a mind of attachment, such people are like those without eyes or wisdom. Regarding the wonderful pleasures of the heavens, they enjoy them without weariness or renunciation. Unaware that in an instant, the terror of death suddenly arrives. Foolish people have no limit or satisfaction, and do not think of aging and death. When life is about to end, regret and sorrow are in vain. Moreover, the pleasures of the heavens can be obtained through contemplation. When they fall and perish, where do those pleasures go? Pleasure quickly vanishes, and so does life. Before long, this outcome will surely happen to oneself; do not have any doubt about it. If one has pure wisdom and a clear mind when strong and healthy, And delights in seeking the Dharma (teachings of the Buddha), this is a wise person. All pleasures have an end, all loves have separation, All lives have an end; before death, one should diligently study and practice. The terror of death is extremely dangerous and dreadful; only the Dharma can rescue one. Therefore, one should always love and delight in practicing the Dharma, so that one can be reborn in a peaceful place. Because of the love of the Dharma, one can be reborn in the heavens. If they fall and perish from the heavens, they will not have the slightest suffering. When death is about to come to ordinary people, their hearts have no joy. Even if there are many friends, no one can follow them. If the karma created in previous lives all appears at the time of death, Only oneself knows that terror; relatives and friends merely surround one in vain. Moreover, when their lives are about to end, they create various distinctions towards external objects. Foolishly clinging to those things as 'mine,' they develop great fear of death. The (external) realm is like being bitten by a poisonous snake, and the poison of greed is like fainting into unconsciousness. The Devas (celestial beings) do not understand these things, and are invaded and ravaged by death. Moreover, after those Devas perish from the heavens, they may be reborn in the human realm, One should...
當諦思惟， 生滅苦相逐。 隨逐于業風， 受方便苦惱， 世有彼正人， 當降心免死。 非父母親屬， 及朋友僕從， 是人命終時， 慘然而獨往。 本性自欺誑， 當死無儔侶， 于眷屬妻孥， 一心空繫念。 又彼諸親族， 無一能救度， 惶怖無所依， 相視如閑者。 愚夫無識知， 今生枉虛過， 後世轉辛酸， 各受其苦報。 若於苦生怖， 于死何不然？ 志求于正法， 當得真常樂。 諸天著樂故， 暗鈍不明瞭， 一切悉無常， 快樂何久住？ 幻法即遷流， 實相常不動， 諸天舍宮殿， 由不依正法。 若波心動亂， 耽迷於五欲， 不知命邊際， 當受其磣毒。 或彼天中沒， 復生于余天， 終當有墮時， 若晝盡有夜； 晝則同彼命， 夜乃譬諸死， 了知彼二相， 於心善修作。 欲境縛眾生， 長時不自在， 即為彼死魔， 不久而消伏。 女人多諂惑， 美語相承奉， 愚人于死時， 業報當自受。 昔于勝園林， 香風凈池沼， 縱逸多嬉遊， 快樂知何所？ 彼樂定變異， 此身定當沒， 如何名丈夫？ 常為貪所使。 或苦及快樂
【現代漢語翻譯】 現代漢語譯本： 應當認真地思考，生、老、病、死的痛苦相伴相隨。 隨著業力的風向飄蕩，承受著各種痛苦的折磨。 世間有那些正直的人，應當降伏內心，才能免於死亡。 不是父母親人，也不是朋友僕從， 當人生命終結的時候，悽慘地獨自離去。 本性就是自我欺騙，面臨死亡時沒有同伴。 對於家屬妻兒，一心只是徒勞地牽掛。 而且那些親戚族人，沒有一個能夠救助你。 驚慌恐懼無所依靠，互相看著如同閑人一般。 愚蠢的人沒有見識，今生白白虛度。 來世更加辛酸，各自承受自己的苦果。 如果對痛苦感到恐懼，那麼對於死亡又怎麼會不恐懼呢？ 立志尋求真正的佛法，才能得到真實永恒的快樂。 諸天因為貪著享樂，所以昏暗遲鈍不明事理。 一切事物都是無常的，快樂怎麼能長久存在呢？ 虛幻的法則是遷流變化的，真實的本性是恒常不動的。 諸天捨棄宮殿，是因為不依靠真正的佛法。 如果心像波浪一樣動盪，沉迷於五欲（色、聲、香、味、觸）， 不知道生命的盡頭，將會承受那劇烈的苦毒。 或許從天界中逝去，又轉生到其他天界， 最終還是會有墮落的時候，就像白天結束之後總會有夜晚一樣； 白天就像在天界的壽命，夜晚就像死亡， 瞭解這兩種現象，在心中好好地修習。 慾望的境界束縛眾生，長久不得自在， 很快就會被死魔所消滅。 女人大多善於諂媚迷惑，用甜言蜜語互相奉承， 愚人在死亡的時候，業報將會自己承受。 過去在美好的園林里，有清香的風和乾淨的池塘， 放縱地嬉戲遊樂，快樂又在哪裡呢？ 那些快樂必定會變異，這個身體必定會消亡， 怎麼能稱作大丈夫呢？總是被貪慾所驅使。 無論是痛苦還是快樂
【English Translation】 English version: One should contemplate diligently, the sufferings of birth, aging, sickness, and death follow each other. Drifting with the winds of karma, enduring the torments of various sufferings. In the world, there are those righteous people who should subdue their minds to avoid death. Not parents or relatives, nor friends or servants, When a person's life ends, they depart miserably alone. The nature is self-deceiving, facing death without companions. Towards family and children, the mind is only futilely attached. Moreover, those relatives and kinsmen, none can save you. Panicked and without reliance, they look at each other like idle bystanders. Foolish people lack knowledge, wasting this life in vain. The next life will be even more bitter, each bearing their own karmic retribution. If one fears suffering, how can one not fear death? Aspire to seek the true Dharma (teachings), to attain true and lasting happiness. The devas (gods) are attached to pleasure, so they are dull and unclear. All things are impermanent, how can happiness last long? Illusory dharmas (phenomena) are transient, the true nature is constant and unmoving. The devas abandon their palaces because they do not rely on the true Dharma. If the mind is turbulent like waves, indulging in the five desires (form, sound, smell, taste, touch), Not knowing the end of life, one will suffer intense bitterness. Perhaps passing away from the heavens, and reborn in other heavens, Eventually, there will be a time of falling, just as after day there is always night; Day is like life in the heavens, night is like death, Understanding these two aspects, cultivate them well in the mind. The realm of desire binds sentient beings, for a long time without freedom, Soon they will be subdued by the Mara (death demon). Women are mostly skilled in flattery and deception, flattering each other with sweet words, When fools die, they will bear the karmic retribution themselves. In the past, in beautiful gardens, with fragrant winds and clean ponds, Indulging in play and amusement, where is the happiness now? Those pleasures are bound to change, this body is bound to perish, How can one be called a great man? Always driven by greed. Whether it is suffering or happiness
， 長幼與衰老， 若勝劣種族， 為無常所伏。 或端正醜陋， 及有力無力， 若親與非親， 為無常所伏。 或王者使命， 及長者營從， 若柔軟剛強， 為無常所伏。 或貧乏富饒， 及有德無德， 若男若女等， 為無常所伏。 或客或主宰， 及水陸所居， 若住諸山峰， 為無常所伏。 或寢寐惺寤， 及飲食宴處， 若往若來者， 為無常所伏。 或空居地上， 及中夏邊夷， 如輪鋸不停， 為無常所伏。 或具智豐財， 精勤並放逸， 若病若輕安， 為無常所伏。 或暴惡仁慈， 儉約與奢侈， 若覺悟癡迷， 為無常所伏。 或地獄餓鬼， 及傍生人趣， 若懈怠勇猛， 為無常所伏。 若欲界諸天， 及色界安住， 由無力能故， 為無常所伏。 若無色天人， 住三摩缽底， 彼皆無力能， 為無常所伏。 若法從因生， 彼定當散壞， 未見諸所作， 而能常住者。 五欲諸過失， 惠力能除斷， 若離彼貪愛， 得出于有海。 謂彼情非情， 終歸於磨滅， 了世相如是， 心當樂寂靜。 園林諸寶山， 宮殿妙嚴飾， 劫火洞燒然， 諸
【現代漢語翻譯】 現代漢語譯本 年長和年幼，如同優越和低劣的種族，都被無常所支配。 無論是容貌端正或醜陋，以及有力或無力的人，無論是親近的人或不親近的人，都被無常所支配。 無論是君王的使者，還是長者的隨從，無論是性格柔軟還是剛強的人，都被無常所支配。 無論是貧窮還是富饒，以及有德或無德的人，無論是男人還是女人，都被無常所支配。 無論是客人還是主人，以及居住在水上或陸地上的人，無論是住在山峰上的人，都被無常所支配。 無論是睡眠還是清醒，以及飲食和宴樂之處，無論是來還是去的人，都被無常所支配。 無論是居住在空中還是地上的人，以及居住在中原或邊遠地區的人，就像輪鋸不停地運轉一樣，都被無常所支配。 無論是具備智慧和豐厚財富的人，是精進還是放逸的人，無論是生病還是健康的人，都被無常所支配。 無論是暴虐還是仁慈，是節儉還是奢侈，無論是覺悟還是癡迷的人，都被無常所支配。 無論是地獄、餓鬼，還是畜生、人類，無論是懈怠還是勇猛的人，都被無常所支配。 如果是欲界諸天，以及安住（不知道如何翻譯），由於沒有力量的緣故，都被無常所支配。 如果是無色界的天人，住在三摩缽底（Samāpatti，禪定）中，他們都沒有力量，都被無常所支配。 如果法是從因緣而生，那麼它必定會散壞，沒有見過任何事物是造作而成，而能夠永久存在的。 五欲的各種過失，智慧的力量能夠去除和斷絕，如果遠離那些貪愛，就能脫離存在的苦海。 所謂有情和無情的事物，最終都將歸於消滅，瞭解世間的真相是這樣的，內心應當樂於寂靜。 園林、各種寶山，宮殿和美妙的裝飾，都會被劫火徹底焚燒。
【English Translation】 English version The young and the old, like superior and inferior races, are all governed by impermanence. Whether fair or ugly, strong or weak, relatives or strangers, all are governed by impermanence. Whether royal messengers or elders' attendants, whether gentle or stern, all are governed by impermanence. Whether poor or rich, virtuous or unvirtuous, male or female, all are governed by impermanence. Whether guests or hosts, those dwelling on land or water, those living on mountain peaks, all are governed by impermanence. Whether sleeping or awake, eating or feasting, coming or going, all are governed by impermanence. Whether dwelling in the sky or on earth, in central lands or remote regions, like a saw's unceasing rotation, all are governed by impermanence. Whether wise and wealthy, diligent or indulgent, sick or healthy, all are governed by impermanence. Whether cruel or kind, frugal or extravagant, enlightened or deluded, all are governed by impermanence. Whether in hell, as hungry ghosts, as animals, or as humans, whether lazy or brave, all are governed by impermanence. If the gods of the desire realm, and Anzhu (unable to translate), due to their lack of power, are governed by impermanence. If the beings of the formless realm, dwelling in Samāpatti (禪定, meditative absorption), they are all powerless and governed by impermanence. If a dharma arises from causes, it will surely disintegrate; nothing made has ever been seen to endure permanently. The various faults of the five desires can be removed and severed by the power of wisdom; if one abandons that craving, one can escape the ocean of existence. So-called sentient and non-sentient things will ultimately perish; understanding the world's true nature in this way, the mind should delight in tranquility. Gardens, various jeweled mountains, palaces, and exquisite decorations will all be completely burned by the fire at the end of the kalpa (劫火).
天咸退沒。 愚癡心放逸， 境界何窮極， 愛索縛如啞， 從彼而墮落。 壽命與喜樂， 於是而棄捨， 盲瞑無所見， 迷失於正道。 又一切眾生， 命若浮漚起， 為欲浪傾搖， 壯色何能久？ 彼兜率天人， 無常火所逼， 油盡滅燈光， 迅速亦如此。 業果如其輪， 十二支如輻， 各為因所牽， 生滅同旋轉。 棄天中妙樂， 莊嚴勝境界， 復受彼輪迴， 為滅所降伏。 由滅所伏故， 則增長苦本， 循環三界中， 無能免諸苦。 又彼天墮落， 余天則生喜， 由是恚惱故， 流轉無休息。 福盡力還墜， 漂淪於有海， 若樂若苦因， 自受無差忒。 由昔修善業， 得生於諸天， 著樂廢凈因， 漸次而消盡。 彼因不增長， 其福豈能久？ 皆由於無常， 一切都散失。 諸有為色相， 悉虛假無常， 眾生著妄心， 不樂依正法。 諸天耽欲樂， 迅速如瀑流， 壽命剎那間， 愚癡而不悟。 自作不善業， 而招于老死， 彼天不正知， 常追求欲境。 三界有何樂？ 一切皆無常， 為癡之所盲， 不能尋出要。 譬如虛空中， 降澍于洪雨
【現代漢語翻譯】 現代漢語譯本 天界的光輝逐漸消退。 由於愚癡和放縱，慾望的邊界沒有窮盡， 被貪愛的繩索束縛如同啞巴，因此而墮落。 壽命和喜樂，也因此被拋棄， 盲目而無所見，迷失了正確的道路。 一切眾生的生命，如同水面的浮泡一樣短暫， 被慾望的波浪傾覆搖動，美好的容顏又能保持多久呢？ 那些兜率天（Tushita Heaven）的天人，被無常之火逼迫， 如同燈油耗盡燈光熄滅一樣，迅速地衰敗。 業報的結果如同車輪，十二因緣如同輪輻， 各自被業因所牽引，生滅相續不斷旋轉。 捨棄天界的美妙快樂，以及莊嚴殊勝的境界， 再次承受輪迴之苦，被死亡所降伏。 由於被死亡所降伏，就增長了痛苦的根源， 在欲界、色界、無色界（三界）中循環，沒有誰能夠免除諸般痛苦。 當天人墮落時，其餘的天人則感到歡喜， 由於嫉妒和惱怒，眾生在輪迴中流轉沒有止息。 福報耗盡力量衰退，漂流沉淪於生死之海， 無論是快樂還是痛苦的因，都由自己承受，沒有絲毫差錯。 由於過去修習善業，才能得以往生到諸天， 貪著享樂而荒廢了清凈的善因，福報也逐漸地消減耗盡。 善因不增長，福報又怎麼能夠長久呢？ 這一切都是因為無常的緣故，一切終將散失。 一切有為的色相，都是虛假無常的， 眾生執著于虛妄的心，不喜歡依從正法。 諸天沉溺於慾望的快樂，如瀑布般迅速流逝， 壽命短暫如剎那，愚癡而不覺悟。 自己造作不善的業，從而招致衰老和死亡， 那些天人不能正確地認識，常常追求慾望的境界。 三界之中有什麼快樂可言呢？一切都是無常的， 被愚癡所矇蔽，不能尋求脫離輪迴的關鍵。 譬如在虛空中，降下巨大的雨水
【English Translation】 English version The radiance of the heavens gradually fades. Due to ignorance and indulgence, the boundaries of desire are endless, Bound by the ropes of craving like a mute, one falls from there. Lifespan and joy are also abandoned because of this, Blind and without sight, one loses the right path. The lives of all beings are as fleeting as bubbles on water, Overturned and shaken by the waves of desire, how long can beauty last? Those devas (gods) of Tushita Heaven (a celestial realm), are pressed by the fire of impermanence, Like a lamp extinguished when the oil runs out, they decay rapidly. The result of karma is like a wheel, the twelve links of dependent origination are like spokes, Each is pulled by the cause of karma, birth and death rotate continuously. Abandoning the wonderful pleasures of the heavens, and the solemn and excellent realms, Again enduring the suffering of reincarnation, subdued by death. Because of being subdued by death, the root of suffering increases, Revolving in the Desire Realm, Form Realm, and Formless Realm (Three Realms), no one can escape all kinds of suffering. When a deva falls, the other devas feel joy, Due to jealousy and anger, beings wander in reincarnation without rest. When blessings are exhausted and strength declines, one drifts and sinks in the sea of birth and death, Whether it is the cause of happiness or suffering, one bears it oneself, without any error. Because of cultivating good deeds in the past, one can be reborn in the heavens, Attached to pleasure and abandoning the pure causes, blessings gradually diminish and are exhausted. If good causes do not increase, how can blessings last long? All of this is because of impermanence, everything will eventually be lost. All conditioned phenomena are false and impermanent, Beings are attached to illusory minds, and do not like to rely on the right Dharma. The devas indulge in the pleasures of desire, flowing swiftly like a waterfall, Lifespan is as short as a moment, ignorant and not awakened. One creates unwholesome karma oneself, thereby inviting old age and death, Those devas cannot correctly recognize, and constantly pursue the realm of desire. What happiness is there in the Three Realms? Everything is impermanent, Blinded by ignorance, one cannot seek the key to escape reincarnation. It is like in the empty sky, pouring down heavy rain
， 勢速無暫停， 快樂亦如是。 如風飄塵沙， 于空而暫住， 惑業以成形， 而不知所墮。 眾生無有常， 快樂亦非久， 愚人無正思， 彼樂不可得。 增長諸欲樂， 則為流轉因， 若不善了知， 當爲彼破壞。 謂彼苦與樂， 相須而止住， 猶如妙花鬘， 而覆于毒虺。 如毒和美饌， 食已即當死， 若著于欲樂， 定沈彼惡趣。 一切有為相， 皆歸生住滅， 彼樂亦復然， 意妄生其愛。 由虛妄生貪， 即剎那流轉， 快樂與壽命， 不久而棄捐。 若樂行諸善， 初中后無懈， 由意寂靜故， 當死無憂悔。 形色必當盡， 恩愛終別離， 愚者無思慮， 常著欲境界。 老死如輪轉， 迅速難防護， 眾生無智眼， 即為彼分裂。 彼天墮落時， 根識皆惛亂， 眷屬皆捨棄， 彼苦無相似。 受彼彼欲樂， 貪著心無厭， 於此命終時， 受種種苦惱。 若人作善業， 定免於惡道， 於後命臨終， 則無諸憂怖。 乃至未遷謝， 福報皆具足， 自獲彼大利， 此第一安隱。 諸天謂墮落， 人間名夭喪， 既知彼無常， 何復造諸惡？ 譬
若油炷盡， 即知燈定滅， 福業若消亡， 退失天宮殿。 如壁施彩繪， 壁毀畫寧存， 樂壞福衰微， 墮落無疑惑。 諸天舍勝處， 著樂故如此， 一切諸有情， 當悟無常法。 生者死所吞， 盛為衰所逼， 四大忽增損， 病惱何由免？ 若生有眾多， 滅亦無限量， 滅已復還生， 生已即衰老。 于剎那頃刻， 大怖即將至， 遷流無暫停， 人何無知覺？ 又一切眾生， 年少速變異， 壽命倏無常， 人何無知覺？ 由日日推遷， 須臾即殞滅， 為業所牽纏， 人何無知覺？ 百千俱胝天， 自在而遊戲， 彼尚有墮落， 人何無知覺？ 又六慾諸天， 貪著于快樂， 由此而滅謝， 人何無知覺？ 快樂如夢幻， 亦同彼泡沫， 暫有即散壞， 人何無知覺？ 又如彼陽焰， 從妄想所起， 愚夫處輪迴， 何不生厭患？ 是死最可怖， 無方便免脫， 若舍宅天宮， 孰為久安處。 快樂皆棄捐， 無量苦逼切， 親眷悉分離， 此說名為死。 由癡覆正惠， 趣彼大恐怖， 極深廣苦海， 此說名為死。 諸根皆昧劣， 須臾命將斷， 棄捨善名聞
【現代漢語翻譯】 現代漢語譯本 如果燈油燃盡，就知道燈必定會熄滅；如果福德和功業消耗殆盡，就會從天宮殿宇中退失。 如同在墻壁上施以彩繪，墻壁毀壞了，畫作又怎能儲存？快樂消失，福德衰微，墮落是毫無疑問的。 諸天（devas）捨棄殊勝的居所，就是因為貪著享樂的緣故，一切有情眾生，應當覺悟無常的法則。 生者被死亡吞噬，強盛被衰敗逼迫，地、水、火、風四大元素忽然增減失調，病痛煩惱又怎能避免？ 如果生有很多，滅亡也同樣沒有窮盡，滅亡之後又會再生，生之後隨即衰老。 在剎那頃刻之間，巨大的恐怖即將到來，遷流變化沒有暫停的時候，人們為何沒有知覺呢？ 又一切眾生，年少迅速變異，壽命短促無常，人們為何沒有知覺呢？ 由於日日推移遷逝，須臾之間就會殞滅，被業力所牽纏束縛，人們為何沒有知覺呢？ 成百上千俱胝（koti）的天人，自在地遊戲享樂，他們尚且會有墮落的時候，人們為何沒有知覺呢？ 又六慾天的諸天（devas），貪著于各種快樂，因此而滅亡謝世，人們為何沒有知覺呢？ 快樂如同夢幻，也如同泡沫，暫時存在隨即散壞，人們為何沒有知覺呢？ 又如同那陽焰（mirage），是從虛妄的想像所產生的，愚昧的人在輪迴中流轉，為何不生起厭離之心呢？ 死亡是最令人恐懼的，沒有方便法門可以免除逃脫，如果捨棄住宅和天宮，哪裡才是長久安穩的處所呢？ 快樂全部被拋棄，無量的痛苦逼迫而來，親人眷屬全部分離，這就被稱作死亡。 由於愚癡覆蓋了正確的智慧，趨向那巨大的恐怖，極其深廣的痛苦之海，這就被稱作死亡。 各種感官都變得遲鈍衰弱，須臾之間生命即將斷絕，拋棄美好的名聲和聲譽。
【English Translation】 English version If the oil in the lamp is exhausted, one knows the lamp will surely go out; if blessings and merits are depleted, one will fall from the heavenly palaces. Like colors painted on a wall, if the wall collapses, how can the painting remain? When joy is destroyed and blessings wane, falling is without doubt. The devas (gods) abandon their superior abodes because they are attached to pleasure; all sentient beings should awaken to the law of impermanence. The living are swallowed by death, and prosperity is pressed by decline; if the four great elements (earth, water, fire, and wind) suddenly increase or decrease, how can one avoid sickness and affliction? If there are many births, there is also no end to deaths; after death, one is born again, and after birth, one immediately ages. In an instant, great fear will arrive; change flows without pause, why are people without awareness? Moreover, all sentient beings, youth quickly changes, life is short and impermanent, why are people without awareness? Because of daily passage and transition, one will perish in an instant, entangled and bound by karma, why are people without awareness? Hundreds of thousands of kotis (a very large number) of devas (gods), freely play and enjoy themselves, yet they still have times of falling, why are people without awareness? Moreover, the devas (gods) of the six desire realms, are attached to various pleasures, and therefore they perish and die, why are people without awareness? Joy is like a dream, also like a bubble, temporarily existing and then scattering and breaking, why are people without awareness? Moreover, like a mirage, arising from false imagination, foolish people transmigrate in samsara, why do they not generate aversion? Death is the most frightening, there is no expedient means to avoid escape, if one abandons dwellings and heavenly palaces, where is a place of lasting peace? Joy is all abandoned, immeasurable suffering presses in, relatives and family are all separated, this is called death. Because ignorance covers correct wisdom, one goes towards great terror, the extremely deep and vast ocean of suffering, this is called death. All the senses become dull and weak, in an instant life will be cut off, abandoning good name and reputation.
， 此說名為死。 于受用境界， 及稱譽等事， 由是皆散失， 此說名為死。 具決定真實， 為眾生所依， 能壞眾同分， 此說名為死。 若天龍夜叉， 及諸鬼神等， 時至皆歸盡， 此說名為死。 如惡馬奔馳， 如熾火逼迫， 一切無堪任， 此說名為死。 壽暖識俱舍， 蘊處皆散壞， 是法最平等， 此說名為死。 如是諸有情， 遷流無暫息， 當離放逸心， 勤修于善業。 如風及飛鳥， 其性極捷利， 彼眾生壽命， 迅速過於彼。 風勢有迴轉， 禽去亦可還， 眾生命若終， 空愛不復得。 形色皆變壞， 福業悉銷镕， 為彼焰摩王， 強力之所攝。 死苦極險惡， 破壞諸眾生， 速疾不暫停， 彼何無知覺？ 諸天多放逸， 著樂癡所迷， 不知大苦惱， 決定自當受。 謂有為諸法， 體性無有常， 恐怖即隨生， 展轉當破壞。 年少老所侵， 命為死吞啖， 由住破壞因， 則生諸災橫。 諸天放逸故， 貪慾心狂亂， 于如是諸惡， 而不生憂怖。 惠眼悉明見， 未來諸苦果， 智者善思惟， 愚夫起顛倒。 由意造諸惡， 彼
【現代漢語翻譯】 現代漢語譯本： ， 這就被稱為死亡。 對於受用境界，以及稱譽等事情， 由此都散失，這就被稱為死亡。 具備決定真實，作為眾生所依賴， 能夠破壞眾生的共同性，這就被稱為死亡。 如果天、龍（Nāga，一種蛇神）、夜叉（Yakṣa，一種守護神），以及各種鬼神等， 時辰到了都歸於終結，這就被稱為死亡。 如同惡馬奔馳，如同熾熱的火焰逼迫， 一切都無法承受，這就被稱為死亡。 壽命、暖氣、意識都捨棄，五蘊（Skandha，構成個體的五種要素）、十二處（Āyatana，感覺器官和感覺對像）都散壞， 這種法則是最平等的，這就被稱為死亡。 像這樣，所有的有情眾生，遷流變化沒有片刻停息， 應當遠離放逸之心，勤奮修習善業。 如同風和飛鳥，它們的性質極其快速敏捷， 那些眾生的壽命，迅速超過它們。 風勢還有迴轉的時候，鳥兒飛去還可以返回， 眾生的生命如果終結，空自愛戀也無法再得到。 形體和容色都變壞，福德和事業都消融， 被那焰摩王（Yama，死亡之神），強大的力量所攝取。 死亡的痛苦極其險惡，破壞所有的眾生， 快速而不停歇，他們為何沒有知覺？ 諸天（Deva，神）大多放逸，沉迷於快樂被愚癡所迷惑， 不知道巨大的苦惱，必定自己應當承受。 所謂有為的諸法，體性和本質沒有常恒， 恐怖就隨之產生，輾轉相續終將破壞。 年少被衰老侵蝕，生命被死亡吞噬， 由於安住于破壞的原因，就會產生各種災禍。 諸天因為放逸的緣故，貪慾之心狂亂， 對於像這樣的各種惡事，而不產生憂愁和怖畏。 智慧的眼睛完全明見，未來各種痛苦的結果， 智者善於思考，愚夫卻產生顛倒。 由於意念造作各種惡業，他們
【English Translation】 English version: , This is called death. Regarding the realm of enjoyment, and matters such as praise, From this, all are scattered and lost; this is called death. Possessing decisive truth, as the reliance of sentient beings, Able to destroy the commonality of beings; this is called death. If gods (Deva), dragons (Nāga, a serpent deity), Yakṣas (Yakṣa, a guardian deity), and various ghosts and spirits, When the time comes, all return to the end; this is called death. Like a runaway horse, like the pressing of blazing fire, Everything is unbearable; this is called death. Life, warmth, and consciousness are all abandoned, the five aggregates (Skandha, the five elements that constitute an individual), the twelve sense bases (Āyatana, sensory organs and sensory objects) are all scattered and destroyed, This Dharma is the most equal; this is called death. Like this, all sentient beings flow and change without a moment's rest, One should stay away from the mind of negligence, diligently cultivate good deeds. Like the wind and flying birds, their nature is extremely swift and agile, The lifespan of those beings is faster than them. The wind can turn back, and the birds can return after flying away, If the life of beings ends, empty love cannot be obtained again. Form and appearance all change and decay, blessings and deeds all dissolve, Being seized by the powerful force of Yama (Yama, the god of death). The suffering of death is extremely dangerous, destroying all sentient beings, Quickly and without stopping, why are they without awareness? Most of the gods (Deva) are negligent, attached to pleasure and deluded by ignorance, Not knowing the great suffering, they will surely have to endure it themselves. The so-called conditioned dharmas, their nature and essence are not constant, Terror arises accordingly, and will be destroyed in turn. Youth is invaded by old age, life is devoured by death, Due to dwelling in the cause of destruction, various disasters arise. Because the gods are negligent, their minds are crazed by greed, Regarding such evils, they do not generate sorrow and fear. The wise eye clearly sees all the future suffering results, The wise contemplate well, while fools generate delusion. Due to the mind creating various evil deeds, they
為自欺誑， 福減命即終， 如油盡燈滅。 于上妙快樂， 園林勝境界， 受用不厭足， 由是而墮落。 壽命匪堅固， 譬若彼浮泡， 倏有即還無， 愚夫亦如是。 如風飄聚沫， 暫時猶可停， 彼天若福盡， 瞬息不能住。 若人著欲樂， 則為貪所使， 展轉多希求， 不知死將至。 由縱彼貪愛， 唸唸則增長， 寧知彼壽命， 漸漸而減少。 少壯倏衰朽， 猶如杖捶打， 安樂病來侵， 損害亦如此。 是三種過惡， 能壞天非天， 凡夫癡所加， 見已不驚怖。 觀自他親屬， 如涎洟不斷， 由彼彼癡愛， 互相而纏縛。 若人貪種族， 子孫相繼嗣， 彼如繭自縛， 畢竟何所得？ 壽命難保護， 死冤有大力， 勢速不暫停， 剎那即相近。 非天人修羅， 鬼神諸異類， 唯除佛世尊， 余無力能伏。 善了力無力， 顯示真實法， 不造諸罪因， 永離彼險道。
不放逸品第六
若人樂放逸， 此說非解脫， 由彼癡所迷， 去菩提即遠。 不樂放逸者， 視放逸如仇， 諸天因此故， 即墮于地獄。 眾生若放逸， 則沈于生死， 心若
【現代漢語翻譯】 現代漢語譯本 自欺欺人，福報減少壽命也走到盡頭，就像油盡燈滅一樣。 在上妙的快樂中，在園林這樣美好的境界里，享受卻不知滿足，因此而墮落。 壽命並非堅固不變，就像水面的浮泡，忽然出現隨即消失，愚蠢的人也是這樣。 如同風吹聚攏的泡沫，暫時還可以停留，那天人如果福報耗盡，瞬間就不能停留。 如果人執著于慾望的快樂，就會被貪婪所驅使，輾轉反側，不斷地希求，不知道死亡將要來臨。 由於放縱那貪愛，唸唸之間貪愛就增長，哪裡知道自己的壽命，正在漸漸地減少。 年輕力壯轉眼就衰老朽敗，就像被棍杖捶打一樣，安樂的生活被疾病侵擾，損害也是這樣到來。 這三種過錯和罪惡，能夠毀壞天人和非天，凡夫因為愚癡的緣故，看到了也不驚慌害怕。 觀察自己和他人親屬，就像口水鼻涕一樣連綿不斷，由於彼此的愚癡和愛戀，互相纏縛在一起。 如果人貪戀種族，子孫一代代相繼，他就如同蠶繭一樣自己束縛自己，最終又能得到什麼呢？ 壽命難以保護，死亡的怨敵有強大的力量，來勢迅速不會暫停，剎那間就逼近了。 非天（Asura），天人（Deva），修羅（Asura），鬼神以及各種不同的生命，除了佛世尊（Buddha-Lokajyestha），沒有誰有力量能夠降伏死亡。 善於瞭解有力與無力，顯示真實的佛法，不造作各種罪惡的因，永遠離開那危險的道路。
不放逸品第六
如果人喜歡放逸，這說明他不能解脫，由於被愚癡所迷惑，離菩提（Bodhi）就越來越遠。 不喜好放逸的人，把放逸看作仇敵，諸天（Deva）因為放逸的緣故，就會墮落到地獄。 眾生如果放逸，就會沉溺於生死輪迴，心如果
【English Translation】 English version Deceiving oneself, When fortune diminishes and life ends, it's like a lamp extinguished when the oil runs out. In the supreme bliss, in gardens and beautiful realms, Enjoying without satisfaction, one falls from grace. Life is not firm and lasting, like a floating bubble, Appearing briefly and then vanishing, so too is the foolish person. Like foam gathered by the wind, it may pause for a moment, But when the fortune of those Devas (gods) is exhausted, they cannot remain even for an instant. If a person clings to the pleasures of desire, they are driven by greed, Constantly seeking more, unaware that death is approaching. By indulging in that craving, it grows with every thought, Little do they know that their lifespan is gradually diminishing. Youth and strength swiftly decay, as if struck by a staff, Peace is invaded by illness, and harm comes in the same way. These three faults and evils can destroy Devas (gods) and Asuras (demigods), Ordinary people, due to their ignorance, see this and are not alarmed. Observing oneself and one's relatives, like an endless stream of saliva and mucus, Bound together by mutual ignorance and affection. If a person is greedy for their clan, with descendants succeeding one another, They are like a silkworm trapped in its own cocoon, ultimately gaining nothing. Life is difficult to protect, and the enemy of death has great power, Its force is swift and unceasing, approaching in an instant. Neither Asuras (demigods), Devas (gods), nor spirits, Except for the Buddha-Lokajyestha (World Honored One), none has the power to subdue death. Knowing well the powerful and the powerless, revealing the true Dharma (teachings), Not creating causes for sins, forever departing from that dangerous path.
Chapter Six: Non-Negligence
If a person delights in negligence, it is said that they cannot be liberated, Deluded by ignorance, they are far from Bodhi (enlightenment). Those who do not delight in negligence, regard it as an enemy, The Devas (gods), because of negligence, fall into hell. If beings are negligent, they sink into the cycle of birth and death, if the mind
離彼過， 自性本清凈。 不放逸最勝， 如餐于甘露， 若放逸癡迷， 服毒即當死。 又彼放逸者， 如彼熾毒火， 由是造作故， 長時自燒煮。 於一切世間， 無為最寂靜， 是人不放逸， 當得至彼所。 若人生放逸， 常造諸不善， 彼為癡所蔽， 云何得生天？ 放逸當殂壞， 離此常安隱， 鄙惡深可厭， 是故當遐棄。 若人不放逸， 為世所崇重， 常離於顛倒， 此稱為正人。 云何著喜樂， 起放逸過咎？ 心若不制止， 為死魔所屈。 喜樂如熾煙， 放逸猶炎火， 燒無量諸天， 癡醉無知覺。 若不斷放逸， 常作輪迴人， 為境界所迷， 不能求解脫。 放逸牽諸天， 令墮于險難， 是故智惠人， 說放逸為毒。 快樂如彼蜜， 放逸即耽嗜， 後感苦果時， 自受其楚毒。 放逸招危厄， 智者皆了知， 愚癡不厭患， 譬彼牛無異。 若樂行放逸， 是人唯有苦， 放逸非善因， 少樂不可得。 不放逸當得， 寂靜心死處， 放逸無他能， 唯招地獄苦。 諸天著放逸， 耽染無明惠， 彼則同異趣， 暗鈍悉相似。 彼天極放逸，
【現代漢語翻譯】 現代漢語譯本 遠離那些過失，自性原本就是清凈的。 不放逸是最殊勝的，如同享用甘露一般。 如果放逸而癡迷，就像服毒一樣會立刻死亡。 而且那些放逸的人，就像熾熱的毒火一樣， 因為這樣的造作，長時間地自我燒煮。 在一切世間中，無為是最寂靜的， 這樣不放逸的人，應當能夠到達那個境界。 如果人生性放逸，常常造作各種不善， 他被愚癡所矇蔽，怎麼能夠升到天界呢？ 放逸會導致衰敗滅亡，遠離放逸才能常保安穩， 卑劣醜惡的事物深可厭惡，所以應當遠遠地拋棄。 如果人不放逸，就會被世人所崇敬尊重， 常常遠離顛倒錯亂，這樣的人才被稱為正人。 為什麼還要貪著喜樂，從而產生放逸的過失呢？ 心如果不能制止，就會被死魔所屈服。 喜樂就像熾熱的煙霧，放逸就像燃燒的火焰， 燒燬無量諸天，使他們癡迷沉醉而沒有知覺。 如果不斷除放逸，就會常常成為輪迴中的人， 被外在境界所迷惑，不能夠求解脫。 放逸牽引諸天，使他們墮入危險困境， 所以有智慧的人說，放逸是毒藥。 快樂就像蜂蜜一樣，放逸就是貪戀沉溺， 以後感受到苦果的時候，只能自己承受那痛苦。 放逸會招來危險災禍，智者都清楚地知道， 愚癡的人卻不厭惡，就像牛一樣沒有區別。 如果喜歡放逸的行為，這個人就只有痛苦， 放逸不是好的原因，連少許的快樂都得不到。 不放逸才能得到寂靜，才能在心死之處安寧， 放逸沒有其他作用，只會招來地獄的痛苦。 諸天貪著放逸，沉溺於無明， 他們就和異類一樣，都是暗鈍而相似的。 那些天人極其放逸。
【English Translation】 English version Away from those faults, the self-nature is originally pure. Non-negligence is the most supreme, like partaking of nectar. If one is negligent and deluded, it is like taking poison and dying immediately. Moreover, those who are negligent are like a blazing poisonous fire, Because of such actions, they are self-burning and cooking for a long time. In all the world, non-action (Wuwei) is the most tranquil, Those who are non-negligent should be able to reach that state. If a person is by nature negligent, constantly creating various unwholesome deeds, Obscured by ignorance, how can they be born in the heavens? Negligence leads to decay and destruction; being away from it brings constant peace and security, Base and vile things are deeply detestable, so they should be discarded far away. If a person is non-negligent, they will be revered and respected by the world, Constantly away from perversion and delusion, such a person is called righteous. Why cling to joy and pleasure, thereby giving rise to the faults of negligence? If the mind cannot be restrained, it will be subdued by the Lord of Death (Mara). Joy and pleasure are like blazing smoke, negligence is like a burning flame, Burning countless devas (gods), causing them to be infatuated and without awareness. If one does not cease negligence, they will constantly be a person in samsara (cycle of rebirth), Deluded by external realms, unable to seek liberation. Negligence pulls the devas (gods), causing them to fall into dangerous difficulties, Therefore, wise people say that negligence is poison. Pleasure is like honey, negligence is indulgence and addiction, Later, when feeling the bitter fruit, one must bear the pain themselves. Negligence invites danger and calamity, which the wise all clearly know, The ignorant do not detest it, no different from cattle. If one delights in negligent behavior, that person will only have suffering, Negligence is not a good cause; even a little pleasure cannot be obtained. Non-negligence will attain tranquility, peace at the place where the mind dies, Negligence has no other function, only inviting the suffering of hell. The devas (gods) cling to negligence, indulging in ignorance, They are the same as different beings, all dull and similar. Those devas (gods) are extremely negligent.
樂種種變現， 謂常處天宮， 不知己墮落。 又彼諸天人， 知量而受樂， 若淫縱過多， 失壞唯自咎。 于天中妙樂， 貪著無暫舍， 福業即隨減， 自知當退沒。 示放逸過患， 諸天當永斷， 由愛著不捨， 從忉利而墮。 愚癡樂放逸， 生種種過惡， 于彼命終時， 為慾火所逼。 五欲如於地， 放逸依之生， 常耽染癡迷， 不修其福業。 欲為放逸因， 暴惡極捷利， 智者當制之， 了彼皆如夢。 夢非地獄因， 五欲即為因， 當離於五欲， 勤修殊勝行。 諸天于欲樂， 隨念皆獲得， 以智善開悟， 則為不放逸。 諸天處宮殿， 為境界所惑， 放逸無出離， 沉淪於苦海。 放逸極癡暗， 以無明為本， 為彼癡所覆， 雖見若無目。 又如騰熾焰， 因火而發生， 放逸生諸惑， 由癡而得起。 意若生放逸， 即為彼所燒， 如是愚癡人， 當墮于地獄。 諸天起放逸， 戀著于天女， 樂和合快樂， 不覺乖離苦。 彼天命欲終， 則近大恐怖， 快樂非堅牢， 當此徒厭悔。 合會當離散， 著樂苦所壞， 少者即衰朽， 一切
【現代漢語翻譯】 現代漢語譯本 沉溺於各種享樂的變幻之中， 自以為常住在天宮（Deva-loka），卻不知自己即將墮落。 那些天人（Deva），懂得適度地享受快樂， 如果沉迷於淫慾過度，墮落了也只能怪自己。 對於天界的各種美妙享樂，貪戀執著，片刻也不願捨棄， 福報和功德便會隨之減少，自己也知道將要退沒。 （佛）開示放逸的過患，諸天（Deva）應當永遠斷除， 由於愛戀執著而不捨棄，便會從忉利天（Trayastrimsa）而墮落。 愚癡的人貪圖享樂放縱自己，就會產生各種過錯和罪惡， 在他們壽命終結的時候，會被**（此處原文缺失，無法翻譯）所逼迫。 五欲（kama）就像大地一樣，放逸就依附它而生起， 常常沉溺於其中，被癡迷所迷惑，不修積福德。 慾望是產生放逸的原因，它暴烈、兇惡且極其迅速， 有智慧的人應當克制它，明白這一切都如夢幻泡影。 夢境不是地獄的原因，五欲才是地獄的原因， 應當遠離五欲，勤奮修習殊勝的德行。 諸天（Deva）對於欲樂，隨心所念都能獲得， 用智慧好好地開導覺悟，就能做到不放逸。 諸天（Deva）居住在宮殿中，被外在的境界所迷惑， 放逸就無法脫離，只能沉淪在苦海之中。 放逸極其愚癡黑暗，以無明（avidya）為根本， 被愚癡所覆蓋，即使看見也如同沒有眼睛一樣。 又像那騰騰燃燒的火焰，因火而發生， 放逸產生各種迷惑，由愚癡而生起。 如果心中產生放逸，就會被它所焚燒， 像這樣的愚癡之人，終將墮入地獄。 諸天（Deva）生起放逸之心，戀著于天女（Apsara）， 享受和合的快樂，卻不覺察乖離的痛苦。 當天人（Deva）的壽命將要終結時，就會面臨巨大的恐怖， 快樂並非堅固永恒，到那時只能徒勞地厭惡和後悔。 聚合終將離散，執著于快樂會被痛苦所摧毀， 年少終將衰老，一切都是如此。
【English Translation】 English version Amidst the various transformations of pleasure, Thinking they dwell eternally in the Deva-loka (heavenly realm), unaware of their impending fall. Those Devas (heavenly beings), knowing moderation in their enjoyment, If they indulge excessively in lust, they have only themselves to blame for their downfall. Clinging to the exquisite pleasures of the heavens, unwilling to relinquish them even for a moment, Their merit and virtuous deeds diminish accordingly, and they know they are destined to decline and perish. (The Buddha) reveals the perils of heedlessness, which the Devas (heavenly beings) should forever abandon, Due to attachment and clinging, they fall from Trayastrimsa (the Heaven of Thirty-three). Foolish beings, delighting in heedless indulgence, generate various faults and evils, At the end of their lifespan, they are oppressed by ** (missing in the original text, untranslatable). The five desires (kama) are like the earth, upon which heedlessness arises, Constantly indulging in them, deluded by infatuation, they do not cultivate meritorious deeds. Desire is the cause of heedlessness, violent, wicked, and extremely swift, The wise should restrain it, understanding that all is like a dream. Dreams are not the cause of hell, but the five desires are the cause of hell, One should abandon the five desires and diligently cultivate supreme conduct. The Devas (heavenly beings), with regard to sensual pleasures, obtain whatever they desire at will, With wisdom, they are well-enlightened, and thus are not heedless. The Devas (heavenly beings) dwell in palaces, deluded by external realms, Heedlessness offers no escape, and they sink into the sea of suffering. Heedlessness is extremely foolish and dark, rooted in ignorance (avidya), Covered by this ignorance, even seeing is like having no eyes. Like a blazing flame, arising from fire, Heedlessness generates various delusions, arising from ignorance. If the mind gives rise to heedlessness, it will be consumed by it, Such foolish beings will ultimately fall into hell. The Devas (heavenly beings) give rise to heedlessness, clinging to the Apsaras (heavenly nymphs), Enjoying the pleasure of union, unaware of the pain of separation. When the Deva's (heavenly being) lifespan is about to end, they face great terror, Pleasure is not firm and lasting, and then they can only vainly loathe and regret. Gathering will eventually lead to separation, attachment to pleasure will be destroyed by suffering, Youth will eventually decay, such is everything.
皆歸盡。 又彼諸有情， 善、惡業所縛， 各各往諸趣， 如彼俳優者。 由業所牽故， 隨輪迴流轉， 報盡即無常， 有智無能免。 放逸甚可惡， 方便常遠離， 若能斷彼過， 則超三有海。 如人墜深崖， 彼命或少活， 放逸若墮落， 少樂不可得。 由放逸過失， 造無量惡業， 于其晝夜中， 而無有少善。 世間出世間， 所有諸快樂， 為放逸破壞， 是故當棄捨。 放逸速破壞， 離此即安隱， 后得生諸天， 為最勝天主。 若人離放逸， 則斷流轉因， 是故當棄捨， 常得離憂怖。 若人求樂果， 當除其苦因， 若斷彼放逸， 則無諸苦難。 又著放逸者， 引生於睡眠， 及惡作因緣， 當墮于險岸。 不放逸最勝， 無令少生起， 舍離常獲安， 樂著為彼縛。 諸天放逸故， 展轉增癡醉， 如禽無所知， 常為地獄行。 無量諸天人， 為欲所桎梏， 墮放逸海中， 如魚投罥網。 又天中有情， 耽欲無知覺， 為放逸纏心， 彼樂豈能久？ 意隨放逸轉， 境界常現前， 於樂無厭患， 彼天常苦惱。 諸天著欲行， 皆由彼放逸
【現代漢語翻譯】 現代漢語譯本 一切終將歸於消逝。 此外，那些有情眾生，被善業和惡業所束縛，各自前往不同的趣向（gati，生命輪迴的去處），就像那些俳優（bhairavas，演員）一樣。 由於業力的牽引，他們隨著輪迴而流轉，當業報耗盡時，便會走向無常，即使是有智慧的人也無法避免。 放逸是非常可憎的，它總是遠離方便（upaya，善巧的方法），如果能夠斷除這種過失，就能超越三有海（traiyadhvatuka，欲界、色界、無色界）。 就像一個人墜入深崖，他的生命或許還能存活少許，但如果墮入放逸之中，就連少許的快樂也無法得到。 由於放逸的過失，會造下無量的惡業，在日日夜夜中，沒有絲毫的善行。 世間和出世間，所有的快樂，都會被放逸所破壞，因此應當捨棄放逸。 放逸會迅速地帶來破壞，遠離放逸就能獲得安穩，之後還能轉生到諸天（deva，天神）之中，成為最殊勝的天主。 如果有人遠離放逸，就能斷除流轉輪迴的原因，因此應當捨棄放逸，常常能夠遠離憂愁和怖畏。 如果有人追求快樂的結果，就應當去除痛苦的原因，如果斷除了放逸，就不會有各種苦難。 此外，執著于放逸的人，會引生睡眠，以及惡作（kaukritya，後悔）的因緣，應當墮入危險的境地。 不放逸是最殊勝的，不要讓它有絲毫的生起，舍離放逸就能常常獲得安樂，貪戀放逸就會被它束縛。 諸天（deva，天神）因為放逸的緣故，逐漸增長愚癡和沉醉，就像禽鳥一樣毫無所知，常常走向地獄。 無量的天人和人類，被慾望所束縛，墮入放逸的海洋中，就像魚兒投入到羅網之中。 此外，天界中的有情眾生，沉溺於慾望而沒有知覺，被放逸纏繞內心，他們的快樂怎麼能夠長久呢？ 心意隨著放逸而轉動，外在境界常常顯現在眼前，對於快樂沒有厭倦，這些天人常常感到苦惱。 諸天（deva，天神）執著于慾望的行為，都是由於他們的放逸。
【English Translation】 English version All will eventually return to nothingness. Furthermore, those sentient beings, bound by good and bad karma, each go to various destinies (gati), like those actors (bhairavas). Due to the pull of karma, they transmigrate through samsara, and when the karmic reward is exhausted, they will face impermanence; even the wise cannot avoid it. Heedlessness is extremely hateful; it always stays far away from skillful means (upaya). If one can cut off this fault, one can transcend the ocean of the three realms (traiyadhvatuka). Like a person falling into a deep ravine, their life may still survive a little, but if one falls into heedlessness, even a little happiness cannot be obtained. Due to the fault of heedlessness, one creates immeasurable evil karma, and throughout the days and nights, there is not a little good. All the happiness in the mundane and supramundane worlds is destroyed by heedlessness; therefore, one should abandon heedlessness. Heedlessness quickly brings destruction; being apart from it brings peace. Afterwards, one can be reborn in the heavens (deva), becoming the most supreme lord of the gods. If one abandons heedlessness, one can cut off the cause of transmigration. Therefore, one should abandon heedlessness and always be free from sorrow and fear. If one seeks the fruit of happiness, one should remove the cause of suffering. If one cuts off that heedlessness, there will be no suffering. Furthermore, those attached to heedlessness give rise to sleep and the causes of regret (kaukritya), and should fall into dangerous situations. Non-heedlessness is the most supreme; do not let it arise even a little. Abandoning heedlessness always brings peace, while attachment to it binds one. The gods (deva), due to heedlessness, gradually increase in ignorance and intoxication, like birds without knowledge, constantly heading towards hell. Countless gods and humans are shackled by desire, falling into the ocean of heedlessness, like fish throwing themselves into a net. Furthermore, sentient beings in the heavens, indulging in desire without awareness, with their minds entangled by heedlessness, how can their happiness last long? The mind follows heedlessness, and external realms constantly appear before them. They are not weary of pleasure, and these gods constantly feel distressed. The gods (deva) are attached to the practice of desire, all due to their heedlessness.
， 是法不堅牢， 能壞於壽命。 無量百千萬， 那由他諸天， 為慾火所燒， 由愚癡放逸。 彼放逸過惡， 能令諸有情， 造彼不善因， 后招其苦果。 善真實觀察， 彼放逸自性， 譬之於毒蚖， 亦如利刀劍。 放逸使諸天， 一切皆隨轉， 初視若親朋， 後覺如冤敵。 天人阿修羅， 及彼諸龍等， 皆由放逸故， 而生諸障難。 為放逸所惑， 不能修眾善， 是人失大利， 求趣險惡道。 若人常樂著， 飲食與和合， 造作傍生行， 為放逸欺誑。 又彼諸天人， 遠離眾善業， 展轉恣癡迷， 放逸何所得？ 諸天放逸故， 福盡而墮落， 為業風所吹， 漂淪於惡趣。 經無量百千， 輪迴生滅苦， 無正念思惟， 常生諸憂怖。 諸天由彼癡， 飲放逸濁水， 后墮地獄中， 猛火常圍繞。 若人於世間， 常樂不放逸， 勤修諸福業， 定得生天中。 人身極難得， 得已生放逸， 放逸極黑暗， 當招地獄苦。 若人樂放逸， 復不生憐愍， 于彼命終時， 受極苦熱惱。 非世火所燒， 及刀劍所斷， 是放逸熾火， 從五根發起。 樂
【現代漢語翻譯】 現代漢語譯本： 這種法並不堅固，能夠摧毀壽命。 無數百千萬，那由他（Nayuta，數量單位，意為極多）諸天， 被**（原文缺失，無法翻譯）所焚燒，由於愚癡放逸。 那放逸的過錯，能夠使一切有情眾生， 造作那些不善的因，後來招致痛苦的果報。 善於真實地觀察，那放逸的自性， 譬如毒蛇一樣，也像鋒利的刀劍。 放逸使諸天，一切都隨之轉變， 開始時看起來像親朋好友，後來才發覺如同冤家仇敵。 天人、阿修羅（Asura，一種神道），以及那些龍等， 都因為放逸的緣故，而產生各種障礙和災難。 被放逸所迷惑，不能修習各種善行， 這種人失去大利益，追求走向危險惡劣的道路。 如果有人常常喜歡貪戀，飲食和男女和合之事， 造作如同傍生（動物）一樣的行為，被放逸所欺騙。 還有那些天人，遠離各種善業， 輾轉沉溺於愚癡迷惑之中，放逸能得到什麼呢？ 諸天因為放逸的緣故，福報耗盡而墮落， 被業力的風所吹動，漂流沉淪於惡趣之中。 經過無數百千，輪迴生滅的痛苦， 沒有正確的念頭和思維，常常產生各種憂愁和恐怖。 諸天由於那種愚癡，飲用放逸的污濁之水， 後來墮入地獄之中，被猛烈的火焰常常圍繞。 如果有人在世間，常常喜歡不放逸， 勤奮修習各種福德善業，必定能夠得以往生天界之中。 人身極其難以得到，得到之後卻產生放逸， 放逸極其黑暗，應當招致地獄的痛苦。 如果有人喜歡放逸，又不生起憐憫之心， 在那命終之時，遭受極其痛苦的熱惱。 不是世間的火所能焚燒，也不是刀劍所能斬斷， 是放逸的熾盛火焰，從五根（眼、耳、鼻、舌、身）發起。
【English Translation】 English version: This Dharma is not firm; it can destroy life. Countless hundreds of thousands, Nayutas (Nayuta, a unit of quantity, meaning extremely many) of devas (devas, gods), Are burned by ** (the original text is missing, cannot be translated), due to ignorance and negligence. That fault of negligence can cause all sentient beings, To create those unwholesome causes, and later reap their bitter consequences. Good and truthful observation of the nature of that negligence, Is like a poisonous snake, or like a sharp sword. Negligence causes the devas to all change accordingly, At first, they seem like relatives and friends, but later they are perceived as enemies. Devas, humans, Asuras (Asura, a type of deity), and those dragons, All experience various obstacles and difficulties due to negligence. Bewildered by negligence, they cannot cultivate various good deeds, Such people lose great benefits and seek dangerous and evil paths. If someone often enjoys attachment to food, drink, and union, Creating actions like those of animals, they are deceived by negligence. Also, those devas and humans are far from wholesome deeds, Turning around and indulging in delusion and confusion; what can be gained from negligence? Because of negligence, the devas exhaust their blessings and fall, Blown by the winds of karma, drifting and sinking into evil realms. Passing through countless hundreds of thousands of cycles of birth and death, Without right mindfulness and thought, they constantly generate various worries and fears. Due to that ignorance, the devas drink the turbid water of negligence, Later falling into hell, surrounded by fierce flames. If someone in the world always enjoys non-negligence, Diligently cultivating various meritorious deeds, they will surely be reborn in the heavens. Human form is extremely difficult to obtain, but after obtaining it, negligence arises, Negligence is extremely dark, and one should incur the suffering of hell. If someone enjoys negligence and does not generate compassion, At the time of their death, they will suffer extreme pain and torment. It is not burned by worldly fire, nor cut by swords, But the blazing fire of negligence arises from the five roots (eyes, ears, nose, tongue, body).
壞即為苦， 親屬亦如冤， 皆由放逸生， 是故當棄捨。 放逸與癡愛， 令貪轉增長， 是三種可畏， 能壞眾生善。 無智舍正法， 樂作于放逸， 為焰摩使者， 臨終所驅逼。 放逸極險惡， 智者常守護， 彼于命終時， 安隱無諸怖。 放逸第一苦， 不放逸最樂， 若求彼樂者， 不應行放逸。 于彼處界等， 起放逸過患， 損壞諸善根， 則生諸障礙。 又彼放逸者， 樂著于形色， 由增上無知， 即趣于險難。 若常作放逸， 定墮于惡道， 愚夫不覺知， 彼死掌中住。 諸天福盡故， 皆由生放逸， 為彼所損害， 墮落無能救。 唯有一善法， 具足諸功德， 忍辱常相應， 憐愍于含識， 由此善根力， 臨終離諸怖。 是故舍放逸， 專注勤修作， 常遠離愚癡， 善護于明惠， 若達此二法， 放逸自除斷。 此丈夫法財， 決定當修習， 由具彼財故， 則樂不放逸。 放逸名為縛， 不放逸即解， 如是二種相， 以方便揀擇。 若樂放逸者， 當起善思惟， 於後命終時， 則知其業果。 又復舍家人， 常生於止足， 精進修諸善
【現代漢語翻譯】 現代漢語譯本 壞事即是痛苦，親屬也如同冤家， 這些都是由於放逸產生的，所以應當拋棄。 放逸和癡愛，使貪慾不斷增長， 這三種是可怕的，能夠摧毀眾生的善行。 沒有智慧的人捨棄正法，喜歡放逸， 會被焰摩使者（Yama's messengers，死亡的使者）在臨終時驅趕逼迫。 放逸極其危險邪惡，智者常常守護自己不放逸， 這樣的人在臨終時，安穩而沒有各種恐懼。 放逸是第一等的痛苦，不放逸是最快樂的， 如果追求快樂，就不應該放逸。 在各種處界（sense spheres，感覺的領域）等，產生放逸的過患， 損壞各種善根，就會產生各種障礙。 而且那些放逸的人，喜歡執著于外在的形色， 由於極度的無知，就會走向危險和困難。 如果經常放逸，必定會墮入惡道， 愚蠢的人不覺察，死亡就掌握在他的手中。 諸天（Devas，天神）福報享盡，都是因為產生了放逸， 被放逸所損害，墮落後沒有人能夠救助。 只有一種善法，具足各種功德， 就是忍辱常常相應，憐憫一切眾生， 憑藉這種善根的力量，臨終時就能遠離各種恐懼。 所以要捨棄放逸，專注地勤奮修行， 常常遠離愚癡，好好守護自己的智慧， 如果通達這兩種法，放逸自然就會斷除。 這是大丈夫的法財，一定要修習， 因為具備了這種法財，就會樂於不放逸。 放逸叫做束縛，不放逸就是解脫， 這兩種狀態，要用方便法門來分辨選擇。 如果喜歡放逸，應當好好地思考， 在死後臨終時，就會知道自己所造的業果。 還要捨棄家人，常常滿足於簡單的生活， 精進地修習各種善行
【English Translation】 English version Evil is suffering, relatives are like enemies, All arise from negligence; therefore, they should be abandoned. Negligence and infatuation cause greed to increase further, These three are dreadful, capable of destroying the goodness of beings. The unwise abandon the true Dharma, delighting in negligence, They are driven and pressed by Yama's messengers (Yama's messengers, messengers of death) at the time of death. Negligence is extremely dangerous and wicked; the wise always guard against it, Those who do so, at the time of death, are peaceful and free from all fears. Negligence is the foremost suffering; non-negligence is the greatest happiness, If one seeks that happiness, one should not be negligent. In those sense spheres (sense spheres, realms of sensation) and the like, the faults of negligence arise, Damaging all roots of goodness, then all obstacles are born. Moreover, those who are negligent delight in attachment to forms and colors, Due to increased ignorance, they proceed to danger and difficulty. If one constantly practices negligence, one will surely fall into evil paths, The foolish do not realize that death dwells in the palm of their hand. The gods (Devas, deities) exhaust their blessings because they give rise to negligence, Being harmed by it, they fall without anyone to save them. There is only one good Dharma, complete with all merits, Which is patience always in accordance, compassion for all sentient beings, By the power of this root of goodness, one is free from all fears at the time of death. Therefore, abandon negligence, focus on diligent practice, Always stay away from ignorance, and well protect your wisdom, If you understand these two Dharmas, negligence will naturally be eliminated. This is the wealth of a great person, which should definitely be cultivated, Because possessing this wealth, one delights in non-negligence. Negligence is called bondage; non-negligence is liberation, These two states should be distinguished and chosen with skillful means. If one delights in negligence, one should contemplate well, At the time of death, one will know the karmic consequences of one's actions. Furthermore, abandon family, always be content with simple living, Diligently cultivate all good deeds.
， 得近寂滅樂。 離世俗攀緣， 唯務于真諦， 不為諸魔事， 少分而動亂。 若人意寂靜， 常離諸希求， 勝智則發生， 于彼何有苦？ 以正惠觀察， 過現諸恐怖， 當脫彼未來， 無量煩惱縛。 若樂不放逸， 常不值諸難， 由智離垢染， 當證真常處。 此放逸能壞， 諸天妙五欲， 何況彼愚夫， 耽著無知覺！ 若樂行放逸， 彼人則近死， 能離彼過失， 善任持惠命。 放逸不放逸， 二種如是說， 近之為苦本， 舍之則遠死。 諸天及世人， 常著于欲樂， 猶如彼飛禽， 二種無有異。 不達彼正法， 不知解脫因， 如是天及人， 故與彼相似。 若棄捨放逸， 常樂於勝行， 如是諸有情， 此為真智者。 諸天樂遊戲， 常作于放逸， 雖受天福報， 與彼禽同類。 諸業有差別， 受生則有異， 唯善法可依， 決定無少墮。 若不悟輪迴， 一切皆歸盡， 彼天極愚癡， 顛倒唯自損。 若天依正法， 住無垢境界， 不作放逸行， 為世所恭敬。 謂彼苦與樂， 皆從因緣起， 彼天善覺了， 不造非義利。 于親眷朋友， 互
【現代漢語翻譯】 現代漢語譯本 能夠接近寂滅的快樂（Nirvana sukha）。 遠離世俗的攀緣，只專注于真諦（Satya）， 不被各種魔事所動搖，即使是少許的動亂也不受影響。 如果人的心意寂靜，常常遠離各種希求， 殊勝的智慧就會發生，對於這樣的人來說，哪裡會有痛苦呢？ 用正確的智慧觀察過去和現在的所有恐怖， 就能脫離那未來的無量煩惱束縛。 如果樂於不放逸，常常不會遇到各種災難， 由於智慧遠離垢染，就能證得真實恒常的境界。 這種放逸能夠破壞諸天的美妙五欲， 更何況那些愚夫，沉迷於無知無覺的狀態！ 如果喜歡放逸的行為，這個人就接近死亡， 能夠遠離那種過失，善於任持智慧的生命。 放逸和不放逸，這兩種情況是這樣說的， 接近放逸是痛苦的根源，捨棄它就能遠離死亡。 諸天和世人，常常執著于慾望的快樂， 就像那些飛禽一樣，這兩種沒有區別。 不通達那正確的佛法，不知道解脫的原因， 像這樣的天和人，所以與那些飛禽相似。 如果拋棄放逸，常常樂於殊勝的修行， 像這樣的有情眾生，才是真正的智者。 諸天喜歡遊戲，常常做出放逸的行為， 即使享受天上的福報，也與那些禽類同類。 各種業有差別，所受的生也有不同， 只有善法可以依靠，決定不會有絲毫的墮落。 如果不覺悟輪迴，一切最終都會歸於消亡， 那些天人極其愚癡，顛倒妄想只會自我損害。 如果天人依靠正法，安住于無垢的境界， 不做出放逸的行為，就會被世人所恭敬。 所謂的苦和樂，都是從因緣而生起， 那些天人如果能夠善於覺察明瞭，就不會造作沒有意義和利益的事情。 對於親眷和朋友，互相
【English Translation】 English version Attain the joy of approaching Nirvana (Nirvana sukha). Detached from worldly attachments, focusing solely on the Truth (Satya), Undisturbed by various demonic influences, not even by the slightest disturbance. If one's mind is tranquil, constantly free from desires, Superior wisdom arises; where is suffering for such a person? Observing all past and present terrors with correct wisdom, One can escape the immeasurable bonds of future afflictions. If one delights in diligence, one will not encounter difficulties, Through wisdom, free from defilements, one will attain the state of true permanence. This negligence can destroy the celestial delights of the five desires, How much more so for those foolish beings, indulging in ignorance and unawareness! If one enjoys negligent behavior, that person is close to death, Able to avoid that fault, skillfully maintaining the life of wisdom. Negligence and diligence, these two are spoken of in this way, Proximity to negligence is the root of suffering; abandoning it leads away from death. Gods and humans are constantly attached to the pleasures of desire, Just like those flying birds; the two are no different. Not understanding the correct Dharma, not knowing the cause of liberation, Such gods and humans are therefore similar to those birds. If one abandons negligence, constantly delighting in superior practice, Such sentient beings are truly wise. The gods enjoy games, constantly engaging in negligence, Even though they receive heavenly blessings, they are of the same kind as those birds. Various karmas have differences, and the births received are also different, Only good Dharma can be relied upon; there will definitely be no falling. If one does not awaken to Samsara, everything will eventually come to an end, Those gods are extremely foolish; their inverted views only harm themselves. If the gods rely on the correct Dharma, dwelling in a stainless realm, Not engaging in negligent behavior, they will be respected by the world. So-called suffering and joy arise from causes and conditions, If those gods can skillfully perceive and understand, they will not create meaningless and unprofitable things. Towards relatives and friends, mutually
相而系屬， 不厭怖輪迴， 何曾求出離！ 飲酒生放逸， 智者當了知， 飲已即消散， 放逸難可壞。 放逸發狂亂， 馳騁於五趣， 是故方便說， 為患逾惛醉。 若人行放逸， 受罪俱胝劫， 飲者日當醒， 放逸長時醉。 遠離放逸者， 則無彼墮落， 若為彼所牽， 常沈于諸有。 若樂饒益者， 當舍諸放逸， 為最上煩惱， 是諸佛所說。 為放逸所牽， 令心則輕動， 諸天由是故， 懈怠無修斷。 若不遠放逸， 惡惠深可怖， 定墮于險難， 后受彼熱惱。 從天中墮落， 則受諸艱苦， 當知彼放逸， 少不可親近。 若常樂放逸， 彼無快樂分， 當知彼放逸， 第一苦根本。 無數諸天人， 皆因放逸故， 墮于地獄中， 百千俱胝劫。 放逸第一冤， 不放逸如友， 是故當親近， 常為作饒益。
諸法集要經卷第二 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第三
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
不放逸品第六之餘
于善當奉行， 見惡則如毒， 故說
【現代漢語翻譯】 現代漢語譯本 相互聯繫和束縛， 不厭惡輪迴， 何曾尋求出離！ 飲酒使人放縱， 智者應當明瞭， 酒飲后即消散， 放縱難以消除。 放縱使人狂亂， 馳騁於五道（指地獄、餓鬼、畜生、人、天五種生命形態）， 因此方便地說， 放縱的禍患超過醉酒。 如果有人放縱， 將受俱胝（梵文，指極大的數目）劫的罪報， 飲酒的人一天會醒， 放縱卻使人長久沉醉。 遠離放縱的人， 就不會有墮落， 如果被放縱牽引， 將常沉溺於諸有（指存在的三界：欲界、色界、無色界）。 如果喜歡利益眾生， 應當捨棄各種放縱， 因為放縱是最嚴重的煩惱， 這是諸佛所說的。 被放縱所牽引， 使心輕浮動搖， 諸天（指天神）也因此， 懈怠而沒有修持斷除煩惱。 如果不遠離放縱， 邪惡的智慧深可怖畏， 必定墮入險難之中， 之後遭受熱惱。 從天界墮落， 就會遭受各種艱苦， 應當知道這放縱， 一點也不可親近。 如果常常喜歡放縱， 那人沒有快樂的份， 應當知道這放縱， 是痛苦的第一根本。 無數的天人和人類， 都是因為放縱的緣故， 墮入地獄之中， 經歷百千俱胝劫。 放縱是第一冤家， 不放縱如同朋友， 因此應當親近不放縱， 常常為自己帶來利益。 《諸法集要經》卷第二 大正藏第17冊 No. 0728 《諸法集要經》 《諸法集要經》卷第三 觀無畏尊者集 西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯 不放逸品第六之餘 對於善行應當奉行， 見到惡行則如同毒藥， 所以說
【English Translation】 English version Interconnected and bound, Not厭怖(厭怖) the cycle of rebirth, Never seeking liberation! Drinking alcohol leads to indulgence, The wise should understand, Once drunk, it dissipates, Indulgence is hard to destroy. Indulgence causes madness, Rushing through the five realms (地獄, 餓鬼, 畜生, 人, 天), Therefore, it is said expediently, Its harm exceeds intoxication. If one indulges, They will suffer for 俱胝(俱胝) kalpas, The drinker will wake up in a day, Indulgence is a long-lasting intoxication. Those who stay away from indulgence, Will not fall, If牽(牽) by it, They will always sink in the three realms of existence (欲界, 色界, 無色界). If one enjoys benefiting others, They should abandon all indulgence, Because it is the supreme affliction, As the Buddhas say. 牽(牽) by indulgence, Making the mind light and agitated, Therefore, the gods (天) are, Lazy and do not cultivate cessation. If not far from indulgence, Evil wisdom is deeply fearful, Surely falling into danger, Later suffering from heat and vexation. Falling from the heavens, They will suffer all kinds of hardships, Knowing that indulgence, Is not to be approached even a little. If always enjoying indulgence, That person has no share of happiness, Knowing that indulgence, Is the first root of suffering. Countless gods and humans, All because of indulgence, Falling into hell, For hundreds of thousands of 俱胝(俱胝) kalpas. Indulgence is the first enemy, Non-indulgence is like a friend, Therefore, one should be close to it, Always bringing benefit. 《The Compendium of Dharmas Sutra》 Volume 2 T17 No. 0728 《The Compendium of Dharmas Sutra》 《The Compendium of Dharmas Sutra》 Volume 3 Collected by Venerable Avalokitesvara Translated by Tripiṭaka Master Ri Cheng, Grand Master Xuan Fan, Minister of the Honglu Temple, and Chao San Da Fu, etc., by Imperial Order Chapter 6 on Non-Indulgence (continued) One should practice good deeds, Seeing evil as poison, Therefore, it is said
此放逸， 為第一險道。 彼放逸眾生， 為美言所誑， 常迷醉其心， 于苦唯己分。
不怖于苦惱， 不求天快樂， 由無智觀察， 與傍生無異。 于飲食淫慾， 其心無暫舍， 如是諸有情， 則同其畜類。 樂著嬉戲者， 住琰摩口中， 彼死即現前， 是苦難堪忍。 眾生心放逸， 樂壞即夭喪， 由彼放逸故， 終為死磨滅。 唯有一善法， 令壽命安隱， 復能生諸天， 說名不放逸。 放逸不放逸， 生過失功德， 善惡皆由心， 解縛亦如是。 眾生不了知， 快樂如冤害， 彼意極愚癡， 遠離於佛智。 放逸如毒樹， 聳干有其三， 為彼老病死， 常依止而住。 具足修正行， 不為彼所侵， 智者處輪迴， 常樂不放逸。 若樂不放逸， 則離諸過咎， 解脫諸恐怖， 得最上快樂。 若具放逸者， 我則生怖畏， 彼若有解脫， 於樂不須斷。 由貪起放逸， 當墮蓮華獄， 彼于欲自在， 常止住其中。 若住于放逸， 生四種顛倒， 能壞於善行， 如世間冤害。 無量諸疑惑， 恐怖常逼切， 流轉生死中， 皆由放逸行。 此一放逸行
【現代漢語翻譯】 現代漢語譯本 此種放逸，是第一危險的道路。 那些放逸的眾生，被美好的言辭所迷惑， 他們的心總是沉迷於享樂，只有痛苦是他們自己承受。
他們不害怕痛苦，也不追求天上的快樂， 由於缺乏智慧的觀察，他們和動物沒有區別。 對於飲食和淫慾，他們的心片刻也不願放下， 像這樣的眾生，就和畜生一樣。 那些喜歡嬉戲玩樂的人，住在閻摩（Yama，死神）的口中， 死亡立刻就會降臨到他們面前，那種痛苦難以忍受。 眾生的心放逸，喜歡破壞，因此短命夭折， 因為他們的放逸，最終會被死亡所消滅。 只有一種善法，能使壽命安穩， 並且能夠生到天界，這叫做不放逸。 放逸和不放逸，產生過失和功德， 善與惡都由心而生，解脫束縛也是如此。 眾生不明白，快樂就像仇敵一樣有害， 他們的心極其愚癡，遠離了佛陀的智慧。 放逸就像一棵毒樹，樹幹高聳有三根， 那就是衰老、疾病和死亡，總是依附著它而存在。 如果能具足修正行，就不會被它們所侵擾， 有智慧的人處於輪迴之中，也常常樂於不放逸。 如果樂於不放逸，就能遠離各種過錯， 解脫各種恐怖，得到最上的快樂。 如果具備放逸的習性，我就會感到恐懼， 如果他們能夠解脫，對於世間的快樂就不需要刻意斷除。 由於貪婪而產生放逸，將會墮入蓮華地獄（Padma hell）， 他們在那地獄中對於慾望感到自在，常常住在其中。 如果安住在放逸之中，就會產生四種顛倒， 能夠破壞善行，就像世間的仇敵一樣。 無量的疑惑，恐怖常常逼迫， 在生死輪迴中流轉，都是由於放逸的行為。 這一個放逸的行為
【English Translation】 English version This heedlessness is the foremost dangerous path. Those heedless beings, deluded by beautiful words, Their minds are constantly intoxicated, and only suffering is their own portion.
They do not fear suffering, nor do they seek heavenly bliss, Due to unwise observation, they are no different from animals. Regarding food, drink, and lust, their minds never abandon them even for a moment, Such sentient beings are the same as livestock. Those who delight in play and amusement dwell in the mouth of Yama (the lord of death), Death immediately appears before them, and that suffering is unbearable. The minds of beings are heedless, delighting in destruction, and thus they die young, Because of their heedlessness, they are ultimately destroyed by death. There is only one virtuous Dharma (law), which makes life peaceful and secure, And can cause rebirth in the heavens, it is called non-heedlessness. Heedlessness and non-heedlessness produce faults and merits, Good and evil both arise from the mind, and liberation from bondage is the same. Beings do not understand that happiness is as harmful as an enemy, Their minds are extremely foolish, far from the wisdom of the Buddha. Heedlessness is like a poisonous tree, with three towering trunks, Which are old age, sickness, and death, constantly relying on it. If one is complete with correct practice, one will not be invaded by them, The wise, dwelling in Samsara (cycle of rebirth), always delight in non-heedlessness. If one delights in non-heedlessness, one will be free from all faults, Liberated from all terrors, and attain the highest happiness. If one is full of heedlessness, I will feel fear, If they can be liberated, there is no need to deliberately cut off worldly pleasures. Due to greed, heedlessness arises, and one will fall into the Padma hell (Lotus hell), In that hell, they feel at ease with desires, and constantly dwell within it. If one dwells in heedlessness, four kinds of inversions arise, Which can destroy virtuous actions, like enemies in the world. Countless doubts, and terrors constantly press, Wandering in the cycle of birth and death, all due to heedless actions. This one heedless action
， 常樂諸欲樂， 則遠離一切， 無漏清凈法。 諸天放逸故， 展轉無窮極， 愚癡不厭離， 何由得寂靜？ 離染污思惟， 其心則寂靜， 能利於自他， 無復諸熱惱。 諸天著欲樂， 所得何曾見！ 是樂有為生， 無常不久住。 此有為色相， 決定而破壞， 彼樂若壞時， 則生於苦惱。 若人于欲境， 放逸心狂亂， 決定有乖離， 后受于熱惱。 於五欲境界， 貪愛得自在， 彼欲誑諸天， 放逸則隨轉。 若人作放逸， 是諸難根本， 于財起貪求， 廣造諸不善。 若人於此生， 具足諸快樂， 當隨智惠行， 如魚逐流水。 諸天若放逸， 為女色所伏， 則為彼燒然， 常受于苦惱。 是故諸天人， 一心當遠離， 于意常止足， 不為欲所縛。 愚癡迷罪福， 不知法非法， 此人于涅盤， 少分不可得。 于輕重律儀， 及甚深法要， 而常樂修習， 則獲彼安樂。 常樂宣正法， 滌除諸垢穢， 不作放逸行， 則常獲妙樂。 昔樂行放逸， 常迷醉愚癡， 若天若世人， 皆不應親近。 造放逸過失， 未曾有間斷， 彼人命欲終， 則
趣于惡道。 此說彼放逸， 于理非和合， 諸天常癡迷， 當墮于地獄。 諸天欲所迷， 非愛而生愛， 癡暗不覺知， 何有于少樂？ 諸天於五欲， 常樂著迷醉， 如彼生盲人， 不見於正道。 由彼心散亂， 不生真實見， 放逸鎮燒然， 是故當遠離。 意地諸善法， 由放逸破壞， 八聖道昭然， 畢竟無能見。 是放逸為毒， 能壞十善法， 如是放逸者， 失四種禪定。 諸佛離五欲， 常贊不放逸， 是身老死侵， 當厭離放逸。 放逸唯有苦， 離此即解脫， 為放逸所牽， 無智不能斷。 不放逸最勝， 諸天樂親近， 若作放逸者， 定知當退沒。 一切諸眾生， 輪迴不解脫， 由放逸罥索， 縈纏難出離， 造惡則無福， 作善非招罪。 放逸諸有情， 常生顛倒見， 云何為罪福？ 非世俗所說。 智者善明瞭， 不讚于放逸， 諸天若放逸， 則減失善業， 當知此惡因， 定招于苦果。 若意著諸欲， 暫時生少樂， 則為彼破壞， 退失生大苦。 境界常現前， 愚夫不厭足， 癡迷著女人， 則見其墮落。 由貪生放逸， 習近諸女人
【現代漢語翻譯】 現代漢語譯本 趨向于惡道。 這種說法和那種放逸，在道理上是不和諧的，諸天常常愚癡迷惑，應當墮入地獄。 諸天被慾望所迷惑，不是因為愛而生出愛，愚昧昏暗不覺知，哪裡會有少許快樂？ 諸天對於五欲（pañca kāmaguṇa），常常快樂地執著和沉醉，就像那些天生的盲人，看不見正確的道路。 由於他們心散亂，不產生真實的見解，放逸像火焰一樣燃燒，因此應當遠離。 意地（mano-bhūmi）的各種善法，由於放逸而被破壞，八聖道（ariya aṭṭhaṅgika magga）如此昭然，最終也無法看見。 這放逸是毒藥，能夠破壞十善法（dasa kuśala kamma），像這樣放逸的人，會失去四種禪定（catasso jhānāni）。 諸佛（buddha）遠離五欲，常常讚歎不放逸，這個身體會被衰老和死亡侵襲，應當厭惡和遠離放逸。 放逸只有痛苦，離開它就是解脫，被放逸所牽引，沒有智慧就不能斷除。 不放逸是最殊勝的，諸天都樂於親近，如果做了放逸的事情，必定知道會退步和沉沒。 一切眾生，在輪迴中無法解脫，由於放逸的羅網，纏繞難以脫離，造惡就沒有福報，作善並非招致罪過。 放逸的有情眾生，常常產生顛倒的見解，什麼是罪？什麼是福？不是世俗所說的。 智者善於明瞭，不讚嘆放逸，諸天如果放逸，就會減少失去善業，應當知道這是惡的因，必定招致痛苦的果報。 如果心執著于各種慾望，暫時產生少許快樂，就會被它破壞，退失而產生巨大的痛苦。 境界常常在眼前顯現，愚蠢的人不會厭倦滿足，癡迷執著于女人，就會看見他們的墮落。 由於貪婪而產生放逸，習慣親近各種女人
【English Translation】 English version They are inclined towards evil paths. This saying and that indulgence are not harmonious in reason; the gods are often foolish and deluded, and should fall into hell. The gods are deluded by desires, and love arises not from love; foolish and ignorant, how can there be little joy? The gods are often happily attached and intoxicated with the five desires (pañca kāmaguṇa), like those born blind who cannot see the right path. Because their minds are scattered, they do not generate true insight; indulgence burns like a flame, therefore it should be avoided. The various good qualities of the mind-ground (mano-bhūmi) are destroyed by indulgence; the Noble Eightfold Path (ariya aṭṭhaṅgika magga) is so clear, yet ultimately cannot be seen. This indulgence is a poison that can destroy the ten good deeds (dasa kuśala kamma); those who are thus indulgent will lose the four meditations (catasso jhānāni). The Buddhas (buddha) are detached from the five desires and always praise non-indulgence; this body is invaded by old age and death, and one should be disgusted with and avoid indulgence. Indulgence is only suffering, and liberation is to be free from it; those who are led by indulgence cannot be cut off without wisdom. Non-indulgence is the most excellent, and the gods are happy to be close to it; if one does indulgent things, one will surely know that one will regress and sink. All sentient beings are unable to be liberated in the cycle of rebirth, and are entangled and difficult to escape due to the net of indulgence; creating evil brings no blessings, and doing good does not bring about sin. Indulgent sentient beings often generate inverted views; what is sin? What is blessing? It is not what the world says. The wise are good at understanding and do not praise indulgence; if the gods are indulgent, they will reduce and lose good deeds; one should know that this is the cause of evil and will surely bring about the fruit of suffering. If the mind is attached to various desires, it will temporarily produce a little joy, but it will be destroyed by it, and one will regress and produce great suffering. The realm is always present, but the foolish are not tired of being satisfied; if one is infatuated with women, one will see their downfall. Indulgence arises from greed, and one is accustomed to being close to various women.
， 於己命終時， 彼則咸觀看。 諸天若退沒， 獨逝而無侶， 唯有善惡業， 於後而隨逐。 遠離彼惡作， 專修諸善行， 棄捨斯過咎， 常樂不放逸。 放逸輪迴本， 離此為寂靜， 彼二種差別， 此說其自相。 智者常思惟， 樂修于諸善， 正人依法行， 則無于少苦。 眾生處輪迴， 皆隨於自業， 云何彼世間， 為放逸破壞？ 放逸第一縛， 復能壞諸善， 為彼墮落因， 作地獄苦本。 顯示一放逸， 為諸苦惱因， 若樂饒益者， 常離彼過失。 若離於放逸， 得至不死處， 由不放逸故， 則近菩提道。 若樂不放逸， 住最上涅盤， 故說彼放逸， 為其墮落因。 若人作放逸， 此惡無過上， 為世所欺輕， 死墮餓鬼趣。 若樂於放逸， 則生彼顛倒， 由如是業果， 隨生死流轉。 彼地獄熾火， 常燒放逸人， 若樂解脫者， 則舍于放逸。 若人離放逸， 則生於明智， 永斷于諸惑， 常受彼妙樂。 眾生心散亂， 為業而纏縛， 流轉三有中， 當樂不放逸。 于苦謂為樂， 樂壞生於苦， 夫死轉為妻， 當樂不放逸。 妻
【現代漢語翻譯】 現代漢語譯本 當他生命終結時，所有的人都只能眼睜睜地看著他離去。 即使是天神，也會有退沒的時候，獨自離去，沒有伴侶。 只有善業和惡業，會在他身後緊緊跟隨。 遠離那些惡行，專心修習各種善行， 拋棄這些過錯和罪過，常常快樂地保持不放逸。 放逸是輪迴的根本，遠離放逸才能達到寂靜涅槃（Nirvana）。 這兩種狀態的差別，這裡說明了它們的各自特性。 智者常常深思熟慮，樂於修習各種善行， 正直的人依法行事，就不會有絲毫的痛苦。 眾生處在輪迴之中，都跟隨各自的業力。 為什麼這個世間，會被放逸所破壞呢？ 放逸是第一道的束縛，又能破壞各種善行， 是導致墮落的原因，是地獄痛苦的根源。 說明了放逸，是各種苦惱的原因， 如果樂於利益自己和他人，就應該常常遠離這種過失。 如果遠離放逸，就能到達不死之處， 因為不放逸的緣故，就能接近菩提道（Bodhi）。 如果樂於不放逸，就能安住于最上的涅槃（Nirvana）， 所以說放逸，是導致墮落的原因。 如果有人放逸，這種惡行沒有比它更嚴重的了， 會被世人欺騙和輕視，死後墮入餓鬼道（Preta）。 如果樂於放逸，就會產生顛倒的認知， 由於這樣的業果，隨著生死而流轉。 地獄熾熱的火焰，常常焚燒放逸的人， 如果樂於解脫，就應該捨棄放逸。 如果人遠離放逸，就會產生明智， 永遠斷除各種迷惑，常常享受那美妙的快樂。 眾生的心散亂，被業力所纏縛， 在三有（欲有、色有、無色有）中流轉，應當樂於不放逸。 把痛苦當作快樂，快樂毀滅后產生痛苦， 丈夫死後轉世為妻子，應當樂於不放逸。 妻子
【English Translation】 English version When his life ends, all will just watch him go. Even the gods will decline and fall, departing alone, without companions. Only good and bad karma will follow closely behind him. Stay away from those evil deeds, and focus on cultivating all kinds of good actions, Abandon these faults and transgressions, and always happily maintain diligence. Negligence is the root of Samsara (輪迴), only by abandoning negligence can one attain the stillness of Nirvana (涅槃). The difference between these two states, here describes their respective characteristics. The wise always contemplate deeply, and are happy to cultivate all kinds of good deeds, The upright act according to the Dharma (法), and will not have the slightest suffering. Beings are in Samsara (輪迴), all follow their own karma. Why is this world destroyed by negligence? Negligence is the first bond, and can destroy all kinds of good deeds, It is the cause of falling, the root of the suffering of hell. It shows that negligence is the cause of all kinds of suffering, If one is happy to benefit oneself and others, one should always stay away from this fault. If one abandons negligence, one can reach the place of immortality, Because of diligence, one can approach the path of Bodhi (菩提). If one is happy with diligence, one can abide in the supreme Nirvana (涅槃), Therefore it is said that negligence is the cause of falling. If someone is negligent, there is no evil greater than this, They will be deceived and despised by the world, and after death, they will fall into the realm of hungry ghosts (Preta). If one is happy with negligence, one will produce inverted perceptions, Due to such karmic consequences, one will transmigrate through birth and death. The blazing fire of hell often burns the negligent, If one is happy with liberation, one should abandon negligence. If a person abandons negligence, they will generate wisdom, They will forever cut off all delusions, and always enjoy that wonderful happiness. Beings' minds are scattered, bound by karma, Wandering in the Three Realms (欲有、色有、無色有), one should be happy with diligence. Taking suffering as happiness, happiness destroyed gives rise to suffering, A husband reborn as a wife after death, one should be happy with diligence. Wife
死或為母， 母死或為妻， 於此流轉中， 當樂不放逸。 放逸能生貪， 由貪復生恚， 為過患之源， 沈輪于惡道。 放逸不放逸， 智者皆不著， 此最上安隱， 升智慧樓閣。 若能離放逸， 善住安樂處， 為大智丈夫， 速證真常果。 示放逸過失， 與道極相違， 則斷法橋樑， 壞善心種子。 能壞解脫法， 引生諸妄念， 墮彼險惡趣， 皆從放逸起。 自不求利益， 為他人所棄， 無言無所作， 彼則如死者。 雖具天形質， 愚癡同畜類， 常居放逸中， 作歌舞戲笑。 若人著放逸， 即趣三有海， 滅已復還生， 悉見其破壞。 由此造諸罪， 為業所纏縛， 放逸轉為冤， 違背諸善法。 是業不住內， 亦不在於外， 當知放逸者， 皆由心破壞。 于最上境界， 其心無厭足， 樂歌舞嬉戲， 不知墮滅處。 愚癡放逸者， 以怖為歡悅， 彼天同生盲， 不知道非道。 由彼放逸行， 從諸禪墮落， 輪轉欲界中， 馳流於五趣。 若住無色界， 獲四種空定， 由行放逸故， 流轉於世間。 周流三界中， 愚癡無知覺， 放逸為桎梏
【現代漢語翻譯】 現代漢語譯本 死後可能轉生為母親，母親死後可能轉生為妻子，在這輪迴流轉之中，應當喜好不放逸。
放逸能產生貪慾，由貪慾又會產生嗔恚，這是罪過和禍患的根源，會沉淪於惡道之中。
放逸和不放逸，智者都不會執著，這是最上等的安穩，能登上智慧的樓閣。
如果能夠遠離放逸，安穩地住在安樂之處，就能成為有大智慧的丈夫，迅速證得真常的果位。
顯示放逸的過失，與正道極其相違背，就會斷絕通往佛法的橋樑，破壞善良之心的種子。
能夠破壞解脫之法，引生各種虛妄的念頭，墮入那些危險惡劣的境地，這些都從放逸產生。
自己不尋求利益，被他人所拋棄，無言無所作為，那就像死人一樣。
雖然具有天人的形體和資質，愚癡得如同畜生，常常處在放逸之中，作歌舞嬉戲。
如果有人執著于放逸，就會趣向三有（sanyou，欲有、色有、無色有）之海，滅亡之後又會再次出生，看到一切都在破壞之中。
由此造作各種罪業，被業力所纏縛，放逸轉變為冤家，違背各種善良的佛法。
這業力不住在內，也不在外，應當知道放逸的人，都是由心被破壞所導致。
對於最上等的境界，他們的心沒有厭足的時候，喜歡歌舞嬉戲，不知道自己正在墮落滅亡。
愚癡放逸的人，把恐怖的事情當作歡悅，那些天人如同天生的盲人，不知道什麼是正道，什麼不是正道。
由於他們放逸的行為，從各種禪定中墮落，在欲界中輪迴，奔流於五趣（wuqu，地獄、餓鬼、畜生、人、天）。
如果住在無色界，獲得四種空定，由於放逸的行為，仍然在世間流轉。
在三界中到處漂流，愚癡而沒有知覺，放逸是束縛人的桎梏。
【English Translation】 English version After death, one may be reborn as a mother; after a mother's death, one may be reborn as a wife. In this cycle of transmigration, one should delight in non-negligence.
Negligence can give rise to greed, and from greed arises hatred. It is the source of faults and suffering, causing one to sink into evil paths.
Both negligence and non-negligence are not clung to by the wise. This is the supreme peace and security, ascending to the pavilion of wisdom.
If one can abandon negligence and dwell securely in a place of peace and joy, one becomes a great wise person, quickly realizing the fruit of true permanence.
Showing the faults of negligence, which is extremely contrary to the path, it severs the bridge to the Dharma and destroys the seeds of good intention.
It can destroy the Dharma of liberation, giving rise to various false thoughts, causing one to fall into dangerous and evil realms, all arising from negligence.
Not seeking benefit for oneself, being abandoned by others, without speech or action, one is like a dead person.
Although possessing the form and qualities of a deva (tianren, heavenly being), one is as foolish as an animal, constantly dwelling in negligence, engaging in singing, dancing, and laughter.
If a person is attached to negligence, they will go towards the sea of the three realms of existence (sanyou, realm of desire, realm of form, realm of formlessness), dying and being reborn again, seeing everything in destruction.
From this, one creates various sins, being bound by karma. Negligence turns into an enemy, opposing all good Dharmas.
This karma does not dwell within, nor is it outside. One should know that those who are negligent are all destroyed by their own minds.
Regarding the supreme state, their minds are never satisfied, delighting in singing, dancing, and play, not knowing they are falling into destruction.
Foolish and negligent people take fear as joy. Those devas (tianren, heavenly being) are like those born blind, not knowing what is the right path and what is not.
Due to their negligent actions, they fall from various dhyanas (chan, meditative states), transmigrating in the desire realm, flowing through the five realms of existence (wuqu, hell, hungry ghosts, animals, humans, devas).
If one dwells in the formless realm, attaining the four formless absorptions, due to negligent actions, one still transmigrates in the world.
Wandering throughout the three realms, foolish and without awareness, negligence is a shackle that binds.
， 愛索而纏縛。 若墮諸惡道， 常飢渴恐怖， 由彼放逸行， 不生於悔惱。 若心生苦惱， 則為愛別離， 故如來所訶， 常遠於放逸。 由彼放逸芽， 滋長老病死， 是三種苦惱， 能壞諸眾生。 又如彼大地， 能生其藥草， 彼放逸愚夫， 則增長諸惑。 放逸如毒苗， 出生諸懈怠， 飲酒著女色， 共遊戲境界， 放逸為極苦， 不放逸最樂。 放逸不放逸， 於此善分別。
假使百千俱胝劫， 墮于惡趣受極苦， 是故不應作放逸， 則同諸佛超彼岸。
訶厭五欲品第七
欲為第一誑， 于彼無作意， 是諸地獄因， 輪迴深險縛。 若人著諸欲， 則受無邊苦， 常為欲蛇害， 何有于少樂？ 寧以利刀劍， 而自斷其舌， 不應以少言， 而談于欲事。 眾生貪所欺， 瞋恚常燒煮， 愚癡所降伏， 于欲常讚美。 多造于惡行， 而得欲少味， 由縱彼貪癡， 不了苦為苦。 彼欲無形色， 快樂無有常， 為最極惡因， 然後當遠離。 眾生由起貪， 常墮于惡趣， 若能離彼過， 則無地獄怖。 獄中生惡火， 慾火悉同等， 是故當一
【現代漢語翻譯】 現代漢語譯本： 被愛慾的繩索纏縛。 如果墮入各種惡道，常常遭受飢餓、乾渴和恐怖， 由於他們放縱的行為，不會產生後悔和苦惱。 如果心中產生苦惱，那是因為與所愛之物分離， 所以如來所呵斥的，就是要常常遠離放逸。 由於放逸的萌芽，滋長衰老、疾病和死亡， 這三種苦惱，能夠摧毀所有的眾生。 又如那大地，能夠生長各種藥草， 那些放逸的愚夫，就會增長各種迷惑。 放逸如同有毒的幼苗，生長出各種懈怠， 沉迷於飲酒和女色，共同在嬉戲的境界中， 放逸是極大的痛苦，不放逸才是最快樂的。 放逸和不放逸，要在此善加分別。
假使經過百千俱胝劫（形容極長的時間），墮入惡趣遭受極大的痛苦， 所以不應該放逸，這樣就能像諸佛一樣超越彼岸。
訶厭五欲品（訶厭五欲品：佛教經典中的一個章節，講述呵斥和厭惡五欲）第七
慾望是第一位的欺騙，不要對它產生任何念頭， 它是各種地獄的原因，是輪迴中深沉而危險的束縛。 如果有人執著于各種慾望，就會遭受無邊的痛苦， 常常被慾望的毒蛇所傷害，哪裡會有絲毫的快樂呢？ 寧願用鋒利的刀劍，割斷自己的舌頭， 也不應該用少許的言語，來談論慾望的事情。 眾生被貪婪所欺騙，被瞋恚常常燒煮， 被愚癡所降伏，總是讚美慾望。 大量造作惡行，卻只能得到慾望少許的滋味， 由於放縱貪婪和愚癡，不能瞭解痛苦是痛苦。 那些慾望沒有形狀和顏色，快樂也沒有常態， 是極其惡劣的原因，然後應當遠離它。 眾生由於生起貪婪，常常墮入惡趣， 如果能夠遠離那些過失，就沒有地獄的恐怖。 地獄中產生的惡火，**悉同等， 所以應當一心一意地
【English Translation】 English version: Bound by the ropes of love and desire. If one falls into the various evil paths, they constantly suffer from hunger, thirst, and terror, Due to their unrestrained actions, they do not generate regret or distress. If suffering arises in the heart, it is because of separation from what is loved, Therefore, what the Tathagata (如來：another name for the Buddha) rebukes is to always stay away from negligence. Due to the sprout of negligence, aging, sickness, and death grow, These three kinds of suffering can destroy all sentient beings. Just as the earth can grow various medicinal herbs, Those negligent fools will increase various delusions. Negligence is like a poisonous seedling, giving rise to various forms of laziness, Indulging in drinking and female beauty, together in the realm of play, Negligence is extreme suffering; non-negligence is the greatest happiness. Negligence and non-negligence should be carefully distinguished here.
Even if after hundreds of thousands of kotis (俱胝：a large number) of kalpas (劫：an eon, an immense period of time), one falls into evil realms and suffers extreme pain, Therefore, one should not be negligent, so that one can transcend to the other shore like all the Buddhas.
Chapter Seven: Reproaching and厭惡 the Five Desires (訶厭五欲品：a chapter in Buddhist scriptures discussing the rebuke and aversion to the five desires)
Desire is the foremost deception; do not generate any thoughts about it, It is the cause of various hells, a deep and dangerous bondage in samsara (輪迴：the cycle of death and rebirth). If a person is attached to various desires, they will suffer boundless pain, Constantly harmed by the poisonous snakes of desire, where is there any slight joy? Rather cut off one's own tongue with a sharp sword, Than to talk about matters of desire with a few words. Sentient beings are deceived by greed, constantly burned by anger, Subdued by ignorance, they always praise desire. Creating a large amount of evil deeds, yet only obtaining a little taste of desire, Due to indulging in greed and ignorance, they do not understand that suffering is suffering. Those desires have no shape or color, and happiness is not constant, It is an extremely evil cause, and then one should stay away from it. Sentient beings, due to arising greed, often fall into evil realms, If one can stay away from those faults, there will be no fear of hell. The evil fire produced in hell, ** are all the same, Therefore, one should wholeheartedly
心， 常生於厭怖。 常愛樂解脫， 遠離於彼欲， 破壞不善法， 如日除黑暗。 彼愚癡凡夫， 諸根著境界， 由意生愛樂， 即墮于惡趣。 由彼五境界， 五根生愛著， 須臾貪火然， 于欲而無足。 又彼諸有情， 而生於貪火， 和合則熾盛， 離散則無有。 若離欲境界， 彼無由得起， 是火極險惡， 常應生遠離。 如木無分別， 從愛河而流， 彼愛復如酥， 沃之增熾焰。 是貪火猛毒， 能燒於一身， 棄捨于名色， 彼火則不滅。 又如世間火， 見已咸生畏， 貪火極洞然， 何不生驚怖？ 從彼五根起， 五境而圍繞， 愛力疾如風， 燒彼多貪者。 境界如稠林， 深險難出離， 為彼貪所燒， 如火然槁木。 是貪慾熾火， 隨境界增長， 彼貪者無知， 以苦而為樂。 世火益光明， 貪火增黑暗， 是境界如冤， 智者當遠離。 若人于境界， 見已當如毒， 暫生於少樂， 然後受極苦。 非此世他世， 亦無初中后， 如是欲境界， 云何有快樂？ 是諸愚癡者， 多樂著嬉戲， 于境界無厭， 如火焚草木。 由於境無厭，
【現代漢語翻譯】 現代漢語譯本 心，常常因為厭惡而生起。 常常喜愛並享受解脫，遠離那些慾望。 摧毀不好的事物，就像太陽驅散黑暗一樣。 那些愚蠢的凡夫俗子，他們的感官執著于外在的境界。 因為內心產生喜愛和快樂，就會墮落到惡道中。 由於那五種外在境界，五種感官因此產生愛戀和執著。 貪婪的火焰瞬間燃燒起來，對於慾望永遠無法滿足。 還有那些有情眾生，心中生起貪婪的火焰。 （貪慾）和合在一起就會熾盛，離散就會消失。 如果離開慾望的境界，貪慾就沒有辦法生起。 這（貪慾的）火焰極其危險可怕，應該常常遠離它。 就像木頭沒有分別心一樣，從愛慾的河流中流淌。 那愛慾又像酥油一樣，澆在火焰上會使其燃燒得更旺。 這貪婪的火焰猛烈而有毒，能夠焚燒整個身體。 如果拋棄名和色，那火焰就會熄滅。 又像世間的火焰，看到后都會感到害怕。 貪婪的火焰如此劇烈地燃燒，為什麼不感到驚恐呢？ 從那五種感官生起，被五種外在境界所包圍。 愛慾的力量快如疾風，焚燒那些貪婪的人。 （外在）境界就像茂密的森林，既深又險難以逃脫。 被貪婪所焚燒，就像乾燥的木頭被火焰點燃一樣。 這貪慾的熾熱火焰，隨著外在境界而增長。 那些貪婪的人沒有智慧，把痛苦當作快樂。 世間的火焰增加光明，貪婪的火焰增加黑暗。 這些外在境界就像仇人一樣，有智慧的人應當遠離。 如果人們看到外在境界，應當像看到毒藥一樣。 短暫地產生少許快樂，然後就會遭受極大的痛苦。 無論現在、未來，也沒有開始、中間和結尾。 像這樣的慾望境界，怎麼會有快樂呢？ 這些愚蠢的人們，大多喜歡嬉戲玩樂。 對外在境界沒有厭倦，就像火焰焚燒草木一樣。 由於對外在境界沒有厭倦。
【English Translation】 English version The mind often arises from aversion. It constantly loves and enjoys liberation, staying away from those desires. Destroying unwholesome dharmas (不善法, negative or bad deeds), like the sun dispelling darkness. Those foolish ordinary people, their senses are attached to external realms. Because the mind generates love and joy, they fall into evil destinies. Due to those five external realms, the five senses thus generate love and attachment. The fire of greed instantly ignites, and there is never satisfaction with desires. And those sentient beings, in their hearts arises the fire of greed. When (greed) combines, it becomes intense; when scattered, it ceases to exist. If one departs from the realm of desire, greed has no way to arise. This (fire of greed) is extremely dangerous and terrifying; one should always stay away from it. Like wood without discrimination, it flows from the river of craving. That craving is like ghee (酥, clarified butter), pouring it on the fire increases its flames. This fire of greed is fierce and poisonous, capable of burning the entire body. If one abandons name and form (名色, nāmarūpa, the psycho-physical constituents of existence), that fire will be extinguished. Just like worldly fire, seeing it, everyone feels fear. The fire of greed burns so intensely, why not feel terrified? It arises from those five senses, surrounded by the five external realms. The power of craving is as swift as the wind, burning those who are greedy. The (external) realm is like a dense forest, deep and dangerous, difficult to escape. Being burned by greed is like dry wood being ignited by fire. This blazing fire of desire grows with external realms. Those who are greedy are without wisdom, taking suffering as pleasure. Worldly fire increases light, the fire of greed increases darkness. These external realms are like enemies; the wise should stay away. If people see external realms, they should see them as poison. Briefly generating a little joy, then one will suffer extreme pain. Whether in this life or the next, there is no beginning, middle, or end. How can there be happiness in such realms of desire? These foolish people mostly enjoy playing and having fun. They have no aversion to external realms, like fire burning grass and trees. Because there is no aversion to external realms.
則為彼欺誑， 常處生死中， 不知其過失。 著欲飛禽行， 彼決定愚癡， 如是諸天人， 不及禽等類。 猶如劫盡時， 日炙海令竭， 百千俱胝劫， 觀色而無厭。 彼海尚有竭， 天雨能充滿， 眼視諸色相， 未曾有厭足。 于欲若無厭， 於樂何分別？ 彼若足無貪， 則遠離憂惱。 如摩羅耶山， 悉產旃檀木， 愚者伐為薪， 復以營田畝。 欲為第一誑， 虛妄不堅牢， 如乾闥婆城， 亦如於夢境； 如幻如聚沫， 如金播歌果， 暫生於美味， 著欲亦如此。 智者真實見， 離愛則無苦， 為彼愚癡者， 顯示其惡果。 欲如世間毒， 造作一切罪， 如所得思惟， 后復為破壞。 意著欲無厭， 復以欲為冤， 彼天命終時， 即墮于地獄。 欲為世間毒， 亦如一電光， 愚癡著女色， 如魚逐浪轉。 常思惟增長， 前後際不善， 著欲如熾火， 智者當遠離。 若隨其親近， 則彼彼增長， 慾火極燒然， 觸則受楚毒。 了知此慾火， 智者常遠離， 若離於彼欲， 決定獲安隱。 彼無數百千， 那由佗天眾， 由愛樂五欲， 為獄火燒
【現代漢語翻譯】 現代漢語譯本 如果被慾望欺騙， 就會常處在生死輪迴之中，卻不知道自己的過失。 貪戀慾望就像飛鳥追逐，這樣的人一定是愚癡的， 像這樣的天人和人，還不如禽鳥等生物。 就像劫難結束時，太陽曬乾海水一樣， 經歷百千俱胝劫（形容極長的時間），觀看美色也不會滿足。 大海尚且有乾涸的時候，天降大雨還能將其充滿， 但眼睛觀看各種色相，卻從來沒有滿足的時候。 如果對慾望沒有厭倦，那麼和畜生的快樂有什麼區別呢？ 如果能知足而沒有貪慾，就能遠離憂愁煩惱。 就像摩羅耶山（Malaya Mountain），到處生長著旃檀木（sandalwood）， 愚蠢的人卻砍伐它們當柴燒，又用來開墾田地。 慾望是第一等的欺騙，虛妄而不堅固， 就像乾闥婆城（Gandharva city，海市蜃樓），也像夢境一樣； 像幻術，像聚沫，像金播歌果（一種虛幻的果實）， 短暫地產生美味，貪戀慾望也是這樣。 有智慧的人能真實地看到，離開愛慾就沒有痛苦， 為那些愚癡的人，顯示慾望的惡果。 慾望就像世間的毒藥，會造作一切罪惡， 就像所得到的思念，之後又會被破壞。 心意貪戀慾望沒有厭足，又因為慾望而成為仇敵， 那天人壽命終結時，就會墮入地獄。 慾望是世間的毒藥，也像一道閃電， 愚癡的人貪戀女色，就像魚兒追逐波浪。 常常思念增長慾望，前後世都不吉祥， 貪戀慾望就像熾熱的火焰，有智慧的人應當遠離。 如果隨順親近它，那麼慾望就會增長， 極其燃燒，接觸就會感受到痛苦。 瞭解了這個道理，有智慧的人常常遠離慾望， 如果遠離了慾望，必定獲得安穩。 那無數百千那由佗（Nayuta，數量單位）的天眾， 因為喜愛五欲，而被地獄的火焰焚燒。
【English Translation】 English version If deceived by desires, One will constantly be in the cycle of birth and death, unaware of their own faults. Clinging to desires is like birds chasing after things; such a person is certainly foolish. Such devas (celestial beings) and humans are not even as good as birds and other creatures. Just as at the end of a kalpa (aeon), the sun dries up the sea, Experiencing hundreds of thousands of kotis (large numbers) of kalpas, watching beautiful sights will not bring satisfaction. The sea may have a time when it dries up, and rain can fill it again, But the eyes watching various forms never have enough. If there is no satiety with desires, then what is the difference from the pleasure of animals? If one can be content and without greed, then one can be far from sorrow and vexation. Like Malaya Mountain, where sandalwood grows everywhere, Foolish people cut them down to burn as firewood, and use them to cultivate fields. Desire is the foremost deception, false and not firm, Like a Gandharva city (mirage), also like a dream; Like an illusion, like foam, like a Kimpaka fruit (a poisonous fruit that looks appealing), Briefly producing deliciousness, clinging to desires is also like this. Wise people can truly see that without love and desire, there is no suffering, For those foolish people, show the evil consequences of desire. Desire is like poison in the world, creating all sins, Like the thoughts that are obtained, later to be destroyed. The mind clings to desires without satiety, and because of desires becomes an enemy, When that deva's life ends, they will fall into hell. Desire is the poison of the world, also like a flash of lightning, Foolish people cling to female beauty, like fish chasing waves. Constantly thinking and increasing desires, the past and future are not good, Clinging to desires is like a blazing fire, wise people should stay away. If one follows and gets close to it, then desires will increase, Burning extremely, touching it will feel pain. Understanding this principle, wise people always stay away from desires, If one is away from those desires, one will surely obtain peace. Those countless hundreds of thousands of Nayutas (large numbers) of devas, Because of their love for the five desires, they are burned by the fire of hell.
煮。 欲如火如毒， 當離求安樂， 為彼地獄因， 是故應棄捨。 于欲得自在， 如不見不聞， 由不著彼故， 無苦無逼惱。 于欲不應作， 亦勿意思惟， 著欲諸天人， 為彼火所害。 從無始輪迴， 欲冤從心起， 于愛若解脫， 彼欲則無有。 彼染濁苦果， 從愛慾而生， 若於欲解脫， 則得上妙樂。 智者依于欲， 于欲而無愛， 由離彼癡故， 得證真常處。 暫生於適悅， 后受諸楚毒， 于欲起染著， 則趣于地獄。 是中生愛樂， 剎那樂非有， 若離垢寂靜， 得至不滅處。 智者初中后， 以欲而莊嚴， 云何彼愚夫， 于欲而耽著？ 是欲如毒苗， 觸則生熾火， 于彼生愛樂， 則為毒所害。 如火加於薪， 其焰常不滅， 若樂彼欲者， 則增于熱惱。 如蛾見燈焰， 不知燒其身， 彼愚癡眾生， 著欲亦如是。 若人著貪慾， 常為彼燒煮， 畢竟無知覺， 與燈蛾相似。 是故彼諸天， 舍欲求佛智， 放逸當自損， 今生勿虛擲。 常樂著諸欲， 減失於善業， 為癡所欺誑， 后當墮地獄。 如毒樹開花， 遊蜂而競采，
【現代漢語翻譯】 現代漢語譯本 佛說：慾望如同火焰和毒藥，應當遠離它以尋求安樂，因為它是地獄的根源，所以應該拋棄。 對於慾望，要能做到自在，就像沒有看見和聽見一樣。因為不執著於它，就沒有痛苦和逼迫煩惱。 不應該產生慾望，也不應該去思念它。執著于慾望的諸天和人們，會被慾望之火所傷害。 從無始以來的輪迴中，慾望的仇敵從心中生起，如果能從愛慾中解脫，那麼慾望就不存在了。 那些染污的痛苦果報，是從愛慾而產生的。如果能從慾望中解脫，就能得到最美好的快樂。 智者雖然依于慾望而生活，但對於慾望卻沒有愛戀。因為遠離了愚癡，就能證得真實永恒的境界。 慾望短暫地產生一些快樂，之後卻要承受各種痛苦。如果對慾望產生執著，就會墮入地獄。 在慾望中產生愛戀和快樂，那剎那的快樂並非真實。如果能遠離垢染，達到寂靜，就能到達不滅的境界。 智者無論在開始、中間還是最後，都不會用慾望來裝飾自己。為什麼那些愚蠢的人，會沉溺於慾望之中呢？ 慾望就像有毒的樹苗，接觸它就會燃起熊熊烈火。如果對它產生愛戀，就會被毒害。 就像給火新增柴火，火焰會持續燃燒不滅一樣，如果貪戀慾望，就會增加熱惱。 就像飛蛾看見燈焰，卻不知道會燒燬自己的身體一樣，那些愚癡的眾生，執著于慾望也是如此。 如果有人執著于貪慾，常常會被貪慾所煎熬，最終失去知覺，與飛蛾撲火相似。 因此，那些天人們，捨棄慾望而尋求佛的智慧。放縱自己會損害自身，不要虛度此生。 常常貪戀各種慾望，會減少善業，被愚癡所欺騙，最終會墮入地獄。 就像有毒的樹開花，蜜蜂爭相採蜜一樣。
【English Translation】 English version The Buddha said: Desires are like fire and poison; one should stay away from them to seek happiness, because they are the cause of hell, so they should be abandoned. Regarding desires, one should be able to be at ease, as if not seeing or hearing. Because of not being attached to them, there is no suffering or oppressive affliction. One should not generate desires, nor should one contemplate them. The gods and people who are attached to desires will be harmed by the fire of desire. From beginningless cycles of rebirth, the enemy of desire arises from the mind. If one can be liberated from craving, then desire will not exist. Those defiled and painful consequences arise from craving. If one can be liberated from desire, one can attain the most wonderful happiness. The wise, though relying on desires, have no love for them. Because of being away from ignorance, one can attain the realm of true permanence. Desires briefly produce some pleasure, but afterwards one must endure various sufferings. If one becomes attached to desires, one will fall into hell. To generate love and pleasure in desires, that momentary pleasure is not real. If one can be away from defilement and attain tranquility, one can reach the realm of non-extinction. The wise, whether in the beginning, middle, or end, do not adorn themselves with desires. Why do those foolish people indulge in desires? Desire is like a poisonous sapling; touching it will ignite a raging fire. If one generates love for it, one will be poisoned. Just as adding firewood to a fire keeps the flames burning continuously, if one is attached to desires, one will increase vexation. Just as a moth sees the flame of a lamp but does not know it will burn its body, those ignorant beings are the same in their attachment to desires. If someone is attached to greed, they are constantly tormented by it, eventually losing consciousness, similar to a moth flying into a flame. Therefore, those gods abandon desires and seek the wisdom of the Buddha. Indulging oneself will harm oneself; do not waste this life. Constantly craving various desires will diminish good deeds, being deceived by ignorance, and eventually falling into hell. It's like a poisonous tree blooming, with bees competing to gather nectar.
愚癡著欲人， 受用以為樂。 彼蜂由食毒， 其命復何有？ 欲毒損眾生， 永壽極難得。 又彼地獄火， 由欲而燒然， 是火滿其中， 燒諸天等類。 餓鬼飢渴逼， 復為火所燒， 于彼畜生中， 樂尋求損害。 餘一切世間， 皆依欲而住， 是火普遍起， 燒諸迷欲者。 心常于境界， 耽迷復輕動， 愚者若明瞭， 得離彼危苦。 是心著諸欲， 不知其險難， 常處欲瀑流， 則生於苦惱。 諸天性怯弱， 著欲生狂亂， 由斯心動轉， 不知大恐怖。 諸天耽五欲， 常生於固護， 無智不棄捨， 后當生憂悔。 是心常癡暗， 于境不明瞭， 彼欲極過患， 暫生於適悅。 于若干百千， 無量俱胝數， 皆由欲破壞， 於心不防護。 為欲境所縛， 當受地獄報， 以意善修作， 畢竟當遠離。 由先起貪染， 復作彼瞋行， 因愚癡所迷， 則同於畜類。 愚夫沒欲中， 由欲復癡醉， 猶如彼飛蛾， 終為火所害。 彼諸天形色， 著樂而破壞， 為彼欲所降， 決定當墮落。 眾生為欲誑， 則生於癡迷， 由愛索所牽， 則墮于惡道。 若怖彼險
【現代漢語翻譯】 現代漢語譯本 沉迷於慾望的人是愚癡的，他們把享受慾望當作快樂。 就像蜜蜂吃了毒藥，生命還能存在多久呢？ 慾望的毒害損害眾生，獲得永恒的壽命極其困難。 又像地獄的火焰，因慾望而燃燒起來， 這火焰充滿地獄，焚燒著諸天等各類眾生。 餓鬼遭受飢渴的逼迫，又被火焰所焚燒， 在畜生道中，它們以互相殘害為樂。 其餘一切世間眾生，都依靠慾望而生存， 這慾望之火普遍燃起，焚燒著那些迷惑于慾望的人。 心總是對外界事物，沉迷不捨又輕浮躁動， 愚笨的人如果能明白這些，就能脫離那些危難痛苦。 這顆心執著于各種慾望，不知道其中的危險艱難， 總是處在慾望的洪流中，就會產生苦惱。 諸天因為天性怯懦軟弱，執著于慾望而變得狂亂， 因此心神動搖不定，不知道巨大的恐怖。 諸天沉溺於五欲（色、聲、香、味、觸），常常產生固執的守護之心， 沒有智慧而不捨棄慾望，將來必定會產生憂愁後悔。 這顆心常常是愚昧昏暗的，對於外境不能明瞭， 那些慾望帶來的極大禍患，只是暫時產生一些舒適快樂。 在成百上千，無量俱胝（古代印度計數單位）的數量中， 都是因為慾望的破壞，而沒有好好守護自己的心。 因為被慾望的境界所束縛，應當承受地獄的報應， 如果用意念好好地修行，最終應當遠離慾望。 因為先產生了貪婪的染著，又做出嗔恨的行為， 因為被愚癡所迷惑，就和畜生一樣了。 愚蠢的人沉沒在慾望之中，因為慾望而癡迷沉醉， 就像那些飛蛾，最終被火焰所燒害。 那些諸天的美好形色，因為執著于享樂而被破壞， 被那些慾望所降伏，必定會墮落。 眾生被慾望所欺騙，就會產生癡迷， 因為被愛慾的繩索所牽引，就會墮落到惡道中。 如果害怕那些危險。
【English Translation】 English version Foolish people are attached to desires, enjoying them as pleasure. Like a bee that eats poison, how long can its life last? The poison of desire harms sentient beings, and obtaining eternal life is extremely difficult. Moreover, the fires of hell are ignited by desire, These fires fill hell, burning all kinds of beings, including the gods. Hungry ghosts are tormented by hunger and thirst, and are also burned by fire, In the realm of animals, they find pleasure in harming each other. All other beings in the world live dependent on desire, This fire of desire rises universally, burning those who are deluded by desire. The mind is always attached to external objects, indulging and being fickle, If foolish people can understand this, they can escape those dangers and sufferings. This mind clings to various desires, unaware of the dangers and difficulties within them, Always being in the torrent of desire, suffering will arise. The gods, being timid and weak by nature, become deranged by attachment to desire, Therefore, their minds are shaken and they are unaware of the great terror. The gods indulge in the five desires (form, sound, smell, taste, and touch), constantly generating a stubborn protective attitude, Lacking wisdom and not abandoning desires, they will surely experience sorrow and regret in the future. This mind is often ignorant and dark, unable to clearly understand external objects, The great harm caused by those desires only temporarily produces some comfort and pleasure. Among hundreds and thousands, countless kotis (ancient Indian units of counting), All are destroyed by desire, without properly guarding their minds. Because they are bound by the realm of desire, they should receive the retribution of hell, If one cultivates well with intention, one should ultimately stay away. Because greed and attachment arise first, and then actions of anger are committed, Because they are deluded by ignorance, they are the same as animals. Foolish people are submerged in desire, intoxicated and infatuated by desire, Like moths, they are ultimately harmed by fire. The beautiful forms of those gods are destroyed by attachment to pleasure, Being subdued by those desires, they will surely fall. Sentient beings are deceived by desire, and thus become deluded, Because they are pulled by the ropes of love and desire, they will fall into evil paths. If one fears those dangers.
惡， 自作于善利， 以意寂靜故， 不生於熱惱。 若樂欲境界， 疑惑則增長， 漸生諸過患， 如風鼓其火。 慾火常燒然， 彼樂速遷滅， 常真實思惟， 不著于境界。 若人于欲境， 其心生迷亂， 境界常現前， 是彼愚癡行。 無智著境界， 不生於厭離， 如薪投火中， 因風則熾盛。 諸天由彼貪， 常著于欲樂， 愚癡不厭舍， 由是而退沒。 若人于欲境， 心常生繫念， 為別離苦惱， 長時而燒煮。 天中妙欲樂， 當爲愛別離， 是苦勝人間， 不及其少分。 諸天受欲樂， 如魚居水中， 心境若俱亡， 彼貪則不起。 若人于欲境， 常愛樂親近， 其心不防護， 長時苦不斷。 由樂著諸欲， 不畏其苦果， 彼暗鈍無知， 后受極險難。 欲為患尤重， 暫能生少樂， 此為不凈行， 引導于惡趣。 若人無智眼， 于欲常愛念， 亦如彼盲者， 墮險而無救。 彼著欲眾生， 少味而多怖， 猶如尋香城， 暫有即無處。 放逸生喜悅， 展轉而愛樂， 諸天癡所迷， 不生於覺悟。 于境界生貪， 彼欲即隨轉， 不知大苦報，
【現代漢語翻譯】 現代漢語譯本 惡，自己造作善業，因為內心寂靜的緣故，就不會產生熱惱。 如果貪戀慾望的境界，疑惑就會增長，逐漸產生各種過患，就像風吹助長火焰一樣。 慾望常常燃燒，那快樂迅速消逝，常常真實地思惟，就不會執著于境界。 如果有人對慾望的境界，內心產生迷惑混亂，境界常常顯現在眼前，這是愚癡的行為。 沒有智慧的人執著于境界，就不會產生厭離之心，就像把柴火投入火中，因為風的緣故就會更加熾盛。 諸天因為貪婪，常常執著于慾望的快樂，愚癡而不厭棄捨離，因此而退墮。 如果有人對慾望的境界，內心常常產生繫念，爲了別離的苦惱，長時間地被燒煮。 天界的妙欲快樂，終究會有愛別離的痛苦，這種痛苦勝過人間的痛苦，人間的痛苦不及天界痛苦的少部分。 諸天享受慾望的快樂，就像魚生活在水中，如果心和境界都消失，那貪婪就不會生起。 如果有人對慾望的境界，常常喜愛親近，內心不加以防護，長時間的痛苦就不會斷絕。 因為貪戀執著于各種慾望，不畏懼其痛苦的果報，這樣暗鈍無知，以後會遭受極大的險難。 慾望是禍患中最嚴重的，暫時能產生少許快樂，這是不清凈的行為，引導眾生前往惡趣。 如果人沒有智慧的眼睛，對慾望常常愛戀思念，也就像盲人一樣，墮入危險而沒有救助。 那些執著于慾望的眾生，得到的快樂很少，恐懼卻很多，就像尋找海市蜃樓的城市，短暫出現隨即消失。 放縱逸樂產生喜悅，輾轉相續而愛戀執著，諸天被愚癡所迷惑，不會產生覺悟。 對境界產生貪婪，慾望就隨之增長，不知道有巨大的痛苦果報。
【English Translation】 English version Evil, arises from doing good deeds, because of the mind's tranquility, one will not be born into heat and vexation. If one delights in the realm of desires, doubt will increase, gradually giving rise to various faults, like wind fueling a fire. Desires constantly burn, that pleasure quickly vanishes, constantly contemplate the truth, and one will not be attached to the realm. If a person's mind becomes confused by the realm of desires, the realm constantly appears before them, this is the behavior of a fool. Without wisdom, one is attached to the realm, and does not give rise to aversion, like throwing firewood into a fire, which becomes more intense with the wind. The devas (gods) are constantly attached to the pleasure of desires because of their greed, foolishly not renouncing them, and therefore they fall. If a person's mind constantly dwells on the realm of desires, they are burned for a long time by the suffering of separation. The wonderful pleasures in the heavens will eventually lead to the suffering of separation from loved ones, this suffering surpasses that of humans, even a small part of it. The devas enjoy the pleasures of desires, like fish living in water, if both the mind and the realm disappear, then greed will not arise. If a person constantly loves and approaches the realm of desires, and does not protect their mind, the long-lasting suffering will not cease. Because of attachment to various desires, one does not fear the painful consequences, being ignorant and dull, one will later suffer extreme difficulties. Desire is the most severe of calamities, temporarily producing a little pleasure, this is impure conduct, leading to evil destinies. If a person has no eyes of wisdom, and constantly loves and cherishes desires, they are like a blind person, falling into danger without rescue. Those beings attached to desires, experience little pleasure but much fear, like searching for a mirage city, which appears briefly and then vanishes. Indulgence gives rise to joy, which is then loved and cherished, the devas are deluded by foolishness, and do not awaken. Greed arises from the realm, and desires follow accordingly, unaware of the great suffering that will result.
決定而自受。 若人於五欲， 常樂著嬉戲， 當墮彼惡道， 愚癡徒後悔。 若離癡境界， 不為慾火燒， 于正行勤修， 則得最上樂。 以世間欲境， 比清凈妙樂， 於十六分中， 而不及其一。 若人心著欲， 此欲實非樂， 速趣地獄中， 于苦而有分。 設於百千劫， 著欲亦無足， 常求欲境界， 何曾有樂處？ 若於欲作意， 剎那則增長， 諸天及世人， 由此而墮落。 于欲常耽迷， 為最極險惡， 若不生遠離， 則為彼滅壞。 是眼猶若海， 觀色無滿足， 于最上美味， 舌嗜而無厭； 鼻嗅諸妙香， 于彼常不捨， 由觸生快樂， 彼意則無盡； 於美妙音聲， 耳聞極愛樂， 意著於法塵， 未曾而暫舍； 是六根輕動， 譬之彼惡馬， 著欲境無厭， 常如其飢渴。 諸天著五欲， 如火益乾薪， 火性本熾然， 無足亦如此。 是六根熾火， 無始常燒然， 愚夫無覺知， 貪迷如悶絕。 當知彼欲樂， 則為地獄因， 睹欲起貪心， 如蛇動其舌。 又如彼盲者， 無目亡諸欲， 彼若起尋求， 則墮于地獄。 非由無目故， 能離欲境
【現代漢語翻譯】 現代漢語譯本： 由自己的決定而承受（果報）。 如果有人對於五欲（色、聲、香、味、觸），常常快樂地執著和嬉戲， 那麼他將墮入惡道之中，愚癡地徒勞後悔。 如果遠離愚癡的境界，不被**（此處原文缺失，無法翻譯）的火焰焚燒， 對於正行精勤修習，就能得到最上的快樂。 用世間的慾望之境，與清凈微妙的快樂相比， 世間慾望連清凈妙樂的十六分之一都比不上。 如果人心執著于慾望，這種慾望實際上並非真正的快樂， （執著于慾望的人）會迅速前往地獄之中，在那裡承受痛苦。 即使經過百千劫的時間，執著于慾望也永遠不會滿足， 總是尋求慾望的境界，哪裡會有快樂的地方呢？ 如果對慾望產生念頭，這種念頭會剎那間增長， 諸天和世人，都會因此而墮落。 對於慾望常常耽溺迷惑，這是最極端的危險和邪惡， 如果不生起遠離之心，就會被慾望所毀滅。 眼睛就像大海一樣，觀看各種色彩永遠沒有滿足的時候， 對於最上等的美味，舌頭貪圖享用而沒有厭倦； 鼻子嗅聞各種美妙的香氣，對於這些香氣常常不肯捨棄， 由觸覺產生快樂，這種意念則沒有窮盡； 對於美妙的聲音，耳朵聽聞后極其喜愛和快樂， 意識執著於法塵（意識的對象），從來沒有暫時捨棄過； 這六根輕浮躁動，就像那些惡劣的馬匹一樣， 執著于慾望的境界而沒有厭倦，常常像飢餓和口渴一樣。 諸天執著於五欲，就像用火來增加乾燥的柴火一樣， 火的本性就是熾熱燃燒，（對慾望的追求）沒有滿足的時候也是如此。 這六根就像熾盛的火焰，從無始以來就一直在燃燒， 愚蠢的人沒有覺察和認知，貪戀迷惑得像昏厥了一樣。 應當知道那些慾望的快樂，實際上是地獄的起因， 看到慾望就生起貪心，就像蛇伸出它的舌頭一樣。 又像那些盲人一樣，因為沒有眼睛而失去了對各種慾望的感知， 如果他們生起尋求慾望的念頭，就會墮入地獄。 並非因為沒有眼睛，就能遠離慾望的境界。
【English Translation】 English version: Determined and self-received (karma). If a person, regarding the five desires (form, sound, smell, taste, touch), constantly delights in attachment and playfulness, Then he will fall into the evil paths, foolishly and vainly regretting. If one departs from the realm of delusion, not burned by the flames of ** (missing in the original text, untranslatable), Diligently cultivating right conduct, then one will attain the supreme bliss. Comparing the realm of worldly desires with the pure and wonderful bliss, Worldly desires are not even one-sixteenth of the pure and wonderful bliss. If the mind is attached to desires, these desires are truly not happiness, (Those attached to desires) will quickly go to hell, where they will have a share in suffering. Even if hundreds of thousands of kalpas pass, attachment to desires will never be satisfied, Always seeking the realm of desires, where is there ever a place of happiness? If a thought arises about desires, this thought will increase in an instant, Gods and humans will fall because of this. Constantly indulging in and being deluded by desires is the most extreme danger and evil, If one does not generate a mind of detachment, then one will be destroyed by them. The eye is like the sea, watching colors without ever being satisfied, For the most supreme delicacies, the tongue craves and is never satiated; The nose smells all kinds of wonderful fragrances, and one is often unwilling to abandon them, From touch arises pleasure, and this thought is endless; For beautiful sounds, the ear hears and is extremely fond and delighted, The mind is attached to the dharma-dust (objects of consciousness), never even temporarily abandoning them; These six roots are frivolous and restless, like those evil horses, Attached to the realm of desires without satiety, constantly like hunger and thirst. The gods are attached to the five desires, like adding dry firewood to a fire, The nature of fire is to burn fiercely, and the pursuit of desires without satisfaction is the same. These six roots are like blazing flames, constantly burning from beginningless time, Foolish people have no awareness or knowledge, greedily deluded as if in a faint. It should be known that the pleasures of those desires are actually the cause of hell, Seeing desires, greed arises, like a snake extending its tongue. Also like those blind people, because they have no eyes, they have lost the perception of various desires, If they generate thoughts of seeking desires, they will fall into hell. It is not because of having no eyes that one can be detached from the realm of desires.
界， 具眼修正行， 則越彼惡趣。 樂行非義利， 造諸不善業， 于欲心無厭， 是人墮惡道。 若人著于欲， 眾苦由之生， 暫舍還追求， 彼無識無智。 欲初如親友， 后則為冤敵， 如金播歌果， 食已即為害。 無量諸眾生， 著欲而墮落， 如逝水無回， 彼樂亦無異。 受用諸快樂， 園林勝境界， 于彼若無貪， 常生安隱處。 若人耽欲味， 放逸心狂亂， 樂壞苦現前， 彼不生後悔。 由先善業力， 感形色姝好， 是故彼諸天， 各生於愛樂。 是欲境無常， 決定當離散， 諸有具智人， 于欲而不亂。 此身何所堪？ 無智生愛樂， 常造不善因， 況復未來苦。 彼愚癡凡夫， 常貪于欲味， 初雖有少樂， 后當唯有損。 如是彼聲色， 體效能生惑， 愚者為彼牽， 則趣其險道。 若人于欲味， 心常生渴愛， 彼唯苦非樂， 智者當遠離。 如虛空降雨， 能益於河流， 諸天沒欲中， 唯增于熾盛。 如魚居水中， 猶生其渴愛， 彼著樂諸天， 無厭亦如是。 如彼虛空界， 邊際不可得， 于欲生貪人， 境界何窮盡？
【現代漢語翻譯】 現代漢語譯本 觀察世間（界，指世間），具備智慧之眼並修正自身行為的人，就能超越那些惡劣的去處（惡趣）。 那些喜歡追求不正當利益，造作各種不善行為，對慾望之心沒有厭足的人，就會墮落到惡道之中。 如果有人執著于慾望，各種痛苦就會由此產生，即使暫時捨棄，還會再次追求，這樣的人是沒有見識和智慧的。 慾望最初像親朋好友一樣，後來卻會變成冤家仇敵，就像金播歌果（一種果實）一樣，吃下去就會帶來危害。 無數的眾生，因為執著于慾望而墮落，就像逝去的水無法 वापस一樣，慾望帶來的快樂也是如此，一去不復返。 享受各種快樂，在園林等美好的境界中，如果對這些沒有貪戀，就能常常生活在安穩平靜的地方。 如果有人沉溺於慾望的滋味，放縱自己，心神狂亂，快樂消失，痛苦就會立刻顯現，到那時後悔也來不及了。 由於過去所做的善業的力量，感得美好的容貌和身形，因此那些天人，各自都沉浸在愛慾的快樂之中。 這些慾望的境界是無常的，終究會離散，所以具有智慧的人，不會被慾望迷惑而心神錯亂。 這樣的身體有什麼值得貪戀的呢？沒有智慧的人才會對它產生愛戀，常常造作不善的因，更何況未來還有更多的痛苦。 那些愚癡的凡夫，常常貪戀慾望的滋味，雖然最初有一點快樂，但最終只會帶來損害。 就像那些聲音和美色，其本質是能夠迷惑人的，愚笨的人被它們牽引，就會走向危險的道路。 如果有人對於慾望的滋味，心中常常生起渴求和愛戀，那他所感受到的只有痛苦而不是快樂，有智慧的人應當遠離它。 就像從虛空中降下的雨水，能夠增加河流的水量一樣，諸天沉溺在慾望之中，只會讓慾望更加熾盛。 就像魚生活在水中，仍然會感到口渴一樣，那些貪戀快樂的天人，對慾望的沒有厭足也是如此。 就像虛空一樣，沒有邊際可以找到，對於慾望產生貪戀的人，其慾望的境界又怎麼會有窮盡呢？
【English Translation】 English version Observing the world (界, referring to the world), those who possess the eye of wisdom and correct their behavior will transcend those evil destinies (惡趣, evil realms). Those who enjoy pursuing unrighteous gains, creating various unwholesome deeds, and whose minds are never satisfied with desires, will fall into evil paths. If someone is attached to desires, all kinds of suffering will arise from it; even if they temporarily abandon them, they will seek them again. Such a person is without knowledge and wisdom. Desires are initially like close friends, but later they become enemies, just like the Kimpaka fruit (金播歌果, a type of fruit), which brings harm after being eaten. Countless beings fall because they are attached to desires, just like flowing water that cannot return; the pleasure brought by desires is also like this, once gone, it never returns. Enjoying all kinds of pleasures, in gardens and other beautiful realms, if one has no greed for these, one can always live in a peaceful and secure place. If someone indulges in the taste of desires, abandons themselves, and their mind becomes chaotic, when happiness disappears and suffering immediately appears, it will be too late for regret. Due to the power of good deeds done in the past, one gains a beautiful appearance and form; therefore, those devas (天, celestial beings) are each immersed in the pleasure of love and desire. These realms of desire are impermanent and will eventually dissipate, so those with wisdom will not be confused and disturbed by desires. What is there to be attached to in this body? Only those without wisdom will develop love for it, constantly creating unwholesome causes, not to mention the future suffering. Those foolish ordinary people constantly crave the taste of desires; although there may be a little pleasure at first, in the end, it will only bring harm. Just like those sounds and sights, their essence is to delude people; foolish people are led by them and will go down dangerous paths. If someone's mind constantly arises with thirst and love for the taste of desires, what they experience is only suffering, not happiness; wise people should stay away from it. Just like rain falling from the sky can increase the water in rivers, the devas who are immersed in desires will only make desires more intense. Just like fish living in water still feel thirsty, those devas who crave pleasure are also like this, never satisfied with desires. Just like space, there is no boundary to be found, for those who develop greed for desires, how can there be an end to their realm of desires?
如海騰波濤， 其水常充滿， 愚癡著欲人， 彼心常不足。 愚者常思惟， 未得諸欲境， 已得則堅著， 如貪味流涎。 欲能生熱惱， 為極惡過患， 此滅彼復生， 非寂靜境界。 是欲唯損害， 棄此名丈夫， 己若有衰危， 彼則咸捨去。 于境界無厭， 於樂亦無足， 智者善思惟， 應常生遠離。 境界為苦因， 寂靜為樂本， 離境界毒蛇， 當親近寂靜。 欲能生大怖， 刑戮及重病， 由彼貪因緣， 隨輪迴流轉。 無量百千生， 聚已復還散， 唯諸佛世尊， 真實悉知見。 世間出世間， 種種諸快樂， 由彼著欲故， 悉皆為散壞。 愚人心著欲， 顧戀不能捨， 彼為癡所盲， 何能發明惠？ 惡言聞若仇， 於此人皆怖， 欲境如深冤， 云何不遠離？ 愚夫著彼欲， 則為慾火燒， 不生厭患心， 后受于苦報。 譬如大火聚， 見者咸生怖， 欲境常熾然， 云何樂親近？ 是身筋連持， 深可生厭離， 復為欲所迷， 如索而纏縛。 如金播歌果， 紅色味甘美， 食則生損惱， 著欲亦如是。 如蛾撲燈焰， 則為彼所燒， 著欲諸眾
【現代漢語翻譯】 現代漢語譯本 如同大海涌起波濤，海水總是充滿不竭；愚癡之人執著于慾望，他們的內心永遠不會滿足。 愚笨的人常常思慮，尚未得到的各種慾望，一旦得到就緊緊執著，如同貪戀美味而流口水。 慾望能夠產生熱惱，是最為惡劣的過患，這種熱惱消滅了，另一種又會產生，不是寂靜的境界。 慾望只會帶來損害，拋棄慾望才稱得上大丈夫，自己一旦衰敗或面臨危險，慾望就會全部捨棄你而去。 對於外在的境界沒有厭倦，對於享樂也沒有滿足的時候，有智慧的人應該好好思量，應當常常生起遠離之心。 外在境界是痛苦的根源，寂靜是快樂的根本，遠離境界如同遠離毒蛇，應當親近寂靜。 慾望能夠產生巨大的恐怖，包括刑罰殺戮以及嚴重的疾病，由於貪慾的因緣，人們隨著輪迴而流轉。 經歷無量百千次的生死，聚集之後又會離散，只有諸佛世尊（Buddha，對覺悟者的尊稱），才能真實地知曉和看見。 世間和出世間，種種的快樂，由於執著于慾望的緣故，最終都會散壞。 愚笨的人內心執著于慾望，顧念貪戀而不能捨棄，他們被愚癡所矇蔽，怎麼能夠啓發智慧呢？ 聽到惡語如同聽到仇敵的聲音，人們對此都感到恐懼，慾望的境界如同深深的仇怨，為什麼不遠離呢？ 愚蠢的人執著于慾望，就會被**（此處原文有誤，應為『慾火』）燒灼，不生起厭惡之心，最終會遭受痛苦的果報。 譬如一大堆火焰，看見的人都會感到恐懼，慾望的境界常常熾熱燃燒，為什麼還要樂於親近呢？ 這個身體由筋連線支撐，實在令人厭惡想要遠離，卻又被慾望所迷惑，如同被繩索纏繞捆綁。 如同金波歌果（Kimpaak，一種果實），顏色鮮紅味道甘美，吃了卻會造成損害，執著于慾望也是如此。 如同飛蛾撲向燈焰，最終會被火焰燒燬，執著于慾望的眾生也是如此。
【English Translation】 English version Like waves rising in the ocean, its water is always full; foolish people are attached to desires, and their hearts are never satisfied. Foolish people often think about the various desires they have not yet obtained; once they obtain them, they cling to them tightly, like drooling over a delicious taste. Desire can generate torment and is the most evil fault; when this torment is extinguished, another arises, which is not a state of tranquility. Desire only brings harm; abandoning desire is what makes a true man; once you decline or face danger, desires will abandon you completely. There is no satiety with external realms, nor satisfaction with pleasure; wise people should contemplate well and constantly generate a mind of detachment. External realms are the cause of suffering, and tranquility is the root of happiness; stay away from realms as if they were poisonous snakes, and draw near to tranquility. Desire can generate great fear, including punishments, executions, and serious illnesses; due to the causes and conditions of greed, people drift along in the cycle of reincarnation. Experiencing countless hundreds of thousands of lives and deaths, gathering together and then scattering apart; only the Buddhas (Buddha, the honored one who is enlightened) truly know and see all. Both worldly and otherworldly pleasures, due to attachment to desires, will ultimately be scattered and destroyed. Foolish people's minds are attached to desires, cherishing and clinging to them without being able to let go; they are blinded by ignorance, how can they develop wisdom? Hearing harsh words is like hearing the voice of an enemy, which people fear; the realm of desire is like a deep grudge, why not stay away from it? Foolish people who cling to desires will be burned by lust, without generating a sense of disgust, and will eventually suffer painful consequences. Like a large pile of flames, those who see it will feel fear; the realm of desire is constantly burning fiercely, why would anyone enjoy getting close to it? This body is connected and supported by tendons, which is truly disgusting and makes one want to stay away, but it is deluded by desire, as if bound by ropes. Like the Kimpaak fruit (Kimpaak, a type of fruit), which is bright red and tastes sweet, but causes harm when eaten, attachment to desire is also like this. Like a moth flying into a flame, it will eventually be burned; sentient beings attached to desires are also like this.
生， 由之而破壞。 彼無識愚夫， 于欲而稱譽， 是欲如熾火， 觸則為燒然。 如鹿為渴逼， 奔趣于陽焰， 由隨彼貪心， 妄求于快樂。 諸天著妙欲， 則無有厭飫， 諸惑由之生， 何能得寂靜？ 現雖生少樂， 於後則為苦， 諸天欲境牽， 其心常散亂。 于種種境界， 耽染心迷醉， 命盡業相隨， 決定無疑惑。 眾生死將至， 無不生惶怖， 由著欲境界， 及死無依怙。 愛別離苦惱， 皆由欲所生， 諸天當了知， 不應心戀著。 是欲非義利， 生無常恐怖， 彼愚癡凡夫， 愛樂而親近。 由增上癡迷， 為貪火燒煮， 無正念思惟， 于欲無厭怖。 若樂欲境界， 決定受諸苦， 輪轉三界中， 何由得出離？ 眾生因無明， 常受諸苦惱， 是故說彼欲， 如電非久住。 當知彼貪慾， 如夢境虛幻， 了苦空無常， 及無實主宰。 故諸佛所說， 五蘊自性空， 若如實了知， 則于欲不著。 為愍諸有情， 斷除煩惱縛， 令至於彼岸， 得寂靜涅盤。 樂行五欲者， 則沒溺三有， 常迷惑其心， 何由得寂靜？ 若人著于欲，
【現代漢語翻譯】 現代漢語譯本 生，由此而導致破壞。 那些沒有智慧的愚蠢之人，讚美慾望， 這慾望就像熾熱的火焰，接觸就會被燒傷。 如同鹿因口渴所逼迫，奔向陽光下的海市蜃樓， 由於跟隨那貪婪的心，虛妄地尋求快樂。 諸天沉溺於美妙的慾望中，也沒有滿足的時候， 各種迷惑由此產生，怎麼能夠得到寂靜？ 現在即使產生少許快樂，將來卻會帶來痛苦， 諸天被慾望的境界牽引，他們的心常常散亂。 對於種種境界，沉溺迷戀， 壽命終結時業力相隨，這是確定無疑的。 眾生面臨死亡將要來臨，沒有不感到惶恐害怕的， 因為執著于慾望的境界，以及死亡時沒有依靠。 愛別離的痛苦煩惱，都是由慾望所生， 諸天應當明瞭，不應該心生戀著。 這慾望沒有真正的利益，產生無常的恐怖， 那些愚癡的凡夫，喜愛而親近它。 由於更加癡迷，被貪婪的火焰燒煮， 沒有正確的念頭和思維，對於慾望沒有厭惡和恐懼。 如果貪戀慾望的境界，必定會遭受各種痛苦， 在三界中輪迴，怎麼能夠得出離？ 眾生因為無明（avidyā），常常遭受各種痛苦煩惱， 所以說這慾望，如同閃電一樣不能長久停留。 應當知道那貪慾，如同夢境一樣虛幻， 明瞭它是苦、空、無常，以及沒有真實的主宰。 所以諸佛所說，五蘊（pañca-skandha）的自性本空， 如果如實地瞭解，就不會對慾望產生執著。 爲了憐憫所有的有情眾生（sattva），斷除煩惱的束縛， 讓他們到達彼岸，得到寂靜的涅盤（nirvāṇa）。 喜歡追求五欲（pañca kāmaguṇā）的人，就會沉沒在三有（tri-bhava）之中， 常常迷惑自己的心，怎麼能夠得到寂靜？ 如果有人執著于慾望，
【English Translation】 English version From birth, comes destruction. Those ignorant fools praise desires, These desires are like blazing fire, contact with which causes burning. Like a deer, driven by thirst, runs towards a mirage, Due to following that greedy mind, vainly seeking happiness. The gods, attached to delightful desires, are never satiated, Various delusions arise from them; how can they attain tranquility? Though a little happiness arises now, it will be suffering later, The gods, drawn by the realm of desires, their minds are always scattered. To various realms, addicted and intoxicated in mind, When life ends, karma follows; there is definitely no doubt. When beings face approaching death, none are without fear and dread, Due to attachment to the realm of desires, and having no refuge at death. The suffering of separation from loved ones, all arise from desires, The gods should understand, and should not be attached in their hearts. These desires have no true benefit, giving rise to impermanent terror, Those foolish ordinary people love and approach them. Due to increasing delusion, being cooked by the fire of greed, Without right mindfulness and contemplation, there is no aversion or fear of desires. If one delights in the realm of desires, one will certainly suffer all kinds of pain, Revolving in the three realms (tri-dhātu), how can one be liberated? Beings, due to ignorance (avidyā), constantly suffer all kinds of pain, Therefore, it is said that these desires are like lightning, not lasting long. One should know that greed is like a dream, illusory, Understanding that it is suffering, emptiness, impermanence, and without a real master. Therefore, what the Buddhas say, the five aggregates (pañca-skandha) are empty in nature, If one truly understands, then one will not be attached to desires. Out of compassion for all sentient beings (sattva), cutting off the bonds of affliction, Causing them to reach the other shore, attaining the tranquility of nirvana (nirvāṇa). Those who delight in pursuing the five desires (pañca kāmaguṇā), will sink into the three existences (tri-bhava), Constantly deluding their minds, how can they attain tranquility? If a person is attached to desires,
則忘失正法， 尋求彼境界， 速趣其地獄。 是欲唯破壞， 猶如利刀劍， 若不生厭離， 后當唯有苦。 若如是造作， 則如是增長， 于彼無厭足， 常生諸熱惱。 求天中快樂， 當爲欲所燒， 不造諸苦因， 常得於快樂。 愚夫于欲境， 堅著而不捨， 此則如電光， 暫時而動轉。 若人貪五欲， 相續而不斷， 是人為慾火， 燒然無休息。 諸天于欲境， 生增上愚癡， 于離喜妙樂， 彼則不復得。 離解脫無樂， 亦無于涅盤， 與欲境相違， 是故當棄捨。 若住貪境界， 諸根則無厭， 由彼無厭故， 何由得解脫？ 若於輪迴海， 而能生怖畏， 當離彼不善， 及貪慾險難。 欲境無暫停， 如日出覆沒， 當樂依山林， 修禪求出離。 欲非解脫法， 愚者為珍玩， 唯聖財七種， 畢竟獲安樂。 是欲非寶處， 為輪迴曠野， 若愛樂親近， 則不能出離。 于罪不驚怖， 彼為大無知， 非財說為財， 唯苦則無樂。 若人遠離欲， 不生於貪愛， 此為善安住， 非慾火所害。 于欲無止足， 彼心非安靜， 與貪愛相應， 如火騰于
【現代漢語翻譯】 現代漢語譯本 那麼就會忘失正確的佛法，去尋求那些慾望的境界，迅速地墮入地獄。 慾望只會帶來破壞，就像鋒利的刀劍一樣，如果不能對它產生厭惡和遠離，最終只會帶來痛苦。 如果像這樣造作惡業，惡業就會像這樣增長，對於慾望永遠沒有滿足的時候，心中常常生起各種熱惱。 如果爲了追求天界的快樂，就會被慾望所焚燒，不造作各種痛苦的原因，才能常常得到快樂。 愚蠢的人對於慾望的境界，執著而不肯捨棄，要知道慾望就像閃電的光芒，只是暫時地閃動。 如果有人貪戀五欲（色、聲、香、味、觸），而且相續不斷，這個人就會被慾望的火焰焚燒，沒有休息的時候。 諸天對於慾望的境界，生起更加嚴重的愚癡，對於遠離慾望的喜悅和美妙的快樂，他們就再也無法得到。 離開了解脫就沒有真正的快樂，也沒有涅盤（Nirvana，佛教術語，指脫離輪迴的境界），慾望的境界與解脫是相反的，所以應當捨棄。 如果安住在貪慾的境界中，各種感官就永遠不會滿足，由於永遠無法滿足，又怎麼能夠得到解脫呢？ 如果在輪迴的大海中，能夠生起怖畏之心，就應當遠離那些不善的行為，以及貪慾的危險。 慾望的境界不會停息，就像太陽升起又落下一樣，應當喜歡依靠山林，修習禪定以求得解脫。 慾望不是解脫的方法，只有愚蠢的人才把它當作珍寶，只有七聖財（信、戒、慚、愧、聞、施、慧）才能最終獲得安樂。 慾望不是寶藏所在的地方，而是輪迴的曠野，如果喜愛它並且親近它，就不能從中出離。 對於罪惡不感到驚慌和害怕，這就是最大的無知，把不是財富的東西當作財富，只有痛苦而沒有快樂。 如果有人遠離慾望，不生起貪愛之心，這就是最好的安住，不會被慾望的火焰所傷害。 對於慾望沒有止境和滿足，內心就不會安靜，與貪愛相應，就像火焰騰燒一樣。
【English Translation】 English version Then one will forget the true Dharma (teachings of Buddhism), seek those realms of desire, and quickly descend into hell. Desire only brings destruction, like a sharp sword. If one cannot generate disgust and detachment from it, only suffering will remain in the end. If one acts in this way, evil karma will increase in this way. There is never satisfaction with desire, and various torments constantly arise in the mind. If one seeks happiness in the heavens, one will be burned by desire. By not creating the causes of suffering, one can always obtain happiness. Foolish people cling to the realms of desire and are unwilling to abandon them. Know that desire is like a flash of lightning, only moving momentarily. If someone is greedy for the five desires (form, sound, smell, taste, touch) and continues without interruption, this person will be burned by the flames of desire, without rest. The devas (gods) develop even greater ignorance towards the realms of desire. They can no longer obtain the joy and wonderful happiness of being free from desire. Without liberation, there is no true happiness, nor is there Nirvana (state of enlightenment and liberation from the cycle of rebirth). The realm of desire is contrary to liberation, so it should be abandoned. If one dwells in the realm of greed, the senses will never be satisfied. Because there is never satisfaction, how can one attain liberation? If one can generate fear in the ocean of Samsara (cycle of birth, death, and rebirth), one should stay away from those unwholesome actions and the dangers of greed. The realm of desire does not pause, like the sun rising and setting. One should enjoy relying on the mountains and forests, cultivating meditation to seek liberation. Desire is not the path to liberation; only fools regard it as a treasure. Only the seven noble riches (faith, morality, shame, remorse, learning, generosity, wisdom) ultimately obtain happiness. Desire is not a place of treasure, but a wilderness of Samsara. If one loves and approaches it, one cannot escape from it. Not being alarmed and afraid of sin is the greatest ignorance. Considering what is not wealth as wealth, there is only suffering and no happiness. If one stays away from desire and does not generate greed, this is the best dwelling, and one will not be harmed by the flames of desire. There is no limit or satisfaction in desire, so the mind will not be quiet. Being in accordance with greed is like a blazing fire.
焰。 諸天阿修羅、 人及非人等， 于欲不生厭， 皆為彼破壞。 若人于欲境， 迷惑心狂亂， 彼為自欺誑， 由是而喪滅。 諸愚癡眾生， 不知罪福相， 境界名為欲， 而常生愛樂。 諸天欲所牽， 其心則癡亂， 若樂佛功德， 當離彼境界。 此現在五欲， 能生諸過患， 於樂不染著， 是名為智者。
諸法集要經卷第三 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第四
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
訶厭五欲品第七之餘
欲境如夢事， 亦猶尋香城， 猛熾若焰然， 諸天由是墮。 若於欲生愛， 后則為所損， 曲戾無正思， 諸天由是墮。 極下惡可厭， 流注若河源， 譬之深險坑， 諸天由是墮。 欲性本動搖， 猶風浪水月， 如蛇舌不停， 諸天由是墮。 欲如飛電轉， 亦如於陽焰， 如聚沫不堅， 諸天由是墮。 欲如迅河流， 如象耳常動， 如芭蕉不實， 諸天由是墮。 欲如彼幻事， 如金播歌果， 如魚吞其鉤， 諸天由是墮。 當以真實
【現代漢語翻譯】 現代漢語譯本 焰。 諸天阿修羅（Devas and Asuras，天神和阿修羅），人及非人等，于欲不生厭，皆為彼破壞。 若人于欲境，迷惑心狂亂，彼為自欺誑，由是而喪滅。 諸愚癡眾生，不知罪福相，境界名為欲，而常生愛樂。 諸天欲所牽，其心則癡亂，若樂佛功德，當離彼境界。 此現在五欲，能生諸過患，於樂不染著，是名為智者。 《諸法集要經》卷第三 大正藏第 17 冊 No. 0728 《諸法集要經》 《諸法集要經》卷第四 觀無畏尊者集 西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯 訶厭五欲品第七之餘 欲境如夢事，亦猶尋香城，猛熾若焰然，諸天由是墮。 若於欲生愛，后則為所損，曲戾無正思，諸天由是墮。 極下惡可厭，流注若河源，譬之深險坑，諸天由是墮。 欲性本動搖，猶風浪水月，如蛇舌不停，諸天由是墮。 欲如飛電轉，亦如於陽焰，如聚沫不堅，諸天由是墮。 欲如迅河流，如象耳常動，如芭蕉不實，諸天由是墮。 欲如彼幻事，如金播歌果，如魚吞其鉤，諸天由是墮。 當以真實
【English Translation】 English version Flame. Devas (gods) and Asuras (demigods), humans and non-humans, do not become weary of desires; they are all destroyed by them. If a person is deluded and mentally disturbed by the realm of desires, they deceive themselves and are thus destroyed. All ignorant beings do not know the nature of sin and merit; they call the realm 'desire' and constantly generate love and joy for it. The minds of the Devas are confused and deluded when drawn by desires. If they delight in the merits of the Buddha, they should leave that realm. These present five desires can produce all kinds of faults. Not being attached to pleasure is what is called a wise person. The Collection of Essential Dharmas Sutra, Volume 3 Taisho Tripitaka Volume 17, No. 0728 The Collection of Essential Dharmas Sutra The Collection of Essential Dharmas Sutra, Volume 4 Collected by the Venerable Avalokiteshvara (Guān Wúwèi Zūnzhě) Translated by the Tripitaka Master Richēng (日稱), the Shramana (沙門) bestowed with the Purple Robe, Minister of the Honglu Temple (鴻臚卿) with the title Chaosan Daifu (朝散大夫), and Great Master Xuanfan (宣梵大師) from Western India, under Imperial Decree. Chapter 7 (Remaining): Reproaching and厭ing the Five Desires The realm of desire is like a dream, like a city sought for its fragrance, fiercely blazing like a flame; the Devas fall because of it. If love arises for desire, one will later be harmed by it; with crooked and perverse thoughts, the Devas fall because of it. Extremely low, evil, and detestable, flowing like the source of a river, like a deep and dangerous pit; the Devas fall because of it. The nature of desire is inherently unstable, like the moon in water stirred by wind and waves, like a snake's tongue that never stops; the Devas fall because of it. Desire is like flashing lightning, like a mirage, like a cluster of foam that is not firm; the Devas fall because of it. Desire is like a swift river, like an elephant's ears that are constantly moving, like a banana tree that bears no fruit; the Devas fall because of it. Desire is like an illusion, like the fruit of a Kimpaka tree (金播歌果), like a fish swallowing a hook; the Devas fall because of it. One should use truthfulness
智， 斷除于欲境， 解脫不善果， 及諸不饒益。 起妄想思惟， 于欲生欣樂， 則為欲罥拘， 壽命豈能久？ 眾生心輕動， 咸為欲所牽， 愚癡無覺知， 彼為自欺誑。 若為欲境動， 則是諸苦本， 如乾闥婆城， 當知不久住。 若於欲生貪， 彼瞋則隨轉， 如是諸眾生， 速趣于惡道。 是故彼正士， 舍欲除瞋恚， 離癡等過失， 顯發於明慧。 若人厭欲境， 悟彼如深冤， 以智為良朋， 速證真常果。 于欲不生著， 得離諸垢染， 斯為具智人， 諸天咸敬奉。 善超欲淤泥， 能與眾生樂， 心離縛寂靜， 降伏諸魔軍。
離愛品第八
愛火起於心， 迷者謂清涼， 猶勝地獄火， 此乃遍三界。 又彼地獄中， 能生於劫火， 極炎猛熾然， 皆從愛所起。 地獄苦眾生， 業盡必當出， 三界諸有情， 愛火無休息。 由愛所縛故， 輪迴無有窮， 何況地獄中， 更生於愛火？ 又地獄業火， 但能然彼身， 愛火損眾生， 燒心及其體； 是二種差別， 今當分別之， 獄火雖熾炎， 愛火復過彼。 由三業所起， 遍三有燒然，
【現代漢語翻譯】 現代漢語譯本 智者，斷除對慾望的執著， 解脫不善的果報，以及各種不利的事情。 如果產生虛妄的念頭，對慾望產生喜悅和貪戀， 就會被慾望的羅網束縛，壽命怎麼能夠長久呢？ 眾生的心輕浮躁動，都被慾望所牽引， 愚癡而沒有覺悟，這是在自我欺騙。 如果被慾望所動搖，這就是一切痛苦的根源， 如同乾闥婆城（海市蜃樓），應當知道不會長久存在。 如果對慾望產生貪戀，嗔恨就會隨之而來， 像這樣的眾生，很快就會墮入惡道。 因此，那些正直的人，捨棄慾望，去除嗔恨， 遠離愚癡等過失，顯現出明亮的智慧。 如果有人厭惡慾望，覺悟到慾望如同深深的仇敵， 以智慧為良友，很快就能證得真常的果位。 對於慾望不產生執著，就能遠離各種污垢染著， 這樣的人就是具有智慧的人，諸天都會敬奉。 能夠超越慾望的泥沼，能夠給予眾生快樂， 內心遠離束縛而寂靜，降伏各種魔軍。
離愛品第八
愛慾之火在心中燃起，迷惑的人卻認為是清涼， （愛慾之火）比地獄之火還要厲害，因為它遍佈三界（欲界、色界、無色界）。 而且地獄之中，還會產生劫火（世界末日之火）， 極其炎熱猛烈地燃燒，都是從愛慾所產生的。 地獄中的苦難眾生，業報結束必定能夠脫離， 三界中的一切有情眾生，愛慾之火沒有止息。 由於被愛慾所束縛，輪迴沒有窮盡， 更何況在地獄之中，又產生愛慾之火呢？ 而且地獄的業火，只能燃燒他們的身體， 愛慾之火損害眾生，燃燒他們的心和身體； 這兩種火的差別，現在應當分別說明， 地獄之火雖然熾熱，愛慾之火卻超過它。 由身口意三業所產生的業力，遍佈三有（欲有、色有、無色有）燃燒。
【English Translation】 English version The wise eradicate desires, Liberating themselves from bad consequences, and all that is unhelpful. If one gives rise to deluded thoughts, taking pleasure in desires, They will be ensnared by the net of desires; how can their life be long? The minds of beings are fickle and easily moved, all are drawn by desires, Foolish and without awareness, they deceive themselves. If one is moved by the realm of desires, then that is the root of all suffering, Like a Gandharva city (mirage), know that it will not last long. If one develops greed for desires, then anger will follow, Such beings quickly head towards evil paths. Therefore, those righteous ones, abandon desires and eliminate anger, Away from faults like delusion, they reveal bright wisdom. If a person is weary of the realm of desires, realizing it is like a deep enemy, Taking wisdom as a good friend, they quickly attain the fruit of true permanence. Not becoming attached to desires, one can be free from all defilements, Such a person is wise, and all the devas (gods) respectfully serve them. Well surpassing the mud of desires, able to give joy to beings, The mind is free from bondage and tranquil, subduing all the armies of Mara (demon).
Chapter Eight: On Detachment from Love
The fire of love arises in the heart, the deluded call it cool, It is more severe than the fire of hell, as it pervades the three realms (desire realm, form realm, formless realm). Moreover, in hell, there can arise the fire of the kalpa (world-ending fire), Extremely hot and fiercely burning, all arise from love. The suffering beings in hell, when their karma is exhausted, will surely be released, But for all sentient beings in the three realms, the fire of love has no rest. Because of being bound by love, the cycle of rebirth has no end, How much more so in hell, does the fire of love arise again? Moreover, the karmic fire of hell can only burn their bodies, The fire of love harms beings, burning their hearts and bodies; These two kinds of differences, now shall be distinguished, Although the fire of hell is blazing, the fire of love surpasses it. Arising from the three karmas (body, speech, and mind), it burns throughout the three existences (desire existence, form existence, formless existence).
損害於善因， 唯愛火為毒。 貪火燒諸天， 瞋火亦復爾， 癡火逐愚夫， 愛火隨所至； 嫉慢復如火， 從我執薪生， 愛火燒世間， 無薪常熾盛。 于境生戀著， 為愛蛇所傷， 瞻視及承迎， 展轉而增長。 如火增其薪， 相續而不絕， 世火猶可防， 愛火無能制。 若為愛欺罔， 隨世間流轉， 彼則如冤敵， 無有能勝者。 由愛之所覆， 趣海求諸珍， 恐怖軍陣中， 深入而鬥戰。 王者愛其國， 乃互相侵競， 以至母及子， 因財而起諍。 若解脫彼愛， 捐舍諸珍玩， 視之如瓦礫， 則近菩提道。 由愛于財故， 墮地獄趣中， 彼熱惱難堪， 是故當遠離。 當以其智水， 沃之令永滅， 若不除愛火， 去菩提則遠。 若遠離其愛， 于諸珍不著， 是人於世間， 則無微少苦。 如網捕于魚， 悉遺諸螺蜆， 愛縛彼眾生， 無有能免者。 如鹿中毒箭， 則四向馳走， 毒處處相隨， 寧逃于苦惱。 愛火亦如是， 彼毒常隨逐， 燒愚癡凡夫， 何由能出離？ 暫生於適意， 果報常燒然， 求出世樂者， 應當去其愛。 如魚
【現代漢語翻譯】 現代漢語譯本 愛慾會損害善良的因緣，只有愛慾之火是最大的毒害。 貪婪之火會焚燒諸天，嗔恨之火也是如此， 愚癡之火追逐愚笨的人，愛慾之火則隨處蔓延； 嫉妒和傲慢也像火一樣，從『我執』這根柴薪中產生， 愛慾之火焚燒世間，沒有柴薪也能持續熾盛。 對境界產生迷戀和執著，就會被愛慾之蛇所傷害， （對愛慾）不斷地關注、迎合，就會輾轉滋長。 就像火新增柴薪一樣，（愛慾）會相續不斷絕， 世間的火災還可以預防，愛慾之火卻無法控制。 如果被愛慾欺騙迷惑，就會隨著世間輪迴流轉， 愛慾就像冤家仇敵一樣，沒有人能夠戰勝它。 由於被愛慾所覆蓋，（人們）前往大海尋求各種珍寶， 在恐怖的軍隊陣列中，深入其中進行戰鬥。 國王愛戀自己的國家，因此互相侵略爭奪， 甚至母親和兒子之間，也會因為錢財而發生爭執。 如果能夠解脫這些愛慾，捨棄各種珍貴的玩物， 把它們看得像瓦片石頭一樣，那就接近了菩提之道（bodhi-path，覺悟之路）。 由於貪愛錢財的緣故，（人們）會墮入地獄道中， 那裡的熱惱痛苦難以忍受，所以應當遠離貪愛。 應當用智慧之水，澆灌愛慾之火使它永遠熄滅， 如果不去除愛慾之火，那麼離菩提（bodhi，覺悟）就會很遙遠。 如果遠離了愛慾，對各種珍寶不執著， 這樣的人在世間，就不會有絲毫的痛苦。 就像漁網捕魚一樣，會遺漏各種螺類和蛤蜊， 愛慾束縛著眾生，沒有人能夠避免。 就像中箭的鹿，會四處奔逃， 毒藥會處處跟隨，又怎麼能逃脫痛苦煩惱呢？ 愛慾之火也是這樣，它的毒害常常跟隨， 焚燒愚癡的凡夫，又怎麼能夠出離呢？ （愛慾）暫時產生令人舒適的感受，但其果報卻常常是燒灼的， 尋求出世之樂的人，應當去除愛慾。 就像魚...
【English Translation】 English version Love damages the causes of goodness; only the fire of love is the greatest poison. The fire of greed burns the heavens; the fire of anger is also like this. The fire of delusion pursues the foolish; the fire of love spreads everywhere. Jealousy and pride are also like fire, born from the fuel of 'self-attachment'. The fire of love burns the world, constantly blazing even without fuel. Attachment to objects arises, and one is wounded by the snake of love. Constantly attending to and welcoming (love) causes it to grow and spread. Like fire adding fuel, (love) continues without ceasing. Worldly fires can still be prevented, but the fire of love cannot be controlled. If deceived and deluded by love, one will transmigrate in the cycle of the world. Love is like an enemy; no one can overcome it. Covered by love, (people) go to the sea seeking various treasures. In terrifying battle arrays, they delve deep and fight. Kings love their countries, and therefore invade and compete with each other. Even mothers and sons quarrel over wealth. If one can liberate oneself from these loves, abandoning all precious toys, Viewing them as tiles and stones, then one is close to the path of Bodhi (bodhi-path, path of enlightenment). Due to love for wealth, (people) fall into the hell realms. The heat and suffering there are unbearable, so one should stay away from greed. One should use the water of wisdom to extinguish the fire of love forever. If the fire of love is not removed, then one is far from Bodhi (bodhi, enlightenment). If one is far from love and not attached to various treasures, Then that person will have no slight suffering in the world. Like a net catching fish, it leaves behind various snails and clams. Love binds beings, and no one can escape it. Like a deer struck by a poisoned arrow, it runs in all directions. The poison follows everywhere; how can it escape suffering and affliction? The fire of love is also like this; its poison constantly follows. Burning foolish ordinary people, how can they escape? (Love) temporarily produces pleasant feelings, but its karmic consequences are often burning. Those who seek the joy of transcending the world should remove their love. Like a fish...
食其餌， 彼必當趣死， 人為愛所牽， 中夭無疑惑。 墮鬼境界中， 熱惱遍馳走， 及地獄有情， 多由心起愛。 乃至向他門， 求乞而活命， 皆由愛使然， 是佛之所說。 愛火燒諸天， 不須薪少許， 由著于境界， 從六根發起。 受具足快樂， 常迷醉其心， 墮落不覺知， 由愛之所誤。 一切輪迴因， 皆從愛所得， 愛鎖拘有情， 令墮于惡趣。 又天中愛火， 欲境常圍繞， 由愚癡自在， 燒彼著欲者。 如火得乾薪， 騰焰則彌盛， 欲樂適其心， 其愛轉增長。 世火極炎猛， 人皆能遠之， 愛火燒世間， 無能免斯害。 若人不生愛， 得最上寂靜， 出過患稠林， 能超于苦海。 離和合過失， 則斷愛慾索， 解脫諸罪垢， 乃是無憂者。 百千俱胝劫， 常為愛所欺， 愚夫不棄捨， 為幻網維縶。 謂由愛所覆， 樂親近承事， 如彼傭力人， 渴飲其鹹水； 飲已渴暫息， 須臾喉復干， 渴愛在於心， 非道何由止？ 是故當遠離， 諸惡由之生， 為愛所伏者， 沉淪無出期。 受天中最勝， 上妙五欲樂， 終為愛索牽，
【現代漢語翻譯】 現代漢語譯本： 如果他們吃了誘餌，他們必定會走向死亡。 人因為被愛所牽絆，中年夭折毫無疑問。 墮入餓鬼境界中，被熱惱遍佈全身， 以及地獄中的眾生，大多是因為心中生起愛。 乃至到別人家門口，乞討為生， 都是因為愛的驅使，這是佛所說的。 愛火燃燒諸天，不需要任何柴薪， 因為執著于外在境界，從六根（眼、耳、鼻、舌、身、意）生起。 享受著圓滿的快樂，常常沉迷陶醉於其中， 墮落了也不覺察，都是被愛所迷惑。 一切輪迴的起因，都是從愛而產生， 愛就像鎖鏈一樣束縛著眾生，使他們墮入惡趣。 而且天界的愛火，常常被慾望境界所圍繞， 因為愚癡而放縱自己，焚燒那些執著于慾望的人。 就像火得到了乾燥的柴薪，火焰就會更加旺盛， 慾望的快樂使他們心情愉悅，他們的愛就會更加增長。 世間的火非常炎熱猛烈，人們都知道要遠離它， 但是愛火焚燒世間，沒有人能夠避免這種傷害。 如果人不產生愛，就能得到最上等的寂靜， 脫離充滿禍患的稠密森林，能夠超越痛苦的海洋。 脫離了和合的過失，就能斬斷愛慾的繩索， 解脫各種罪惡污垢，才是真正無憂無慮的人。 千百億劫以來，常常被愛所欺騙， 愚蠢的人不肯捨棄愛，被虛幻的網所束縛。 他們說因為被愛所覆蓋，所以樂於親近承事， 就像那些做苦工的人，口渴了去喝鹹水一樣； 喝了之後口渴暫時止住了，一會兒喉嚨又幹了， 渴愛的念頭在心中，不用正確的方法怎麼能停止呢？ 所以應當遠離愛，各種罪惡都是由它而生， 被愛所征服的人，就會沉淪下去沒有脫離的時候。 即使享受天界中最殊勝、最美好的五欲之樂， 最終還是會被愛的繩索所牽引。
【English Translation】 English version: If they eat the bait, they will surely go to their death. People, ensnared by love, undoubtedly die young. Falling into the realm of hungry ghosts, tormented by burning heat everywhere, And the sentient beings in hell, mostly arise from love in their hearts. Even going to others' doors, begging for a living, Is all driven by love, as the Buddha said. The fire of love burns the heavens, without needing any fuel, Because of attachment to external realms, arising from the six senses (eye, ear, nose, tongue, body, mind). Enjoying complete happiness, constantly indulging and intoxicated in it, Falling without realizing it, all misled by love. All the causes of samsara (cyclic existence), arise from love, Love binds sentient beings like chains, causing them to fall into evil realms. Moreover, the fire of love in the heavens is constantly surrounded by realms of desire, Due to ignorance and indulgence, burning those attached to desires. Like fire getting dry firewood, the flames become more intense, The pleasures of desire make them happy, and their love grows even more. The worldly fire is extremely hot and fierce, and people all know to stay away from it, But the fire of love burns the world, and no one can escape this harm. If a person does not generate love, they can attain the highest peace, Escaping the dense forest full of calamities, able to transcend the ocean of suffering. Free from the faults of union, then severing the ropes of love and desire, Liberated from all sinful defilements, one is truly free from worry. For hundreds of thousands of kotis (large numbers) of kalpas (eons), constantly deceived by love, Foolish people do not abandon love, bound by the illusory net. They say because they are covered by love, they are happy to be close and serve, Like those laborers, drinking salty water when thirsty; After drinking, the thirst is temporarily quenched, but soon the throat is dry again, The thirst for love is in the heart, how can it be stopped without the right method? Therefore, one should stay away from love, all evils arise from it, Those who are conquered by love will sink and have no hope of escape. Even enjoying the most supreme and wonderful pleasures of the five desires in the heavens, Eventually, they will still be pulled by the ropes of love.
復墮于惡趣。 若人近於愛， 苦惱常充滿， 依正教所明， 此定非饒益。 若著愛境界， 則無有厭足， 能棄彼愛者， 是人無憂患。 諸天由愛故， 則生於放逸， 耽著復追求， 后墮于地獄。 諸天若退失， 為第一慚恥， 由著上妙樂， 則受極重苦。 愛覆于自心， 其心則狂亂， 不怖于輪迴， 長時而縱逸。 眾生由欲樂， 復增長其愛， 愛火地獄火， 為彼彼燒害。 彼愛若增長， 展轉則無窮， 已有生防護， 未得常追求。 由起追求故， 其心常不足， 是人無樂分， 如來所印可。 由心無厭故， 常思其欲味， 則為彼愛火， 相續而燒然。 若於欲生怖， 離愛火所逼， 解脫愛垢染， 不復墮惡道。 由自邪思惟， 起三毒塵坌， 溺放逸深淵， 常貪于女色， 歌樂妙音聲， 引生於散亂， 其心無暫停， 猶如於駃水。 愛如深險河， 欲如漏舡舫， 愚者之所乘， 即為彼沈喪。 愛如猛熾焰， 三毒如干薪， 放逸如迅風， 燒諸天不覺。 諸天著欲樂， 則為愛降伏， 于頃刻須臾， 暫無其少暇。 愛為欲所依， 生百
【現代漢語翻譯】 現代漢語譯本： 又會墮落到惡趣（duo yu e qu，不好的去處）。 如果人親近於愛慾，苦惱常常充滿內心，依據正教（zheng jiao，正確的教義）所闡明，這一定不是有益的。 如果執著于愛慾的境界，那麼永遠沒有滿足的時候，能夠捨棄那些愛慾的人，這個人就沒有憂愁和禍患。 諸天（zhu tian，天神）因為愛慾的緣故，就產生了放逸，沉溺執著又去追求，最終墮落到地獄。 諸天（zhu tian，天神）如果退失了天界，會感到最深的慚愧恥辱，因為貪著上妙的快樂，就會遭受極其沉重的痛苦。 愛慾覆蓋了自己的心，那顆心就會狂亂，不害怕輪迴，長時間地放縱自己。 眾生因為貪圖慾望的快樂，又增長了他們的愛慾，愛慾之火和地獄之火，互相燒害著他們。 那些愛慾如果增長，輾轉相生則沒有窮盡，已經得到的要防護，沒有得到的常去追求。 因為生起追求的緣故，他們的心常常不滿足，這種人沒有快樂的份，這是如來（ru lai，佛陀的稱號）所認可的。 因為內心沒有厭足，常常思念慾望的滋味，就會被那些愛慾之火，相續不斷地燃燒。 如果對於慾望產生恐懼，遠離愛慾之火的逼迫，解脫愛慾的垢染，就不會再墮落到惡道。 因為自己邪惡的思惟，生起貪嗔癡（tan chen chi，佛教三毒）三種毒的塵埃，沉溺在放逸的深淵，常常貪戀女色，歌舞音樂美妙的聲音，引生內心的散亂，他們的心沒有暫停的時候，就像湍急的流水一樣。 愛慾像深險的河流，慾望像漏水的船隻，愚蠢的人乘坐它，就會被它沉沒喪命。 愛慾像猛烈的火焰，貪嗔癡（tan chen chi，佛教三毒）三種毒像乾燥的柴火，放逸像迅猛的風，燃燒諸天（zhu tian，天神）而不自覺。 諸天（zhu tian，天神）貪著慾望的快樂，就被愛慾降伏，在頃刻須臾之間，沒有絲毫的空閑。 愛慾是慾望所依賴的，產生百
【English Translation】 English version: Again, they fall into evil destinies (e vi destinies, unfavorable realms of existence). If people are close to craving, suffering always fills them. According to the teachings of the Right Dharma (Right Dharma, correct teachings), this is definitely not beneficial. If one is attached to the realm of craving, then there is never satisfaction. Those who can abandon those cravings are free from sorrow and suffering. The gods (gods, celestial beings) are born into negligence because of craving, indulging and pursuing, and later fall into hell. If the gods (gods, celestial beings) lose their celestial status, it is the greatest shame. Because of attachment to supreme bliss, they suffer extremely heavy pain. Craving covers one's own mind, and the mind becomes deranged, not fearing samsara (samsara, the cycle of birth, death, and rebirth), indulging for a long time. Sentient beings increase their craving because of the pleasure of desire. The fire of craving and the fire of hell burn and harm them. If that craving increases, it becomes endless in its propagation. What has already been obtained must be protected, and what has not been obtained is constantly pursued. Because of arising pursuit, their minds are always unsatisfied. Such people have no share of happiness, as affirmed by the Tathagata (Tathagata, title of the Buddha). Because the mind is without satiety, it constantly thinks of the taste of desire, and is thus continuously burned by the fire of craving. If one fears desire, and is separated from the compulsion of the fire of craving, liberated from the defilements of craving, one will no longer fall into evil paths. Due to one's own wrong thinking, the dust of the three poisons (three poisons, greed, hatred, and delusion) arises, drowning in the deep abyss of negligence, constantly coveting female beauty, songs, music, and wonderful sounds, leading to distraction. Their minds have no pause, like a rushing stream. Craving is like a deep and dangerous river, desire is like a leaky boat. Those who are foolish ride it and are drowned by it. Craving is like a fierce flame, the three poisons (three poisons, greed, hatred, and delusion) are like dry firewood, negligence is like a swift wind, burning the gods (gods, celestial beings) without their awareness. The gods (gods, celestial beings) are attached to the pleasures of desire and are subdued by craving, without even a moment of leisure. Craving is what desire relies on, giving rise to hundreds
千障礙， 諸天著樂故， 于善不能作。 愛蛇有五首， 其性極暴惡， 螫彼貪慾人， 是苦難堪忍。 愛河極深廣， 從五欲出生， 欲達彼岸者， 匪善何能越？ 愛如幻伎兒， 充遍於三有， 誑惑諸天人， 于益無少分。 五根取欲境， 未曾有厭怠， 如酥投火中， 唸唸而增長。 又復彼愛者， 能開惡趣門， 地獄鬼畜生， 如是常往返。 愚夫由起愛， 墮死魔口中， 善離斯過失， 不為彼所啖。 諸有具智人， 能降伏彼愛， 離憂惱怖畏， 坐臥常安隱， 若離彼愛纏， 則不生諸苦。 愚者多希求， 常興于損害， 于其晝夜中， 心不生慈愍， 他所有珍財， 意欲皆希取。 是輩如劫火， 其性常兇險， 遠離於善人， 如毒蛇處穴。 由增上愛故， 為熱惱燒煮， 死墮地獄中， 復生于鬼趣； 從惡道出已， 得生於人間， 向五百生中， 常於他求乞； 下色常低言， 匱乏心逼迫， 唯苦為己分， 皆由愛所得。 若人斷其愛， 常樂求佛慧， 斯為其正人， 得最上寂靜。 若遣心中愛， 如驅蛇出穴， 愛毒未蠲除， 決定當破壞。
【現代漢語翻譯】 現代漢語譯本 千種障礙，都是因為諸天沉溺於享樂，以至於不能行善。 愛慾就像長著五個頭的蛇，它的本性極其暴烈兇惡， 它會咬那些貪婪的人，那種痛苦難以忍受。 愛慾之河極其深廣，從五欲（色、聲、香、味、觸）中產生， 想要到達彼岸的人，如果不依靠善行，又怎麼能夠渡過呢？ 愛慾就像幻術師的伎倆，遍佈於三有（欲有、色有、無色有）， 它欺騙迷惑諸天和世人，對於利益沒有絲毫幫助。 五根（眼、耳、鼻、舌、身）貪取五欲的境界，從來沒有厭倦和懈怠， 就像把酥油投入火中，貪慾會念念增長。 而且這愛慾，能夠打開通往惡趣（地獄、餓鬼、畜生）的大門， 眾生就在地獄、餓鬼、畜生這三惡道中，如此不斷地往返。 愚蠢的人由於生起愛慾，就會墮入死亡的魔口中， 善良的人遠離這種過失，就不會被愛慾所吞噬。 那些具有智慧的人，能夠降伏愛慾， 遠離憂愁、煩惱和怖畏，坐著或躺著都常常安穩。 如果能夠脫離愛慾的纏縛，就不會產生各種痛苦。 愚蠢的人貪求過多，常常引發損害， 在白天和夜晚，心中都不會生起慈悲憐憫， 對於他人所有的珍貴財物，心裡都想要佔為己有。 這些人就像劫火一樣，本性常常兇險， 遠離善良的人，就像毒蛇藏身於洞穴之中。 由於增長的愛慾的緣故，被熱惱所燒煮， 死後墮入地獄之中，又會轉生到餓鬼道； 從惡道出來以後，如果能夠轉生到人間， 在五百世中，常常向他人乞討； 總是低著頭，說話聲音低微，因為匱乏而內心逼迫， 只有痛苦是自己的那一份，這些都是由於愛慾所導致的。 如果有人斷除愛慾，常常喜樂於尋求佛的智慧， 這樣的人才是真正的人，能夠獲得最上等的寂靜。 如果能夠驅逐心中的愛慾，就像把蛇從洞穴中趕出去一樣， 如果愛慾的毒素沒有清除乾淨，最終必定會遭受破壞。
【English Translation】 English version Thousands of obstacles arise because the devas (gods) are attached to pleasure, and therefore cannot perform good deeds. Attachment is like a five-headed serpent, whose nature is extremely violent and wicked, It stings those who are greedy, and that suffering is unbearable. The river of attachment is extremely deep and wide, arising from the five desires (form, sound, smell, taste, touch), Those who wish to reach the other shore, how can they cross without relying on good deeds? Attachment is like the tricks of a magician, pervading the three realms of existence (desire realm, form realm, formless realm), It deceives and deludes devas and humans, and is of no help to benefit. The five senses (eye, ear, nose, tongue, body) grasp at the objects of desire, never having weariness or laziness, Like pouring ghee into a fire, greed grows with every thought. Moreover, this attachment can open the gates to the evil realms (hell, hungry ghosts, animals), Beings constantly cycle through these three evil paths of hell, hungry ghosts, and animals. Foolish people, due to arising attachment, fall into the mouth of the demon of death, Good people, being apart from this fault, will not be devoured by attachment. Those who possess wisdom are able to subdue attachment, Being apart from sorrow, affliction, and fear, they are always peaceful whether sitting or lying down. If one can escape the entanglement of attachment, then various sufferings will not arise. Foolish people crave too much, often causing harm, During the day and night, compassion and pity do not arise in their hearts, They desire to take all the precious wealth of others as their own. These people are like the fire at the end of the kalpa (aeon), their nature is always fierce and dangerous, They stay away from good people, like a poisonous snake hiding in its hole. Due to increasing attachment, they are burned and cooked by heat and affliction, After death, they fall into hell, and are reborn in the realm of hungry ghosts; After coming out of the evil paths, if they can be reborn as humans, For five hundred lifetimes, they constantly beg from others; They always lower their heads and speak in a low voice, oppressed by lack and deprivation, Only suffering is their portion, all of which is caused by attachment. If someone cuts off attachment, and constantly rejoices in seeking the wisdom of the Buddha, Such a person is a true person, and can obtain the highest tranquility. If one can drive out attachment from the heart, like driving a snake out of its hole, If the poison of attachment is not completely removed, destruction is certain.
若決定造作， 彼愛常現前， 如火擲乾薪， 其焰則彌盛。 眾生貪珍財， 積聚無止足， 彼于命終時， 皆為他所有。 由愛所獲咎， 財散罪不消， 由業之所牽， 含悲趣地獄。 財為他受用， 罪則當己身， 墮彼惡趣中， 後悔徒熱惱。 財散名為衰， 樂壞則為苦， 親友忽如冤， 皆從愛心轉。 智人不起愛； 愛火常熾然， 損害諸有情， 令墮于惡道。 積財如彼山， 守禦常憂怖， 云何造諸罪， 非理而持用？ 不樂畜財者， 無怖無防護， 是離貪智人， 在處常安住。 樂求于富樂， 倏然而散壞， 盛衰不久停， 如日之輪轉。 榮富者如縛， 貧乏者如罪， 皆為愛所使， 于欲無厭患。 受上妙快樂， 所欲皆如意， 為愛火所逼， 身樂俱散壞。 若諸天及人， 由於欲無厭， 皆為愛所燒， 如來悉知見。 百千諸有情， 因愛墮險難， 受無量苦報， 智者咸興嘆。 壽命速遷謝， 愚夫不知覺， 福業悉消除， 彼愛則增長。 若人著于愛， 世世常隨逐， 彼暗鈍無知， 不達罪福相。 若善業果報， 生諸天受樂； 不善
【現代漢語翻譯】 現代漢語譯本 如果下定決心去造作惡業，那種貪愛就會常常出現在眼前，就像把乾柴扔進火里，火焰就會更加旺盛。 眾生貪婪地珍視錢財，積聚起來沒有止境，但是當他們生命終結的時候，這些錢財都將成為別人的所有。 由於貪愛所導致的罪過，即使散盡錢財罪業也不會消失，由於業力的牽引，只能含著悲傷前往地獄。 錢財被別人享用，罪業卻要自己承擔，墮落到惡劣的境地中，後悔也只是徒增煩惱。 散盡錢財叫做衰敗，快樂消失就叫做痛苦，親朋好友忽然變得像仇人一樣，這些都是從貪愛之心轉變而來。 有智慧的人不會生起貪愛；貪愛的火焰常常熾烈燃燒，損害各種有情眾生，使他們墮落到惡道中。 積聚錢財像山一樣多，守護它常常感到憂愁和恐怖，為什麼還要造作各種罪業，用不正當的手段來持有和使用它呢？ 不喜歡積蓄錢財的人，沒有恐怖，也不需要防護，這種遠離貪婪的有智慧的人，無論在哪裡都能安然居住。 喜歡追求富裕和快樂，但這些東西轉眼間就會散失和毀壞，興盛和衰敗不會長久停留，就像太陽的輪子一樣運轉不停。 榮華富貴就像束縛，貧窮困乏就像罪過，這些都是被貪愛所驅使，對於慾望沒有厭倦。 即使享受著最美好的快樂，所希望的都能如意，也會被貪愛的火焰所逼迫，身體的快樂最終都會散失和毀壞。 如果天人和人類，由於對慾望沒有厭倦，都會被貪愛所焚燒，如來（Tathagata）完全知曉和看見。 成百上千的有情眾生，因為貪愛而墮入危險和困難之中，承受著無量的痛苦報應，有智慧的人都會為此感嘆。 壽命迅速流逝，愚蠢的人卻不知道覺醒，積累的福德善業全部消除，貪愛卻在不斷增長。 如果有人執著于貪愛，生生世世都會被它追隨，這種人昏暗愚鈍沒有智慧，不能明白罪業和福德的真相。 如果行善的業力得到果報，就能轉生到天界享受快樂；如果是不善的業力得到果報，
【English Translation】 English version If one is determined to commit evil deeds, that attachment constantly appears before them, like throwing dry wood into a fire, its flames will become even more intense. Beings greedily cherish wealth, accumulating it without end, but when their lives come to an end, all this wealth will belong to others. Due to the faults acquired from attachment, even scattering wealth will not eliminate the sins; driven by the force of karma, one can only go to hell with sorrow. Wealth is enjoyed by others, but the sins must be borne by oneself; falling into those evil realms, regret only adds to the torment. Scattering wealth is called decline, the destruction of happiness is called suffering, and relatives and friends suddenly become like enemies; all these transformations come from the mind of attachment. Wise people do not give rise to attachment; the flames of attachment constantly burn fiercely, harming all sentient beings, causing them to fall into evil paths. Accumulating wealth like a mountain, constantly feeling worried and fearful about guarding it, why create various sins, holding and using it through improper means? Those who do not enjoy accumulating wealth have no fear and need no protection; these wise people who are free from greed can dwell peacefully wherever they are. Enjoying the pursuit of wealth and happiness, but these things will scatter and be destroyed in an instant; prosperity and decline do not last long, like the turning of the sun's wheel. Glory and wealth are like bondage, poverty and lack are like sins; all are driven by attachment, with no weariness of desires. Even enjoying the most wonderful happiness, with all desires fulfilled, one will be forced by the flames of attachment, and the pleasures of the body will eventually scatter and be destroyed. If gods and humans have no weariness of desires, they will be burned by attachment; the Tathagata (如來) knows and sees all. Hundreds of thousands of sentient beings fall into danger and difficulty because of attachment, enduring immeasurable suffering and retribution; wise people all sigh at this. Life passes quickly, but foolish people do not realize it; the accumulated merits and good deeds are all eliminated, while attachment continues to grow. If a person is attached to love, they will be followed by it in every lifetime; such a person is dark, dull, and without wisdom, unable to understand the true nature of sin and merit. If good karma bears fruit, one can be reborn in the heavens to enjoy happiness; if bad karma bears fruit,
業因緣， 從彼而退墮。 不造善惡業， 離和合過失， 棄背老死因， 住最上安隱。 貪如彼車輪， 五欲為于輻， 愛轂處其中， 世間無知者。 愛河極深廣， 欲境為波濤， 疑惑譬群魚， 世間無知者。 于晝夜三時， 多造諸不善， 智者不防護， 即隨惡流轉。 美色如幻化， 了彼則無縛， 由愛常追求， 為縛無能解。 若為愛所纏， 則著于欲樂， 智慧若現前， 能除彼過患。 愛增其黑暗， 智發於光明， 當舍暗從明， 離苦獲安樂。 智如其利劍， 能伐愛林木， 應當善修習， 獲最上安隱。 當知愛稠林， 深密難出離， 若人善超越， 則出於三界。 愛河有三派， 放逸水彌滿， 當乘于慧舟， 能渡于彼岸。 愛如利刀杖， 割截愚夫身， 苦惱難堪任， 是故常遠離。 愛如惡癰疽， 從心而生起， 于其晝夜中， 曾無于少樂。 愛如猛熾火， 疑惑如樵薪， 由業風所吹， 燒心生熱惱。 若人愛所纏， 其心則輕躁， 非理取其財， 則喪于身命。 世間諸眾生， 造無邊惡業， 皆由愛彼財， 長淪於苦海。 為愛之所使，
【現代漢語翻譯】 現代漢語譯本 因果業報的牽引，使人從解脫的境界退墮。 不造作善業或惡業，遠離一切和合產生的過失， 拋棄導致衰老和死亡的原因，安住于最上等的安穩境界。 貪愛就像車輪一樣轉動不息，五欲（色、聲、香、味、觸）是車輪的輻條， 愛慾是車輪的中心，而世間的人們卻對此一無所知。 愛慾之河極其深廣，慾望的境界如同洶涌的波濤， 疑惑就像河中的魚群，世間的人們對此也一無所知。 人們在白天和夜晚的三個時段（早、中、晚），常常造作各種不善的行為， 有智慧的人如果不加以防護，就會隨著惡的潮流而流轉。 美好的色相如同幻化一般虛假，如果能明白這個道理，就能擺脫束縛， 由於貪愛，人們常常去追求，因此被束縛而無法解脫。 如果被愛慾所纏繞，就會執著于感官的快樂， 如果智慧能夠顯現，就能消除這些過患。 愛慾會增長內心的黑暗，智慧則能散發光明， 應當捨棄黑暗而追隨光明，這樣才能脫離痛苦，獲得安樂。 智慧就像鋒利的寶劍，能夠砍伐愛慾的森林， 應當好好地修習智慧，才能獲得最上等的安穩境界。 應當知道愛慾如同茂密的森林，深邃而難以脫離， 如果有人能夠善於超越它，就能超出欲界、色界、無色界這三界。 愛慾之河有三條支流，放縱的水流充滿其中， 應當乘坐智慧之舟，才能渡到彼岸。 愛慾就像鋒利的刀杖，割裂愚蠢之人的身體， 帶來的痛苦難以忍受，所以應當常常遠離它。 愛慾就像惡性的癰疽，從心中生起， 在白天和夜晚，都不會有絲毫的快樂。 愛慾就像猛烈的火焰，疑惑就像堆積的柴薪， 被業力的風所吹動，燃燒內心，產生熱惱。 如果人被愛慾所纏繞，內心就會輕浮躁動， 用不正當的手段獲取錢財，最終會喪失身命。 世間的眾生，造作無邊的惡業， 都是因為貪愛錢財，長期沉淪在痛苦的海洋中。 被愛慾所驅使，
【English Translation】 English version Due to the causes and conditions of karma, one falls back from that state. By not creating good or bad karma, and by being apart from the faults of combination, Abandoning the causes of old age and death, one dwells in the supreme peace and security. Greed is like that turning wheel, with the five desires (form, sound, smell, taste, and touch) as its spokes, Love is the hub in its center, yet the world is ignorant of this. The river of love is extremely deep and wide, with the realm of desires as its billowing waves, Doubt is like a school of fish, yet the world is ignorant of this. During the three periods of the day and night (morning, noon, and evening), one often creates various unwholesome deeds, If the wise do not guard against this, they will flow along with the stream of evil. Beautiful appearances are like illusions; understanding this, one is without bondage, Due to love, one constantly pursues them, and thus is bound without being able to be freed. If one is entangled by love, then one becomes attached to sensual pleasures, If wisdom manifests, it can remove those faults. Love increases the darkness, while wisdom emits light, One should abandon the darkness and follow the light, thus leaving suffering and obtaining peace and happiness. Wisdom is like a sharp sword, able to cut down the forest of love, One should cultivate it well, to obtain the supreme peace and security. One should know that love is like a dense forest, deep and difficult to escape, If a person can skillfully transcend it, then they will go beyond the three realms (desire realm, form realm, and formless realm). The river of love has three branches, filled with the water of indulgence, One should ride the boat of wisdom, to cross over to the other shore. Love is like a sharp knife or staff, cutting and severing the body of the foolish, The suffering is unbearable, therefore one should always stay far away from it. Love is like a malignant ulcer, arising from the heart, Throughout the day and night, there is never any slight joy. Love is like a fierce, blazing fire, and doubt is like firewood, Blown by the wind of karma, it burns the heart, creating heat and vexation. If a person is entangled by love, their heart becomes fickle and restless, Acquiring wealth through improper means, they will lose their life. The beings of the world create boundless evil karma, All because of love for wealth, they sink for a long time in the sea of suffering. Being driven by love,
勇捍無怯弱， 乃至蹈火中， 不顧其身命。 若人多起愛， 心火常燒然， 無愛意清涼， 如深淵澡沐。 愛如彼烈火， 投薪則騰焰， 譬之彼貪夫， 愈得而無厭。 具無量珍寶， 剎利猶不充， 自余諸有情， 少畜則無患。 若人起于愛， 樂少而苦多， 苦樂兩昭然， 智者善取捨。 善降彼愛者， 得最勝寂靜， 若能常遠之， 則近菩提道。
離欲邪行品第九
女人為罪本， 能散於資生， 若為彼所伏， 於樂則何有？ 女人多諂曲， 常懷于嫉妒， 樂造作不善， 于業得自在； 巧言誑於他， 常生和合想， 無正念思惟， 喜贊于欲事。 彼暫生柔順， 后則多剛狠， 雖珍異莊嚴， 于恩曾不念。 設百千眾生， 咸生於愛樂， 自性無有常， 猶如彼飛電。 若樂於女色， 斯為不善因， 現生及後身， 悉為彼破壞。 若見一姝好， 心則生散亂， 樂著彼境界， 為貪之所嬈。 合會必有離， 由之起愁戚， 貪慾鎮縈纏， 皆由女人故。 是女人貪毒， 與身俱時起， 如火生世間， 熱性則隨有。 當知是貪火， 從心中所發，
【現代漢語翻譯】 現代漢語譯本 勇猛精進沒有怯懦，甚至能踏入火中，不顧惜自己的生命。 如果人多生愛慾，心中的火就會常常燃燒，沒有愛慾，內心就清涼，如同在深淵中沐浴。 愛慾就像那猛烈的火焰，投入柴火就會騰起火焰，好比那貪婪的人，越得到就越沒有滿足。 即使擁有無量的珍寶，國王（剎利，Kshatriya）仍然不滿足，至於其餘的眾生，稍微擁有一些就不會有禍患。 如果人產生愛慾，快樂少而痛苦多，痛苦和快樂兩者都很明顯，有智慧的人會善於取捨。 能夠降伏愛慾的人，得到最殊勝的寂靜，如果能夠常常遠離它，就接近菩提（Bodhi）之道。
離欲邪行品第九
女人是罪惡的根本，能夠耗散資財，如果被她們所迷惑，哪裡還會有快樂？ 女人大多諂媚虛偽，常常懷有嫉妒之心，喜歡造作不善之事，在惡業方面得到自在； 用花言巧語欺騙他人，常常產生和合的想法，沒有正念的思維，喜歡讚美淫慾之事。 她們暫時表現得柔順，之後就會變得剛強兇狠，即使得到珍貴的裝飾，也不會念及恩情。 即使成百上千的眾生，都對她們產生愛慕之情，她們的自性也沒有常性，就像那閃電一樣。 如果貪戀女色，這就是不善的根源，今生和來世，都會被她們破壞。 如果看到一個美麗的女子，內心就會產生散亂，貪戀執著于外在的境界，被貪慾所迷惑。 聚合在一起必定會有分離，因此而產生憂愁悲傷，貪慾緊緊地纏繞，這些都是因為女人的緣故。 這種對女人的貪慾，與身體同時產生，就像火在世間產生，熱的性質就隨之而來。 應當知道這種貪慾之火，是從心中所發出的。
【English Translation】 English version Brave and without fear, even stepping into the fire, not caring for one's own life. If a person generates much desire, the fire in their heart will constantly burn. Without desire, the heart is cool, like bathing in a deep abyss. Desire is like that fierce flame; adding fuel makes it blaze. It is like a greedy person, who is never satisfied no matter how much they get. Even possessing limitless treasures, a Kshatriya (king) is still not content. As for other sentient beings, having a little will not cause trouble. If a person generates desire, there is little joy and much suffering. Both suffering and joy are evident; the wise choose wisely. One who can subdue desire attains the most supreme tranquility. If one can always stay far away from it, they will be close to the path of Bodhi (enlightenment).
Chapter 9: Abandoning Desire and Wrong Conduct
Woman is the root of sin, capable of dissipating wealth. If one is subdued by them, where will happiness be found? Women are mostly flattering and deceitful, often harboring jealousy. They enjoy creating unwholesome deeds and are free in their actions regarding evil karma. They deceive others with clever words, constantly generating thoughts of union. Without right mindfulness, they delight in praising matters of lust. They are temporarily gentle, but later become harsh and fierce. Even if they receive precious adornments, they never remember kindness. Even if hundreds of thousands of beings generate love and joy for them, their nature is impermanent, like a flash of lightning. If one delights in female beauty, this is the cause of unwholesomeness. In this life and future lives, one will be destroyed by them. If one sees a beautiful woman, the mind becomes scattered. Delighting and clinging to external realms, one is disturbed by greed. Gathering together is bound to have separation, from which arise sorrow and grief. Greed tightly entangles, all because of women. This greed for women arises simultaneously with the body, just as when fire arises in the world, the nature of heat follows. One should know that this fire of greed arises from within the heart.
相續常燒然， 于苦無與比， 破壞於善法， 及損惱眾生， 為惡道之因， 是諸佛所說。 口雖出美言， 心中常蘊毒， 于其所戀慕， 其志曾無定。 設暫生愛著， 不久則棄捐， 所說無有誠， 彼意則非實。 以方便欺誑， 習染欲因緣， 於己生貪人， 恃之生憍慢。 天人阿修羅、 夜叉鬼神等， 墮于險難中， 皆由女人故。 又彼女人者， 不知恩念善， 其心無暫停， 如日之旋轉。 見其榮盛人， 則樂於承奉， 彼若有衰危， 殊無少憂慮。 如蜂采其花， 花干即捨去， 應知彼女人， 棄舊亦如是。 女人無慈心， 常懷于嫉妒， 此非無端由， 皆因於男子。 諸天唯女人， 余無能降彼， 由女縛所牽， 則墮于惡趣。 若樂著女色， 此失無與等， 貪火鎮燒心， 何由能出離？ 若為欲所牽， 貪業皆可見， 常惛醉其意， 樂作諸不善。 女人惡所纏， 多興於潛意， 棄彼昔所眷， 如蛇委其蛻。 女人最險詐， 無能過彼者， 多作于方便， 而希于寵愛。 又諸女人者， 自性多流蕩， 智者有先見， 慎勿相隨順。 若習
【現代漢語翻譯】 現代漢語譯本 （關於女人的過患） 相續不斷的燃燒，痛苦沒有可以與之相比的， 破壞善良的法，並且損害惱亂眾生， 是墮入惡道的因，這是諸佛所說的。 口中雖然說出美好的言語，心中常常蘊藏著毒害， 對於她們所愛戀羨慕的，她們的心志從來沒有安定的時候。 即使暫時產生愛戀，不久就會拋棄， 所說的話沒有誠實，她們的心意並非真實。 用各種方便法門欺騙，習慣於染著慾望的因緣， 對於自己產生貪戀的人，就依仗著他們而生起驕慢。 天人（deva），阿修羅（asura），夜叉（yaksha），鬼神等等， 墮入危險困境中，都是因為女人的緣故。 而且那些女人，不知道感恩和思念善良， 她們的心沒有片刻的停歇，就像太陽一樣旋轉不停。 看到榮華興盛的人，就樂於承奉侍候， 如果他們有了衰敗的危險，就一點憂慮也沒有。 就像蜜蜂採了花蜜，花乾枯了就捨棄， 應當知道那些女人，拋棄舊人也是這樣。 女人沒有慈悲心，常常懷有嫉妒， 這並非沒有原因，都是因為男人的緣故。 諸天（deva）唯獨被女人所迷惑，其他任何事物都不能降伏他們， 由於被女人的束縛所牽引，就會墮入惡趣。 如果貪戀女色，這種損失沒有可以與之相比的， 貪慾的火焰鎮日燃燒內心，如何能夠出離？ 如果被慾望所牽引，貪婪的惡業都可以看見， 常常昏聵沉醉於自己的心意，喜歡做各種不善的事情。 女人被邪惡所纏繞，常常興起隱秘的心意， 拋棄她們以前所眷戀的人，就像蛇丟棄自己的蛻皮。 女人最為奸詐，沒有誰能超過她們， 常常使用各種手段，而希望得到寵愛。 而且那些女人，自性大多是流蕩不定的， 有智慧的人有先見之明，千萬不要隨順她們。 如果習慣於...
【English Translation】 English version (The Faults of Women) Continuously burning, the suffering is unparalleled, Destroying virtuous Dharma, and harming sentient beings, It is the cause of falling into evil paths, as spoken by all Buddhas. Though uttering beautiful words from the mouth, the heart often harbors poison, Towards those they love and admire, their will is never stable. Even if affection arises temporarily, they soon abandon it, Their words lack sincerity, and their intentions are not genuine. Deceiving with expedient means, accustomed to the causes and conditions of desire, Towards those who are greedy for them, they rely on them and give rise to arrogance. Devas (deva), Asuras (asura), Yakshas (yaksha), ghosts, and spirits, etc., Fall into dangerous straits, all because of women. Moreover, those women do not know gratitude or remember kindness, Their hearts have no moment of rest, like the sun revolving without cease. Seeing those who are prosperous and flourishing, they are happy to serve and attend to them, If they are in decline and danger, they have no worry at all. Like bees collecting honey from flowers, and abandoning them when they are dry, It should be known that those women abandon the old in the same way. Women have no compassionate heart, and often harbor jealousy, This is not without reason, all because of men. The Devas (deva) are solely deluded by women, nothing else can subdue them, Being pulled by the bonds of women, they will fall into evil realms. If one is attached to the beauty of women, this loss is unparalleled, The fire of greed burns the heart day and night, how can one escape? If one is led by desire, greedy karma can be seen, Often confused and intoxicated in their minds, they like to do all kinds of unwholesome things. Women are entangled by evil, often arousing secret intentions, Abandoning those they were formerly attached to, like a snake shedding its skin. Women are the most treacherous, none can surpass them, Often using various means, hoping to gain favor and love. Moreover, those women, their nature is mostly wandering and unstable, Wise people have foresight, do not follow them. If accustomed to...
近女人， 則失於善利， 設求生天中， 此亦不能得。 天中妙樂音， 聞者咸生愛， 若樂著不捨， 引生於苦難。 女人心動轉， 于餘生染愛， 愛火或暫息， 則生於棄捨。 女人志堅著， 樂行於鄙事， 若見彼衰殘， 則生於棄捨。 女人多諂媚， 使彼如癡鹿， 見禍患所侵， 則生於棄捨。 女人極險惡， 不念其恩德， 彼厄難相臨， 則生於棄捨。 女人心散亂， 起種種思惟， 能誑誘於他， 如蜜和諸毒。 女人多巧言， 能惑愚癡者， 智士善思惟， 彼意曾無動。 由愚癡著欲， 于財無慳吝， 不修彼福因， 如鼠常藏竄。 女色如彼索， 而第一堅牢， 縛彼迷士夫， 令墜三有海。 是索非縛體， 唯能縶於心， 心若為彼纏， 苦則為己有； 余索縛於人， 燒斫皆令斷， 是女索不然， 能牽趣惡道。 身有其相狀， 彼索則能縛， 心本無形質， 非女索不可。 若為索所縛， 其量人皆見， 女索縛於人， 是量無知者； 暫生其少樂， 后脫則為難， 能縛諸眾生， 常淪愛苦海。 又彼女索者， 善縛於六根， 常索無其能，
【現代漢語翻譯】 現代漢語譯本 親近女色之人，會失去行善的機會，即使想要求得生於天界，也是不可能的。 天界美妙的音樂，聽了都會心生愛戀，如果貪戀不捨，就會招致苦難。 女人的心思容易變動，容易對其他人產生愛戀，即使愛火暫時熄滅，也會遭到拋棄。 女人如果意志堅定，喜歡做一些卑賤的事情，如果看到對方衰老殘疾，就會遭到拋棄。 女人大多善於諂媚，使男人像癡迷的鹿一樣，一旦看到災禍降臨，就會遭到拋棄。 女人極其陰險惡毒，不會念及別人的恩德，一旦對方遭遇厄運，就會遭到拋棄。 女人的心思散亂，會產生各種各樣的想法，能夠欺騙誘惑他人，就像蜜糖里摻雜了毒藥。 女人大多花言巧語，能夠迷惑愚蠢的人，有智慧的人善於思考，不會被她們動搖。 因為愚蠢而貪戀女色，對錢財毫不吝惜，不修積福德，就像老鼠一樣常常藏匿。 女色就像繩索一樣，而且是最堅固的，束縛那些迷惑的男子，使他們墜入三有（欲有、色有、無色有）的苦海。 這種繩索不是束縛身體，而是束縛心靈，如果心靈被它纏繞，痛苦就會伴隨而來。 其他的繩索束縛人，可以用火燒或刀砍來斬斷，但女色這根繩索卻不是這樣，它能把人牽引到惡道。 身體有形狀，所以繩索可以束縛它，但心本來沒有形狀，所以不是一般的繩索可以束縛的。 如果被一般的繩索束縛，繩索的大小人們都能看見，但女色這根繩索束縛人，它的程度是無知的人無法瞭解的。 短暫的快樂之後，想要擺脫就很難了，它能束縛所有的眾生，使他們永遠沉淪在愛慾的苦海中。 而且，女色這根繩索，善於束縛人的六根（眼、耳、鼻、舌、身、意），一般的繩索沒有這種能力。
【English Translation】 English version Approaching women leads to the loss of virtuous opportunities, and even the aspiration to be reborn in the heavens becomes unattainable. The wondrous music of the heavens, upon hearing it, evokes love in all. If one clings to it without letting go, it invites suffering. A woman's heart is easily moved and can develop affection for others. Even if the fire of love temporarily subsides, she may be abandoned. If a woman is resolute and enjoys engaging in base activities, she will be abandoned if she sees the other person decline and weaken. Women are often skilled at flattery, making men like infatuated deer. When disaster strikes, they will be abandoned. Women are extremely treacherous and do not remember kindness. When hardship befalls them, they will be abandoned. A woman's mind is scattered, giving rise to various thoughts. She can deceive and entice others, like honey mixed with poison. Women are often eloquent, capable of deluding the foolish. Wise individuals contemplate carefully and their minds remain unmoved. Due to foolish attachment to desire, one is unsparing with wealth, failing to cultivate the causes of merit, like a rat constantly hoarding and hiding. Feminine beauty is like a rope, and the most sturdy one, binding those deluded men, causing them to fall into the sea of the Three Realms (desire realm, form realm, formless realm). This rope does not bind the body, but only the mind. If the mind is entangled by it, suffering becomes one's own. Other ropes that bind people can be cut by burning or chopping, but the rope of feminine beauty is not like that; it can lead one to evil paths. The body has form, so a rope can bind it, but the mind is originally formless, so it cannot be bound by ordinary ropes. If one is bound by an ordinary rope, its size can be seen by all, but the extent to which the rope of feminine beauty binds people is unknown to the ignorant. After a brief moment of pleasure, it is difficult to escape. It can bind all sentient beings, causing them to forever sink in the sea of suffering of love and desire. Moreover, the rope of feminine beauty is skilled at binding the six senses (eye, ear, nose, tongue, body, and mind). Ordinary ropes do not have this ability.
唯縛身及頸。 妻子並眷屬， 為縛最堅牢， 愚人生妄心， 皆執為己有。 于女色生愛， 彼唯筋肉纏， 便利之所依， 汝愛復來此。 好發巧言詞， 誑惑而無愧， 當知女人者， 與冤則無異。 以眾妙嚴飾， 令他生愛樂， 其心常動轉， 所說多虛假。 女人性多毒， 如迦羅俱吒， 損彼著欲人， 無能免其難。 具百千方便， 不能防女人， 如風火虛空， 無能縛彼者。 造諸非律儀， 遭病難夭喪， 皆因於女人， 破其解脫行。 世間諸眾生， 造作眾罪業， 皆因於女人， 恐怖常迫窄。 自幼及其耄， 其心常散亂， 女人性本然， 如日光常暖。 女心無定則， 猶風中燈焰， 有怨不暫舍， 如馬嚙其瘡。 如索縻鼠狼， 雖縛彼能脫， 則同彼女人， 不為他所制。 如花蓋毒蛇， 如灰覆炎火， 如色蔽人心， 如女藏惡露。 如毒樹開花， 觀者曾無厭， 是花猶女人， 畢竟當棄捨。 常樂求女色， 境界即現前， 此生及後身， 俱無於樂分。 非火非刀杖， 非力非機關， 為女所縛者， 彼惡無能斷。 於人世天中， 略述
【現代漢語翻譯】 現代漢語譯本 只有身體和脖子被束縛。 妻子和親屬，是最堅固的束縛， 愚蠢的人產生虛妄的心，都執著地認為是自己擁有的。 對女色產生愛戀，那不過是筋肉的纏繞， 是排泄便利的地方，你卻愛戀這樣的東西。 用美好的頭髮和巧妙的言辭，欺騙迷惑別人而沒有羞愧， 應當知道女人這種生物，和怨家沒有什麼不同。 用各種美妙的裝飾，使他人產生愛慕和快樂， 她們的心常常變動，所說的話大多虛假。 女人的本性大多有毒，如同迦羅俱吒（Kālakūṭa，一種劇毒）， 損害那些貪戀慾望的人，沒有人能夠免除這種災難。 即使具備成百上千種方法，也不能防備女人， 如同風、火、虛空，沒有人能夠束縛它們。 造作各種不合乎戒律的行為，遭遇疾病、災難和夭折， 都是因為女人，破壞了解脫的修行。 世間的各種眾生，造作各種罪業， 都是因為女人，常常感到恐懼和壓迫。 從年幼到年老，她們的心常常散亂， 女人的本性本來就是這樣，如同陽光總是溫暖。 女人的心沒有一定的準則，就像風中的燈焰， 有怨恨也不會暫時放下，如同馬啃咬自己的瘡。 如同用繩索捆綁鼠狼，即使被捆綁也能逃脫， （女人）就像那鼠狼一樣，不被他人所控制。 如同用花朵覆蓋毒蛇，如同用灰燼覆蓋火焰， 如同用美色遮蔽人心，如同女人隱藏污穢。 如同毒樹開花，觀看的人從來不會厭倦， 這花就像女人，最終應當拋棄。 常常喜歡追求女色，境界就會立刻顯現， 今生和來世，都沒有快樂的份。 不是火，不是刀杖，不是力量，不是機關， 被女人所束縛的人，他們的罪惡無法斷除。 在人世和天界中，略微敘述。
【English Translation】 English version Only the body and neck are bound. Wives and relatives are the strongest bonds, Foolish people generate deluded minds, all clinging to the idea that they own them. To generate love for female beauty is merely entanglement with muscles, It is a place for excretion and convenience, yet you love such a thing. Using beautiful hair and clever words, deceiving and bewildering others without shame, One should know that women are no different from enemies. Using various exquisite adornments, causing others to generate love and joy, Their hearts are constantly changing, and what they say is mostly false. The nature of women is mostly poisonous, like Kālakūṭa (a deadly poison), Harming those who are attached to desires, no one can escape this disaster. Even with hundreds of thousands of methods, one cannot guard against women, Like wind, fire, and space, no one can bind them. Creating various behaviors that do not conform to the precepts, encountering illness, disasters, and premature death, All are because of women, destroying the practice of liberation. The various sentient beings in the world, creating various sinful deeds, All are because of women, constantly feeling fear and oppression. From youth to old age, their minds are constantly scattered, The nature of women is originally like this, like the sunlight that is always warm. The hearts of women have no fixed principles, like a lamp flame in the wind, They do not temporarily let go of resentment, like a horse gnawing at its own sore. Like using a rope to bind a mongoose, even if bound, it can escape, (Women) are like that mongoose, not controlled by others. Like covering a poisonous snake with flowers, like covering a flame with ashes, Like using beauty to obscure people's minds, like women hiding filth. Like a poisonous tree blooming, viewers never tire of it, This flower is like a woman, ultimately to be discarded. Constantly delighting in seeking female beauty, the realm will immediately appear, In this life and the next, there is no share of joy. Not fire, not swords, not strength, not mechanisms, Those who are bound by women, their evils cannot be cut off. In the human and heavenly realms, briefly described.
欲過咎， 智者若遠離， 作夜摩天主。 樂彼女色者， 皆從慣習生， 世有真實人， 則能免其事。 是人宿善本， 滅已生天中， 見諸天女人， 散亂亦同此。 則毀樂非真， 訶心不寂靜， 厭女人過患， 如冤而捨去。 若習近女人， 生多種苦惱， 是故當了知， 于彼常遠離。 若起散亂心， 則生諸過失， 常見於女人， 而生於戲調。 日本無黑暗， 火性無清涼， 女人無慈心， 少分不可得。 大地無傾搖， 風狀無安寧， 女人無善行， 常樂說諸過。 又女人之心， 動亂非長久， 有難則舍離， 如池涸鵝去。 淺瀨鷺所依， 深淵則無有， 山嶽有震動， 彼定無悲愍。 不稱揚正法， 樂作諸魔障， 墮于險難中， 為彼之所誑。 赫日可令冷， 蒲桃能使剛， 女人諂嫉心， 堅著不棄捨。 於樂同受用， 于苦則不然， 少恨常在心， 于恩而廢忘。 昔于園苑中， 而共相娛樂， 衰難忽相侵， 毀呰而棄捨。 女為世間縛， 增長於斗諍， 為過失之藏， 乃非法之器。 女色惑眾生， 常懷其欲想， 起遍計追求， 其心無暫舍。
【現代漢語翻譯】 現代漢語譯本 想要避免過失，有智慧的人應當遠離，就像夜摩天主（Yama Deva，掌管死亡的神）一樣。 那些喜歡女色的人，都是因為習慣和習性所致，世間如果真有覺悟的人，就能避免這些事情。 這種人宿世積累了善的根本，去世后便能升到天界，看到天上的女人們，即使她們散亂心神也和這些人一樣。 他們會毀壞虛假的快樂，呵斥自己不平靜的心，厭惡女人的過患，像對待仇人一樣捨棄她們。 如果習慣親近女人，就會產生多種苦惱，因此應當明白，對於她們要經常遠離。 如果生起散亂的心，就會產生各種過失，經常見到女人，就會產生戲弄調笑之心。 就像日本沒有黑暗，火的本性沒有清涼一樣，女人沒有慈悲心，哪怕少許都不可得。 就像大地不會傾斜搖動，風的本性沒有安寧一樣，女人沒有善良的行為，總是喜歡說別人的過錯。 而且女人的心，動盪不安不能長久，遇到困難就會捨棄你，就像池塘乾涸了，鵝就會離去一樣。 淺水的地方有鷺鷥棲息，深淵裡則沒有，山嶽會有震動的時候，女人一定沒有悲憫之心。 她們不稱揚正法，喜歡製造各種魔障，使人墮入危險的境地，被她們所欺騙。 即使熾熱的太陽可以變得寒冷，柔軟的葡萄可以變得堅硬，女人的諂媚和嫉妒之心，也會牢固地執著而不肯放棄。 在享樂的時候她們會與你一同享受，在受苦的時候卻不是這樣，即使是小小的怨恨也常常記在心裡，對於恩情卻很快遺忘。 過去在園林中，曾經一起互相娛樂，一旦衰敗和災難突然降臨，她們就會詆譭你並拋棄你。 女人是世間的束縛，會增長爭鬥，是過失的儲藏地，是非法的工具。 女色迷惑眾生，使人常常懷有慾望和妄想，生起種種的遍計執著和追求，她們的心沒有片刻的停歇。
【English Translation】 English version To avoid faults, the wise should stay away, like Yama Deva (Lord of Death). Those who enjoy women's charms do so because of habit and familiarity. If there are truly enlightened people in the world, they can avoid these things. Such individuals have accumulated good roots in past lives, and after death, they ascend to the heavens. Even when they see heavenly women with scattered minds, they remain unaffected. They destroy false pleasures, rebuke their own restless minds, and detest the faults of women, abandoning them as if they were enemies. If one becomes accustomed to being close to women, various sufferings arise. Therefore, one should understand that one must always stay away from them. If a scattered mind arises, various faults will occur. Frequently seeing women leads to playful teasing. Just as there is no darkness in Japan and no coolness in the nature of fire, women have no compassion, not even a little. Just as the earth does not tilt or shake, and the nature of wind is not peaceful, women have no good deeds and always enjoy speaking of others' faults. Moreover, a woman's heart is restless and not long-lasting. When difficulties arise, she will abandon you, just as geese leave when a pond dries up. Herons dwell in shallow waters, but not in deep abysses. Mountains may shake, but women certainly have no compassion. They do not praise the true Dharma (teachings), but enjoy creating various demonic obstacles, causing people to fall into dangerous situations and be deceived by them. Even if the scorching sun could become cold and soft grapes could become hard, a woman's flattery and jealousy will firmly cling and not be abandoned. They will enjoy pleasures with you, but not share in suffering. Even small resentments are often kept in mind, while kindness is quickly forgotten. In the past, they may have enjoyed each other in gardens, but once decline and disaster suddenly strike, they will slander and abandon you. Women are the bonds of the world, increasing strife, a storehouse of faults, and instruments of unrighteousness. Women's charms delude sentient beings, causing them to constantly harbor desires and delusions, giving rise to various pervasive attachments and pursuits. Their minds have no moment of rest.
無量愛慾箭， 損惱諸眾生， 彼樂何所之？ 悉見其磨滅。 是欲深可畏， 如利刀猛火， 智者善了知， 常一心防護。 若有持凈戒， 忽起于欲想， 招無量誹謗， 生眾多過患； 如風觸於火， 其焰則熾然， 見女人生貪， 定為彼燒害。 若求清凈樂， 當遠離女人， 此世與他生， 其心常寂靜。 起勇猛精進， 修習于勝慧， 舍欲信因果， 是人獲大利。
離酒過失品第十
此說酒為毒， 應當遠離之， 若樂飲酒者， 則壞於善法。 若人近於酒， 不生於明慧， 彼無解脫分， 是故常遠離。 為第一過失， 智者之所說， 損壞於自他， 是故常遠離。 若人樂飲酒， 好說世俗事， 多言起紛諍， 是故常遠離。 飲酒損資財， 惛迷復懈怠， 有如是過患， 是故常遠離。 由酒發生貪， 瞋恚亦復爾， 展轉增愚癡， 是故常遠離。 酒為禍根本， 令諸根馳散， 后墮地獄中， 皆由酒所敗。 或高聲戲笑， 出暴惡語言， 毀諸良善人， 后則生憂怖。 由飲酒醉亂， 善惡不分別， 如傍生無知， 是故當遠離。 若人為酒困，
【現代漢語翻譯】 現代漢語譯本 無盡的愛慾之箭，傷害惱亂著眾生，那些所謂的快樂又在哪裡呢？最終都會看到它們消磨殆盡。 這愛慾是如此的可怕，就像鋒利的刀刃和猛烈的火焰，有智慧的人應該清楚地瞭解，並且時刻一心防護。 如果有人持守清凈的戒律，忽然生起愛慾的念頭，就會招來無量的誹謗，產生眾多的過患； 就像風吹到火上，火焰就會更加熾烈，見到女人而生起貪念，必定會被這貪慾所焚燒傷害。 如果想要追求清凈的快樂，就應當遠離女人，這樣無論今生還是來世，內心都能常常保持寂靜。 發起勇猛精進之心，修習殊勝的智慧，捨棄愛慾，相信因果，這樣的人才能獲得巨大的利益。
離酒過失品第十
這裡說酒是毒藥，應當遠離它，如果喜歡飲酒，就會破壞善良美好的事物。 如果人親近酒，就不會產生明智和智慧，這樣的人沒有解脫的份，所以應當常常遠離。 飲酒是第一等的過失，這是智者所說的，它會損害自己和他人，所以應當常常遠離。 如果人喜歡飲酒，就喜歡說世俗的事情，多說話就會引起紛爭，所以應當常常遠離。 飲酒會損害資財，使人昏迷懈怠，有這樣的過患，所以應當常常遠離。 因為酒會引發貪婪，嗔恚也是這樣，輾轉增加愚癡，所以應當常常遠離。 酒是禍患的根本，使各種感官放縱散亂，死後墮入地獄之中，都是被酒所敗壞。 有的人飲酒後高聲嬉笑，說出粗暴惡劣的語言，詆譭善良的人，之後就會產生憂愁和恐懼。 因為飲酒醉亂，不能分辨善惡，就像旁生一樣沒有知覺，所以應當遠離。 如果人被酒所困擾，
【English Translation】 English version The endless arrows of love and desire, harm and trouble all living beings. Where do those so-called pleasures go? Eventually, you will see them wear away to nothing. This desire is so terrible, like a sharp blade and a raging fire. The wise should clearly understand this and constantly protect themselves with a focused mind. If someone upholds pure precepts and suddenly has thoughts of desire, they will invite immeasurable slander and create many faults. Just as wind fans a fire, making the flames blaze even higher, seeing a woman and giving rise to greed will surely lead to being burned and harmed by that greed. If you want to pursue pure joy, you should stay away from women, so that whether in this life or the next, your heart can always remain peaceful. Arouse courageous diligence, cultivate superior wisdom, abandon desire, and believe in cause and effect. Such a person will obtain great benefit.
Chapter Ten: The Faults of Abstaining from Alcohol
Here it says that alcohol is poison, and you should stay away from it. If you like to drink alcohol, you will destroy good and beautiful things. If a person is close to alcohol, they will not generate wisdom and intelligence. Such a person has no share in liberation, so they should always stay away. Drinking alcohol is the foremost fault, as the wise have said. It harms oneself and others, so you should always stay away. If a person likes to drink alcohol, they like to talk about worldly matters. Talking too much will cause disputes, so you should always stay away. Drinking alcohol damages wealth and makes people confused and lazy. Having such faults, you should always stay away. Because alcohol gives rise to greed, and anger is also like this, gradually increasing ignorance, you should always stay away. Alcohol is the root of misfortune, causing the senses to become unrestrained and scattered. After death, falling into hell is all caused by being ruined by alcohol. Some people laugh loudly after drinking, uttering rude and evil words, slandering good people, and afterwards, they will generate sorrow and fear. Because of being drunk and confused, one cannot distinguish between good and evil, like animals without awareness, so you should stay away. If a person is troubled by alcohol,
惛醉則如斃， 求快樂長年， 為患則何有！ 是諸難之本， 為過患之源， 常居癡暗中， 趣死之階漸； 后墮地獄中， 復生于鬼界， 及彼傍生趣， 皆為酒所壞。 酒為毒中毒， 疾中之痼疾， 已苦復加苦， 是智者所說。 破壞於慧命， 竭盡法財寶， 毀彼凈梵行， 皆由心樂酒。 乃至尊崇者， 醉已無區別， 為世人所嗤， 不生於慚恥。 酒如其利斧， 能損諸善法， 樂飲者無慚， 為他所輕賤。 若人為酒惑， 耽湎無罷期， 不作諸善行， 彼無識無智。 若人樂飲酒， 彼心則狂亂， 或發於戲笑， 或起于瞋恚。 現生及後身， 無明常覆慧， 焚燒解脫法， 皆為酒所使。 若嗜其酒味， 如食金播果， 初甘后則毒， 是智者所說。 是故彼智者， 于酒深為誡， 心不起思念， 飲則生熱惱。 富足常飲酒， 諸天覆過是， 于彼彼快樂， 后則皆散壞。 眾生酒所迷， 其心常醉亂， 為彼癡所牽， 耽著其美味。 當知酒如繩， 癡愛常難解， 寧墮地獄中， 于酒不應觸。 因觸聞其香， 癡人即樂飲， 是故於彼酒， 見已
【現代漢語翻譯】 現代漢語譯本 沉迷於酒就像死去一樣， 如果追求快樂和長壽，飲酒會帶來什麼好處呢？ 酒是各種災難的根源，是過錯和禍患的源頭， 常使人處於愚癡黑暗之中，逐漸走向死亡的階梯； 死後墮入地獄之中，還會轉生到餓鬼道， 以及那些畜生道，都是被酒所破壞。 酒是毒藥中的毒藥，是疾病中的頑疾， 已經痛苦還要加上痛苦，這是智者所說的。 它破壞人的智慧生命，耗盡人的法財珍寶， 毀壞清凈的梵行（brahmacarya，指清凈的行為或生活方式），都是因為內心喜愛飲酒。 乃至那些受人尊敬的人，喝醉之後也變得毫無區別， 被世人所嘲笑，心中不會產生慚愧和羞恥。 酒就像鋒利的斧頭，能夠損害各種善法， 喜歡飲酒的人沒有羞恥心，會被他人輕視和鄙賤。 如果有人被酒迷惑，沉溺其中沒有停止的時候， 就不會去做各種善行，這樣的人沒有見識也沒有智慧。 如果有人喜歡飲酒，他的心就會狂亂， 或者發出嬉笑之聲，或者產生憤怒和怨恨。 今生和來世，都會被無明（avidyā，指對事物真相的無知）常常遮蔽智慧， 焚燒解脫之法，都是被酒所驅使。 如果貪圖酒的味道，就像食用金播果（一種有毒的水果）， 開始時覺得甘甜，之後就會中毒，這是智者所說的。 因此那些智者，對於酒深深地加以告誡， 心中不起飲酒的念頭，飲酒就會產生熱惱。 富足的人常常飲酒，諸天（deva，指天神）飲酒比這更過分， 在那些快樂之中，最終都會散壞。 眾生被酒所迷惑，他們的心常常醉亂， 被愚癡所牽引，貪戀其中的美味。 應當知道酒就像繩索，愚癡和愛慾常常難以解脫， 寧願墮入地獄之中，也不應該觸碰酒。 因為接觸或聞到酒的香味，愚癡的人就會喜歡飲用， 所以對於酒，見到
【English Translation】 English version Being drunk is like being dead, If seeking happiness and longevity, what benefit is there in drinking? It is the root of all difficulties, the source of faults and troubles, Constantly placing one in the darkness of ignorance, gradually leading to the steps of death; After death, falling into the hell realm, and also being reborn in the preta (hungry ghost) realm, And those in the tiryagyoni (animal) realm, all are ruined by alcohol. Alcohol is poison among poisons, a chronic disease among diseases, Adding suffering to already existing suffering, as the wise have said. It destroys the life of wisdom, exhausts the treasures of Dharma wealth, Destroys pure brahmacarya (pure conduct or way of life), all because the mind delights in alcohol. Even those who are respected, once drunk, become indistinguishable, Mocked by the world, they feel no shame or embarrassment. Alcohol is like a sharp axe, capable of harming all good dharmas, Those who enjoy drinking have no shame, and are despised and belittled by others. If someone is deluded by alcohol, indulging in it without end, They will not perform good deeds, such a person has neither knowledge nor wisdom. If someone enjoys drinking alcohol, their mind becomes deranged, Either bursting into laughter, or arising with anger and resentment. In this life and future lives, ignorance (avidyā, lack of knowledge of the true nature of things) constantly covers wisdom, Burning the Dharma of liberation, all are driven by alcohol. If one craves the taste of alcohol, it is like eating the fruit of the Jinbo tree (a poisonous fruit), Initially sweet, but later poisonous, as the wise have said. Therefore, those wise ones deeply warn against alcohol, Not allowing the thought of drinking to arise in their minds, for drinking generates heat and affliction. The wealthy often drink alcohol, and the devas (gods) exceed them in this, In those pleasures, all will eventually be scattered and destroyed. Beings are deluded by alcohol, their minds are constantly intoxicated and confused, Led by ignorance, they are attached to its delicious taste. Know that alcohol is like a rope, ignorance and desire are always difficult to untangle, Rather fall into hell, than touch alcohol. Because of touching or smelling its fragrance, foolish people immediately enjoy drinking it, Therefore, upon seeing alcohol,
當捨去。 若見即生貪， 若觸香即發， 由聞彼香故， 其心不能止。 是故酒為毒， 生過失非一， 壞色力名聞， 皆因飲彼酒。 口出于狂言， 瞪目無定往， 時臥不覺知， 所作皆廢忘。 由偃仆于地， 為女人所笑， 其身不動轉， 如枯木相似。 彼醉酒而臥， 瞥見謂其死， 知者咸告言， 由飲酒如是。 常樂飲酒者， 住三十六失， 當了知彼過， 此則常安隱。 具勝族名稱， 由酒之所污， 是人如蘆花， 不久自輕棄。 若人樂飲酒， 展轉為境牽， 墮放逸水中， 漂流難出離。 為境所牽故， 不知善不善， 于清勝園林， 何用復飲酒？ 若樂於酒味， 則生諸險難， 墮于地獄中， 具受諸苦惱。 飲已發生癡， 由癡造眾罪， 愚人心愛樂， 何能生遠離？ 起增上耽著， 受極重苦報， 若能離彼過， 則無諸憂惱。 初則損其慧， 后則壞其樂， 是故彼智人， 于酒常厭舍。 若人近於酒， 彼則如飛鳶， 常為癡所盲， 故說酒為毒。 于酒作毒想， 最上第一樂， 由持凈戒故， 寧飲于銅汁。 若樂飲酒者， 于罪則不免，
【現代漢語翻譯】 現代漢語譯本 應當捨棄（酒）。 如果看見（酒）就產生貪念，如果接觸到酒的香味就引發（飲酒的慾望）， 因為聞到那酒的香味，他的心就無法停止（飲酒的念頭）。 因此，酒是毒藥，產生的不良後果不止一種， 敗壞人的容貌、體力和名聲，都是因為飲用那酒。 （飲酒之人）口中說出狂妄的話，瞪大眼睛，行為沒有定向， 有時躺下不省人事，所做的事情全都忘記。 由於倒在地上，被女人嘲笑， 他的身體不能動彈，像枯木一樣。 那些醉酒而臥的人，（旁人）瞥見他們，還以為他們死了， 有見識的人都說，這是因為飲酒造成的。 經常喜歡飲酒的人，會遭受三十六種過失， 應當瞭解那些過失，這樣才能常常安穩。 具有優越的家族名聲，也會被酒所玷污， 這種人就像蘆葦花，不久就會被自己輕易拋棄。 如果有人喜歡飲酒，就會逐漸被外境所牽引， 墮入放逸的深水中，漂流難以脫離。 因為被外境所牽引，就不知道什麼是善，什麼是不善， 在清凈美好的園林中，又何必再飲酒呢？ 如果貪戀酒的味道，就會產生各種危險和困難， 墮入地獄之中，承受各種痛苦。 飲酒後會產生愚癡，因為愚癡而造作各種罪業， 愚笨的人喜愛它，怎麼能遠離它呢？ （飲酒）會引發強烈的執著，遭受極其沉重的苦報， 如果能夠遠離那些過失，就不會有各種憂愁煩惱。 （飲酒）開始會損害人的智慧，後來會破壞人的快樂， 因此，那些有智慧的人，對於酒常常厭惡捨棄。 如果有人接近酒，他就如同飛翔的鳶鳥， 常常被愚癡所矇蔽，所以說酒是毒藥。 把酒當作毒藥來想，才是最上、第一的快樂， 因為持守清凈的戒律，寧願飲用銅汁。 如果喜歡飲酒，就無法避免犯罪。
【English Translation】 English version One should abandon (alcohol). If seeing (alcohol) immediately generates greed, if touching the fragrance immediately triggers (the desire to drink), Because of smelling that fragrance, his mind cannot stop (the thought of drinking). Therefore, alcohol is poison, producing more than one kind of fault, Ruining one's appearance, strength, and reputation, all because of drinking that alcohol. (A person who drinks) utters wild words, stares with wide eyes, and behaves without direction, Sometimes lying down unconscious, forgetting everything he has done. Because of falling to the ground, being laughed at by women, His body cannot move, like a withered tree. Those who lie drunk, (others) glance at them and think they are dead, Knowledgeable people all say that this is caused by drinking alcohol. Those who constantly enjoy drinking alcohol will suffer thirty-six kinds of faults, One should understand those faults, so that one can always be peaceful. Having a superior family reputation will also be tainted by alcohol, Such a person is like a reed flower, soon to be easily discarded by himself. If someone enjoys drinking alcohol, he will gradually be drawn by external objects, Falling into the deep water of carelessness, drifting and difficult to escape. Because he is drawn by external objects, he does not know what is good and what is not good, In a pure and beautiful garden, why drink alcohol again? If one is greedy for the taste of alcohol, various dangers and difficulties will arise, Falling into hell, enduring all kinds of suffering. After drinking, foolishness arises, and because of foolishness, various sins are committed, Foolish people love it, how can they stay away from it? (Drinking) will trigger strong attachment, suffering extremely heavy retribution, If one can stay away from those faults, there will be no worries and troubles. (Drinking) initially damages one's wisdom, and later destroys one's happiness, Therefore, those who are wise often厭惡 and abandon alcohol. If someone approaches alcohol, he is like a flying kite, Often blinded by foolishness, so it is said that alcohol is poison. Thinking of alcohol as poison is the highest and most supreme happiness, Because of upholding pure precepts, one would rather drink molten copper. If one enjoys drinking alcohol, one cannot avoid committing sins.
彼增上愚癡， 常處於惡道。 飲酒雖一罪， 能生一切惡， 是故當制之， 心戒則為本。 比丘樂飲酒， 則舍阿蘭若， 離心一境性， 不思惟正法。 由樂飲酒故， 心常生熱惱， 習近於非法， 壞二世善利。 無威儀道行， 廢說法是分， 與言行相違， 空說有何益？ 自不能達解， 何由悟於他？ 發粗獷言詞， 此非善說法， 違背于正理， 識者咸譏誚， 貧弊人所輕， 皆由飲于酒。 過去無憶念， 現在復忘失， 未來何所知？ 由酒迷三世。 失名稱威德， 令心常馳散， 引生諸過咎， 斯為酒所困。 若遠離酒者， 具戒定清凈， 住最上安隱， 得至不滅處。
諸法集要經卷第四 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第五
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
治心品第十一
佛宣轉諸法， 說身為無常， 于酒及女人， 慎勿生放逸。 此心猶彼王， 於世得自在， 能令諸眾生， 墮于深險難。 由心造諸業， 迷亂生怖畏， 智者善持心， 住
【現代漢語翻譯】 現代漢語譯本 那人因愚癡而日益增長，常常處於惡道之中。 飲酒雖然只是一種罪過，卻能引發一切罪惡， 因此應當加以制止，以內心持戒為根本。 比丘（bhiksu，佛教出家男眾）如果喜歡飲酒，就會捨棄寂靜的阿蘭若（aranya，遠離人煙的修行處）， 遠離內心專注的狀態，不再思惟正確的佛法。 由於喜歡飲酒的緣故，內心常常產生熱惱， 習慣於接近非法之事，毀壞今生和來世的善利。 沒有威儀和修行，荒廢說法的職責， 言語和行為相互違背，空說又有何益處？ 自己都不能通達理解，又怎麼能開悟他人？ 發出粗魯狂妄的言辭，這不是好的說法， 違背正確的道理，有識之士都會譏笑， 貧窮困頓被人輕視，都是因為飲酒的緣故。 過去的事情沒有記憶，現在又容易忘失， 未來又能知道什麼呢？因為飲酒而迷惑於過去、現在、未來三世。 失去名稱和威德，使內心常常散亂， 引發各種過失和罪過，這都是被酒所困擾。 如果遠離酒，就能具足戒律、禪定和清凈， 安住在最上安穩的境界，得以到達不生不滅的涅槃之處。
《諸法集要經》卷第四 大正藏第17冊 No. 0728 《諸法集要經》
《諸法集要經》卷第五
觀無畏尊者（Avalokitesvara，菩薩名）集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
治心品第十一 佛宣說諸法，說明身體是無常的， 對於酒和女人，務必謹慎，不要放縱。 這顆心就像國王一樣，在世間得到自在， 能夠使眾生墮入深深的危險之中。 由於心造作各種業，迷惑混亂而產生怖畏， 智者善於把持自己的心，安住于正念之中。
【English Translation】 English version He increases in ignorance, constantly dwelling in evil paths. Although drinking alcohol is but one offense, it can give rise to all evils, Therefore, it should be restrained, with the mind's precepts as the foundation. If a bhiksu (bhiksu, Buddhist monk) enjoys drinking alcohol, he will abandon the aranya (aranya, a secluded place for practice), Depart from the one-pointedness of mind, and no longer contemplate the correct Dharma. Due to the enjoyment of drinking alcohol, the mind constantly generates vexation, Habitually approaching unlawful matters, destroying the benefits of both this life and the next. Without dignified conduct and practice, neglecting the duty of expounding the Dharma, Words and actions contradict each other, what benefit is there in empty talk? If one cannot understand and comprehend oneself, how can one enlighten others? Uttering coarse and arrogant words, this is not a good way to expound the Dharma, Contradicting the correct principles, those with knowledge will all ridicule, Poverty and destitution are despised by people, all due to drinking alcohol. The past is without memory, and the present is easily forgotten, What can be known of the future? Deluded by alcohol in the three times (past, present, future). Losing name and virtue, causing the mind to be constantly scattered, Leading to various faults and transgressions, this is being troubled by alcohol. If one stays away from alcohol, one will be complete with precepts, samadhi (samadhi, concentration), and purity, Dwelling in the supreme peace and security, one can reach the place of non-extinction (Nirvana).
The Sutra of the Collection of All Dharmas, Volume 4 Taisho Tripitaka, Volume 17, No. 0728, The Sutra of the Collection of All Dharmas
The Sutra of the Collection of All Dharmas, Volume 5
Collected by Avalokitesvara (Avalokitesvara, name of a Bodhisattva)
Translated by the Tripiṭaka Master Ri Cheng, Grand Master Chao San Da Fu, Acting Vice Minister of the Court of Imperial Sacrifices, Proclaiming the Brahma Master, Purple-robed Śrāmaṇa, etc., by Imperial Decree
Chapter Eleven: On Governing the Mind The Buddha proclaims all dharmas, explaining that the body is impermanent, Regarding alcohol and women, be cautious and do not be indulgent. This mind is like a king, obtaining freedom in the world, Able to cause sentient beings to fall into deep and dangerous places. Due to the mind creating various karmas, confusion arises, and fear is born, The wise skillfully hold their minds, dwelling in right mindfulness.
最上安隱； 能引生勝處， 及牽入惡道， 若離垢寂靜， 即證真常果。 若樂說諸法， 作意為先導， 由意清凈故， 則成殊勝行。 若人善制心， 則不隨心轉， 棄背諸煩惱， 如日除黑暗。 又彼心如冤， 是冤非他起， 劫火然須彌， 心火亦如此。 愚夫為心降， 諸根得自在， 能生彼苦惱， 去菩提則遠。 冤從自心生， 離心何所有？ 能縛諸有情， 牽至焰摩所。 若樂欲境界， 不修習正法， 愚癡履邪道， 則墮于地獄。 心如火中火， 最上難調伏， 由彼難調故， 當受于極苦。 若縱心自在， 常生諸過失， 善離彼染欲， 不為苦所逼。 由起如是心， 則受如是果， 作善為凈因， 造惡得苦報。 由心造彼業， 由業感於果， 心與業相應， 即受輪迴故。 若人由彼心， 造作諸惡業， 為彼地獄火， 長時而燒煮。 由心造諸罪， 由心感其果， 當知彼心者， 從因緣生起。 眾生為心誑， 自在作諸咎， 墮于地獄中， 深生大恐怖。 當依于正法， 不隨心造惡， 善行常輕安， 惡行唯非法。 一切唯心造， 果亦從心得
【現代漢語翻譯】 現代漢語譯本： 最上安穩的境界； 心能引導我們到達美好的境地，也能牽引我們墮入惡道。 如果能遠離塵垢，達到寂靜的狀態，就能證得真實恒常的果位。 如果喜歡宣說諸法，以意念作為先導，由於意念清凈的緣故，就能成就殊勝的修行。 如果一個人能夠很好地控制自己的心，就不會被心所左右，拋棄各種煩惱，就像太陽驅散黑暗一樣。 而且，這顆心就像仇敵一樣，這個仇敵不是從外部產生的，而是源於自身。就像劫火能夠焚燒須彌山（Sumeru，佛教宇宙觀中的中心山）一樣，心火也能造成同樣的破壞。 愚笨的人被心所降伏，即使諸根（感官）能夠獲得暫時的自在，也會因此產生痛苦和煩惱，離菩提（Bodhi，覺悟）越來越遠。 仇敵從自己的心中產生，離開心，哪裡還會有仇敵呢？心能夠束縛所有的有情眾生，將他們牽引到焰摩（Yama，地獄之主）那裡。 如果貪戀慾望的境界，不修習正確的佛法，愚癡地走上邪路，就會墮入地獄。 心就像火中的火焰一樣，最難以調伏，由於它難以調伏的緣故，將會承受極大的痛苦。 如果放縱心，讓它自由自在，就會常常產生各種過失，只有善於遠離那些染污的慾望，才不會被痛苦所逼迫。 由於生起這樣的心，就會承受這樣的果報，行善是清凈的原因，作惡會得到痛苦的報應。 由心造作各種業，由業感受相應的果報，心與業相互對應，因此會受到輪迴之苦。 如果有人因為這顆心，造作各種惡業，就會被地獄的火焰長時間地燒煮。 由心造作各種罪業，由心感受相應的果報，應當知道這顆心，是從因緣和合而生起的。 眾生被心所欺騙，隨意造作各種過錯，墮入地獄之中，內心深處產生巨大的恐怖。 應當依靠正確的佛法，不要隨著心去造作惡業，善行常常帶來輕安，惡行只會導致非法。 一切都是由心所造，果報也是從心中產生。
【English Translation】 English version: The most supreme and peaceful state; The mind can lead to excellent realms, and also drag one into evil paths. If one can be free from defilements and attain tranquility, one will realize the fruit of true permanence. If one delights in expounding the Dharma, with intention as the guide, due to the purity of intention, one will accomplish supreme conduct. If a person can skillfully control their mind, they will not be swayed by it, abandoning all afflictions, like the sun dispelling darkness. Moreover, the mind is like an enemy, an enemy not arising from outside, but from within. Just as the fire at the end of a kalpa (aeon) can burn Mount Sumeru (the central mountain in Buddhist cosmology), the fire of the mind can do the same. Foolish people are subdued by their minds, and even if their senses gain temporary freedom, it will generate suffering and afflictions, moving them further away from Bodhi (enlightenment). The enemy arises from one's own mind; apart from the mind, where else would the enemy be? The mind can bind all sentient beings, dragging them to Yama (the lord of death). If one is attached to the realm of desires and does not cultivate the correct Dharma, foolishly treading the wrong path, one will fall into hell. The mind is like fire within fire, the most difficult to tame; because it is difficult to tame, one will suffer extreme pain. If one indulges the mind and lets it be free, it will constantly generate various faults; only by skillfully abandoning those defiled desires will one not be oppressed by suffering. Due to arising such a mind, one will receive such a result; doing good is the cause of purity, and doing evil will bring painful retribution. The mind creates various karmas, and karma brings corresponding results; the mind and karma correspond to each other, thus one suffers in the cycle of rebirth. If someone, due to this mind, creates various evil deeds, they will be burned and cooked for a long time by the fire of hell. The mind creates all sins, and the mind experiences the corresponding results; one should know that this mind arises from the aggregation of causes and conditions. Sentient beings are deceived by the mind, freely committing various faults, falling into hell, and experiencing great terror deep within. One should rely on the correct Dharma, not follow the mind to create evil deeds; good conduct always brings ease and peace, while evil conduct is only unlawful. Everything is created by the mind, and the results also arise from the mind.
， 心若種種生， 彼果亦如是。 心如彩繪者， 畫三界眾生， 無有善安住， 不隨心動轉。 又彼心為本， 能生解與縛， 善業則解脫， 不善乃纏縛。 眾生墮業網， 為心之所降， 不求趣菩提， 如盲不見道。 是心唯一種， 能造作諸業， 若業若彼心， 則遍於三有。 又如彼五色， 能種種顯現， 緣五根諸塵， 則處處隨轉。 如世間畫者， 諸人咸共睹， 當知心畫師， 巧妙無能見。 如壁圖諸像， 好醜隨畫工， 善不善業緣， 皆由心造作。 是心常思惟， 晝夜無暫住， 如其所造業， 受報皆相似。 若為心伏者， 樂作諸不善， 命終生恐怖， 于苦無能免。 業則如彼畫， 隨處而顯現， 由心所作故， 彼果則隨轉。 種種業差別， 受報亦如是， 為心之所使， 馳騁於三界。 若人隨於心， 則造一切業， 善調伏心者， 則證真常樂。 是心隨所趣， 或暴惡輕動， 善哉調彼心， 心靜則無苦。 若人善制心， 則除諸過患， 離過乃智人， 于苦則不受。 諸苦從心生， 了彼非他得， 逼迫難堪任， 皆由心輕動。 天
【現代漢語翻譯】 現代漢語譯本 如果內心產生種種念頭，那麼由此產生的果報也會是這樣。 心就像一個彩繪師，描繪出三界（欲界、色界、無色界）的眾生， 沒有什麼是穩定不變的，一切都隨著心的動念而轉移。 而且，心是根本，能產生解脫和束縛， 行善業就能得到解脫，作惡業就會被纏縛。 眾生墮入業力的羅網，被心所控制， 不尋求趨向菩提（覺悟），就像盲人看不見道路一樣。 這心只有一種，卻能造作各種各樣的業， 無論是業還是心，都遍佈於三有（欲有、色有、無色有）。 又像那五種顏色，能顯現出種種不同的景象， 緣于眼、耳、鼻、舌、身這五根所對的色、聲、香、味、觸這五塵，心便處處隨之流轉。 就像世間的畫師，人們都能看到他們所畫的畫， 應當知道，心這個畫師，其巧妙之處是無法看見的。 就像墻壁上的圖畫，美與醜取決於畫工， 善與不善的業緣，都是由心造作的。 這顆心常常思慮，日夜沒有片刻停止， 根據它所造作的業，所受的果報也與之相似。 如果被心所控制，喜歡做各種不善的事情， 臨命終時會感到恐懼，對於痛苦無法避免。 業就像畫一樣，在各處顯現出來， 由於是心所造作的，所以果報也隨之轉移。 種種業有差別，所受的果報也是這樣， 被心所驅使，在三界中奔波。 如果人順從於心，就會造作一切業， 能夠善於調伏心的人，就能證得真常之樂。 這顆心隨著所趨向的目標而變化，有時暴躁兇惡，有時輕浮躁動， 善哉！調伏這顆心吧，心平靜了就沒有痛苦。 如果人能善於控制心，就能消除各種過患， 遠離過患就是有智慧的人，就不會承受痛苦。 一切痛苦都從心生起，明白這些不是從別人那裡得到的， 那些逼迫和難以忍受的痛苦，都是由於心輕浮躁動造成的。 天
【English Translation】 English version If the mind generates various thoughts, the resulting consequences will be similar. The mind is like a painter, depicting sentient beings in the three realms (desire realm, form realm, formless realm). Nothing is stable and unchanging; everything shifts according to the mind's movements. Moreover, the mind is the root, capable of producing liberation and bondage. Good deeds lead to liberation, while bad deeds result in entanglement. Sentient beings fall into the net of karma, controlled by the mind. They do not seek to approach Bodhi (enlightenment), like a blind person unable to see the path. This mind is only one, yet it can create all kinds of karma. Whether it is karma or the mind, it pervades the three existences (desire existence, form existence, formless existence). Like the five colors, which can manifest various appearances, depending on the five sense organs (eye, ear, nose, tongue, body) and their corresponding objects (form, sound, smell, taste, touch), the mind wanders everywhere. Like painters in the world, people can see the paintings they create, it should be known that the skillfulness of the mind, the painter, is invisible. Like images on a wall, beauty and ugliness depend on the painter's skill, good and bad karmic conditions are all created by the mind. This mind is constantly thinking, without a moment's rest day or night, according to the karma it creates, the retribution received will be similar. If one is controlled by the mind and enjoys doing all kinds of unwholesome things, at the end of life, one will feel fear and be unable to escape suffering. Karma is like a painting, appearing everywhere, because it is created by the mind, the consequences will follow accordingly. Various karmas are different, and the retributions received are also different, driven by the mind, one rushes about in the three realms. If a person follows the mind, they will create all kinds of karma, one who can skillfully subdue the mind will attain true and lasting happiness. This mind changes according to its direction, sometimes violent and evil, sometimes frivolous and restless, Excellent! Subdue this mind; when the mind is calm, there is no suffering. If a person can skillfully control the mind, they can eliminate all faults, one who is free from faults is a wise person and will not suffer. All suffering arises from the mind; understand that it does not come from others, the pressing and unbearable suffering is all caused by the mind's frivolity and restlessness. Heaven
龍阿修羅、 夜叉畢舍遮， 皆以心為主， 遍於三有處。 心能引天中， 及生於人世， 乃至諸惡道， 如輪轉無異。 心為境所牽， 愚者則迷亂， 由意生愛故， 住無量苦惱。 心唯一癡行， 暴惡有大力， 可說不可見， 唸唸速遷滅。 智者善調伏， 心種種過患， 則超出魔網， 得渡于彼岸。 心能生疑惑， 諂曲多動轉， 若依彼心者， 乃求趣險難。 當離心過失， 則諸根寂靜， 不著罪非法， 善達于實相。 得最勝禪定， 從心因緣生， 墮于惡道中， 亦由彼心起。 是心有力能， 造作種種業， 于虛空境界， 剎那不暫住。 彼心難了知， 常無其形相， 引生於世間， 匪心則不往。 身造作諸業， 何去？何所住？ 彼果皆可見， 彼心無能睹。 是心難調伏， 癡暗無所見， 能引諸眾生， 速趣于地獄。 是心能作罪， 亦能修福業， 了彼如幻化， 常依于正道。 是心去不知， 來亦無能見， 能牽諸有情， 百千生往返。 利刃不能斷， 熾火不能燒， 愚闇無智人， 則為彼所壞。 是業索堅固， 能縛癡眾生， 于百千生
【現代漢語翻譯】 現代漢語譯本 龍（Nāga，一種蛇形神祇）阿修羅（Asura，一種好戰的神祇）、夜叉（Yaksa，一種半神）、畢舍遮（Piśāca，一種食人鬼）， 都以心念為主導，遍佈於三有（trayo bhava，欲界、色界、無色界）之處。 心能引導眾生昇天，以及轉生於人世， 乃至墮入各種惡道，就像輪子旋轉一樣沒有停歇。 心被外境所牽引，愚昧的人因此迷惑混亂， 由於心意產生愛慾，便會停留在無量的苦惱之中。 心唯一執著于癡暗的行為，兇暴邪惡且具有強大的力量， 可以言說卻無法看見，唸唸之間迅速遷滅變化。 有智慧的人善於調伏，心中種種的過患， 就能超出魔的羅網，得以渡到彼岸。 心能產生疑惑，虛偽諂媚且多動搖轉變， 如果依賴這樣的心，就會尋求趨向危險艱難的境地。 應當遠離心的過失，這樣諸根才能寂靜， 不執著于罪惡和非法之事，就能透徹地領悟實相。 獲得最殊勝的禪定，是從心的因緣而生， 墮落於惡道之中，也是由於這顆心而起。 這顆心具有強大的力量，能造作種種的業， 在虛空的境界中，剎那之間也不會停留。 這顆心難以瞭解，常常沒有固定的形相， 引導眾生在世間輪迴，如果沒有心，就不會有往來。 身體造作各種業，將去向何處？又將停留在哪裡？ 這些果報都可以看見，而這顆心卻無法看見。 這顆心難以調伏，愚癡昏暗而無所見， 能引導諸多的眾生，迅速地趨向地獄。 這顆心能造作罪業，也能修習福德之業， 瞭解它如夢幻泡影般虛幻不實，就能常常依循正道。 這顆心離去時不知去向，到來時也無人能見， 能牽引眾多的有情眾生，在百千次的生命中往返輪迴。 鋒利的刀刃不能斬斷它，熊熊的烈火不能焚燒它， 愚昧無知的凡夫俗子，就會被它所摧毀。 這是業力的繩索，堅固難斷，能束縛愚癡的眾生， 在百千次的生命中不得解脫。
【English Translation】 English version Nāgas (龍，a serpent deity), Asuras (阿修羅，a warlike deity), Yakshas (夜叉，a demi-god), and Piśācas (畢舍遮，a flesh-eating demon), All are governed by the mind, pervading the three realms of existence (trayo bhava, desire realm, form realm, formless realm). The mind can lead to heavenly realms, and to rebirth in the human world, Even to the evil realms, like a wheel turning without cease. The mind is drawn by external objects, and the foolish become confused, Due to the mind giving rise to desire, they dwell in immeasurable suffering. The mind solely engages in ignorant actions, violent and powerful, It can be spoken of but not seen, changing and vanishing rapidly from moment to moment. The wise skillfully subdue the various faults of the mind, Then they transcend the net of Māra (魔，the demon), and are able to cross to the other shore. The mind can generate doubt, is deceitful and fickle, If one relies on such a mind, one seeks dangerous and difficult paths. One should abandon the faults of the mind, then the senses become tranquil, Not clinging to sin and unlawful deeds, one clearly understands reality. Attaining the most excellent meditation arises from the conditions of the mind, Falling into evil realms also arises from that mind. This mind has the power to create various karmas, In the realm of emptiness, it does not pause for even a moment. That mind is difficult to understand, constantly without fixed form, Leading beings to be born in the world; without the mind, there would be no coming and going. The body creates various actions; where does it go? Where does it dwell? Those results can all be seen, but that mind cannot be seen. This mind is difficult to tame, ignorant and blind, It can lead many beings quickly towards hell. This mind can create sins, and also cultivate meritorious deeds, Understanding it as illusory, one constantly relies on the right path. This mind departs without knowing where, and comes without being seen, It can pull sentient beings, wandering back and forth through hundreds of thousands of lives. Sharp blades cannot cut it, blazing fire cannot burn it, Foolish and ignorant people are destroyed by it. This is the rope of karma, strong and unbreakable, able to bind ignorant beings, Unable to be liberated in hundreds of thousands of lives.
中， 挽之而不斷。 是心剎那頃， 造善不善業， 能調彼心者， 隨處常安樂。 入彼六根門， 樂著諸境界， 心牽彼有情， 不覺墮險難。 虛空本明朗， 水性常澄湛， 是心若如彼， 引生殊勝善。 于境生尋求， 常念于和合， 由心依諸根， 如王將導從。 是心常奔馳， 彼身隨所往， 互相有力能， 輪轉三有海。 所造業周遍， 皆由心使然， 若無善因緣， 少樂不可得。 當規求正法， 修習諸禪定， 心離諸過惡， 如日出雲翳。 若心善定住， 則生於正見， 在家發凈信， 當免輪迴難。 若心不造惡， 過失則不起， 離煩惱清凈， 常生於天上。 是心隨諸根， 迅速而流轉， 善防護心者， 后則生諸天。 若為心所使， 造作一切罪， 依止非法行， 長處輪迴中。 是心剎那頃， 有百千生滅， 本性唯輕動， 如幻化不實。 是心有大力， 奔馳無暫停， 若智識寂靜， 則能善縛彼。 是心難調伏， 令諸根動亂， 智者善任持， 能達于彼岸。 是心唯無厭， 知足索能縛， 善治彼心者， 為世間智人。 是心緣欲境，
【現代漢語翻譯】 現代漢語譯本： 中，即使想要挽留它也無法阻止。 這顆心在剎那之間，會造作善業和不善業， 能夠調伏這顆心的人，無論在哪裡都能常保安樂。 一旦進入眼耳鼻舌身意這六根之門，就會貪戀執著于各種境界， 心被這些境界牽引，有情眾生不知不覺就墮入險難之中。 虛空原本就是明朗的，水的本性也總是澄澈的， 如果心也能像虛空和水一樣，就能引生殊勝的善。 心總是對各種境界生起尋求，常常想著與境界和合， 由於心依附於六根，就像國王出行時有隨從引導。 這顆心常常奔馳不停，身體也跟隨它前往各處， 心和身互相作用，有力地推動著我們在三有（三界：欲界、色界、無色界）之海中輪轉。 我們所造作的一切業，都是由心所驅使， 如果沒有好的因緣，就連少許的快樂也無法得到。 應當遵循正法，修習各種禪定， 使心遠離各種過失和罪惡，就像太陽從雲霧中升起一樣。 如果心能夠很好地安定下來，就能產生正見， 在家修行的人如果能生起清凈的信心，就能免除輪迴的苦難。 如果心不造作惡業，過失就不會產生， 遠離煩惱，獲得清凈，就能常常生於天上。 這顆心隨著六根，迅速地流轉變化， 能夠很好地守護這顆心的人，死後就能生到天界。 如果被心所驅使，造作各種罪業， 依止於非法的行為，就會長久地處於輪迴之中。 這顆心在剎那之間，有成百上千次的生滅， 它的本性就是輕浮躁動，像幻化一樣不真實。 這顆心有強大的力量，奔馳不停歇， 如果智慧能夠寂靜下來，就能很好地束縛住它。 這顆心難以調伏，會使六根動亂不安， 有智慧的人能夠很好地把握它，就能到達彼岸（涅槃）。 這顆心永遠不知滿足，只有知足才能束縛它， 能夠很好地治理這顆心的人，才是世間的智者。 這顆心總是攀緣于慾望的境界。
【English Translation】 English version: In the midst of it, even trying to restrain it is futile. In an instant, this mind creates both virtuous and non-virtuous karma, Those who can tame this mind will always find happiness wherever they are. Once it enters the six sense doors (eye, ear, nose, tongue, body, and mind), it becomes attached to various realms, Drawn by these realms, sentient beings unknowingly fall into danger. The sky is inherently bright, and the nature of water is always clear, If the mind can be like the sky and water, it can generate supreme goodness. The mind constantly seeks after various realms, always thinking of uniting with them, Because the mind relies on the six senses, it is like a king being guided by his attendants. This mind is constantly running, and the body follows it everywhere, The mind and body interact, powerfully driving us to revolve in the sea of the three realms (desire realm, form realm, formless realm). All the karma we create is driven by the mind, Without good causes and conditions, even a little happiness cannot be obtained. One should follow the right Dharma, cultivate various meditations, So that the mind is far from all faults and evils, like the sun rising from the clouds. If the mind can be well stabilized, it will generate right view, If a lay practitioner can generate pure faith, they can avoid the suffering of samsara (cycle of rebirth). If the mind does not create evil karma, faults will not arise, Free from afflictions and pure, one will always be born in the heavens. This mind, following the six senses, quickly flows and changes, Those who can well protect this mind will be born in the heavens after death. If driven by the mind, one creates all kinds of sins, Relying on unlawful actions, one will remain in samsara for a long time. In an instant, this mind has hundreds of thousands of births and deaths, Its nature is frivolous and restless, unreal like an illusion. This mind has great power, running without stopping, If wisdom can become still, it can be well bound. This mind is difficult to tame, causing the six senses to be disturbed, The wise can grasp it well and reach the other shore (Nirvana). This mind is never satisfied; only contentment can bind it, Those who can well govern this mind are the wise in the world. This mind always clings to the realm of desire.
常生於愛樂， 為善能息除， 作惡則增長。 若人心寂靜， 見諸欲如毒， 愚者縱其心， 耽之為美妙。 是心唯造作， 彼業則隨轉， 由根境所生， 令相應和合。 智者了知己， 舍此獲輕安， 彼色睹皆同， 復何生異想？ 一切色境界， 為因能亂心， 善調彼心者， 則離諸過咎。 如一谷種子， 生色香有異， 由彼彼和合， 各各隨心起。 如世間匠者， 善修彼機關， 依正法治心， 彼則常安樂。 境界牽於心， 愚者生適悅， 智慧有大力， 速使令清凈。 又彼心動轉， 遍緣諸蘊界， 及彼三有中， 由無真實見。 又如大海中， 風擊波騰涌， 猶心境和合， 隨世間流轉。 善業引於心， 定招于勝果， 應當行善行， 無復造諸惡。 心與定相應， 如水無風動， 各從因緣生， 隨業所歸趣。 是心極迅速， 剎那而往返， 或緣彼天中， 或趣于地獄。 心能斷諸惡， 復造一切善， 引至解脫門， 故說心如是。 是心最輕捷， 無有過彼者， 若不善防護， 則常著于欲。 是心須臾頃， 能造善惡業， 自性本輕動， 尋求不可
【現代漢語翻譯】 現代漢語譯本 常沉溺於喜愛和快樂之中，行善能夠逐漸消除惡業，作惡則會增長惡業。 如果內心能夠寂靜下來，視各種慾望如同毒藥一般，愚笨的人卻放縱自己的心意，沉迷於慾望的美妙之中。 這顆心不斷地造作，所造的業力也會隨之流轉，由根（感官）和境（外物）相互作用而產生，使它們相應和合。 有智慧的人明白了這個道理，捨棄對外物的執著，從而獲得輕安自在，他們看待一切色相都相同，又怎麼會產生不同的想法呢？ 一切色相境界，都是擾亂內心的原因，善於調伏內心的人，就能遠離各種過失和罪責。 就像同一穀子的種子，生長出來的顏色和香味各有不同，由於各自不同的條件和合，所以各自隨著心意而生起。 就像世間的工匠，善於修理各種機械裝置，依照正法來治理內心，這樣的人就能常常安樂。 境界牽引著內心，愚笨的人因此產生快樂，智慧具有強大的力量，能夠迅速使內心清凈。 這顆心還會動轉不停，普遍攀緣于諸蘊（五蘊：色、受、想、行、識）、諸界（十八界：六根、六塵、六識）以及三有（欲有、色有、無色有）之中，這是因為沒有真實的見解。 又像大海之中，風吹動著海浪翻騰涌起，就像內心與外境相互作用，隨著世間的潮流而流轉。 善業引導著內心，必定會招來殊勝的果報，所以應當努力行善，不要再造作各種惡業。 內心與禪定相應合，就像平靜的水面沒有風的擾動，一切都從因緣而生，隨著各自的業力而歸向。 這顆心極其迅速，剎那之間就能往返不定，有時攀緣于天界之中，有時又墮入地獄。 心能夠斷除各種惡業，又能創造一切善業，引導人們走向解脫之門，所以佛陀才這樣說心。 這顆心最為輕快敏捷，沒有什麼能超過它，如果不善加防護，就會常常執著于各種慾望。 這顆心在極短的時間內，就能造作善業或惡業，它的自性本來就是輕浮躁動，難以尋覓。
【English Translation】 English version Constantly indulging in love and joy, Doing good can gradually eliminate evil deeds, while doing evil will increase them. If the mind can become tranquil, viewing all desires as poison, the foolish indulge their minds, reveling in the beauty of desires. This mind constantly creates, and the karma created follows accordingly, arising from the interaction of roots (senses) and objects (external things), causing them to correspond and unite. The wise understand this principle, abandoning attachment to external things, thereby attaining ease and peace. They see all forms as the same, so how can different thoughts arise? All realms of form are causes that disturb the mind. Those who skillfully tame their minds can be free from all faults and transgressions. Just like seeds of the same grain, the colors and fragrances that grow are different. Due to the combination of different conditions, each arises according to the mind. Just like artisans in the world, skilled in repairing various mechanical devices, governing the mind according to the right Dharma, such people can always be happy. The realm pulls at the mind, causing the foolish to feel pleasure. Wisdom has great power, quickly purifying the mind. Moreover, this mind moves and turns, universally clinging to the skandhas (five aggregates: form, sensation, perception, volition, consciousness), the spheres (eighteen realms: six senses, six objects, six consciousnesses), and the three realms of existence (desire realm, form realm, formless realm), due to the lack of true insight. Also, like the ocean, where the wind strikes and waves surge, so too does the mind interact with the environment, flowing with the currents of the world. Good karma guides the mind, inevitably inviting superior results. Therefore, one should strive to do good and no longer create various evil deeds. When the mind corresponds with samadhi (concentration), it is like water without the movement of wind. Everything arises from causes and conditions, following the direction of one's karma. This mind is extremely swift, returning and going in an instant, sometimes clinging to the heavens, sometimes falling into hell. The mind can cut off all evils and create all good, leading people to the gate of liberation, therefore the Buddha speaks of the mind in this way. This mind is the lightest and quickest, nothing can surpass it. If not well guarded, it will always be attached to desires. This mind, in a very short time, can create good or evil karma. Its nature is originally frivolous and restless, difficult to find.
得。 是心來不知， 去亦何所見？ 緣合即暫有， 緣散無所住。 是心非積聚， 亦非彼長久， 非執持相應， 一切處無睹。 心亦為強名， 從和合而起， 牛糞與摩尼， 二種亦如是； 色根等亦爾， 各各從識生， 未見有一法， 非和合而得。 如是彼境界， 眾生難除斷， 若安住正法， 于欲何所作？ 是心極兇險， 大力難調伏， 樂造作諸業， 愚夫無知覺。 由造諸業故， 則為流轉因， 於三有之中， 長受諸苦惱。 如染風等疾， 滅非沉惡道， 彼貪等過患， 定墮于地獄。 心過失最大， 常造作諸惡， 風病亦非善， 應當修勝行。 風等疾可瘳， 身殞則隨散， 彼貪病不然， 百千生長在。 當知貪等病， 與風有差別， 善修殊勝行， 得離貪過失。 是心如醫王， 善治意過患， 非如彼世間， 唯療于身病。 心起善思惟， 則不生諸染， 愚者無正法， 則墮于險道。 若人樂禪定， 依止於山林， 愚夫不寂靜， 多起其違諍。 是心如畫者， 遍繪諸形像， 皆由彼造作， 周流於五趣。 世畫雖巧妙， 圖百千種類，
【現代漢語翻譯】 現代漢語譯本 得。 這顆心從何處來不知道，去向何處也無從看見？ 因緣聚合就暫時存在，因緣離散便無處停留。 這顆心並非積聚而成，也不是長久不變的， 不與執著相應，在任何地方都無法找到。 『心』也只是一個強加的名詞，從各種條件的和合而生起， 就像牛糞和摩尼（maṇi，寶珠），這兩種東西也是如此； 色根等也是這樣，各自從識而生， 未曾見過有一種法，不是從和合而得到的。 像這樣，那些境界，眾生難以去除和斷絕， 如果安住于正法，對於慾望又能做什麼呢？ 這顆心極其兇險，即使有大力也難以調伏， 喜歡造作各種惡業，愚蠢的人沒有知覺。 由於造作各種惡業的緣故，就成為流轉輪迴的原因， 在三有（欲有、色有、無色有）之中，長久地遭受各種痛苦煩惱。 就像感染了風等疾病一樣，滅亡后沉入惡道， 那些貪婪等過患，必定會墮入地獄。 心的過失最大，常常造作各種惡行， 風病也不是好的，應當修習殊勝的善行。 風等疾病可以痊癒，身體死亡后就會消散， 但貪婪的疾病卻不是這樣，它會生長百千次。 應當知道貪婪等疾病，與風病有差別， 好好修習殊勝的善行，才能脫離貪婪的過失。 這顆心就像醫王一樣，善於醫治意念的過患， 不像世間的醫生，只能治療身體的疾病。 心中生起善良的思惟，就不會產生各種染污， 愚蠢的人沒有正法，就會墮入危險的道路。 如果有人喜歡禪定，依止於山林， 愚蠢的人卻無法寂靜，反而會引發許多爭端。 這顆心就像畫師一樣，普遍描繪各種形象， 都是由它造作，在五趣（地獄、餓鬼、畜生、人、天）中輪迴。 世間的繪畫雖然巧妙，能夠描繪百千種類，
【English Translation】 English version Thus. Where this mind comes from is unknown, and where it goes is unseen? When conditions come together, it exists temporarily; when conditions disperse, it has nowhere to abide. This mind is not an accumulation, nor is it permanent, It does not correspond with attachment, and cannot be found anywhere. 'Mind' is merely an imposed name, arising from the combination of various conditions, Just like cow dung and maṇi (jewel); these two are also like this; The sense faculties are also like this, each arising from consciousness, Never has there been a dharma that is not obtained from combination. Like this, those realms are difficult for sentient beings to remove and cut off, If one abides in the true Dharma, what can desire do? This mind is extremely dangerous, difficult to subdue even with great strength, It likes to create various evil deeds, and foolish people are unaware. Because of creating various evil deeds, it becomes the cause of transmigration, In the three realms (desire realm, form realm, formless realm), one endures various sufferings and afflictions for a long time. Like contracting diseases such as wind, after death one sinks into evil paths, Those faults such as greed will certainly fall into hell. The faults of the mind are the greatest, constantly creating various evils, Wind disease is also not good; one should cultivate superior practices. Diseases such as wind can be cured, and the body scatters after death, But the disease of greed is not like this; it grows hundreds and thousands of times. One should know that diseases such as greed are different from wind disease, By well cultivating superior practices, one can be free from the faults of greed. This mind is like a king of medicine, skilled at curing the faults of the mind, Unlike worldly doctors, who can only treat physical illnesses. If good thoughts arise in the mind, various defilements will not arise, Foolish people without the true Dharma will fall into dangerous paths. If someone enjoys meditation and relies on the mountains and forests, Foolish people cannot be peaceful and instead cause many disputes. This mind is like a painter, universally depicting various images, All are created by it, wandering in the five realms (hell, hungry ghosts, animals, humans, gods). Although worldly paintings are skillful and can depict hundreds and thousands of kinds,
業畫極廣大， 三界為其㡠。 畫若干眾生， 隨五趣流轉， 由業廣大故， 處處悉周遍。 又彼心畫師， 能畫諸業網， 世間有情等， 皆為彼所縛。 又風雨煙塵， 皆能損其畫， 百千俱胝劫， 業畫常如故。 大地有散壞， 海水亦枯竭， 唯業畫長存， 隨處而顯現， 諸業常相隨， 彼果無差忒。 眾生縱其心， 流轉于諸趣， 若人心著樂， 求趣欲境界， 不斷不善業， 定墮于苦難， 是故當制心， 彼極惡可畏。 樂欲境和合， 愛毒常充滿， 不顧其險難， 于欲常追求， 樂壞苦相應， 自受其果報。 若人怖惡趣， 其心常寂靜， 由彼寂靜故， 增長於慧命。 是心有大力， 暴惡難防護， 智者善調伏， 得離諸憂怖。
離惡語言品第十二
智者離惡言， 常發於正語， 令他生愛樂， 善住菩提道。 常贊清凈行， 離垢染言說， 若樂惡言者， 當墮于惡趣。 若發虛妄言， 則舍真實法， 亦壞他世善， 無惡而不作。 若人虛妄言， 為他所嫌惡， 長受輪迴苦， 無由生諸天。 善人咸見棄， 為眾之所怒， 障礙諸善法，
【現代漢語翻譯】 現代漢語譯本 業的圖畫極其廣大，三界都包含在其中。 這圖畫描繪了無數眾生，隨著五趣（地獄、餓鬼、畜生、人、天）輪迴流轉， 由於業力廣大，眾生處處都受到影響。 這顆心就像一位畫師，能夠繪製各種業力的網路， 世間所有的有情眾生，都被這張網束縛。 即使風雨煙塵，都不能損壞這幅業的圖畫， 即使經過百千俱胝（億）劫，業的圖畫仍然如故。 大地可能會崩壞，海水也可能會枯竭， 只有業的圖畫長久存在，隨時隨地顯現， 各種業力常常相隨，其果報不會有差錯。 眾生放縱自己的心，在各個趣道中流轉， 如果人心執著于快樂，追求感官的慾望， 不斷造作不善的業，必定會墮入苦難之中， 所以應當控制自己的心，因為它是極其邪惡和可怕的。 快樂和慾望的境界相互結合，其中充滿了愛慾的毒素， 不顧其中的危險和困難，總是追求慾望， 快樂過後是痛苦，最終自己承受其果報。 如果有人害怕墮入惡趣，他的心就會常常保持寂靜， 由於他的心寂靜，就能增長智慧和生命。 這顆心有很大的力量，兇暴邪惡難以防護， 智者能夠善於調伏它，從而遠離各種憂愁和恐懼。
離惡語言品第十二
智者遠離惡語，常常說正直的話語， 使他人心生喜愛和快樂，從而安住在菩提道上。 常常讚歎清凈的行為，遠離污垢染著的言語， 如果喜歡說惡語的人，將會墮入惡趣之中。 如果說虛妄不實的話，就會捨棄真實的佛法， 也會破壞來世的善報，沒有哪種惡事不會去做。 如果有人說虛妄的話，會被他人嫌棄和厭惡， 長久地承受輪迴的痛苦，沒有機會生到天界。 會被善良的人們拋棄，被大眾所憤怒， 還會障礙各種善法的修行，
【English Translation】 English version The painting of karma is extremely vast, encompassing the entire Three Realms. This painting depicts countless sentient beings, transmigrating through the five realms (hell, hungry ghosts, animals, humans, and gods), Due to the vastness of karma, beings are influenced everywhere. The mind is like a painter, capable of creating a network of karmic forces, All sentient beings in the world are bound by this net. Even wind, rain, smoke, and dust cannot damage this karmic painting, Even after hundreds of thousands of kotis (hundreds of millions) of kalpas, the karmic painting remains the same. The earth may collapse, and the oceans may dry up, But the karmic painting endures, manifesting everywhere, Various karmas always accompany, and their consequences are without error. Sentient beings indulge their minds, transmigrating through various realms, If the mind clings to pleasure, seeking sensory desires, And continuously creates unwholesome karma, it will surely fall into suffering, Therefore, one should control one's mind, for it is extremely evil and fearsome. The realms of pleasure and desire combine, filled with the poison of craving, Ignoring the dangers and difficulties, always pursuing desires, Pleasure is followed by suffering, and one ultimately bears the consequences. If one fears falling into the evil realms, one's mind will always remain tranquil, Due to this tranquility, wisdom and life will grow. The mind has great power, violent and difficult to guard, The wise are able to skillfully tame it, thereby escaping all worries and fears.
Chapter Twelve: On Abandoning Evil Speech
The wise abandon evil speech, always speaking righteous words, Causing others to feel love and joy, thereby dwelling well on the path to Bodhi (enlightenment). Always praising pure conduct, avoiding defiled speech, If one delights in evil speech, one will fall into the evil realms. If one speaks false words, one abandons the true Dharma (teachings), And destroys the good fortune of future lives, there is no evil that one will not commit. If one speaks false words, one will be disliked and hated by others, Enduring the suffering of samsara (cyclic existence) for a long time, with no opportunity to be born in the heavens. One will be abandoned by virtuous people, angered by the masses, And will obstruct the practice of all good dharmas,
皆由惡言故。 是人於世間， 口則如利斧， 自斷壞其身， 皆由惡言故。 令他起暴惡， 增長一切罪， 能生諸過患， 皆由惡言故。 由語無真實， 為人所輕賤， 以是因緣故， 后墮于餓鬼。 智人無虛言， 虛言返招咎， 口氣常臭穢， 后受諸苦報。 若舍真實行， 則遠離正法， 由離正法故， 生無量苦惱。 若發真實言， 為人所尊重， 得如來稱讚， 正法之明炬。 常說解脫言， 不捨于真實， 當知如是人， 趣聖之階漸。 若人無真實， 後轉為女身， 常習虛妄言， 則墮于惡趣。 此真實正道， 是諸佛所說， 為最勝法財， 作第一救護。 真實如至寶， 莊嚴中最勝， 如凈無垢目， 光明常熾盛。 真實如寶藏， 無價用無盡， 若能行是行， 人中為最上。 如世間王者， 以妙寶莊嚴， 智人真實言， 如諸天嚴飾。 虛言為深過， 如毒中之毒， 由此為因故， 則墮于惡趣。 非父亦非母， 及親眷朋屬， 唯彼真實行， 余無能救護。 若近虛妄人， 如觸地獄火， 由不生怖畏， 則為彼燒害。 是火極炎猛， 尚能燒
【現代漢語翻譯】 現代漢語譯本 這一切都源於惡語。 世間之人，口如利斧，自斷毀壞自身，皆因惡語所致。 使他人心生暴戾，增長一切罪惡，能產生各種過患，皆因惡語所致。 由於言語不真實，為人所輕視，以此因緣，死後墮入餓鬼道。 智者不說虛妄之言，虛妄之言反而招致災禍，口氣常帶臭穢，死後遭受各種痛苦的果報。 如果捨棄真實的行為，就會遠離正法，由於遠離正法，產生無量的苦惱。 如果發出真實之言，為人所尊重，得到如來（Tathagata）的稱讚，是正法的明亮火炬。 常說解脫之言，不捨棄真實，應當知道這樣的人，走在趨向聖賢的階梯上。 如果人沒有真實，死後會轉為女身，常常習慣虛妄之言，就會墮入惡趣。 這真實的正道，是諸佛所說，是最殊勝的法財，是第一的救護。 真實如同至寶，是莊嚴中最殊勝的，如同清凈無垢的眼睛，光明常常熾盛。 真實如同寶藏，價值無法衡量，用之不盡，如果能夠奉行這種行為，在人中就是最上等的。 如同世間的君王，用美妙的寶物來莊嚴自身，智者真實的言語，如同諸天神靈的裝飾。 虛妄之言是極深的過錯，如同毒藥中的劇毒，由於這個原因，就會墮入惡趣。 不是父親，也不是母親，以及親眷朋友，只有真實的修行，其餘的都不能救護。 如果親近虛妄之人，如同觸控地獄之火，由於不產生畏懼，就會被它燒害。 這火焰極其猛烈，甚至能燃燒
【English Translation】 English version All of this arises from evil speech. People in this world, their mouths are like sharp axes, cutting and destroying themselves, all due to evil speech. Causing others to become violent and evil, increasing all sins, able to produce various faults, all due to evil speech. Because speech is not truthful, one is despised by others, and due to this cause, one falls into the realm of hungry ghosts after death. Wise people do not speak false words; false words instead invite calamity. Their breath is often foul and stinking, and they receive various painful retributions after death. If one abandons the practice of truthfulness, one will be far from the true Dharma (law), and due to being far from the true Dharma, one will generate immeasurable suffering. If one utters truthful words, one will be respected by others, praised by the Tathagata (如來), and be a bright torch of the true Dharma. Always speaking words of liberation, not abandoning truthfulness, one should know that such a person is on the gradual path towards becoming a sage. If a person lacks truthfulness, they will be reborn as a woman after death, and constantly being accustomed to false words, they will fall into evil realms. This true and correct path is what all Buddhas have spoken, it is the most supreme Dharma treasure, and the foremost protection. Truthfulness is like a supreme jewel, the most excellent among adornments, like pure and immaculate eyes, its light is always blazing. Truthfulness is like a treasure trove, its value is immeasurable and its use is inexhaustible. If one can practice this conduct, one will be the most superior among people. Like a king in the world, adorned with exquisite jewels, the truthful words of a wise person are like the adornments of the gods. False words are a deep transgression, like the most potent poison among poisons, and due to this cause, one will fall into evil realms. Not a father, nor a mother, nor relatives and friends, only the practice of truthfulness can save and protect; nothing else can. If one approaches a deceitful person, it is like touching the fire of hell, and because one does not generate fear, one will be burned and harmed by it. This fire is extremely fierce, it can even burn
大海， 何況無智人？ 如然于草木。 是故當一心， 畢竟不妄語， 若能遠離者， 則無諸憂惱。 若樂彼妄語， 常舍離真實， 是人唯自咎， 舍寶取瓦礫。 若人不了知， 好發虛妄言， 墮于地獄中， 長時受極苦。 真實語非難， 無智不修習， 能莊嚴行人， 于善皆成就。 真實為上善， 虛妄為深咎， 愚人舍功德， 而取於過患。 諸苦惱種子， 皆從妄語生， 若人能遠離， 獲無垢寂靜。 若發真實言， 為人所喜見， 當知虛妄者， 常作諸不善。 若人語真實， 心喜如諸天， 愚者由妄言， 常怖未來苦。 真實第一善， 虛妄最極惡， 離過求功德， 人中無過上。 常生於勝處， 受用諸快樂， 善求趣菩提， 皆因真實故。 若人不遠離， 增上虛妄言， 常生於難處， 備受諸苦報。 真實為勝道， 虛妄非善因， 不從余方來， 非因他所得。 佛說彼真實， 能離諸苦惱， 為最勝明燈， 除病之良藥。 如毒與甘露， 二種皆依舌， 毒如彼妄言， 甘露同真實； 住決定真實， 當取彼甘露， 若起虛妄者， 如愚返求毒。
【現代漢語翻譯】 現代漢語譯本 大海啊，更何況是那些沒有智慧的人呢？他們就像對待草木一樣對待真理。 因此，應當一心一意，最終不要說謊，如果能夠遠離虛妄，就沒有各種憂愁煩惱。 如果喜歡說謊，常常捨棄真實，這種人只會自取其咎，捨棄珍寶而選取瓦礫。 如果有人不明白，喜歡說虛假的話，就會墮入地獄之中，長時間遭受極大的痛苦。 說真話並不難，只是沒有智慧的人不去修習，真話能夠莊嚴修行之人，使他們在善行上都能成就。 真實是最好的善行，虛妄是最深的過錯，愚蠢的人捨棄功德，而選取過患。 各種苦惱的種子，都是從妄語中產生的，如果有人能夠遠離妄語，就能獲得沒有污染的寂靜。 如果說真實的話，會讓人喜悅，應當知道說謊的人，常常做各種不善的事情。 如果有人說真實的話，內心喜悅如同諸天，愚蠢的人因為說謊，常常害怕未來的痛苦。 真實是第一善，虛妄是最極端的惡，遠離過錯而追求功德，在人群中沒有比這更好的了。 常常出生在殊勝的地方，享受各種快樂，好好追求趨向菩提（Bodhi，覺悟），都是因為真實的緣故。 如果有人不遠離，反而增加虛妄之言，常常出生在艱難困苦的地方，備受各種痛苦的報應。 真實是殊勝的道路，虛妄不是好的原因，它不是從其他地方來的，也不是因為他人而得到的。 佛陀（Buddha）說，真實能夠遠離各種苦惱，是最好的明燈，是去除疾病的良藥。 如同毒藥和甘露，兩種都依賴於舌頭，毒藥就像虛妄之言，甘露如同真實之語； 安住于決定的真實，應當選取甘露，如果生起虛妄之心，就像愚蠢的人反而去尋求毒藥。
【English Translation】 English version O, ocean! What to say of the unwise? They treat truth like grass and trees. Therefore, one should be single-minded and ultimately not lie. If one can stay away from falsehood, there will be no worries or afflictions. If one delights in lying, constantly abandoning truth, such a person only blames themselves, forsaking treasure for rubble. If someone does not understand and enjoys speaking falsely, they will fall into hell, enduring extreme suffering for a long time. Speaking the truth is not difficult, but the unwise do not cultivate it. Truth can adorn the practitioner, enabling them to achieve all good deeds. Truth is the supreme good, falsehood the deepest fault. Fools abandon merit and choose faults. The seeds of all suffering arise from false speech. If one can stay away from it, one attains stainless tranquility. If one speaks truthfully, one is seen with joy. Know that those who lie constantly commit various unwholesome deeds. If one speaks truthfully, the heart rejoices like the devas (devas, gods). Fools, through lying, constantly fear future suffering. Truth is the first good, falsehood the ultimate evil. To seek merit by abandoning faults is unsurpassed among people. One is constantly born in superior places, enjoying all kinds of happiness. To diligently seek to approach Bodhi (Bodhi, enlightenment) is all because of truth. If one does not stay away from, but increases false speech, one is constantly born in difficult places, enduring all kinds of painful retribution. Truth is the supreme path, falsehood is not a good cause. It does not come from elsewhere, nor is it obtained because of others. The Buddha (Buddha) said that truth can remove all suffering. It is the supreme lamp, the good medicine that removes illness. Like poison and nectar, both depend on the tongue. Poison is like false speech, nectar is like truthful words; Abiding in resolute truth, one should take the nectar. If one gives rise to falsehood, it is like a fool seeking poison instead.
由起虛妄故， 定為彼所壞， 如世飲毒者， 不久而自喪。 于身則非安， 於他豈能益， 自他唯有損， 何用虛妄說？ 又世間諸毒， 一發斃即止， 虛妄毒不然， 百千生破壞。 佛說解脫道， 以真實為本， 凈行而莊嚴， 常生殊勝處。 眾生隨自業， 墮彼愛河中， 唯乘真實舟， 則能超越彼。 眾生不善因， 皆從愛所起， 墮于惡道中， 真實能救度。 如金剛堅利， 能摧破諸山， 彼真實勝能， 善息除煩惱。 真實二世益， 由如無盡財， 善分別諸法， 其心常安隱。 或有惡比丘， 其性多磣毒， 常說虛妄言， 彼心唯輕動； 善人咸棄捨， 為世之所惡， 視之如冤賊， 由無真實故。 謂由彼妄語， 能壞於自他， 既無于少益， 云何不棄捨？ 若人起妄語， 感口氣常臭， 諸天咸遠離， 貧窮無依怙。 若人起妄語， 動止無安隱， 世間出世間， 常離於正道。 若不捨妄語， 當受極苦果， 如是諸眾生， 自求趣惡道。 當知真實人， 為世所尊重， 是故舍妄言， 常修斯勝行。 真實則不害， 常生於慈愍， 為正法
【現代漢語翻譯】 現代漢語譯本 由於虛妄而生起，必定會被虛妄所摧毀，就像世間飲毒的人，不久就會自取滅亡。 對於自身沒有好處，對於他人又怎麼能有益處呢？對自己和他人只有損害，要虛妄的言語有什麼用呢？ 而且世間的毒藥，發作一次就會停止，虛妄的毒害卻不是這樣，它會在百千次的生命中造成破壞。 佛陀所說的解脫之道，以真實為根本，以清凈的行為來莊嚴，常常能生於殊勝的境界。 眾生隨著各自的業力，墮入愛慾的河流中，只有乘坐真實的船，才能超越它。 眾生的不善之因，都是從愛慾所生起，因此墮落於惡道之中，只有真實才能救度他們。 就像金剛一樣堅硬鋒利，能夠摧毀一切山峰，真實的殊勝力量，能夠很好地平息煩惱。 真實能帶來今生和來世的利益，就像取之不盡的財富一樣，能夠很好地分辨諸法，內心常常安穩。 或者有些惡劣的比丘（bhiksu，佛教出家男眾），他們的性情大多充滿惡意，常常說虛妄的言語，他們的心總是輕浮不定； 善良的人都會拋棄他們，被世人所厭惡，看待他們就像看待仇人一樣，都是因為他們沒有真實的品德。 要知道虛妄的言語，能夠損害自己和他人，既然沒有絲毫的益處，為什麼不拋棄它呢？ 如果有人說妄語，會感得口氣常常惡臭，諸天都會遠離他，貧窮困苦沒有依靠。 如果有人說妄語，一舉一動都沒有安寧，無論世間還是出世間，都會常常遠離正道。 如果不捨棄妄語，將會承受極大的痛苦果報，這些眾生，都是自己尋求趣向惡道。 應當知道真實的人，為世人所尊重，所以要捨棄妄語，常常修習這種殊勝的品行。 真實就不會傷害，常常生起慈悲憐憫之心，爲了正法
【English Translation】 English version Because of arising from falsehood, it is certain to be destroyed by it, just like a person who drinks poison in the world, who will soon perish himself. It is not peaceful for oneself, how can it benefit others? It only harms oneself and others, what is the use of false speech? Moreover, worldly poisons, once triggered, stop immediately, but the poison of falsehood is not like that; it destroys in hundreds and thousands of lives. The path to liberation taught by the Buddha is based on truth, adorned with pure conduct, and constantly born in superior realms. Sentient beings, according to their own karma, fall into the river of love; only by riding the boat of truth can they transcend it. The unwholesome causes of sentient beings all arise from love; falling into evil paths, only truth can save them. Like a vajra (diamond, indestructible substance) that is firm and sharp, able to destroy all mountains, the superior power of truth can well extinguish afflictions. Truth benefits both this life and the next, like inexhaustible wealth, able to discern all dharmas (teachings, phenomena) well, the mind is always peaceful. Or there are evil bhiksus (Buddhist monks), whose nature is mostly full of malice, who constantly speak false words, their minds are only fickle; Good people all abandon them, they are hated by the world, regarded as enemies, because they lack truth. Knowing that false speech can harm oneself and others, since there is no benefit at all, why not abandon it? If a person speaks falsehood, he will feel that his breath is always foul, all the devas (gods, deities) will stay away from him, and he will be poor and without refuge. If a person speaks falsehood, his movements will be without peace, whether in the world or beyond, he will always be far from the right path. If one does not abandon false speech, one will receive extremely painful consequences; such sentient beings seek to go to evil paths themselves. One should know that a truthful person is respected by the world, therefore, abandon false speech and constantly cultivate this superior practice. Truth does not harm, constantly giving rise to compassion, for the sake of the true Dharma (teachings)
之藏， 生天之要行。 眾生墮地獄， 及焰摩鬼趣， 皆因妄語故， 智者為深誡。 如刀火毒藥， 如罥索鬼使， 當知彼妄語， 招苦報實重。 若不怖業果， 命終皆現前， 當離彼惡言， 常樂真實說； 不則集眾苦， 生下劣種族， 兩舌互相生， 展轉無窮極。 彼兩舌惡報， 則墮于地獄， 唸唸常燒然， 自受其極苦。 于諸秘密教， 潛心而破壞， 如兩口兩舌， 己過常覆蔽。 若人離兩舌， 住決定寂靜， 離眷屬纏縛， 不生和合想。 兩舌如惡蟒， 常處於窟穴， 若離彼過者， 則無諸災橫。 若人發惡言， 則如堿鹵地， 由舌生毒故， 眾人皆見棄； 如見利刀杖， 何不生怖畏？ 若樂彼惡言， 則為所損害。 舌如彼熾火， 心則如其薪， 惡言如猛焰， 焚燒諸眾生。 若人以愛語， 世間咸恭敬， 見者生歡喜， 視之如父母。 愛語最為善， 能生殊勝樂， 無盡諸熱惱， 皆使令清涼。 愛語能生天， 為勝功德聚， 亦如彼良朋， 是最上寂靜。 于真實經典， 違背不修習， 如諸佛所觀， 彼舌唯片肉。 常樂說真實，
【現代漢語翻譯】 現代漢語譯本 積聚功德，是往生天界的必要修行。 眾生之所以會墮入地獄，以及焰摩鬼趣（Yama，掌管地獄的鬼）， 都是因為說了虛妄不實的話，有智慧的人對此會深深引以為戒。 虛妄之語就像刀、火、毒藥，又像是捕捉獵物的繩索、鬼使一般， 應當明白虛妄之語會招來沉重的苦果報應。 如果不畏懼業力果報，那麼臨命終時這些果報都會顯現於前， 應當遠離那些惡劣的言語，常常喜好說真實的話； 否則就會聚集各種痛苦，出生在低下的種族， 遭受兩舌的惡報會互相產生影響，輾轉相生沒有窮盡。 兩舌的惡報，會導致墮入地獄， 時時刻刻都被燃燒，親自承受那極度的痛苦。 對於各種秘密的教法，暗中用心去破壞， 就像長了兩張嘴、兩條舌頭一樣，常常掩蓋自己的過錯。 如果有人遠離兩舌，安住在決定性的寂靜之中， 遠離眷屬的纏縛，不生起和合的念頭。 兩舌就像惡毒的蟒蛇，常常藏身於洞穴之中， 如果遠離了兩舌的過失，那麼就不會有各種災禍橫生。 如果有人發出惡毒的言語，那就如同堿鹵之地一般， 因為舌頭生出毒害，眾人都會因此而拋棄他； 如同看見鋒利的刀杖，為什麼不產生恐懼畏懼呢？ 如果喜歡說那些惡毒的言語，那麼就會被它所損害。 舌頭就像熾熱的火焰，心就像是柴薪， 惡毒的言語就像猛烈的火焰，焚燒著各種眾生。 如果有人用慈愛的言語說話，世間的人都會恭敬他， 見到他的人會生起歡喜心，看待他就像看待自己的父母一樣。 慈愛的言語是最為美好的，能夠產生殊勝的快樂， 能夠使無盡的熱惱，都變得清涼。 慈愛的言語能夠使人往生天界，是殊勝的功德聚集， 也像是良師益友，是最為上等的寂靜。 對於真實的經典，違背而不去修習， 如同諸佛所觀察到的那樣，那樣的舌頭只是一片肉而已。 常常喜好說真實的話，
【English Translation】 English version Accumulating merit is the essential practice for being born in the heavens. Beings fall into hell and the realm of Yama (the lord of the underworld), all because of false speech; the wise deeply take this as a warning. False speech is like a knife, fire, poison, like a snare or a demon messenger, one should know that false speech brings heavy suffering as retribution. If one does not fear the consequences of karma, they will appear before one at the end of life, one should stay away from evil speech and always delight in speaking the truth; otherwise, one will accumulate all kinds of suffering, be born into inferior families, the evil retribution of divisive speech will arise mutually, endlessly. The evil retribution of divisive speech leads to falling into hell, constantly burning, personally enduring extreme suffering. Secretly undermining various secret teachings with malicious intent, is like having two mouths and two tongues, constantly concealing one's own faults. If one abandons divisive speech and dwells in decisive stillness, free from the entanglements of family, not generating thoughts of union. Divisive speech is like a venomous serpent, always dwelling in a cave, if one avoids its faults, then there will be no calamities or misfortunes. If one utters evil speech, it is like alkaline soil, because the tongue produces poison, everyone will abandon him; like seeing a sharp knife or staff, why not generate fear? If one delights in evil speech, then one will be harmed by it. The tongue is like a blazing fire, the mind is like its fuel, evil speech is like fierce flames, burning all living beings. If one speaks with loving words, the world will respect him, those who see him will generate joy, regarding him as their parents. Loving speech is the best, able to generate supreme joy, making endless torments cool and refreshing. Loving speech can lead to birth in the heavens, it is a gathering of supreme merit, also like a good friend, it is the highest peace. To go against and not practice the true scriptures, as the Buddhas observe, such a tongue is only a piece of flesh. Always delight in speaking the truth,
具足諸功德， 后得生天中， 此舌則如寶。 若人心妄想， 為彼愛欺誑， 他財己愿取， 何能生天趣？ 妄想造諸惡， 愚癡無暫舍， 自受諸熱惱， 如油沃熾火。 妄想求諸果， 無因何所得？ 眾苦由之生， 畢竟當遠離。 又愚癡眾生， 樂行於損惱， 其心常恚恨， 則如彼毒虺。 自性唯險惡， 常捶打於他， 熱惱鎮燒然， 彼定無少樂， 無名聞利養， 無親眷朋屬， 由心樂損害， 人神咸不護。 若樂損害者， 如黑暗之聚， 令他生恚惱， 此說為深咎。 不害最為善， 能安樂眾生， 常修如是因， 當得菩提道。 口雖說正法， 其心唯不善， 非如世盜者， 此法中大賊。 若善說法者， 當如說而行， 則離煩惱垢， 求趣真實果。 為由妄語故， 多說世俗事， 無量出世法， 少分不能解。 當樂談真諦， 不習世俗言， 若依世俗者， 為輪迴所縛。 樂作非福業， 決定無樂因， 離出世法財， 是智者所說。 師示利益言， 愚癡不受教， 后招于苦難， 其心徒悔惱。 若人真實言， 心中常喜悅， 諸天咸衛護， 世間皆
【現代漢語翻譯】 現代漢語譯本 具備各種功德，死後便能往生天界，這樣的舌頭就像珍寶一樣。 如果人心懷虛妄的念頭，被貪愛所欺騙迷惑，想要不勞而獲地獲取他人的財物，又怎麼可能往生天界呢？ 虛妄的念頭會造作各種惡業，愚癡之心片刻也不肯放下，自己承受各種熱惱，就像用油澆灌在熾熱的火焰上一樣。 如果心懷虛妄的念頭，想要獲得善果，沒有善因又怎麼可能得到呢？各種痛苦由此而生，最終應當遠離它。 還有那些愚癡的眾生，喜歡做損人利己的事情，他們的內心常常充滿怨恨，就像那有毒的蛇一樣。 他們的本性只有兇險和惡毒，常常捶打傷害他人，內心的熱惱像火焰一樣燃燒，他們必定沒有絲毫的快樂。 他們既沒有名聲、利益和供養，也沒有親眷和朋友，因為他們喜歡損害他人，所以人和神都不會保護他們。 如果有人喜歡損害他人，就像一團黑暗的聚集，使他人產生怨恨和惱怒，這被認為是極大的過錯。 不傷害是最為善良的行為，能夠使眾生得到安樂，常常修習這樣的善因，將來必定能夠證得菩提道（bodhi path）。 有的人口中雖然說著正法（dharma），但內心卻充滿不善的念頭，他們不像世間的盜賊，而是佛法中的大盜。 如果有人能夠很好地宣說佛法，就應當按照所說的去做，這樣才能遠離煩惱的污垢，追求並獲得真實的果報。 因為說了虛妄的話，所以大多都在說世俗的事情，對於無量出世間的佛法，卻很少能夠理解。 應當喜歡談論真諦（paramārtha），不要學習世俗的言語，如果依賴世俗的言語，就會被輪迴所束縛。 喜歡造作沒有福報的惡業，決定不會有快樂的因，遠離出世間的佛法財富，這是智者所說的。 老師開示有利益的言語，愚癡的人卻不接受教誨，將來招來痛苦和災難，內心只能徒勞地後悔惱恨。 如果有人說真實的話，心中常常充滿喜悅，諸天都會護衛他，世間的人們都會敬愛他。
【English Translation】 English version Possessing all virtues, one will be reborn in the heavens after death; such a tongue is like a treasure. If a person's mind is filled with deluded thoughts, deceived and misled by love and desire, and wishes to take others' wealth without effort, how can they be reborn in the heavens? Deluded thoughts create all kinds of evil deeds, and foolishness is never abandoned. One suffers various torments, like pouring oil onto a blazing fire. If one seeks fruits with deluded thoughts, how can one obtain them without causes? All suffering arises from this, and ultimately, one should stay away from it. Moreover, foolish beings enjoy causing harm and annoyance. Their hearts are always filled with hatred, like poisonous snakes. Their nature is only dangerous and evil, constantly beating and harming others. The torment burns intensely, and they certainly have no joy. They have no fame, gain, or offerings, nor relatives or friends. Because they enjoy harming others, neither humans nor gods protect them. If one enjoys harming others, it is like a gathering of darkness, causing others to generate resentment and anger. This is said to be a profound fault. Non-harming is the most virtuous, able to bring peace and happiness to beings. Constantly cultivating such causes will lead to the path of Bodhi (bodhi path). Although one speaks the true Dharma (dharma) with their mouth, their heart is filled with unwholesome thoughts. They are not like worldly thieves, but great thieves in the Dharma. If one can well expound the Dharma, they should act according to what they say, thus departing from the defilements of afflictions and seeking the true fruit. Because of telling lies, one mostly speaks of worldly matters, and little can they understand of the immeasurable transcendental Dharma. One should delight in discussing the ultimate truth (paramārtha), not learning worldly speech. If one relies on worldly matters, they will be bound by Samsara. Enjoying the creation of non-meritorious deeds, there will definitely be no cause for happiness. Being apart from the wealth of transcendental Dharma is what the wise say. The teacher shows beneficial words, but the foolish do not accept instruction. Later, they invite suffering and hardship, and their hearts vainly regret and grieve. If one speaks truthfully, their heart is always filled with joy. All the gods protect them, and the world loves them.
恭敬。 由世恭敬故， 增長善名稱， 常修真實行， 定得生天中。 若人虛妄言， 惱亂一切眾， 為眾之所怒， 雖活即如死。 若人虛妄言， 如利刀傷割， 壞真實功德， 彼舌何不墮？ 若人虛妄言， 則如熾火聚， 亦如彼毒蛇， 皆從其口出。 妄言毒第一， 勝地生諸毒， 損惱諸眾生， 地獄彼先得。 若人虛妄言， 諸惡集其舌， 如從自口中， 出便利膿血。 是人舌如索， 能牽趣惡道， 破壞法橋樑， 皆由說妄語。 非佛非凈戒， 非父亦非母， 是人由惡慧， 于苦無能救。 若人說妄語， 彼速自輕懱， 智者咸捨去， 諸天皆遠離。 不攝護語言， 常生於瞋恚， 斯人鮮福德， 所至則多苦。 他樂則生嫉， 他惡不能掩， 當知如是人， 定墮于惡道。 愚人空妄說， 而不能修作， 彼言行相違， 當受無量苦。 自不住正法， 樂談他密事， 是人於世間， 高心無智慧。 若人于正教， 違背而不信， 十萬尼浮陀， 常受地獄報。 若人虛妄言， 愿樂造諸惡， 五十六浮陀， 常受地獄報。 樂作彼惡因， 見濁無真實，
【現代漢語翻譯】 現代漢語譯本 恭敬之人，因其恭敬之行，會增長美好的名聲，常常修習真實的行為，必定能夠往生天界。 如果有人說虛妄不實的話，擾亂一切眾生，就會被大眾所憎怒，即使活著也如同死去一般。 如果有人說虛妄不實的話，就像鋒利的刀刃傷人，破壞真實的功德，這樣的舌頭為何還不墮落呢？ 如果有人說虛妄不實的話，那就如同熾熱的火堆，也如同那劇毒的毒蛇，這些都從他的口中而出。 虛妄之言是第一等的毒藥，勝過土地裡生長的各種毒物，損害惱亂眾生，說妄語之人會先墮入地獄。 如果有人說虛妄不實的話，各種罪惡都會聚集在他的舌頭上，如同從自己的口中，吐出糞便膿血一般。 這種人的舌頭就像繩索，能夠牽引他走向惡道，破壞通往正法的橋樑，這些都是由於說了虛妄之語。 這樣的人，既不敬佛，也不持守清凈的戒律，不孝敬父母，由於邪惡的智慧，在痛苦中無人能夠救助他。 如果有人說虛妄之語，他會迅速地自我輕賤，有智慧的人都會捨棄他，諸天都會遠離他。 不約束保護自己的語言，常常生起嗔恨之心，這種人很少有福德，所到之處都會有很多痛苦。 看到別人快樂就生起嫉妒之心，看到別人做了壞事也不能掩蓋，應當知道這樣的人，必定會墮入惡道。 愚蠢的人只會空洞虛妄地說，卻不能去修行實踐，他的言語和行為相互違背，將會承受無量的痛苦。 自己不安住于正法，卻喜歡談論別人的隱私，這種人在世間，心高氣傲而沒有智慧。 如果有人對於正教，違背而不相信，將會經歷十萬尼浮陀（Nirarbuda，數量單位）的時間， постоянно 受地獄的果報。 如果有人說虛妄之語，並且喜歡造作各種惡業，將會經歷五十六浮陀（Arbuda，數量單位）的時間， постоянно 受地獄的果報。 喜歡造作惡的因，所見都是污濁而不真實的。
【English Translation】 English version Through reverence, one increases good reputation; by constantly cultivating truthful conduct, one is sure to be reborn in the heavens. If someone speaks falsely, disturbing all beings, they will be hated by the masses; though alive, they are as good as dead. If someone speaks falsely, it is like a sharp knife wounding; it destroys true merit. Why does such a tongue not fall off? If someone speaks falsely, it is like a blazing fire, or like a venomous snake; all these come from their mouth. False speech is the foremost poison, surpassing all poisons that grow in the earth; it harms and troubles beings, and the speaker will be the first to fall into hell. If someone speaks falsely, all evils gather on their tongue, as if they were spitting out excrement, pus, and blood from their own mouth. Such a person's tongue is like a rope, able to pull them towards evil paths, destroying the bridge to the Dharma; all this is due to speaking false words. They are neither respectful to the Buddha nor uphold pure precepts, nor are they filial to their parents; due to their evil wisdom, no one can save them from suffering. If someone speaks falsely, they quickly despise themselves; the wise abandon them, and all the devas (deities) stay far away. Not guarding their speech, they constantly generate anger; such a person has little merit, and wherever they go, there is much suffering. They are jealous of others' happiness and cannot conceal others' wrongdoings; know that such a person is destined to fall into evil paths. Foolish people speak empty and false words, but cannot cultivate and practice; their words and actions contradict each other, and they will suffer immeasurable pain. Not abiding in the true Dharma themselves, they enjoy talking about others' secrets; such a person in the world is arrogant and without wisdom. If someone opposes and does not believe in the true teachings, they will constantly suffer the retribution of hell for ten million Nirarbudas (Nirarbuda, a unit of measurement). If someone speaks falsely and delights in creating all kinds of evil, they will constantly suffer the retribution of hell for fifty-six Arbudas (Arbuda, a unit of measurement). They delight in creating evil causes, seeing only turbidity and no truth.
如是愚癡人， 轉增其黑暗。 真實第一財， 堅固無能動， 依之生天上， 登常樂之門。 是故應一心， 常念真實法， 是人得最上， 不生不滅處。 此真實功德， 能生寂靜樂， 智者離妄言， 諸佛所稱讚。
諸法集要經卷第五 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第六
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
福非福業品第十三
所造作諸業， 謂福及非福， 能縛諸有情， 定各招其報。 愚夫心如魚， 依愛波而住， 含笑造諸惡， 悲啼而自受。 昔同造諸罪， 謂僕使營從， 后受其苦報， 彼則無相代。 由親眷朋屬， 和合造眾罪， 於他世相隨， 唯所作惡業。 如花所至處， 其香不捨離， 善惡業亦然， 在處常隨逐。 眾生由自業， 因果常相應， 作善生諸天， 而受殊勝樂。 若惡業果報， 則受極重苦， 墮三惡趣中， 彼苦無相似。 謂由彼三業， 造作遍三界， 常起於三毒， 則墮三惡道。 諸愚夫異生， 由因緣和合， 流轉三界中，
【現代漢語翻譯】 現代漢語譯本 那些愚癡的人，會更加深陷於黑暗之中。 真實的財富是第一位的，它堅固而不可動搖， 依靠它可以升到天上，登上永恒快樂的門徑。 因此，應該一心一意，常常想著真實的佛法， 這樣的人能夠得到最上的境界，到達不生不滅的地方。 這真實的功德，能夠產生寂靜的快樂， 有智慧的人遠離虛妄的言語，受到諸佛的稱讚。
《諸法集要經》卷第五 大正藏第 17 冊 No. 0728 《諸法集要經》
《諸法集要經》卷第六
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
福非福業品第十三 所造作的各種業，包括福業和非福業， 能夠束縛有情眾生，必定各自招致相應的果報。 愚蠢的人心就像魚一樣，依附於愛慾的波浪而生存， （他們）含笑造作各種惡業，最終只能悲傷哭泣地承受苦果。 過去一同造作各種罪業，比如僕人、使者、隨從等， 後來承受這些罪業的苦報時，他們是無法互相替代的。 由於親眷朋友的聚合，共同造作各種罪業， 在來世相隨的，只有所作的惡業。 就像花朵所到的地方，它的香味不會捨棄離開一樣， 善業和惡業也是這樣，無論在哪裡，都會常常跟隨。 眾生由於自身的業力，因果常常相應， 行善的人會生到諸天，從而享受殊勝的快樂。 如果是不善業的果報，就會承受極其深重的痛苦， 墮入三惡趣（地獄、餓鬼、畜生）之中，那裡的痛苦是無法比擬的。 所謂的由身、口、意這三種業，造作遍及三界（欲界、色界、無色界）， 常常生起貪、嗔、癡這三種毒素，就會墮入三惡道。 那些愚蠢的凡夫俗子，由於各種因緣的和合， 在三界之中流轉。
【English Translation】 English version Such foolish people, further increase their darkness. True reality is the foremost wealth, firm and immovable, Relying on it, one ascends to the heavens, entering the gate of eternal bliss. Therefore, one should wholeheartedly, constantly contemplate the true Dharma, Such a person attains the highest state, reaching the place of neither birth nor death. This true merit, can generate peaceful joy, The wise ones abandon false speech, praised by all the Buddhas.
The Collection of Essential Dharmas Sutra, Volume 5 Taisho Tripitaka Volume 17, No. 0728, The Collection of Essential Dharmas Sutra
The Collection of Essential Dharmas Sutra, Volume 6
Collected by the Venerable Guān Wú Wèi (Avalokiteshvara)
Translated by the Tripiṭaka Master Rì Chēng (Sūryayasas) of the Western Heaven, Grand Master Chao San Da Fu, Acting Vice Minister of the Court of Imperial Sacrifices, Proclaiming梵 (Brahma) Master, Purple-robed Śrāmaṇa, etc., under Imperial Decree
Chapter 13: Meritorious and Non-Meritorious Karma All the karmas created, are called meritorious and non-meritorious, They can bind sentient beings, and each will definitely reap its retribution. The mind of a foolish person is like a fish, dwelling on the waves of desire, Smilingly creating all kinds of evil deeds, they weep and suffer the consequences themselves. In the past, jointly creating various sins, such as servants, messengers, and followers, Later, when suffering the painful retribution of these sins, they cannot substitute for each other. Due to the gathering of relatives and friends, jointly creating many sins, In the next life, what follows is only the evil karma created. Just as the fragrance of a flower does not leave the place it reaches, So too, good and evil karma, constantly follows wherever one goes. Sentient beings, due to their own karma, cause and effect are always corresponding, Those who do good are born in the heavens, and receive supreme bliss. If it is the retribution of evil karma, then one suffers extremely heavy pain, Falling into the three evil realms (hell, hungry ghosts, animals), the suffering there is incomparable. So-called, by these three karmas (body, speech, and mind), creating throughout the three realms (desire realm, form realm, formless realm), Constantly arising from the three poisons (greed, hatred, ignorance), then one falls into the three evil paths. Those foolish ordinary beings, due to the combination of various causes and conditions, Wander in the three realms.
皆隨於自業； 非自作他受， 非他作我受， 當知所造業， 招報唯決定。 業雖有眾多， 受處有其九， 由彼互相資， 成四十種惡。 自造作一業， 定受其一報， 墮于險道中， 則無其伴侶。 或為他勸請， 而造作惡業， 后受苦報時， 彼則不能救。 業熟非初后， 及此生他世， 謂於此造作， 或於余處受。 由善惡業故， 隨輪迴流轉， 為業風所吹， 而招苦樂報。 愚夫心散亂， 于欲常樂著， 無正慧揀擇， 諸惡則增長。 彼著樂眾生， 為癡之所覆， 惡報現其前， 則墮黑暗處。 由於佛正法， 心不生欣樂， 在彼地獄中， 長時受其苦。 從無始輪迴， 為業網纏縛， 此滅彼復生， 皆由心造作； 或從天墮落， 或地獄生天， 或生於人中， 或受餓鬼報； 謂彼苦樂因， 皆由己所造， 各互相生起， 非自在天作。 輪迴生死中， 造無數惡業， 唯佛當證知， 余智不能了。 若非法招善， 此因為顛倒， 當知所受果， 皆與因相似。 若因果相應， 則順於正理， 是有為諸法， 無不從緣起。 未見無罪者， 而趣于地
【現代漢語翻譯】 現代漢語譯本 一切都隨著各自的業力而行； 不是自己造作卻由他人承受，也不是他人造作卻由自己承受， 應當知道所造的業，招致的果報是確定的。 業雖然有很多種，承受果報的地方有九處， 由於這些業互相資助，形成了四十種惡。 自己造作一個業，必定承受一個果報， 墮入危險的境地中，就沒有伴侶。 或者因為他人的勸請，而造作惡業， 之後承受痛苦的果報時，那些勸請者不能救助。 業成熟不在最初或最後，以及此生或他世， 意思是說，在此處造作，或者在其他地方承受。 由於善業和惡業的緣故，隨著輪迴而流轉， 被業的風所吹動，而招致苦樂的果報。 愚癡的人心散亂，對於慾望常常快樂地執著， 沒有正確的智慧來選擇，各種惡業就會增長。 那些執著于快樂的眾生，被愚癡所覆蓋， 惡報出現在他們面前，就會墮入黑暗之處。 由於對於佛陀的正法，心中不生起欣喜和快樂， 在那些地獄中，長時間地承受痛苦。 從無始以來的輪迴，被業的網纏縛， 這裡滅亡那裡又出生，都是由心造作的； 或者從天界墮落，或者從地獄升到天界， 或者出生在人間，或者承受餓鬼的果報； 意思是說，那些苦樂的原因，都是由自己所造， 各自互相生起，不是自在天（Isvara）所作。 在輪迴生死中，造作無數的惡業， 只有佛陀才能證知，其餘的智慧不能瞭解。 如果非法招致善果，這種因是顛倒的， 應當知道所承受的果，都與因相似。 如果因果相應，就順應了正理， 是有為的諸法，沒有不是從因緣生起的。 沒有見過沒有罪過的人，而走向地獄的。
【English Translation】 English version All follow their own karma; Not that others suffer for one's own actions, nor that I suffer for the actions of others, One should know that the karma created brings about a definite retribution. Although there are many kinds of karma, there are nine places to receive the consequences, Due to their mutual support, forty kinds of evils are formed. If one creates a single karma, one will definitely receive a single retribution, Falling into a dangerous path, one has no companions. Or, being persuaded by others, one creates evil karma, Later, when suffering the painful retribution, those who persuaded cannot save them. The ripening of karma is not at the beginning or the end, nor in this life or another, Meaning that one creates here, or suffers elsewhere. Due to good and evil karma, one transmigrates in the cycle of rebirth, Blown by the wind of karma, one reaps the rewards of suffering and happiness. Foolish people are distracted, always happily attached to desires, Without the right wisdom to discern, all kinds of evils will increase. Those beings attached to pleasure are covered by ignorance, When evil retribution appears before them, they will fall into a dark place. Because they do not find joy and happiness in the Buddha's true Dharma, In those hells, they will suffer for a long time. From beginningless time in the cycle of rebirth, they are entangled in the net of karma, Here ceasing and there being born again, all are created by the mind; Or falling from the heavens, or being born in the heavens from hell, Or being born in the human realm, or receiving the retribution of a hungry ghost; Meaning that the causes of those sufferings and happiness are all created by oneself, Each arising mutually, not created by Isvara (自在天). In the cycle of birth and death, countless evil karmas are created, Only the Buddha can realize this, other wisdom cannot understand. If non-Dharma brings about good results, this cause is inverted, One should know that the fruits received are all similar to the cause. If cause and effect are consistent, then it accords with right reason, All conditioned dharmas arise from conditions. I have not seen a person without sin, who goes to hell.
獄， 定由惡業故， 則受其苦報。 決定造諸惡， 堅著而無悔， 彼為業所縛， 則墮于惡道。 未見不善業， 引生於樂果， 唯佛真實言， 示彼對治道。 如因燈有光， 如由業招報， 諸有所作者， 皆因緣生故。 謂由彼彼因， 各各果隨轉， 善達如是相， 則名真實見。 非同自在天， 無因而建立， 諸法皆緣生， 是如來所說。 由無始輪迴， 業報常相似， 非顛倒分別， 從因緣而有。 眾生癡所迷， 于愛慾無厭， 若不了業報， 何由獲寂靜？ 若人于佛教， 不達道非道， 由癡無正慧， 常生於熱惱。 見他如意樂， 彼樂從因生， 諸法皆唯心， 各各隨自行。 有為皆無常， 如水泡非久， 應當行善行， 為二世饒益。 睹世間業報， 及諸天退墮， 若樂放逸者， 彼定無少樂。 業索極修長， 堅固而難脫， 纏縛彼愚夫， 去菩提則遠。 智慧如利劍， 于彼能除斷， 離愚癡熱惱， 令至於彼岸。 由業受彼果， 隨善惡相應， 智者不暫忘， 因果常決定。 由因緣和合， 生肢分骨鎖， 纏縛諸有情， 輪迴無解脫。
【現代漢語翻譯】 現代漢語譯本 地獄， 確實是由惡業造成的， 就會承受那樣的苦果。 如果決定造作各種惡業， 並且執迷不悟，毫無悔意， 那就會被業力束縛， 從而墮入惡道。 沒有見過不善的業， 能夠引生快樂的結果， 只有佛陀真實的話語， 才能指示他們對治的方法。 就像因為燈才有光明， 就像由於業力才招感果報， 所有有所作為的事情， 都是因為因緣而產生的。 所謂由於這個那個因， 各種各樣的果報隨之轉變， 如果能夠透徹地瞭解這樣的真相， 就叫做真實的見解。 而不是像自在天（Maheśvara）， 無緣無故地建立（世界）， 一切諸法都是因緣而生， 這是如來（Tathāgata）所說的。 由於無始以來的輪迴， 業報常常相似， 不是顛倒的分別， 而是從因緣而產生的。 眾生被愚癡所迷惑， 對於愛慾沒有厭足， 如果不瞭解業報的道理， 怎麼能夠獲得寂靜呢？ 如果有人對於佛教的教義， 不能通達什麼是道，什麼不是道， 由於愚癡而沒有正確的智慧， 常常會產生熱惱。 看到他人如意快樂， 那些快樂是從善因產生的， 一切諸法都唯是心所造， 各自隨著自己的行為而顯現。 一切有為法都是無常的， 就像水泡一樣不能長久， 應當行持善行， 爲了今生來世的利益。 看到世間的業報， 以及諸天的退墮， 如果喜歡放逸， 那就一定沒有絲毫的快樂。 業力的繩索非常長， 堅固而難以解脫， 纏縛著那些愚蠢的人， 離菩提（bodhi）就越來越遠。 智慧就像鋒利的寶劍， 對於業力的束縛能夠斬斷， 遠離愚癡的熱惱， 從而到達彼岸。 由於業力而承受那樣的果報， 隨著善惡而相應， 有智慧的人不會暫時忘記， 因果常常是決定的。 由於因緣和合， 產生肢體、骨骼和鎖結， 纏縛著各種有情眾生， 在輪迴中沒有解脫。
【English Translation】 English version Hell, Is indeed caused by evil karma, and one will suffer its painful consequences. If one is determined to create all kinds of evil deeds, and stubbornly clings to them without repentance, Then one will be bound by karma, and thus fall into evil realms. One has never seen unwholesome karma, leading to the birth of happy results, Only the Buddha's (Buddha) truthful words, can show them the path of remedy. Just as there is light because of a lamp, just as one reaps rewards due to karma, All actions that are performed, are produced because of causes and conditions. So-called due to this and that cause, various fruits follow accordingly, If one can thoroughly understand such a truth, it is called true view. It is not like Maheśvara (自在天), establishing (the world) without any reason, All dharmas (法) arise from conditions, this is what the Tathāgata (如來) said. Due to beginningless saṃsāra (輪迴), karmic retributions are often similar, It is not a reversed distinction, but arises from causes and conditions. Beings are deluded by ignorance, and have no satiety for love and desire, If one does not understand the principle of karmic retribution, how can one attain tranquility? If someone, regarding the teachings of Buddhism (Buddha-dharma), cannot understand what is the path and what is not the path, Due to ignorance and without correct wisdom, one constantly generates afflictions. Seeing others happy and content, those happinesses arise from good causes, All dharmas are only created by the mind, each manifests according to one's own actions. All conditioned things are impermanent, like bubbles that do not last long, One should practice good deeds, for the benefit of both this life and the next. Seeing the karmic retributions of the world, and the decline of the devas (天), If one enjoys indulgence, then one will certainly have no joy at all. The rope of karma is extremely long, firm and difficult to escape, Entangling those foolish people, taking them further and further away from bodhi (菩提). Wisdom is like a sharp sword, which can cut off the bonds of karma, Away from the afflictions of ignorance, leading to the other shore. Due to karma, one receives such fruits, corresponding to good and evil, The wise do not forget even for a moment, that cause and effect are always definite. Due to the combination of causes and conditions, limbs, bones, and joints are produced, Entangling all sentient beings, without liberation in saṃsāra.
由彼纏縛故， 逼迫難堪任， 當修解脫因， 得盡諸苦際。 彼業善鉤名， 復能牽眾生， 于在所生處， 隨業而受報。 彼業果如輪， 於三有旋轉， 當離諸過患， 常修殊勝行。 佈施如凈器， 貯戒勤慧水， 智者善持用， 滅三有業火。 若縱彼三業， 三毒則隨轉， 馳騁三界中， 由癡三種行。 一切諸眾生， 為苦所逼迫， 皆隨自作業， 常依止而住。 若無彼善因， 何能有少樂？ 隨業受彼報， 如種生其果。 又如陽春時， 能滋榮卉木， 彼果從因生， 無因則不起。 為業索所拘， 百千生往返， 如世間車輪， 由機關而轉。 彼三毒堅牢， 眾生難出離， 離貪等過患， 則善超三有。 若人慶快心， 修彼殊勝行， 以是因緣故， 受莊嚴勝報。 業如彼畫師， 善圖諸形像， 或天上人間， 所畫無不盡。 彼畫無數量， 皆由業變化， 不施眾彩飾， 亦無能見者。 壁毀畫亦無， 畢竟皆散壞， 此身雖滅謝， 彼業則長在。 眾生癡所覆， 為業所籠縛， 無始生死中， 如陶輪常轉； 如風日煙塵， 于畫則能損， 彼所招業
【現代漢語翻譯】 現代漢語譯本： 由於被業力纏縛的緣故，眾生遭受逼迫難以忍受，應當修習解脫的因，才能最終脫離諸般痛苦的邊際。 業力就像一個善巧的鉤子，能夠牽引眾生，在他們所投生的各個地方，隨著各自的業力而承受相應的果報。 業力的果報就像車輪一樣，在三有（欲有、色有、無色有）中不斷旋轉，應當遠離各種過患，經常修習殊勝的善行。 佈施就像一個乾淨的器皿，其中貯藏著持戒、精勤和智慧之水，有智慧的人善於運用這些，可以熄滅三有（欲有、色有、無色有）的業火。 如果放縱身、口、意這三種業，貪、嗔、癡這三種毒素就會隨之運轉，在三界（欲界、色界、無色界）中奔馳，這是由於愚癡而產生的這三種行為。 一切眾生，都被痛苦所逼迫，都隨著自己所造的業力，常常依止於業力而存在。 如果沒有善良的因，又怎麼能有少許的快樂呢？隨著業力而承受相應的果報，就像播種什麼就收穫什麼。 又像陽春時節，能夠滋養草木，果實是從因產生的，沒有因就不會產生果。 因為被業力的繩索所束縛，眾生在百千次的生死中往返，就像世間的車輪，由機關的運作而轉動。 貪、嗔、癡這三種毒素非常堅固，眾生難以從中脫離，遠離貪婪等過患，才能善於超越三有（欲有、色有、無色有）。 如果有人以歡快的心情，修習殊勝的善行，因為這個因緣，就能獲得莊嚴殊勝的果報。 業力就像一個畫家，善於描繪各種各樣的形象，無論是天上還是人間，所畫的無不窮盡。 這些圖畫數量無數，都是由業力的變化所產生，如果不施加各種色彩裝飾，也沒有人能夠看見。 墻壁毀壞了，圖畫也就不存在了，最終都會散壞，這個身體雖然滅亡了，但業力卻長久存在。 眾生被愚癡所覆蓋，被業力所籠罩束縛，在無始的生死輪迴中，就像陶輪一樣不停地旋轉。 就像風、日、煙塵，會對圖畫造成損害一樣，由（愚癡）所招感的業力也會造成損害。
【English Translation】 English version: Because of being bound by karma, beings suffer oppression and are difficult to bear. One should cultivate the cause of liberation to finally escape the boundaries of all suffering. Karma is like a skillful hook that can pull sentient beings, and in the places where they are born, they receive corresponding retribution according to their respective karma. The result of karma is like a wheel, constantly rotating in the three realms of existence (desire realm, form realm, formless realm). One should stay away from various faults and constantly cultivate superior good deeds. Giving is like a clean vessel, in which is stored the water of precepts, diligence, and wisdom. Wise people are good at using these to extinguish the fire of karma in the three realms of existence (desire realm, form realm, formless realm). If one indulges in the three karmas of body, speech, and mind, the three poisons of greed, hatred, and delusion will follow and revolve, galloping in the three realms (desire realm, form realm, formless realm). This is due to the three actions arising from ignorance. All sentient beings are oppressed by suffering, and they all follow their own karma, constantly relying on and abiding in karma. If there is no good cause, how can there be a little happiness? One receives corresponding retribution according to karma, just as one reaps what one sows. It is also like the spring season, which can nourish plants and trees. The fruit is produced from the cause, and without the cause, the fruit will not arise. Because they are bound by the ropes of karma, sentient beings go back and forth in hundreds of thousands of births and deaths, just like the wheels of the world, which turn by the operation of mechanisms. The three poisons of greed, hatred, and delusion are very strong, and it is difficult for sentient beings to escape from them. Only by staying away from faults such as greed can one be good at transcending the three realms of existence (desire realm, form realm, formless realm). If someone cultivates superior good deeds with a joyful heart, because of this cause, they will receive adorned and excellent rewards. Karma is like a painter, skilled at depicting various images. Whether in the heavens or in the human realm, what is painted is inexhaustible. These paintings are countless in number and are all produced by the transformations of karma. If various colors and decorations are not applied, no one can see them. When the wall is destroyed, the painting will no longer exist, and eventually it will all be scattered and destroyed. Although this body perishes, karma remains for a long time. Sentient beings are covered by ignorance and bound by karma. In beginningless samsara, they revolve endlessly like a potter's wheel. Just as wind, sun, smoke, and dust can damage paintings, the karma caused by (ignorance) can also cause damage.
緣， 未常而暫棄。 當觀察過去， 所造諸不善， 于在在處處， 隨作而自受。 謂于上中下， 諸微細惡業， 能悉令解脫， 是最上智者。 又彼諸有情， 造作善不善， 於樂及非樂， 決定當獲得。 若違背佛言， 彼為愚癡者， 于無量苦惱， 長時無解脫。 天人阿修羅、 地獄鬼畜生， 皆由彼業故， 當隨智慧行。 由染慧分別， 造無量惡業， 各各往諸趣， 受報悉知見。 若人造善業， 后得生人天， 不善溺三塗， 如俳優更服。 業線極堅長， 遍縛於三有， 眾生由自業， 如輻依車輞， 或生於天中， 或沈于險難， 輪迴不暫停， 隨業而受報。 有情生天中， 皆從善業得， 如妙色蓮華， 出清凈池沼。 若人造善業， 決定非破壞， 常生於勝處， 感果得如意。 愚夫不修因， 而妄希樂報， 譬如於沙中， 求酥不可得。 若修彼善因， 則生於快樂， 無因獲報者， 如離樹求果。 眾生由業故， 受報而無定， 如擲沙空中， 隨風而飄墮。 彼聚散因緣， 苦樂亦復爾， 皆由業所牽， 于罪不應造。 無邊業種子，
【現代漢語翻譯】 現代漢語譯本： 緣分，未曾有片刻的捨棄。 應當觀察過去，所造作的各種不善業， 在每一個地方，隨著所作的業而自己承受果報。 如果有人說對於上、中、下，各種微細的惡業， 能夠全部解脫，那是最上智慧的人。 還有那些有情眾生，造作善業或不善業， 對於快樂以及不快樂，必定會獲得相應的果報。 如果違背佛的教言，那就是愚癡的人， 將在無量的苦惱中，長久沒有解脫的機會。 天人（Devaloka，天界眾生）、阿修羅（Asura，非天）、地獄、鬼、畜生， 都是由於各自的業力，應當隨著智慧而行。 由於染污的智慧分別，造作無量的惡業， 各自前往各種趣向，所受的果報全部都能知見。 如果有人造作善業，後來就能轉生到人道或天道， 造作不善業就會沉溺於三惡道，就像俳優（演員）更換服裝一樣。 業的絲線極其堅固而長久，遍佈纏縛於三有（三界：欲界、色界、無色界）之中， 眾生由於自身的業力，就像車輻依附於車輪一樣。 或者生於天界之中，或者沉溺於危險困苦之中， 輪迴流轉不會停止，隨著業力而承受果報。 有情眾生能夠生到天界之中，都是從善業中得來的， 就像美妙的蓮花，出於清凈的池沼。 如果有人造作善業，決定不會被破壞， 常常出生在殊勝的地方，感得果報如意。 愚蠢的人不修善因，卻妄想得到快樂的果報， 譬如在沙子中，想要求得酥油是不可能得到的。 如果修習那些善的因，就會出生在快樂之中， 沒有修因就想獲得果報，就像離開樹木去尋找果實一樣。 眾生由於業力的緣故，所受的果報沒有一定的， 就像拋擲沙子在空中，隨著風而飄落。 那些聚集和散去的因緣，苦和樂也是這樣， 都是由業力所牽引，對於罪惡不應該造作。 無邊的業力種子，
【English Translation】 English version: The karmic connection is never abandoned even for a moment. One should observe the past, all the unwholesome deeds committed, In every place, one reaps the consequences of one's actions. If someone says that all subtle evil deeds, whether superior, middling, or inferior, Can be completely liberated from, that is the most supreme wise person. Furthermore, those sentient beings, who create good or bad karma, Will definitely obtain the corresponding results of happiness or unhappiness. If one goes against the Buddha's words, that is a foolish person, Who will be trapped in immeasurable suffering, without liberation for a long time. Devas (Devaloka, beings in the heavenly realm), Asuras (non-gods), hell beings, ghosts, and animals, All are due to their respective karma, and should act according to wisdom. Due to defiled wisdom and discrimination, immeasurable evil deeds are created, Each goes to various destinies, and all the retributions received are known and seen. If someone creates good karma, they will be reborn in the human or heavenly realms later, Creating bad karma will cause one to sink into the three evil realms, like an actor changing costumes. The thread of karma is extremely strong and long, binding throughout the three realms (desire realm, form realm, formless realm), Sentient beings, due to their own karma, are like spokes attached to a wheel. Some are born in the heavens, while others sink into dangerous difficulties, The cycle of rebirth does not stop, and one receives retribution according to one's karma. Sentient beings who are born in the heavens, all come from good karma, Like a beautiful lotus flower, emerging from a pure pond. If someone creates good karma, it will definitely not be destroyed, They will always be born in superior places, and experience desired results. A foolish person does not cultivate good causes, but vainly hopes for happy results, It is like trying to obtain ghee from sand, which is impossible. If one cultivates those good causes, then one will be born into happiness, Obtaining results without cultivating causes is like seeking fruit without a tree. Sentient beings, due to karma, receive retribution without certainty, Like throwing sand into the air, it falls and scatters with the wind. Those causes and conditions of gathering and scattering, suffering and happiness are also like this, All are driven by karma, and one should not create sins. The seeds of boundless karma,
變化六道中， 皆從心所生， 是佛真實說。 是心難調伏， 樂造作諸業， 如彩畫眾生， 唯佛能知見。 如一谷種子， 能生百千萬， 是業網亦然， 無能測量者。 如線縶于禽， 雖翔復能至， 彼業拘眾生， 往返亦如是。 愚夫無正見， 不達罪福相， 循環三有中， 唯苦為己有。 若了善惡業， 則悟生滅法， 斯為真實人， 能到于彼岸。 若離善知識， 則親近惡友， 棄法貪世財， 不信后苦果， 由不了業報， 則不知罪福。 彼愚癡有情， 長受于熱惱， 世智生我慢， 常說無義言， 不悟業因緣， 常受輪迴苦。 如人久囚執， 偶得其釋放， 彼親眷朋屬， 喜樂相慶慰。 猶處地獄中， 業盡得解脫， 由先善業力， 得生於天上。 受天中快樂， 具無量莊嚴， 于彼復修因， 轉生其勝處。 彼若不修善， 業盡即退墮， 衰相現其前， 如油盡燈滅； 此滅彼復生， 循環於三界， 隨業風所吹， 何由能出離？ 若人智自在， 則不著輪迴， 不為彼業繩， 少分而纏縛。 假使蓮簳絲， 積如須彌量， 彼業索亦爾， 無能縛智
【現代漢語翻譯】 現代漢語譯本： 在不斷變化的六道（地獄、餓鬼、畜生、阿修羅、人、天）中， 一切都由心念所生，這是佛陀真實所說。 這顆心難以調伏，喜歡造作各種業， 如同用色彩描繪的眾生，只有佛陀才能完全知曉和看見。 就像一粒穀子的種子，能生長出成百上千的穀粒， 業力的網路也是這樣，沒有人能夠測量它的廣度和深度。 如同用線拴住的鳥，即使飛翔也會被拉回來， 眾生被業力束縛，往返輪迴也是如此。 愚昧的人沒有正確的見解，不明白罪與福的真相， 在欲界、色界、無色界這三有（三界）中循環，只有痛苦是他們自己的。 如果明白了善惡業的道理，就能領悟生滅的法則， 這樣的人才是真實的人，能夠到達解脫的彼岸。 如果遠離了善知識（引導正道的師友），就會親近惡友（引人作惡的朋友）， 拋棄佛法而貪戀世俗的財富，不相信未來會有痛苦的果報， 由於不瞭解業報的規律，就不明白什麼是罪，什麼是福。 那些愚癡的有情眾生，長久地遭受熱惱， 世俗的智慧生起傲慢之心，常常說些沒有意義的話， 不領悟業力的因緣，常常遭受輪迴的痛苦。 就像一個人被囚禁了很久，偶然得到了釋放， 他的親戚朋友們，都非常高興地互相慶賀安慰。 又像在地獄中受苦，業力消盡后得到解脫， 由於先前所做的善業的力量，得以轉生到天上。 享受天上的快樂，具有無量的莊嚴， 在那裡繼續修行善因，轉而投生到更加殊勝的地方。 如果他們不繼續修善，業力耗盡就會退墮， 衰敗的景象會出現在他們面前，就像燈油耗盡燈火熄滅一樣； 這個地方滅亡，又在其他地方產生，在三界中循環， 隨著業力的風所吹動，怎麼能夠脫離輪迴呢？ 如果一個人智慧自在，就不會執著于輪迴， 不會被業力的繩索，哪怕是少部分所纏縛。 即使蓮花的莖絲，堆積如須彌山（Mount Sumeru）一樣高大， 業力的繩索也是如此，無法束縛有智慧的人。
【English Translation】 English version: Within the ever-changing Six Realms (hells, hungry ghosts, animals, asuras, humans, and heavens), All arise from the mind; this is the Buddha's true teaching. This mind is difficult to tame, fond of creating various karmas, Like beings depicted in colorful paintings, only the Buddha can fully know and see. Like a single grain of seed, capable of producing hundreds of thousands, So too is the net of karma, immeasurable by anyone. Like a bird tethered by a string, though it soars, it can still be pulled back, Beings are bound by karma, their comings and goings are likewise. Foolish people lack right view, not understanding the nature of sin and merit, Revolving in the Three Realms (desire realm, form realm, formless realm), they claim only suffering as their own. If one understands the nature of good and evil karma, then one awakens to the law of arising and ceasing, Such a one is a true person, capable of reaching the other shore of liberation. If one departs from virtuous friends (those who guide to the right path), then one associates with evil companions (those who lead to evil), Abandoning the Dharma and craving worldly wealth, not believing in the future consequences of suffering, Because they do not understand the law of karma, they do not know what is sin and what is merit. Those foolish sentient beings, long endure torment, Worldly wisdom gives rise to arrogance, constantly speaking meaningless words, Not realizing the causes and conditions of karma, they constantly suffer the pain of samsara (cycle of rebirth). Like a person imprisoned for a long time, who by chance gains release, Their relatives and friends, rejoice and comfort each other. Similarly, being in hell, when karma is exhausted, one gains liberation, Due to the power of previous good deeds, one is born in the heavens. Enjoying the happiness of the heavens, possessing immeasurable adornments, There, they cultivate further causes, and are reborn in even more superior places. If they do not continue to cultivate goodness, when karma is exhausted, they will decline, Signs of decay appear before them, like a lamp extinguished when the oil is gone; This ceases, and that arises again, cycling in the Three Realms, Blown by the winds of karma, how can one escape? If a person has wisdom and is free, then they are not attached to samsara, Not bound by the ropes of karma, even a little. Even if the lotus stem threads, were piled up like Mount Sumeru (Mount Sumeru), So too is the rope of karma, unable to bind the wise.
者。 智者處輪迴， 如須彌不動， 遠離諸憂惱， 解脫諸恐怖。 如諸佛所見， 因果常相似， 若作業廣大， 彼報亦同等。 數數造諸業， 各各受其果， 由如是造作， 則為彼纏縛。 若造善業故， 定獲彼勝報， 色力命嚴身， 為人之所敬。 福業豈能久， 倏爾若燈光， 彼業報無差， 皆隨心造作。 一切諸眾生， 業盡命必喪， 身為火所燒， 無有少安住。 又彼諸眾生， 由心界差別， 各造作諸業， 為三有纏縛。 世間瘖啞人， 由行不善道， 彼希於樂報， 如攪水求火。 若無所作善， 樂果則不生， 常樂放逸者， 決定無功德。 為業索所牽， 暗鈍無知覺， 彼索無能斷， 苦盡方解脫。 眾生由業故， 于輪迴往返， 見此滅彼生， 皆從因所得。 愚夫著五欲， 未嘗生覺悟， 由貪愛相資， 何窮苦邊際？ 愚夫無厭足， 樂作諸欲樂， 由彼無厭故， 則自取衰滅。 于現生福報， 業盡樂亦亡， 由多作放逸， 臨終始覺知。 起無量分別， 造彼種種業， 各隨業因緣， 而受其果報。 眾生為業驅， 或為業所招，
【現代漢語翻譯】 現代漢語譯本 智者身處輪迴之中，如同須彌山（Sumeru）般不動搖，遠離各種憂愁煩惱，解脫一切恐怖。如同諸佛所見，因果之間的關係總是相似的，如果所造的業廣大，那麼所受的果報也同樣重大。 眾生不斷地造作各種業，各自承受其相應的果報，由於這樣的造作，就被業力所纏縛。如果造作善業，必定獲得殊勝的果報，擁有美好的容貌、強大的力量、長久的壽命，並受人尊敬。 福業的果報豈能長久？轉瞬即逝如同燈光一般。業的果報不會有差錯，一切都隨著內心的造作而顯現。 一切眾生，當業力耗盡時，生命必然終結，身體被火焰焚燒，沒有片刻的安寧。 此外，那些眾生，由於心念境界的差別，各自造作各種業，被三有（欲有、色有、無色有）所纏縛。 世間的瘖啞之人，由於行為不善，卻希望獲得快樂的果報，這就像攪動水面想要得到火焰一樣，是不可能的。 如果沒有行善，快樂的果報就不會產生，常常放縱自己的人，決定不會有任何功德。 被業力的繩索牽引，內心昏暗遲鈍，沒有知覺，這業力的繩索無法斬斷，只有當苦難結束時才能解脫。 眾生由於業力的緣故，在輪迴中往返，看到此處的滅亡和彼處的出生，一切都從因緣中產生。 愚蠢的人貪戀五欲（色、聲、香、味、觸），從未產生覺悟，由於貪愛互相滋養，苦難何時才能結束呢？ 愚蠢的人沒有厭足之心，喜歡作各種欲樂，由於他們沒有厭足，最終自取衰敗滅亡。 對於現世的福報，當業力耗盡時，快樂也隨之消失，由於經常放縱自己，臨終時才開始覺悟。 生起無量的分別念，造作各種各樣的業，各自隨著業的因緣，而承受相應的果報。 眾生被業力驅使，或者被業力招引。
【English Translation】 English version The wise abide in Samsara (cycle of rebirth), unmoving like Mount Sumeru (mythical sacred mountain), far from all sorrows and afflictions, liberated from all terrors. As seen by all Buddhas, the relationship between cause and effect is always similar; if the karma created is vast, the retribution received will be equally great. Beings repeatedly create various karmas, each bearing its corresponding fruit; due to such actions, they are bound by karmic forces. If one creates good karma, one will surely obtain excellent retribution, possessing beautiful appearance, great strength, long life, and being respected by others. How can the rewards of meritorious deeds last long? They vanish in an instant like the light of a lamp. The retribution of karma is without error; everything manifests according to the actions of the mind. All beings, when their karmic forces are exhausted, their lives will inevitably end; their bodies are burned by fire, without a moment of peace. Furthermore, those beings, due to the differences in their mental realms, each create various karmas, bound by the three realms of existence (desire realm, form realm, formless realm). The mute and deaf in the world, due to their unwholesome actions, hope for happy retribution, which is like stirring water to seek fire—impossible. If there is no good done, happy retribution will not arise; those who constantly indulge themselves will definitely have no merit. Pulled by the rope of karma, with darkened and dull minds, without awareness, this rope of karma cannot be cut; liberation only comes when suffering ends. Beings, due to karma, wander back and forth in Samsara (cycle of rebirth), seeing the cessation here and the birth there, all arising from causes and conditions. Foolish people are attached to the five desires (form, sound, smell, taste, touch), never awakening; due to the mutual nourishment of greed and love, when will the end of suffering come? Foolish people have no sense of satisfaction, delighting in creating various sensual pleasures; due to their lack of contentment, they bring about their own decline and destruction. Regarding the blessings of this life, when karmic forces are exhausted, happiness also disappears; due to frequent indulgence, they only begin to awaken at the time of death. Arising from limitless discriminations, creating various kinds of karma, each according to the causes and conditions of their karma, receives the corresponding retribution. Beings are driven by karma, or summoned by karma.
或生於快樂， 或招于苦報。 若得生天中， 受五欲妙樂， 福盡而退墮， 及此無能救。 又彼輪迴因， 皆從虛妄起， 佛以真實見， 示解脫正道。 昔修諸善業， 戒定慧相應， 此非輪迴因， 安住清凈樂。 是福報無盡， 不應作放逸， 當畢竟一心， 增修殊勝行。 若人具福報， 當遠諸不善， 為善躋聖道， 作惡招殃咎。 若人作善行， 勇悍無退屈， 常獲寂靜樂， 能趣菩提道。 若人著放逸， 樂作諸不善， 彼福則隨減， 當墮于惡道。 是業如鞦韆， 皆從心變化， 眾生癡所誑， 常依彼而轉。 生死其如輪， 十二處如輻， 旋轉於世間， 皆為心所使。 由心造善業， 引生於天中， 為境界所迷， 不思惟后苦。 於樂及非樂， 當審慮而行， 苦樂業雖殊， 皆從因緣起。 世間無有樂， 皆為業所牽， 樂壞苦現前， 由心而造作。 眾生由業風， 吹至所生處， 于彼生愛樂， 則為業所拘。 唯善不善業， 後世常相逐， 猶如采其花， 彼香則隨至。 眾生自業使， 隨生滅流轉， 譬若彼鞦韆， 升墜無休息。 于天人修
【現代漢語翻譯】 現代漢語譯本 或者出生在快樂之中，或者招致痛苦的果報。 如果能夠生到天界之中，享受五欲（panchakamaguna）的美妙快樂， 福報享盡就會退墮，到那時誰也無法救助。 而且那輪迴的原因，都是從虛妄中產生的， 佛以真實的智慧，揭示了解脫的正道。 過去修習各種善業，與戒、定、慧（sila, samadhi, prajna）相應， 這並非輪迴的原因，而是安住在清凈的快樂之中。 這樣的福報是無窮無盡的，不應該放縱懈怠， 應當始終一心一意，增進修習殊勝的德行。 如果一個人具有福報，就應當遠離各種不善的行為， 行善可以登上聖賢之道，作惡就會招來災禍。 如果有人行善，勇敢精進不退縮， 常常獲得寂靜的快樂，能夠趨向菩提（bodhi）之道。 如果有人貪圖安逸放縱，喜歡做各種不善的事情， 他的福報就會逐漸減少，應當墮落到惡道之中。 善惡之業就像鞦韆一樣，都是從心中變化而來的， 眾生被愚癡所迷惑，常常依賴著它而轉動。 生死就像車輪一樣，十二處（dvadasayatana）就像車輪的輻條， 在世間不停地旋轉，都是被心所驅使。 由於心造作善業，引導眾生生到天界之中， 卻被天界的境界所迷惑，不思惟未來的痛苦。 對於快樂和不快樂，應當審慎考慮后再行動， 痛苦和快樂的業雖然不同，都是從因緣（hetupratyaya）而生起的。 世間沒有真正的快樂，都是被業力所牽引， 快樂消失後痛苦就會顯現，都是由心所造作的。 眾生被業力的風所吹動，到達所要出生的處所， 在那裡產生愛戀和快樂，就會被業力所束縛。 只有善業和不善業，在後世常常相隨， 就像採摘花朵一樣，花香自然會隨之而來。 眾生被自己的業力所驅使，隨著生滅而流轉， 譬如那鞦韆一樣，上升和墜落沒有停息。 對於天人修羅（deva, asura）等道的眾生，
【English Translation】 English version Either born into happiness, or inviting suffering as retribution. If one is born in the heavens, enjoying the exquisite pleasures of the five desires (panchakamaguna), When the blessings are exhausted, one will fall, and no one can save them. Moreover, the causes of that cycle of rebirth all arise from illusion, The Buddha, with true insight, reveals the right path to liberation. In the past, cultivating various good deeds, corresponding with morality, concentration, and wisdom (sila, samadhi, prajna), This is not the cause of rebirth, but rather dwelling in pure joy. Such blessings are inexhaustible; one should not be negligent, One should wholeheartedly and diligently cultivate superior practices. If a person possesses blessings, they should stay away from all unwholesome deeds, Doing good leads to the path of the saints, while doing evil invites calamity. If a person performs good deeds, bravely and without retreat, They will always obtain peaceful joy and can approach the path to enlightenment (bodhi). If a person indulges in negligence, delighting in doing all kinds of unwholesome deeds, Their blessings will gradually diminish, and they will fall into evil realms. These actions are like a swing, all changing from the mind, Beings are deluded by ignorance, constantly relying on it and turning. Birth and death are like a wheel, the twelve sense bases (dvadasayatana) are like the spokes, Revolving in the world, all are driven by the mind. Because the mind creates good karma, it leads to birth in the heavens, But one is deluded by the realms of the heavens, not contemplating future suffering. Regarding pleasure and non-pleasure, one should carefully consider before acting, Although the karma of suffering and pleasure are different, they all arise from conditions (hetupratyaya). There is no true happiness in the world; all are pulled by karma, When happiness disappears, suffering appears, all created by the mind. Beings are blown by the wind of karma to the place of their birth, If they develop love and joy there, they will be bound by karma. Only good and unwholesome karma constantly follow one in future lives, Just like picking flowers, the fragrance naturally follows. Beings are driven by their own karma, flowing with birth and death, Like that swing, rising and falling without rest. Regarding beings in the realms of gods, humans, and asuras (deva, asura),
羅， 六趣而往返， 為癡之所覆， 不生真實見。 又如世間輪， 依手而旋轉， 彼為業所催， 速疾無與等。 由業之所纏， 十二支和合， 是名緣生輪， 世間無知者。 諸天癡所覆， 常著于欲境， 唯業果長存， 彼樂無積聚。 彼不知善業， 如良藥明燈， 除暗獲輕安， 能為作歸救。 受難堪極苦， 及種種怖畏， 是業有大力， 而不生疲勞。 天滅生人中， 人歿墮地獄， 獄出作傍生， 復墮于鬼趣。 皆由彼業風， 飄轉而無定， 彼愚癡眾生， 未嘗生覺悟。 眾生乘業車， 能行於三界， 余乘則不然， 速疾無相似。 若所作清凈， 則受其福報， 唯于彼現生， 則知其自業。 彼業如彩繪， 皆從心所起， 所畫無不周， 長時而不滅。 謂廣大福報， 皆從業所生， 福業若盡時， 彼樂則散壞； 于善若不廢， 彼樂則增長， 是故於善因， 展轉常修作。 于彼百千生， 受形軀骨鎖， 為業之所纏， 曾無安樂想。 若造種種因， 則受種種報， 當於此生中， 勤修諸善行。 業畫極工巧， 皆依心造作， 業盡果則亡，
【現代漢語翻譯】 現代漢語譯本 羅（Ra），在六道（六種生命存在形式）中輪迴往返， 被愚癡所覆蓋，不能產生真實的見解。 又像世間的輪子，依靠手來旋轉， 他們被業力所催動，速度之快無與倫比。 由於被業力所纏繞，十二因緣和合， 這被稱為緣起之輪，世間卻無人知曉。 諸天（Devas）被愚癡所覆蓋，常常執著于慾望的境界， 只有業果長久存在，他們的快樂沒有積累。 他們不知道善業，如同良藥和明燈， 能夠消除黑暗，獲得輕安，能夠作為歸宿和救助。 承受苦難，忍受極度的痛苦，以及種種的怖畏， 這是業力有強大的力量，卻不會感到疲勞。 天人死後轉生到人間，人死後墮入地獄， 從地獄出來后變成傍生（動物），又墮入餓鬼道。 都是由於那業力的風，飄蕩旋轉而沒有定處， 那些愚癡的眾生，從未產生覺悟。 眾生乘坐業力的車，能夠在三界（欲界、色界、無色界）中執行， 其他的車乘則不是這樣，速度的快慢無法相比。 如果所做的事情清凈，就能獲得福報， 只有在今生，才能知道自己的業力。 業力就像彩繪，都是從心中產生， 所描繪的無不周全，長久而不消失。 所謂廣大的福報，都是從業力所生， 福業如果耗盡的時候，那些快樂就會消散破壞； 對於善行如果不停止，那些快樂就會增長， 因此對於善的因，輾轉相續常常修作。 在那百千次的生命中，承受著形體的骨骼束縛， 被業力所纏繞，從未有過安樂的想法。 如果造作種種的因，就會承受種種的果報， 應當在今生之中，勤奮地修習各種善行。 業力的繪畫極其精巧，都是依靠心來造作， 業力耗盡，果報也就消亡。
【English Translation】 English version Ra, wandering back and forth in the six realms (six forms of existence), Covered by ignorance, unable to generate true insight. It is like a worldly wheel, rotating by hand, They are driven by karma, with unparalleled speed. Because of being entangled by karma, the twelve links of dependent origination come together, This is called the wheel of dependent arising, but no one in the world knows it. The Devas (gods) are covered by ignorance, often attached to the realm of desire, Only the fruits of karma last long; their happiness has no accumulation. They do not know good karma, like good medicine and a bright lamp, Which can eliminate darkness, obtain ease and peace, and can serve as refuge and salvation. Enduring suffering, bearing extreme pain, and all kinds of fears, This is because karma has great power, yet it does not feel fatigue. After the death of a Deva, they are reborn in the human realm; after the death of a human, they fall into hell, After coming out of hell, they become animals, and then fall into the realm of hungry ghosts. All are due to the wind of karma, drifting and rotating without a fixed place, Those ignorant beings have never generated enlightenment. Beings ride the vehicle of karma, able to travel in the three realms (desire realm, form realm, formless realm), Other vehicles are not like this; the speed cannot be compared. If what is done is pure, then one will receive blessings, Only in this present life can one know one's own karma. Karma is like colorful paintings, all arising from the mind, What is depicted is all-encompassing, lasting for a long time without disappearing. The so-called vast blessings are all born from karma, When the blessings of karma are exhausted, those pleasures will dissipate and be destroyed; If one does not cease from good deeds, those pleasures will increase, Therefore, for the cause of goodness, continue to cultivate and practice. In those hundreds of thousands of lives, enduring the skeletal confinement of the body, Entangled by karma, never having a thought of peace and happiness. If one creates various causes, one will receive various retributions, One should diligently cultivate various good deeds in this life. The paintings of karma are extremely exquisite, all created by the mind, When karma is exhausted, the retribution will also perish.
剎那不久住。 唯自業為親， 於他何所得？ 善調伏其心， 如理而安住。 以業自莊嚴， 則非余所作， 于百生千生， 而未曾暫舍。 若了知生滅， 及真實因果， 則離諸罪垢， 得至不滅處。 所造作諸業， 迂曲常相隨， 如輻依彼輪， 於世間旋轉。 當以慧揀擇， 如理而修作， 是為調御師， 永脫諸煩惱。
教示眾生品第十四
謂貪恚癡垢， 及老病死苦， 此六如深冤， 能損諸含識。 又五境如賊， 能劫功德財， 初如彼親朋， 后則為冤害。 由心生放逸， 于欲境囂馳， 能令諸眾生， 趣地獄餓鬼。 貪為其熾火， 瞋則如彼冤， 黑暗說為癡， 是三皆可畏。 謂三十六業， 及彼四十行， 九十八煩惱， 周遍於三界。 離十二因緣， 一百八煩惱， 善解法非法， 常獲無量樂； 於十六現觀， 及彼十六空， 了我法二相， 是名為智者。 善達道非道， 及彼四究竟， 解脫四瀑流， 能滅諸罪垢。 修習八聖道， 出二種生死， 顯現彼十力， 得證菩提果。 明真俗二諦， 及彼四念處， 除三際無知， 不為魔所伏。
【現代漢語翻譯】 現代漢語譯本 剎那不停留， 唯有自己的業力才是最親近的，從他人那裡又能得到什麼呢？ 善於調伏自己的心，如法如理地安住。 以自己的業力來莊嚴自身，這不是他人所能做到的， 在百生千生之中，也未曾暫時捨棄。 如果了知生滅的道理，以及真實的因果， 就能遠離各種罪惡和污垢，到達不滅的境界。 所造作的各種業力，迂迴曲折地常常相隨， 如同輪輻依附於車輪，在世間不斷旋轉。 應當用智慧來選擇，如法如理地修行和造作， 這樣的人才是真正的調御師，永遠解脫各種煩惱。
教示眾生品第十四
所謂的貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、癡（Moha，愚癡）這些污垢，以及衰老、疾病、死亡的痛苦， 這六種就像是深深的仇敵，能夠損害一切有情眾生。 還有色、聲、香、味、觸這五境，就像是盜賊，能夠劫奪功德和財富， 起初像是親朋好友，最終卻成為仇敵和禍害。 由於內心產生放逸，在慾望的境界中喧囂奔馳， 能夠讓眾生，趨向地獄和餓鬼道。 貪慾就像是熾熱的火焰，嗔恨就像是仇敵， 愚癡被說成是黑暗，這三者都非常可怕。 所謂的三十六種業，以及四十種行， 九十八種煩惱，周遍于欲界、色界、無色界這三界。 遠離十二因緣，以及一百零八種煩惱， 善於瞭解什麼是法、什麼是非法，常常獲得無量的快樂； 對於十六種現觀，以及十六種空性， 瞭解了人（我）的空性和法的空性，這樣的人被稱為智者。 善於通達什麼是道、什麼不是道，以及四種究竟的涅槃境界， 解脫四種瀑流（欲流、有流、見流、無明流），能夠滅除各種罪惡和污垢。 修習八聖道，出離兩種生死（分段生死和變易生死）， 顯現佛陀的十種力量（處非處智力、業異熟智力、種種界智力、種種勝解智力、根勝劣智力、遍趣行智力、靜慮解脫等持等至智力、宿命隨念智力、死生智力、漏盡智力），得證菩提的果位。 明白真諦和俗諦這二諦，以及四念處（身念處、受念處、心念處、法念處）， 去除過去、現在、未來這三際的無知，不被魔所降伏。
【English Translation】 English version A moment does not abide. Only one's own karma is a relative, what can be gained from others? Well subdue your mind, abide in accordance with the Dharma. Adorn yourself with your own karma, which is not done by others, In hundreds and thousands of lives, it has never been abandoned even temporarily. If one understands the arising and ceasing, and the true cause and effect, Then one is free from all sins and defilements, and attains the place of non-extinction. All the karmas created, winding and crooked, always follow, Like spokes relying on the wheel, rotating in the world. One should choose with wisdom, cultivate and act in accordance with the Dharma, Such a person is a true tamer, forever free from all afflictions.
Chapter Fourteen: Teaching Sentient Beings
The so-called greed (Tanha, craving), hatred (Dosa, aversion), and delusion (Moha, ignorance) these defilements, as well as the suffering of old age, sickness, and death, These six are like deep enemies, capable of harming all sentient beings. Also, the five sense objects (form, sound, smell, taste, touch) are like thieves, capable of robbing merit and wealth, Initially like relatives and friends, but eventually becoming enemies and harms. Due to the mind giving rise to carelessness, rushing and galloping in the realm of desires, It can cause sentient beings to go to hell and the realm of hungry ghosts. Greed is like a blazing fire, hatred is like an enemy, Ignorance is said to be darkness, all three are very frightening. The so-called thirty-six types of karma, and forty types of conduct, Ninety-eight afflictions, pervade the three realms (desire realm, form realm, formless realm). Away from the twelve links of dependent origination, and one hundred and eight afflictions, Being good at understanding what is Dharma and what is not Dharma, one always obtains immeasurable joy; Regarding the sixteen aspects of direct perception, and the sixteen aspects of emptiness, Understanding the emptiness of self and the emptiness of phenomena, such a person is called a wise one. Being good at understanding what is the path and what is not the path, and the four ultimate Nirvana states, Liberating from the four floods (flood of desire, flood of becoming, flood of views, flood of ignorance), one can extinguish all sins and defilements. Cultivating the Noble Eightfold Path, departing from the two types of birth and death (birth and death of segments and birth and death of transformation), Manifesting the ten powers of the Buddha (knowledge of what is possible and impossible, knowledge of the maturation of karma, knowledge of various realms, knowledge of various understandings, knowledge of the superiority or inferiority of faculties, knowledge of the path leading everywhere, knowledge of meditative absorptions, liberations, concentrations, and attainments, knowledge of past lives, knowledge of death and rebirth, knowledge of the extinction of outflows), attaining the fruit of Bodhi. Understanding the two truths, conventional and ultimate, and the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), Removing ignorance of the three times (past, present, future), one is not subdued by demons.
是五欲境界， 初甘后則苦， 令墮諸險難， 是故常遠離。 以正智思惟， 伏斷諸煩惱， 斯為具智人， 世世常安隱。 智慧斷諸惑， 猶火焚乾薪， 正智若增明， 令三寶顯現。 若樂智境界， 常住寂靜法， 煩惱如毒蛇， 則能害諸善。 若具真實見， 能利於自他， 離老死過患， 住最上寂靜。 若樂於輪迴， 常為彼纏縛， 是煩惱冤賊， 遍三有逼迫。 若人知佛教， 為眾生演說， 常修純凈行， 得生於梵天。 若厭離三毒， 常供養諸佛， 破壞彼輪迴， 如燃于槁木。 若人知苦因， 而不造諸罪， 無量煩惱聚， 于彼無能縛。 智為勝光明， 癡為極黑暗， 若能善分別， 此說為智者。 若離癡過失， 則無諸險難， 為癡之所覆， 何能得解脫？ 寧觸于猛火， 及毒蛇共處， 善求寂滅樂， 不應與癡俱。 愚人無正智， 如盲處黑暗， 不怖畏輪迴， 常造非法行。 眾生為癡誑， 常起于愛染， 受世間貧窮， 為衰老逼迫。 由三世業果， 從地獄生天， 或天墮畜生， 或受餓鬼報； 眾生由彼貪， 隨業往諸趣， 復為癡
【現代漢語翻譯】 現代漢語譯本 這五種感官慾望的境界，開始時感覺甘美，最終卻帶來痛苦， 使人墮入各種危險和困難之中，因此應當經常遠離它們。 以正確的智慧去思維，降伏並斷除各種煩惱， 這樣的人才是真正具有智慧的人，世世代代都能安穩。 智慧能夠斷除各種迷惑，就像火焚燒乾燥的柴薪一樣， 正確的智慧如果增長明亮，就能使三寶（佛、法、僧）顯現。 如果喜愛智慧的境界，常住在寂靜的法中， 那麼煩惱就像毒蛇一樣，能夠傷害各種善行。 如果具有真實的見解，能夠利益自己和他人， 遠離衰老和死亡的過患，安住在最上等的寂靜之中。 如果貪戀輪迴，就會經常被它纏縛， 這些煩惱就像冤家和盜賊一樣，在三有（欲有、色有、無色有）中遍佈逼迫。 如果有人瞭解佛教的教義，為眾生演說， 經常修習純凈的行為，就能得以往生到梵天。 如果厭惡遠離貪嗔癡三毒，經常供養諸佛， 就能破壞輪迴，就像燃燒枯槁的樹木一樣。 如果有人知道痛苦的原因，而不造作各種罪業， 那麼無量的煩惱聚集，也不能束縛他。 智慧是殊勝的光明，愚癡是極度的黑暗， 如果能夠善於分辨這兩者，就可以稱之為智者。 如果遠離愚癡的過失，就沒有各種危險和困難， 如果被愚癡所覆蓋，又怎麼能夠得到解脫呢？ 寧願接觸猛烈的火焰，以及與毒蛇共同相處， 也要努力尋求寂滅的快樂，不應該與愚癡為伍。 愚人沒有正確的智慧，就像盲人處於黑暗之中， 不害怕輪迴，經常造作非法的行為。 眾生被愚癡所迷惑，經常生起愛戀和染著， 遭受世間的貧窮，被衰老所逼迫。 由於過去、現在、未來三世的業果，從地獄生到天界， 或者從天界墮落到畜生道，或者遭受餓鬼的果報； 眾生由於貪婪，隨著業力前往各個趣向， 又因為愚癡……
【English Translation】 English version These five realms of sensual desire, sweet at first but bitter later, Cause one to fall into various dangers and difficulties; therefore, one should always stay away from them. With right wisdom contemplate, subdue and sever all afflictions, Such a one is truly wise, and will be secure and peaceful in every life. Wisdom can sever all delusions, like fire burning dry firewood, If right wisdom increases and brightens, it will cause the Three Jewels (Buddha, Dharma, Sangha) to manifest. If one delights in the realm of wisdom, abiding constantly in the tranquil Dharma, Then afflictions are like poisonous snakes, capable of harming all good deeds. If one possesses true insight, capable of benefiting oneself and others, One is free from the faults of old age and death, dwelling in the supreme tranquility. If one delights in Samsara (cyclic existence), one will always be bound by it, These afflictions are like enemies and thieves, pervading and oppressing throughout the Three Realms (desire realm, form realm, formless realm). If one understands the Buddha's teachings, expounding them for sentient beings, Constantly cultivating pure conduct, one will be reborn in the Brahma heaven. If one is disgusted with and renounces the three poisons (greed, hatred, delusion), constantly making offerings to all Buddhas, One can destroy Samsara, like burning withered wood. If one knows the cause of suffering, and does not create various sins, Then the multitude of immeasurable afflictions cannot bind him. Wisdom is the supreme light, ignorance is the extreme darkness, If one can skillfully distinguish between these two, one can be called wise. If one is free from the faults of ignorance, there will be no dangers or difficulties, If one is covered by ignorance, how can one attain liberation? Rather touch fierce flames, and dwell with poisonous snakes, Strive to seek the bliss of Nirvana (extinction), one should not associate with ignorance. A fool has no right wisdom, like a blind person in darkness, Not fearing Samsara, constantly committing unlawful deeds. Sentient beings are deluded by ignorance, constantly giving rise to love and attachment, Suffering worldly poverty, oppressed by old age. Due to the karmic results of the three times (past, present, future), from hell one is born in heaven, Or from heaven one falls into the animal realm, or receives the retribution of a hungry ghost; Sentient beings, due to greed, follow karma to various destinies, And again, due to ignorance...
罥拘， 輪迴三有海。 無始造諸罪， 受種種生死， 由彼慣習故， 曾不生疲倦。 諸天為樂損， 人世匱乏苦， 地獄常燒然， 傍生互相啖， 餓鬼飢渴逼， 皆由彼癡故， 長處於輪迴， 何曾有少樂？ 愚癡著欲樂， 由樂而受苦， 不近善知識， 無正法救護。 若人具真實， 常樂聞正法， 修習諸禪定， 彼則無憂苦。 諸佛宣正法， 如燈常照明， 慈念諸眾生， 過如彼父母。 眾生由三因， 造三種過失， 循環三界中， 三受常相逐。 由三業所起， 趣三惡險難， 眾生著樂故， 馳騁於三有。 若尊重三寶， 當得三菩提， 遠離三種見， 則不生諸苦。 于彼晝夜中， 三時常觀察， 謂彼老病死， 三種過失藏。 三業離邪思， 善住三平等， 不著于輪迴， 永離諸憂惱。 于彼道非道， 及空有等相， 慈心善觀察， 當證無上道。 是人意清凈， 不觸諸染欲， 永離諸垢濁， 得解脫安樂。 離三有貪求， 常生於正念， 是人于正道， 決定無退轉。 眾生癡所蔽， 于智不通達， 起無量貪愛， 常為苦纏縛。 懈怠無慚愧，
【現代漢語翻譯】 現代漢語譯本 被貪愛束縛，眾生在輪迴的三有海（欲有、色有、無色有）中沉溺。 從無始以來造作各種罪業，承受種種生死輪迴， 由於長久以來的習性，從未感到疲倦。 諸天享受快樂而衰損，人間充滿匱乏的痛苦， 地獄永遠燃燒，畜生互相吞食， 餓鬼遭受飢渴的逼迫，這一切都因為愚癡的緣故， 長久處於輪迴之中，哪裡有絲毫的快樂呢？ 愚癡的人執著于慾望的快樂，因為快樂而遭受痛苦， 不親近善知識，沒有正法的救護。 如果有人具備真實的智慧，常常樂於聽聞正法， 修習各種禪定，那麼他就沒有憂愁和痛苦。 諸佛宣說正法，像燈一樣常常照明， 慈悲憐憫一切眾生，勝過父母。 眾生由於三種原因，造作三種過失， 在三界中循環，三種感受（苦受、樂受、不苦不樂受）常常相隨。 由於身、口、意三種業所引發，趨向三種惡道（地獄、餓鬼、畜生）的險難， 眾生執著于快樂，馳騁於三有之中。 如果尊重三寶（佛、法、僧），應當獲得三菩提（聲聞菩提、緣覺菩提、佛菩提）， 遠離三種邪見（我見、常見、斷見），就不會產生各種痛苦。 在那晝夜之中，三個時辰常常觀察， 所謂衰老、疾病、死亡，是三種過失的藏匿之處。 身、口、意三業遠離邪惡的思想，安住在三種平等（怨親平等、自他平等、苦樂平等）之中， 不執著于輪迴，永遠遠離各種憂愁煩惱。 對於道與非道，以及空與有等現象， 以慈悲心善加觀察，應當證得無上菩提。 這樣的人心意清凈，不接觸各種染污的慾望， 永遠遠離各種垢穢污濁，得到解脫的安樂。 遠離對三有的貪求，常常生起正念， 這樣的人在正道上，決定不會退轉。 眾生被愚癡所矇蔽，對於智慧不能通達， 生起無量的貪愛，常常被痛苦纏縛。 懈怠而沒有慚愧心， English version Bound by craving, beings are trapped in the ocean of the three realms of existence (the realm of desire, the realm of form, and the formless realm). From beginningless time, they have created various sins, enduring all kinds of births and deaths in the cycle of reincarnation, Due to their long-standing habits, they never feel weary. The gods enjoy pleasure but decline, the human world is filled with the suffering of scarcity, Hell is forever burning, animals devour each other, Hungry ghosts are tormented by hunger and thirst, all because of ignorance, Living in samsara for so long, where is there even a little joy? Ignorant people are attached to the pleasure of desires, suffering because of pleasure, They do not associate with virtuous teachers, and there is no protection from the true Dharma. If a person possesses true wisdom, and is always happy to hear the true Dharma, And cultivates various meditations, then they will have no sorrow or suffering. The Buddhas proclaim the true Dharma, like a lamp constantly illuminating, With compassion and care for all beings, surpassing even parents. Beings, due to three causes, create three kinds of faults, Cycling in the three realms, the three feelings (suffering, pleasure, neither suffering nor pleasure) always follow. Caused by the three karmas of body, speech, and mind, they go towards the dangers of the three evil paths (hell, hungry ghosts, animals), Beings are attached to pleasure, galloping in the three realms of existence. If one respects the Three Jewels (Buddha, Dharma, Sangha), one should attain the three Bodhis (Śrāvakabodhi, Pratyekabuddhabodhi, and Samyaksaṃbuddha), Away from the three wrong views (self-view, eternalism, annihilationism), then all suffering will not arise. In that day and night, in the three times, constantly observe, So-called old age, sickness, and death, are the hiding place of the three faults. The three karmas of body, speech, and mind are away from evil thoughts, dwelling well in the three equalities (equality between enemies and friends, equality between self and others, equality between suffering and happiness), Not attached to reincarnation, forever away from all sorrow and vexation. Regarding the path and non-path, and phenomena such as emptiness and existence, With a compassionate heart, observe well, and you should attain unsurpassed Bodhi. Such a person's mind is pure, not touching various defiled desires, Forever away from all filth and turbidity, attaining the bliss of liberation. Away from craving for the three realms of existence, constantly generating right mindfulness, Such a person on the right path will definitely not regress. Beings are obscured by ignorance, unable to understand wisdom, Giving rise to immeasurable craving, constantly bound by suffering. Lazy and without shame,
【English Translation】 English version Entangled, beings are adrift in the ocean of the three realms of existence (kāmadhātu, rūpadhātu, arūpadhātu). From beginningless time, creating all kinds of sins, enduring various births and deaths, Due to that habitual practice, they never feel weary. The gods diminish in pleasure, the human world is afflicted by the suffering of scarcity, Hell is constantly burning, animals devour each other, Hungry ghosts are oppressed by hunger and thirst, all due to that ignorance, Long dwelling in samsara, where is there even a little joy? Ignorant people are attached to the pleasure of desire, suffering because of pleasure, Not approaching virtuous friends, without the protection of the true Dharma. If a person possesses truthfulness, always delights in hearing the true Dharma, Cultivating various meditations, then they will have no sorrow or suffering. The Buddhas proclaim the true Dharma, like a lamp constantly illuminating, With compassion for all beings, surpassing even parents. Beings, due to three causes, create three kinds of faults, Cycling in the three realms, the three feelings (suffering, pleasure, neither suffering nor pleasure) constantly follow. Caused by the three karmas, they go towards the three evil and dangerous paths, Beings are attached to pleasure, galloping in the three realms of existence. If one respects the Three Jewels (Buddha, Dharma, Sangha), one should attain the three Bodhis (Śrāvakabodhi, Pratyekabuddhabodhi, and Samyaksaṃbuddha), Away from the three views, then no sufferings will arise. In that day and night, in the three times, constantly observe, So-called old age, sickness, and death, are the storehouse of the three faults. The three karmas are away from evil thoughts, dwelling well in the three equalities, Not attached to samsara, forever away from all sorrows and afflictions. Regarding the path and non-path, and emptiness and existence, With a compassionate heart, observe well, and you should attain the unsurpassed path. Such a person's mind is pure, not touching various defiled desires, Forever away from all impurities, attaining the bliss of liberation. Away from craving for the three realms of existence, constantly generating right mindfulness, Such a person on the right path will definitely not regress. Beings are obscured by ignorance, unable to understand wisdom, Giving rise to immeasurable craving, constantly bound by suffering. Lazy and without shame,
習近惡知識， 為地獄種子， 智者善防護。 由彼無慚愧， 常造作眾罪， 后墮于險道， 徒生於悔惱。 起憍慢瞋恚， 嫉妒並覆惱， 愚癡無信根， 何能生善道？ 嗜酒復貪財， 起邪見妄語， 常行磣毒因， 定招地獄報。 邪見障諸善， 不應起少分， 如是愚癡人， 自投險惡道。 謂起邪見者， 非因而計因， 彼為自欺誑， 沉淪無出期。 若人著邪見， 徒修其苦行， 誑惑於他人， 愚癡生我慢。 由愚癡黑暗， 溺生死大海， 是人無正因， 以苦欲舍苦。 隨彼外道說， 炙身求出離， 智者令炙心， 則能燒諸惑。 若具修正智， 能破諸煩惱， 是名真丈夫， 得離諸苦際。 樂著世名聞， 而互相諂贊， 彼清凈菩提， 非邪見所得。 于善不勤修， 心常生掉舉， 貪著利養故， 舍離彼凈戒。 樂著于酒味， 好侵于外色， 殺害諸眾生， 由此墮地獄。 親近惡知識， 起邪見兩舌， 不獲諸威儀， 三業多毀犯。 由我慢無明， 所說無真實， 於此世佗生， 何能得快樂？ 為眾苦沉溺， 此滅彼復生， 如諸佛所說， 皆由無
【現代漢語翻譯】 現代漢語譯本 親近邪惡的朋友， 這是地獄的種子，智者應當好好防護。 因為他們沒有慚愧之心，常常造作各種罪惡， 死後墮入危險的境地，白白地產生悔恨煩惱。 生起驕慢、嗔恚，嫉妒以及種種煩惱， 愚癡沒有信仰的根基，怎麼能產生善良的品行呢？ 嗜好飲酒又貪圖錢財，產生邪見和虛妄的言語， 常常做下殘忍狠毒的事情，必定會招來地獄的報應。 邪見會障礙各種善行，不應該生起哪怕一點點， 像這樣的愚癡之人，自己投入危險罪惡的道路。 那些產生邪見的人，把不是原因的當作原因， 他們這是在自我欺騙，沉淪下去沒有脫離的時候。 如果有人執著于邪見，白白地修行那些苦行， 欺騙迷惑他人，愚癡地生起我慢之心。 由於愚癡的黑暗，沉溺在生死的苦海之中， 這種人沒有正確的因，想要用痛苦來捨棄痛苦。 跟隨那些外道的說法，用火燒身體來尋求解脫， 智者應該用火燒心，這樣才能燒掉各種迷惑。 如果具備修正的智慧，就能破除各種煩惱， 這樣的人才稱得上是真正的丈夫，能夠脫離各種痛苦的邊際。 喜歡貪著世間的名聲，互相諂媚讚揚， 他們想要得到的清凈菩提（bodhi，覺悟），不是靠邪見能夠得到的。 對於善行不勤奮修習，內心常常產生散亂， 因為貪圖利益供養的緣故，捨棄了清凈的戒律。 喜歡貪著酒的味道，喜歡侵犯外面的美色， 殺害各種眾生，因為這些原因會墮入地獄。 親近邪惡的朋友，產生邪見和搬弄是非的言語， 不能獲得各種威儀，身、口、意三業（three karmas）多有毀壞和違犯。 由於我慢和無明（ignorance），所說的話沒有真實性， 在今生和來世，怎麼能夠得到快樂呢？ 被眾多的痛苦所淹沒，這個痛苦滅了，那個痛苦又生起， 正如諸佛所說，都是因為無明（ignorance）的緣故。
【English Translation】 English version Associating with evil companions, Is the seed of hell; the wise should diligently guard against it. Because of their lack of shame, they constantly commit various sins, After death, they fall into dangerous paths, vainly giving rise to regret and sorrow. Arising from pride, anger, jealousy, and vexation, Foolish and without roots of faith, how can they generate goodness? Addicted to alcohol and greedy for wealth, giving rise to wrong views and false speech, Constantly engaging in cruel and poisonous deeds, they are destined to reap the retribution of hell. Wrong views obstruct all good deeds; one should not give rise to even a small amount of them. Such foolish people cast themselves into dangerous and evil paths. Those who give rise to wrong views, considering what is not a cause to be a cause, They deceive themselves, sinking without hope of escape. If people cling to wrong views, they vainly practice asceticism, Deceiving and deluding others, foolishly giving rise to arrogance. Due to the darkness of ignorance, they drown in the great ocean of birth and death, These people lack the right cause, trying to abandon suffering with suffering. Following the teachings of external paths, seeking liberation by burning the body, The wise should burn the mind, thus able to burn away all delusions. If one possesses correct and refined wisdom, one can break through all afflictions, Such a one is called a true hero, able to escape the boundaries of all suffering. Delighting in worldly fame and mutually flattering each other, The pure Bodhi (bodhi, enlightenment) they seek cannot be attained through wrong views. Not diligently cultivating good deeds, the mind constantly gives rise to restlessness, Greedy for profit and offerings, they abandon pure precepts. Delighting in the taste of alcohol, fond of violating external beauty, Killing various sentient beings, thereby falling into hell. Associating with evil companions, giving rise to wrong views and double-tongued speech, Not obtaining proper conduct, the three karmas (three karmas) are often broken and violated. Due to arrogance and ignorance (ignorance), what is said lacks truthfulness, In this life and the next, how can one obtain happiness? Submerged in numerous sufferings, when this suffering ceases, another arises, As the Buddhas have said, all is due to ignorance (ignorance).
明行。 若人起我慢， 邪慢增上慢， 此為苦根本， 畢竟常遠離。 樂造作諸惡， 無初中后善， 隨彼無明流， 入生死大海。 若人具勝智， 善息除煩惱， 能解一切縛， 得至不滅處。 由修勝智故， 則能斷諸惑， 此說煩惱縛， 由智得解脫。 諸煩惱如薪， 智火燒永盡， 若樂欲境界， 何能離纏縛？ 五欲為重瘴， 能覆于智眼， 常令諸眾生， 壞說法正道。 于善說法者， 當一心諦聽， 是人為法將， 能敵諸魔軍。 謂於四顛倒， 及世間八法， 自不生正慧， 則為彼欺誑。 五欲如迅流， 漂淪難出離， 當以智舡筏， 于彼能超越。 由彼愚癡心， 常樂著諸欲， 輪迴五趣中， 何能得解脫？ 不如理作意， 如火常熾然， 若如理而行， 如甘露除熱。 謂積集無明， 從久遠生起， 以一智明燈， 破滅令不現。 若人具正智， 則能趣涅槃， 無智縱貪癡， 則生於懈怠。 若具智光明， 壞三毒黑暗， 是故當一心， 持戒修凈智。 常以大智火， 焚燒諸惑薪， 若無此善根， 為三毒所損。 眾生縈痼疾， 偃臥命將終，
【現代漢語翻譯】 現代漢語譯本： 明行。 如果有人生起我慢（傲慢），邪慢（錯誤的傲慢），增上慢（未證得卻自認為證得的傲慢）， 這些是痛苦的根源，最終應當永遠遠離。 如果喜歡造作各種惡業，沒有開始、中間和結尾的善， 隨著那無明的潮流，就會進入生死輪迴的大海。 如果有人具備殊勝的智慧，能夠很好地平息和消除煩惱， 就能解開一切束縛，到達不生不滅的境界。 由於修習殊勝的智慧，就能斷除各種迷惑， 這裡所說的煩惱束縛，可以通過智慧得到解脫。 各種煩惱就像柴薪，智慧之火能將它們燒盡， 如果貪戀慾望的境界，怎麼能脫離纏縛呢？ 五欲（色、聲、香、味、觸）就像濃重的瘴氣，能夠遮蔽智慧的眼睛， 常常使眾生，破壞說法的正道。 對於善於說法的人，應當一心一意地諦聽， 這個人是法的將領，能夠抵抗各種魔軍。 對於四種顛倒（常、樂、我、凈），以及世間的八法（利、衰、毀、譽、稱、譏、苦、樂）， 自己不生起正確的智慧，就會被它們欺騙迷惑。 五欲就像湍急的河流，漂流沉沒難以脫離， 應當用智慧的船筏，才能超越它們。 由於那愚癡的心，常常貪戀執著各種慾望， 在五趣（地獄、餓鬼、畜生、人、天）中輪迴，怎麼能得到解脫呢？ 不如理的作意（錯誤的思考），就像火焰常常熾盛燃燒， 如果如理而行（正確的修行），就像甘露消除熱惱。 積聚無明，從久遠以來生起， 用一盞智慧的明燈，破除滅盡，使它不再顯現。 如果人具備正確的智慧，就能趨向涅槃（寂滅）， 沒有智慧而放縱貪婪和愚癡，就會產生懈怠。 如果具備智慧的光明，就能摧毀貪嗔癡三種毒的黑暗， 所以應當一心一意，持戒修行清凈的智慧。 常常用大智慧的火焰，焚燒各種迷惑的柴薪， 如果沒有這種善根，就會被貪嗔癡三種毒所損害。 眾生被長久的疾病纏繞，躺臥在床上，生命將要終結，
【English Translation】 English version: Illumination of Conduct. If a person gives rise to pride, perverse pride, or excessive pride, These are the roots of suffering, and should ultimately be kept far away. If one delights in creating all kinds of evil deeds, without goodness in the beginning, middle, or end, Following that stream of ignorance, one will enter the great ocean of birth and death. If a person possesses superior wisdom, and can well pacify and eliminate afflictions, They can untie all bonds and reach the place of non-extinction (Nirvana). By cultivating superior wisdom, one can sever all delusions, The bonds of affliction spoken of here can be liberated through wisdom. All afflictions are like firewood, the fire of wisdom burns them away completely, If one delights in the realm of desires, how can one escape entanglement? The five desires (form, sound, smell, taste, and touch) are like heavy miasma, able to cover the eyes of wisdom, Constantly causing sentient beings to destroy the correct path of Dharma teaching. Towards those who are good at teaching the Dharma, one should listen attentively with a focused mind, This person is a general of the Dharma, able to resist all the armies of Mara (demons). Regarding the four inversions (permanence, bliss, self, purity), and the eight worldly dharmas (gain, loss, disgrace, fame, praise, ridicule, suffering, happiness), If one does not generate correct wisdom oneself, one will be deceived and deluded by them. The five desires are like a swift current, drifting and sinking, difficult to escape, One should use the raft of wisdom to transcend them. Due to that foolish mind, one constantly delights in clinging to various desires, Revolving in the five realms (hell, hungry ghosts, animals, humans, gods), how can one attain liberation? Unskillful attention (wrong thinking) is like a fire constantly blazing, If one acts skillfully (correct practice), it is like nectar removing heat. Accumulating ignorance, arising from the distant past, Use a lamp of wisdom to break and extinguish it, causing it to no longer appear. If a person possesses correct wisdom, they can approach Nirvana (extinction of suffering), Without wisdom, indulging in greed and delusion, one will give rise to laziness. If one possesses the light of wisdom, one can destroy the darkness of the three poisons (greed, hatred, delusion), Therefore, one should wholeheartedly uphold precepts and cultivate pure wisdom. Constantly use the fire of great wisdom to burn the firewood of various delusions, If one does not have this root of goodness, one will be harmed by the three poisons. Sentient beings are entangled by chronic illnesses, lying down, their lives coming to an end,
癡迷無所依， 眷屬徒悲惱。 由多作放逸， 常樂愚癡行， 為無量惡因， 受眾苦逼迫。 是三毒過患， 損惱諸眾生， 若正智相應， 于彼悉除遣。 當知彼智火， 能焚煩惱山， 惑業既無餘， 常棲寂靜樂。
說罪品第十五
謂由彼作意， 常造諸罪惡， 愚癡不了知， 徒生於後悔。 眾生造諸罪， 皆受于苦報， 是故當遠離， 常求於樂果。 初雖作少罪， 后則墮險道， 由癡覆彼心， 出已而復造。 小罪不防護， 皆為地獄因， 譬如微少火， 能燒于山林。 由罪生惡趣， 受極重苦惱， 彼於己如冤， 何能得寂靜？ 若人造諸罪， 則無有少樂， 若樂求樂者， 當修諸善行。 作善稱善哉， 造惡皆輕毀， 修福乃為難， 于罪何容易！ 若見造非法， 生劣心隨喜， 由彼無智故， 受苦復過是。 若人造眾罪， 積集諸果報， 是苦難堪任， 于惡不應作。 由造眾惡故， 定受其惡報， 是故當遠離， 不作則無咎。 若不怖諸罪， 則習近惡友， 由自造作故， 感果非佗受。 行善招善果， 作惡受惡報， 若造眾罪者，
【現代漢語翻譯】 現代漢語譯本 癡迷執著沒有任何依靠，親人眷屬也只能徒勞地感到悲傷煩惱。 由於經常放縱自己，總是喜歡愚昧無知的行為， 因此種下無量罪惡的因，遭受各種痛苦的逼迫。 貪、嗔、癡這三種毒害，損害惱亂所有的眾生， 如果能與正確的智慧相應，就能完全消除遣散它們。 應當知道那智慧之火，能夠焚燒煩惱之山， 迷惑和業障既然已經完全消除，就能常住在寂靜安樂之中。
說罪品第十五
由於內心的造作，經常製造各種罪惡， 愚昧無知不能明瞭，只會徒然地產生後悔。 眾生造作各種罪惡，都會遭受痛苦的果報， 所以應當遠離罪惡，常常尋求快樂的結果。 起初即使只是犯下小小的罪過，最終也會墮入危險的境地， 由於愚癡矇蔽了他的心，從惡道出來后又再次造罪。 小的罪過如果不加以防護，都會成為墮入地獄的原因， 譬如微小的火星，能夠焚燒整個山林。 由於罪惡而生於惡趣，遭受極其沉重的痛苦煩惱， 罪惡對於自己如同仇敵一般，又怎麼能夠得到寂靜呢？ 如果有人造作各種罪惡，那就不會有絲毫的快樂， 如果想要追求快樂，就應當修習各種善行。 行善會得到讚揚，作惡則會受到輕視和譭謗， 修習福德是困難的，而造作罪惡又是多麼容易啊！ 如果見到有人造作非法之事，就生起低劣的心並隨之歡喜， 由於這種人沒有智慧的緣故，所受的痛苦會超過造罪之人。 如果有人造作各種罪惡，積聚各種果報， 這種痛苦是難以忍受的，所以不應該作惡。 由於造作各種罪惡的緣故，必定會遭受惡的報應， 所以應當遠離罪惡，不作惡就不會有災禍。 如果不畏懼各種罪惡，就會習慣親近惡友， 由於是自己造作的緣故，感受果報的不是別人。 行善會招來善的果報，作惡會遭受惡的報應， 如果造作各種罪惡的人，
【English Translation】 English version Attachment has no support, family members grieve in vain. Due to frequent indulgence, always delighting in foolish actions, One creates countless causes for evil, and suffers the oppression of various pains. These three poisons (greed, hatred, and delusion) harm and afflict all sentient beings, If one corresponds with right wisdom, all of them can be eliminated and dispelled. Know that the fire of wisdom can burn the mountain of afflictions, Once delusion and karma are completely eliminated, one can dwell in the joy of tranquility.
Chapter Fifteen on Speaking of Offenses
Due to that intention, one constantly creates various evils, Foolishly unaware, one only gives rise to regret. Sentient beings who commit various offenses all receive the retribution of suffering, Therefore, one should stay away from evil and constantly seek the fruit of happiness. Even if one initially commits a small offense, one will later fall into a dangerous path, Due to delusion covering their mind, they create offenses again after emerging from the evil path. Small offenses, if not guarded against, all become causes for hell, Just as a tiny spark can burn down a forest. Due to offenses, one is born in evil realms, enduring extremely heavy suffering and affliction, If offenses are like enemies to oneself, how can one attain tranquility? If a person commits various offenses, there will be no joy at all, If one seeks happiness, one should cultivate various good deeds. Doing good is praised, while committing evil is despised and reviled, Cultivating blessings is difficult, but committing offenses is so easy! If one sees someone committing unlawful acts and rejoices with an inferior mind, Due to their lack of wisdom, the suffering they receive will be even greater than the one who committed the offense. If a person commits various offenses, accumulating various retributions, This suffering is unbearable, so one should not commit evil. Due to committing various evils, one will definitely receive evil retribution, Therefore, one should stay away from evil; if one does not commit evil, there will be no fault. If one is not afraid of various offenses, one will become accustomed to associating with evil friends, Due to one's own actions, the consequences are not received by another. Performing good brings good results, committing evil brings evil retribution, If those who commit various offenses,
于善則無有。 若人著邪見， 展轉生諸罪， 雖刀杖火坑， 無與彼相似。 若人離眾惡， 常修于善行， 身語意清凈， 去菩提不遠。 若樂造諸惡， 受極重苦惱， 非由造惡故， 而能得樂果。 若樂修諸善， 得最上快樂， 此善非苦因， 無顛倒受者。 從無始劫來， 作善得樂報， 若造彼惡因， 定獲于苦果。 為善親良朋， 造罪近惡友， 憎嫉賢善人， 彼則墮惡道。 心若樂修善， 則遠諸罪惡， 是人于菩提， 如掌中不遠。 謂于所修作， 初中后皆善， 能生於樂報， 舍此則不然。 是故遠諸罪， 令善常相續， 能離彼惡者， 常獲于快樂。 無始生死中， 數數受諸罪， 愚夫癡所使， 而不生疲厭。 著欲造諸惡， 不知后苦果， 暫生於適悅， 長時受苦惱。 樂作諸罪者， 世間共輕鄙， 是故離諸惡， 于善無令廢。 無益非究竟， 受最上苦惱， 是故彼智者， 于罪常遠離。 若人具慈心， 則不造諸罪， 為惡自招殃， 不作則不受。 常造諸罪惡， 依邪師邪教， 若離彼二種， 善住真實道。 愚夫不覺知， 樂造諸惡
【現代漢語翻譯】 現代漢語譯本 如果執著于邪見，就會輾轉滋生各種罪惡，即使是刀杖和火坑，也無法與邪見相比。如果一個人遠離各種惡行，經常修習善行，身、語、意都清凈，那麼離菩提（bodhi，覺悟）就不遠了。 如果喜歡造作各種惡行，就會承受極重的痛苦煩惱，但並不是因為造惡就能得到快樂的結果。 如果喜歡修習各種善行，就能得到最上等的快樂，這種善行不是痛苦的原因，也沒有顛倒的承受者。 從無始劫以來，行善就會得到快樂的報應，如果造作惡的因，必定會獲得痛苦的果報。 行善親近良朋益友，作惡親近惡友，憎恨嫉妒賢善之人，這樣的人就會墮入惡道。 如果內心喜歡修習善行，就能遠離各種罪惡，這樣的人對於菩提（bodhi，覺悟）來說，就像在手掌中一樣不遠。 所修所作，從開始、中間到最後都是善的，就能產生快樂的報應，捨棄這個原則就不是這樣了。 所以要遠離各種罪惡，使善行常常相續不斷，能夠遠離那些惡行的人，常常能獲得快樂。 在無始的生死輪迴中，無數次地承受各種罪惡，愚蠢的人被愚癡所驅使，卻不感到疲憊厭倦。 執著于慾望而造作各種惡行，不知道將來的痛苦結果，只是暫時產生一些舒適快樂，卻要長時間地承受痛苦煩惱。 喜歡作惡的人，會被世人共同輕視鄙夷，所以要遠離各種惡行，對於善行不要停止。 沒有益處，不是究竟的，卻要承受最上等的痛苦煩惱，所以那些有智慧的人，對於罪惡常常遠離。 如果一個人具有慈悲心，就不會造作各種罪惡，作惡會自己招來災禍，不作惡就不會承受。 常常造作各種罪惡，依仗邪師邪教，如果能遠離這兩種，就能安住在真實的道路上。 愚蠢的人不覺悟，喜歡造作各種惡行
【English Translation】 English version If one clings to wrong views, various sins will arise in succession. Even swords, staffs, fire pits are not comparable to it. If one abandons all evils and constantly cultivates good deeds, with body, speech, and mind pure, then one is not far from Bodhi (覺悟, enlightenment). If one delights in creating all kinds of evil, one will suffer extremely heavy pain and affliction, but it is not by creating evil that one can obtain joyful results. If one delights in cultivating all kinds of good, one will obtain the highest happiness. This good is not the cause of suffering, and there is no inverted receiver. From beginningless kalpas (劫, eons), doing good brings joyful rewards. If one creates the cause of evil, one will surely obtain the fruit of suffering. Doing good brings one close to good friends, while committing sins brings one close to evil companions. Hating and being jealous of virtuous and good people, such a person will fall into evil paths. If the mind delights in cultivating good, then one will stay far away from all sins. For such a person, Bodhi (覺悟, enlightenment) is as close as in the palm of one's hand. What is cultivated and done, from beginning to middle to end, is all good, which can produce joyful rewards. Abandoning this principle will not be so. Therefore, stay far away from all sins, and let good deeds constantly continue. Those who can stay away from those evils will always obtain happiness. In beginningless samsara (生死, cycle of birth and death), one has repeatedly suffered all kinds of sins. Foolish people are driven by ignorance, yet they do not feel weary or tired. Clinging to desires and creating all kinds of evil, not knowing the future painful consequences, one only temporarily experiences some comfort and joy, but must endure pain and affliction for a long time. Those who delight in committing sins are despised by the world. Therefore, stay away from all evils, and do not cease from doing good. It is unprofitable and not ultimate, yet one must endure the highest pain and affliction. Therefore, those wise ones always stay away from sins. If one possesses a compassionate heart, then one will not create all kinds of sins. Doing evil brings disaster upon oneself; not doing evil means not suffering. Constantly creating all kinds of sins, relying on evil teachers and heretical teachings, if one can stay away from these two, one can dwell securely on the path of truth. Foolish people are not aware and delight in creating all kinds of evil.
行， 若離彼過失， 常生於勝處。 若樂作眾罪， 定為業所牽， 不怖後輪回， 於人身難得。 若人怖諸罪， 多樂作諸善， 彼能趣菩提， 得最上妙樂。 若能離諸過， 能修諸善業， 是人於世間， 獲第一福報。 善降伏諸根， 為世所尊重， 盡此一報身， 得生於天中。 若人鮮福德， 無初中后善， 罪惡常增長， 則墮于地獄。 若造作眾罪， 自招其惡果， 作善如所見， 定受於樂報。 由不善種子， 後生于險難， 如昔所作業， 因果皆相似。 眾生墮惡趣， 皆由罪所召， 如魚吞彼鉤， 無因而得免。 罪為苦之根， 畢竟當除斷， 眾生常染習， 如具隨不凈。 常習當愛樂， 能破諸惡業， 譬如壓胡麻， 華壞香不散。 常樂著五樂， 散亂無安忍， 懈怠虛妄言， 彼則定無善。 若造眾惡者， 如長夜黑暗， 若安住善法， 如旭日出現。 若人無嫉妒， 此為善凈行， 愚癡作眾罪， 彼則常忿怒。 如舡載少物， 所至則能浮， 眾生罪若輕， 則免沈諸惡。 遠離惡知識， 常獲諸快樂， 于彼若隨順， 則受諸險難。
【現代漢語翻譯】 現代漢語譯本 如果能夠遠離那些過失，就能常常出生在殊勝的地方。 如果喜歡造作各種罪惡，必定會被業力所牽引，不畏懼未來的輪迴，卻不知人身是多麼難得。 如果有人畏懼各種罪惡，並且樂於行各種善事，那麼他就能趨向菩提（bodhi，覺悟），獲得最上妙的快樂。 如果能夠遠離各種過失，能夠修習各種善業，這個人就能在世間獲得第一等的福報。 善於降伏自己的諸根（感官），就會被世人所尊重，結束這一生的報身之後，能夠往生到天界之中。 如果有人缺少福德，沒有最初、中間和最後的善行，罪惡常常增長，那麼就會墮入地獄。 如果造作各種罪惡，就會自己招來惡果；如果行善，正如所見的那樣，必定會受到快樂的報應。 由於不善的種子，以後會出生在充滿危險和困難的地方，正如過去所造的業，因果都是相似的。 眾生墮入惡趣，都是由於罪業的招引，就像魚吞下魚鉤一樣，沒有原因可以避免。 罪是痛苦的根源，最終應當斷除，眾生常常染習罪惡，就像用不乾淨的器具盛放東西一樣。 常常習於愛樂善法，能夠破除各種惡業，譬如壓榨胡麻，花雖然壞了，香味卻不會散去。 常常貪戀五欲之樂，散亂而沒有安忍之心，懈怠而說虛妄之語，這樣的人必定沒有善行。 如果造作各種惡業，就像長夜的黑暗一樣；如果安住于善法，就像旭日出現一樣。 如果一個人沒有嫉妒之心，這就是善良清凈的行為；愚癡的人造作各種罪惡，並且常常忿怒。 就像船隻裝載少量物品，所到之處都能漂浮；眾生的罪業如果輕微，就能免於沉淪到各種惡趣之中。 遠離惡知識（壞朋友），常常獲得各種快樂；如果順從他們，就會遭受各種危險和困難。
【English Translation】 English version If one can stay away from those faults, one will always be born in superior realms. If one delights in committing various sins, one will surely be led by karma, not fearing future rebirths, unaware of how rare a human body is. If one fears various sins and delights in performing various good deeds, then one can approach bodhi (bodhi, enlightenment) and attain the supreme and wonderful bliss. If one can stay away from various faults and cultivate various good deeds, this person will obtain the foremost blessings in the world. Being skilled in subduing one's senses, one will be respected by the world, and after exhausting this one life's retribution body, one will be born in the heavens. If one lacks merit and virtue, without initial, middle, and final good deeds, and sins constantly increase, then one will fall into hell. If one commits various sins, one will bring about evil consequences for oneself; if one does good, as seen, one will surely receive joyful rewards. Due to the seeds of unwholesomeness, one will later be born in dangerous and difficult places, just as the karma one has created in the past, the causes and effects are similar. Sentient beings fall into evil realms, all summoned by sins, like a fish swallowing a hook, there is no reason to escape. Sin is the root of suffering, and it must be completely eradicated. Sentient beings are constantly stained by it, like using unclean utensils to hold things. Constantly practicing and delighting in good dharmas can break various evil karmas, like pressing sesame seeds, the flower may be ruined, but the fragrance does not dissipate. Constantly indulging in the pleasures of the five desires, scattered and without patience, lazy and speaking false words, such a person will surely have no good deeds. If one commits various evil deeds, it is like the darkness of a long night; if one abides in good dharmas, it is like the appearance of the rising sun. If a person has no jealousy, this is a good and pure conduct; foolish people commit various sins and are constantly angry. Like a boat carrying few items, it can float wherever it goes; if the sins of sentient beings are light, they can avoid sinking into various evil realms. Staying away from evil companions (bad friends), one will always obtain various joys; if one follows them, one will suffer various dangers and difficulties.
善了知業報， 離微細毀犯， 是人不著罪， 如空泥不染。 未聞者令聞， 聞已能憶念， 惡趣尚生天， 何況具智者？
諸法集要經卷第六 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第七
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
說罪品第十五之餘
明瞭罪福相， 是為具智者， 於此無正解， 乃愚癡所作。 善達諸功德， 於過惡亦然， 二種如實知， 常獲於樂分。 若人造諸罪， 如與冤同處， 樂行善利者， 如近於良友。 由愛染造作， 境界常現前， 展轉癡暗中， 常受諸楚毒。 欲境如稠林， 貪愛常游處， 愚夫不達法， 何因能出離？ 墮彼地獄中， 和合受眾苦， 當知不作罪， 無由來至此。 行善獲勝報， 無量福莊嚴， 為惡自招殃， 決定無能免。 謂自他苦樂， 循環三有海， 由業風所吹， 如波依於水。 若人生於逸， 常造作諸惡， 以是因緣故， 當墮于地獄。 從地獄得脫， 生於余趣中， 復為欲所牽， 忘昔所受苦。 此心由慣習， 暫
【現代漢語翻譯】 現代漢語譯本 善於瞭解業報，遠離細微的毀犯，這樣的人不會被罪業沾染，就像空中的泥土不會留下痕跡一樣。 讓未曾聽聞佛法的人聽聞，聽聞后能夠憶念不忘，即使是墮入惡趣的眾生也能升到天界，更何況是具有智慧的人呢？
《諸法集要經》卷第六 大正藏第17冊 No. 0728 《諸法集要經》
《諸法集要經》卷第七
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱（Richen）等奉 詔譯
說罪品第十五之餘
明白罪與福的真相，這樣的人才是有智慧的人。對於這些沒有正確的理解，都是愚癡的行為。 善於通達各種功德，對於過錯和罪惡也是如此，如實地瞭解這兩種，就能常常獲得快樂。 如果有人造作各種罪業，就如同與仇敵同處。樂於行善的人，就如同親近良友。 由於愛染而造作，境界常常顯現在眼前，在輾轉的愚癡黑暗中，常常遭受各種痛苦。 慾望的境界如同茂密的森林，貪愛常常在其中游蕩。愚笨的人不明白佛法，怎麼能夠從中解脫呢？ 墮入地獄之中，聚集在一起承受各種痛苦，應當知道不造作罪業，就不會來到這裡。 行善會獲得殊勝的果報，無量的福德莊嚴。作惡會自己招來災禍，絕對無法避免。 所謂的自己、他人所感受的痛苦和快樂，在三有（sanyou）之海中循環，由業力的風所吹動，就像波浪依存於水一樣。 如果人生性放逸，常常造作各種惡業，因為這樣的因緣，應當墮入地獄。 從地獄中得到解脫，轉生到其他的趣（qu）中，又被慾望所牽引，忘記了過去所受的痛苦。 這顆心由於慣性的作用，暫時...
【English Translation】 English version Knowing well the retribution of karma, and staying away from subtle transgressions, such a person is not tainted by sin, just as mud in the sky leaves no trace. Let those who have not heard the Dharma hear it, and after hearing it, be able to remember it without forgetting. Even beings who have fallen into the evil realms can ascend to the heavens, let alone those who possess wisdom?
The Collection of Essential Dharmas Sutra, Volume 6 Taisho Tripitaka Volume 17, No. 0728, The Collection of Essential Dharmas Sutra
The Collection of Essential Dharmas Sutra, Volume 7
Collected by Venerable Guān Wúwèi (Avalokitesvara)
Translated by Richen (Richen), Sramana Minister Cì Zǐ (Purple Robe) of the Honglu Temple, Great Master Xuān Fàn (Spreading Sanskrit), Tripiṭaka Master of the Western Heaven, and others, by Imperial Decree
Chapter Fifteen, Remaining of Explaining Transgressions
Clearly understanding the characteristics of sin and merit, such a person is wise. Without a correct understanding of these, all actions are foolish. Being skilled in understanding all kinds of merits, and also understanding faults and evils, truly knowing these two, one will always obtain happiness. If a person creates various sins, it is like living with an enemy. One who delights in doing good is like being close to a good friend. Due to actions created by attachment and desire, the realm constantly appears before one's eyes. In the darkness of transmigration and ignorance, one constantly suffers various torments. The realm of desire is like a dense forest, where greed and love constantly roam. If a foolish person does not understand the Dharma, how can they escape from it? Falling into the hells, gathering together to endure various sufferings, one should know that without creating sins, one would not come here. Practicing good will obtain supreme rewards, immeasurable blessings and adornments. Doing evil will bring about one's own misfortune, which one definitely cannot avoid. The so-called suffering and happiness experienced by oneself and others circulate in the sea of the Three Realms (sanyou), blown by the wind of karma, like waves relying on water. If a person is born into indulgence and constantly creates various evils, due to this cause and condition, they should fall into hell. Having escaped from hell and being born into other realms (qu), one is again led by desire, forgetting the suffering one has experienced in the past. This mind, due to habitual tendencies, temporarily...
悟即還迷， 樂壞苦復生， 不思惟後患。 為五根所誑， 狂亂侵佗境， 受流轉無窮， 皆由愛纏縛。 墮地獄鬼趣， 傍生及邊夷， 或暫生天中， 須臾還退殃。 受諸趣流轉， 如世間車輪， 皆由業習牽， 而不生疲厭。 設使生天中， 受極妙快樂， 福盡還退墮， 此皆輪迴行。 墮蓮華地獄， 百千俱胝數， 受無量苦惱， 愚癡無厭怖。 三界無有樂， 皆為苦所逼， 眾生癡所盲， 未嘗懷憂畏。 愚夫迷苦因， 于苦不能了， 是苦從因起， 如種生其果。 由苦樂所拘， 於三有往返， 唯除寂滅樂， 永離諸憂惱。 若在所生處， 能思念諸苦， 是苦不復生， 離苦獲安隱。 若人能憶念， 地獄中苦惱， 則于彼樂中， 少分而不著。 如是了知已， 世間悉虛假， 當離諸過患， 以慧善修作。 壽命不久住， 瞬息剎那間， 斷除彼惡因， 常奉行眾善。 了住壽非堅， 一切由心造， 依正行所作， 不求邪活命， 未來世苦惱， 何不生驚怖？ 癡索鎮縈纏， 獄火常燒煮。 癡為不善法， 違白凈福業， 能引惡眾生， 長淪於苦海
【現代漢語翻譯】 現代漢語譯本 覺悟之後仍然會迷惑，快樂消失後痛苦又會重新產生，不去思考將來的禍患。 被眼、耳、鼻、舌、身這五根所迷惑，心神狂亂侵犯他人的領域， 承受無盡的輪迴流轉，這都是因為被愛慾所纏縛。 墮入地獄、餓鬼的境地，以及畜生和邊遠地區， 或者暫時生在天界之中，但很快又會退墮遭受災殃。 在各個趣道中流轉，就像世間的車輪一樣， 都是被業力和習氣所牽引，卻不感到疲憊厭倦。 即使生在天界之中，享受極妙的快樂， 福報享盡后還是會退墮，這些都是輪迴的執行。 墮入蓮華地獄，數量達到百千俱胝（形容極多的數量）， 承受無量的痛苦煩惱，愚癡而沒有厭惡和恐懼。 三界之中沒有真正的快樂，都被痛苦所逼迫， 眾生被愚癡所矇蔽，從未懷有憂愁和畏懼。 愚蠢的人迷惑于痛苦的原因，不能瞭解痛苦的本質， 這痛苦是從原因產生的，就像播種產生果實一樣。 由於被苦和樂所束縛，在欲界、色界、無色界這三有中往返， 只有寂滅的快樂，才能永遠脫離各種憂愁煩惱。 如果在所生的任何地方，能夠思念各種痛苦， 這痛苦就不會再次產生，脫離痛苦獲得安穩。 如果有人能夠憶念，地獄中的痛苦煩惱， 那麼對於天界的快樂，就不會有絲毫的執著。 像這樣瞭解之後，明白世間一切都是虛假的， 應當遠離各種過患，用智慧好好地修行。 壽命不會長久停留，只是瞬息剎那之間， 斷除那些惡的因緣，常常奉行各種善事。 明白壽命並非堅固，一切都是由心所造， 依靠正當的行為，不尋求邪惡的活命方式， 對於未來世的痛苦煩惱，為什麼不產生驚恐畏懼呢？ 被愚癡的繩索緊緊纏繞，地獄的火焰常常燒煮。 愚癡是不善的法，違背清凈的福德事業， 能夠引導惡的眾生，長久沉淪在痛苦的海洋中。
【English Translation】 English version Enlightenment followed by delusion, joy followed by suffering, without contemplating future consequences. Deceived by the five senses (eye, ear, nose, tongue, body), mind deranged, encroaching upon others' realms, Enduring endless cycles of transmigration, all due to the entanglement of attachment. Falling into the realms of hell, hungry ghosts, animals, and remote lands, Or temporarily born in the heavens, only to quickly fall back into misfortune. Revolving through various destinies, like a wheel in the world, All driven by karmic habits, yet without weariness or aversion. Even if born in the heavens, enjoying supreme bliss, When blessings are exhausted, one still falls back, all this is the cycle of reincarnation. Falling into the Lotus Hell, numbering hundreds of thousands of kotis (an immense number), Enduring immeasurable suffering and affliction, foolishly without aversion or fear. There is no true joy in the Three Realms, all are oppressed by suffering, Beings are blinded by ignorance, never harboring worry or fear. Foolish people are deluded about the cause of suffering, unable to understand suffering, This suffering arises from causes, like planting seeds that produce fruit. Bound by suffering and joy, wandering in the Three Realms (desire realm, form realm, formless realm), Only the joy of Nirvana, eternally free from all worries and afflictions. If, in any place of birth, one can contemplate suffering, That suffering will not arise again, escaping suffering and attaining peace. If one can remember the suffering and affliction in hell, Then one will not be attached to even a small portion of heavenly joy. Having understood thus, knowing that all in the world is illusory, One should abandon all faults, and cultivate well with wisdom. Life does not stay long, only for an instant, a moment, Cut off those evil causes, and constantly practice all good deeds. Understanding that life is not firm, all is created by the mind, Relying on righteous conduct, not seeking evil ways to survive, Why not be terrified of the suffering and affliction of future lives? Bound tightly by the rope of ignorance, constantly burned by the fires of hell. Ignorance is an unwholesome dharma, contrary to pure meritorious deeds, Able to lead evil beings, to sink for a long time in the sea of suffering.
。 若人不怖罪， 樂多造諸惡， 展轉地獄中， 為獄火燒炙。 如一微細火， 則能燒諸物， 愚夫罪少許， 亦墮于地獄。 若人怖惡道， 不作諸罪行， 能攝受正法， 舍惡而從善。 惡友生放逸， 起無慚無愧， 智者常遠之， 彼如火如毒。 苦法為魔障， 樂法無所礙， 於二善分別， 一切皆通達。 遠彼惡知識， 樂廣行施忍， 慈念諸眾生， 是生天要行。
地獄品第十六
若人邪活命， 造作眾惡業， 今當說其報， 后墮于地獄。 謂等活黑繩， 眾合二號叫， 燒然極燒然， 無間地獄等； 如是八地獄， 方面各一門， 彼一一獄門， 四獄為城郭； 鐵城遍圍繞， 造惡者充滿， 獄卒叉罪人， 如魚烹鼎鑊； 雨山石器杖， 斫截碎其身， 日夜常悲啼， 渴令飲銅汁； 為極苦逼切， 發聲大號吼， 受種種治罰， 向四方奔竄。 若人癡所覆， 橫生諸惡見， 招彼地獄因， 如海深且廣。 此下劣惡見， 損害於自佗， 無量苦因緣， 汝為自纏縛。 由著邪見故， 恃己生憍慢， 永墮惡道中， 長時受極苦。 由造彼惡業，
【現代漢語翻譯】 現代漢語譯本： 如果有人不怕犯罪，喜歡造作各種惡行，輾轉于地獄之中，被地獄的火焰燒烤。 就像一丁點微小的火星，就能燒燬各種東西一樣，愚蠢的人即使犯下極小的罪過，也會墮入地獄。 如果有人畏懼惡道，不做各種罪惡的行為，能夠接受和修習正法，捨棄惡行而追隨善良。 惡友會使人放縱，生起無慚無愧之心，智者應當常常遠離他們，他們就像火焰和毒藥一樣危險。 苦法是魔的障礙，樂法沒有任何阻礙，對於這兩種善法能夠分辨清楚，一切都能通達。 遠離那些惡知識，喜歡廣泛地行佈施和忍辱，以慈悲之心對待一切眾生，這是往生天界的重要修行。
地獄品第十六
如果有人以不正當的手段謀生，造作各種惡業，現在將要說他們的報應，死後會墮入地獄。 這些地獄包括等活地獄、黑繩地獄、眾合地獄、號叫地獄、大號叫地獄、燒熱地獄、極燒熱地獄、無間地獄等等； 這樣的八大地獄，每個方面各有一道門，每一道獄門，都有四座地獄作為城郭； 鐵城遍佈圍繞，裡面充滿了造惡的人，獄卒用叉子叉罪人，就像在鼎鑊中烹煮魚一樣； 從天空中降下山石、兵器和棍杖，砍斫擊碎他們的身體，日夜不停地悲啼號叫，口渴時就讓他們飲用銅汁； 因為極度的痛苦逼迫，發出巨大的吼叫聲，遭受各種各樣的懲罰，向四面八方奔逃。 如果有人被愚癡所矇蔽，產生各種錯誤的見解，就會招來地獄的因果，像大海一樣深廣。 這種下劣的惡見，會損害自己和他人，是無量痛苦的因緣，你這是自己束縛自己。 由於執著于邪見，依仗自己而生起驕慢之心，永遠墮入惡道之中，長時間遭受極大的痛苦。 由於造作那些惡業，
【English Translation】 English version: If a person does not fear sin and delights in committing various evils, they will transmigrate through the hells, being scorched by the fires of hell. Just as a tiny spark of fire can burn all things, a foolish person, even with a minor sin, will fall into hell. If a person fears the evil paths and does not commit sinful actions, they can embrace the true Dharma, abandoning evil and following goodness. Evil friends cause one to be indulgent, giving rise to shamelessness and lack of remorse. The wise should always stay away from them, as they are like fire and poison. The Dharma of suffering is an obstacle to Mara (demon), the Dharma of joy has no hindrance. By distinguishing between these two good Dharmas, one can understand everything. Stay away from those evil teachers, delight in widely practicing generosity and patience, and treat all beings with compassion. This is the essential practice for being born in the heavens.
Chapter Sixteen: Hells
If a person makes a living by unrighteous means and commits various evil deeds, I will now speak of their retribution: after death, they will fall into hell. These hells include Sañjīva (hell of revival), Kālasūtra (black rope hell), Sanghāta (crushing hell), Raurava (wailing hell), Mahāraurava (great wailing hell), Tapana (heating hell), Pratāpana (great heating hell), Avīci (uninterrupted hell), etc. These eight great hells each have a gate on each side, and each gate has four hells as its ramparts; Iron cities surround them, filled with those who have committed evil. Hell guards stab sinners with forks, like fish being cooked in a cauldron; Mountains of stone, weapons, and clubs rain down from the sky, chopping and smashing their bodies. They weep and wail day and night, and when thirsty, they are made to drink molten copper; Because of the extreme suffering, they utter great roars, enduring all kinds of punishments, fleeing in all directions. If a person is obscured by ignorance and gives rise to various evil views, they will attract the causes of hell, as deep and vast as the ocean. These inferior evil views harm oneself and others, and are the cause of immeasurable suffering. You are binding yourself. Because of attachment to wrong views and reliance on oneself, arrogance arises, and one falls forever into evil paths, enduring extreme suffering for a long time. Because of committing those evil deeds,
汝今來至此， 下劣愚癡人， 自作何愁怖？ 作惡希善報， 則無有是處， 種植于深淵， 必無其果利。 若人縱愚癡， 數親近和合， 為彼少樂故， 后受于多苦。 愚夫妄為樂， 戀著于妻孥， 起染污煩惱， 皆由愛惑心； 於己命終時， 無一能救護， 獨趣險惡道， 慘然而長逝。 又彼地獄中， 本無諸苦器， 隨造惡有情， 自心之所變。 譬如然妙香， 倏爾飄無狀， 亦如群宿禽， 夜集曉還散。 或劫取佗財， 及害彼身命， 造此極不善， 皆為癡所致。 謂由彼癡故， 從暝入于暝， 失生天正行， 及最上寂靜。 彼妻子眷屬， 纏縛難出離， 沒生死海中， 而無所依怙。 貪求造眾惡， 云爲于妻孥， 及自受酸辛， 彼各知何所？ 于無量生中， 常貪著美色， 由是造諸過， 鄙劣而無愧。 先造彼罪惡， 后不生追悔， 定墮地獄中， 長劫無出期。 親屬雖眾多， 於己何能救？ 見余著欲者， 受報亦如此。 自行於善行， 必招其樂果， 愚夫癡所蔽， 於此殊無悟。 若為癡所覆， 貪恚亦隨生， 所愛為佗有， 己苦
【現代漢語翻譯】 現代漢語譯本 『你現在來到這裡， 是下劣愚癡之人，自己有什麼可愁苦害怕的呢？ 想要作惡卻希望得到好的回報，那是絕對不可能的， 如同在深淵中種植，必定不會有果實。 如果有人即使愚癡，卻經常親近僧團， 爲了那一點點快樂，以後卻要承受更多的痛苦。 愚蠢的人錯誤地認為快樂，貪戀執著于妻子兒女， 生起染污的煩惱，都是由於愛慾迷惑的心； 在自己命終的時候，沒有一個能夠救護， 獨自走向危險惡劣的道路，悽慘地永遠離去。 而且那地獄之中，本來沒有各種痛苦的刑具， 是隨著造惡的有情眾生，由自己的心所變化出來的。 譬如點燃美妙的香，忽然間飄散無蹤， 也像眾多的宿鳥，夜晚聚集早晨就散開。 或者搶劫別人的錢財，以及傷害他們的身命， 造作這些極不好的事情，都是由於愚癡所導致的。 因為這愚癡的緣故，從黑暗進入更深的黑暗， 失去往生天界的正確行為，以及最上等的寂靜涅槃。 那些妻子兒女眷屬，纏縛難以脫離， 沉沒在生死苦海中，而沒有可以依靠的。 貪求而造作各種惡業，說是爲了妻子兒女， 以及自己承受痛苦辛酸，他們各自又知道什麼呢？ 在無量生的輪迴中，常常貪戀執著於美色， 因此造作各種過錯，卑鄙下劣而不知羞愧。 先造作那些罪惡，後來不產生後悔， 必定墮入地獄之中，長久劫數沒有脫離的期限。 親屬雖然眾多，對於自己又能有什麼救助呢？ 看到其他人貪著慾望，受到的報應也是如此。 自己奉行善行，必定招來快樂的果報， 愚蠢的人被愚癡所矇蔽，對此完全沒有領悟。 如果被愚癡所覆蓋，貪婪和嗔恨也隨之產生， 所愛的人被他人擁有，自己痛苦。』
【English Translation】 English version 『Now that you have come here, You are an inferior and foolish person, what sorrow and fear do you have? To do evil and hope for good retribution is absolutely impossible, Like planting in a deep abyss, there will certainly be no fruit. If someone, even if foolish, frequently associates with the Sangha (community of monks), For that little bit of pleasure, they will suffer much more later. Foolish people mistakenly think of pleasure, greedily attached to wives and children, Arising defiled afflictions, all due to the deluded mind of desire; At the time of one's death, there is no one who can protect, Alone going to the dangerous and evil path, miserably departing forever. Moreover, in that hell, there are originally no instruments of suffering, It is transformed by the minds of sentient beings who create evil. Like burning a wonderful incense, suddenly it scatters without a trace, Also like many birds at night, gathering at night and scattering in the morning. Or robbing others of their wealth, and harming their lives, Creating these extremely bad things, all caused by ignorance. Because of this ignorance, from darkness entering deeper darkness, Losing the correct practice of being born in heaven, and the supreme tranquility of Nirvana (state of enlightenment). Those wives, children, and relatives, entangled and difficult to escape, Sinking in the sea of birth and death, without anything to rely on. Greedily creating various evil deeds, saying it is for wives and children, And enduring pain and bitterness themselves, what do they each know? In countless lifetimes, constantly greedily attached to beauty, Therefore creating various faults, base and shameless. First creating those sins, later not generating remorse, Certainly falling into hell, for a long kalpa (eon) without a time of escape. Although there are many relatives, what help can they be to oneself? Seeing others attached to desires, the retribution they receive is also like this. Practicing good deeds oneself, certainly inviting happy results, Foolish people are blinded by ignorance, completely without understanding of this. If covered by ignorance, greed and hatred also arise accordingly, The loved one is possessed by others, oneself suffers.』
無能免。 內為三毒燒， 外獄火圍繞， 長劫受楚毒， 何時免惡道？ 自心造諸惡， 曾不生愧恥， 為獄火燒炙， 何用徒悲啼？ 汝輩極暗鈍， 樂行於非法， 不須生悔恨， 于苦當安忍。 愚夫造眾罪， 作已生驚怖， 業果常相隨， 皆從因緣起。 于善何曾修， 于惡不能斷， 若離彼惡者， 地獄不復見。 若人癡所覆， 不了于業果， 為邪師所誤， 轉增其過咎。 由怖先造罪， 常生於熱惱， 無正法對治， 終為苦逼切。 若能離諸過， 于苦則無分， 住正念思惟， 不應作諸罪。 若樂作眾惡， 彼于苦無厭， 以苦而加苦， 何由能出離？ 心不生厭患， 彼何有寂靜？ 我于罪眾生， 故不生悲愍。 汝為癡所縛， 造彼非法行， 彼因汝自作， 匪我而能救。 積集彼癡行， 罪惡悉盈滿， 不能持凈戒， 苦報孰能免。 若人造惡業， 隨因則受報， 應知苦因緣， 自作而自受。 汝為愛索拘， 狂亂無慚𧹞， 受極險治罰， 彼苦無能說。 若人造眾惡， 則受諸楚毒， 不作則不受， 無因亦無報。 如是諸過患， 果在於地獄，
【現代漢語翻譯】 現代漢語譯本 無處可逃避。 內心被貪嗔癡（三毒）焚燒，外有地獄之火圍繞， 長久地遭受痛苦，何時才能脫離惡道？ 自己的心造作各種惡業，從不感到慚愧和羞恥， 被地獄之火燒烤，徒勞地悲傷哭泣又有什麼用？ 你們這些極其愚昧遲鈍的人，喜歡做不符合正法的事情， 不需要產生後悔，對於痛苦應當安然忍受。 愚蠢的人造作各種罪業，做完之後才感到驚恐害怕， 業的果報常常相隨，一切都從因緣而起。 對於善事，何曾修習？對於惡事，不能斷除， 如果能遠離那些惡事，地獄就不會再出現。 如果人被愚癡所矇蔽，不瞭解業的果報， 被邪惡的老師所誤導，反而增加了他的過錯。 因為害怕而造作罪業，常常產生熱惱， 沒有正確的佛法來對治，終究會被痛苦逼迫。 如果能夠遠離各種過錯，對於痛苦就沒有份， 安住于正念的思維，不應當造作各種罪業。 如果喜歡造作各種惡業，那麼對於痛苦就沒有厭倦， 用痛苦來增加痛苦，怎麼能夠脫離呢？ 內心不產生厭惡，那又怎麼會有寂靜呢？ 對於罪惡的眾生，我因此不生起悲憫。 你被愚癡所束縛，造作那些不符合正法的行為， 那些因是你自己造作的，不是我能夠拯救的。 積累那些愚癡的行為，罪惡全部盈滿， 不能夠持守清凈的戒律，痛苦的果報誰能夠免除？ 如果人造作惡業，隨著所造的因而承受果報， 應當知道痛苦的因緣，自己造作而自己承受。 你被愛慾的繩索拘禁，狂亂而沒有慚愧之心， 遭受極其嚴酷的懲罰，那痛苦無法訴說。 如果人造作各種惡業，就會遭受各種痛苦的折磨， 不造作就不會遭受，沒有原因也就沒有果報。 像這樣各種過患，果報就在地獄之中。
【English Translation】 English version There is no escape. The inner self is burned by the three poisons (greed, hatred, and delusion), surrounded by the fires of the outer hells. Enduring suffering for endless eons, when will you escape the evil paths? Your own mind creates all kinds of evil deeds, never feeling shame or remorse. Being scorched by the fires of hell, what use is there in weeping in vain? You, extremely ignorant and dull, delight in engaging in unlawful acts. There is no need to feel regret; you should peacefully endure suffering. Foolish people commit various sins, and after doing so, they become terrified. The consequences of karma always follow, all arising from causes and conditions. Regarding good deeds, what have you ever cultivated? Regarding evil deeds, you cannot cease them. If you can stay away from those evil deeds, hell will no longer appear. If a person is covered by ignorance, not understanding the consequences of karma, Misled by evil teachers, they only increase their faults. Because of fear, they commit sins, constantly generating torment. Without the correct Dharma to counteract it, they will ultimately be oppressed by suffering. If one can be free from all faults, then there is no share in suffering. Dwelling in right mindfulness and contemplation, one should not commit any sins. If one delights in committing various evil deeds, then there is no aversion to suffering. Adding suffering to suffering, how can one escape? If the mind does not generate aversion, how can there be tranquility? Towards sinful beings, I therefore do not generate compassion. You are bound by ignorance, committing those unlawful acts. Those causes are created by yourself; I cannot save you. Accumulating those ignorant actions, sins are completely full. Unable to uphold pure precepts, who can escape the retribution of suffering? If a person commits evil deeds, they will receive retribution according to the cause. You should know that the causes of suffering are self-made and self-received. You are bound by the ropes of desire, frantic and without shame. Enduring extremely severe punishments, that suffering cannot be described. If a person commits various evil deeds, they will suffer various torments. If one does not commit them, one will not suffer; without a cause, there is no retribution. Like this, all kinds of faults, the consequences are in hell.
于諸善法中， 曾不生欣樂； 不修于福業， 造無量罪惡， 受報亦如然， 愚夫徒悔惱。 舍離諸善人， 多行於詭詐， 不修真實因， 求樂不可得。 積集眾罪垢， 從愚癡心起， 長劫受極苦， 皆由昔所造。 地獄諸有情， 為獄卒囚執， 苦切而責之， 業盡汝當出。 又彼愚癡人， 為自心所誑， 不了所作業， 煩惋懷悲愴； 以非利為善， 以良友如冤， 損壞於自他， 常處大黑暗。 彼三毒惡行， 與深冤無異， 能牽諸有情， 至焰摩羅所。 是癡何因生？ 皆由計我所。 不修施等行， 以何而濟度？ 罪為第一冤， 隨惡趣顯現， 於此世他生， 而不相舍離； 所造作諸惡， 如利刀毒火， 險惡極可畏， 作已汝當受。 若人心寂靜， 不著諸境界， 不隨癡所行， 則離於惡報。 聞地獄苦聲， 愚闇不生怖， 如持彼乾薪， 投之於烈火。 又世間火然， 焰久即能滅， 當知彼業火， 長時而熾盛； 常火勢可斷， 業火長相續， 若人造惡行， 畢竟為所燒。 是故彼業火， 常燒地獄人， 不怖惡道者， 無能免斯害。 以慧
【現代漢語翻譯】 現代漢語譯本： 對於各種善法，從來沒有產生過欣喜和快樂； 不修習福德善業，反而造作了無量的罪惡， 所受的果報也是這樣，愚蠢的人只是徒勞地後悔煩惱。 捨棄遠離那些善良的人，大多行事都是虛偽和欺詐， 不修習真實的因，想要獲得快樂是不可能的。 積聚了眾多的罪惡污垢，都是從愚癡的心念產生的， 長久的時間裡遭受極大的痛苦，這都是由於過去所造作的。 地獄中的那些眾生，被獄卒囚禁和抓捕， 嚴厲地責備他們，說：『業報結束了你才能出去。』 還有那些愚蠢的人，被自己的心所欺騙， 不明白自己所造作的業，煩惱惋惜，心中充滿悲傷； 把沒有利益的事情當作是好的，把善良的朋友看作是仇人， 損害自己也損害他人，常常處在巨大的黑暗之中。 那貪嗔癡（三毒）的惡行，和深深的仇敵沒有什麼不同， 能夠牽引著眾生，前往焰摩羅（Yamaraja，冥界之王）的處所。 這愚癡是從什麼原因產生的呢？都是由於執著于『我』和『我所』。 不修習佈施等等的善行，用什麼來救濟自己呢？ 罪業是第一仇敵，隨著惡趣的顯現而出現， 無論是在今生還是來世，都不會互相捨棄離開； 所造作的各種罪惡，就像鋒利的刀、毒藥和烈火一樣， 極其危險和可怕，造作之後你必定要承受。 如果人的心能夠寂靜，不執著于各種境界， 不隨著愚癡的念頭而行事，就能遠離惡的報應。 聽到地獄中痛苦的聲音，愚昧黑暗的人卻不產生恐懼， 就像拿著乾燥的柴火，把它投進猛烈的火焰中一樣。 還有世間的火焰燃燒，火焰燃燒很久之後就能熄滅， 應當知道那業力的火焰，長時間地燃燒而且熾盛； 普通的火焰的勢頭可以被截斷，業力的火焰卻會長久地延續， 如果有人造作惡行，最終必定會被它所焚燒。 所以那業力的火焰，常常焚燒著地獄中的人， 不害怕惡道的人，沒有辦法免除這種災害。 用智慧
【English Translation】 English version: In all virtuous dharmas, one never generates joy or delight; Not cultivating meritorious deeds, one creates immeasurable evils, The retribution received is also like this; the foolish merely regret and grieve in vain. Abandoning and distancing oneself from virtuous people, one mostly acts with falsehood and deceit, Not cultivating the true causes, seeking happiness is impossible. Accumulating numerous defilements of sin, all arise from a mind of ignorance, Enduring extreme suffering for long kalpas, all due to what was created in the past. The sentient beings in hell, are imprisoned and seized by the prison wardens, They are sternly rebuked, saying, 'When your karmic retribution is exhausted, you may leave.' Moreover, those foolish people, are deceived by their own minds, Not understanding the karma they create, they lament and grieve, their hearts filled with sorrow; Taking what is not beneficial as good, regarding virtuous friends as enemies, Damaging themselves and others, they constantly dwell in great darkness. Those evil deeds of the three poisons (greed, hatred, and delusion), are no different from deep enemies, Capable of leading sentient beings, to the place of Yamaraja (King of the Underworld). What is the cause of this ignorance? It all arises from attachment to 'I' and 'mine'. Not cultivating generosity and other virtuous practices, what will one use to save oneself? Sin is the foremost enemy, appearing with the manifestation of evil realms, Whether in this life or the next, they will not abandon or leave each other; The various evils that are created, are like sharp knives, poison, and raging fires, Extremely dangerous and terrifying; after creating them, you must endure them. If a person's mind can be tranquil, not attached to various realms, Not following the actions of ignorance, then one can be free from evil retribution. Hearing the sounds of suffering in hell, the ignorant and darkened do not generate fear, It is like holding dry firewood, and throwing it into a raging fire. Moreover, the fire of the world, can be extinguished after burning for a long time, One should know that the fire of karma, burns intensely and fiercely for a long time; The force of ordinary fire can be cut off, but the fire of karma continues for a long time, If a person creates evil deeds, they will ultimately be burned by it. Therefore, that fire of karma, constantly burns the people in hell, Those who do not fear the evil paths, have no way to escape this harm. With wisdom
當揀擇， 於己善防護， 遠離彼惡業， 則不受諸苦。 為癡之所覆， 常造作眾惡， 今受此極苦， 悲號徒爾為。 謂初中後分， 及盡苦邊際， 苦因與苦果， 皆不可愛樂。 昔在於人間， 廣作諸惡業， 招此險惡報， 汝今當自受。 離顛倒分別， 因果常相應， 如昔之所作， 隨業而受報。 汝能于自身， 常生其保重， 云何起殺業， 伺斷佗壽命？ 汝求彼財利， 備受諸艱辛， 云何于佗財， 興心而劫盜？ 汝于自妻妾， 專意而防護， 云何于佗色， 而生於侵暴？ 汝作妄語罪， 欺誑于良善， 為佗不信受， 彼舌極可畏。 汝樂飲酒罪， 引生於癡鈍， 招非法誹謗， 何不生遠離？ 如是五種惡， 皆汝先所造， 今受此惡報， 何為徒悲慟？ 不善法如毒， 應當常遠離， 能令諸有情， 長淪於苦海。 又彼貪慾火， 於三有熾然， 見善利不修， 后樂何所得？ 說巧笑言辭， 增長於貪慾， 斯為大過咎， 當斷無有餘。 墮彼地獄已， 發聲大號哭， 獄卒咸謂言： 如彼因而受。 不遠離諸惡， 作已還復造， 彼因即增長，
【現代漢語翻譯】 現代漢語譯本 應當選擇善行，好好保護自己，遠離那些惡業，這樣就不會遭受各種痛苦。 因為被愚癡所矇蔽，常常造作各種惡行，現在遭受這極大的痛苦，悲傷哭號也是徒勞。 無論是最初、中間還是最後，以及痛苦的邊際，痛苦的原因和痛苦的結果，都是不可喜愛和樂於接受的。 過去在人間的時候，廣泛地造作各種惡業，招致這危險惡劣的報應，你現在應當自己承受。 遠離顛倒的分別，因果常常相應，就像過去所做的那樣，隨著業力而承受報應。 你能夠對自身，常常產生珍重之心，為什麼還要發起殺業，伺機斷絕其他眾生的壽命呢？ 你爲了追求財利，備受各種艱辛，為什麼還要對別人的財產，興起劫掠盜取的心呢？ 你對自己的妻子和妾，專心致志地加以保護，為什麼還要對別人的美色，產生侵犯和暴行的念頭呢？ 你犯下妄語的罪過，欺騙善良的人們，以至於不被他人信任和接受，你的舌頭是多麼可怕啊。 你喜歡飲酒作樂，這會引發愚癡和遲鈍，招致非法的誹謗，為什麼不遠離它呢？ 像這樣的五種惡行，都是你先前所造作的，現在遭受這樣的惡報，又何必徒勞地悲傷哭泣呢？ 不善的法就像毒藥一樣，應當常常遠離，它能夠讓各種有情眾生，長久地沉淪在痛苦的海洋中。 還有那些貪愛的慾望，在三有（指欲有、色有、無色有）中熾盛燃燒，看到好的利益不去修習，將來又怎麼能得到快樂呢？ 那些巧笑的言辭，增長了貪慾，這是極大的過錯和罪過，應當斷除乾淨，沒有剩餘。 墮入地獄之後，發出巨大的哭號聲，獄卒都會說：『這是像你這樣的因所導致的果報。』 不遠離各種惡行，做了之後又繼續造作，這樣的因就會不斷增長，
【English Translation】 English version When choosing, protect yourself well, stay away from those evil deeds, then you will not suffer all kinds of pain. Because you are covered by ignorance, you often create all kinds of evil deeds. Now you suffer this extreme pain, and it is futile to grieve and cry. Whether it is the beginning, middle, or end, as well as the boundary of suffering, the cause of suffering and the result of suffering are not lovable or enjoyable. In the past, when you were in the human world, you widely created all kinds of evil deeds, inviting this dangerous and evil retribution. You should now bear it yourself. Away from inverted discriminations, cause and effect are always corresponding. Just like what you did in the past, you will receive retribution according to your karma. You are able to cherish yourself, why do you still initiate the act of killing, seeking to cut off the lives of other beings? You endure all kinds of hardships in pursuit of wealth and profit, why do you still have the intention of robbing and stealing other people's property? You wholeheartedly protect your own wives and concubines, why do you still have thoughts of invading and violating other people's beauty? You commit the sin of lying, deceiving good people, so that you are not trusted and accepted by others. How terrible is your tongue. You enjoy drinking and making merry, which will lead to ignorance and dullness, inviting illegal slander. Why not stay away from it? These five kinds of evil deeds are all what you have created before. Now you are suffering such evil retribution, why bother to grieve and cry in vain? Unwholesome dharmas are like poison, and should always be kept away from. They can cause all sentient beings to sink into the sea of suffering for a long time. Also, those desires of greed are burning fiercely in the three realms (referring to the desire realm, form realm, and formless realm). Seeing good benefits but not practicing them, how can you obtain happiness in the future? Those clever smiling words increase greed and desire. This is a great fault and sin, and should be completely cut off without any remainder. After falling into hell, making a loud cry, the prison guards will say: 'This is the result caused by the cause like you.' Not staying away from all kinds of evil deeds, and continuing to create them after doing them, such a cause will continue to grow,
受報亦如此。 若畏未來苦， 當現修眾善， 則無地獄報， 亦不生悲啼。 放逸如彼地， 出生諸不善， 無量諸有情， 皆為貪所牽。 汝昔造眾罪， 起貪等惡行， 愚夫不了知， 當苦何人代！ 不生慈愍心， 隨諸惡流轉， 無邊苦海中， 憑何而濟度？ 資財及所愛， 命盡悉遺棄， 由造此眾罪， 為獄卒所追。 極猛惡火聚， 充遍於虛空， 乃至地方所， 熾焰而無間。 苦切不可觀， 惶怖何所至？ 鋒刃為其道， 驅逐令履踐。 險難廣如海， 獨逝而無伴， 何時得解脫， 於我誰能救？ 我為苦逼切， 疲乏不能往， 為彼所執縛， 牽挽而將去； 妻孥朋屬等， 到此皆如冤， 縱無量珍財， 求囑無能脫。 由昔放逸故， 樂壞翻為苦， 為死罥所牽， 冥莫何歸趣？ 彼琰摩獄卒， 極暴惡忿怒， 執縛加凌辱， 心生大惶怖。 我觀彼惡處， 種種苦治罰， 一切情非情， 皆騰于猛焰。 復有大毒蟒， 周匝悉圍繞， 悲號求出離， 無歸亦無救。 墮黑暗獄中， 深廣猶大海， 虛空宿曜光， 長劫何由睹？ 謂由彼五根， 顛倒
【現代漢語翻譯】 現代漢語譯本 受報也是這樣。 如果害怕未來的痛苦，就應當現在修行各種善行， 這樣就不會有地獄的報應，也不會產生悲傷的哭泣。 放縱懈怠就像那片土地，滋生各種不善的行為， 無數的有情眾生，都被貪慾所牽引。 你過去造作各種罪惡，生起貪婪等惡劣行為， 愚蠢的人不明白，將來的苦果誰能代替承受！ 不生起慈悲憐憫之心，隨著各種惡業流轉， 在無邊無際的苦海中，依靠什麼才能得救度？ 資財以及所愛之物，壽命終結時全部遺棄， 由於造作這些罪惡，被地獄的獄卒追趕。 極其猛烈的火焰，充滿整個虛空， 乃至所有的地方，都被熾熱的火焰所覆蓋，沒有間隙。 痛苦難忍無法觀看，驚慌恐懼不知該去哪裡？ 鋒利的刀刃是他們的道路，驅趕著他們去踐踏。 危險艱難廣闊如大海，獨自前往沒有伴侶， 何時才能得到解脫，誰能救我？ 我被痛苦逼迫，疲憊不堪無法前行， 被他們抓住捆綁，牽拉著帶走； 妻子兒女親朋好友等，到這裡都如同冤家， 縱然有無數的珍寶財富，請求幫助也無法脫身。 由於過去放縱懈怠的緣故，快樂轉變為痛苦， 被死亡的羅網所牽引，黑暗中不知該歸向何處？ 那些閻摩（Yama）的獄卒，極其暴虐兇惡憤怒， 抓住捆綁施加鞭打，心中產生極大的恐懼。 我看到那些惡劣的地方，各種各樣的痛苦刑罰， 一切有情和無情之物，都在猛烈的火焰中燃燒。 還有巨大的毒蛇，在四周緊緊地纏繞， 悲傷地呼號尋求脫離，沒有歸宿也沒有救助。 墮入黑暗的地獄中，深廣如同大海， 虛空中星辰的光芒，漫長的劫數中何時才能見到？ 這是因為那五根（five roots of perception）顛倒的緣故。
【English Translation】 English version The retribution is also like this. If you fear future suffering, you should cultivate various good deeds now, Then there will be no hellish retribution, nor will there be sorrowful weeping. Indulgence is like that land, giving birth to all kinds of unwholesome deeds, Countless sentient beings are all牽引 by greed. You have committed various sins in the past, arising from greed and other evil actions, Foolish people do not understand, who can bear the future suffering on their behalf! Not generating compassion and pity, flowing along with various evil currents, In the boundless sea of suffering, what can you rely on to be saved? Wealth and loved ones, all are abandoned when life ends, Due to committing these sins, you are chased by the hell's wardens. Extremely fierce flames fill the entire void, Even all places are covered by blazing flames without gaps. The pain is unbearable to watch, where to go in panic and fear? Sharp blades are their path, driving them to trample. Dangerous and difficult, as vast as the sea, going alone without companions, When will I be liberated, who can save me? I am forced by suffering, exhausted and unable to go, Being seized and bound by them, dragged and taken away; Wives, children, relatives, and friends, all seem like enemies here, Even with countless treasures and wealth, seeking help cannot escape. Due to past indulgence, happiness turns into suffering, Being牽引 by the net of death, where to return in the darkness? Those wardens of Yama (the lord of death), extremely violent, fierce, and angry, Seize, bind, and whip, causing great fear in the heart. I see those evil places, all kinds of painful punishments, All sentient and insentient things are burning in fierce flames. There are also huge poisonous snakes, tightly surrounding all around, Sadly crying out for escape, with no refuge and no help. Falling into the dark hell, as deep and vast as the sea, The light of the stars in the sky, when will I see it in the long kalpas? It is because of the inverted five roots (five roots of perception).
生貪著， 流轉三有中， 何由能寂靜？ 一切身肢分， 為利鋸分解， 無量極苦惱， 言莫能盡宣。 積集罪如山， 眾苦常圍繞， 唸唸常增長， 心作身自受。 受極苦迫窄， 辛酸唯自知， 琰摩敕彼言： 汝觀昔所作。 若了知自罪， 于苦能堪忍， 乃至業未盡， 一一當思惟。 昔由癡所覆， 今徒生悔惱， 汝作如是因， 自受如是果。 由惡作所起， 造增上重罪， 墮難中險難， 受苦中極苦。 愚夫造罪已， 如以薪投火， 從劫而至劫， 業盡或當出。 非諸天修羅， 夜叉鬼神等， 我為死罥拘， 彼皆不能救。 為彼索所縛， 牽至琰摩所， 惶怖無依歸， 隨業之所趣。 若離欲過患， 三界中最勝， 解脫一切縛， 則不造諸罪。 若和合因緣， 先從父所得， 彼如是劬勞， 汝何行殺害？ 又復害母罪， 惡業無過此， 墮于地獄中， 受增上極苦。 斷三有結縛， 是名阿羅漢， 愚癡行殺害， 今受此苦報。 一切諸法藏， 顯示解脫門， 汝破和合僧， 今受此苦報。 常發虛妄言， 指東而談北， 所說無誠信， 今受此苦報。
【現代漢語翻譯】 現代漢語譯本： 如果產生了貪戀執著， 在三有（指欲有、色有、無色有）中流轉，又怎麼能夠獲得寂靜呢？ 即使身體的每個部分，爲了利益他人而被鋸子分解， 那無量的痛苦，也無法用言語完全表達。 積累的罪業如山一般，各種苦難常常圍繞著你， 每一念都在增長，心造作的惡業，身體自己承受。 感受著極其痛苦的逼迫，辛酸的滋味只有自己知道， 閻摩（Yama，冥界之王）命令他們說：『你看看過去所做的事情。』 如果瞭解自己的罪過，對於痛苦能夠忍受， 乃至罪業沒有完結，每一件都要仔細思量。 過去因為愚癡所矇蔽，現在徒然產生後悔煩惱， 你造作了這樣的因，自己承受這樣的果報。 由於惡行所引發，造作了更加嚴重的罪業， 墮入艱難中的艱難，感受痛苦中的極度痛苦。 愚蠢的人造作罪業后，就像用柴火投入火焰中， 從一劫到另一劫，罪業完結或許才能出去。 不是諸天（Devas）、修羅（Asura），夜叉（Yaksa）、鬼神等等， 我被死亡的羅網拘捕，他們都不能救我。 被那繩索所捆綁，牽引到閻摩（Yama）那裡， 惶恐不安沒有依靠，只能隨著業力所趨向。 如果遠離慾望的過患，在三界（指欲界、色界、無色界）中最為殊勝， 解脫一切束縛，就不會造作各種罪業。 如果和合的因緣，首先從父親那裡得到， 他如此辛勤勞苦，你為何要行殺害之事？ 又加上殺害母親的罪過，沒有比這更惡劣的罪業了， 墮入地獄之中，感受更加嚴重的痛苦。 斷除三有（指欲有、色有、無色有）的結縛，這叫做阿羅漢（Arhat）， 愚癡的人行殺害之事，現在承受這樣的苦報。 一切諸法寶藏，顯示解脫之門， 你破壞和合的僧團（Sangha），現在承受這樣的苦報。 常常說虛妄的言語，指著東方卻說是北方， 所說的話沒有誠信，現在承受這樣的苦報。
【English Translation】 English version: If greed and attachment arise, Revolving in the three realms of existence (Three realms: desire realm, form realm, formless realm), how can one attain tranquility? Even if every part of the body is sawn apart for the benefit of others, The immeasurable suffering cannot be fully expressed in words. Accumulated sins are like a mountain, and various sufferings constantly surround you, Every thought increases, and the evil deeds created by the mind are endured by the body itself. Experiencing extremely painful oppression, the bitterness is known only to oneself, Yama (King of the Underworld) commands them: 'Look at what you have done in the past.' If you understand your own sins and can endure suffering, Until the karma is exhausted, you must contemplate each one carefully. In the past, you were blinded by ignorance, and now you only generate regret and vexation, You created such causes, and you yourself bear such consequences. Arising from evil deeds, you have committed increasingly grave sins, Falling into the most difficult of difficulties, experiencing the most extreme of sufferings. A foolish person, after committing sins, is like throwing firewood into a fire, From one kalpa (aeon) to another, one may only emerge when the karma is exhausted. Not the Devas (gods), Asuras (demigods), Yakshas (demons), ghosts, or spirits, I am captured by the net of death; none of them can save me. Bound by that rope, dragged to Yama (King of the Underworld), Fearful and without refuge, one goes where one's karma leads. If one is free from the faults of desire, one is the most supreme in the three realms (desire realm, form realm, formless realm), Liberated from all bonds, one will not commit any sins. If the coalescing causes and conditions, first obtained from the father, He toils so diligently, why do you commit acts of killing? Moreover, the sin of killing one's mother, there is no more evil karma than this, Falling into hell, one experiences increasingly severe suffering. Cutting off the bonds of the three realms of existence (desire realm, form realm, formless realm), this is called an Arhat (one who is worthy), A foolish person commits acts of killing, and now endures this suffering as retribution. All the treasures of the Dharma (teachings), reveal the gate of liberation, You have broken the harmonious Sangha (community), and now endure this suffering as retribution. Constantly uttering false words, pointing east but saying north, What is said has no integrity, and now you endure this suffering as retribution.
又復生綺語， 損壞真實寶， 無益於自佗， 今受此苦報。 起兩舌惡業， 互相而讒謗， 離散彼親朋， 今受此苦報。 說無義惡語， 如刀杖毒火， 令佗生熱惱， 今受此苦報。 護惜己身命， 損害諸有情， 常無慈愍心， 今受此苦報。 佗所有珍財， 偷取或劫奪， 恣為五欲因， 今受此苦報。 樂作欲邪行， 如火益其薪， 常生疑怖心， 增長諸不善； 樂著于邪見， 損壞佗善根， 受惡報無窮， 受第一苦惱。 此諸惡境界， 汝愚癡隨轉， 皆由身語心， 相應而造作。 造彼眾惡已， 將終苦現前， 為獄卒所驅， 速趣于地獄。 是地獄苦惱， 極難堪忍受， 假使海深廣， 燒然亦枯涸。 若人了諸惡， 因果非可樂， 常當正思惟， 于罪不應作。 謂佛法僧寶， 眾德皆圓滿， 得生於人中， 何不能親近？ 初作微細罪， 如小火所燒， 后廣造惡因， 如投身火聚。 于罪徒憂怖， 意不斷諸惡， 常思受苦報， 今汝復何造？ 當知彼少罪， 則能生眾苦， 業盡當出離， 余無有能救。 彼琰摩使者， 檢察隨釋放， 若惡
【現代漢語翻譯】 現代漢語譯本 又造作虛妄不實的綺語，損害了真實的珍寶，既無益於自己也無益於他人，所以現在承受這樣的痛苦報應。 挑撥離間的兩舌惡業，互相之間進行讒言誹謗，離間他人親朋好友的關係，所以現在承受這樣的痛苦報應。 說那些沒有意義的惡語，就像刀杖、毒藥和火焰一樣，使他人產生熱惱，所以現在承受這樣的痛苦報應。 爲了保護自己的生命，損害其他有情眾生，常常沒有慈悲憐憫之心，所以現在承受這樣的痛苦報應。 偷取或搶奪他人所有的珍貴財物，放縱地作為滿足五種慾望的原因，所以現在承受這樣的痛苦報應。 喜歡造作邪淫的行為，就像給火新增柴薪一樣，常常產生疑慮和恐懼的心，增長各種不善的行為；喜歡執著于邪見，損害他人的善良根基，承受惡報沒有窮盡，承受第一等的痛苦煩惱。 這些惡劣的境界，你愚癡地隨之流轉，都是由身、語、意三方面，相應地造作出來的。 造作了那些罪惡之後，臨終時痛苦顯現於眼前，被獄卒所驅趕，迅速前往地獄。 這地獄的痛苦煩惱，極其難以忍受，即使是深廣的大海，被燃燒也會枯竭。 如果人們瞭解了各種罪惡，知道其因果並不令人喜悅，應當常常正確地思考，不要造作罪惡。 佛、法、僧三寶，各種功德都圓滿具備，能夠出生在人間，為什麼不能親近呢？ 最初造作細微的罪惡，就像被小火所燃燒一樣，後來廣泛地造作惡的因緣，就像投身於火堆之中。 對於罪惡只是徒勞地憂愁和恐懼，心意卻不斷絕各種罪惡，常常想到要承受痛苦的報應，現在你又在造作什麼呢？ 應當知道那微小的罪惡，就能產生眾多的痛苦，業力消盡的時候才能出離，其餘沒有任何人能夠救助。 那些閻摩（Yama，掌管地獄的判官）的使者，檢查之後會釋放你，如果作惡...
【English Translation】 English version Again, generating flowery and deceptive speech, damaging the precious treasure of truth, being of no benefit to oneself or others, now receiving this painful retribution. Creating the evil karma of divisive speech, slandering and defaming each other, separating those who are friends and relatives, now receiving this painful retribution. Speaking meaningless and evil words, like knives, staffs, poison, and fire, causing others to feel tormented, now receiving this painful retribution. Protecting one's own life, harming all sentient beings, constantly lacking compassion and pity, now receiving this painful retribution. Stealing or robbing others of their precious wealth, indulging in it as a cause for the five desires, now receiving this painful retribution. Delighting in committing evil sexual conduct, like adding fuel to a fire, constantly generating doubts and fears, increasing all unwholesome deeds; delighting in clinging to wrong views, damaging the good roots of others, receiving endless evil retributions, enduring the greatest suffering and affliction. These evil realms, you foolishly follow and revolve within them, all created by the corresponding actions of body, speech, and mind. Having created those many evils, as death approaches, suffering appears before you, driven by the prison guards, quickly heading towards hell. The suffering and affliction of this hell is extremely difficult to endure, even if the sea is deep and vast, it will dry up when burned. If people understand all evils, knowing that their causes and effects are not pleasant, they should always contemplate correctly, and should not commit sins. The Buddha (Buddha, the awakened one), Dharma (Dharma, the teachings), and Sangha (Sangha, the monastic community) treasures, all virtues are complete and perfect, being able to be born in the human realm, why not draw near to them? Initially committing subtle sins, like being burned by a small fire, later widely creating evil causes, like throwing oneself into a pile of fire. For sins, one worries and fears in vain, the mind does not cease all evils, constantly thinking of receiving painful retribution, what are you creating now? You should know that even a small sin can generate many sufferings, when karma is exhausted, one can be liberated, otherwise no one can save you. Those messengers of Yama (Yama, the lord of death), will examine and then release you, if evil...
報未盡， 還牽受眾苦。 于身肢方面， 分裂而斫截， 無數罪有情， 生悲愁號叫。 復有惡有情， 多作離間語， 猶如一種子， 后增長無數。 皆由彼惡慧， 而生於斗亂， 于親屬朋友， 悉為作破壞。 常遠諸善言， 樂發於惡語， 當割截其舌， 因果還相似。 百千功德門， 由舌而破壞， 今受此苦報， 何時獲出離？ 墮彼地獄中， 極熱生飢渴， 譬如以芥子， 擲須彌火聚。 又彼地獄火， 復從飢渴生， 及墮落諸天， 受報亦如此。 所造眾惡業， 皆由三毒起， 展轉猛焰間， 無藏竄逃避。 無智諸有情， 妄起于分別， 不善說為善， 于良友如冤。 云何諸眾生， 不悟真實法？ 設為彼開示， 心不生愛樂。 不樂聞正法， 輕毀說法師， 于濁惡世中， 何由生慧眼？ 愚夫之境界， 愛慾長迷惑， 不依正法律， 無因能自悟； 為癡索所牽， 常樂作諸惡， 作已受極苦， 徒生於憂悔。 由增上愚癡， 於法說非法， 彼因既顛倒， 則錯行亂學； 無明慧揀擇， 耽嗜於五欲， 于善不修習， 見惡則隨作。 諸天心著樂，
【現代漢語翻譯】 現代漢語譯本 罪報尚未終結，還要繼續承受眾多的苦難。 在身體肢體方面，被分裂、砍斫。 無數充滿罪惡的有情眾生，發出悲傷的哀號。 又有邪惡的有情眾生，常常製造離間是非的言語， 就像一顆種子，後來增長成無數。 這些都是由於他們邪惡的智慧，而引發爭鬥和混亂， 對於親屬和朋友，全部加以破壞。 常常遠離善良的言語，喜歡說惡毒的話語， 應當割掉他們的舌頭，因果報應就是這樣相似。 百千種功德之門，都被舌頭所破壞， 現在承受這樣的苦報，什麼時候才能獲得解脫？ 墮入那地獄之中，極其炎熱，又飢又渴， 就像用芥菜籽，投擲到須彌山（Sumeru）般的火堆中。 而且那地獄之火，又從飢渴中產生， 以及墮落的諸天，所受的果報也是這樣。 所造作的各種惡業，都是由貪嗔癡三毒（Three poisons）引起的， 在不斷蔓延的猛烈火焰中，沒有地方可以躲藏和逃避。 沒有智慧的有情眾生，胡亂地產生分別， 把不善的說成是善的，把良善的朋友看作是仇人。 為什麼這些眾生，不能領悟真實的佛法呢？ 即使為他們開示，心中也不生起喜愛。 不喜愛聽聞正法，輕視譭謗說法之法師， 在這污濁罪惡的世間中，怎麼能生起智慧之眼呢？ 愚蠢之人的境界，被愛慾長久地迷惑， 不依靠正確的佛法和戒律，沒有因緣能夠自己覺悟； 被愚癡的繩索所牽引，常常喜歡作各種惡事， 作了之後承受極大的痛苦，白白地產生憂愁和後悔。 由於增長的愚癡，把佛法說成不是佛法， 這樣的因地既然顛倒了，那麼行為和學習就會錯亂； 沒有明智的辨別，沉溺於五欲（Five desires）之中， 對於善事不肯修習，見到惡事就隨意去做。 諸天（Devas）的心執著于享樂，
【English Translation】 English version The retribution is not yet finished, and one must continue to endure many sufferings. In terms of the body and limbs, being split and chopped. Countless sentient beings full of sins, emit sad wails. There are also evil sentient beings who often create divisive and gossiping words, Like a seed, later growing into countless. These are all due to their evil wisdom, which leads to strife and chaos, Towards relatives and friends, all are destroyed. Often staying away from good words, liking to utter malicious words, Their tongues should be cut off, the karmic retribution is so similar. Hundreds of thousands of doors of merit are destroyed by the tongue, Now enduring such suffering, when will one be liberated? Falling into that hell, extremely hot, and hungry and thirsty, Like throwing a mustard seed into a Mount Sumeru (Sumeru) like fire pile. Moreover, that hellfire arises from hunger and thirst, And the fallen devas (Devas), the retribution they receive is also like this. All the evil deeds committed are caused by the three poisons (Three poisons) of greed, hatred, and ignorance, In the constantly spreading fierce flames, there is no place to hide and escape. Sentient beings without wisdom, recklessly give rise to discrimination, Calling the unwholesome as wholesome, and regarding good friends as enemies. Why can't these sentient beings realize the true Dharma? Even if it is revealed to them, their hearts do not give rise to love. Not liking to hear the right Dharma, despising and slandering the Dharma masters who preach it, In this turbid and evil world, how can the eye of wisdom arise? The realm of foolish people is long deluded by love and desire, Not relying on the correct Dharma and precepts, there is no cause to awaken oneself; Pulled by the rope of ignorance, often liking to do all kinds of evil deeds, After doing them, enduring great suffering, vainly giving rise to sorrow and regret. Due to increased ignorance, saying that the Dharma is not the Dharma, Since such a cause is reversed, then the actions and learning will be chaotic; Without wise discernment, indulging in the five desires (Five desires), Unwilling to cultivate good deeds, readily doing evil deeds when seeing them. The minds of the devas (Devas) are attached to pleasure,
投放逸火中， 不遇勝善緣， 彼即隨退墮。 又彼愚癡人， 憎嫉諸賢善， 矯現諸威儀， 誑佗而求利。 口雖說正法， 心常伺他咎， 是人於世間， 為第一惡者。 若人著欲樂， 則是求苦惱， 為自心所誑， 樂壞非他受。 是故以正慧， 常修十善行， 于諸非義利， 畢竟永除斷。 樂利益於佗， 繫心無暫舍， 常依凈善法， 應當如是住。
餓鬼品第十六
若人不行施， 如無燈求光， 舍離於善業， 何能有樂報？ 如世間盲者， 於物無所睹， 離施無福因， 當墮餓鬼趣。 墮無財鬼中， 周遍而求覓， 常困於飢渴， 皆由慳所感。 若樂修施者， 一切無能壞， 不作于少因， 后乃徒生悔。 由先造惡業， 墮餓鬼趣中， 為獄火燒炙， 長受飢渴苦； 何時離彼趣， 暫得於快樂？ 何劫得解脫， 則舍諸熱惱？ 由不了因果， 及彼道非道， 為飢火所逼， 相續苦不斷。 丑狀發髼亂， 唯筋皮相連， 希求諸飲食， 暫睹無由得。 為眾苦逼迫， 墮諸惡險難， 曾無有親朋， 於我暫能救。 汝昔於人中， 斷作諸福行，
【現代漢語翻譯】 現代漢語譯本 投入燃燒的火焰中， 若不能遇到殊勝的善緣，就會隨之退墮。 那些愚癡的人，憎恨嫉妒賢良善良的人， 虛假地顯現威儀，欺騙他人以求取利益。 口中雖然說著正法（Dharma），心中卻常常伺機尋找他人的過失， 這種人在世間，是第一等惡劣的人。 如果有人貪著于慾望的快樂，那就是在尋求痛苦煩惱， 被自己的心所欺騙，所享受的快樂最終會壞滅，並非他人所能承受。 因此應當以正確的智慧，常常修習十善行（Ten wholesome actions）， 對於各種沒有意義和利益的事情，徹底地永遠斷除。 樂於利益他人，心繫於此不曾片刻捨棄， 常常依止清凈善良的法，應當這樣安住。
餓鬼品 第十六
如果有人不行佈施，就像沒有燈卻想要求得光明一樣， 捨棄了善良的行業，怎麼能有快樂的果報呢？ 就像世間的盲人，對於事物什麼也看不見， 離開佈施就沒有積累福報的原因，應當墮入餓鬼道（Preta realm）。 墮入無財餓鬼之中，四處尋找， 常常被飢餓和乾渴所困擾，這都是由於慳吝所導致的。 如果樂於修習佈施，一切都不能夠破壞， 不在先前種下些許善因，之後才徒勞地產生後悔。 由於先前造作了惡業，墮入餓鬼道中， 被地獄的火焰燒烤，長久地遭受飢餓乾渴的痛苦； 什麼時候才能離開那個惡道，暫時獲得快樂？ 要經過多久才能解脫，才能捨棄各種熱惱？ 由於不瞭解因果，以及分辨不清正道與非道， 被飢餓的火焰所逼迫，接連不斷的痛苦沒有止境。 醜陋的形貌，頭髮蓬亂，只剩下筋和皮相連， 希望得到各種飲食，即使是短暫地看到也沒有機會。 被各種痛苦逼迫，墮入各種惡劣危險的境地， 從來沒有親朋好友，能夠暫時地救助我。 你過去在人道中，斷絕了各種積累福報的行為，
【English Translation】 English version Casting into the blazing fire, If one does not encounter superior good causes, they will then fall back. Moreover, those foolish people hate and are jealous of the virtuous and good, They falsely display dignified manners, deceiving others to seek profit. Though their mouths speak of the true Dharma (Law), their minds constantly seek others' faults, Such a person in this world is the most evil of all. If a person is attached to the pleasures of desire, then they are seeking suffering and affliction, Deceived by their own mind, the joy they experience will ultimately be destroyed, and cannot be endured by others. Therefore, with right wisdom, constantly cultivate the ten wholesome actions (Ten wholesome actions), For all things that are meaningless and without benefit, completely and permanently cut them off. Take joy in benefiting others, keep your mind on this without abandoning it for a moment, Constantly rely on pure and good Dharmas, you should dwell in this way.
Chapter Sixteen: The Pretas (Hungry Ghosts)
If a person does not practice giving, it is like seeking light without a lamp, Having abandoned good deeds, how can there be joyful retribution? Like a blind person in the world, who cannot see anything, Without the cause of giving, there is no cause for fortune, one should fall into the realm of the pretas (Preta realm). Falling into the realm of the ghosts without wealth, searching everywhere, Constantly troubled by hunger and thirst, all of this is caused by stinginess. If one delights in practicing giving, nothing can destroy it, If one does not create even a small cause in the beginning, later one will only give rise to futile regret. Due to having created evil karma in the past, one falls into the realm of the pretas, Being burned by the fires of hell, enduring the suffering of hunger and thirst for a long time; When will one leave that realm and temporarily obtain happiness? How long will it take to be liberated, to abandon all the burning afflictions? Due to not understanding cause and effect, and not distinguishing between the path and the non-path, Being forced by the fires of hunger, the continuous suffering has no end. Ugly appearance, hair disheveled, only skin and tendons connected, Hoping for all kinds of food and drink, even a brief glimpse is impossible to obtain. Being oppressed by all kinds of suffering, falling into all kinds of evil and dangerous situations, Never having relatives or friends who can temporarily save me. In the past, in the human realm, you cut off all actions of accumulating fortune,
如至於寶洲， 空手而獨返。 若樂修勝行， 常遠彼諸惡， 我觀彼善人， 躡生天階漸。 由彼身語意， 造作諸不善， 眷屬皆他往， 獨依苦而住。 為琰摩使者， 捉縛而驅逐， 入深邃黑暗， 去處極懸遠。 我於一切處， 常受諸苦惱， 乃至須臾頃， 曾無微少樂。 今受此果報， 皆由先所作， 何時免斯苦， 得至於樂處？ 為渴所逼故， 徒陟彼高原， 設見於河池， 到則皆枯涸。 于曠野山林， 周遍而尋覓， 受渴乏艱辛， 求水不可得。 乃至濕潤處， 彼亦不能見， 復有大烏鳶， 利嘴而啄食。 為彼飢渴火， 常逼切其身， 宛轉險道中， 叫呼求救護。 昔近欲境界， 彼如鏡中像， 虛壞己珍財， 今獨受此報。 由造彼業故， 籠罩難出離， 於四向奔走， 業盡當解脫。 從三毒所生， 極惡猛火聚， 唸唸常熾然， 則能燒巨石。 又火焚彼石， 水沃即能止， 我業火如海， 深廣何能滅？ 惡業如其薪， 愛風同發起， 燒彼罪有情， 周匝無能避。 我造諸罪咎， 遠離於善法， 墮彼鬼世間， 為自心所誑。 我為彼
【現代漢語翻譯】 現代漢語譯本 如果到達珍寶之洲（寶洲，比喻充滿價值和機會的地方），卻空手而獨自返回，那是多麼可惜。 如果樂於修習殊勝的善行，就應當常常遠離各種惡行。 我觀察那些善良的人們，他們一步步地登上通往天界的階梯。 由於他們的身、語、意造作各種不善業，當親屬都已離世，他們只能獨自承受痛苦。 他們會被閻摩（Yama，掌管死亡的神）的使者捉住、捆綁和驅趕，進入深邃的黑暗之中，去往極其遙遠的地方。 我在一切地方，常常遭受各種苦惱，哪怕是短暫的一會兒，也從未有過絲毫的快樂。 如今所受的這些果報，都是由於過去所造作的惡業。什麼時候才能免除這些痛苦，到達快樂的地方呢？ 就像被口渴所逼迫，徒勞地登上高原，即使看到了河流或池塘，到達時卻都已乾涸。 在空曠的荒野山林中，四處奔波尋覓，忍受著口渴和匱乏的艱辛，卻無法找到水。 甚至連濕潤的地方，他們也無法看到。而且還有巨大的烏鴉和老鷹，用鋒利的嘴啄食他們。 他們被飢餓和乾渴的火焰， постоянно逼迫著身體，在險峻的道路上輾轉反側，叫喊著尋求救護。 過去所親近的慾望境界，就像鏡中的影像一樣虛幻不實。白白地耗費了自己的珍貴財富，如今卻獨自承受這樣的果報。 由於造作了那些惡業，像被籠子罩住一樣難以逃脫。只能向四面八方奔走，直到業力消盡才能解脫。 從貪、嗔、癡（三毒）所產生的，極其猛烈的火焰堆，唸唸不停地燃燒，甚至能夠燒燬巨大的石頭。 即使用火焚燒石頭，用水澆灌就能熄滅。而我的業火卻像大海一樣深廣，又怎麼能夠熄滅呢？ 惡業就像柴薪，愛慾之風如同助燃劑，焚燒著那些有罪的眾生，讓他們無處可逃。 我造作了各種罪過，遠離了善良的法，墮落到餓鬼的世界，被自己的心所欺騙。 我被那些...
【English Translation】 English version If one reaches the Jewel Isle (Jewel Isle, a metaphor for a place full of value and opportunity) but returns empty-handed and alone, how regrettable it is. If one delights in cultivating superior virtuous conduct, one should always stay far away from all evil deeds. I observe those virtuous people, they gradually ascend the ladder to the heavens. Because their body, speech, and mind create various unwholesome karmas, when their relatives have all passed away, they can only endure suffering alone. They will be seized, bound, and driven away by the messengers of Yama (Yama, the god of death), entering into deep darkness, going to an extremely distant place. In all places, I constantly suffer various afflictions, and even for a brief moment, I have never had the slightest joy. The karmic retributions I am now receiving are all due to the evil deeds I committed in the past. When will I be freed from these sufferings and reach a place of happiness? Like being forced by thirst to climb the plateau in vain, even if one sees rivers or ponds, they are all dried up upon arrival. Wandering around in the vast wilderness and forests, enduring the hardships of thirst and scarcity, yet unable to find water. They cannot even see a moist place. Moreover, there are huge crows and eagles, pecking at them with their sharp beaks. They are constantly oppressed by the fire of hunger and thirst, tossing and turning on dangerous roads, crying out for help. The realm of desires that one was close to in the past is as illusory as an image in a mirror. Having wasted one's precious wealth in vain, one now endures such retribution alone. Because of creating those evil karmas, it is as difficult to escape as being trapped in a cage. One can only run in all directions, and only when the karmic force is exhausted can one be liberated. The extremely fierce heap of flames arising from greed, hatred, and delusion (the three poisons) burns incessantly, even able to burn huge rocks. Even if a stone is burned by fire, it can be extinguished by pouring water on it. But my karmic fire is as deep and vast as the sea, how can it be extinguished? Evil karma is like firewood, and the wind of desire is like a combustion aid, burning those sinful beings, leaving them nowhere to escape. I have committed various sins, distanced myself from virtuous Dharma, and fallen into the realm of hungry ghosts, deceived by my own mind. I am being...
飢渴， 二火鎮燒然， 及刀杖傷殘， 受三種極苦。 我造諸惡業， 墮餓鬼趣中， 非眷屬親朋， 能為作救濟。 唯有彼善法， 與我作依怙， 謂施戒多聞， 三種為歸救。 乃至我造作， 諸極惡苦因， 墮愚癡網中， 長淪於苦海。 受極重熱惱， 實難堪難忍， 我若得出離， 少罪不復造。 彼餓鬼趣中， 常生大愁怖， 於此不善因， 是故當遠離。
畜生品第十八
彼畜生苦報， 為牽縛捶打， 不斷殺因緣， 則更生食啖。 愚夫愛惑心， 樂行於損害， 不修施戒因， 后受畜生報。 為愛索所縛， 五根如癡啞， 懷忿恨憎嫉， 后受畜生報； 應作不應作， 可食不可食， 于善不善法， 皆不能了知。 人趣多追求， 諸天著放逸， 餓鬼受飢渴， 地獄唯極苦。 若人于有情， 樂行於殺戮， 招種種危苦， 當互相殘害。 又復諸眾生， 多慳復散亂， 以是因緣故， 當墮鬼畜趣。 彼三毒過患， 沒溺諸有情， 受生死輪迴， 深險難出離。 若樂求正法， 則生諸善果， 具足彼明慧， 為人所恭敬。 是故具智者， 樂修清凈
【現代漢語翻譯】 現代漢語譯本 飢渴，兩種如火的痛苦燃燒，還有刀杖造成的傷殘，承受這三種極端的痛苦。 我造作各種惡業，因此墮入餓鬼道中，沒有眷屬親朋能夠為我提供救濟。 唯有那些善法，才能作為我的依靠和庇護，也就是佈施、持戒和多聞，這三種是我的歸宿和救助。 乃至我所造作的，那些導致極端痛苦的惡因，使我墮入愚癡的羅網中，長久地沉淪在苦海里。 所受到的極度熱惱，實在難以忍受，如果我能從中解脫出來，哪怕是極小的罪惡也不再造作。 那餓鬼道中，常常產生巨大的憂愁和恐怖，因為這些不善的因，所以應當遠離。
畜生品第十八
那些畜生所受的苦報，是遭受牽縛和捶打，如果不斷造作殺生的因緣，就會更進一步地相互吞食。 愚癡的人被愛慾迷惑，喜歡施行損害，不修佈施和持戒的因，死後就會遭受畜生道的果報。 被愛慾的繩索所束縛，五根如同癡呆瘖啞，懷有忿恨、憎惡和嫉妒，死後就會遭受畜生道的果報； 應該做的和不應該做的，可以吃的和不可以吃的，對於善法和不善法，都不能夠明瞭知曉。 人道中多有追求，諸天道中沉溺於放逸，餓鬼道中遭受飢餓和乾渴，地獄道中只有極端的痛苦。 如果有人對於有情眾生，喜歡施行殺戮，就會招致各種危難和痛苦，導致互相殘害。 還有那些眾生，大多慳吝並且心神散亂，因為這些因緣的緣故，將會墮入鬼道和畜生道。 那貪嗔癡（三毒）的過患，淹沒和沉溺著所有的有情眾生，使他們遭受生死的輪迴，深陷險境難以脫離。 如果喜歡尋求正法，就會產生各種善果，具備那些明智和智慧，為人所恭敬。 因此，具有智慧的人，喜歡修習清凈的行為。
【English Translation】 English version Hunger and thirst, two fires burn fiercely, along with wounds from knives and staves, enduring these three extreme sufferings. I commit all kinds of evil deeds, and therefore fall into the preta (hungry ghost) realm, with no relatives or friends able to provide relief. Only those good dharmas can serve as my reliance and refuge, namely dana (generosity), shila (morality), and shruta (learning), these three are my refuge and salvation. Even the evil causes that I have created, which lead to extreme suffering, cause me to fall into the net of ignorance, and I sink into the sea of suffering for a long time. The extreme heat and torment suffered are truly unbearable. If I can escape from this, I will never commit even the smallest sin again. In that preta realm, great sorrow and fear constantly arise. Because of these unwholesome causes, one should stay far away.
Chapter Eighteen: Animals
The suffering retribution of those animals is to be bound and beaten. If the causes of killing are continuously created, they will further devour each other. Foolish people are deluded by love and desire, and enjoy inflicting harm. If they do not cultivate the causes of dana (generosity) and shila (morality), they will suffer the retribution of the animal realm in the future. Bound by the ropes of love and desire, the five senses are like being dull and mute, harboring resentment, hatred, and jealousy, one will suffer the retribution of the animal realm in the future; What should be done and what should not be done, what can be eaten and what cannot be eaten, they are unable to clearly know the difference between good and bad dharmas. The human realm has many pursuits, the deva (heavenly) realm is immersed in indulgence, the preta (hungry ghost) realm suffers from hunger and thirst, and the naraka (hell) realm only has extreme suffering. If someone enjoys killing sentient beings, they will invite various dangers and sufferings, leading to mutual harm. Furthermore, those beings are mostly stingy and scattered in mind. Because of these causes, they will fall into the ghost and animal realms. The faults of the three poisons (greed, hatred, and delusion) submerge and drown all sentient beings, causing them to suffer the cycle of birth and death, deeply trapped in danger and difficult to escape. If one enjoys seeking the right dharma, various good fruits will arise, possessing that wisdom and intelligence, and being respected by people. Therefore, those with wisdom enjoy cultivating pure conduct.
業， 如理而作意， 躋解脫正道。
饑乏業報品第十九
樂作不饒益， 驅役諸眾生， 招下劣苦因， 無與饑相似。 叫呼求飲食， 從自身起火， 燒彼罪眾生， 如然于槁木。 是火遍方處， 所至即隨逐， 設經百劫中， 匪食無能濟。 世火雖炎熱， 飢火復過是， 奔馳三有中， 于食求無得。 又世間有情， 常生種種過， 為飲食因緣， 沉淪三有海。 住彼三有中， 隨業而牽去， 長時受楚毒， 此苦說無盡。 處於胎藏中， 為糞穢所溺， 受逼迫熱惱， 此苦說無盡。 耽著于欲境， 樂殊妙嚴飾， 貪求受艱辛， 此苦說無盡。 常詣他舍宅， 求丐于衣食， 為彼所輕賤， 此苦說無盡。 由愛毒所使， 勞己而求覓， 乃至身未終， 此苦說無盡。 自貪其欲境， 眾冤伺其便， 心常生惶怖， 此苦說無盡。 由為彼妻孥， 多生於憂戚， 斯為第一冤， 此苦說無盡。 枉費諸珍財， 為親朋訶毀， 由斯起愁惱， 此苦說無盡。 變異身衰老， 策杖而徐行， 色力頓疲羸， 此苦說無盡。 生平所愛寵， 臨終皆棄捨， 獨往無
【現代漢語翻譯】 現代漢語譯本 行為（業）， 如理地進行思考和行動（作意）， 就能登上解脫的正道。 饑乏業報品第十九 喜歡做沒有利益的事情， 驅使役用各種眾生， 招致下劣痛苦的因果， 沒有什麼能和飢餓相比。 叫喊呼號著尋求飲食， 從自身升起火焰， 焚燒那些有罪的眾生， 就像燃燒乾燥的木頭一樣。 這火焰遍佈四面八方， 到達哪裡就跟隨到哪裡， 即使經過幾百個劫數， 沒有食物也無法解救。 世間的火焰雖然炎熱， 飢餓的火焰更加超過它， 在欲界、色界、無色界（三有）中奔波， 爲了食物而尋求卻無法得到。 而且世間的有情眾生， 常常產生各種各樣的過錯， 因為飲食的緣故， 沉淪在三有的苦海中。 住在三有之中， 隨著業力而被牽引而去， 長時間遭受痛苦折磨， 這種痛苦說是沒有窮盡的。 處於胎兒的身體中， 被糞便污穢所浸泡， 受到逼迫和熱惱， 這種痛苦說是沒有窮盡的。 貪戀執著于慾望的境界， 喜歡各種美妙的裝飾， 貪婪地追求而遭受艱辛， 這種痛苦說是沒有窮盡的。 常常去別人的家宅， 乞討衣物和食物， 被他們所輕視和賤待， 這種痛苦說是沒有窮盡的。 由於被愛慾的毒藥所驅使， 勞累自己而尋求， 乃至生命沒有終結， 這種痛苦說是沒有窮盡的。 自己貪戀慾望的境界， 各種怨家伺機而動， 心中常常產生惶恐和害怕， 這種痛苦說是沒有窮盡的。 因為妻子和兒女的緣故， 多生出憂愁和悲傷， 這是第一等的怨家， 這種痛苦說是沒有窮盡的。 白白浪費各種珍貴的財物， 被親戚朋友呵斥和譭謗， 由此而產生愁悶和煩惱， 這種痛苦說是沒有窮盡的。 身體發生變異而衰老， 拄著枴杖而慢慢行走， 容顏和體力一下子變得疲憊衰弱， 這種痛苦說是沒有窮盡的。 平生所喜愛和寵愛的人， 臨終的時候都拋棄離去， 獨自前往，沒有...
【English Translation】 English version Karma, By acting with proper mindfulness (作意), One ascends to the correct path of liberation. Chapter Nineteen: Retribution of Hunger Delighting in doing what is unbeneficial, Driving and employing all sentient beings, Inviting inferior causes of suffering, Nothing is comparable to hunger. Shouting and calling for food and drink, From one's own body arises a fire, Burning those sinful sentient beings, Like setting dry wood ablaze. This fire pervades all directions, Wherever it reaches, it follows, Even after hundreds of kalpas (劫, eons), Without food, there is no salvation. Although worldly fire is scorching, The fire of hunger surpasses it, Rushing about in the Three Realms (三有, Desire Realm, Form Realm, Formless Realm), Seeking food but unable to obtain it. Moreover, sentient beings in the world, Constantly generate various faults, Due to the cause of food and drink, They sink into the sea of the Three Realms. Dwelling within the Three Realms, Drawn away according to karma, Enduring torment for a long time, This suffering is said to be endless. Being in the womb, Submerged in filth and excrement, Experiencing pressure and heat, This suffering is said to be endless. Attached to the realm of desires, Delighting in exquisite adornments, Greedily seeking and enduring hardship, This suffering is said to be endless. Constantly visiting others' homes, Begging for clothing and food, Being despised and belittled by them, This suffering is said to be endless. Driven by the poison of love and desire, Laboring oneself to seek, Until the end of one's life, This suffering is said to be endless. Selfishly craving the realm of desires, Various enemies await their opportunity, The mind constantly generates fear and dread, This suffering is said to be endless. Due to wife and children, Much sorrow and grief arise, This is the foremost enemy, This suffering is said to be endless. Vainly wasting precious wealth, Being scolded and slandered by relatives and friends, From this arises worry and vexation, This suffering is said to be endless. The body transforms and ages, Walking slowly with a cane, Complexion and strength suddenly become weary and weak, This suffering is said to be endless. Those loved and cherished in life, All abandon and leave at the time of death, Going alone, without...
所依， 此苦說無盡。 愚夫造諸罪， 墮于惡趣中， 皆由飲食因， 智者之所誡； 了知是業報， 心當生怖畏， 樂修于施戒， 以眾善莊嚴。
諸法集要經卷第七 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第八
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
舍離懈怠品第二十
謂由彼劣慧， 而生於懈怠， 好習戲論言， 遠離於正智。 舍離善知識， 樂習近惡友， 為破法因緣， 此說為邪命。 不知時與方， 及彼諸難處， 不應說為說， 心常生愁怖。 不避于譏嫌， 而常往乞食， 為佗所輕賤， 樂自稱己德； 起增上貪癡， 生掉舉邪慢， 深著於五欲， 心不依正教。 違背王教敕， 常懷于忿恚， 狂亂失正念， 非時而致死。 遠離說法師， 不達法非法， 善人雖教招， 生瞋而毀呰。 貪嗜彼飲食， 常著于睡眠， 如是罪眾生， 當墮于地獄。 若決定精進， 能生於樂報， 是故依正法， 而當取善果。 若懈怠為本， 生三種過失， 唯精進對治， 能破諸癡
【現代漢語翻譯】 現代漢語譯本 所依賴的，因此苦難說是沒有窮盡的。 愚蠢的人造作各種罪業，墮落到惡劣的境地中， 這些都是因為飲食的緣故，這是有智慧的人所告誡的； 瞭解這是業報的道理，內心應當生起恐懼， 喜歡修行佈施和持戒，用各種善行來莊嚴自身。
《諸法集要經》卷第七 《大正藏》第 17 冊 No. 0728 《諸法集要經》
《諸法集要經》卷第八
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
舍離懈怠品第二十
因為那低劣的智慧，而產生懈怠， 喜歡學習戲論之言，遠離正確的智慧。 捨棄善良的知識，喜歡親近惡劣的朋友， 成為破壞佛法的因緣，這被稱為邪命。 不知道時機和方向，以及那些艱難之處， 不應該說的時候卻說，內心常常產生憂愁和恐懼。 不迴避別人的譏諷和嫌棄，卻常常去乞食， 被他人輕視和賤看，卻喜歡自我稱讚自己的功德； 生起增長的貪婪和愚癡，產生掉舉和邪慢， 深深地執著於五欲（色、聲、香、味、觸），內心不依從正確的教導。 違背國王的教令，常常懷有憤怒和怨恨， 狂亂而失去正確的念頭，不應該死的時候卻死去。 遠離說法之師，不通達什麼是佛法、什麼不是佛法， 善良的人即使教導和召喚，也生起嗔恨而譭謗。 貪圖享用那些飲食，常常執著于睡眠， 像這樣的罪惡眾生，應當墮入地獄。 如果決定要精進，就能產生快樂的果報， 因此依靠正確的佛法，就應當取得善良的果實。 如果以懈怠為根本，就會產生三種過失， 只有精進才能對治，能夠破除各種愚癡。
【English Translation】 English version Depending on what, this suffering is said to be endless. Foolish people create various sins and fall into evil realms, All of these are due to the cause of food and drink, which is what the wise caution against; Understanding the principle of karmic retribution, the mind should generate fear, Gladly cultivate giving and precepts, and adorn oneself with various good deeds.
The Collection of Essential Dharmas Sutra, Volume 7 Taisho Tripitaka Volume 17, No. 0728, The Collection of Essential Dharmas Sutra
The Collection of Essential Dharmas Sutra, Volume 8
Collected by the Venerable Avalokiteshvara (Guān Wúwèi Zūnzhě)
Translated by the Tripitaka Master Ri Cheng (Rì Chēng), Grand Master of Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, Proclaimer of Sanskrit, and Purple-Robed Shramana, etc., by Imperial Order
Chapter 20: Abandoning Laziness
Because of that inferior wisdom, laziness arises, One likes to learn frivolous words and stays away from correct wisdom. Abandoning good knowledge, one likes to be close to bad friends, Becoming the cause of destroying the Dharma, this is called wrong livelihood. Not knowing the time and direction, and those difficult places, Speaking when one should not speak, the mind often generates sorrow and fear. Not avoiding others' ridicule and dislike, one often goes begging for food, Being despised and looked down upon by others, one likes to praise one's own merits; Generating increasing greed and ignorance, producing agitation and wrong pride, Deeply attached to the five desires (form, sound, smell, taste, touch), the mind does not rely on correct teachings. Disobeying the king's commands, one often harbors anger and resentment, Being mad and losing correct thoughts, dying when one should not die. Staying away from teachers of the Dharma, not understanding what is Dharma and what is not Dharma, Even if good people teach and summon, one generates anger and slanders. Greedy for those foods and drinks, often attached to sleep, Such sinful beings should fall into hell. If one is determined to be diligent, one can generate happy rewards, Therefore, relying on the correct Dharma, one should obtain good fruits. If laziness is the root, three kinds of faults will arise, Only diligence can counteract it, and can break all ignorance.
惑； 謂彼三毒因， 能招三種報， 此三為根本， 隨趣於三有。 若樂彼懈怠， 則棄諸善法， 眾惡由之生， 當墮于地獄。 或取彼生貪， 或舍此增恚， 如是處執著， 此說為愚癡。 懈怠覆其心， 如中毒悶絕， 于放逸深坑， 墮落無疑惑。 若樂行精進， 離懈怠垢穢， 解脫諸恐怖， 此則獲樂分， 若作意懈怠， 不修勝凈法， 得廣大過咎， 是人唯苦分。 由眷屬纏縛， 當墮于險難， 是故此生中， 無貪彼欲樂。 又彼懈怠者， 常為癡所蔽， 無少分福業， 眾共生輕賤。 又彼懈怠者， 生睡眠惛沈， 破壞解脫門， 智者善防護。 又彼懈怠者， 起無慚無愧， 此二為苦本， 后得大恐怖。 又彼懈怠者， 悉廢其修作， 是人於世間， 雖活即如死。 又彼懈怠者， 引生於掉舉， 令心不寂靜， 命終心散亂。 沒懈怠淤泥， 何由超苦海？ 唯勇猛精進， 能到于彼岸。 又彼懈怠者， 如傍生無異， 但思念所食， 余則無所知。 由貪嗜飲食， 樂作不凈行， 所欲多匱乏， 常從佗乞丐。 乃至於自身， 忍寒熱飢渴，
【現代漢語翻譯】 現代漢語譯本 迷惑： 說這三種毒（貪、嗔、癡）是原因，能招致三種報應（苦報、樂報、舍報）。 這三種毒是根本，隨著業力流轉於三有（欲有、色有、無色有）。 如果貪圖懈怠，就會拋棄各種善法，各種惡行由此而生，應當墮入地獄。 或者對某些事物產生貪戀，或者捨棄某些事物而增加嗔恨，像這樣處處執著，這就被稱為愚癡。 懈怠覆蓋內心，就像中毒一樣昏悶，毫無疑問會墮入放逸的深坑。 如果喜歡修行精進，遠離懈怠的污垢，就能解脫各種恐怖，這樣就能獲得快樂的份額。 如果用心懈怠，不修習殊勝清凈的法，就會得到廣大的過失，這種人只有痛苦的份。 由於眷屬的纏縛，應當墮入危險困境，因此在這一生中，不要貪戀那些慾望的快樂。 而且那些懈怠的人，常常被愚癡所矇蔽，沒有絲毫的福德善業，大家共同輕視他們。 而且那些懈怠的人，常常昏睡不醒，破壞了解脫之門，智者應當好好防護。 而且那些懈怠的人，會生起無慚無愧之心，這兩種心是痛苦的根本，以後會得到巨大的恐怖。 而且那些懈怠的人，會荒廢一切修行和勞作，這種人在世間，雖然活著卻如同死去。 而且那些懈怠的人，會引發掉舉（心神不定），使內心不得安寧，臨命終時心神散亂。 沉沒在懈怠的淤泥中，怎麼能夠超越痛苦的海洋？只有勇猛精進，才能到達彼岸。 而且那些懈怠的人，和畜生沒有什麼區別，只想著吃什麼，其餘的就什麼都不知道了。 由於貪圖飲食，喜歡做不凈的行為，想要的東西常常缺乏，經常向別人乞討。 甚至於自己的身體，也能忍受寒冷、炎熱、飢餓、乾渴。
【English Translation】 English version Delusion: It is said that these three poisons (greed, hatred, and delusion) are the cause, capable of bringing about three kinds of retribution (suffering, happiness, and neutrality). These three are the root, following karma to transmigrate in the three realms of existence (the desire realm, the form realm, and the formless realm). If one delights in laziness, then one abandons all good dharmas, and all kinds of evil arise from it, one should fall into hell. Either one becomes attached to certain things, or one increases hatred by abandoning certain things, being attached everywhere like this, this is called ignorance. Laziness covers the mind, like being poisoned and fainting, without a doubt one will fall into the deep pit of negligence. If one likes to practice diligently, away from the filth of laziness, one can be liberated from all terrors, and in this way one can obtain a share of happiness. If one's mind is lazy, not cultivating the supreme pure dharma, one will obtain great faults, such a person only has a share of suffering. Due to the entanglement of family members, one should fall into dangerous difficulties, therefore in this life, do not be greedy for the pleasures of those desires. Moreover, those who are lazy are often blinded by ignorance, without the slightest merit or good deeds, everyone despises them together. Moreover, those who are lazy often fall into drowsiness and lethargy, destroying the gate of liberation, the wise should protect it well. Moreover, those who are lazy will give rise to shamelessness and lack of remorse, these two minds are the root of suffering, and later they will receive great terror. Moreover, those who are lazy will abandon all cultivation and labor, such a person in the world, although alive, is like being dead. Moreover, those who are lazy will cause restlessness, making the mind uneasy, and at the end of life the mind will be scattered. Sinking in the mud of laziness, how can one transcend the ocean of suffering? Only courageous diligence can reach the other shore. Moreover, those who are lazy are no different from animals, only thinking about what to eat, and knowing nothing else. Due to greed for food and drink, liking to do impure deeds, what one wants is often lacking, and one often begs from others. Even one's own body can endure cold, heat, hunger, and thirst.
皆由懈怠故， 備受于艱苦。 由彼懈怠故， 眾人皆嫌棄， 彼為自欺罔， 何能盡苦際？ 不學真實乘， 唯貪於美味， 命終墮惡道， 徒勞生後悔。 若發起精進， 安住彼正念， 永斷不善法， 此則為智者。 如是種種苦， 皆由懈怠生， 了知是業報， 畢竟不復造。 眾生三毒火， 唸唸常熾然， 大悲甘露雨， 為彼而息除。
悲愍有情品第二十一
謂身語意業， 常與善相應， 顯示三惡道， 引之令出離。 若依止悲心， 能趣寂滅樂， 愍念諸眾生， 如母愛己子。 于有苦眾生， 尋求而救護， 鬼趣尚蒙祐， 得生於天趣。 若具足悲心， 愛念諸含識， 是名大丈夫， 人天咸恭敬。 若人有悲心， 則能持凈戒， 如月照世間， 光明常清凈。 能令諸眾生， 離愁怖憂戚， 是故於悲心， 畢竟常親近。 若人離粗獷， 以悲心莊嚴， 是名良福田， 名稱普周遍。 由悲心普滋， 諸根無垢染， 住清凈正見， 去菩提不遠。 若人具悲心， 如諸天自在， 于百千生中， 永離彼貧乏。 若人意質直， 如金可貴重， 復安住悲心，
【現代漢語翻譯】 現代漢語譯本 一切的艱辛困苦，都是由於懈怠造成的。 由於他的懈怠，眾人都會嫌棄他。 他這是在自欺欺人，又怎麼能擺脫痛苦的邊際呢？ 不學習真實的佛法，只貪圖美味佳餚。 命終之後墮入惡道，白白地後悔一生。 如果發起精進心，安住于正確的念頭。 永遠斷除不善的法，這才是智者。 像這樣的種種痛苦，都是由於懈怠而產生。 瞭解這是業報的緣故，最終不再造作惡業。 眾生的貪嗔癡三毒之火，唸唸不停地燃燒。 只有用大悲的甘露之雨，才能為他們熄滅。
悲愍有情品 第二十一
所謂身、語、意三業，常常與善相應。 顯示三惡道（地獄、餓鬼、畜生），引導眾生脫離。 如果依止悲心，就能趨向寂滅的快樂。 憐憫一切眾生，就像母親愛自己的孩子一樣。 對於有痛苦的眾生，尋求並救護他們。 即使是餓鬼也能蒙受恩祐，得以轉生到天道。 如果具足悲心，愛念一切有情識的眾生。 這就可以稱為大丈夫，人天都會恭敬他。 如果人有悲心，就能持守清凈的戒律。 就像月亮照耀世間，光明永遠清凈。 能夠使一切眾生，遠離憂愁、恐怖、憂傷。 所以對於悲心，一定要常常親近。 如果人遠離粗暴，用悲心來莊嚴自己。 這就是良田福地，名稱普遍傳揚。 由於悲心的普遍滋潤，諸根沒有垢染。 安住于清凈的正見，離菩提（覺悟）就不遠了。 如果人具有悲心，就像諸天一樣自在。 在百千次的生命中，永遠遠離貧乏。 如果人的心意正直，像金子一樣可貴。 又安住于悲心，
【English Translation】 English version All hardships are caused by laziness. Because of his laziness, everyone despises him. He is deceiving himself, how can he ever escape the bounds of suffering? He does not study the true Dharma, but only craves delicious food. After death, he falls into evil realms, regretting his life in vain. If he arouses diligence and dwells in right mindfulness. He will forever cut off unwholesome dharmas, this is the wise one. All such sufferings are caused by laziness. Knowing this is the result of karma, he will never create it again. The three poisons of beings, greed, anger, and ignorance, are constantly burning. Only the nectar rain of great compassion can extinguish them.
Chapter Twenty-One: Compassion for Sentient Beings
So-called body, speech, and mind karma, constantly correspond with goodness. Revealing the three evil paths (hell, hungry ghosts, animals), guiding beings to escape them. If one relies on compassion, one can approach the joy of nirvana (extinction of suffering). Have compassion for all beings, like a mother loves her own child. For suffering beings, seek them out and protect them. Even hungry ghosts can receive blessings and be reborn in the heavens. If one is full of compassion, loving and cherishing all sentient beings. This can be called a great man, respected by humans and gods alike. If a person has compassion, he can uphold pure precepts. Like the moon shining on the world, its light is always pure. Able to make all beings, free from sorrow, fear, worry, and grief. Therefore, one must always be close to compassion. If a person is free from roughness, adorned with compassion. This is called a field of merit, its name is widely spread. Due to the universal nourishment of compassion, the senses are without defilement. Dwelling in pure right view, one is not far from Bodhi (enlightenment). If a person has compassion, like the gods are free. In hundreds of thousands of lives, he will forever be free from poverty. If a person's intention is upright, as precious as gold. And dwells in compassion,
斯為無盡寶。 若人具精進， 常勤求正法， 以悲心明燈， 為說除疑暗； 常于晝夜中， 不捨其悲意， 隨其所至處， 樂說而無懈。 悲心極清涼， 息眾生熱惱， 令得上妙樂， 后獲真常果。 故諸佛所贊， 悲為無盡財， 亦如凈池沼， 能滌諸罪垢， 是最上莊嚴， 破煩惱黑暗， 沃潤菩提苗， 令得真常果。 若人有悲心， 如牛出醍醐， 具足其美味， 蠲身心熱惱。 三有如巨海， 三毒如駛流， 悲心為舡筏， 仁者所乘蹈。 悲為功德財， 白凈法嚴瑩， 善人常繫念， 此說名為悲。 悲舍離剛強， 內則生諸善， 除煩惱過患， 如镕金出礦。 悲心如寶器， 滿中容妙物， 增長彼善根， 隨念獲安隱。 悲心如寶藏， 眾生用無盡， 能破彼貧窮， 成就廣大利。 悲心常寂靜， 樂修習諸禪， 離放逸境界， 出五欲垢染。 又復起慈心， 於他生愍念， 令彼獲輕安， 得脫苦纏縛。 以意善思惟， 常遠彼罪垢， 解脫諸恐怖， 志求寂靜樂。 常與忍相應， 自他則無惱， 世間咸喜見， 后得生天中。 若人能安住， 慈忍
【現代漢語翻譯】 現代漢語譯本 這是無盡的寶藏。 如果有人具備精進心，經常勤奮地尋求正法，以慈悲心作為明燈，為他人解說，消除疑惑和黑暗；經常在白天和夜晚，都不捨棄那份慈悲的意念，無論去到哪裡，都樂於說法而沒有懈怠。 慈悲心極其清涼，能夠平息眾生的熱惱，使他們得到最美好的快樂，最終獲得真常的果報。 所以諸佛都讚歎，慈悲是無盡的財富，也像清凈的池沼，能夠洗滌各種罪惡和污垢，是最殊勝的莊嚴，能夠破除煩惱的黑暗，滋潤菩提的幼苗，使之獲得真常的果實。 如果人有慈悲心，就像從牛身上提煉出醍醐（最好的乳酪），具備了各種美味，能夠消除身心的熱惱。 三有（欲有、色有、無色有）就像巨大的海洋，三毒（貪、嗔、癡）就像快速的河流，慈悲心是船筏，是仁者所乘坐和踐行的。 慈悲是功德的財富，是潔白清凈的法所莊嚴和瑩飾的，善人經常繫念於此，這種說法就叫做慈悲。 慈悲捨棄剛強，內心則產生各種善，去除煩惱的過患，就像冶煉金子從礦石中提取出來一樣。 慈悲心像寶器，裡面盛滿了美好的事物，增長那些善根，隨念都能獲得安穩。 慈悲心像寶藏，眾生使用也不會窮盡，能夠破除貧窮，成就廣大的利益。 慈悲心常常是寂靜的，樂於修習各種禪定，遠離放逸的境界，脫離五欲的污垢。 又進一步生起慈心，對於其他眾生生起憐憫的念頭，使他們獲得輕安，得以解脫痛苦的纏縛。 以意念善加思惟，常常遠離那些罪惡和污垢，解脫各種恐怖，立志尋求寂靜的快樂。 常常與忍辱相應，自己和他人則沒有惱害，世間的人都喜歡見到，死後能夠升到天界。 如果人能夠安住于慈悲和忍辱之中……
【English Translation】 English version This is an inexhaustible treasure. If a person possesses diligence, constantly and diligently seeks the true Dharma (universal law), uses compassion as a bright lamp, explains to others, and eliminates doubts and darkness; constantly, day and night, does not abandon that compassionate intention, and wherever they go, they are happy to speak the Dharma without懈怠 (xie dai, laziness). Compassion is extremely cool and refreshing, able to calm the heat and afflictions of sentient beings, enabling them to obtain the most wonderful joy, and ultimately attain the fruit of true permanence. Therefore, all Buddhas praise compassion as an inexhaustible wealth, also like a pure pond, able to wash away all sins and defilements, is the most supreme adornment, able to break through the darkness of煩惱 (fan nao, afflictions), nourish the Bodhi (enlightenment) seedlings, and enable them to obtain the fruit of true permanence. If a person has compassion, it is like extracting醍醐 (ti hu, the finest cheese) from a cow, possessing all kinds of delicious flavors, able to eliminate the heat and afflictions of body and mind. The Three Realms (desire realm, form realm, formless realm) are like a vast ocean, the Three Poisons (greed, hatred, delusion) are like rapid currents, compassion is the boat and raft, which the benevolent ones ride and practice. Compassion is the wealth of merit, adorned and embellished by the white and pure Dharma, good people constantly keep this in mind, this teaching is called compassion. Compassion abandons rigidity, and internally generates all kinds of goodness, removes the faults of煩惱 (fan nao, afflictions), just like smelting gold from ore. Compassion is like a treasure vessel, filled with wonderful things, increasing those good roots, and obtaining peace and security with every thought. Compassion is like a treasure trove, which sentient beings use without end, able to break poverty and achieve great benefits. Compassion is always quiet and peaceful, happy to cultivate various禪定 (chan ding, meditative states), away from the realm of放逸 (fang yi, negligence), and free from the defilements of the five desires. Furthermore, generate loving-kindness, and have thoughts of compassion for other beings, enabling them to obtain ease and comfort, and be freed from the entanglements of suffering. With the mind, think well and carefully, constantly stay away from those sins and defilements, liberate from all fears, and aspire to seek the joy of tranquility. Always be in accordance with忍辱 (ren ru, patience), so that oneself and others have no harm, the people of the world are happy to see, and after death, one can be reborn in the heavens. If a person can abide in compassion and忍辱 (ren ru, patience)...
無上寶， 一切諸有情， 瞻之如父母。 慈愍無過上， 為樂之根本， 若人無是心， 后則唯有苦。 若梵天悲心， 自在天忍辱， 諸持明智母， 皆不及慈行； 不害第一福， 正見最上善， 寂靜心常安， 得離諸險難。 是故當了知， 心常生憐愍， 以施戒忍慈， 修成無垢智。
佈施品第二十二
由凈施所感， 十二種功德， 得生人天中， 財富無與等。 若人返是者， 獲咎亦如此， 愚癡不樂施， 后墮于惡處。 為妻子眷屬， 起慳吝貪愛， 造匱乏苦因， 常希求不足。 若廣行佈施， 解脫貪纏縛， 摧彼我慢幢， 破滅諸癡暗。 施為彼先導， 引生殊勝處， 於人世天中， 當招于巨富。 施如彼浴池， 戒能凈諸垢， 以智善觀察， 能超於三有。 謂施戒及智， 三種如燈明， 若人善修習， 永離諸癡暝。 愛恚如巨海， 疑惑如波濤， 欲渡彼險難， 當修施戒智。 眾生多狂亂， 隨所生貪著， 欲防護彼心， 當修施戒智； 如是三種行， 我說為良藥， 善除煩惱病， 皆使獲清涼。 心起邪思惟， 生放逸過失， 為彼
【現代漢語翻譯】 現代漢語譯本 無上的珍寶是： 一切有情眾生，都應該像對待父母一樣尊敬。 慈悲之心沒有比這更高的了，是快樂的根本。 如果人沒有這種慈悲心，那麼等待他的只有痛苦。 即使是梵天（Brahmā，創造之神）的悲心，自在天（Īśvara，濕婆神）的忍辱，以及諸持明智母（Vidyādharī，明咒仙女），都比不上慈悲的修行； 不傷害眾生是第一福報，正確的見解是最上的善， 內心寂靜常常安寧，就能遠離各種危險和困難。 因此應當明白，內心常常生起憐憫之心， 用佈施、持戒、忍辱和慈悲，修成沒有污垢的智慧。
佈施品第二十二
由於清凈的佈施所感召，能獲得十二種功德， 得以轉生到人道或天道中，財富沒有可以相比的。 如果有人行為與此相反，那麼所獲得的罪過也像這樣， 愚癡的人不喜歡佈施，死後會墮落到惡劣的地方。 爲了妻子兒女和親屬，生起慳吝和貪愛， 造下匱乏和痛苦的原因，常常希望得到卻總是不滿足。 如果廣泛地行佈施，就能解脫貪婪的纏縛， 摧毀我慢的高幢，破滅各種愚癡的黑暗。 佈施是他們的先導，引導他們轉生到殊勝的地方， 在人世和天界中，應當招感巨大的財富。 佈施就像那浴池，持戒能夠凈化各種污垢， 用智慧善於觀察，能夠超越三有（欲有、色有、無色有）。 所謂佈施、持戒和智慧，這三種就像燈的光明， 如果有人好好地修習，就能永遠離開各種愚癡的黑暗。 愛和嗔恨像巨大的海洋，疑惑像波濤， 想要渡過那些危險和困難，應當修習佈施、持戒和智慧。 眾生大多狂亂，隨著所生之處而產生貪著， 想要防護他們的心，應當修習佈施、持戒和智慧； 像這樣三種修行，我說這是良好的藥， 能夠很好地去除煩惱的疾病，使他們都獲得清涼。 內心生起邪惡的思惟，產生放逸的過失， 爲了避免那些
【English Translation】 English version The supreme treasure is: All sentient beings should be regarded with the same respect as one's parents. Loving-kindness and compassion are unsurpassed; they are the root of happiness. If one lacks this heart, only suffering awaits. Even the compassion of Brahmā (the creator god), the forbearance of Īśvara (Shiva), and the wisdom of the Vidyādharī (wisdom-holding goddesses) do not surpass the practice of loving-kindness; Non-harming is the foremost blessing, and right view is the highest good. A peaceful mind is always at ease, enabling one to avoid all dangers and difficulties. Therefore, one should understand that the mind should always generate compassion. Cultivate flawless wisdom through generosity, discipline, patience, and loving-kindness.
Chapter 22: Generosity
Through the merit of pure generosity, one gains twelve kinds of virtues, leading to rebirth in human or heavenly realms, with unparalleled wealth. If one acts contrary to this, the faults incurred are likewise significant. Foolish people do not delight in giving, and they fall into evil realms after death. For the sake of wives, children, and relatives, they generate stinginess and greed, creating the causes of scarcity and suffering, always hoping for more but never satisfied. If one practices generosity extensively, one is liberated from the bonds of greed, demolishing the banner of pride and destroying the darkness of ignorance. Generosity is their guide, leading them to rebirth in superior realms, in the human and heavenly worlds, one shall attract immense wealth. Generosity is like a bathing pond, and discipline can purify all defilements. With wisdom, one observes well and can transcend the three realms of existence (desire realm, form realm, formless realm). Generosity, discipline, and wisdom are like the light of a lamp. If one cultivates them well, one will forever be free from the darkness of ignorance. Love and hatred are like vast oceans, and doubt is like waves. To cross those dangers and difficulties, one should cultivate generosity, discipline, and wisdom. Most beings are confused, clinging to whatever they are born into. To protect their minds, one should cultivate generosity, discipline, and wisdom. These three practices, I say, are good medicine, well removing the diseases of afflictions, enabling all to attain coolness. When the mind arises with evil thoughts, generating the fault of negligence, to avoid those
淫怒癡， 相應而纏縛； 是三毒可畏， 如火燒世間， 以施等對治， 當斷令永盡。 不修施等行， 彼則為愚癡， 是人常苦惱， 求樂則無有。 若在在處處， 眾生造諸罪， 隨彼彼因緣， 受種種果報。 一切有為法， 皆從因緣起， 未見無惡因， 而受于苦報。 心不樂惠施， 面常生怒色， 斯為貧窶因， 是故當遠離。 若施生喜心， 離相應慳垢， 后得生天中， 諸天共遊戲。 是慳如彼冤， 損壞極可畏， 能令諸眾生， 受餓鬼飢渴。 若樂行佈施， 所生即快樂， 是故諸智者， 于施常稱讚。 施如彼光明， 所至則隨有， 若生人天中， 得供養恭敬。 故諸佛所說， 當善修佈施， 住不可破壞， 最上堅牢處。 善行其施者， 則降彼慳冤， 常以慧觀察， 無令得其便。 施如彼良田， 而有其三種， 善熏心種子， 各獲其果利。 初樂行於施， 后專持凈戒， 以智斷愛垢， 此理無過上。 世間皆無常， 復多諸過失， 不能斷彼愛， 何由生勝處？ 當發起大心， 樂廣行佈施， 舍此不修習， 后受餓鬼報。 由依止施故，
【現代漢語翻譯】 現代漢語譯本 貪慾（淫怒癡），嗔恚（淫怒癡），愚癡（淫怒癡）這三者相互關聯，束縛著眾生； 這三種毒害非常可怕，就像火焰焚燒世間一樣， 應當用佈施等方法來對治，斷除它們，使之永遠滅盡。 不修習佈施等善行，那就是愚癡， 這樣的人常常感到痛苦煩惱，想要得到快樂卻不可能。 無論在任何地方，眾生造作各種罪業， 都會根據各自的因緣，承受各種不同的果報。 一切有為法，都是從因緣而生起， 沒有見過沒有惡因，卻能承受痛苦果報的。 內心不喜歡佈施，臉上常常帶著憤怒的神色， 這是導致貧窮的原因，所以應當遠離。 如果佈施時心生歡喜，遠離與慳吝相應的污垢， 死後就能升到天界，與諸天神一同遊戲。 慳吝就像仇敵一樣，會造成損害，非常可怕， 能使眾生遭受餓鬼道的飢渴之苦。 如果喜歡行佈施，所生的果報就是快樂， 所以有智慧的人，常常讚歎佈施。 佈施就像光明一樣，所到之處都會隨之照亮， 如果轉生到人道或天道，就能得到供養和恭敬。 所以諸佛所說，應當好好修習佈施， 安住在不可破壞，最上最堅固的地方。 能夠很好地行佈施的人，就能降伏慳吝這個仇敵， 常常用智慧來觀察，不讓慳吝有可乘之機。 佈施就像良田一樣，有三種不同的情況， 用善法熏習心田的種子，各自獲得相應的果報。 最初喜歡行佈施，之後專心持守清凈的戒律， 用智慧斷除貪愛的污垢，這個道理再沒有比它更高的了。 世間一切都是無常的，而且有很多過失， 如果不能斷除貪愛，怎麼能夠轉生到殊勝的地方呢？ 應當發起廣大的心，喜歡廣泛地行佈施， 捨棄佈施而不修習，死後會遭受餓鬼道的果報。 由於依靠佈施的緣故，
【English Translation】 English version Lust (Yin Nu Chi), anger (Yin Nu Chi), and delusion (Yin Nu Chi) are interconnected and bind sentient beings; These three poisons are dreadful, like a fire burning the world, One should counteract them with generosity and other practices, cutting them off to make them eternally cease. Not cultivating generosity and other virtuous deeds is foolishness, Such people are constantly afflicted with suffering and cannot find happiness. Wherever beings create various sins, They will receive various retributions according to their respective causes and conditions. All conditioned phenomena arise from causes and conditions, It has never been seen that one can receive painful retribution without evil causes. If the mind does not delight in giving and the face is often filled with anger, This is the cause of poverty, so one should stay away from it. If joy arises in giving, and one is free from the defilement of stinginess, One will be reborn in the heavens after death, playing with the gods. Stinginess is like an enemy, causing harm and being extremely dreadful, It can cause sentient beings to suffer the hunger and thirst of the preta realm. If one delights in practicing generosity, the resulting rebirth will be joyful, Therefore, wise people always praise generosity. Generosity is like light, wherever it goes, it illuminates, If one is reborn in the human or heavenly realms, one will receive offerings and respect. Therefore, as the Buddhas have said, one should cultivate generosity well, Dwelling in an indestructible, supreme, and firm place. Those who practice generosity well can subdue the enemy of stinginess, Always observing with wisdom, not allowing stinginess to find an opportunity. Generosity is like a good field, with three different conditions, The seeds of the mind are perfumed with goodness, each obtaining its corresponding fruit. Initially delighting in giving, then focusing on upholding pure precepts, Using wisdom to cut off the defilement of attachment, there is no principle higher than this. Everything in the world is impermanent and has many faults, If one cannot cut off attachment, how can one be reborn in a superior place? One should generate a great mind, delighting in practicing generosity extensively, Abandoning generosity and not cultivating it will result in rebirth in the preta realm after death. Because of relying on generosity,
復堅持凈戒， 是人於後身， 受轉輪王位。 由具彼禁戒， 善知時非時， 解脫苦邊際， 得近菩提道。 諸天不行施， 其福則隨減， 智者了知已， 當樂行喜舍； 乃至此生中， 受人間快樂， 皆由彼施故， 常繫念修作。 設墮畜生中， 亦受彼快樂， 皆由彼施故， 是如來所說。 若人不樂施， 后墮餓鬼趣， 斯由慳吝故， 常食諸不凈。 若樂行佈施， 則得清涼果， 不修如是行， 為飢渴所燒。 由先放逸故， 不修施等因， 于彼命終時， 自心生熱惱。 心喜而行施， 得眾所愛敬， 常獲于吉祥， 感果故相似。 若人不樂施， 自亦不受用， 常吝惜其財， 終為佗散壞。 若人具珍財， 奉尊親師長， 斯順於正行， 則不為虛用。 于貧病疲乏， 一切諸有情， 常樂清凈施， 為之作眼目。 由如是行施， 施已得生天， 諸天若生慳， 不久而退墮。 人間修施因， 天中受樂報， 非無所修因， 而妄招其果。 若離於施戒， 亦不修禪定， 如是愚癡人， 雖活死無異。 若不樂正法， 則減失慧命， 愚夫不修習， 雖活
則如死。 若人無智燈， 心則不明瞭， 彼則如傍生， 為人皮所覆。 不施復多貪， 諸根常散亂， 當知彼非人， 如餓鬼斗諍。 住慈念觀察， 修施戒禪定， 斯為寂靜人， 諸天咸恭敬； 具德眾所尊， 無德咸輕易， 如是善了知， 是名人中天。 善修其施者， 獲富樂長壽， 於此世佗世， 常樂行喜舍。 眾生隨自業， 生於五趣中， 唯施等善因， 見之如父母。 了知佈施因， 所感其勝報， 當奉持凈戒， 得脫三有苦。
持戒品第二十三
戒為最勝財， 如日光普照， 若人命終時， 唯戒為伴侶。 持戒得生天， 或得諸禪定， 於此世佗世， 光明無與等。 若人樂生天， 少因則能得， 是故遠諸惡， 常持于凈戒。 若能護彼戒， 心樂行於施， 后得生天中， 獲妙樂無比。 妻子及珍財， 親眷朋屬等， 護持凈戒者， 睹此皆非樂。 于戒生愛敬， 如護念赤子， 則離彼毀犯， 常生於勝處。 由修彼凈行， 施戒悉圓滿， 以白業莊嚴， 得生於天上。 戒如於寶藏， 能生彼富饒， 名稱及生天， 不求而自至； 此三
【現代漢語翻譯】 現代漢語譯本 如同死去一般。 如果人沒有智慧的明燈，內心就會不明亮， 那就像是披著人皮的畜生。 不佈施又非常貪婪，各種感官總是散亂， 應當知道他們不是真正的人，如同餓鬼一樣爭鬥。 安住于慈悲的念頭進行觀察，修習佈施、持戒和禪定， 這些人是寂靜的人，諸天都會恭敬他們； 具備德行的人受到大眾的尊敬，沒有德行的人則被輕易地輕視， 像這樣清楚地瞭解，這樣的人可以稱作人中的天人。 好好地修習佈施的人，會獲得財富、快樂和長壽， 於此世和來世，常常快樂地實行喜舍。 眾生隨著各自的業力，生於五道之中， 只有佈施等善良的因，應該像對待父母一樣重視。 瞭解佈施的原因，以及所感得的殊勝果報， 應當奉行清凈的戒律，才能脫離三有（欲有、色有、無色有）的痛苦。
持戒品第二十三
戒律是最殊勝的財富，如同陽光一樣普照， 如果人臨命終時，只有戒律是真正的伴侶。 持戒可以得生天界，或者獲得各種禪定， 於此世和來世，光明沒有可以相比的。 如果人喜歡生天，只要少許的因緣就能得到， 因此要遠離各種惡行，常常保持清凈的戒律。 如果能夠守護戒律，內心喜歡實行佈施， 以後得以往生天界，獲得美妙無比的快樂。 妻子以及珍貴的財物，親眷朋友等等， 對於護持清凈戒律的人來說，看到這些都不是真正的快樂。 對於戒律生起愛敬之心，如同保護愛護自己的孩子一樣， 就能遠離毀犯戒律的行為，常常生於殊勝的地方。 由於修習清凈的行為，佈施和持戒都圓滿， 用清凈的善業來莊嚴自己，就能往生到天上。 戒律如同寶藏，能夠產生富饒， 名聲以及往生天界，不求也會自然到來； 這三種
【English Translation】 English version Then it is like death. If a person has no lamp of wisdom, their heart will not be clear, They are like animals covered in human skin. Not giving and very greedy, the senses are always scattered, Know that they are not human, like hungry ghosts fighting. Dwelling in loving-kindness and observing, practicing giving, morality, and meditation, These are peaceful people, respected by all the devas (deities); Those with virtue are respected by the multitude, those without virtue are easily despised, Knowing this well, such a person is called a deva among humans. Those who cultivate giving well will obtain wealth, happiness, and longevity, In this life and the next, they will always happily practice joy and generosity. Beings follow their own karma, born in the five realms, Only giving and other good causes should be seen as parents. Understanding the cause of giving and the excellent rewards it brings, One should uphold pure precepts to escape the suffering of the three realms (desire realm, form realm, formless realm).
Chapter Twenty-Three: On Upholding Precepts
Precepts are the most excellent wealth, shining like the sun, If a person is dying, only precepts are true companions. Upholding precepts leads to rebirth in heaven or the attainment of various meditations, In this life and the next, the light is unparalleled. If a person desires to be born in heaven, a small cause can achieve it, Therefore, stay away from all evils and always maintain pure precepts. If one can protect those precepts and the heart enjoys giving, Later, one will be born in heaven, obtaining wonderful and incomparable joy. Wife, precious wealth, relatives, friends, and so on, For those who uphold pure precepts, seeing these is not true joy. Generate love and respect for precepts, like protecting a beloved child, Then one will be free from violating them and always be born in excellent places. By cultivating pure conduct, giving and precepts are perfected, Adorning oneself with pure good karma, one can be born in heaven. Precepts are like a treasure, able to generate wealth, Fame and rebirth in heaven come naturally without seeking; These three
種勝報， 鬼趣尚能求， 何況具智人， 凈心而奉戒？ 若人于凈戒， 盡形能護持， 得至不滅處， 永盡諸苦際。 過去諸輪迴， 為三毒纏縛， 戒如凈光明， 能破彼黑暗。 戒如天池沼， 具眾寶嚴瑩， 亦名堅固財， 水火無能壞。 是故彼正士， 于戒曾無犯， 常生愛敬心， 得最上寂靜。 決定心堅固， 于戒無缺漏， 唯彼戒功能， 命終常守護。 若親持戒人， 如日光所照， 習近毀禁者， 轉增其癡鈍。 離不善垢穢， 無希求熱惱， 如是持戒人， 諸佛所稱讚。 持戒具福慧， 初中后皆善， 破戒唯愚夫， 如傍生無異。 若人持凈戒， 得戒衣所覆， 于戒若毀犯， 彼則如裸體。 由持戒生天， 天眾競迎奉， 于彼園苑中， 而共相遊戲。 具足諸福業， 堅修持梵行， 是人生天中， 決定無疑惑。 由持彼戒故， 增益諸善利， 于上妙五欲， 心不生染著。 若此世佗世， 戒為其伴侶， 于彼險惡道， 為之作依怙。 于飢渴怖畏， 作第一救護， 應當善觀察， 舍此何歸趣？ 寧以利刀劍， 而自斷其首， 于彼戒功能，
【現代漢語翻譯】 現代漢語譯本 種下殊勝的果報，即使在鬼道中也能有所求。 更何況是具有智慧的人，以清凈的心來奉持戒律呢？ 如果有人對於清凈的戒律，終身都能守護奉持， 就能到達不生不滅的境界，永遠斷絕一切痛苦的邊際。 過去的一切輪迴，都是被貪、嗔、癡（三毒）所纏縛， 戒律就像清凈的光明，能夠破除那些黑暗。 戒律就像天上的池沼，具有各種珍寶莊嚴， 也稱為堅固的財富，水火都不能毀壞。 因此，那些正直的人，對於戒律從不違犯， 常常生起愛敬之心，就能得到最上等的寂靜。 以決定的心志堅固，對於戒律沒有缺失遺漏， 只有那戒律的功德，在臨命終時常常守護著他。 如果親近持戒的人，就像被日光所照耀， 習於親近毀犯禁戒的人，反而會增加他的愚癡遲鈍。 遠離不善的垢穢，沒有希求的熱惱， 像這樣持戒的人，為諸佛所稱讚。 持戒的人具足福德和智慧，開始、中間、最後都是好的， 毀犯戒律的只有愚蠢的人，和畜生沒有差別。 如果有人持守清凈的戒律，得到戒衣的覆蓋， 對於戒律如果毀犯，那就像裸體一樣。 由於持戒而生天，天上的眾生爭相迎接奉侍， 在那園林苑囿中，共同互相遊戲。 具足各種福德善業，堅定地修持清凈的梵行， 這樣的人往生到天界中，是決定無疑的。 由於持守那些戒律的緣故，增益各種善的利益， 對於上妙的五欲（色、聲、香、味、觸），心中不生染著。 如果今生或來世，戒律都作為他的伴侶， 在那險惡的道路上，為他作為依靠。 對於飢餓、乾渴、怖畏，作為第一的救護， 應當好好地觀察，捨棄戒律還能歸向哪裡呢？ 寧願用鋒利的刀劍，來自己斬斷頭顱， 對於那戒律的功德，
【English Translation】 English version Planting superior rewards, one can still seek (benefits) even in the realm of ghosts. How much more so for those with wisdom, who uphold precepts with a pure heart? If a person, regarding pure precepts, can protect and maintain them throughout their life, they will reach the place of non-extinction, forever ending the boundary of all suffering. All past cycles of rebirth were entangled by the three poisons (greed, hatred, and delusion). Precepts are like pure light, capable of breaking through that darkness. Precepts are like celestial ponds, adorned with various precious jewels, also named steadfast wealth, which fire and water cannot destroy. Therefore, those righteous individuals never violate precepts, constantly generating loving and respectful hearts, attaining the supreme tranquility. With a determined and steadfast mind, without deficiency or omission in precepts, only the merit of those precepts constantly protects them at the end of life. If one is close to those who uphold precepts, it is like being illuminated by sunlight, but associating with those who violate precepts only increases their ignorance and dullness. Free from the defilements of unwholesomeness, without the heat of craving, such precept-holders are praised by all Buddhas. Those who uphold precepts possess both merit and wisdom, good in the beginning, middle, and end, while those who break precepts are only foolish, no different from animals. If a person upholds pure precepts, they are covered by the robe of precepts, but if they violate precepts, they are like being naked. Due to upholding precepts, one is born in the heavens, where the heavenly beings eagerly welcome and serve them, and together they play in those gardens and parks. Possessing all kinds of meritorious deeds, firmly cultivating pure conduct, such a person's rebirth in the heavens is certain, without doubt. Due to upholding those precepts, all good benefits are increased, and one does not generate attachment in their heart towards the five excellent desires (form, sound, smell, taste, and touch). Whether in this life or the next, precepts are their companions, and on that dangerous path, they serve as their refuge. For hunger, thirst, and fear, they serve as the foremost protection, one should carefully observe, where else can one turn if they abandon precepts? Rather cut off one's own head with a sharp sword, than violate the merit of those precepts,
不應生毀犯。 是持戒功德， 因果皆清凈， 招世出世樂， 為諸佛所贊。 若人不護戒， 無初中后善， 失廣大利益， 及最上寂靜。 持戒第一善， 施所不能及， 彼財有限量， 戒功能無盡。 由戒德莊嚴， 眾人所愛敬， 當知諸如來， 因戒而成聖。 持戒最清涼， 除身心熱惱， 是故常奉行， 當得生天道。 戒為生天梯， 亦名為樂海， 若人離彼戒， 后唯生憂悔。 戒如清涼水， 深廣常彌滿， 為彼持戒者， 滌身心垢穢。 受天中妙樂， 及殊勝莊嚴， 皆由戒功能， 善因之所致。 若安住凈戒， 眾善咸依止， 唸唸常增長， 無惡道怖畏。 若專修梵行， 以戒而嚴身， 是人于現生， 得供養恭敬。 由堅持禁戒， 常遠諸不善， 于彼一切處， 得快樂安隱。 若持彼彼戒， 各別有功能， 常生殊勝處， 隨意而自在。 施戒智三種， 能生於慈心， 常愛念眾生， 得親近承事。 戒如妙珍寶， 善人常貴重， 永離諸過失， 得生於天中。 具足清凈智， 如镕金離垢， 常樂持凈戒， 得生於天中。 能令諸有情， 一切
【現代漢語翻譯】 現代漢語譯本 不應該產生毀壞（戒律）的行為。 持戒的功德，因和果都是清凈的， 能招感世間和出世間的快樂，被諸佛所讚歎。 如果有人不守護戒律，就沒有最初、中間和最後的善， 會失去廣大的利益，以及最上的寂靜。 持戒是第一善，佈施所不能及， 佈施的財富有窮盡時，持戒的功德功能沒有窮盡。 由於戒德的莊嚴，被眾人所愛戴和尊敬， 應當知道諸如來（Tathagata，如來），因為持戒而成聖。 持戒最清涼，能去除身心的熱惱， 因此常常奉行，應當能夠往生天道。 戒是往生天道的階梯，也名為快樂之海， 如果人離開了戒律，以後只會產生憂愁和後悔。 戒如同清涼的水，深廣而且常常充滿， 為那些持戒的人，洗滌身心的垢穢。 享受天上的美妙快樂，以及殊勝的莊嚴， 都是由於持戒的功德功能，善的因緣所導致的。 如果安住在清凈的戒律中，各種善行都會依止， 唸唸常常增長，沒有墮入惡道的怖畏。 如果專心修習梵行（Brahmacharya，清凈的行為），用戒律來莊嚴自身， 這個人在現世，就能得到供養和恭敬。 由於堅持禁戒，常常遠離各種不善， 在一切地方，都能得到快樂和安穩。 如果持守各種戒律，各自有不同的功德功能， 常常往生殊勝的地方，隨意而自在。 佈施、持戒、智慧這三種，能夠產生慈悲心， 常常愛念眾生，得到親近和承事的機會。 戒如同美妙的珍寶，善人常常看重， 永遠遠離各種過失，能夠往生到天界。 具足清凈的智慧，如同熔化的金子離開了雜質， 常常樂於持守清凈的戒律，能夠往生到天界。 能夠使一切有情眾生，一切
【English Translation】 English version One should not generate violations (of precepts). The merit of upholding precepts, both cause and effect are pure, Invites worldly and other-worldly happiness, praised by all Buddhas. If a person does not protect the precepts, there is no initial, middle, or final goodness, Loses vast benefits, and the supreme tranquility. Upholding precepts is the foremost good, which giving cannot match, The wealth of giving has an end, the function of precepts is inexhaustible. Due to the adornment of virtuous precepts, loved and respected by all, One should know that all Tathagatas (Tathagata, 'Thus Gone One'), become saints through precepts. Upholding precepts is the coolest, removing the heat and vexation of body and mind, Therefore, constantly practice it, and you should be able to be reborn in the heavenly realms. Precepts are the ladder to be born in heavens, also named the sea of happiness, If a person leaves those precepts, afterwards only sorrow and regret will arise. Precepts are like cool and clear water, deep, vast, and always full, For those who uphold precepts, washing away the defilements of body and mind. Receiving the wonderful joys in heavens, and the supreme adornments, All are due to the merit of upholding precepts, caused by good conditions. If one dwells in pure precepts, all good deeds will rely on it, Thoughts constantly increase, without fear of falling into evil paths. If one focuses on cultivating pure conduct (Brahmacharya, pure conduct), and adorns oneself with precepts, This person in this present life, will receive offerings and respect. Due to upholding prohibitions and precepts, constantly staying away from all unwholesome deeds, In all places, one can obtain happiness and peace. If one upholds various precepts, each has different merits and functions, One is constantly born in supreme places, at ease and free. Giving, precepts, and wisdom, these three can generate loving-kindness, Constantly loving and cherishing sentient beings, obtaining opportunities for close association and service. Precepts are like wonderful jewels, valued by virtuous people, Forever free from all faults, able to be born in the heavens. Possessing pure wisdom, like molten gold free from impurities, Constantly delighting in upholding pure precepts, able to be born in the heavens. Able to cause all sentient beings, all
處安隱， 不造諸罪行， 得生於天中。 若人護彼戒， 以智善揀擇， 于彼晝夜中， 精進常無退。 戒如彼良馬， 善人所乘御， 以真實思惟， 不著於樂報。 天中上妙樂， 諸天共遊戲， 皆由持戒故， 而得生於彼。 天上妙花鬘， 天衣而嚴飾， 諸天共遊戲， 皆善因所得。 有妙蓮花池， 生清涼香風， 諸天共遊戲， 皆善因所得。 天上諸宮殿， 眾寶而莊嚴， 諸天共遊戲， 皆由持戒故。 天中妙園林， 眾華悉開發， 游止諸寶山， 皆由持戒故。 由具彼凈戒， 生三十三天， 如人入己宅， 即無諸憂患。 若人護彼戒， 得最上壽命， 破戒命終時， 受無量極苦。 于持戒功德， 知已常愛樂， 善護于戒者， 則不生毀犯。 由能護彼戒， 善住于忍辱， 以寂靜因緣， 眾人咸樂睹。 若依止凈戒， 如乘于舡筏， 能運載自佗， 得渡三有海。 由戒水清涼， 能滌於心智， 閻浮檀金花， 諸天來奉獻。 若人意寂靜， 以戒常莊嚴， 自在生諸天， 受樂而無極。 由廣修勝行， 受最上妙樂， 遊戲于諸天， 皆由持戒故。
【現代漢語翻譯】 現代漢語譯本 處在安穩的境界， 不造作各種罪惡的行為， 就能得以往生到天界之中。 如果有人守護那些戒律， 用智慧好好地選擇， 在那白天和夜晚之中， 精進修行常常沒有退轉。 戒律就像那良馬一樣， 被善良的人所乘騎駕馭， 用真實的思維， 不執著于快樂的果報。 天界中殊勝美妙的快樂， 諸天共同遊戲享樂， 都是由於持守戒律的緣故， 才能夠往生到那裡。 天上的美妙花鬘， 以及天衣用來莊嚴裝飾， 諸天共同遊戲享樂， 都是由善良的因緣所得到的。 有美妙的蓮花池， 生出清涼的香風， 諸天共同遊戲享樂， 都是由善良的因緣所得到的。 天上的各種宮殿， 用各種珍寶來莊嚴， 諸天共同遊戲享樂， 都是由於持守戒律的緣故。 天界中美妙的園林， 各種花都全部開放， 遊玩止息在各種寶山上， 都是由於持守戒律的緣故。 由於具備那些清凈的戒律， 往生到三十三天（忉利天）， 就像人進入自己的家宅一樣， 就沒有各種憂愁和禍患。 如果有人守護那些戒律， 就能得到最上的壽命， 破戒的人命終的時候， 會受到無量極大的痛苦。 對於持戒的功德， 知道后常常喜愛和樂於去做， 好好守護戒律的人， 就不會產生毀壞和違犯。 由於能夠守護那些戒律， 好好安住在忍辱之中， 以寂靜的因緣， 眾人都樂於見到。 如果依靠清凈的戒律， 就像乘坐船筏一樣， 能夠運載自己和他人， 得以渡過三有（欲有、色有、無色有）的苦海。 由於戒律的水清涼， 能夠洗滌心中的智慧， 閻浮檀金（一種金）的花朵， 諸天都來奉獻。 如果人的心意寂靜， 用戒律常常莊嚴自身， 就能自在地往生到諸天， 享受快樂而沒有窮盡。 由於廣泛地修習殊勝的善行， 就能受到最上美妙的快樂， 遊戲享樂在諸天之中， 都是由於持守戒律的緣故。
【English Translation】 English version Dwelling in peace, Not committing any sinful deeds, One can be reborn in the heavens. If one protects those precepts, And wisely makes good choices, During those days and nights, Diligence is constant without decline. Precepts are like fine horses, Ridden and controlled by virtuous people, With true contemplation, Not attached to the rewards of pleasure. The supreme and wonderful joys in the heavens, Where the devas (gods) play together, Are all due to upholding the precepts, That one can be reborn there. Wonderful garlands of flowers in the heavens, And celestial garments for adornment, The devas play together, All obtained from virtuous causes. There are wonderful lotus ponds, Giving rise to cool and fragrant breezes, The devas play together, All obtained from virtuous causes. The various palaces in the heavens, Adorned with various treasures, The devas play together, All due to upholding the precepts. The wonderful gardens in the heavens, Where all kinds of flowers bloom, Wandering and resting on various precious mountains, All due to upholding the precepts. By possessing those pure precepts, One is reborn in the Trayastrimsa Heaven (Heaven of Thirty-Three), Like a person entering their own home, There are no worries or troubles. If one protects those precepts, One obtains the highest lifespan, When a precept-breaker dies, They suffer immeasurable extreme pain. Regarding the merits of upholding precepts, Knowing this, always cherish and delight in it, Those who well protect the precepts, Will not give rise to violations and transgressions. Because one can protect those precepts, And dwell well in forbearance, With the cause of tranquility, All people are happy to see. If one relies on pure precepts, Like riding on a raft, One can transport oneself and others, And cross the sea of the Three Realms (desire realm, form realm, formless realm). Because the water of precepts is cool and clear, It can cleanse the wisdom in the mind, Flowers of Jāmbūnada gold (a type of gold), The devas come to offer. If a person's mind is tranquil, And they often adorn themselves with precepts, They can freely be reborn in the heavens, Enjoying happiness without end. By widely cultivating superior practices, One can receive the most supreme and wonderful joy, Playing and enjoying in the heavens, All due to upholding the precepts.
若持彼凈戒， 如升于階陛， 智力常相扶， 得生尊勝處。 若人純凈心， 于戒無缺漏， 由戒法清凈， 常生安隱處。 善護于戒者， 常思惟觀察， 離微細毀犯， 得至寂滅處。 戒能生彼樂， 棄背諸罪垢， 是故常守護， 畢竟除憂怖。 由持彼戒故， 命終無怖畏， 於三惡道中， 為第一救護。 若人不護戒， 如盲翳眼目， 于戒不清凈， 常生下劣處。 求人天快樂， 唯戒為其本， 于戒不清凈， 后則生悔惱。 無戒愚癡人， 不得生天界， 是故具智者， 于戒常奉持。 天中妙五欲， 第一殊勝樂， 由戒清凈故， 而獲于多果。 彌盧山金光， 戒光復過彼， 扸為十六分， 亦不及其一。 戒光常照明， 逾真金嚴瑩， 皆由自善業， 得生於忉利。 持戒有三品， 謂彼上中下， 皆如所作因， 受報亦如是。 由持彼戒故， 則不生放逸， 安住于正法， 常獲諸妙樂。 戒能離諸垢， 常發凈光明， 設百千日光， 類此無能及。 若上品持戒， 獲七種功德， 隨意而受用， 善逝之所說。 由依止凈戒， 正見常現前， 從人
【現代漢語翻譯】 現代漢語譯本 如果能夠堅持清凈的戒律，就像登上臺階一樣，智慧和力量常常互相扶持，能夠往生到尊貴殊勝的地方。 如果有人以純凈的心，持守戒律沒有缺失和遺漏，由於戒法的清凈，常常能夠往生到安穩平靜的地方。 能夠很好地守護戒律的人，常常思維和觀察戒律，遠離細微的毀犯，就能夠到達寂滅的境界。 戒律能夠帶來快樂，捨棄和背離各種罪惡和污垢，因此要常常守護戒律，最終消除憂愁和恐懼。 由於持守戒律的緣故，臨命終時沒有恐懼和畏懼，在三惡道中，戒律是第一位的救護。 如果有人不守護戒律，就像盲人遮蔽了自己的眼睛，對於戒律不清凈，常常往生到下劣的地方。 想要獲得人天界的快樂，只有戒律是根本，如果對於戒律不清凈，以後就會產生後悔和煩惱。 沒有戒律的愚癡之人，不能夠往生到天界，因此具有智慧的人，要常常奉持戒律。 天界中美妙的五欲（色、聲、香、味、觸），是第一殊勝的快樂，由於戒律清凈的緣故，才能夠獲得眾多的果報。 即使是彌盧山（須彌山，佛教宇宙觀中的聖山）的金光，戒律的光芒也超過它，即使將彌盧山的光芒分割成十六份，也比不上戒律光芒的其中一份。 戒律的光芒常常照明，勝過真正的黃金的莊嚴光彩，這都是由於自己行善的業力，才能夠往生到忉利天（佛教欲界六天之一）。 持戒有三種品級，分別是上、中、下，都如自己所造作的因，所受到的果報也是如此。 由於持守戒律的緣故，就不會產生放逸，安住在正法之中，常常獲得各種美妙的快樂。 戒律能夠遠離各種污垢，常常發出清凈的光明，即使有成百上千的日光，也無法與戒律的光明相比。 如果以上品持戒，能夠獲得七種功德，可以隨意受用，這是善逝（佛陀的稱號之一）所說的。 由於依靠和依止清凈的戒律，正確的見解常常會顯現，從人
【English Translation】 English version If one upholds pure precepts, it is like ascending stairs; wisdom and strength constantly support each other, enabling rebirth in a noble and superior place. If a person has a pure mind and maintains the precepts without deficiency or omission, due to the purity of the precepts, they can constantly be reborn in a peaceful and secure place. Those who diligently guard the precepts constantly contemplate and observe them, avoiding subtle transgressions, and can reach the state of Nirvana. Precepts can generate happiness, abandoning and turning away from all sins and defilements; therefore, one should constantly guard the precepts, ultimately eliminating sorrow and fear. Due to upholding the precepts, there is no fear at the end of life; in the three evil paths, precepts are the foremost protection. If someone does not guard the precepts, it is like a blind person covering their eyes; being impure in precepts, they are constantly reborn in inferior places. Seeking happiness in the realms of humans and gods, precepts are the foundation; if one is impure in precepts, they will later experience regret and vexation. A foolish person without precepts cannot be reborn in the heavens; therefore, a wise person should constantly uphold the precepts. The wonderful five desires (form, sound, smell, taste, and touch) in the heavens are the most supreme happiness; due to the purity of precepts, one can obtain many rewards. Even the golden light of Mount Meru (Sumeru, the sacred mountain in Buddhist cosmology) is surpassed by the light of precepts; even if the light of Mount Meru were divided into sixteen parts, it would not equal one part of the light of precepts. The light of precepts constantly illuminates, surpassing the splendor of true gold; all this is due to one's own good karma, enabling rebirth in the Trayastrimsa Heaven (one of the six heavens of the desire realm in Buddhism). There are three grades of upholding precepts: superior, middling, and inferior; all are according to the causes one creates, and the rewards received are likewise. Due to upholding the precepts, one will not become negligent, abiding in the true Dharma, and constantly obtaining all kinds of wonderful happiness. Precepts can remove all defilements, constantly emitting pure light; even hundreds of thousands of suns cannot compare to the light of precepts. If one upholds the precepts with the superior grade, they can obtain seven kinds of merits, which they can freely enjoy, as spoken by the Sugata (one of the titles of the Buddha). Due to relying on and abiding in pure precepts, right view constantly manifests, from human
世生天， 斯不為難得。 戒為清涼觸， 于身不捨離， 愚夫不親近， 常受諸熱惱。 若人清凈心， 善護于禁戒， 具彼七種財， 決定無能壞。 若人清凈心， 修持于梵行， 如禽有二翼， 飛空而不墮。 由持彼戒故， 而得清凈果， 為勝中最勝， 則更無過上。 若心善修作， 依止施戒寶， 于天上人間， 長生殊勝處。 身不持凈戒， 心不樂正法， 內外無所蘊， 何由免惡道？ 若樂寂靜法， 為人所恭敬， 彼內外堅固， 如金剛無異。 旃檀沉水香， 怛計薝蔔花， 人天咸所重， 不及彼戒香。 若人修施戒， 唯意樂生天， 此為垢濁因， 如毒和美膳。 是故於彼戒， 堅持求出離， 遠離破戒人， 如毒如刀杖。 如是善護戒， 往趣人天中， 無戒眾所嫌， 求樂不可得。 了知是功德， 專心無暫舍， 為第一救護， 無與戒相似。
忍辱品第二十四
善安住于忍， 為第一莊嚴， 此為最勝財， 非世寶所及。 若人修忍行， 為世所恭敬， 是故常一心， 堅固而修習。 若人修忍行， 離忿怒過失， 於此世佗世， 善人
【現代漢語翻譯】 現代漢語譯本 往生到世生天（Sattvas），這並非難事。 持戒就像感受清涼，對自身不應捨棄離開， 愚笨的人不親近持戒，常常遭受各種熱惱。 如果有人心懷清凈，好好守護禁戒， 具備那七種財富，決定沒有誰能夠破壞。 如果有人心懷清凈，修持梵行（Brahmacarya）， 就像鳥有兩隻翅膀，在空中飛翔而不墜落。 由於持有那些戒律的緣故，而得到清凈的果報， 成為殊勝中最殊勝的，那就再沒有能超過的了。 如果內心好好修習，依靠佈施和戒律的珍寶， 在天上和人間，長久生存於殊勝的地方。 身體不持守清凈的戒律，內心不喜好正法， 內外都沒有任何蘊藏，憑什麼能夠免除惡道？ 如果喜好寂靜的法，為人所恭敬， 那他內外都堅固，就像金剛一樣沒有差別。 旃檀（Candana）沉水香，怛計（Tagara）薝蔔花（Campaka）， 人天都非常看重，也比不上那戒律的香氣。 如果有人修習佈施和戒律，只希望意樂往生到天界， 這是污濁的因，就像毒藥摻和在美味的膳食中。 因此對於那些戒律，堅持追求出離， 遠離破戒的人，就像遠離毒藥和刀杖一樣。 像這樣好好守護戒律，前往人天之中， 沒有戒律的人被大眾嫌棄，想要獲得快樂是不可能的。 瞭解這是功德，專心不暫時捨棄， 是第一的救護，沒有什麼能和戒律相似。
忍辱品第二十四
好好安住于忍辱，是第一的莊嚴， 這是最殊勝的財富，不是世間的珍寶所能比及的。 如果有人修習忍辱行，為世人所恭敬， 因此常常一心一意，堅定地修習。 如果有人修習忍辱行，遠離忿怒的過失， 無論在今生還是來世，都是善良的人。
【English Translation】 English version To be born in the Sattvas heaven is not difficult. Keeping precepts is like experiencing coolness; one should not abandon it from the body. Foolish people do not draw near to keeping precepts, and constantly suffer various torments. If someone has a pure mind and well guards the precepts, Possessing those seven kinds of wealth, certainly no one can destroy them. If someone has a pure mind and cultivates Brahmacarya (pure conduct), It is like a bird with two wings, flying in the sky without falling. Because of upholding those precepts, one obtains pure results, Becoming the most excellent among the excellent, then there is nothing superior. If the mind is well cultivated, relying on the treasures of generosity and precepts, In heaven and among humans, one lives long in an excellent place. If the body does not uphold pure precepts, and the mind does not delight in the true Dharma, Having no accumulation within or without, how can one avoid evil paths? If one delights in the Dharma of tranquility and is respected by people, Then they are firm within and without, like diamond without difference. Candana (sandalwood), Tagara (沉香), Campaka (yellow champak), Are highly valued by humans and gods, but they do not compare to the fragrance of precepts. If someone cultivates generosity and precepts, only desiring to be reborn in heaven, This is a cause of defilement, like poison mixed with delicious food. Therefore, regarding those precepts, persevere in seeking liberation, Stay away from those who break precepts, like staying away from poison and weapons. Like this, well guarding the precepts, one goes to the realms of humans and gods, Those without precepts are disliked by the masses, and seeking happiness is impossible. Understanding that this is merit, focus the mind without temporary abandonment, It is the foremost protection; nothing is similar to precepts.
Chapter Twenty-Four: Patience
Well abiding in patience is the foremost adornment, This is the most excellent wealth, not attainable by worldly treasures. If someone cultivates patience, they are respected by the world, Therefore, always with one mind, firmly cultivate it. If someone cultivates patience, they are free from the faults of anger, In this life and the next, they are a good person.
常稱讚。 忍財與戒財， 及彼勝慧財， 如是諸功德， 超過於世間。 是故具智者， 樂行於忍辱， 常于諸眾生， 心不生厭舍。 忍如妙良藥， 能療治忿毒， 由彼忍力故， 展轉無令起。 愚夫無明慧， 如盲無所睹， 以忍辱燈明， 引之登正道。 由無正法財， 於五趣旋轉， 善修忍行者， 我說為富饒。 忿怒深過咎， 如險惡曠野， 若人具忍行， 于彼善超越。 若不修忍行， 迷失於正道， 欲離惡趣苦， 非忍何由免？ 若人行忍辱， 晝夜獲安隱， 永離諸憂戚， 後世常端正。 忍為功德藏， 善人常守護， 于意善調伏， 無煩惱所嬈。 忍為生天梯， 出輪迴怖畏， 若能善修習， 解脫地獄苦。 忍為功德水， 清凈常充滿， 能救餓鬼渴， 滌傍生罪垢。 若專修忍行， 獲吉祥安樂， 等視諸有情， 如世之慈母。
精進品第二十五
為長養正法， 觀彼時及方， 起勇猛精進， 而求彼彼果。 若離於正法， 及時方作用， 由無彼精進， 多增懶墮事。 智者多勇捍， 樂解脫正法， 速趣于天中， 如箭頃相似。 由彼
【現代漢語翻譯】 現代漢語譯本 常被稱讚的是： 忍辱的財富與持戒的財富，以及那殊勝智慧的財富， 這些功德，都超越了世間。 因此，具有智慧的人，樂於修行忍辱， 常常對於一切眾生，心中不生厭惡捨棄。 忍辱如同美妙的良藥，能夠醫治忿怒的毒害， 由於忍辱的力量，輾轉使其不再生起。 愚笨的人沒有明智的智慧，如同盲人什麼也看不見， 用忍辱的燈光，引導他們登上正道。 由於沒有正法的財富，在五趣（地獄、餓鬼、畜生、人、天）中輪迴， 我說，善於修行忍辱的人，是富饒的。 忿怒是極深的過錯，如同危險的曠野， 如果人具有忍辱的修行，就能很好地超越它。 如果不修行忍辱，就會迷失於正道， 想要脫離惡趣的痛苦，不靠忍辱又怎麼能免除呢？ 如果人修行忍辱，日夜都能獲得安穩， 永遠脫離各種憂愁，後世常常相貌端正。 忍辱是功德的寶藏，善良的人常常守護它， 對於意念善於調伏，不會被煩惱所擾。 忍辱是生天的階梯，能脫離輪迴的怖畏， 如果能夠好好地修習，就能解脫地獄的痛苦。 忍辱是功德的水，清凈且常常充滿， 能夠救助餓鬼的飢渴，洗滌傍生（畜生）的罪惡。 如果專心修行忍辱，就能獲得吉祥安樂， 平等看待一切有情眾生，如同世間的慈母。
精進品第二十五
爲了增長正法，觀察時機和方位， 生起勇猛的精進，從而求得各種果報。 如果離開了正法，以及時機和方位的運用， 由於沒有精進，就會增加懶惰的事情。 有智慧的人大多勇敢，樂於解脫的正法， 迅速趨向于天界，如同箭射出去一樣快。 由於那...
【English Translation】 English version Is always praised: The wealth of patience and the wealth of precepts, and that supreme wealth of wisdom, Such merits surpass the world. Therefore, the wise are happy to practice patience, And always, towards all beings, do not give rise to aversion and abandonment in their hearts. Patience is like a wonderful medicine, capable of curing the poison of anger, Because of the power of patience, it prevents it from arising again and again. Foolish people have no wise understanding, like the blind who see nothing, Use the light of patience to guide them to the right path. Because of the lack of the wealth of the true Dharma, they revolve in the five realms (hell, hungry ghosts, animals, humans, gods), I say that those who are good at practicing patience are rich. Anger is a deep fault, like a dangerous wilderness, If a person has the practice of patience, they can transcend it well. If one does not practice patience, one will be lost on the right path, If you want to escape the suffering of the evil realms, how can you avoid it without patience? If a person practices patience, they will obtain peace and security day and night, Forever free from all worries, and in future lives, they will often have upright features. Patience is a treasure of merit, which good people often guard, They are good at subduing their thoughts, and are not disturbed by afflictions. Patience is the ladder to be born in the heavens, escaping the fear of reincarnation, If one can practice it well, one can be liberated from the suffering of hell. Patience is the water of merit, pure and always full, It can save the hunger and thirst of hungry ghosts, and wash away the sins of animals (beasts). If one focuses on practicing patience, one will obtain auspiciousness and happiness, Treat all sentient beings equally, like a compassionate mother in the world.
Chapter Twenty-Five on Diligence
In order to increase the true Dharma, observe the timing and direction, Arouse courageous diligence, and thereby seek various fruits. If one departs from the true Dharma, and the use of timing and direction, Due to the lack of diligence, laziness will increase. Wise people are mostly brave, happy to be liberated from the true Dharma, They quickly move towards the heavens, as fast as an arrow shot out. Because of that...
精進力， 善營種種事， 于彼彼所作， 皆悉得成就。 若出世正法， 及世間義利， 皆由彼精進， 舍此則無有。 若人遠精進， 則舍諸善法， 為世所輕嫌， 如兔影昏月。 舍離八聖道， 凈智不增長， 唯彼精進力， 得至安隱處。 若人具精進， 如王力自在， 羅漢無精進， 不能成菩提。 了知是功德， 諸根不散亂， 發起精進心， 為第一最勝。 得凈智現前， 常生於正念， 遠離彼老死， 得證真常果。
禪定品第二十六
若人修諸定， 于慧而不著， 應當常一心， 生清凈意樂。 善住心一境， 無相違過失， 解脫諸怖畏， 此說為安樂。 若心住一境， 則離諸疑惑， 清凈如真金， 此說為安樂。 若人心寂靜， 諸根不散亂， 決定趣菩提， 此說為安樂。 由心住一境， 樂修習諸定， 是人常獲得， 三摩地快樂。 樂獨處空閑， 常修彼勝定， 了知彼妙樂， 出過於世間。 如是清凈心， 常安住一境， 解脫過失網， 到最上寂靜。 若心專一境， 善制於五根， 以智水滅除， 愛火所燒害； 常現前安住， 清凈
【現代漢語翻譯】 現代漢語譯本 精進力，善於經營各種事務，對於所做的每一件事，都能圓滿成就。 無論是出世間的正法，還是世間的利益，都依賴於精進，捨棄精進就一無所有。 如果有人遠離精進，就會捨棄各種善法，被世人輕視厭惡，就像月亮在昏暗中顯現的兔子影子一樣。 捨棄八聖道（Aṣṭāṅga-mārga），清凈的智慧就不會增長，只有依靠精進的力量，才能到達安穩的境地。 如果一個人具備精進，就像國王一樣擁有自在的力量，即使是羅漢（Arhat），沒有精進，也不能成就菩提（Bodhi）。 了知精進的功德，使諸根不散亂，發起精進之心，這是第一最殊勝的。 獲得清凈的智慧顯現於前，常常生起正念，遠離衰老和死亡，就能證得真常的果位。
禪定品第二十六
如果有人修習各種禪定，卻不執著于智慧，應當常常一心不亂，生起清凈的意樂。 善於安住於一心一境，沒有互相違背的過失，解脫各種怖畏，這被稱為安樂。 如果心安住於一境，就能遠離各種疑惑，清凈得像真金一樣，這被稱為安樂。 如果人心寂靜，諸根不散亂，決定趣向菩提（Bodhi），這被稱為安樂。 由於心安住於一境，樂於修習各種禪定，這樣的人常常獲得三摩地（Samādhi）的快樂。 樂於獨自在空閑的地方，常常修習殊勝的禪定，了知那微妙的快樂，超越於世間。 像這樣清凈的心，常常安住於一境，解脫過失的羅網，到達最上的寂靜。 如果心專一於一境，善於控制五根，用智慧之水滅除被愛慾之火所燒的損害； 常常顯現於前安住，清凈
【English Translation】 English version With diligence, one skillfully manages all kinds of affairs, and whatever is undertaken is fully accomplished. Whether it be the transcendent Dharma or worldly benefits, all depend on diligence; without it, nothing can be achieved. If one abandons diligence, one abandons all virtuous qualities, becoming despised and disliked by the world, like the shadow of a rabbit in the dim moonlight. Abandoning the Eightfold Noble Path (Aṣṭāṅga-mārga), pure wisdom does not increase; only through the power of diligence can one reach a place of peace and security. If one possesses diligence, one is as free and powerful as a king; even an Arhat (Arhat), without diligence, cannot attain Bodhi (Bodhi). Knowing the merit of diligence, keeping the senses undisturbed, and arousing the mind of diligence is the foremost and most excellent. Obtaining pure wisdom manifest before one, constantly generating right mindfulness, one can escape old age and death and attain the fruit of true permanence.
Chapter Twenty-Six: Meditation
If one cultivates various meditations but is not attached to wisdom, one should always be single-minded and generate pure joy. Dwelling well in the oneness of mind, without conflicting faults, and liberated from all fears, this is said to be happiness. If the mind dwells in oneness, one is free from all doubts, pure like true gold; this is said to be happiness. If the mind is tranquil and the senses are not scattered, one is certain to proceed towards Bodhi (Bodhi); this is said to be happiness. Because the mind dwells in oneness, one delights in cultivating various meditations; such a person constantly obtains the joy of Samādhi (Samādhi). Delighting in solitude and quiet places, constantly cultivating that supreme meditation, one knows that subtle joy, which surpasses the world. Such a pure mind, constantly dwelling in oneness, is liberated from the net of faults and reaches the supreme tranquility. If the mind is focused on one object, skillfully controlling the five senses, using the water of wisdom to extinguish the harm burned by the fire of desire; Constantly manifesting and dwelling in purity
殊妙樂， 由解脫彼愛， 受用而無盡。 心邪曲思惟， 處處而生起， 善住持定者， 常一境相應。 此最上禪定， 能趣涅盤城， 破壞諸魔怨， 是故應修習。 善堅固諸定， 則能調意馬， 永離諸憂染， 得最上安住。 善修于定者， 離貪而止足， 所招殊勝報， 此無能盡說。 如是善修習， 住心一境性， 能超生死流， 得至不滅處。
勝慧品第二十七
由慧力為先， 樂勤求正法， 與定常相應， 如母愛于子； 又世間父母， 不能偏隨逐， 彼於五趣中， 一切皆救護。 慧山極高峻， 戒水常清凈， 於三有過患， 一切皆明見。 若真實了知， 眼根所緣境， 以智為所依， 能渡三有海。 善修施戒定， 說彼智為先， 由智樂持戒， 則能免惡趣。 若眼所觀境， 由慧而離染， 故如來所說， 善住八聖道； 于苦等四諦， 最初而開示， 由增上慧力， 破愚夫常見。 智如彼利劍， 斷貪愛藤蔓， 離生等纏縛， 及彼過失聚。 智為勝甘露， 是出世法財， 最上善知識， 為第一寶藏。 修智戒耆舊， 離貪愛疑惑， 常依
【現代漢語翻譯】 現代漢語譯本 殊妙的快樂，源於解脫對愛的執著，這種快樂的受用是無盡的。 心中邪曲的思緒，會處處生起，只有善於安住並保持禪定的人，才能始終與單一的境界相應。 這種最上乘的禪定，能夠通往涅盤（Nirvana）之城，摧毀各種魔的侵擾，因此應當努力修習。 如果能很好地穩固各種禪定，就能調伏意念如野馬，永遠遠離各種憂愁和污染，獲得最上等的安住。 如果能很好地修習禪定，就能遠離貪婪而知足，所招感的殊勝果報，是無法完全用語言描述的。 像這樣好好地修習，使心安住于單一的境界，就能超越生死輪迴的河流，到達不生不滅的境地。
勝慧品第二十七
以智慧的力量為先導，樂於勤奮地尋求正法，並使正法與禪定常常相應，就像母親愛護自己的孩子一樣； 世間的父母，不能完全地隨時跟隨和保護自己的孩子，而智慧能在五趣（五道輪迴）中，救護一切眾生。 智慧之山極其高峻，戒律之水永遠清凈，對於身、口、意三業的過患，都能清楚地明見。 如果能真實地了知眼根所攀緣的境界，以智慧作為依靠，就能渡過三有（欲有、色有、無色有）的苦海。 如果能很好地修習佈施、持戒、禪定，並以智慧為先導，由於智慧而樂於持戒，就能免於墮入惡趣。 如果眼睛所看到的境界，能通過智慧而遠離污染，所以如來佛所說，要好好地安住於八聖道（八正道）； 對於苦、集、滅、道四諦（四聖諦），最初就予以開示，通過增長的智慧力量，破除愚夫的常見。 智慧就像鋒利的寶劍，能斬斷貪愛的藤蔓，脫離生等的纏縛，以及各種過失的聚集。 智慧是殊勝的甘露，是出世間的法財，是最上等的善知識，是第一等的寶藏。 修習智慧和戒律的老者，遠離貪愛和疑惑，常常依靠
【English Translation】 English version Exquisite bliss arises from the liberation of attachment to love, and the enjoyment of this bliss is inexhaustible. Perverse thoughts arise everywhere in the mind, but those who are skilled in maintaining concentration are constantly in harmony with a single object of focus. This supreme meditation leads to the city of Nirvana (Nirvana), destroying all demonic hindrances; therefore, it should be cultivated diligently. By firmly establishing various samadhis (states of meditative concentration), one can tame the wild horse of the mind, permanently departing from all sorrows and defilements, and attaining the highest abode of peace. Those who cultivate samadhi (meditative concentration) well, being content and detached from greed, will receive extraordinary rewards that cannot be fully described. By cultivating in this way, keeping the mind focused on a single object, one can transcend the stream of birth and death and reach the realm of imperishability.
Chapter Twenty-Seven: Superior Wisdom
With the power of wisdom as the guide, joyfully and diligently seek the true Dharma (teachings), and keep it constantly in harmony with samadhi (meditative concentration), like a mother cherishing her child; Even worldly parents cannot completely follow and protect their children at all times, but wisdom can protect all beings in the five realms (of reincarnation). The mountain of wisdom is extremely high, and the water of precepts is always pure, clearly seeing the faults of body, speech, and mind. If one truly understands the objects perceived by the eye sense, relying on wisdom, one can cross the sea of the three realms of existence (desire realm, form realm, formless realm). If one cultivates generosity, morality, and samadhi (meditative concentration) well, with wisdom as the guide, and joyfully upholds the precepts due to wisdom, one can avoid falling into evil realms. If the objects seen by the eyes are purified by wisdom, then, as the Tathagata (Buddha) taught, one should dwell well in the Noble Eightfold Path (Eightfold Path); The Four Noble Truths (Four Noble Truths) were first revealed, and through the power of increasing wisdom, the common views of the ignorant are shattered. Wisdom is like a sharp sword, cutting through the vines of greed and attachment, freeing one from the entanglements of birth and other sufferings, and the accumulation of faults. Wisdom is the supreme nectar, the wealth of transcendental Dharma (teachings), the most excellent spiritual friend, and the foremost treasure. The elders who cultivate wisdom and precepts, free from greed, attachment, and doubt, constantly rely on
止寂靜， 開示真實道。 慧如彼金剛， 力能極堅利， 摧壞諸煩惱， 令乘大智車。
諸法集要經卷第八 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第九
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
寂靜品第二十八
若盡諸煩惱， 則得最上樂， 此為寂靜通， 智者如實說。 又彼諸如來， 常贊寂靜法， 得至不滅處， 諸苦則不生。 若人離放逸， 無貪慾過患， 樂修寂靜行， 去菩提不遠。 若能離貪愛， 于境心不亂， 及舍惡知識， 去菩提不遠。 若能善觀察， 不著善不善， 離輪迴怖畏， 去菩提不遠。 若能斷諸惑， 除懈怠垢穢， 了自他無我， 去菩提不遠。 離三毒過患， 令諸根寂靜， 明瞭於四諦， 去菩提不遠。 于精粗飲食， 而不生貪厭， 智境兩相如， 去菩提不遠。 于苦樂二種， 亦不生執著， 得離諸怖畏， 去菩提不遠。 若人怖諸罪， 當離諸放逸， 善求趣菩提， 得最上寂靜。
聖道品第二十九
若人於四諦， 以智善觀察，
【現代漢語翻譯】 現代漢語譯本 止息喧囂，開示真實的道路。 智慧如同金剛一般，力量極其堅固銳利， 摧毀各種煩惱，使人乘坐大智慧的車。
《諸法集要經》卷第八 《大正藏》第17冊 No. 0728 《諸法集要經》
《諸法集要經》卷第九
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
寂靜品第二十八
如果能夠斷盡各種煩惱，就能獲得最上的快樂， 這就是通往寂靜的道路，智者如實宣說。 而且那些如來（Tathagata，佛的稱號），常常讚歎寂靜之法， 能夠到達不生不滅的境界，各種痛苦就不會產生。 如果有人遠離放逸，沒有貪慾的過患， 樂於修習寂靜之行，那麼距離菩提（Bodhi，覺悟）就不遠了。 如果能夠遠離貪愛，對於外境內心不散亂， 並且捨棄惡知識，那麼距離菩提就不遠了。 如果能夠善於觀察，不執著于善與不善， 遠離輪迴的怖畏，那麼距離菩提就不遠了。 如果能夠斷除各種迷惑，去除懈怠的垢穢， 明瞭自己和他人都沒有『我』（Atman，靈魂），那麼距離菩提就不遠了。 遠離貪嗔癡（Three poisons）三種毒害的過患，使各種感官寂靜下來， 明瞭苦集滅道（Four Noble Truths）四聖諦，那麼距離菩提就不遠了。 對於精美的或者粗糙的飲食，都不生起貪戀或者厭惡， 智慧的境界和所觀照的境界兩者如如不動，那麼距離菩提就不遠了。 對於痛苦和快樂這兩種感受，也不生起執著， 能夠脫離各種怖畏，那麼距離菩提就不遠了。 如果有人畏懼各種罪過，就應當遠離各種放逸， 好好尋求趣向菩提的道路，就能獲得最上的寂靜。
聖道品第二十九
如果有人對於苦集滅道（Four Noble Truths）四聖諦，以智慧善於觀察，
【English Translation】 English version Cessation of noise, revealing the true path. Wisdom is like Vajra (Diamond), its strength extremely firm and sharp, Destroying all afflictions, enabling one to ride the chariot of great wisdom.
The Collection of Essential Dharmas Sutra, Volume 8 Taisho Tripitaka Volume 17, No. 0728, The Collection of Essential Dharmas Sutra
The Collection of Essential Dharmas Sutra, Volume 9
Compiled by Venerable Avalokitesvara (Guān Zìzài Zūnzhě)
Translated by the Tripitaka Master Ri Cheng (Rì Chēng) of the Western Heaven, Grand Master Chao San Da Fu, Acting Vice Minister of the Court of Imperial Sacrifices, Proclaiming the Brahma Master, the Purple-Robed Shramana, etc., under Imperial Decree
Chapter Twenty-Eight: Tranquility
If all afflictions are exhausted, then the highest bliss is attained, This is the path to tranquility, as truthfully spoken by the wise. Moreover, those Tathagatas (Rúlái, 'Thus Gone One', an epithet of the Buddha), constantly praise the Dharma (Dharma, the teachings of the Buddha) of tranquility, Attaining the state of non-extinction, all suffering will not arise. If one abandons negligence, and is without the faults of greed, Joyfully cultivating the practice of tranquility, one is not far from Bodhi (Pútí, enlightenment). If one can abandon craving, and the mind is not disturbed by external objects, And abandons evil companions, one is not far from Bodhi. If one can observe well, not clinging to good or non-good, And departs from the fear of Samsara (Lúnhuí, cycle of rebirth), one is not far from Bodhi. If one can sever all delusions, remove the defilements of laziness, And understand that oneself and others are without self (Atman, soul), one is not far from Bodhi. Departing from the faults of the three poisons (Three poisons, greed, hatred, and delusion), causing the senses to be tranquil, Clearly understanding the Four Noble Truths (Four Noble Truths), one is not far from Bodhi. Regarding fine or coarse food, not giving rise to greed or aversion, The realm of wisdom and the object of observation are both as they are, one is not far from Bodhi. Regarding suffering and happiness, not giving rise to attachment, Attaining freedom from all fears, one is not far from Bodhi. If one fears all sins, one should abandon all negligence, Diligently seek the path towards Bodhi, and attain the highest tranquility.
Chapter Twenty-Nine: The Noble Path
If one, with wisdom, skillfully observes the Four Noble Truths (Four Noble Truths),
解脫諸輪迴， 趣無為彼岸。 若無正思惟， 愚癡著諸欲， 不厭離生死， 為輪迴所縛。 不畏廣大苦， 無出離方便， 為欲箭所中， 當墮于惡道。 愚人著諸欲， 如蛾愛燈光， 不知大怖畏， 畢竟無少樂。 佛說真實道， 謂苦空無常， 及無我作者， 能免脫輪迴。 智境本平等， 一切皆心造， 於此證解已， 故不說三種。 離飲食過患， 不依邪活命， 起無分別智， 證出世間法。 善住真實智， 作十六行相， 然後能了知， 達諸法次第。 永離三毒垢， 出三有逼迫， 趣越三惡趣， 是名須陀洹。 不善法為因， 定墮于惡道， 由依解脫法， 得須陀洹果。 善修習諸定， 引生於輕安， 純凈業相應， 得超三有海。 永斷諸疑惑， 離貪及不害， 乘白業船舫， 能到于彼岸。 謂有為諸法， 從因緣生起， 知彼四聖諦， 為染凈因果。 若了達四諦， 決定得解脫， 愚夫著欲境， 隨三有旋轉。 若能離貪慾， 則住寂靜道， 此道無過上， 智者所游履。 若人于諸佛， 常凈心恭敬， 生生獲快樂， 離佛無解脫。 若人于正
【現代漢語翻譯】 現代漢語譯本 解脫所有輪迴，到達無為的彼岸。 如果缺乏正確的思考，愚昧的人會執著于各種慾望， 不厭惡、不遠離生死，就會被輪迴所束縛。 不畏懼廣大的痛苦，沒有脫離輪迴的方便法門， 被慾望之箭射中，將會墮入惡道。 愚蠢的人執著于各種慾望，就像飛蛾喜愛燈光一樣， 不知道其中巨大的恐怖，最終沒有絲毫快樂。 佛陀宣說真實的道路，那就是苦、空、無常， 以及無我（沒有造作者），能夠免於脫離輪迴。 智慧的境界原本是平等的，一切都是由心所造， 對此證悟瞭解之後，所以不說三種（能、所、作用）。 遠離飲食的過患，不依靠邪惡的活命方式， 生起無分別的智慧，證悟超越世間的佛法。 安住于真實的智慧，修作十六種行相， 然後才能了知，通達諸法的次第。 永遠脫離貪、嗔、癡三種毒垢，脫離欲有、色有、無色有這三有的逼迫， 趨向超越地獄、餓鬼、畜生這三惡趣，這叫做須陀洹（Sotapanna，入流果）。 不善的法是原因，必定會墮入惡道， 由於依靠解脫的佛法，才能得到須陀洹果（Sotapanna，入流果）。 好好地修習各種禪定，引生輕安， 與純凈的業相應，就能超越三有（欲有、色有、無色有）的苦海。 永遠斷除各種疑惑，遠離貪婪和不傷害， 乘坐清凈善業的船隻，能夠到達彼岸。 所謂的有為法，是從因緣和合而生起的， 瞭解苦、集、滅、道這四聖諦，是染污和清凈的原因和結果。 如果能夠通達四聖諦，必定能夠得到解脫， 愚蠢的人執著于慾望的境界，隨著三有（欲有、色有、無色有）而旋轉。 如果能夠遠離貪慾，就能安住于寂靜的道路， 這條道路沒有比它更高的，是智者所行走的路。 如果有人對於諸佛，常常以清凈的心恭敬， 生生世世獲得快樂，離開佛陀就沒有解脫。 如果有人對於正
【English Translation】 English version Liberating from all cycles of rebirth, reaching the shore of Nirvana (Nirvana, the state of liberation). If there is no right thinking, the foolish cling to desires, Not厭離(being weary of) or departing from birth and death, they are bound by the cycle of rebirth. Not fearing vast suffering, without expedient means of escape, Pierced by the arrow of desire, they will fall into evil paths. The foolish cling to desires, like moths loving the lamplight, Not knowing the great terror within, ultimately there is no little joy. The Buddha speaks of the true path, which is suffering, emptiness, impermanence, And no-self (no creator), able to escape from the cycle of rebirth. The realm of wisdom is originally equal, all is created by the mind, Having realized and understood this, therefore, three (subject, object, and action) are not spoken of. Departing from the faults of food and drink, not relying on evil means of livelihood, Arousing non-discriminating wisdom, realizing the Dharma (Dharma, the teachings of the Buddha) beyond the world. Dwelling well in true wisdom, practicing the sixteen aspects, Then one can understand and comprehend the order of all Dharmas (Dharmas, the teachings of the Buddha). Eternally departing from the defilements of the three poisons (greed, hatred, and delusion), escaping the oppression of the three realms (desire realm, form realm, and formless realm), Going beyond the three evil paths (hell, hungry ghosts, and animals), this is called Sotapanna (Sotapanna, stream-enterer). Unwholesome Dharmas (Dharmas, the teachings of the Buddha) are the cause, certainly falling into evil paths, Relying on the Dharma (Dharma, the teachings of the Buddha) of liberation, one attains the fruit of Sotapanna (Sotapanna, stream-enterer). Well cultivating various samadhis (Samadhi, meditative state), inducing ease and tranquility, Corresponding with pure karma, one can transcend the sea of the three realms (desire realm, form realm, and formless realm). Eternally cutting off all doubts, departing from greed and non-harming, Riding the boat of white karma, one can reach the other shore. The so-called conditioned Dharmas (Dharmas, the teachings of the Buddha) arise from causes and conditions, Knowing the Four Noble Truths (suffering, cause of suffering, cessation of suffering, path to the cessation of suffering), as the cause and effect of defilement and purity. If one can understand the Four Noble Truths (suffering, cause of suffering, cessation of suffering, path to the cessation of suffering), one will certainly attain liberation, The foolish cling to the realm of desire, revolving with the three realms (desire realm, form realm, and formless realm). If one can depart from greed, then one dwells in the path of tranquility, This path is unsurpassed, traveled by the wise. If one always reveres all the Buddhas with a pure heart, Life after life, one obtains happiness, without the Buddha, there is no liberation. If one towards the right
法， 常凈心愛樂， 生生獲快樂， 離法無解脫。 若人于眾僧， 常凈心供養， 生生獲快樂， 離僧無解脫。 若人於四諦， 常凈心信解， 生生獲快樂， 離此無解脫。 若人于聖道， 常凈心修習， 生生獲快樂， 離此無解脫。 若求證真如， 當安住凈慧， 不樂著遊戲， 此為天中天。 若樂著嬉戲， 心不生暫舍， 增長諸病惱， 斯則實非樂。 善解四諦法， 及修施等行， 當知如是人， 住最上安隱。
教誡比丘品第三十
常樂行慈忍， 不害諸有情， 得一切眾生， 敬之如其父。 身業常清凈， 諸根善相應， 心不生慳貪， 遠離不與取。 于彩繪女人， 亦不應觀視， 斷堅固欲想， 為世解脫者。 樂習諸禪定， 得離諸憂畏， 不觸煩惱蛇， 視金如瓦礫。 于苦樂安危， 及盛衰等事， 其心不傾動， 此名為比丘。 善降伏諸根， 不為境所嬈， 以智如實知， 于冤親平等。 若具足明智， 了欲境如毒， 我記如是人， 當得菩提道。 具真實正見， 悟剎那生滅， 安住如須彌， 超出輪迴海。 于草及旃檀， 等視無
【現代漢語翻譯】 現代漢語譯本 對於佛法（法，Dharma），經常以清凈的心去喜愛和信奉，生生世世都能獲得快樂，離開佛法就沒有解脫。 對於僧眾（僧，Sangha），經常以清凈的心去供養，生生世世都能獲得快樂，離開僧眾就沒有解脫。 對於四聖諦（四諦，Four Noble Truths），經常以清凈的心去相信和理解，生生世世都能獲得快樂，離開四聖諦就沒有解脫。 對於聖道（聖道，Noble Path），經常以清凈的心去修習，生生世世都能獲得快樂，離開聖道就沒有解脫。 如果想要證悟真如（真如，Tathata），應當安住在清凈的智慧中，不貪戀享樂嬉戲，這樣才是天中之天（最尊貴的人）。 如果貪戀享樂嬉戲，心中片刻也不想捨棄，就會增長各種疾病和煩惱，這實際上不是真正的快樂。 能夠很好地理解四聖諦的法理，並且修行佈施等善行，應當知道這樣的人，安住在最上等的安穩境界。
教誡比丘品 第三十
經常歡喜地修行慈悲和忍辱，不傷害一切有情眾生，就能得到一切眾生的尊敬，如同尊敬自己的父親一樣。 身業（身業，bodily actions）常常保持清凈，各種感官（諸根，sense organs）能夠很好地相互協調，心中不產生慳吝貪婪，遠離不予而取的行為。 對於彩繪的女人像，也不應該觀看，斷除堅固的慾望念頭，才能成為世間的解脫者。 喜歡修習各種禪定，就能遠離各種憂愁和恐懼，不觸碰煩惱的毒蛇，看待黃金如同瓦礫一樣。 對於痛苦、快樂、安穩、危險，以及興盛、衰敗等事情，內心不為之動搖，這樣的人才叫做比丘（比丘，bhikkhu）。 能夠很好地降伏各種感官，不被外境所迷惑，用智慧如實地瞭解一切，對於怨家和親人都能平等對待。 如果具備了明智，瞭解慾望的境界如同毒藥，我（佛陀）記說這樣的人，將會證得菩提道（菩提道，Bodhi Path）。 具備真實正確的見解，覺悟到一切事物剎那生滅的本質，安住如須彌山（須彌，Mount Sumeru）般穩固，就能超出輪迴的苦海。 對於香草和旃檀（旃檀，Sandalwood），都能平等看待，沒有
【English Translation】 English version If one constantly cherishes and delights in the Dharma (法, Dharma) with a pure heart, one will obtain happiness in every lifetime; without the Dharma, there is no liberation. If one constantly makes offerings to the Sangha (僧, Sangha) with a pure heart, one will obtain happiness in every lifetime; without the Sangha, there is no liberation. If one constantly believes in and understands the Four Noble Truths (四諦, Four Noble Truths) with a pure heart, one will obtain happiness in every lifetime; without them, there is no liberation. If one constantly cultivates the Noble Path (聖道, Noble Path) with a pure heart, one will obtain happiness in every lifetime; without it, there is no liberation. If one seeks to realize Suchness (真如, Tathata), one should abide in pure wisdom, not delighting in games and amusements; this is the 'Heaven among Heavens' (the most venerable one). If one delights in games and amusements, and the mind does not relinquish them even for a moment, it will increase various illnesses and afflictions; this is truly not happiness. If one well understands the Dharma of the Four Noble Truths and cultivates practices such as giving, one should know that such a person dwells in the supreme peace and security.
Chapter Thirty: Admonishing the Bhikshus
Constantly and joyfully practice loving-kindness and forbearance, not harming any sentient beings, and one will receive the respect of all beings, as if they were one's own father. Bodily actions (身業, bodily actions) should always be pure, the sense organs (諸根, sense organs) should be well-coordinated, the mind should not generate stinginess or greed, and one should refrain from taking what is not given. One should not even look at painted images of women, cutting off firm desires and thoughts, to become a liberator of the world. Delight in practicing various dhyanas (meditative states), and one will be free from all worries and fears, not touching the poisonous snake of afflictions, and viewing gold as if it were rubble. Regarding suffering, happiness, security, danger, and prosperity, decline, and other such matters, the mind should not be swayed; such a person is called a Bhikshu (比丘, bhikkhu). One who well subdues the sense organs, not being disturbed by external objects, and knows the truth with wisdom, treating enemies and relatives equally. If one possesses clear wisdom and understands that the realm of desires is like poison, I (the Buddha) predict that such a person will attain the Bodhi Path (菩提道, Bodhi Path). Possessing true and correct views, awakening to the momentary arising and ceasing of all things, abiding as steadfast as Mount Sumeru (須彌, Mount Sumeru), one will transcend the sea of samsara (cyclic existence). Treating grass and sandalwood (旃檀, Sandalwood) equally, without
差別， 珍膳及名衣， 皆不生愛樂。 于利養名聞， 觀之如熾火， 心常生止足， 依草而坐臥。 於過現所作， 種種諸事業， 離顛倒思惟， 則不生染著。 樂聞于正法， 不隨流轉因， 以慧善揀擇， 常修殊勝行。 欲境雖熾然， 由彼心寂靜， 驅策如僮僕， 則無諸苦惱。 若諸根調順， 則不生流蕩， 離欲纏縛者， 與牟尼無異。 善人如金寶， 見者咸貴重， 樂修寂靜行， 令他生喜心。 棲止阿蘭若， 不樂居樓觀， 知足持毳衣， 常行於乞食。 善修身語心， 不生苦樂想， 離分別執著， 得最上安隱。 由習諸禪定， 能破彼魔怨， 常以真實言， 引導于群品。 善乘智慧車， 摧六根貪使， 當知如是人， 得近菩提道。 樂住阿蘭若， 則永離諸過， 如風于空中， 吹雲無障礙。 以清凈三業， 勤修諸勝行， 具真實正見， 破壞諸魔教。 于彼貪等行， 本性而不染， 常起慈悲心， 是比丘所作。 了知色等境， 為彼纏縛因， 是人無憂惱， 得至寂滅處。 知諸因緣法， 善惡皆決定， 樂聞解脫法， 于貪則不著。
【現代漢語翻譯】 現代漢語譯本 差別： 對於精美的食物和名貴的衣服，都不產生貪愛和喜好。 對於利益和名聲，看它們如同熾熱的火焰， 內心常常感到滿足，依靠草地而坐臥。 對於過去和現在所做的種種事業， 遠離顛倒的思惟，就不會產生染著。 喜歡聽聞正法，不隨順生死流轉的因， 以智慧善於選擇，常常修習殊勝的德行。 即使慾望的境界非常強烈，由於他的內心寂靜， 驅使慾望如同驅使僮僕，就不會有各種苦惱。 如果諸根調順，就不會產生放蕩， 遠離慾望纏縛的人，與牟尼（Muni，聖者）沒有差別。 善人如同金銀珠寶，見到的人都覺得珍貴， 喜歡修習寂靜的德行，使他人產生歡喜心。 居住在阿蘭若（Aranya，寂靜處），不喜歡居住在高樓大廈， 知足常樂，持有粗布衣服，常常進行乞食。 善於修養身、語、心，不產生苦和樂的想法， 遠離分別和執著，得到最上的安穩。 由於修習各種禪定，能夠破除魔的怨恨， 常常用真實的語言，引導大眾。 善於乘坐智慧的車，摧毀六根的貪慾， 應當知道這樣的人，能夠接近菩提道（Bodhi，覺悟之道）。 喜歡居住在阿蘭若（Aranya，寂靜處），就永遠遠離各種過失， 如同風在空中，吹散雲彩沒有障礙。 以清凈的身、口、意三業，勤奮修習各種殊勝的德行， 具有真實的正確見解，破壞各種魔的教導。 對於貪慾等行為，本性上不被污染， 常常生起慈悲心，這是比丘（Bhikkhu，出家修行者）所應該做的。 瞭解色等境界，是纏縛的因緣， 這樣的人沒有憂愁煩惱，能夠到達寂滅的境界。 瞭解各種因緣法，善與惡都是由因緣決定的， 喜歡聽聞解脫之法，對於貪慾就不會執著。
【English Translation】 English version Difference: For fine foods and famous clothes, one does not generate love or joy. Regarding profit and fame, view them as blazing fire, The mind is always content, relying on grass for sitting and lying down. Regarding the various actions done in the past and present, Away from inverted thinking, one will not generate attachment. Delights in hearing the right Dharma, not following the causes of transmigration, With wisdom, one is good at discerning, constantly cultivating superior practices. Even if the realm of desire is intense, because of the mind's tranquility, Driving desires like servants, there will be no suffering. If the senses are tamed, they will not generate wandering, One who is free from the entanglement of desire is no different from a Muni (sage). Good people are like gold and jewels, those who see them all value them, Delights in cultivating tranquil practices, causing others to generate joy. Dwelling in Aranya (secluded place), not delighting in living in towers, Content with simple robes, constantly practicing alms-begging. Well cultivating body, speech, and mind, not generating thoughts of suffering and joy, Away from discrimination and attachment, one attains supreme peace. By practicing various meditations, one can break the hatred of Mara (demon), Always using truthful words, guiding the multitude. Skillfully riding the chariot of wisdom, destroying the defilements of the six senses, One should know that such a person can approach the path of Bodhi (enlightenment). Delighting in dwelling in Aranya (secluded place), one is forever free from all faults, Like the wind in the sky, blowing clouds without obstruction. With pure three karmas (body, speech, and mind), diligently cultivating various superior practices, Possessing true right view, destroying the teachings of various demons. Regarding actions such as greed, one's nature is not defiled, Constantly generating compassion, this is what a Bhikkhu (monk) should do. Understanding that realms such as form are the cause of entanglement, Such a person has no worries or afflictions, and can reach the state of Nirvana. Knowing all conditioned dharmas, good and evil are all determined by conditions, Delighting in hearing the Dharma of liberation, one will not be attached to greed.
于未修善業， 而常生愛樂， 是人如月光， 本性凈無垢。 焚燒罪惡法， 如火投乾薪， 棄背諸苦因， 於三有稱勝。 志求于解脫， 不著世間法， 超出諸輪迴， 如鳥隨空往。 如實知其因， 決定而受果， 彼於三有中， 是名真解脫。 于苦樂精粗， 皆無有所著， 此最上比丘， 觀世間如焰。 心不生散亂， 樂求于正法， 勤修本白業， 彼如阿羅漢。 樂近善知識， 遠離於親屬， 捐在家垢染， 彼如阿羅漢。 由慧寂諸根， 不著于境界， 行視二足指， 彼如阿羅漢。 不詣王履道， 城邑四衢巷， 販賣為譏呵， 彼如阿羅漢。 不觀于歌舞， 不樂相鬥諍， 住曠野空閑， 彼如阿羅漢。 一日唯一食， 未得不希求， 知份量止足， 彼如阿羅漢。 常持糞掃衣， 不樂上妙服， 與食行相應， 彼如阿羅漢。 由不造諸業， 離一切虛妄， 不起亦不樂， 彼如阿羅漢。 不起恚怒相， 離貪慾愚癡， 解脫諸惡法， 彼如阿羅漢。 離一切瞋惱， 超越諸結使， 住正念思惟， 彼如阿羅漢。 修習八聖道， 善住于寂靜， 破諸煩
惱怨， 彼如阿羅漢。 寂靜根堅固， 超貪慾淤泥， 住心一境性， 彼如阿羅漢。 于自經行所， 及他游止處， 知已如實說， 彼如阿羅漢。 知漏無漏法， 皆從因緣生， 決定無有疑， 彼如阿羅漢。 離惛沉睡眠， 無懈依時起， 勤修諸梵行， 彼如阿羅漢。 喜住阿蘭若， 修毗缽舍那， 奢摩他諸定， 彼如阿羅漢。 智者依正理， 常棲止林野， 如禽處空虛， 彼如阿羅漢。 受信施飲食， 平等為說法， 破根隨煩惱， 彼如阿羅漢。 善知真實道， 相應心次第， 能到于彼岸， 彼如阿羅漢。 若具于明智， 離怖畏歡喜， 於二無所著， 彼如阿羅漢。 于自他眾類， 如實知老死， 天人咸歸信， 彼如阿羅漢。 常樂修梵行， 離三衣無有， 得少以為足， 彼如阿羅漢。 不耽嗜美味， 依時一坐食， 離名利垢染， 彼如阿羅漢。 與悲舍相應， 不覆藏眾罪， 焚燒過失林， 彼如阿羅漢。 違僧伽軌則， 其心常懈怠， 無勇捍精進， 此則非比丘。 佛誡諸弟子， 不應畜臥具， 若樂懈怠者， 何能獲安樂？ 由懈怠一種，
【現代漢語翻譯】 現代漢語譯本 于惱怒和怨恨中解脫，他就像一位阿羅漢（Arahan，已證得涅槃的聖者）。 內心寂靜，根基穩固，超越貪慾的泥沼，心專注于單一境界，他就像一位阿羅漢（Arahan）。 對於自己經常行走的地方，以及他人游止之處，瞭解后如實宣說，他就像一位阿羅漢（Arahan）。 瞭解有漏和無漏之法，一切都從因緣而生，對此確信無疑，他就像一位阿羅漢（Arahan）。 遠離昏沉和睡眠，不懈怠，依時而起，勤奮修習各種梵行，他就像一位阿羅漢（Arahan）。 喜歡居住在寂靜的林野，修習毗缽舍那（Vipassanā，內觀）和奢摩他（Samatha，止）的各種禪定，他就像一位阿羅漢（Arahan）。 智者依據正理，常棲止於林野，如同禽鳥處於空曠之地，他就像一位阿羅漢（Arahan）。 接受信徒的佈施飲食，平等地為他們說法，破除煩惱的根本和隨煩惱，他就像一位阿羅漢（Arahan）。 善於瞭解真實的道路，以及與心相應的次第，能夠到達彼岸（涅槃），他就像一位阿羅漢（Arahan）。 如果具備明智，遠離怖畏，充滿歡喜，對於兩者都沒有執著，他就像一位阿羅漢（Arahan）。 對於自己和其他眾生，如實地瞭解老和死，天人和人都歸信於他，他就像一位阿羅漢（Arahan）。 常常樂於修習梵行，除了三衣之外一無所有，得到少量就感到滿足，他就像一位阿羅漢（Arahan）。 不貪圖美味，依時辰一次坐著用餐，遠離名利等垢染，他就像一位阿羅漢（Arahan）。 與慈悲喜捨相應，不隱瞞自己的罪過，焚燒過失的森林，他就像一位阿羅漢（Arahan）。 違背僧伽（Sangha，僧團）的規矩，內心常常懈怠，沒有勇猛精進之心，這樣的人不是比丘（bhikkhu，出家人）。 佛陀告誡弟子們，不應該積蓄臥具，如果喜歡懈怠，怎麼能獲得安樂呢？ 由於懈怠這種行為，
【English Translation】 English version Free from anger and resentment, he is like an Arahan (Arahan, a perfected being who has attained Nirvana). With a tranquil mind and firm foundation, transcending the mire of greed, his mind focused on a single point, he is like an Arahan (Arahan). Having understood his own walking place and the places where others wander, and speaking truthfully about them, he is like an Arahan (Arahan). Knowing the defiled and undefiled states, that all arise from conditions, and being free from doubt, he is like an Arahan (Arahan). Free from sloth and drowsiness, without laziness, rising at the proper time, diligently practicing the holy life, he is like an Arahan (Arahan). Delighting in dwelling in secluded forests, cultivating Vipassanā (Vipassanā, insight meditation) and various Samatha (Samatha, tranquility) concentrations, he is like an Arahan (Arahan). The wise one, relying on right reasoning, constantly dwells in the forest wilderness, like a bird in the open sky, he is like an Arahan (Arahan). Receiving alms food and teaching the Dharma equally to all, destroying the root defilements and secondary defilements, he is like an Arahan (Arahan). Knowing well the true path and the corresponding sequence of the mind, able to reach the other shore (Nirvana), he is like an Arahan (Arahan). If possessing wisdom, free from fear, full of joy, and unattached to both, he is like an Arahan (Arahan). Truly understanding old age and death in himself and other beings, gods and humans alike place their faith in him, he is like an Arahan (Arahan). Always delighting in practicing the holy life, possessing nothing beyond the three robes, content with little, he is like an Arahan (Arahan). Not craving delicious flavors, eating once a day at the proper time, free from the defilements of fame and gain, he is like an Arahan (Arahan). Corresponding with loving-kindness, compassion, joy, and equanimity, not concealing his faults, burning the forest of transgressions, he is like an Arahan (Arahan). Violating the rules of the Sangha (Sangha, monastic community), his mind constantly lazy, without courage and diligence, such a one is not a bhikkhu (bhikkhu, monk). The Buddha admonishes his disciples not to accumulate bedding. If one delights in laziness, how can one obtain happiness? Because of laziness,
諸過患之本， 于流轉輪迴， 受無量苦惱。 若有懈怠者， 眾善則不生， 雖被袈裟服， 此則非比丘。 若不修定慧， 何由盡諸漏？ 唯具假形相， 此則非比丘。 樂安住僧坊， 離學法境界， 耽味于酒色， 此則非比丘。 若斷諸魔縛， 遠離眾罪業， 不應與毀禁， 共住同飲食。 又破戒比丘， 受用眾飲食， 彼則如服毒， 飲洋銅無異。 由彼無勝能， 不預眾同分， 后墮地獄中， 于食不可得。 若斷諸煩惱， 如蛇出其室， 不樂見女人， 依正命乞食。 云何諸比丘， 以身為所質？ 造諸惡趣因， 壞僧寶名稱。 貪名利境界， 習近於女人， 彼非俗非僧， 為法中之賊。 恃王臣威勢， 恣啖于酒饌， 為假名比丘， 誑惑于施者。 無善攝方便， 同營辦俗務， 常依止王城， 如蛇處林壑。 若不生厭離， 唸唸常增長， 當舍欲愛纏， 樂依止寂靜。 諸煩惱惑業， 于見所治斷， 解脫色等蘊， 應當善修作。 樂修諸禪定， 覺悟于諸法， 善達真實相， 得最上安隱。 發廣大慈心， 勤求于正法， 了自身如幻， 名真實
【現代漢語翻譯】 現代漢語譯本 所有過患的根源，在於輪迴流轉，承受無量的痛苦煩惱。 如果有人懈怠懶惰，那麼各種善行就不會產生；即使身披袈裟，也不能算是真正的比丘（bhiksu，佛教出家男眾）。 如果不修習禪定和智慧，又怎麼能夠斷盡各種煩惱呢？僅僅具備外表的形象，不能算是真正的比丘。 如果貪圖安住在僧房，遠離學習佛法的境界，沉迷於飲酒和女色，不能算是真正的比丘。 如果能夠斬斷各種魔的束縛，遠離各種罪惡的行業，就不應該和那些毀壞戒律的人，共同居住和飲食。 而且，破戒的比丘，如果受用大眾的飲食供養，那就如同服用毒藥，飲用熔化的銅水一樣。 由於他們沒有殊勝的能力，不能參與大眾的共同事務，死後會墮入地獄之中，在那裡連食物都無法得到。 如果能夠斷除各種煩惱，就像蛇從洞穴中出來一樣，不喜歡見到女人，依靠正當的謀生方式乞食。 為什麼有些比丘，以自己的身體作為抵押品？造作各種導致墮入惡道的因，敗壞僧寶的名稱。 貪圖名利和權勢，親近女人，他們既不是在家俗人，也不是出家僧人，是佛法中的盜賊。 依仗國王和大臣的威勢，放縱地吃喝，是假冒的比丘，欺騙迷惑供養的人。 沒有善巧方便的攝受，一同經營世俗的事務，常常依附於王城，就像蛇居住在森林山谷中一樣。 如果不生起厭離之心，那麼貪慾就會念念增長，應當捨棄對慾望的愛戀纏縛，喜歡依止寂靜的地方。 各種煩惱、迷惑和惡業，可以通過見道來斷除，對於色蘊（rupa-skandha，物質蘊）等五蘊（panca-skandha，五種構成個體存在的要素），應當好好地修習。 喜歡修習各種禪定，覺悟各種佛法，透徹地瞭解真實的相狀，就能得到最上等的安穩。 發起廣大的慈悲心，勤奮地尋求正法，了知自身如夢幻泡影，這才是真實的修行。
【English Translation】 English version The root of all faults lies in the cycle of samsara (samsara, cyclic existence), enduring immeasurable suffering and afflictions. If one is lazy and negligent, then various virtuous deeds will not arise; even if one wears the kasaya (kasaya, monastic robe), one cannot be considered a true bhiksu (bhiksu, Buddhist monk). If one does not cultivate samadhi (samadhi, meditative concentration) and prajna (prajna, wisdom), how can one exhaust all defilements? Merely possessing the outward appearance does not make one a true bhiksu. If one delights in dwelling in monasteries, remains distant from the realm of learning the Dharma, and indulges in wine and women, one cannot be considered a true bhiksu. If one can sever the bonds of all demons and stay away from all sinful actions, one should not live or eat together with those who violate the precepts. Moreover, if a bhiksu who has broken the precepts partakes of the food offered to the sangha (sangha, monastic community), it is like taking poison, like drinking molten copper. Because they have no superior abilities and cannot participate in the common affairs of the sangha, they will fall into hell after death, where they will not be able to obtain food. If one can cut off all afflictions, like a snake emerging from its hole, one will not delight in seeing women and will rely on righteous means of livelihood to beg for food. Why do some bhiksus use their bodies as collateral? They create causes for falling into evil destinies and ruin the reputation of the Three Jewels (Triratna, Buddha, Dharma, Sangha). Greedy for fame, profit, and power, and associating closely with women, they are neither laypeople nor monks, but thieves within the Dharma. Relying on the power of kings and ministers, indulging in feasting and drinking, they are false bhiksus, deceiving and misleading those who make offerings. Without skillful means of guidance, engaging in worldly affairs together, they constantly cling to royal cities, like snakes dwelling in forests and valleys. If one does not generate renunciation, then desire will constantly increase; one should abandon the entanglement of love and desire and delight in dwelling in quiet places. Various afflictions, delusions, and karmas can be severed through the path of seeing; one should diligently cultivate the five skandhas (panca-skandha, five aggregates), such as the rupa-skandha (rupa-skandha, form aggregate). Delighting in cultivating various dhyanas (dhyana, meditative states), awakening to all dharmas (dharma, teachings), thoroughly understanding the true nature, one can attain the highest peace and security. Generating vast compassion, diligently seeking the true Dharma, and realizing that oneself is like a dream or illusion, this is true practice.
比丘。 常生凈善心， 除貪慾忿恚， 離顛倒分別， 名真實比丘。 斷一切結縛， 離一切和合， 常愍諸眾生， 名真實比丘。 善調伏自心， 欲境不能亂， 如真金離垢， 名真實比丘。 于諸欲境界， 不起愛非愛， 彼心無所著， 名真實比丘。 具足諸戒法， 降諸根怨賊， 離下劣譏謗， 名真實比丘。 不耽諸飲食， 常發生明慧。 樂研究諸法， 名真實比丘。 于曠野冢間， 敷草而坐臥， 心不生疲倦， 名真實比丘。 了知諸惡因， 定受其苦報， 則離彼垢濁， 名真實比丘。 由意根清凈， 離諸惡險難， 超出輪迴道， 名真實比丘。 智慧深如海， 譭譽而無動， 心不生恚愛， 名真實比丘。 善宣微妙法， 無垢無所著， 智慧力堅固， 依時無疲懈。 知欲界色界， 及彼無色界， 種種因緣生， 是名具智者。 能離欲過失， 不著世言論， 我說彼比丘， 見欲境如毒。 由具彼正慧， 觀欲如淤泥， 此為解脫人， 得免於淪溺。 樂修諸禪定， 遠離於懈怠， 常讀誦經典， 饒益諸眾生。 具足大辯才， 隨問而為答，
【現代漢語翻譯】 現代漢語譯本 比丘（Bhikkhu，佛教術語，指男性出家人）。 常懷清凈善良之心，去除貪婪、慾望和憤怒，遠離顛倒的妄想和分別念，這樣的人才稱得上是真正的比丘。 斷除一切煩惱的束縛，脫離一切因緣和合的現象，常常憐憫一切眾生，這樣的人才稱得上是真正的比丘。 善於調伏自己的內心，使慾望的境界不能擾亂他，如同真金去除雜質，這樣的人才稱得上是真正的比丘。 對於各種慾望的境界，不起愛戀或厭惡之心，他的心沒有任何執著，這樣的人才稱得上是真正的比丘。 具足各種戒律，降伏眼、耳、鼻、舌、身、意這六根如怨賊，遠離低劣的譏諷和誹謗，這樣的人才稱得上是真正的比丘。 不貪戀各種飲食，常常生髮光明智慧，樂於研究各種佛法，這樣的人才稱得上是真正的比丘。 在空曠的郊野或墳墓之間，鋪上草蓆而坐臥，心中不生疲倦，這樣的人才稱得上是真正的比丘。 瞭解一切惡行的因果，必定會承受痛苦的果報，因此遠離那些污濁，這樣的人才稱得上是真正的比丘。 由於意根清凈，遠離各種邪惡和危險，超出輪迴的道路，這樣的人才稱得上是真正的比丘。 智慧深廣如大海，面對讚揚或詆譭而心不動搖，心中不生憎恨或愛戀，這樣的人才稱得上是真正的比丘。 善於宣講微妙的佛法，沒有污垢，沒有執著，智慧的力量堅固，依時而行，沒有疲倦懈怠。 瞭解欲界（Kāmadhātu，佛教宇宙觀中的一個領域，眾生有情慾）、以及沒有情慾的色界（Rūpadhātu，佛教宇宙觀中的一個領域，眾生離欲但仍有色身）和無色界（Arūpadhātu，佛教宇宙觀中的一個領域，眾生無色身也無慾），種種因緣和合而生，這才是具有智慧的人。 能夠脫離慾望的過失，不執著於世俗的言論，我說這樣的比丘，視慾望的境界如同毒藥。 由於具有正確的智慧，觀察慾望如同污泥，這樣的人是解脫之人，能夠避免沉淪。 樂於修習各種禪定，遠離懈怠，常常讀誦佛經，饒益一切眾生。 具足廣大的辯才，隨別人的提問而給予解答。
【English Translation】 English version Bhikkhu (Buddhist term for a male monastic). Always cultivate a pure and virtuous mind, eliminate greed, desire, and anger, and stay away from inverted delusions and discriminations; such a person can be called a true Bhikkhu. Cut off all the bonds of affliction, detach from all compounded phenomena, and always have compassion for all sentient beings; such a person can be called a true Bhikkhu. Be skilled in taming one's own mind, so that the realm of desire cannot disturb him, like pure gold free from impurities; such a person can be called a true Bhikkhu. Towards all realms of desire, do not give rise to love or aversion; his mind has no attachment whatsoever; such a person can be called a true Bhikkhu. Be complete with all precepts, subdue the six roots (eye, ear, nose, tongue, body, and mind) like enemy thieves, and stay away from inferior mockery and slander; such a person can be called a true Bhikkhu. Do not be greedy for various foods and drinks, and constantly generate bright wisdom; be fond of studying all the Dharma; such a person can be called a true Bhikkhu. In the vast wilderness or among the tombs, spread out grass and sit or lie down, without generating fatigue in the mind; such a person can be called a true Bhikkhu. Understand the causes of all evil deeds, and that one will certainly receive the suffering retribution, thus stay away from those impurities; such a person can be called a true Bhikkhu. Because the mind-root is pure, stay away from all evil and dangers, and transcend the path of reincarnation; such a person can be called a true Bhikkhu. Wisdom is as deep as the sea, unmoved by praise or criticism, and the mind does not generate hatred or love; such a person can be called a true Bhikkhu. Be skilled in expounding the subtle Dharma, without defilement, without attachment, with firm strength of wisdom, acting in accordance with the time, without fatigue or laziness. Know the desire realm (Kāmadhātu, a realm in Buddhist cosmology where beings have sensual desires), and the form realm (Rūpadhātu, a realm in Buddhist cosmology where beings are without desire but still have physical bodies) and formless realm (Arūpadhātu, a realm in Buddhist cosmology where beings have neither physical bodies nor desires), which arise from various causes and conditions; this is called a wise person. Be able to detach from the faults of desire, and not be attached to worldly discussions; I say that such a Bhikkhu sees the realm of desire as poison. Because he possesses correct wisdom, he observes desire as mud; this is a liberated person, who can avoid drowning. Be fond of cultivating various meditations, stay away from laziness, and constantly recite the scriptures, benefiting all sentient beings. Be complete with great eloquence, and answer according to the questions asked.
知諸法次第， 離顛倒分別。 善營僧伽事， 護惜諸財物， 身不生疲勞， 亦無有悔惱。 不求己名稱， 亦不希福報， 我說彼比丘， 則離一切縛。 又彼持凈戒， 不求生天中， 以所作善因， 唯趣菩提果。 常樂修正行， 不親近惡友， 我記如是人， 則得離諸咎。 善修于慈觀， 精進心質直， 無少犯律儀， 去菩提不遠。 怖生老病死， 厭離輪迴苦， 除散亂修禪， 去菩提不遠。 依止自性空， 悟無常生滅， 次第修諸禪， 得盡苦邊際。 又彼毀戒人， 為佛法之害， 外雖服袈裟， 內無德所蘊。 猶如彼聚沫， 怯弱非堅固， 如是虛行人， 竊比丘名字。 毀戒地獄人， 為僧寶所擯， 由自心所誑， 身壞墮惡道。 誑諸法律儀， 隨業而自受， 為業網纏縛， 彼唯有極苦。 不著善法衣， 如裸形醜惡， 后墮地獄中， 受種種治罰。 無眾善莊嚴， 唯苦惱逼迫， 如是破戒人， 速趣于惡道。 謂由破戒故， 不修諸善行， 獄火極燒然， 決定無能免。 內安住戒法， 外具諸威儀， 舍此皆邪命， 則無由出離。 于彼晝
【現代漢語翻譯】 現代漢語譯本 了知諸法的次第，遠離顛倒的分別。 善於經營僧伽（Sangha，僧團）事務，愛護珍惜各種財物， 身心不生疲勞，也沒有後悔煩惱。 不追求自己的名聲，也不希望得到福報， 我說這樣的比丘（bhiksu，出家男子），就脫離了一切束縛。 還有那些持守清凈戒律的人，不求往生天界， 以所做的善因，只求證得菩提（bodhi，覺悟）的果實。 常常樂於修正行，不親近惡友， 我預言這樣的人，就能遠離各種過失。 善於修習慈悲觀，精進且心性正直， 沒有絲毫違犯戒律，離菩提不遠了。 畏懼生老病死，厭惡輪迴的痛苦， 去除散亂修習禪定，離菩提不遠了。 依止自性本空，覺悟無常生滅的道理， 次第修習各種禪定，就能達到痛苦的盡頭。 還有那些毀壞戒律的人，是佛法的禍害， 外表雖然穿著袈裟，內心卻沒有功德蘊藏。 猶如那聚集的泡沫，怯懦而非堅固， 這樣的虛假修行人，盜用比丘的名號。 毀壞戒律的人將墮入地獄，被僧寶所擯棄， 由於被自己的心所欺騙，身死之後墮入惡道。 欺騙各種法律儀軌，隨著業力而自受其果， 被業力的羅網纏縛，他們只有極度的痛苦。 不穿著善法的衣服，如同裸形般醜陋， 死後墮入地獄中，遭受種種懲罰。 沒有眾多善行的莊嚴，只有苦惱的逼迫， 像這樣破戒的人，迅速趨向于惡道。 因為破戒的緣故，不修習各種善行， 地獄的火焰極其熾熱，決定無法避免。 內心安住于戒法，外在具備各種威儀， 捨棄這些而行邪命，就沒有出離的途徑。 對於白天
【English Translation】 English version Knowing the order of all dharmas, being apart from inverted discriminations. Being skilled in managing the affairs of the Sangha (monastic community), cherishing all possessions, The body does not generate fatigue, nor is there any regret or vexation. Not seeking one's own fame, nor hoping for blessings, I say that such a bhiksu (monk) is free from all bonds. Moreover, those who uphold pure precepts do not seek to be born in the heavens, With the good causes they have made, they only strive for the fruit of bodhi (enlightenment). Always delighting in cultivating right practice, not associating with evil friends, I predict that such a person will be free from all faults. Being skilled in cultivating loving-kindness meditation, being diligent and upright in mind, Without the slightest violation of the precepts, one is not far from bodhi. Fearing birth, old age, sickness, and death,厭離輪迴苦, Removing distractions and cultivating dhyana (meditation), one is not far from bodhi. Relying on the emptiness of self-nature, awakening to the impermanence of arising and ceasing, Cultivating various dhyanas in order, one can reach the end of suffering. Moreover, those who break the precepts are a harm to the Buddha's Dharma, Although outwardly wearing the kasaya (monk's robe), inwardly there is no accumulation of virtue. Like a gathering of foam, cowardly and not firm, Such false practitioners steal the name of bhiksu. Those who break the precepts and fall into hell are rejected by the Sangha, Deceived by their own minds, after death they fall into evil paths. Deceiving various legal rituals, they receive the consequences according to their karma, Bound by the net of karma, they only have extreme suffering. Not wearing the garment of good Dharma, like being naked and ugly, After death, they fall into hell, suffering various punishments. Without the adornment of many good deeds, only oppressed by suffering, Such precept-breakers quickly head towards evil paths. Because of breaking the precepts, they do not cultivate various good deeds, The fires of hell are extremely blazing, and it is certain that there is no escape. Inwardly abiding in the precepts, outwardly possessing various dignified behaviors, Abandoning these and engaging in wrong livelihood, there is no way to escape. During the day
夜中， 增長諸不善， 愚癡惡行人， 毀壞於戒寶。 聞諸法皆空， 意堅持不捨， 住正念思惟， 為善護戒者。 戒能遠諸罪， 善人常奉持， 破戒如垢索， 縛諸造惡者。 若毀於禁戒， 唯與罪相應， 彼則樂親近， 焰摩羅使者。 愚癡無戒人， 起增上散亂， 相續造諸罪， 去地獄非遠。 若樂造眾惡， 彼唯自損害， 今果如昔因， 云何生後悔？ 罪河極深廣， 波濤常洶涌， 漂溺諸罪人， 晝夜受諸苦。 若離彼凈戒， 則舍白凈法， 后縱得人身， 心常生放逸。 于戒全毀犯， 增嫉賢善人， 如是惡比丘， 決定墮惡道。 若樂持凈戒， 常游履善道， 是人不久得， 出世真常樂。 善堅持齋法， 讀誦諸經典， 其心常寂靜， 無煩惱相應。 於三有海中， 以戒為船筏， 當依教奉行， 能到于彼岸。 常持糞掃衣， 唯畜一破缽， 餐木實根蓏， 彼樂佛所贊。 清凈身語心， 當行于正命， 樂修諸禪定， 趣菩提不遠。 常棲止曠野， 心不生放逸， 唯凈修梵行， 趣菩提不遠。 棄背於五欲， 知足無希求， 常生寂靜心，
【現代漢語翻譯】 現代漢語譯本 夜晚時分，增長各種不善的行為，愚癡邪惡的人，會毀壞珍貴的戒律。 聽聞一切諸法皆是空性，內心仍然堅持不捨棄戒律，安住于正念並加以思惟，這樣才是善於守護戒律的人。 戒律能夠遠離各種罪惡，善良的人常常奉行和保持它，破戒就像是骯髒的繩索，束縛著那些造惡的人。 如果毀壞了禁戒，就只會與罪惡相應，這樣的人就喜歡親近焰摩羅（Yamaraja，死神）的使者。 愚癡而沒有戒律的人，會生起增上的散亂，接連不斷地造作各種罪惡，離地獄已經不遠了。 如果喜歡造作各種惡行，那隻會自己損害自己，現在的果報就像過去的因，又怎麼會產生後悔呢？ 罪惡的河流極其深廣，波濤常常洶涌澎湃，淹沒各種罪人，日日夜夜遭受各種痛苦。 如果離開了清凈的戒律，那就是捨棄了清白的善法，以後即使得到了人身，內心也常常會生起放逸。 對於戒律完全毀壞和觸犯，還會增長對賢善之人的嫉妒，這樣的惡劣比丘（bhiksu，佛教出家男眾），必定會墮落到惡道中。 如果喜歡持守清凈的戒律，常常行走在善良的道路上，這樣的人不久就能得到，出離世間的真實恒常的快樂。 善於堅持齋戒之法，讀誦各種經典，他的內心常常是寂靜的，沒有煩惱相應。 在三有（欲有、色有、無色有）的苦海中，以戒律作為船筏，應當依照教導奉行，就能夠到達彼岸。 常常持有糞掃衣（pamsukula，指從垃圾堆或被丟棄的地方撿來的布縫製的衣服），只持有一個破舊的缽，食用樹木的果實和根莖瓜果，這樣的生活是佛陀所讚歎的。 清凈自己的身語意，應當行於正命（samyag-ajiva，八正道之一，指如法謀生），喜歡修習各種禪定，趨向菩提（bodhi，覺悟）就不遠了。 常常棲止在空曠的原野，內心不生起放逸，只是清凈地修習梵行（brahmacarya，清凈的行為），趨向菩提就不遠了。 拋棄背離五欲（panca-kama，色、聲、香、味、觸），知足而沒有希求，常常生起寂靜的心。
【English Translation】 English version In the night, increasing all unwholesome deeds, the foolish and evil-doers destroy the treasure of precepts. Hearing that all dharmas are empty, the mind firmly adheres and does not abandon the precepts, abiding in right mindfulness and contemplating, being a good protector of the precepts. Precepts can keep away all sins, the virtuous always uphold them, breaking precepts is like a dirty rope, binding those who create evil. If one destroys the precepts, one is only in accordance with sin, they then delight in approaching the messengers of Yamaraja (the lord of death). The foolish and unprincipled, give rise to increased distraction, continuously creating all kinds of sins, not far from going to hell. If one delights in creating all kinds of evil, they only harm themselves, the present result is like the past cause, how can one have regrets? The river of sin is extremely deep and wide, the waves are constantly turbulent, drowning all sinners, enduring all kinds of suffering day and night. If one departs from those pure precepts, then one abandons the pure white dharmas, later even if one obtains a human body, the mind often gives rise to laxity. Completely destroying and violating the precepts, increasing jealousy towards the virtuous and good, such an evil bhiksu (Buddhist monk), is destined to fall into evil paths. If one delights in upholding pure precepts, constantly walking on the path of goodness, such a person will soon obtain the true and constant joy of transcending the world. Skillfully upholding the practice of fasting, reciting all the scriptures, their mind is constantly tranquil, without association with afflictions. In the sea of the three existences (desire realm, form realm, formless realm), taking precepts as a raft, one should rely on the teachings and practice accordingly, able to reach the other shore. Constantly holding rags for robes (clothes made from discarded fabric), only possessing one broken bowl, eating fruits, roots, and tubers, they delight in what the Buddha praises. Purifying body, speech, and mind, one should walk in right livelihood (ethical way of living), delighting in cultivating all kinds of dhyana (meditative states), approaching bodhi (enlightenment) is not far. Constantly dwelling in the wilderness, the mind does not give rise to laxity, only purely cultivating brahmacarya (pure conduct), approaching bodhi is not far. Abandoning and turning away from the five desires (objects of sensual desire), being content and without seeking, constantly generating a tranquil mind.
趣菩提不遠。 不行邪活命， 離煩惱塵垢， 其心等虛空， 趣菩提不遠。 佛說諸法律， 心不生愛樂， 不修彼梵行， 誹謗寂靜道。 習近下劣人， 遠離於戒法， 棄真實正見， 不樂修諸定。 由彼掉舉故， 作意而破壞， 離彼對治法， 何由得禪定？ 離自分善法， 樂邪師事業， 彼二皆破壞， 決定墮惡道。 舍比丘形相， 改易俗形服， 為人所輕笑， 處世常貧乏。 彼下劣愚癡， 自矜誇所學， 棄捨己善業， 樂行於非法。 由返俗自濟， 則失善名聞， 為彼諸善人， 棄之如草芥。 樂造諸惡業， 則壞彼正見， 此破法比丘， 其心常諂詐。 常貪妙飲食， 樂著于欲事， 此惡行比丘， 名著袈裟賊。 窮曆象星宿， 說占相等事， 此世俗比丘， 樂親近王者。 習醫方彩畫， 結構非理事， 此險惡比丘， 常營務衣食。 厭誦經習定， 貪利養名聞， 此假名比丘， 不久當自損。 多狎近惡友， 求方術燒金， 此非法比丘， 彼則自損減。 若離彼欲行， 則遠諸惡友， 食麨而知足， 亦不生熱惱。 若欲境來侵， 舍之如
熾火， 此護戒比丘， 等摩尼無垢。 內外悉清凈， 智德而嚴身， 此梵行比丘， 戒衣之所覆。 不著世間法， 如須彌不動， 此寂靜比丘， 一切咸恭敬。 入城邑聚落， 不逾三晝夜， 此解脫比丘， 常樂居巖谷。 極怖貪慾罪， 修定除散亂， 此單己比丘， 寂然心不動。 遠離惡知識， 泯絕於貪愛， 此離染比丘， 不著諸所作。 常遠離親朋， 習定或讀誦， 此出離比丘， 則脫諸苦難。 少欲而知足， 勤修無懈怠， 此精進比丘， 能壞諸魔業。 比丘棲山谷， 遠離諸貪求， 云何披袈裟， 如奴而活命？ 又彼持戒人， 天龍常恭敬， 無善法可親， 如池涸鵝去。 若能離貪慾， 永無諸過患， 樂親近王臣， 則生諸憂怖。 于阿蘭若處， 及曠野冢間， 藤蘿山谷中， 息心而宴坐。 若不修禪定， 唯營求飲食， 當知如是人， 則同諸餓鬼。 定為離垢樂， 智者之所說， 若離於禪定， 余則無少樂。 劣慧愚癡人， 則不能修習， 著世間飲食， 彼則自欺誑。 為欲境所牽， 心復生愛樂， 增長不善法， 破壞生天行。
【現代漢語翻譯】 現代漢語譯本 熾火啊， 這位守護戒律的比丘（bhikkhu，佛教出家男眾），就像摩尼（mani，寶珠）一樣沒有瑕疵。 他的內心和外在都清凈無染，以智慧和德行莊嚴自身。 這位奉行梵行（brahmacarya，清凈行）的比丘，被戒律的袈裟所覆蓋。 他不執著於世間的種種事物，就像須彌山（Sumeru，佛教宇宙觀中的聖山）一樣堅定不動。 這位寂靜的比丘，受到一切眾生的恭敬。 他進入城市或村落，停留不超過三天。 這位解脫的比丘，常常喜歡居住在山巖和山谷中。 他極其畏懼貪慾的罪過，通過修習禪定來去除內心的散亂。 這位獨行的比丘，內心寂靜而不動搖。 他遠離惡知識（指引錯誤方向的人），斷絕了貪愛。 這位遠離染污的比丘，不執著于任何作為。 他常常遠離親朋好友，專注于禪定或讀誦經典。 這位出離的比丘，就能脫離各種痛苦和災難。 他少欲知足，勤奮修行而不懈怠。 這位精進的比丘，能夠摧毀各種魔的作為。 比丘居住在山谷中，遠離各種貪求， 怎麼能披著袈裟，卻像奴隸一樣茍且偷生呢？ 而且那些持戒的人，天人和龍都會常常恭敬他們， 如果沒有善良的品質可以親近，就像池塘乾涸，鵝就會離去一樣。 如果能夠遠離貪慾，就永遠不會有各種過患， 如果喜歡親近國王和大臣，就會產生各種憂愁和恐懼。 在阿蘭若（aranya，寂靜處）的地方，以及曠野和墳墓之間， 在藤蔓纏繞的山谷中，止息妄心而安然靜坐。 如果不好好修習禪定，只是一味地營求飲食， 應當知道這樣的人，就和那些餓鬼一樣可憐。 禪定是遠離垢染的快樂，是智者所讚歎的， 如果離開了禪定，其餘的就沒有絲毫快樂可言。 那些智慧低下、愚癡的人，就不能修習禪定， 他們貪著世間的飲食，那是在自欺欺人。 因為被慾望的境界所牽引，內心又生起貪愛和喜樂， 增長不善的法，破壞了生天的善行。
【English Translation】 English version O, Blazing Fire, This bhikkhu (bhikkhu, Buddhist monk) who guards the precepts, is as immaculate as a mani (mani, jewel). His inner and outer being are entirely pure, adorned with wisdom and virtue. This bhikkhu who practices brahmacarya (brahmacarya, pure conduct), is covered by the robe of precepts. He is not attached to worldly things, as immovable as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology). This tranquil bhikkhu is revered by all. Entering cities and villages, he does not stay beyond three days and nights. This liberated bhikkhu delights in dwelling in rocky valleys. He greatly fears the sins of greed, cultivating samadhi (meditative concentration) to dispel distractions. This solitary bhikkhu remains still with an unmoved mind. He distances himself from bad company, extinguishing craving and attachment. This bhikkhu detached from defilements is not attached to any actions. He constantly stays away from relatives and friends, practicing meditation or reciting scriptures. This renunciate bhikkhu is freed from all suffering and hardship. He is content with little, diligently cultivating without laziness. This diligent bhikkhu is able to destroy all the works of Mara (Mara, the demon who tempts beings away from the path). The bhikkhu dwells in mountain valleys, far from all cravings, How can one wear the kasaya (kasaya, monastic robe) and live like a slave? Moreover, those who uphold the precepts are constantly revered by devas (devas, gods) and nagas (nagas, serpent deities), Without good qualities to befriend, like a pond drying up, the geese depart. If one can be free from greed, there will be no faults or troubles, If one delights in associating with kings and ministers, then various sorrows and fears arise. In aranya (aranya, secluded places), and in wilderness and cemeteries, In valleys entwined with vines, one rests the mind and sits in peace. If one does not cultivate dhyana (dhyana, meditation), but only seeks food and drink, Know that such a person is like a hungry ghost. Samadhi is the joy of being free from defilements, as spoken by the wise, If one is apart from samadhi, there is no joy at all. Those of inferior wisdom and foolishness are unable to cultivate it, Attached to worldly food and drink, they deceive themselves. Drawn by the realm of desires, the mind again gives rise to love and delight, Increasing unwholesome dharmas (dharmas, teachings/phenomena), destroying the practice of being born in heaven.
若人於法師， 信解除我慢， 發起精進心， 憶持令不忘。 由聞是法故， 依彼如是說， 復能令他人， 不生於我慢。 于慢過慢相， 善能分別說， 自他如實知， 為比丘智者。 無智心散亂， 懷我慢忿毒， 恃名利醉慠， 彼何有寂靜？ 名與行相應， 善住智境界， 怖生死過患， 具出家果利。 由住智境界， 了自性他性， 道非道亦然， 及善惡業報。 離苦樂二邊， 不行彼非道， 舍在家纏縛， 安隱無憂苦。 比丘住僧房， 則生於散亂， 與世俗不殊， 損壞沙門法。 若棲止山林， 不為人譭謗， 常習定持經， 意則無散亂。 若樂在僧房， 多貪求積畜， 其心不暫暇， 以至損壽命。 不悟命非堅， 快樂亦隨減， 不顧現在因， 而求後世樂。 心不起希望， 是為離貪者， 少欲而知足， 彼得沙門果。 樂依止山林， 修習諸禪定， 常贊定功德， 能離諸過患。 離一切合和， 不為境所牽， 善斷彼貪慾， 如火焚乾薪。 若樂居寂靜， 則怖三有海， 此凈身比丘， 非房舍所累。 若樂住僧坊， 唯增長貪愛， 於此世
【現代漢語翻譯】 現代漢語譯本 如果有人對於說法之法師，能夠以信心解除自己的我慢，發起精進之心，憶持不忘所聽聞的教法。 由於聽聞這些教法，並且依循法師所說的去實踐，又能使其他人不生起我慢之心。 對於我慢和過慢的種種相狀，能夠善於分辨解說，自己和他人都能如實地瞭解，這樣的人才是比丘中的智者。 沒有智慧的人，內心散亂，懷有我慢、忿怒和毒害，仗恃名利而醉生夢死，這樣的人怎麼會有寂靜呢？ 名聲與行為相符，安住在智慧的境界中，畏懼生死輪迴的過患，這樣的人才真正獲得了出家的利益。 由於安住在智慧的境界中，瞭解自性、他性，以及道與非道，還有善業和惡業的果報。 遠離痛苦和快樂這兩種極端，不走上錯誤的道路，捨棄在家生活的纏縛，才能得到安穩，沒有憂愁和痛苦。 比丘如果住在僧房裡，就容易產生散亂，與世俗之人沒有區別，這樣會損壞沙門的修行。 如果居住在山林中，不被人譭謗，經常修習禪定，持誦經文，內心就不會散亂。 如果喜歡住在僧房裡，就會貪求積蓄財物，內心沒有片刻的空閑，甚至會損害壽命。 不明白生命是脆弱的，快樂也會隨著時間而減少，不顧現在的因，卻去追求來世的快樂。 內心不生起希望，這就是遠離貪婪的人，少欲知足，這樣的人才能獲得沙門的果位。 喜歡依止山林，修習各種禪定，經常讚歎禪定的功德，這樣就能遠離各種過患。 遠離一切和合的事物，不被外境所牽引，善於斷除貪慾，就像火焚燒乾燥的柴薪一樣。 如果喜歡居住在寂靜的地方，就會畏懼三有（欲有、色有、無色有）的苦海，這樣的清凈比丘，不會被房舍所累。 如果喜歡住在僧坊里，只會增長貪愛，對於這個世界
【English Translation】 English version If a person, towards a Dharma master, with faith dispels their arrogance, arouses a mind of diligence, and remembers and upholds the teachings without forgetting. Because of hearing these teachings, and relying on what the master says to practice, they can also cause others not to give rise to arrogance. Regarding the various aspects of arrogance and excessive arrogance, being able to skillfully distinguish and explain them, understanding oneself and others truthfully, such a person is a wise one among the Bhikkhus (monks). A person without wisdom, with a scattered mind, harboring arrogance, anger, and poison, relying on fame and profit and indulging in intoxication, how can such a person have tranquility? Name and conduct corresponding, dwelling well in the realm of wisdom, fearing the suffering of birth and death, such a person truly obtains the benefits of renunciation. Because of dwelling in the realm of wisdom, understanding self-nature, other-nature, as well as the path and non-path, and the karmic consequences of good and evil deeds. Away from the two extremes of suffering and pleasure, not walking the wrong path, abandoning the entanglements of household life, one can obtain peace and security, without sorrow and suffering. If a Bhikkhu (monk) lives in a Sangha (monastic) residence, it is easy to generate distraction, being no different from worldly people, thus damaging the practice of a Shramana (ascetic). If one dwells in the mountains and forests, not being slandered by others, constantly practicing meditation and reciting scriptures, the mind will not be scattered. If one likes to live in a Sangha (monastic) residence, one will greedily seek to accumulate possessions, the mind having no moment of leisure, even to the point of harming one's lifespan. Not realizing that life is fragile, and that happiness also diminishes with time, not caring about the present cause, but seeking happiness in the afterlife. The mind not giving rise to hope, this is one who is free from greed, content with little, such a person can obtain the fruit of a Shramana (ascetic). Delighting in relying on the mountains and forests, cultivating various meditations, constantly praising the merits of meditation, one can be free from various faults. Away from all compounded things, not being牽引 by external circumstances, skillfully cutting off greed, like fire burning dry firewood. If one likes to dwell in solitude, one will fear the sea of the three realms of existence (desire realm, form realm, formless realm), such a pure Bhikkhu (monk) is not burdened by dwellings. If one likes to live in a Sangha (monastic) residence, one will only increase greed and love, towards this world
他生， 何由能出離？ 若樂住僧坊， 多追求知識， 常造作諸惡， 后則墮惡道。 若人具明慧， 能離冤親想， 則無彼對待， 其心常寂靜。 諸惡如淤泥， 不應著少分， 當獨處山林， 舍妄求寂靜。 善修無垢行， 則壞諸垢染， 唯依止空閑， 能超欲境界。 於世出世法， 離垢無所著， 苦樂平等知， 此說名寂靜。 舍離於五欲， 知足無希求， 清凈而活命， 此說名寂靜。 常遠諸憒鬧， 不游止非處， 單己而修行， 此說名寂靜。 永絕於貪慾， 則無諸憂喜， 清凈身語心， 此說名寂靜。 于勝劣等法， 心不生高下， 以智平等觀， 此說名寂靜。 于善不善行， 咸知其業報， 不著世間法， 此說名寂靜。 發起于正慧， 常念欲過失， 了知受所生， 此說名寂靜。 善調伏諸根， 知時方說法， 怖彼輪迴因， 此說名寂靜。 了知自身相， 除諸根散亂， 常依止山林， 此說名寂靜。 住正念精進， 常思離諸惡， 不遊戲園林， 此說名寂靜。 斷一切煩惱， 如火燒林木， 是名為沙門， 彼不著諸欲。 若樂世俗事，
【現代漢語翻譯】 現代漢語譯本 來世，要如何才能脫離輪迴呢？ 如果貪戀安住在僧院，過多地追求知識， 經常造作各種惡業，死後就會墮入惡道。 如果一個人具備明晰的智慧，能夠遠離親疏的分別念， 心中就沒有彼此對立的觀念，他的心就能常保寂靜。 各種惡行就像淤泥一樣，不應該沾染絲毫， 應當獨自居住在山林中，捨棄虛妄的念頭，追求寂靜。 好好地修習沒有瑕疵的行為，就能摧毀各種污垢染著， 只有依靠空閑之處，才能超越慾望的境界。 對於世間法和出世間法，遠離垢染而不執著， 對於痛苦和快樂都能平等看待，這叫做寂靜。 捨棄五欲（色、聲、香、味、觸），知足而不貪求， 清凈地生活，這叫做寂靜。 經常遠離喧鬧的地方，不去不該去的地方， 獨自修行，這叫做寂靜。 永遠斷絕貪慾，就沒有各種憂愁和喜樂， 清凈身、語、意，這叫做寂靜。 對於勝妙、低劣、平等等各種事物，心中不生起高下之分， 用智慧平等地觀察，這叫做寂靜。 對於善行和不善行，完全瞭解它們的業報， 不執著世間法，這叫做寂靜。 發起正確的智慧，經常憶念慾望的過失， 清楚地瞭解感受的生起，這叫做寂靜。 好好地調伏各種感官，知道時機和方法才說法， 畏懼輪迴的原因，這叫做寂靜。 清楚地瞭解自身的實相，去除各種感官的散亂， 經常依靠山林，這叫做寂靜。 安住在正念和精進中，經常思考如何遠離各種惡行， 不嬉戲遊樂于園林，這叫做寂靜。 斷除一切煩惱，就像火燒燬樹林一樣， 這叫做沙門（Śrāmaṇa，出家修行者），他不執著于各種慾望。 如果貪戀世俗的事情，
【English Translation】 English version In the next life, how can one escape? If one delights in dwelling in monasteries, pursuing much knowledge, Constantly creating various evils, one will fall into evil realms. If a person possesses clear wisdom, able to abandon thoughts of friend and foe, Then there is no duality, and their mind is always tranquil. All evils are like mud, one should not cling to even a small part, One should dwell alone in the mountains and forests, abandoning delusion and seeking tranquility. Well cultivating stainless conduct, one destroys all defilements, Only relying on solitude can one transcend the realm of desire. Regarding worldly and otherworldly dharmas, free from defilement and without attachment, Knowing suffering and joy equally, this is called tranquility. Abandoning the five desires (form, sound, smell, taste, touch), being content and without craving, Living purely, this is called tranquility. Always staying far from noisy places, not going to improper places, Practicing alone, this is called tranquility. Eternally cutting off greed, then there are no sorrows or joys, Purifying body, speech, and mind, this is called tranquility. Regarding superior, inferior, and equal things, the mind does not generate high or low thoughts, Observing with wisdom equally, this is called tranquility. Regarding good and bad actions, fully knowing their karmic consequences, Not clinging to worldly dharmas, this is called tranquility. Generating right wisdom, constantly remembering the faults of desire, Clearly understanding the arising of feelings, this is called tranquility. Well subduing the senses, knowing the time and place to speak the Dharma, Fearing the cause of samsara (Saṃsāra, cycle of rebirth), this is called tranquility. Clearly understanding the nature of oneself, removing the distractions of the senses, Constantly relying on mountains and forests, this is called tranquility. Dwelling in right mindfulness and diligence, constantly thinking of abandoning all evils, Not playing in gardens and parks, this is called tranquility. Cutting off all afflictions, like fire burning a forest, This is called a Śrāmaṇa (Śrāmaṇa, renunciate practitioner), he does not cling to desires. If one delights in worldly affairs,
常游止聚落， 愚癡誑於人， 自稱依法住。 清凈阿蘭若， 心不生愛樂， 此唯離貪者， 所居之境界。 若耽著五欲， 好說世言論， 當知如是人， 彼則不能往。 意樂於空寂， 專修諸禪定， 彼梵志沙門， 善住安隱道。
福行品第三十一
若人營福業， 當獲殊勝報， 是故廣修作， 無福則無財。 福為最勝寶， 福稱無盡藏， 福如彼明燈， 福同於父母。 福能生諸天， 福能引勝處， 人間修福行， 感果得如意。 若修彼福行， 定招于富樂， 應當善了知， 無福則無樂。 福為三世益， 自性可愛樂， 如影常相隨， 彼則無暫舍。 諸天福若減， 不久則退墮， 是故於福行， 應相續修作。 無福多艱辛， 常生下劣處， 無善希樂果， 如沙中求酥。 愚夫為心誑， 常離於福業， 既不修善法， 罪惡常增長。 現生修眾善， 福隨行所生， 以是因緣故， 后得生天中。 若樂修福業， 眾人所尊奉， 身離諸逼迫， 其心常安靜。 善人行善法， 獲樂中妙樂， 由彼清凈因， 當得菩提道。 是故諸有情， 勤修于福業，
【現代漢語翻譯】 現代漢語譯本 經常遊走于村落之中，愚昧無知的人欺騙他人，自稱安住于佛法之中。 清凈的阿蘭若（Araṇya，寂靜處），他們的心卻不生起喜愛和嚮往，這樣的地方唯有遠離貪慾的人，才能安住其中。 如果貪戀於五欲（pañca kāmaguṇa，色、聲、香、味、觸），喜歡談論世俗的言論，應當知道這樣的人，他們是不能前往阿蘭若的。 內心喜愛空寂，專心修習各種禪定，這樣的婆羅門（Brahmin）和沙門（Śrāmaṇa，出家修行者），才能安穩地住在安樂的道路上。
福行品第三十一
如果有人經營福德的善業，應當獲得殊勝的果報，因此應當廣泛地修作福德，沒有福德就沒有財富。 福德是最殊勝的珍寶，福德被稱為無盡的寶藏，福德如同明亮的燈，福德等同於父母。 福德能夠使人轉生到諸天，福德能夠引導人前往殊勝的去處，在人間修習福德之行，所感得的果報能夠如意。 如果修習那樣的福德之行，必定招感富裕和快樂，應當好好地瞭解，沒有福德就沒有快樂。 福德對過去、現在、未來三世都有利益，其自性是可愛和令人喜悅的，如同影子一樣常常相隨，它不會暫時離開你。 諸天的福德如果減少，不久就會退墮，因此對於福德之行，應當相續不斷地修作。 沒有福德的人多有艱難困苦，常常出生在下劣的地方，沒有善良和令人喜悅的果報，如同在沙子中尋求酥油一樣。 愚蠢的人被自己的心所欺騙，常常遠離福德的善業，既不修習善良的法，罪惡就常常增長。 今生修習各種善行，福德隨著行為而產生，因為這樣的因緣，死後能夠轉生到天界之中。 如果喜歡修習福德的善業，就會被眾人所尊敬和奉養，身體遠離各種逼迫，內心常常安靜。 善良的人奉行善良的法，獲得快樂中最美妙的快樂，由於那清凈的因，應當能夠證得菩提道（bodhi-mārga，覺悟之道）。 因此，所有有情眾生，都應當勤奮地修習福德的善業。
【English Translation】 English version Often wandering and gathering in villages, the foolish deceive people, claiming to abide by the Dharma. In the pure Araṇya (Araṇya, secluded place), their hearts do not give rise to love and longing; this place is only the realm where those who are free from greed can dwell. If they are attached to the five desires (pañca kāmaguṇa, forms, sounds, smells, tastes, and textures), and like to talk about worldly matters, know that such people cannot go there. Those Brahmins (Brahmin) and Śrāmaṇas (Śrāmaṇa, wandering ascetics) whose minds delight in emptiness and who diligently practice various meditations, dwell well on the path of peace.
Chapter Thirty-One: On Meritorious Deeds
If one engages in meritorious deeds, one will obtain excellent rewards; therefore, one should cultivate and perform them extensively, for without merit, there is no wealth. Merit is the most excellent treasure, merit is called an inexhaustible storehouse, merit is like a bright lamp, merit is like parents. Merit can cause one to be born in the heavens, merit can lead one to excellent places; practicing meritorious deeds in the human realm, one experiences the desired results. If one cultivates such meritorious deeds, one will surely attract wealth and happiness; one should understand well that without merit, there is no happiness. Merit benefits the three times (past, present, and future), its nature is lovely and delightful; like a shadow, it always follows, and it will not leave you even for a moment. If the merit of the gods decreases, they will soon fall; therefore, one should continuously cultivate and perform meritorious deeds. Without merit, there are many hardships, and one is often born in inferior places; there is no good or delightful reward, like seeking butter from sand. Foolish people are deceived by their minds, and often stay away from meritorious deeds; since they do not cultivate good Dharma, their sins constantly increase. In this life, cultivating various good deeds, merit arises along with the actions; because of this cause and condition, one can be reborn in the heavens after death. If one delights in cultivating meritorious deeds, one will be respected and revered by all; the body will be free from all oppression, and the mind will always be peaceful. Good people practice good Dharma, and obtain the most wonderful happiness in happiness; due to that pure cause, one should attain the path to enlightenment (bodhi-mārga, path to awakening). Therefore, all sentient beings should diligently cultivate meritorious deeds.
倏爾無常至， 定為他所有。 若於勝福行， 數數而修作， 隨其種種因， 則受彼彼果。 一切諸世間， 善惡法為主， 當勤修善法， 彼則能救護。 若舍離善法， 樂造作眾罪， 由是因緣故， 則受地獄苦。 乃至命未謝， 及身肢圓滿， 努力勤修作， 彼則具大智。 若人善說法， 能開悟於他， 令至涅盤城， 安隱離憂怖。 若於彼正法， 為說四句偈， 顯示出離道， 為第一歸救。 善宣說正法， 能疾成佛道， 雖帝釋少因， 多財豈能致。 若貪著世財， 法慧不增長， 珍寶有散壞， 法財用無極。 唯所修善法， 百千生相逐， 己所有資財， 一步不隨去。 又水火盜賊， 則能損其財， 善法在心中， 少分無能奪。 縱經久遠劫， 受無量欲樂， 決定當破壞， 須諦求正法。 唯此一善法， 當精勤守護， 作善命延長， 造惡速磨滅。 當親近善法， 如教而修行， 諸苦則不生， 獲得殊勝樂。 若樂作不善， 常行於非法， 后墮地獄中， 受無量極苦。 于無量劫中， 常歸依三寶， 先受天中樂， 后得寂靜果。 觀現受
【現代漢語翻譯】 現代漢語譯本 忽然無常到來，必定為死亡所掌控。 如果致力於殊勝的福德行為，屢次修行， 隨著各種各樣的因，就會承受各種各樣的果報。 一切世間，以善惡之法為主導， 應當勤奮修習善法，善法才能救護我們。 如果捨棄善法，喜歡造作各種罪惡， 由於這樣的因緣，就會承受地獄的痛苦。 乃至生命沒有終結，身體肢體還圓滿時， 努力勤奮地修行，這樣的人就具有大智慧。 如果有人善於說法，能夠開悟他人， 使他們到達涅槃（Nirvana）城（指脫離輪迴的境界），安穩地遠離憂愁和恐怖。 如果對於那純正的佛法，為人宣說四句偈， 顯示出離輪迴的道路，這是第一的歸宿和救護。 善於宣說純正的佛法，能夠迅速成就佛道， 即使是帝釋天（Indra）（佛教中的天神）缺少這樣的因緣，擁有再多的財富也不能達到。 如果貪戀世間的財富，法慧就不會增長， 珍寶有散失毀壞的時候，而佛法的財富，使用起來沒有窮盡。 只有所修的善法，百千生都相隨相伴， 自己所有的資財，一步也不能跟隨自己而去。 而且水災、火災、盜賊，都能損害那些財富， 善法存在心中，少部分也沒有人能夠奪走。 縱然經過長久的劫數，享受無量的慾望和快樂， 最終必定會破壞消失，必須認真尋求純正的佛法。 唯有這一個善法，應當精勤守護， 行善能使壽命延長，作惡會迅速磨滅福報。 應當親近善法，如佛所教導的那樣修行， 各種痛苦就不會產生，從而獲得殊勝的快樂。 如果喜歡作不善之事，常常行於非法之事， 死後墮入地獄之中，承受無量極大的痛苦。 在無量劫的時間裡，常常歸依三寶（Buddha, Dharma, Sangha）， 先享受天上的快樂，之後獲得寂靜的涅槃果報。 觀察現在所受的果報。
【English Translation】 English version Suddenly, impermanence arrives, inevitably to be possessed by death. If one is devoted to performing supreme meritorious deeds, cultivating them repeatedly, According to the various causes, one will receive corresponding fruits. All the worlds are governed primarily by good and evil deeds, One should diligently cultivate good deeds, for they can protect us. If one abandons good deeds and delights in committing various sins, Due to this cause, one will suffer the pains of hell. Until life has not ended, and the body and limbs are complete, Diligently strive to cultivate, for such a person possesses great wisdom. If someone is skilled in expounding the Dharma (Buddhist teachings), able to enlighten others, Leading them to the city of Nirvana (Nirvana) (the state of liberation from Samsara), peacefully away from sorrow and fear. If, regarding that true Dharma, one speaks a four-line verse for others, Revealing the path of liberation, this is the foremost refuge and salvation. Being skilled in expounding the true Dharma, one can quickly attain Buddhahood, Even if Indra (Indra) (king of the gods in Buddhism) lacks such a cause, having much wealth cannot achieve it. If one is attached to worldly wealth, wisdom of the Dharma will not grow, Treasures have times of loss and destruction, but the wealth of the Dharma is inexhaustible in its use. Only the good deeds one cultivates accompany one through hundreds and thousands of lifetimes, All one's possessions cannot follow one even a single step. Moreover, floods, fires, and thieves can damage that wealth, But good deeds reside in the heart, and no one can take away even a small portion. Even if one experiences limitless desires and pleasures for countless eons, They will inevitably be destroyed and disappear; one must earnestly seek the true Dharma. Only this one good deed should be diligently guarded, Doing good extends life, while doing evil quickly diminishes blessings. One should draw near to good deeds, practicing as the Buddha taught, Various sufferings will not arise, and one will obtain supreme happiness. If one delights in doing unwholesome deeds, constantly engaging in unlawful actions, After death, one will fall into hell, enduring immeasurable and extreme suffering. For countless eons, constantly taking refuge in the Three Jewels (Buddha, Dharma, Sangha), First enjoying heavenly bliss, then attaining the peaceful fruit of Nirvana. Observe the fruits received in the present.
福報， 皆從先業生， 或樂或苦因， 各各無差忒。 當堅持凈戒， 廣崇于福業， 晝夜常相續， 如河流不絕。 若人舍善法， 今生則虛過， 若不廢善因， 得人天快樂。 若福行圓滿， 善護持正法， 是人於世間， 最勝無倫匹。 寧喪失身命， 不違背正法， 若離正法者， 隨諸惡流轉。 愚癡著欲樂， 棄捨正法眼， 彼現生虛擲， 如海中下雨。 不護彼禁戒， 樂造作諸惡， 心田善種子， 則無由生長。 當一心觀察， 最上清凈法， 得至不滅處， 于苦則無有。 若諸根縱逸， 于境而耽著， 則為彼所纏， 輪轉無休息。 若不著罪法， 如镕金赫奕， 離三有險難， 獲畢竟寂靜。 具足清凈慧， 常尊重正法， 于彼說法師， 聞已能信受。 常供養三寶， 孝事于父母， 能至涅盤城， 住最上安隱。 具出家形儀， 善宣說正法， 精修于梵行， 得最勝妙樂。 于諸佈施中， 法施無過上， 起勇猛精進， 修習諸禪定。 如是說法者， 如來所稱讚， 若不生凈信， 如傍生無異。 常樂諸賢聖， 所說寂靜法， 於三種福田，
【現代漢語翻譯】 現代漢語譯本 福報，都是從過去的業力產生的， 無論是快樂還是痛苦的因，每個人所承受的果報都不會有絲毫差錯。 應當堅持清凈的戒律，廣泛地修習福德善業， 日夜相續不斷，就像河流一樣永不停止。 如果有人捨棄善良的佛法，這一生就白白度過了， 如果不放棄行善的因，就能得到人天界的快樂。 如果修福德的行為圓滿，又能好好地守護正法， 這樣的人在世間，是最殊勝無比的。 寧可喪失生命，也不違背正法， 如果離開了正法，就會隨著各種惡業流轉。 愚癡的人貪著慾望的快樂，拋棄了正確的佛法眼光， 他們現在的生活白白浪費，就像向大海里下雨一樣毫無用處。 不守護那些禁戒，喜歡造作各種惡業， 那麼心田里善良的種子，就沒有辦法生長。 應當一心觀察，最上等的清凈佛法， 得到到達不生不滅的境界，就沒有痛苦了。 如果各種感官放縱，對於外境而貪戀執著， 就會被它們所纏縛，在輪迴中沒有休息。 如果不執著于罪惡的法，就像熔化的金子一樣閃耀， 離開三有（指欲有、色有、無色有）的危險和困難，獲得最終的寂靜。 具備清凈的智慧，常常尊重正法， 對於那些說法師，聽了之後能夠信受。 常常供養三寶（佛、法、僧），孝順侍奉父母， 能夠到達涅盤（Nirvana）城，住在最上等的安穩境界。 具備出家的威儀，好好地宣說正法， 精進地修習清凈的德行，得到最殊勝美妙的快樂。 在各種佈施中，法佈施沒有比它更殊勝的了， 生起勇猛精進的心，修習各種禪定。 像這樣說法的人，是如來（Tathagata）所稱讚的， 如果不生起清凈的信心，就和畜生沒有什麼區別。 常常喜愛那些賢聖，所說的寂靜佛法， 在三種福田（指佛、法、僧）中，
【English Translation】 English version Merit and fortune all arise from past karma, Whether the cause is joy or suffering, each receives their due without error. One should uphold pure precepts and extensively cultivate meritorious deeds, Continuing day and night, like a river that never ceases. If one abandons virtuous Dharma, this life is spent in vain, If one does not abandon the cause of goodness, one obtains the happiness of gods and humans. If the practice of merit is complete and one well protects the true Dharma, Such a person in the world is the most supreme and unparalleled. Rather lose one's life than go against the true Dharma, If one departs from the true Dharma, one drifts along with all evils. Foolish people cling to the pleasures of desire, abandoning the eye of true Dharma, Their present life is wasted, like rain falling into the sea. Not protecting those precepts, delighting in creating all evils, Then the good seeds in the field of the mind have no way to grow. One should observe with a focused mind the supreme pure Dharma, Attaining the place of non-extinction, there is no suffering there. If the senses are unrestrained, indulging in objects, Then one is entangled by them, revolving without rest. If one does not cling to sinful dharmas, one shines like molten gold, Leaving the dangers and difficulties of the three realms (desire realm, form realm, formless realm), obtaining ultimate tranquility. Possessing pure wisdom, always respecting the true Dharma, For those Dharma teachers, hearing it, one can believe and accept it. Always making offerings to the Three Jewels (Buddha, Dharma, Sangha), being filial to parents, One can reach the city of Nirvana (Nirvana), dwelling in the most supreme peace and security. Possessing the demeanor of a renunciant, well expounding the true Dharma, Diligently cultivating pure conduct, obtaining the most supreme and wonderful joy. Among all kinds of giving, Dharma giving is unsurpassed, Arousing courageous diligence, cultivating various meditations. Such a Dharma speaker is praised by the Tathagata (Tathagata), If one does not generate pure faith, one is no different from an animal. Always delighting in the tranquil Dharma spoken by the wise and noble, In the three fields of merit (Buddha, Dharma, Sangha),
修持求出離。 于彼說法師， 生第一恭敬， 為求正法故， 心不生疲倦。 觀察五欲境， 彼則實非樂， 設見不應取， 牟尼之所誡。 樂修習正法， 則見離垢道， 彼受用法樂， 諸天所不及。 現所作善業， 如依背而住， 是故當一心， 常親近彼善。 以慧眼觀見， 未來諸苦報， 愚夫樂作罪， 智者心常怖。 由具彼正慧， 見諸惡險難， 常與善相應， 得離諸煩惱。 若縱彼愚癡， 唯樂於欲境， 樂壞苦現前， 徒勞生悔惱。 乃至盡形壽， 心不生散亂， 常修于福行， 則能免惡道。 壽命速遷謝， 福報亦非久， 當攝受正法， 為知足天主。 若棄捨善法， 彼則生放逸， 復不修福行， 不久當退沒。 各聞強健時， 及身肢無缺， 廣營諸福業， 后則無憂悔。 若不修福因， 唯樂於放逸， 當知如是人， 為地獄苦本。 彼雖具諸根， 而不樂正法， 云何求活命， 養育多眷屬？ 常于晝夜中， 心攝持正法， 親近說法師， 得遠諸罪垢。 由持戒生天， 得受諸欲樂， 愚癡廢福行， 不久則退沒。 樂發生凈智， 以戒寶
【現代漢語翻譯】 現代漢語譯本 應修行以尋求從輪迴中解脫。 對於宣講佛法的法師，應當生起最真誠的恭敬心，爲了尋求真正的佛法，內心不應感到疲倦。 觀察世間的五欲（色、聲、香、味、觸）之境，它們實際上並非真正的快樂，即使見到不應該貪取，這是牟尼（釋迦牟尼佛的尊稱）的教誡。 如果樂於修習正法，就能見到遠離煩惱的清凈之道，所獲得的法樂，是諸天都無法比擬的。 現在所做的善業，如同依靠堅實的後盾而安住，因此應當一心一意，常常親近善法。 以智慧之眼觀察，未來可能遭受的各種痛苦果報，愚蠢的人樂於作惡犯罪，而有智慧的人內心常常感到恐懼。 由於具備正確的智慧，能看清各種罪惡的危險，常常與善法相應，就能遠離各種煩惱。 如果放縱自己的愚癡，只貪圖五欲之樂，當苦果現前時，徒勞地產生後悔和煩惱。 乃至終其一生，內心不生起散亂，常常修習福德善行，就能避免墮入惡道。 壽命迅速流逝，福報也不是長久的，應當攝取正法，以便成為知足天（兜率天）的主人。 如果拋棄善法，就會變得放逸，又不修習福德善行，不久就會衰退墮落。 應當趁著身體強健時，以及身心肢體沒有殘缺時，廣泛地經營各種福德事業，將來才不會有憂愁和後悔。 如果不修習福德之因，只貪圖放逸享樂，應當知道這樣的人，是地獄痛苦的根源。 這樣的人即使具備各種感官，卻不喜歡正法，又如何能求得生存，養育眾多的眷屬呢？ 應當常常在白天和夜晚，內心攝持正法，親近說法師，才能遠離各種罪惡。 由於持守戒律而生到天界，能夠享受各種欲樂，愚癡的人荒廢福德善行，不久就會衰退墮落。 樂於生起清凈的智慧，以戒律為珍寶。
【English Translation】 English version Practice to seek liberation. Towards the Dharma teacher who expounds the Dharma, generate the utmost respect. For the sake of seeking the true Dharma, do not let the mind become weary. Observe the objects of the five desires (form, sound, smell, taste, and touch); they are truly not happiness. Even if seen, one should not grasp at them; this is the admonishment of the Muni (an epithet for Shakyamuni Buddha). If one delights in practicing the true Dharma, one will see the path of purity, free from defilements. The joy of Dharma that one experiences cannot be matched by the gods. The good deeds done now are like dwelling with a strong support behind you. Therefore, with one mind, always be close to goodness. With the eye of wisdom, see the future retributions of suffering. Fools delight in committing sins, while the wise are always fearful in their hearts. By possessing that right wisdom, seeing the dangers of evil, and constantly being in accord with goodness, one can be free from all afflictions. If one indulges in foolishness, only delighting in the objects of desire, when the suffering ripens, one will vainly generate regret and vexation. Even until the end of one's life, do not let the mind become scattered. Constantly cultivate meritorious deeds, and one can avoid the evil paths. Life passes quickly, and blessings are not lasting. One should embrace the true Dharma in order to become the lord of the Contented Heaven (Tushita Heaven). If one abandons the good Dharma, one will become negligent and will not cultivate meritorious deeds. Before long, one will decline and fall. While one is strong and healthy, and the body is without defects, extensively engage in meritorious deeds, so that later there will be no sorrow or regret. If one does not cultivate the causes of merit, only delighting in negligence, know that such a person is the root of the suffering of hell. Even though one possesses all the senses, if one does not delight in the true Dharma, how can one seek to live and support a large family? Constantly, day and night, hold the true Dharma in the mind, and by being close to the Dharma teacher, one can be far from all sins. By upholding the precepts, one is born in the heavens and can enjoy all kinds of pleasures. Fools waste meritorious deeds, and before long, they will decline and fall. Delight in generating pure wisdom, with precepts as a treasure.
嚴身， 常怖彼欲蛇， 諸天共稱讚。 由愛樂善法， 諸天常恭敬， 若生顛倒心， 貧窮無福慧。 善法如橋樑， 持戒則能往， 不修彼善行， 苦海何由渡？ 隨順修善行， 決定得善果， 百千俱胝劫， 彼善無能壞。 常修施戒法， 以智而防護， 諸有所求者， 令歸依三寶。 善修三種施， 能治三過失， 由離彼過故， 獲清凈功德。 樂圓滿凈戒， 生決定正信， 破壞三有苦， 如日除雲翳。 若具足正法， 諸天咸尊重， 是人當獲得， 最上寂靜處。
諸法集要經卷第九 大正藏第 17 冊 No. 0728 諸法集要經
諸法集要經卷第十
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
生天品第三十二
若人修眾善， 清凈心質直， 當得生天中， 牟尼之所說。 樂佈施愛語， 慈心常相應， 護念諸眾生， 此因為真實。 由彼心清凈， 為白法依止， 受天中快樂， 身出於光明。 是光明最勝， 相續而不絕， 如世有燈明， 不墮諸險難。 若人心清凈， 如摩尼無垢， 平等常謙和
【現代漢語翻譯】 現代漢語譯本 嚴身之人，常常畏懼那如慾念之蛇，因此受到諸天共同稱讚。 由於喜愛行善，諸天常常恭敬這樣的人，如果產生顛倒之心，就會貧窮且缺乏福慧。 善法如同橋樑，持戒才能通過，如果不修行善行，如何才能渡過苦海？ 隨順修行善行，必定能得到善果，即使經過百千俱胝劫（形容極長的時間），這些善果也不會被破壞。 常常修行佈施和持戒之法，用智慧來防護，對於所有有所求的人，引導他們歸依三寶（佛、法、僧）。 好好地修習三種佈施（財施、法施、無畏施），能夠治理三種過失（貪、嗔、癡），因為遠離這些過失，所以能獲得清凈的功德。 樂於圓滿清凈的戒律，生起堅定的正信，能夠破壞三有（欲有、色有、無色有）的痛苦，就像太陽驅散雲彩。 如果具備正法，諸天都會尊重，這樣的人應當獲得最上寂靜的處所。
《諸法集要經》卷第九 大正藏第 17 冊 No. 0728 《諸法集要經》
《諸法集要經》卷第十
觀無畏尊者集
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
生天品第三十二
如果有人修習各種善行，心清凈且正直，就能往生天界，這是牟尼（釋迦牟尼佛的稱號）所說的。 樂於佈施和說愛語，慈悲之心常常相應，護念一切眾生，這是真實的原因。 由於他們的心清凈，作為白法的依靠，享受天界的快樂，身體發出光明。 這種光明最殊勝，相續不斷絕，就像世間的燈火，不會墮入各種危險和災難。 如果人心清凈，就像摩尼寶珠一樣沒有污垢，平等、常常謙和。
【English Translation】 English version One who is disciplined, constantly fears the serpent of desire, and is praised by all the devas (gods). Due to the love of virtuous practices, the devas (gods) always respect them. If a reversed mind arises, one will be poor and lack both fortune and wisdom. Virtuous practices are like a bridge; upholding precepts allows one to cross. If one does not cultivate these virtuous deeds, how can one cross the sea of suffering? Following and cultivating virtuous practices, one will certainly obtain good results. Even after hundreds of thousands of kotis (a large number) of kalpas (an immense period of time), these good deeds cannot be destroyed. Constantly cultivate the practices of giving and upholding precepts, protect them with wisdom, and lead all who seek refuge to the Three Jewels (Buddha, Dharma, Sangha). Well cultivate the three kinds of giving (giving of wealth, giving of Dharma, giving of fearlessness), which can cure the three faults (greed, hatred, delusion). By being free from these faults, one obtains pure merits. Rejoice in complete and pure precepts, generate firm right faith, and destroy the suffering of the three realms of existence (desire realm, form realm, formless realm), like the sun dispelling clouds. If one possesses the right Dharma, all the devas (gods) will respect them. Such a person should obtain the supreme place of tranquility.
The Ninth Scroll of the Collection of Essential Dharmas Taisho Tripitaka Volume 17, No. 0728, Collection of Essential Dharmas
The Tenth Scroll of the Collection of Essential Dharmas
Collected by Venerable Avalokiteshvara (Guān Wúwèi Zūnzhě)
Translated by the Tripiṭaka Master Ri Cheng (Rì Chēng), Grand Master for Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, Proclaiming梵(sounds) Master, the Purple-Robed Śrāmaṇa, and others, by Imperial Decree, from the Western Heaven.
Chapter Thirty-Two: Rebirth in Heaven
If a person cultivates various virtuous deeds, with a pure and upright mind, they will be reborn in heaven, as said by Muni (another name for Shakyamuni Buddha). Rejoicing in giving and loving speech, constantly corresponding with a compassionate heart, protecting and cherishing all sentient beings—this is the true cause. Because of their pure mind, relying on white Dharma, they enjoy happiness in heaven, and their body emits light. This light is most supreme, continuous and unceasing, like a lamp in the world, not falling into various dangers and difficulties. If a person's mind is pure, like a mani jewel without blemish, equal, constantly humble, and harmonious.
， 得生於諸天。 若心善調伏， 持戒修諸定， 清凈如真金， 得生於諸天。 於一切有情， 心常生憐愍， 不造殺生罪， 得生於諸天。 處世身光潔， 不染諸罪法， 離一切損害， 得生於諸天。 見欲境如毒， 視金寶如草。 離貪慾過患， 得生於諸天。 若人離貪慾， 心不為境牽， 脫怖畏險難， 得生於諸天。 遠親眷朋屬， 彼互相纏縛， 單己而修行， 得生於諸天。 具足殊勝行， 安住于凈慧， 善降伏貪慾， 得生於諸天。 三業離毀犯， 樂修諸禪定， 為眾所稱讚， 得生於諸天。 棄背惡知識， 遠離愛毒箭， 不為女索縛， 得生於諸天。 善離彼愛纏， 如劍斷朽索， 安隱離諸怖， 得生於諸天。 慧力極堅勇， 常專求正法， 修施戒禪定， 得生於諸天。 又彼諸眾生， 廣修其善行， 感果生天中， 諸天常恭敬。 人作善生天， 天修福為人， 常依于正法， 互相有力能。 或從天退沒， 或余趣生天， 若離彼善業， 則趣三惡道。 諸寂靜善法， 為樂之因本， 乃至於夢中， 不應舍善法。 善法滅非法， 真
【現代漢語翻譯】 現代漢語譯本： 若能因此而生於諸天（Deva）， 如果內心能夠得到很好的調伏，持守戒律，修習各種禪定， 清凈得像真金一樣，就能因此而生於諸天（Deva）。 對於一切有情眾生，心中常常生起憐憫之心， 不造作殺生的罪業，就能因此而生於諸天（Deva）。 處世時身心光明潔凈，不沾染各種罪惡的法， 遠離一切損害的行為，就能因此而生於諸天（Deva）。 視慾望的境界如同毒藥，看待金銀財寶如同草芥。 遠離貪慾的過患，就能因此而生於諸天（Deva）。 如果有人遠離貪慾，內心不被外境所牽引， 脫離怖畏和險難，就能因此而生於諸天（Deva）。 遠離親眷朋友，因為他們互相纏縛， 獨自一人修行，就能因此而生於諸天（Deva）。 具足殊勝的修行，安住于清凈的智慧， 善於降伏貪慾，就能因此而生於諸天（Deva）。 身口意三業遠離毀犯，樂於修習各種禪定， 為大眾所稱讚，就能因此而生於諸天（Deva）。 捨棄背離惡知識，遠離愛慾的毒箭， 不被女色的繩索所束縛，就能因此而生於諸天（Deva）。 善於脫離愛慾的纏縛，如同用劍斬斷腐朽的繩索， 安穩地遠離各種怖畏，就能因此而生於諸天（Deva）。 以智慧的力量極其堅強勇猛，常常專心尋求正法， 修習佈施、持戒、禪定，就能因此而生於諸天（Deva）。 而且那些眾生，廣泛地修習各種善行， 感得果報而生於天界之中，諸天（Deva）常常恭敬他們。 人修善業而生天，天人修福德而為人， 常常依循正法，互相之間具有力量。 或者從天界退沒，或者從其他道趣生到天界， 如果離開了那些善業，就會趣向三惡道。 各種寂靜的善法，是快樂的根本原因， 乃至在夢中，也不應該捨棄善法。 善法能夠滅除非法，真實不虛。
【English Translation】 English version: One will be born in the heavens (Deva). If the mind is well subdued, holding precepts and cultivating various samadhis, Pure as true gold, one will be born in the heavens (Deva). Towards all sentient beings, constantly generating compassion in the heart, Not creating the sin of killing, one will be born in the heavens (Deva). Living in the world with a pure and bright body, not tainted by sinful dharmas, Away from all harm, one will be born in the heavens (Deva). Seeing the realm of desire as poison, regarding gold and jewels as grass. Away from the faults of greed, one will be born in the heavens (Deva). If one is free from greed, the mind is not led by external objects, Escaping fear, danger, and difficulty, one will be born in the heavens (Deva). Far from relatives and friends, as they are mutually entangled, Practicing alone, one will be born in the heavens (Deva). Possessing excellent practices, abiding in pure wisdom, Skillfully subduing greed, one will be born in the heavens (Deva). The three karmas of body, speech, and mind are free from transgression, delighting in cultivating various samadhis, Praised by the masses, one will be born in the heavens (Deva). Abandoning evil companions, staying away from the poisonous arrows of love, Not bound by the ropes of women, one will be born in the heavens (Deva). Skillfully freeing oneself from the entanglements of love, like cutting rotten ropes with a sword, Peacefully away from all fears, one will be born in the heavens (Deva). With extremely firm and courageous wisdom, constantly seeking the true Dharma, Cultivating generosity, precepts, and samadhi, one will be born in the heavens (Deva). Moreover, those beings, extensively cultivate good deeds, Experiencing the result of being born in the heavens, the Devas (Deva) always respect them. Humans cultivate goodness and are born in heaven, heavenly beings cultivate merit and become humans, Always relying on the true Dharma, mutually possessing power. Either falling from the heavens, or being born in the heavens from other realms, If one departs from those good deeds, one will go to the three evil paths. All peaceful and good dharmas are the root cause of happiness, Even in dreams, one should not abandon good dharmas. Good dharmas extinguish non-dharmas, truly.
實摧虛妄， 諸天降非天， 智慧破愚鈍。 善法為階梯， 智者能升蹈， 往趣諸天中， 受上妙快樂。 謂身語七支， 不行殺盜等， 此七能為梯， 得生於天界。 由凈業嚴身， 光潔極可愛， 猶如彼明燈， 從自身而發。 是故諸天人， 皆以戒為本， 常生適悅心， 受樂無窮極。 諸天女侍衛， 如眾星拱月， 遊戲于天中， 皆善因所得。 隨所欲從心， 得已無減失， 彼樂常增長， 皆善因所得。 善修佈施行， 憐愍諸有情， 與慈心相應， 得生於天上。 遠離殺生罪， 不害諸眾生， 與善行相應， 得生於天上。 遠離不與取， 而樂行佈施， 不吝惜少物， 得生於天上。 棄捨欲邪行， 常依彼正道， 離垢心寂靜， 得生於天上。 離飲酒過失， 意不生迷亂， 不為人輕笑， 得生於天上。 諸天受快樂， 不應生放逸， 當求寂靜樂， 彼則常安隱。 受天中妙欲， 及最勝宮殿， 唸唸即無常， 不久后當盡。 彌盧極高勝， 善業能過彼， 乃至究竟天， 匪善何能詣？ 于欲境無厭， 天中更殊勝， 由愛轉增長， 何由得寂靜
【現代漢語翻譯】 現代漢語譯本 摧毀虛假的妄想， 諸天（Devas）降伏非天（Asuras），智慧破除愚昧遲鈍。 善良的法則如同階梯，有智慧的人能夠攀登， 前往諸天（Devas）之中，享受最美好的快樂。 所謂的身體和語言的七種行為，不進行殺生、偷盜等惡行， 這七種行為能夠成為階梯，使人得以出生在天界。 由於清凈的行為莊嚴自身，光明潔凈極其可愛， 就像那明亮的燈，從自身而發出光芒。 因此諸天（Devas）和人們，都以戒律為根本， 常常保持舒適喜悅的心情，享受無窮無盡的快樂。 諸天（Devas）的女子侍衛，如同眾星拱衛月亮， 在天界中游戲，都是善良的因緣所得到的。 隨心所欲，得到之後沒有減少或失去， 那快樂常常增長，都是善良的因緣所得到的。 好好地修習佈施的行為，憐憫所有的有情眾生， 與慈悲的心相應，得以出生在天上。 遠離殺生的罪過，不傷害任何眾生， 與善良的行為相應，得以出生在天上。 遠離不予而取的行為，並且樂於行佈施， 不吝惜任何微小的物品，得以出生在天上。 拋棄邪淫的行為，常常依靠那正當的道路， 遠離污垢，內心寂靜，得以出生在天上。 遠離飲酒的過失，意志不產生迷惑混亂， 不被人輕視嘲笑，得以出生在天上。 諸天（Devas）享受快樂，不應該產生放逸， 應當尋求寂靜的快樂，那才是永遠的安穩。 享受天界中最美好的慾望，以及最殊勝的宮殿， 唸唸之間都是無常的，不久之後終將消盡。 須彌山（Mount Meru）極其高大殊勝，善良的業力能夠超越它， 乃至到達究竟的天界，沒有善良的業力，如何能夠到達？ 對於慾望的境界沒有厭足，天界中更加殊勝， 由於愛慾的緣故不斷增長，如何能夠得到寂靜？
【English Translation】 English version Destroying false delusions, The Devas (gods) subdue the Asuras (demons), wisdom breaks through ignorance and dullness. Good Dharma is like a ladder, the wise can climb it, Going to the Deva (god) realms, enjoying supreme bliss. The so-called seven actions of body and speech, not committing killing, stealing, etc., These seven can be a ladder, enabling one to be born in the heavenly realms. Because of pure deeds adorning oneself, radiant and extremely lovely, Like a bright lamp, emitting light from oneself. Therefore, Devas (gods) and humans all take precepts as the foundation, Constantly maintaining a comfortable and joyful mind, enjoying endless bliss. The Deva (god) women attendants, like stars surrounding the moon, Playing in the heavens, all obtained through good causes. Following one's desires, obtaining without diminishing or losing, That bliss constantly increases, all obtained through good causes. Well cultivating the practice of giving, having compassion for all sentient beings, Corresponding with a compassionate heart, one is born in the heavens. Staying away from the sin of killing, not harming any living beings, Corresponding with good conduct, one is born in the heavens. Staying away from taking what is not given, and delighting in giving, Not being stingy with even small things, one is born in the heavens. Abandoning evil sexual conduct, constantly relying on the right path, Being free from defilement, with a peaceful mind, one is born in the heavens. Staying away from the fault of drinking alcohol, the mind not becoming confused, Not being ridiculed by others, one is born in the heavens. The Devas (gods) enjoy bliss, one should not become complacent, One should seek the bliss of tranquility, that is eternal peace. Enjoying the wonderful desires in the heavens, and the most supreme palaces, Every thought is impermanent, and will soon come to an end. Mount Meru is extremely high and supreme, good karma can surpass it, Even reaching the ultimate heavens, without good karma, how can one reach it? There is no satiety in the realm of desires, it is even more supreme in the heavens, Due to the increasing of love and desire, how can one attain tranquility?
？ 諸天由愛故， 著樂無休息， 常為愛火燒， 於樂何能得？ 作善有三品， 三類為三因， 三有三現行， 三業感三果。 由汝樂善法， 修施忍不害， 真實行相應， 得生於天上。 具足勝莊嚴， 花鬘寶纓絡， 受樂於天中， 皆由善業得。 又天中妙樂， 上中下差別， 如是三品因， 隨福果所現。 隨修彼善行， 不失二種報， 或人或天中， 則受于快樂。 汝昔修福業， 善護七支戒， 今來此天中， 自受其樂果。 有妙蓮花池， 生清涼香風， 珍妙樓閣中， 諸天共遊戲。 極殊妙金山， 琉璃為峰頂， 寶樹多花果， 諸天共遊戲。 上妙劫波林， 枝葉悉滋茂， 清泉繞其中， 諸天共遊戲。 復有七寶山， 河流四圍繞， 金沙布其底， 諸天共遊戲。 青蓮花妙香， 曼陀羅花林， 眾鳥出妙音， 諸天共遊戲。 復有餘勝處， 皆眾寶林木， 宮殿寶莊嚴， 諸天共遊戲。 微妙五音樂， 及最勝歌舞， 聞已咸適悅， 諸天共遊戲。 戒為其種子， 出生諸樂果， 于上妙五欲， 隨心而受用。 諸天光明鬘， 殊勝凈無垢， 乃
【現代漢語翻譯】 現代漢語譯本 ？ 諸天因為愛慾的緣故，貪戀享樂沒有止息， 常常被愛慾之火焚燒，又怎麼能得到真正的快樂呢？ 行善有上中下三品，這三品又分為三類作為三種因， 三有（指欲有、色有、無色有）有三種現行，三種業感得三種果報。 因為你喜愛行善法，修習佈施、忍辱和不傷害， 與真實的行為相應，所以能夠往生到天上。 具足殊勝的莊嚴，有鮮花編織的花鬘和珍寶串成的瓔珞， 在天界享受快樂，這都是由於行善業所得來的。 而且天界的妙樂，也有上中下三種差別， 像這樣三種品級的因，隨著福報的大小而顯現不同的果報。 隨著你所修習的善行，不會失去兩種果報， 或者在人間，或者在天界，都能享受到快樂。 你過去修習福德之業，善於守護七支戒（指身三：不殺生、不偷盜、不邪淫；口四：不妄語、不兩舌、不惡口、不綺語）， 現在來到這天界，親自享受這快樂的果報。 有美妙的蓮花池，生起清涼的香風， 在珍奇美妙的樓閣中，諸天共同遊戲。 極其殊勝的金山，山峰頂端是琉璃， 寶樹上有很多鮮花和果實，諸天共同遊戲。 無與倫比的劫波林（kappa forest），枝葉都非常茂盛， 清澈的泉水環繞在其中，諸天共同遊戲。 還有七寶山，河流從四面環繞， 金色的沙子鋪在河底，諸天共同遊戲。 青蓮花散發著美妙的香氣，還有曼陀羅花林（Mandala flower forest）， 各種鳥兒發出美妙的聲音，諸天共同遊戲。 還有其他殊勝的地方，都是各種寶貴的樹林， 宮殿用珍寶裝飾，諸天共同遊戲。 微妙的五種音樂，以及最殊勝的歌舞， 聽了之後都感到快樂，諸天共同遊戲。 戒律是產生快樂果實的種子， 對於天上美妙的五欲（色、聲、香、味、觸），可以隨心所欲地享受。 諸天的光明花鬘，非常殊勝清凈沒有污垢， 乃
【English Translation】 English version ? The various devas (gods) are attached to pleasure and have no rest because of love, Constantly burned by the fire of love, how can they obtain true happiness? Doing good has three grades, these three grades are divided into three categories as three causes, The three realms of existence (desire realm, form realm, formless realm) have three kinds of active manifestations, and the three karmas bring about three kinds of consequences. Because you love to practice good Dharma, cultivate giving, forbearance, and non-harming, Corresponding to true conduct, you are able to be reborn in the heavens. Possessing excellent adornments, with flower garlands woven from fresh flowers and necklaces strung with precious jewels, Enjoying happiness in the heavens, all of this is obtained through good karma. Moreover, the wonderful pleasures in the heavens also have three distinctions: superior, middle, and inferior, Like this, the causes of these three grades manifest different consequences according to the magnitude of blessings. According to the good deeds you cultivate, you will not lose two kinds of rewards, Either in the human realm or in the heavens, you will receive happiness. In the past, you cultivated meritorious deeds, and were good at guarding the seven precepts (referring to the three of body: no killing, no stealing, no sexual misconduct; and the four of speech: no lying, no divisive speech, no harsh speech, no idle chatter), Now you have come to this heaven and personally enjoy the fruits of happiness. There are wonderful lotus ponds, giving rise to cool and fragrant breezes, In the precious and wonderful pavilions, the devas play together. Extremely wonderful golden mountains, with peaks of lapis lazuli, Precious trees with many flowers and fruits, the devas play together. The unsurpassed kappa forest (kappa forest), with branches and leaves all lush and flourishing, Clear springs surround it, the devas play together. There are also seven-jeweled mountains, with rivers surrounding them on all four sides, Golden sand is spread on the bottom, the devas play together. Blue lotuses emit wonderful fragrance, and there are also Mandala flower forests (Mandala flower forest), Various birds emit wonderful sounds, the devas play together. There are also other excellent places, all with forests of precious trees, The palaces are adorned with treasures, the devas play together. Subtle five kinds of music, and the most excellent singing and dancing, Having heard them, all feel delighted, the devas play together. Precepts are the seeds for producing the fruits of happiness, Regarding the wonderful five desires (form, sound, smell, taste, touch), one can enjoy them as one pleases. The luminous garlands of the devas are exceedingly wonderful, pure, and without defilement, Na
至諸快樂， 皆善因所感。 與諸天遊戲， 受無量快樂， 如是快樂因， 此因非我作。 最勝妙樓閣， 眾寶而莊嚴， 由夙植善因， 得其中安住。 受廣大五欲， 不生染著心， 由離三種縛， 為帝釋天王。 若人心質直， 修定除散亂， 來生此天中， 自業為現證。 廣修眾善業， 受樂常相續， 悟昔所行因， 今來受斯果。 此現生修善， 猶如植林木， 令相續滋榮， 是人為智者。 于在所生處， 作善或不善， 各各如其因， 而受種種報。 若人修善因， 得生於天中， 造彼不善因， 當墮于地獄。 愚癡著欲人， 舍善作不善， 不怖命終時， 彼為自損壞。 善不善業報， 如種各滋長， 愚夫心著樂， 而未嘗暫舍。 修三品善業， 觀身語七支， 解脫彼三毒， 得生於天中。 于欲境不動， 亦不生讚美， 住離染清凈， 得生於天中。 善修種種施， 治彼慳吝心， 越諸苦難處， 得生於天中。 不害眾生命， 而常生愛護， 住寂靜慈心， 得生於天中。 遠離不與取， 其心如熾火， 安住正思惟， 得生於天中。 不染欲淤泥
【現代漢語翻譯】 現代漢語譯本 獲得一切快樂，都是由善良的因緣所感召。 與諸天神一同遊戲，享受無量的快樂， 這樣的快樂，都是由善因而來，而這善因並非我今生所造。 最殊勝美妙的樓閣，用各種珍寶裝飾， 由於前世種下的善因，今生才能在其中安穩居住。 享受廣大的五欲之樂，卻不生起染著之心， 因為遠離了三種束縛，所以能成為帝釋天王（Indra，天神之王）。 如果人心地正直，修習禪定以去除散亂， 來生就能生於此天界之中，這是自身善業所帶來的明顯驗證。 廣泛地修習各種善業，所受的快樂就能常相續不斷， 領悟到過去所行的善因，今生才能來享受這樣的果報。 今生修習善行，就像種植樹木一樣， 使其相續不斷地生長繁榮，這樣的人才是智者。 無論在何處轉生，所作的善或不善， 都會各自按照其因，而承受各種不同的果報。 如果有人修習善因，就能得以往生到天界之中， 如果造作不善之因，就應當墮落到地獄之中。 愚癡而貪著慾望的人，捨棄善行而作不善之事， 不畏懼死亡的到來，這樣的人是在自我毀滅。 善與不善的業報，就像種子各自滋長一樣， 愚蠢的人心中貪著快樂，卻從未曾暫時捨棄這種貪著。 修習上、中、下三種品級的善業，觀察身、語七支（身三：不殺生、不偷盜、不邪淫；語四：不妄語、不兩舌、不惡口、不綺語）， 解脫那貪、嗔、癡三種毒害，就能得以往生到天界之中。 對於慾望的境界不動心，也不生起讚美之情， 安住在遠離染污的清凈之中，就能得以往生到天界之中。 好好地修習各種佈施，以對治慳吝之心， 超越各種苦難之處，就能得以往生到天界之中。 不傷害眾生的性命，而常常生起愛護之心， 安住在寂靜的慈悲心中，就能得以往生到天界之中。 遠離不予而取的行為，其心像熾熱的火焰一樣清凈， 安住在正當的思惟之中，就能得以往生到天界之中。 不沾染慾望的污泥
【English Translation】 English version All joys are felt, by good causes inspired. Playing with the gods, receiving immeasurable joy, Such joy's cause, this cause is not of my making. Most excellent and wondrous pavilions, adorned with various treasures, Due to good causes planted in the past, one can dwell therein in peace. Receiving vast five desires, without generating attachment in the mind, By being free from the three bonds, one becomes the Indra (king of gods). If a person's heart is upright, cultivating samadhi to eliminate distractions, In the next life, they will be born in this heaven, their own karma serving as clear evidence. Extensively cultivating various good deeds, receiving joy that constantly continues, Realizing the causes performed in the past, one now comes to receive these fruits. Cultivating goodness in this present life is like planting trees, Causing them to continuously flourish, such a person is wise. Wherever one is born, doing good or not good, Each according to its cause, receives various retributions. If a person cultivates good causes, they will be born in the heavens, Creating those unwholesome causes, they shall fall into hell. A foolish person attached to desires, abandoning good and doing evil, Not fearing the time of death, they destroy themselves. The retribution of good and evil deeds, like seeds each growing, The foolish person's mind is attached to joy, and never even temporarily abandons it. Cultivating the three grades of good deeds, observing the seven branches of body and speech (three of body: not killing, not stealing, not sexual misconduct; four of speech: not lying, not divisive speech, not harsh speech, not idle chatter), Liberating from those three poisons of greed, hatred, and delusion, one can be born in the heavens. Being unmoved by the realm of desires, and not generating praise, Dwelling in purity free from defilement, one can be born in the heavens. Well cultivating various forms of giving, to cure the mind of stinginess, Transcending various places of suffering, one can be born in the heavens. Not harming the lives of beings, but constantly generating loving-kindness, Dwelling in a peaceful and compassionate mind, one can be born in the heavens. Abstaining from taking what is not given, the mind like a blazing fire, Abiding in right thought, one can be born in the heavens. Not being stained by the mud of desire
， 見他色如母， 以慧善觀察， 得生於天中。 自心懷獄火， 從舌薪發起， 斯由說妄言， 離此生天中； 由舌無真實， 指虛而談有。 離詭飾言詞， 得生於天中。 常遠彼兩舌， 慈心相愛敬， 不說離間語， 得生於天中。 惡語如刀杖， 智者當遠離， 常出美妙言， 得生於天中。 善護斯七戒， 則能生諸天， 智者當了知， 此諸佛所說。 以眾善莊嚴， 得生於天上， 若廢昔修行， 彼則生後悔。 天上妙林藤， 修蔓四垂布， 好花香莊嚴， 諸天憩其下。 若修眾善行， 當獲諸快樂， 往趣于天中， 得見如是果。 又彼諸天眾， 受三品快樂， 各各如先業， 而得彼彼果。 因與果相似， 而不肯修因， 因果善了知， 當獲於樂分。 勝妙五欲境， 諸天生樂著， 愚夫意迷妄， 不覺后大怖。 希上妙欲樂， 求殊勝境界， 愛果不修因， 彼愚癡增上。 若樂彼樂果， 而不持凈戒， 如人處暗中， 離燈而求明。 離種子無果， 離燈何有光？ 離戒不生天， 離智無解脫。 樂因業所招， 一切皆染濁， 當生決定心， 而
【現代漢語翻譯】 現代漢語譯本 見他人之妻如見自己母親， 以智慧善加觀察， 便能得生於天界之中。 自心懷藏如地獄般的火焰， 從舌頭這根柴薪開始燃起， 這是由於說了虛妄之言， 遠離這種行為才能生於天界； 由於舌頭沒有真實之語， 指著虛假的說成真實。 遠離詭詐虛飾的言辭， 便能得生於天界之中。 常常遠離搬弄是非的兩舌， 以慈悲之心相互愛敬， 不說離間關係的言語， 便能得生於天界之中。 惡語就像刀劍棍杖， 智者應當遠離， 常說美好動聽的言語， 便能得生於天界之中。 善於守護這七條戒律， 就能生到諸天界， 智者應當明瞭知曉， 這是諸佛所說的。 以各種善行來莊嚴自身， 便能得生於天上， 如果荒廢了過去的修行， 那就會產生後悔。 天上美妙的樹林和藤蔓， 修長的枝條四面垂布， 美好的花朵和香氣莊嚴點綴， 諸天神在樹下休憩。 如果修習各種善行， 就應當獲得各種快樂， 前往趨向于天界之中， 就能見到這樣的果報。 而且那些天上的眾神， 享受上中下三品的快樂， 各自依照先前的業力， 而得到那些不同的果報。 原因和結果是相似的， 卻不肯修習善因， 如果對因果善加了解， 就應當獲得快樂的份額。 殊勝美妙的五欲境界， 諸天神因此產生貪戀執著， 愚蠢的人心意迷惑顛倒， 不覺察到將來的巨大恐怖。 希望得到上妙的欲樂， 追求殊勝的境界， 喜愛果報卻不修習善因， 這種愚癡就會增長。 如果貪圖享樂那快樂的果報， 卻不持守清凈的戒律， 就像人在黑暗之中， 離開燈火卻想要求得光明。 離開種子就沒有果實， 離開燈火哪裡會有光芒？ 離開戒律就不能生到天界， 離開智慧就沒有解脫。 快樂的因由業力所招感， 一切都是染污混濁的， 應當生起堅定的決心， 而
【English Translation】 English version Seeing another's wife as one's own mother, With wisdom, observing well, one will be born in the heavens. The fire of hell is harbored in one's own heart, ignited from the firewood of the tongue. This is due to speaking false words; abstaining from this will lead to birth in the heavens. Because the tongue lacks truth, pointing to the false and speaking of it as real. Abstaining from deceitful and embellished words will lead to birth in the heavens. Always staying far from the divisive tongue, loving and respecting each other with a compassionate heart, Not speaking words that create discord will lead to birth in the heavens. Evil words are like knives and clubs; the wise should stay away from them. Always uttering beautiful and wonderful words will lead to birth in the heavens. Well guarding these seven precepts will enable one to be born in the various heavens. The wise should clearly understand that this is what the Buddhas have said. Adorning oneself with various good deeds will lead to birth in the heavens. If one abandons past practices, then regret will arise. In the heavens, wonderful forests and vines, with long branches spreading in all directions, Beautiful flowers and fragrances adorn the place; the gods rest beneath them. If one cultivates various good deeds, one should obtain various pleasures, Going towards the heavens, one will see such results. Moreover, those heavenly beings enjoy pleasures of the superior, middle, and inferior grades, Each according to their past karma, and thus obtain those respective results. Cause and effect are similar, yet one is unwilling to cultivate the causes. If one understands cause and effect well, one should obtain a share of happiness. The supremely wonderful realm of the five desires causes the gods to become attached. Foolish people's minds are deluded and confused, unaware of the great fear to come. Hoping for the supreme and wonderful pleasures, seeking superior realms, Loving the result but not cultivating the cause, such foolishness increases. If one delights in the fruit of pleasure but does not uphold pure precepts, It is like a person in the dark, seeking light without a lamp. Without a seed, there is no fruit; without a lamp, where is there light? Without precepts, one cannot be born in the heavens; without wisdom, there is no liberation. The cause of pleasure is brought about by karma, and everything is defiled and impure. One should generate a firm resolve, and
求無垢樂。 若人棄欲樂， 永絕於追求， 彼無愛染心， 善除我所執。 如屈伸臂頃， 得生夜摩天， 天眾競來迎， 身光常照耀。 如彌盧山王， 眾寶所嚴瑩， 從彼大海中， 涌出于空住。 寶樹生涼風， 禽鹿相依止， 天女處紅蓮， 而共相遊戲。 殊妙寶花鬘， 適意眾歌舞， 諸天及天女， 咸供養恭敬。 普遍光明鬘， 清河可愛樂， 聞妙五樂音， 悟緣生虛幻。 無量諸天眾， 咸共相遊戲， 依昔所修因， 受三品快樂。 久修習施戒， 志念常堅固， 由具足彼行， 是人生彼天。 常遵于佛語， 護念諸眾生， 安住寂靜心， 是人生彼天。 具足於慈忍， 除怨根深戚， 慈心常相應， 是人生彼天。 若人意寂靜， 不著於三有， 由善調彼心， 是人生彼天。 唯一真實言， 不樂多虛說， 遠離非義利， 是人生彼天。 悟彼老病死， 怖輪迴流轉， 樂求寂滅樂， 是人生彼天。 棲巖谷林泉， 冢間或樹下， 深修諸禪定， 是人生彼天。 具足妙辯才， 知時方說法， 常舍惡知識， 是人生彼天。 于聚落城邑， 不游往觀玩
【現代漢語翻譯】 現代漢語譯本：求得無垢的快樂。 如果有人捨棄對慾望的追求，永遠斷絕這種追求， 他沒有愛戀執著的心，能夠很好地去除『我』的執念。 就像屈伸手臂那麼短的時間，就能往生到夜摩天（Yama Heaven，欲界六天之一）。 天上的眾生爭相前來迎接，身上散發著永恒的光芒。 就像彌盧山王（Mount Meru，佛教宇宙觀中的須彌山），用各種珍寶莊嚴修飾， 從那大海之中，涌出懸浮在空中。 寶樹生出涼爽的風，禽鳥和鹿互相依靠棲息， 天女們身處紅蓮之中，一起互相嬉戲玩耍。 有殊勝美妙的寶花花鬘，有令人心情愉悅的各種歌舞， 諸天和天女們，都供養恭敬。 普遍的光明花鬘，清澈的河流令人喜愛， 聽到美妙的五種樂音，領悟到因緣生法的虛幻不實。 無量的諸天眾，一起互相嬉戲玩耍， 依靠過去所修的善因，享受上中下三種快樂。 長期修習佈施和持戒，意志和信念常常堅定穩固， 由於具足這些行為，這個人就能往生到那個天界。 常常遵循佛陀的教誨，守護和關懷所有的眾生， 安住在寂靜的心境中，這個人就能往生到那個天界。 具足慈悲和忍辱，去除怨恨的根源和深切的憂慮， 慈悲心常常與他相應，這個人就能往生到那個天界。 如果一個人的心意寂靜，不執著於三有（Three Realms of Existence，欲界、色界、無色界）， 由於很好地調伏了他的心，這個人就能往生到那個天界。 只說真實的話語，不喜歡說很多虛假的話， 遠離沒有意義和利益的事情，這個人就能往生到那個天界。 領悟到衰老、疾病和死亡的痛苦，害怕在輪迴中流轉， 喜歡追求寂滅的快樂，這個人就能往生到那個天界。 居住在巖石山谷、森林泉水邊，墳墓之間或者樹下， 深入地修習各種禪定，這個人就能往生到那個天界。 具足美妙的辯才，知道時機和方法來宣說佛法， 常常捨棄惡知識，這個人就能往生到那個天界。 對於聚落和城邑，不去遊玩觀賞
【English Translation】 English version: Seeking immaculate bliss. If a person abandons the pleasure of desires, forever cutting off the pursuit, He has no clinging or attachment in his heart, and can well remove the attachment to 'self'. In the time it takes to stretch or bend an arm, one can be reborn in Yama Heaven (Yama Heaven, one of the six heavens of the desire realm). The heavenly beings rush to greet him, his body constantly radiating light. Like Mount Meru (Mount Meru, the Sumeru mountain in Buddhist cosmology), adorned with various treasures, Rising from that great ocean, floating in the air. Jeweled trees generate cool breezes, birds and deer rely on each other for shelter, Heavenly maidens reside in red lotuses, playing and frolicking together. There are exquisite and wonderful jeweled flower garlands, and various songs and dances that please the heart, The devas and heavenly maidens all make offerings and show reverence. Universal garlands of light, clear rivers that are lovely and delightful, Hearing the wonderful sounds of the five kinds of music, awakening to the illusory nature of conditioned arising. Limitless multitudes of heavenly beings, playing and frolicking together, Relying on the good causes cultivated in the past, enjoying the three grades of happiness. Long practicing generosity and precepts, with will and mindfulness constantly firm and steadfast, By possessing these practices, that person is born in that heaven. Always following the Buddha's teachings, protecting and caring for all sentient beings, Dwelling in a state of peaceful stillness, that person is born in that heaven. Possessing loving-kindness and forbearance, removing the root of resentment and deep sorrow, With a heart of loving-kindness constantly in accord, that person is born in that heaven. If a person's mind is tranquil and still, not attached to the Three Realms of Existence (Three Realms of Existence, the desire realm, the form realm, and the formless realm), By well taming his mind, that person is born in that heaven. Speaking only truthful words, not delighting in much false speech, Staying away from things that are meaningless and without benefit, that person is born in that heaven. Awakening to the suffering of old age, sickness, and death, fearing the turning of the wheel of samsara, Delighting in seeking the bliss of nirvana, that person is born in that heaven. Dwelling in rocky valleys, forest springs, among tombs, or under trees, Deeply cultivating various dhyanas (meditative states), that person is born in that heaven. Possessing wonderful eloquence, knowing the right time and method to expound the Dharma, Always abandoning evil companions, that person is born in that heaven. Regarding settlements and cities, not going to wander and observe
， 唯處一空閑， 是人生彼天。 常觀于自身， 以不凈為本， 剎那不久停， 是人生彼天。 善達諸法性， 是法住法位， 不著彼輪迴， 是人生彼天。 如實知諸受， 能生於取著， 心不生愛樂， 是人生彼天。 了諸法如幻， 如乾闥婆城， 善調伏自心， 是人生彼天。 乃至色等蘊， 彼唯一空性， 志求于涅盤， 是人生彼天。 于男子女人， 皆生父母想， 平等觀眾生， 是人生彼天。 離兩舌過惡， 樂發於愛語， 其心常質直， 是人生彼天。 遠離心高舉， 觀身如瓦木， 知足常謙和， 是人生彼天。 于彼晝夜中， 心不生疲倦， 樂勤修眾善， 是人生彼天。 于掉舉惛沈、 睡眠懈怠等， 心常生遠離， 是人生彼天。 由五根散亂， 數數取諸境， 以智善防護， 是人生彼天。 善修四攝行， 明瞭四諦法， 具廣大知見， 是人生彼天。 于苦因苦果， 及盡苦邊際， 皆真實了知， 是人生彼天。 設遇極險難， 不捨諸善法， 由心寂靜故， 是人生彼天。 不樂殊妙衣， 常持于毳服， 依凈命乞食， 是人生彼天。 心
【現代漢語翻譯】 現代漢語譯本 獨自一人處於空閑之地，這樣的人生便能到達彼岸（涅槃）。 經常觀察自身，以不凈為根本， 剎那之間不停留，這樣的人生便能到達彼岸（涅槃）。 透徹理解諸法的本性，明白法安住於法的本位， 不執著于輪迴，這樣的人生便能到達彼岸（涅槃）。 如實地瞭解各種感受，明白它們會產生執著， 內心不生起愛戀和喜好，這樣的人生便能到達彼岸（涅槃）。 明瞭諸法如幻象，如同乾闥婆城（海市蜃樓）， 善於調伏自己的心，這樣的人生便能到達彼岸（涅槃）。 乃至色蘊（物質）、受蘊（感受）、想蘊（概念）、行蘊（意志）、識蘊（意識）等五蘊，它們唯一的本質是空性， 立志追求涅槃（Nirvana），這樣的人生便能到達彼岸（涅槃）。 對於男子和女人，都生起如同父母般的想法， 平等地看待眾生，這樣的人生便能到達彼岸（涅槃）。 遠離兩舌的過錯和邪惡，樂於說出充滿愛意的言語， 內心常常保持正直，這樣的人生便能到達彼岸（涅槃）。 遠離內心的驕傲自大，觀察身體如同瓦片和木頭一般， 知足常樂，保持謙虛平和，這樣的人生便能到達彼岸（涅槃）。 在那白晝和夜晚之中，內心不生起疲倦， 樂於勤奮地修習各種善行，這樣的人生便能到達彼岸（涅槃）。 對於掉舉（心神不定）、惛沉（精神萎靡）、睡眠、懈怠等等， 內心常常生起遠離之心，這樣的人生便能到達彼岸（涅槃）。 由於眼、耳、鼻、舌、身五根的散亂，常常去獲取各種外境， 用智慧好好地防護，這樣的人生便能到達彼岸（涅槃）。 好好地修習四攝法（佈施、愛語、利行、同事），明瞭四諦法（苦、集、滅、道）， 具備廣大的知識和見解，這樣的人生便能到達彼岸（涅槃）。 對於苦的起因、苦的結果，以及滅盡痛苦的邊際， 都真實地瞭解，這樣的人生便能到達彼岸（涅槃）。 即使遇到極其危險和困難的情況，也不捨棄各種善法， 由於內心寂靜的緣故，這樣的人生便能到達彼岸（涅槃）。 不喜愛精美奇特的衣服，常常穿著粗糙的衣服， 依靠清凈的生命來乞食，這樣的人生便能到達彼岸（涅槃）。 內心
【English Translation】 English version To dwell alone in solitude, such a life leads to the other shore (Nirvana). Constantly observe oneself, taking impurity as the foundation, Not pausing for even a moment, such a life leads to the other shore (Nirvana). Thoroughly understand the nature of all dharmas, realizing that dharma abides in its own place, Not clinging to the cycle of rebirth, such a life leads to the other shore (Nirvana). Truly know all sensations, understanding that they give rise to attachment, The mind does not generate love or delight, such a life leads to the other shore (Nirvana). Understand that all dharmas are like illusions, like a Gandharva city (mirage), Skillfully tame one's own mind, such a life leads to the other shore (Nirvana). Even the skandhas (aggregates) of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), their sole essence is emptiness, Aspiring to Nirvana, such a life leads to the other shore (Nirvana). Towards men and women, generate thoughts like those of parents, Equally regard all sentient beings, such a life leads to the other shore (Nirvana). Away from the faults and evils of divisive speech, delight in uttering loving words, The heart is always upright and honest, such a life leads to the other shore (Nirvana). Away from arrogance and pride, observe the body as if it were tile and wood, Content and always humble, such a life leads to the other shore (Nirvana). During the day and night, the mind does not become weary, Delight in diligently cultivating all good deeds, such a life leads to the other shore (Nirvana). Towards agitation (uddhacca), drowsiness (styana), sleep, laziness, and so on, The mind constantly generates a sense of detachment, such a life leads to the other shore (Nirvana). Due to the scattering of the five senses (eye, ear, nose, tongue, body), frequently grasping at various objects, Protect them well with wisdom, such a life leads to the other shore (Nirvana). Skillfully cultivate the four means of embracing (dana, priyavacana, arthakriya, samanarthata), understand the Four Noble Truths (duhkha, samudaya, nirodha, marga), Possess vast knowledge and insight, such a life leads to the other shore (Nirvana). Regarding the cause of suffering, the result of suffering, and the boundary of the cessation of suffering, Truly understand all of them, such a life leads to the other shore (Nirvana). Even if encountering extremely dangerous and difficult situations, do not abandon all good dharmas, Due to the tranquility of the mind, such a life leads to the other shore (Nirvana). Not delighting in exquisite and wonderful clothes, always wearing coarse garments, Relying on a pure life to beg for food, such a life leads to the other shore (Nirvana). The mind
樂修禪定， 安坐如朽木， 善修出離行， 是人生彼天。 隨所得飲食， 精妙或粗糲， 心不生欣厭， 是人生彼天。 依地為臥具， 樹下如樓觀， 其心常泰然， 是人生彼天。 諸根常寂靜， 不為境所牽， 離散亂垢染， 是人生彼天。 眼觀色等境， 了彼相皆空， 如是皆正知， 是人生彼天。 若毀若稱讚， 聞已心不動， 無煩惱相應， 是人生彼天。 了善不善業， 受報咸決定， 當修彼梵行， 是人生彼天。 當離貪等咎， 作已招惡報， 常怖諸苦惱， 是人生彼天。 如是大義利， 則為彼樂因， 眾善當奉行， 是人生彼天。
快樂品第三十三
定為功德林， 最上清凈樂， 能引至菩提， 如犢隨其母。 若新修樂因， 則能除舊苦， 或新造苦因， 則能壞舊樂。 如蜜涂其檗， 如毒雜其膳， 由善惡相參， 甘味不可得。 樂不因貪生， 此樂唯清凈， 能趣寂靜道， 則無三毒名。 是樂無過上， 初中后皆善， 則于貪愛心， 畢竟不復起。 愚夫心散亂， 不能了無我， 于苦樂境中， 常求彼欲樂。 若人離染欲， 則
【現代漢語翻譯】 現代漢語譯本 樂於修習禪定，安穩端坐如同枯朽的樹木， 善於修習出離世俗的德行，這樣的人將會往生到彼天（指天界）。 無論得到的飲食是精美還是粗糙， 內心都不產生喜歡或厭惡的情緒，這樣的人將會往生到彼天。 以大地為床鋪，在樹下如同住在高樓， 內心常常保持平靜安詳，這樣的人將會往生到彼天。 各種感官常常保持寂靜，不被外境所牽動， 遠離散亂和污垢的染著，這樣的人將會往生到彼天。 眼睛觀看顏色等外境時，明白那些現象的本質都是空性的， 像這樣完全正確地認識，這樣的人將會往生到彼天。 無論是詆譭還是稱讚，聽了之後內心都不動搖， 沒有煩惱與之相應，這樣的人將會往生到彼天。 明白善業和不善業，承受果報是必然的， 應當修習清凈的梵行，這樣的人將會往生到彼天。 應當遠離貪婪等過失，因為做了這些會招致惡報， 常常對各種痛苦煩惱感到畏懼，這樣的人將會往生到彼天。 像這樣的大義大利，就是獲得快樂的原因， 各種善行都應當奉行，這樣的人將會往生到彼天。
快樂品第三十三
禪定是功德的樹林，是最上等的清凈快樂， 能夠引導人們到達菩提（bodhi，覺悟），就像小牛跟隨它的母親一樣。 如果新修習快樂的因，就能消除過去的痛苦， 如果新造作痛苦的因，就能破壞過去的快樂。 如同蜂蜜塗在黃檗上，如同毒藥摻雜在食物中， 由於善與惡相互摻雜，甘甜的滋味就無法獲得。 快樂不是因為貪婪而產生，這種快樂才是清凈的， 能夠趨向寂靜的道路，就沒有貪嗔癡三毒（three poisons）的名稱。 這種快樂沒有比它更殊勝的，開始、中間和最後都是好的， 那麼對於貪愛之心，就永遠不會再升起。 愚笨的人心意散亂，不能明白無我（anatman，沒有永恒不變的自我）， 在痛苦和快樂的境界中，常常尋求慾望的快樂。 如果有人遠離了染污的慾望，那麼
【English Translation】 English version Delighting in the practice of meditation, sitting steadfast like a withered tree, Skillfully cultivating the conduct of renunciation, such a person will be reborn in that heaven (referring to the heavenly realms). Whatever food is obtained, whether exquisite or coarse, The mind does not generate liking or disliking, such a person will be reborn in that heaven. Taking the earth as bedding, under a tree as if in a high tower, Their heart is always peaceful and serene, such a person will be reborn in that heaven. The senses are always tranquil, not swayed by external objects, Free from the defilements of distraction and impurity, such a person will be reborn in that heaven. When the eyes perceive objects such as colors, understanding that the nature of those phenomena is emptiness, Knowing this with complete and correct understanding, such a person will be reborn in that heaven. Whether there is defamation or praise, hearing it the mind does not waver, Without affliction arising in response, such a person will be reborn in that heaven. Understanding good and bad karma, receiving the consequences is certain, One should cultivate pure conduct (brahmacharya), such a person will be reborn in that heaven. One should stay away from faults such as greed, because doing these will bring about bad consequences, Always fearing all suffering and afflictions, such a person will be reborn in that heaven. Such great meaning and benefit is the cause of happiness, All good deeds should be practiced, such a person will be reborn in that heaven.
Chapter Thirty-Three: Happiness
Meditation is a forest of merit, the highest pure happiness, Able to lead to bodhi (覺悟, enlightenment), like a calf following its mother. If one newly cultivates the cause of happiness, then one can remove old suffering, If one newly creates the cause of suffering, then one can destroy old happiness. Like honey smeared on a cork tree, like poison mixed in food, Because good and evil are mixed together, the sweet taste cannot be obtained. Happiness is not born from greed, this happiness is only pure, Able to go towards the path of tranquility, then there is no name for the three poisons (貪嗔癡, greed, hatred, and delusion). This happiness is unsurpassed, good in the beginning, middle, and end, Then, towards the mind of craving and love, it will never arise again. A foolish person's mind is scattered, unable to understand no-self (anatman, 沒有永恒不變的自我, the absence of a permanent, unchanging self), In the realm of suffering and happiness, they constantly seek the happiness of desire. If a person is free from defiled desires, then
斷輪迴因， 由依止凈業， 能到于彼岸。 彼染愛非樂， 與貪瞋相應， 解脫貪等失， 則得無垢樂。 雖受天中樂， 而不生欣樂， 彼善求出離， 于愛無所著。 若為愛罥拘， 纏縛實非樂， 得至不滅處， 斯為畢竟樂。 若樂從欲生， 非智者所樂， 離染欲因緣， 斯為最上樂。 不樂寂靜行， 遠離阿蘭若， 如鷲依蓮池， 無食何能住？ 諸天由放逸， 不樂依寂靜， 于日求涼光， 顛倒非相應。 若樂離其愛， 則能脫諸苦， 是樂無過上， 愚夫所不知。 善修諸禪定， 能除心散亂， 則離貪羞恥， 此樂無能勝。 智者處林中， 常思惟寂靜， 得離彼貪心， 諸天樂難比。 一切五欲樂， 畢竟非長久， 于彼不生貪， 此樂為最上。 若棲止林野， 得最上安隱， 一切諸苦因， 以貪慾為本， 為貪之所覆， 樂飲食衣服， 是人則不能， 于林中宴坐。 常以智觀察， 依止善境界， 常樂於林中， 修無貪等行。 若人心寂靜， 則不生散亂， 常樂於林中， 得離於貪染。 若人離癡行， 無三有過失， 常樂於林中， 得最上寂靜
【現代漢語翻譯】 現代漢語譯本 斷絕輪迴的原因，是因為依止清凈的行業，能夠到達彼岸（涅槃）。 那些被染污的愛不是真正的快樂，它們與貪婪和嗔恨相應。 從貪婪等過失中解脫出來，就能獲得沒有污染的快樂。 即使享受天上的快樂，也不應該產生貪戀和欣喜，那些賢善的人尋求出離，對於愛慾沒有執著。 如果被愛慾的羅網束縛，被纏繞捆綁就不是真正的快樂，能夠到達不生不滅的境界，才是究竟的快樂。 如果快樂是從慾望產生的，那不是有智慧的人所追求的快樂，遠離染污慾望的因緣，才是最上等的快樂。 不喜歡寂靜的修行，遠離阿蘭若（寂靜處），就像老鷹依賴蓮花池，沒有食物怎麼能夠居住呢？ 諸天因為放逸，不喜歡依止寂靜，就像在太陽下尋求涼爽的光芒，是顛倒而不相應的。 如果喜歡遠離愛慾，就能脫離各種痛苦，這種快樂沒有比它更殊勝的，愚笨的人是不會知道的。 好好地修習各種禪定，能夠去除內心的散亂，就能遠離貪婪和羞恥，這種快樂是無與倫比的。 有智慧的人住在森林中，常常思惟寂靜的道理，能夠遠離貪心，這種快樂是諸天的快樂難以相比的。 一切五欲的快樂，畢竟不是長久的，對於這些不生起貪戀，這種快樂才是最上等的。 如果居住在森林曠野，就能得到最上等的安穩，一切痛苦的原因，都是以貪慾為根本。 被貪慾所覆蓋，貪戀飲食和衣服，這樣的人就不能在森林中安靜地禪坐。 常常用智慧來觀察，依止善良的境界，常常喜歡在森林中，修習沒有貪婪等的行為。 如果內心寂靜，就不會產生散亂，常常喜歡在森林中，就能遠離貪染。 如果一個人遠離愚癡的行為，沒有身口意三業的過失，常常喜歡在森林中，就能得到最上等的寂靜。
【English Translation】 English version To sever the cause of Samsara (cycle of rebirth), by relying on pure karma, one can reach the other shore (Nirvana). Those defiled loves are not true happiness; they are associated with greed and hatred. Liberation from faults such as greed brings undefiled happiness. Even enjoying heavenly pleasures, one should not generate attachment or delight; the virtuous seek liberation and are not attached to love. If one is bound by the net of love, being entangled is not true happiness; attaining the place of non-extinction is ultimate happiness. If happiness arises from desire, it is not the happiness sought by the wise; separation from the causes and conditions of defiled desire is the highest happiness. Not delighting in the practice of stillness, staying away from Aranya (secluded place), like an eagle depending on a lotus pond, how can one dwell without food? The Devas (gods) due to negligence, do not delight in relying on stillness, like seeking cool light from the sun, it is inverted and inappropriate. If one delights in being apart from love, one can escape all suffering; there is no happiness superior to this, which the foolish do not know. Well cultivating various Dhyanas (meditative states), one can remove mental distractions, and be free from greed and shame; this happiness is unsurpassed. The wise dwell in the forest, constantly contemplating stillness, able to be apart from greed; the happiness of the Devas (gods) is incomparable. All the pleasures of the five desires are ultimately not lasting; not generating greed for them, this happiness is the highest. If one dwells in forests and fields, one obtains the highest peace and security; the cause of all suffering is rooted in greed. Covered by greed, delighting in food and clothing, such a person cannot sit quietly in meditation in the forest. Constantly observing with wisdom, relying on virtuous realms, constantly delighting in the forest, cultivating practices without greed. If the mind is still, it will not generate distractions; constantly delighting in the forest, one can be free from defilement of greed. If a person is apart from foolish actions, without the faults of the three karmas (body, speech, and mind), constantly delighting in the forest, one can obtain the highest stillness.
； 由心寂靜故， 則無諸希求， 常樂於林中， 修習諸禪定。 于城邑聚落， 心不生愛樂， 唯依止空閑， 棲心而宴坐。 若人邪思惟， 為貪等圍繞， 不樂處林中， 何由盡諸漏？ 若近於憒鬧， 則生彼散亂， 是故當遠離， 為人所稱讚。 當知處林中， 為勝清凈樂， 離貪等惛濁， 智者常親近。 若棲止林中， 諸根常適悅， 雖帝釋天主， 於樂所不及。 常修習禪定， 安住清凈法， 彼夜摩諸天， 著樂不能習。 若耽五欲樂， 常生諸苦惱， 為癡愛所覆， 彼樂何能久？ 常求善法財， 不造三惡行， 當知如是人， 癡愛無能系。 于所修善法， 心常生守護， 愍念諸眾生， 令至安隱處。 若心生散亂， 善法不現前， 既無彼善因， 后樂不可得。 智者常觀察， 世間諸眾生， 皆苦空無常， 則不生貪著。 樂行寂靜法， 勤求于佛智， 常出真實言， 得盡苦邊際。 遠離一貪法， 及苦樂二種， 了三世過患， 是人得樂分。 樂果從因生， 生已即隨減， 彼有漏樂因， 不修不增長。 於樂不生著， 此為離貪者， 善
【現代漢語翻譯】 現代漢語譯本： 由於內心寂靜的緣故，就沒有各種希求，常常喜樂於山林之中，修習各種禪定。 對於城市和村落，內心不生起愛戀和喜好，只是依止空閑的地方，安住身心而靜坐。 如果有人邪惡地思惟，被貪婪等煩惱所圍繞，不喜好住在山林中，又怎麼能斷盡各種煩惱呢？ 如果接近喧鬧的地方，就會生起散亂，所以應當遠離，去到被人們稱讚的地方。 應當知道住在山林中，是殊勝清凈的快樂，遠離貪婪等昏沉污濁，有智慧的人常常親近。 如果安住在山林中，各種感官常常感到舒適喜悅，即使是帝釋天主（Indra，天神之王），在快樂方面也比不上。 常常修習禪定，安住在清凈的佛法中，那些夜摩諸天（Yāma，欲界第三層天），沉溺於享樂而不能修習。 如果貪戀五欲的快樂，常常生起各種苦惱，被愚癡和愛慾所覆蓋，那樣的快樂怎麼能長久呢？ 常常尋求善良的法財，不造作三種惡行，應當知道這樣的人，愚癡和愛慾不能束縛他。 對於所修習的善良佛法，內心常常生起守護之心，憐憫一切眾生，使他們到達安穩平靜的地方。 如果內心生起散亂，善良的佛法就不會顯現，既然沒有那些善良的因，以後的快樂就不能得到。 有智慧的人常常觀察，世間的各種眾生，都是苦、空、無常的，就不會生起貪戀和執著。 喜好修行寂靜的佛法，勤奮尋求佛的智慧，常常說真實的話，就能斷盡痛苦的邊際。 遠離貪婪這一種煩惱，以及苦和樂這兩種感受，瞭解過去、現在、未來三世的過患，這樣的人才能得到快樂的份額。 快樂的結果從原因產生，產生以後隨即衰減，那些有煩惱的快樂之因，不修習就不會增長。 對於快樂不生起執著，這就是遠離貪婪的人，善良。
【English Translation】 English version: Because the mind is tranquil, there are no desires. One is always happy in the forest, practicing various forms of meditation. One does not develop love or attachment for cities and villages, but relies on secluded places, dwelling in peace and sitting in meditation. If a person thinks wrongly, surrounded by greed and other afflictions, and does not enjoy dwelling in the forest, how can they exhaust all defilements? If one is near noisy places, scattering arises. Therefore, one should stay away from places praised by people. One should know that dwelling in the forest is a superior and pure joy, far from the turbidity of greed and other defilements, which the wise constantly approach. If one dwells in the forest, the senses are always pleasant and joyful, even Indra (帝釋天主, the lord of the gods), the lord of the heavens, cannot match that joy. Constantly practicing meditation, abiding in the pure Dharma, those Yama gods (夜摩諸天, the third heaven of the desire realm), indulging in pleasure, cannot practice. If one is attached to the pleasures of the five desires, various sufferings constantly arise, covered by ignorance and craving, how can that pleasure last long? Constantly seeking the wealth of good Dharma, not creating the three evil deeds, one should know that such a person cannot be bound by ignorance and craving. Towards the good Dharma that one cultivates, the mind constantly generates protection, having compassion for all beings, leading them to a place of peace and security. If the mind becomes scattered, good Dharma will not appear. Since there is no good cause, future happiness cannot be obtained. The wise constantly observe that all beings in the world are suffering, empty, and impermanent, and therefore do not generate greed or attachment. Delighting in practicing the Dharma of tranquility, diligently seeking the wisdom of the Buddha, constantly speaking truthfully, one can exhaust the boundaries of suffering. By abandoning the single affliction of greed, as well as the two kinds of suffering and pleasure, understanding the faults of the three times (past, present, and future), such a person obtains a share of happiness. The result of happiness arises from a cause, and once it arises, it immediately diminishes. Those causes of happiness that are tainted with defilements, if not cultivated, will not increase. Not generating attachment to pleasure, this is one who is free from greed, virtuous.
越三有海， 能到于彼岸。 又彼有漏樂， 剎那不久住， 是故當遠離， 勤求不動樂。 于苦不疲厭， 於樂不生愛， 於二無所著， 能趣菩提道。 愚夫著快樂， 無出離方便， 如沙中求油， 畢竟不可得。 愚癡心散亂， 起百千思惟， 常造諸惡因， 于善無少分。 若人須快樂， 常依止正法， 樂行非法者， 則受諸苦惱。 自作諸苦因， 何能見彼樂？ 苦樂各依因， 知已修眾善。 世樂非寂靜， 無常力廣大， 為彼愛所染， 如毒雜嘉饌。 善人依妙樂， 得至不滅處， 離愛除煩惱， 無冰炭交心。 樂從女色生， 此說彼唯苦， 為諸惡種子， 當墮于惡趣。 若樂后招苦， 彼何名為樂？ 凡夫不了知， 自受其苦報。 受用彼欲樂， 為時分所遷， 如日不久停， 光明亦隨沒。 若人于苦樂， 心不隨彼轉， 無怖亦無愛， 是為具智者。 受昔修福業， 不作新善行， 彼樂隨減少， 大怖即將至。 又彼諸天人， 受上妙快樂， 是樂非堅固， 為無常破壞。 若不悟彼樂， 如幻泡水月， 如是著樂者， 身樂皆散壞。 此世間大怖
【現代漢語翻譯】 現代漢語譯本 超越三有之海，便能到達彼岸。 然而，世間有漏的快樂，剎那間便會消逝，不能長久。 因此，應當遠離這些短暫的快樂，努力尋求那不動搖的真樂。 對於痛苦不感到厭倦，對於快樂也不生起貪愛， 對於痛苦和快樂都不執著，這樣才能趨向菩提之道（bodhi-mārga）。 愚蠢的人執著于快樂，沒有解脫輪迴的方便， 就像在沙子中尋求油，最終是不可能得到的。 愚癡的人心意散亂，生起無數的思緒， 常常造作各種惡業，對於善行沒有絲毫的貢獻。 如果有人需要快樂，應當常常依止正法（saddharma）， 喜歡行非法之事的人，將會遭受各種痛苦。 自己造作各種痛苦的原因，又怎麼能見到真正的快樂呢？ 痛苦和快樂各有其因，明白了這個道理，就應當修習各種善行。 世間的快樂不是寂靜的，無常的力量非常強大， 被世間的愛染污，就像在美味的食物中摻雜了毒藥。 善良的人依靠微妙的真樂，能夠到達不生不滅的境界， 遠離貪愛，去除煩惱，心中沒有冰炭的交替。 如果說快樂是從女色中產生的，那麼這隻能說是痛苦， 因為這是各種惡的種子，將會墮入惡趣（durgati）。 如果快樂之後會招來痛苦，那又怎麼能稱之為快樂呢？ 凡夫不明白這個道理，最終只能自己承受痛苦的果報。 享受那些慾望帶來的快樂，會隨著時間而消逝， 就像太陽不會長久停留在空中，光明也會隨之消失。 如果有人對於痛苦和快樂，內心不隨之動搖， 沒有恐懼也沒有貪愛，這樣的人才是具有智慧的人。 如果只是享受過去修來的福報，而不去行新的善行， 那麼過去的福樂會逐漸減少，巨大的恐怖即將到來。 還有那些天人（deva）們，享受著殊勝美妙的快樂， 但是這種快樂不是堅固的，最終會被無常所破壞。 如果不明白這些快樂，如同幻影、水泡和水中的月亮一樣虛幻， 像這樣執著于快樂的人，最終身心的快樂都會散壞。 這個世間充滿了巨大的恐怖。
【English Translation】 English version Crossing the sea of the three realms of existence, one can reach the other shore. However, the defiled pleasures of this world are momentary and do not last long. Therefore, one should stay away from these transient pleasures and strive to seek the unwavering true bliss. Not becoming weary of suffering, nor giving rise to attachment to pleasure, Without attachment to either suffering or pleasure, one can approach the path to Bodhi (bodhi-mārga). Foolish people are attached to pleasure, without the means to escape from samsara, Like seeking oil from sand, it is ultimately impossible to obtain. The minds of foolish people are scattered, giving rise to countless thoughts, Constantly creating various evil deeds, without the slightest contribution to good deeds. If someone needs happiness, they should always rely on the true Dharma (saddharma), Those who like to engage in unlawful activities will suffer various pains. Creating the causes of various sufferings for oneself, how can one see true happiness? Suffering and happiness each have their causes; understanding this principle, one should cultivate various good deeds. The pleasures of the world are not tranquil; impermanence is vast and powerful, Being tainted by worldly love is like mixing poison with delicious food. Good people rely on subtle true bliss and can reach the realm of non-extinction, Free from attachment, removing afflictions, with no alternating feelings of heat and cold in the heart. If it is said that pleasure arises from female beauty, then this can only be said to be suffering, Because it is the seed of all evils, one will fall into the evil realms (durgati). If pleasure brings suffering afterward, then what can it be called pleasure? Ordinary people do not understand this principle and ultimately bear the painful consequences themselves. Enjoying the pleasures of desire will fade away with time, Like the sun not staying in the sky for long, its light will also disappear. If a person's mind does not waver with suffering and pleasure, Without fear or attachment, such a person is considered wise. If one only enjoys the blessings of past merits without performing new good deeds, Then the past happiness will gradually decrease, and great fear will soon arrive. Furthermore, those devas (deva), enjoying supreme and wonderful pleasures, This pleasure is not firm and will be destroyed by impermanence. If one does not understand that these pleasures are like illusions, bubbles, and the moon in the water, Those who are attached to pleasure in this way will have their physical and mental happiness destroyed. This world is full of great terror.
， 無方便能免， 死魔勢速疾， 去已無回者。 壽命及快樂， 一切皆散壞， 為業索所拘， 牽至余惡道。 過去受諸樂， 廣大豈能說， 云何彼癡人， 而不生厭足？ 現在所受樂， 愛毒二相雜， 彼有為無常， 一切皆墮落。 彼三有快樂， 智者不愛樂， 能惛醉諸天， 何由離熱惱？ 時分非久長， 迅速如飛電， 彼著樂諸天， 如火益乾薪。 一切樂已過， 當心修眾善， 無令命終時， 後生于憂悔。 于百千生中， 受用諸快樂， 愚夫何久住？ 彼樂復何往？ 愚者樂無厭， 如以薪投火， 是故當舍離， 彼樂非究竟。 知五欲過患， 當離於渴愛， 修禪除散亂， 斯樂最清凈。 若人著貪慾， 彼所得非樂， 能生輪迴因， 如毒雜其蜜。 是故於五欲， 常不生愛樂， 彼樂不寂靜， 當求畢竟樂。 善降伏諸根， 不為境所嬈， 諸有具智人， 心不隨境轉。 愚夫無少智， 于苦妄為樂， 起迷妄顛倒， 馳流於五趣。 智者常稱讚， 最上寂靜樂， 若樂欲樂者， 不怖后險難。 未來諸苦惱， 以智而對治， 由罪生苦因， 不
【現代漢語翻譯】 現代漢語譯本 沒有方便之法能夠避免， 死魔（死亡的魔力）的勢力迅速而猛烈，去了就無法返回。 壽命和快樂，一切都會消散毀壞， 被業（karma）的繩索所束縛，牽引到其他的惡道（unfavorable realms of existence）。 過去所享受的各種快樂，是多麼廣大，難以盡說， 為什麼那些愚癡的人，卻不生起厭倦和滿足呢？ 現在所享受的快樂，愛慾和毒藥相互摻雜， 那些有為法（conditioned phenomena）都是無常的，一切都會墮落。 三有（欲界、色界、無色界）的快樂，智者不會貪愛， 它能使諸天（devas）昏昧沉醉，又怎麼能脫離熱惱呢？ 時間流逝得非常快，迅速如閃電， 那些執著于快樂的諸天，就像火上澆乾柴一樣。 一切快樂都已經過去，應當用心修習各種善行， 不要讓生命終結的時候，後來產生憂愁和後悔。 在百千次的生命中，受用各種快樂， 愚蠢的人又能住多久呢？那些快樂又到哪裡去了呢？ 愚者對快樂沒有厭足，就像用柴火投入火焰一樣， 所以應當捨棄，那些快樂不是究竟的。 知道五欲（色、聲、香、味、觸）的過患，應當遠離渴愛（craving）， 修習禪定去除散亂，這種快樂才是最清凈的。 如果有人執著于貪慾，他所得到的不是真正的快樂， 能產生輪迴的原因，就像毒藥摻雜在蜂蜜中一樣。 所以對於五欲，常常不生起愛戀和快樂， 那些快樂不是寂靜的，應當尋求畢竟的快樂。 善於降伏諸根（senses），不被外境所迷惑， 那些具有智慧的人，心不隨外境而轉動。 愚蠢的人沒有少許智慧，把痛苦錯誤地當作快樂， 生起迷惑和顛倒，奔流於五趣（地獄、餓鬼、畜生、人、天）。 智者常常稱讚，最上等的寂靜之樂， 如果貪戀世俗的快樂，就不會害怕未來的危險和困難。 用智慧來對治未來的各種苦惱， 因為罪惡會產生痛苦的原因，不
【English Translation】 English version Without skillful means, one cannot escape, The power of the Death Lord (Mara) is swift and rapid; once gone, there is no return. Lifespan and happiness, all will scatter and decay, Bound by the ropes of karma, dragged to other evil realms (unfavorable realms of existence). The various pleasures enjoyed in the past, how vast and indescribable, Why do those foolish people not generate weariness and satisfaction? The pleasures enjoyed in the present are mixed with the poison of desire, Those conditioned phenomena (samsara) are impermanent; all will fall. The happiness of the three realms (desire realm, form realm, formless realm) is not loved by the wise, It can intoxicate the devas (gods); how can they escape from burning afflictions? Time passes not for long, swift as lightning, Those devas attached to pleasure are like adding dry firewood to a fire. All pleasures have passed; one should diligently cultivate various good deeds, Do not let sorrow and regret arise when life ends. In hundreds of thousands of lives, enjoying various pleasures, How long can a foolish person dwell? Where have those pleasures gone? The foolish are never satisfied with pleasure, like throwing firewood into a fire, Therefore, one should abandon it; those pleasures are not ultimate. Knowing the faults of the five desires (form, sound, smell, taste, touch), one should abandon craving, Cultivating meditation to remove distractions, this happiness is the purest. If someone is attached to greed, what they obtain is not true happiness, It can generate the cause of samsara, like poison mixed with honey. Therefore, one should not constantly generate love and pleasure for the five desires, Those pleasures are not peaceful; one should seek ultimate happiness. Skillfully subdue the senses, not disturbed by external objects, Those with wisdom, their minds do not follow external objects. Foolish people have little wisdom, mistaking suffering for pleasure, Generating delusion and inversion, rushing through the five realms (hell, hungry ghosts, animals, humans, gods). The wise constantly praise the supreme bliss of tranquility, If one craves worldly pleasures, they will not fear future dangers and difficulties. Use wisdom to counteract future sufferings, Because evil generates the cause of suffering, do not
作則無咎。
善知識品第三十四
由自他對待， 相勉遠諸惡， 于難能救護， 此說名知識。 常說利益言， 令自他安樂， 若樂行眾惡， 彼則非其友。 若近惡知識， 則能生苦惱， 依止賢善人， 永離諸憂患。 彼二所習行， 謂染污清凈， 於此二友中， 智者善揀擇。 當遠離諸惡， 專修于眾善， 既無其苦因， 唯獲於樂分。 若近善知識， 得供養稱讚， 親附不善人， 即墮于險難。 遠離彼我慢， 怖畏一切罪， 善拔諸罪根， 除貪等過失。 堅固眾善業， 違背彼惡者， 增長功德行， 不生諸懈怠。 具足於正見， 心安固不動， 勇猛心調柔， 此名為良友。 當知如是人， 世間所希有， 諸有具智人， 於此應親近。 若離惡知識， 則得善名聞， 如是善了知， 相依求出離。 若人恃種姓， 及豪富端嚴， 如醉象奔馳， 不怖于深阱； 其心常高舉， 諸根常散亂， 當知如是人， 為世間輕賤。 不怖后苦報， 盲然造眾罪， 先因不易得， 彼何自輕毀？ 雖具諸福業， 今不修善行， 彼無智愚夫， 復漂沈苦海。
【現代漢語翻譯】 現代漢語譯本：作則沒有過失。
善知識品第三十四
由於自己和他人相互對待，互相勉勵遠離各種惡行，在危難時能夠救護，這被稱為善知識（Kalyana-mitra，指引正道的良師益友）。 經常說有利益的話，使自己和他人都能得到安樂，如果喜歡做各種惡事，那他就不是真正的朋友。 如果親近惡知識（papa-mitra，引人作惡的惡友），就會產生苦惱，依靠賢善的人，就能永遠遠離各種憂患。 他們兩者所習慣的行為，一個是染污，一個是清凈，在這兩種朋友中，有智慧的人要善於選擇。 應當遠離各種惡行，專心修行各種善事，既然沒有痛苦的原因，就只會獲得快樂的結果。 如果親近善知識，就能得到供養和稱讚，親近不善的人，就會陷入危險和困難。 遠離驕慢之心，畏懼一切罪惡，徹底拔除各種罪惡的根源，去除貪婪等過失。 堅定地做各種善業，違背那些惡行，增長功德，不產生懈怠。 具備正確的見解，心安定不動搖，勇敢而內心柔和，這樣的人被稱為良友。 應當知道這樣的人，在世間是稀有的，所有具有智慧的人，都應該親近他。 如果遠離惡知識，就能得到好的名聲，像這樣善於瞭解，互相依靠以求得解脫。 如果有人仗恃自己的種姓，以及豪富和端正的容貌，就像喝醉的像一樣奔馳，不害怕掉入深井； 他們的心常常高高在上，各種感官常常散亂，應當知道這樣的人，會被世人輕視。 不害怕死後的痛苦報應，盲目地造作各種罪惡，得到人身本來就不容易，他們為什麼要自己輕賤自己呢？ 即使具有各種福德，現在卻不修行善行，這種沒有智慧的愚夫，又會漂流沉沒在痛苦的海洋中。
【English Translation】 English version: Acting accordingly, there is no fault.
Chapter 34: The Virtuous Friend
Due to the interaction of self and others, mutually encouraging each other to stay away from all evils, and offering protection in times of difficulty, this is what is called a 'Kalyana-mitra' (virtuous friend, a beneficial and good friend who guides one on the right path). Always speaking beneficial words, bringing peace and happiness to oneself and others, if one delights in committing various evils, then he is not a true friend. If one associates with evil companions ('papa-mitra', bad friends who lead one to do evil), then suffering will arise; relying on virtuous and wise people, one can forever be free from all worries and troubles. The practices of these two are, one is defiled, and the other is pure; among these two kinds of friends, the wise should choose wisely. One should stay away from all evils, and focus on cultivating all good deeds; since there is no cause for suffering, one will only obtain the results of happiness. If one associates with virtuous friends, one will receive offerings and praise; associating with bad people, one will fall into danger and difficulty. Stay away from arrogance, fear all sins, thoroughly uproot the roots of all sins, and eliminate faults such as greed. Firmly engage in all good deeds, oppose those who do evil, increase meritorious conduct, and do not give rise to laziness. Possessing right view, with a mind that is stable and unmoving, courageous and gentle in heart, such a person is called a good friend. One should know that such a person is rare in the world, and all those with wisdom should associate with him. If one stays away from evil companions, one will gain a good reputation; understanding this well, rely on each other to seek liberation. If someone relies on their lineage, as well as wealth and beauty, like a drunken elephant running wildly, not fearing falling into a deep well; Their minds are often high and mighty, and their senses are often scattered; one should know that such people are despised by the world. Not fearing the suffering of future retribution, blindly committing all kinds of sins, it is not easy to obtain a human body in the first place, why do they belittle themselves? Even if they possess various blessings, they do not cultivate good deeds now; such unwise fools will again drift and sink in the sea of suffering.
彼種性珍財， 及余諸快樂， 一切皆無常， 無有能防護。 若具彼明智， 不捨于凈戒， 求生勝族中， 斯則善安住。 當知凈戒法， 如清涼深淵， 能離煩惱熱， 其心常泰然。 具足諸勝行， 為真實富饒， 與勝族相應， 心不生舍離。 常親近智者， 不生下種姓， 勤修彼福慧， 善住于勝族。
王者治國品第三十五
若王行正法， 臣佐悉清凈， 善調伏諸根， 得諸天守護。 常行安忍行， 愛語無喜怒， 彼王於世間， 人民咸敬奉。 以時而輸賦， 依正法受用， 彼王無貪心， 作夜摩天主。 清凈無偏黨， 及無冤親想， 彼王平等心， 當得為天主。 于先王所賜， 而不生奪取， 不惱諸有情， 當得為天主。 樂勤修施戒， 常發真實言， 等視諸眾生， 當得為天主。 當樂賢善人， 擯棄惡營從， 守護于正法， 當得為天主。 樂忠直臣佐， 不著于女色， 心離垢寂靜， 當得為天主。 不聽諂佞言， 樂正人所說， 如甘露之美， 當得為天主。 常樂聞正法， 不著世珍玩， 解脫貪慾垢， 當得為天主。 常生於正見，
【現代漢語翻譯】 現代漢語譯本 那種姓的珍貴財富，以及其他的各種快樂，一切都是無常的，沒有任何東西能夠保護它們。 如果具備那種明智，不捨棄清凈的戒律，求生於高貴的族姓之中，這就是最好的安身之處。 應當知道清凈的戒律，就像清涼的深淵，能夠遠離煩惱的熱惱，內心常常安泰自然。 具足各種殊勝的行為，才是真正的富饒，與高貴的族姓相應，內心不會產生舍離的想法。 常常親近有智慧的人，就不會生於低下的種姓，勤奮修習福德和智慧，就能安住在高貴的族姓之中。
王者治國品第三十五
如果國王奉行正法，臣子和輔佐的人都會清凈，善於調伏自己的諸根（眼、耳、鼻、舌、身、意），就能得到諸天的守護。 常常奉行安忍的行為，說話溫和沒有喜怒，這樣的國王在世間，人民都會敬重和擁戴。 按時徵收賦稅，依照正法來享用，這樣的國王沒有貪心，會成為夜摩天（Yama）的主宰。 清凈沒有偏袒，也沒有冤親的分別，這樣的國王具有平等心，應當能夠成為天主。 對於先王所賜予的，不生起奪取的念頭，不惱害各種有情眾生，應當能夠成為天主。 喜歡勤奮地修習佈施和持戒，常常說真實的話語，平等地看待各種眾生，應當能夠成為天主。 應當親近賢善的人，擯棄邪惡的同伴，守護正法，應當能夠成為天主。 喜歡忠誠正直的臣子和輔佐，不貪戀女色，內心遠離塵垢而寂靜，應當能夠成為天主。 不聽信諂媚奉承的話語，喜歡正直的人所說的話，如同甘露般美好，應當能夠成為天主。 常常喜歡聽聞正法，不貪戀世間的珍寶玩物，解脫貪慾的污垢，應當能夠成為天主。 常常生起正見，
【English Translation】 English version That kind of precious wealth of lineage, and all other kinds of happiness, are all impermanent, and nothing can protect them. If one possesses that kind of wisdom, and does not abandon pure precepts, seeking to be born into a noble family, then this is the best place to dwell. One should know that pure precepts are like a cool, deep abyss, able to be free from the heat of afflictions, and the mind is always peaceful and natural. Possessing all kinds of excellent conduct is true wealth, corresponding to a noble family, the mind will not generate thoughts of abandonment. Always be close to wise people, and one will not be born into a low caste, diligently cultivate merit and wisdom, and one can dwell well in a noble family.
Chapter Thirty-Five: Governing the Country by a King
If a king practices the Dharma correctly, his ministers and assistants will all be pure, skillfully subduing his senses (eye, ear, nose, tongue, body, and mind), and he will be protected by the devas (devas). Always practicing patience, speaking gently without joy or anger, such a king in the world will be respected and supported by the people. Collecting taxes on time, enjoying them according to the Dharma, such a king has no greed and will become the lord of Yama (Yama). Being pure without partiality, and without thoughts of enemies or relatives, such a king with an equal mind should be able to become a lord of the devas. Regarding what was given by the former kings, not generating thoughts of seizing it, not harming sentient beings, one should be able to become a lord of the devas. Enjoying diligently cultivating generosity and precepts, always speaking truthfully, treating all beings equally, one should be able to become a lord of the devas. One should be close to virtuous people, reject evil companions, and protect the Dharma, one should be able to become a lord of the devas. Enjoying loyal and upright ministers and assistants, not being attached to female beauty, the mind is free from defilement and tranquil, one should be able to become a lord of the devas. Not listening to flattering words, enjoying what is said by upright people, like the sweetness of nectar, one should be able to become a lord of the devas. Always enjoying hearing the Dharma, not being attached to worldly treasures and playthings, liberating oneself from the defilement of greed, one should be able to become a lord of the devas. Always generating right view,
不依彼邪教， 清凈心不動， 當得為天主。 與戒慧相應， 樂勇猛行施， 得人民稱讚， 當得為天主。 常以柔軟語， 愛念于群生， 以真實相應， 當得為天主。 不畏財增減， 亦未嘗慳吝， 其心如須彌， 當得為天主。 或他兵侵暴， 知勇悍怯弱， 以權智和平， 當得為天主。 于彼三界中， 三寶為第一， 能以力興顯， 當得為天主。 依時而布令， 利樂諸群生， 令離於險難， 當得為天主。 離染欲過惡， 不樂多睡眠， 常與智相應， 當得為天主。 堅固心精進， 未嘗生疲倦， 越三有瀑流， 當得為天主。 于所作事業， 審諦無錯謬， 愛念于群臣， 當得為天主。 口不施惡言， 不喜諸惡者， 唯仁恕和平， 當得為天主。 不造諸罪惡， 不妄生喜慍， 心離彼垢染， 當得為天主。 當抉擇思惟， 然後隨所作， 依正法而行， 當得為天主。 不嗜諸飲食， 常樂於正法， 獲清凈輕安， 為智中智者。 由解彼正法， 愛育于黎民， 彼王具福慧， 天龍常守護； 輪迴極長遠， 如絲緒不絕， 若入解正法， 于彼
【現代漢語翻譯】 現代漢語譯本 不依賴那些邪惡的教義， 保持清凈的心不為所動，就能成為天主（Deva，天神之主）。 與戒律和智慧相應，樂於勇敢地行佈施， 得到人民的稱讚，就能成為天主。 經常用柔和的語言，關愛和思念眾生， 以真實相應，就能成為天主。 不畏懼財富的增加或減少，也從未有過慳吝之心， 他的心像須彌山（Sumeru，佛教宇宙觀中的聖山）一樣穩固，就能成為天主。 或者當其他軍隊侵略時，瞭解他們的勇敢和怯懦， 用權宜之計和智慧來促成和平，就能成為天主。 在這三界（Trailokya，欲界、色界、無色界）之中，三寶（Triratna，佛、法、僧）最為尊貴， 能夠用力量來弘揚顯赫三寶，就能成為天主。 按照時節來頒佈政令，利益和快樂所有眾生， 使他們遠離危險和災難，就能成為天主。 遠離被污染的慾望和罪惡，不貪圖過多的睡眠， 經常與智慧相應，就能成為天主。 堅定內心並精進修行，從未產生疲倦， 超越三有（Bhava-traya，欲有、色有、無色有）的瀑流，就能成為天主。 對於所做的事業，審慎仔細沒有錯誤， 關愛和思念所有臣民，就能成為天主。 口中不說惡毒的語言，不喜歡那些邪惡的人， 唯有仁慈寬恕與和平，就能成為天主。 不製造各種罪惡，不隨意產生喜悅或憤怒， 內心遠離那些污垢和污染，就能成為天主。 應當決斷選擇並深入思考，然後才隨之行動， 依據正法而行事，就能成為天主。 不貪圖各種飲食，經常喜愛正法， 獲得清凈和輕安，成為智者中的智者。 由於理解了正法，關愛和養育百姓， 這樣的國王具備福德和智慧，天龍（Naga，一種具有神力的生物）常常守護他； 輪迴極其漫長遙遠，就像絲線一樣連綿不絕， 如果進入並理解正法，那麼
【English Translation】 English version Not relying on those evil doctrines, Maintaining a pure heart unmoved, one shall become a Deva (lord of gods). Corresponding with precepts and wisdom, delighting in bravely practicing generosity, Receiving the praise of the people, one shall become a Deva. Often using gentle language, loving and thinking of all beings, Corresponding with truthfulness, one shall become a Deva. Not fearing the increase or decrease of wealth, nor ever being stingy, His heart like Mount Sumeru (the sacred mountain in Buddhist cosmology), one shall become a Deva. Or when other armies invade, knowing their bravery and cowardice, Using expediency and wisdom to bring about peace, one shall become a Deva. Among these three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), the Three Jewels (Triratna, Buddha, Dharma, Sangha) are the most noble, Being able to use strength to promote and make the Three Jewels prominent, one shall become a Deva. Issuing decrees according to the seasons, benefiting and bringing joy to all beings, Causing them to be far from danger and disaster, one shall become a Deva. Being far from defiled desires and evils, not delighting in excessive sleep, Often corresponding with wisdom, one shall become a Deva. Strengthening the mind and practicing diligently, never generating weariness, Transcending the torrents of the three existences (Bhava-traya, the existence of desire, the existence of form, and the formless existence), one shall become a Deva. Regarding the undertakings, being careful and without mistakes, Loving and thinking of all ministers, one shall become a Deva. The mouth not uttering evil words, not liking those who are evil, Only benevolence, forgiveness, and peace, one shall become a Deva. Not creating various evils, not randomly generating joy or anger, The heart being far from those stains and defilements, one shall become a Deva. One should decisively choose and deeply contemplate, and then act accordingly, Acting according to the right Dharma, one shall become a Deva. Not being greedy for various foods and drinks, often delighting in the right Dharma, Obtaining purity and lightness, becoming the wisest among the wise. Because of understanding the right Dharma, loving and nurturing the people, Such a king possesses merit and wisdom, the Nagas (a type of mythical serpent-like being) often protect him; Reincarnation is extremely long and distant, like a thread that never breaks, If one enters and understands the right Dharma, then
善超越。 于如來所說， 十善真實法， 彼王能奉行， 依法而治世， 善達因緣法， 及福非福業， 見色離其貪， 常生大覺悟； 以上妙諸物， 奉施於如來， 由是得人天， 展轉常恭敬。 清凈心無染， 護后妃眷屬， 遠離彼邪非， 知足無憂惱。 凡夫為境牽， 智者心無垢， 當樂修正行， 于戒能守護。 離彼毀戒者， 憐念諸善人， 住正見思惟， 常樂於法樂。 以正法治國， 護大臣人民， 彼王於世間， 等諸天無異。 由王修凈德， 臣佐依正行， 民庶悉清凈， 如月麗秋空。 了知因果相， 則無相攻罰， 一切處吉祥， 自他獲安隱。
稱讚功德品第三十六
歸依正遍知， 為世間之父， 能斷三有縛， 令登于覺路。 歸依凈智眼， 能破諸疑暗， 善摧眾異論， 令住于正見。 歸依良福田， 滋榮諸善果， 離三毒過患， 令離垢清凈。 歸依最上慧， 住勝三摩地， 以最勝法寶， 為眾生開示。 稱讚佛世尊， 相好諸功德， 能令彼見者， 適悅心清凈。 若人意清凈， 常禮敬諸佛， 獲最上吉祥， 得離諸恐怖。
【現代漢語翻譯】 現代漢語譯本 善於超越啊！ 對於如來說的，十善真實之法， 那位國王能夠奉行，依法來治理世間， 善於通達因緣之法，以及福業和非福業， 見到美色能遠離貪戀，常生起廣大的覺悟； 用最上等的各種物品，奉獻佈施給如來（Tathagata）， 因此得到人天果報，輾轉常受恭敬。 清凈心沒有污染，守護后妃和眷屬， 遠離那些邪惡不正之事，知足而沒有憂愁煩惱。 凡夫被外境所牽引，智者的心沒有垢染， 應當樂於修正行，對於戒律能夠守護。 遠離那些毀犯戒律的人，憐憫思念各種善人， 安住于正見的思維，常常喜樂於佛法的快樂。 用正法來治理國家，保護大臣和人民， 這樣的國王在世間，等同於諸天沒有差異。 由於國王修持清凈的德行，臣佐依循正道而行， 民眾都能夠清凈，如同明月懸掛在秋天的天空。 瞭解因果的真相，就不會互相攻擊和懲罰， 一切地方都吉祥如意，自己和他人都能獲得安穩。 稱讚功德品第三十六 歸依于正遍知（Samyaksambuddha），是世間的父親， 能夠斷除三有（欲有、色有、無色有）的束縛，使眾生登上覺悟之路。 歸依于清凈智慧之眼，能夠破除各種疑惑黑暗， 善於摧毀各種不同的邪論，使眾生安住于正見。 歸依于良善的福田，滋養各種善的果實， 遠離貪嗔癡三毒的過患，使眾生遠離垢染而清凈。 歸依于最上的智慧，安住于殊勝的三摩地（Samadhi）， 用最殊勝的法寶，為眾生開示。 稱讚佛世尊（Buddha）的相好和各種功德， 能夠使那些見到的人，心情愉悅而清凈。 如果有人心意清凈，常常禮敬諸佛， 就能獲得最上的吉祥，得到遠離各種恐怖。
【English Translation】 English version Excellent transcendence! Regarding the ten wholesome and true Dharmas spoken by the Tathagata (如來), That king is able to uphold and practice them, governing the world according to the Dharma, He is skilled in understanding the law of dependent origination, as well as meritorious and non-meritorious actions, Upon seeing beautiful forms, he can distance himself from greed, constantly giving rise to great enlightenment; Using the most excellent of all things, he offers them as alms to the Tathagata (如來), Therefore, he obtains human and heavenly rewards, and is constantly revered in turn. His pure mind is without defilement, protecting his consorts and family members, He stays away from those evil and improper things, content and without worries or afflictions. Ordinary people are led by external circumstances, while the wise have hearts without impurity, One should delight in cultivating right conduct, and be able to guard the precepts. Stay away from those who break the precepts, and cherish and remember all virtuous people, Abide in right view and contemplation, and constantly delight in the joy of the Dharma. Governing the country with the righteous Dharma, protecting ministers and people, Such a king in the world is no different from the devas (天人). Because the king cultivates pure virtue, and the ministers follow the right path, The people are all able to be pure, like the moon hanging in the autumn sky. Understanding the truth of cause and effect, there will be no mutual attacks or punishments, Everywhere will be auspicious and peaceful, and oneself and others will obtain peace and security. Chapter Thirty-Six: Praising Merits and Virtues I take refuge in the Samyaksambuddha (正遍知), the father of the world, Who can sever the bonds of the three realms of existence (欲有、色有、無色有), enabling beings to ascend to the path of enlightenment. I take refuge in the pure eye of wisdom, which can break through all doubts and darkness, Skillfully destroying all different heterodox theories, enabling beings to abide in right view. I take refuge in the field of good fortune, nourishing all good fruits, Away from the faults of the three poisons of greed, anger, and ignorance, enabling beings to be free from defilement and pure. I take refuge in the supreme wisdom, abiding in the supreme Samadhi (三摩地), Using the most supreme Dharma treasure, to reveal and teach it to sentient beings. Praising the Buddha (佛) World-Honored One, his excellent marks and virtues, Is able to make those who see him, feel joyful and have a pure mind. If a person's mind is pure, and constantly reveres all the Buddhas, Then they will obtain the supreme auspiciousness, and be freed from all fears.
若人意清凈， 善說微妙法， 能至於菩提， 獲畢竟安隱。 若人意清凈， 常起正思惟， 乘彼智慧舟， 能渡于彼岸。 智眼最清凈， 能矚于幽顯， 自他情非情， 普遍無不盡。 若離貪等過， 心不生惛濁， 如彼凈琉璃， 一切悉明瞭。 彼一切外道， 不睹智光明， 當以真實言， 方便為開示。 極放逸眾生， 唯佛能濟度， 令至於彼岸， 號最上丈夫。 佛于諸世間， 作第一歸救， 未安者令安， 未度者令度； 從無始輪迴， 為無明所蔽， 依佛語能斷， 如日除黑暗。 常思惟此言， 智者能超越， 得至不滅處， 獲最上寂靜； 以無盡法智， 作廣大光明， 功德難稱量， 于聖中最勝。
諸法集要經卷第十
【現代漢語翻譯】 現代漢語譯本 如果一個人的心意清凈，善於宣說微妙的佛法， 就能達到菩提（bodhi，覺悟），獲得究竟的安穩。 如果一個人的心意清凈，常常生起正確的思惟， 乘坐那智慧之舟，就能渡到彼岸（nirvana，涅槃）。 智慧之眼最為清凈，能夠照見幽暗與顯明， 自己和他人，有情和無情，普遍照見沒有不窮盡的。 如果遠離貪婪等等過失，內心不產生昏沉和污濁， 就像那清凈的琉璃（vaidurya，一種寶石），一切都明明白白。 那些一切外道（tirthika，佛教以外的修行者），不能看見智慧的光明， 應當用真實的言語，方便地為他們開示。 極其放逸的眾生，只有佛（Buddha，覺悟者）能夠救濟度化， 讓他們到達彼岸，號稱最上丈夫。 佛在各個世間，作為第一歸宿和救護， 沒有得到安穩的令他們得到安穩，沒有被度化的令他們被度化； 從無始以來的輪迴，被無明（avidya，對事物真相的迷惑）所遮蔽， 依靠佛的教誨能夠斷除，就像太陽驅除黑暗。 常常思惟這些言語，有智慧的人能夠超越， 得到到達不滅之處，獲得最上寂靜； 用無盡的佛法智慧，作為廣大的光明， 功德難以稱量，在聖人中最殊勝。 《諸法集要經》卷第十
【English Translation】 English version If a person's mind is pure, and skillfully expounds the subtle Dharma (teaching), They can reach Bodhi (enlightenment), and attain ultimate peace and tranquility. If a person's mind is pure, and constantly generates right thought, Riding the boat of wisdom, they can cross over to the other shore (Nirvana). The eye of wisdom is most pure, able to see the hidden and the manifest, Self and others, sentient and insentient, universally seeing all without exception. If one is free from faults such as greed, the mind does not generate dullness or turbidity, Like pure Vaidurya (a gem), everything is clearly understood. Those all the Tirthikas (non-Buddhist practitioners), do not see the light of wisdom, One should use truthful words, skillfully revealing it to them. Extremely unrestrained beings, only the Buddha (the awakened one) can save and deliver, Leading them to the other shore, hailed as the Supreme Man. The Buddha in all the worlds, acts as the foremost refuge and protector, Those who have not attained peace, causing them to attain peace, those who have not been delivered, causing them to be delivered; From beginningless Samsara (cycle of rebirth), obscured by Avidya (ignorance), By relying on the Buddha's words, one can cut it off, like the sun dispelling darkness. Constantly contemplate these words, the wise can transcend, Attaining the place of non-extinction, gaining supreme tranquility; Using endless Dharma wisdom, as vast light, The merit is difficult to measure, most supreme among the sages. Collected Essentials of All Dharmas Sutra, Volume 10