T32n1662_菩提行經
大正藏第 32 冊 No. 1662 菩提行經
No. 1662
菩提行經卷第一
聖龍樹菩薩集頌
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
贊菩提心品第一
如佛妙法體無邊 佛子正心歸命禮 佛甘露戒垂覆護 我今贊說悉依法 此說無有未曾有 亦非自我而獨專 我無自他如是時 乃自思惟觀察作 如是發心觀察時 能令我此善增長 時見如是娑婆界 此乃是彼佛世尊 此界剎那難得生 得生為人宜自慶 思惟若離菩提心 複次此來何以得 如雲覆蔽夜黑暗 閃電光明剎那現 佛威德利亦復然 剎那發意人獲福 是故善少力雖劣 能破大惡之業力 如是若發菩提心 此善勇進能超彼 思惟無量無邊劫 見佛咸說此真實 若不快樂得快樂 增長救度無邊眾 為諸有情處眾苦 令離百千諸苦怖 受多快樂百千種 為恒不離菩提心 彼善逝子處纏蓋 行在輪迴無所愛 若剎那說菩提心 人天歡喜悉歸命 若有受持不凈像 喻佛寶像而無價 如藥變化遍堅牢 等修持妙菩提心 菩提心寶驗無邊 價直世間無可喻 調御行人伴侶等 悉使受持而
【現代漢語翻譯】 現代漢語譯本 《菩提行經》卷一 聖龍樹菩薩集頌 西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯 贊菩提心品第一 如佛妙法體無邊，佛子正心歸命禮。 佛甘露戒垂覆護，我今贊說悉依法。 此說無有未曾有，亦非自我而獨專。 我無自他如是時，乃自思惟觀察作。 如是發心觀察時，能令我此善增長。 時見如是娑婆界（Saha world，指我們所居住的這個充滿缺陷和痛苦的世界），此乃是彼佛世尊。 此界剎那難得生，得生為人宜自慶。 思惟若離菩提心（Bodhicitta，為利益一切眾生而求證悟的心），複次此來何以得？ 如雲覆蔽夜黑暗，閃電光明剎那現。 佛威德利亦復然，剎那發意人獲福。 是故善少力雖劣，能破大惡之業力。 如是若發菩提心，此善勇進能超彼。 思惟無量無邊劫，見佛咸說此真實。 若不快樂得快樂，增長救度無邊眾。 為諸有情處眾苦，令離百千諸苦怖。 受多快樂百千種，為恒不離菩提心。 彼善逝子處纏蓋，行在輪迴無所愛。 若剎那說菩提心，人天歡喜悉歸命。 若有受持不凈像，喻佛寶像而無價。 如藥變化遍堅牢，等修持妙菩提心。 菩提心寶驗無邊，價直世間無可喻。 調御行人伴侶等，悉使受持而
【English Translation】 English version 'Bodhicitta Conduct Sutra' Volume 1 Verses Collected by the Holy Nagarjuna Bodhisattva Translated by the Shramana Tian Xizai, Master of Doctrine, bestowed with the Purple Robe, from the Secret Forest Temple of Jalandhara in Central India, under Imperial Decree Chapter 1: In Praise of Bodhicitta Like the Buddha's wonderful Dharma, the essence is boundless; disciples of the Buddha, with upright minds, pay homage. The Buddha's nectar-like precepts cover and protect; I now praise and speak entirely according to the Dharma. This teaching contains what has never been before; it is not solely from myself and exclusive. When I am without self or other, it is then that I contemplate and observe. When contemplating in this way with the arising of this mind, it can cause my goodness to increase. At that time, seeing such a Saha world (Saha world, referring to the world we live in, full of imperfections and suffering), this is the World Honored One, the Buddha. It is difficult to be born in this realm even for an instant; having been born as a human, one should rejoice. Reflecting, if one is without Bodhicitta (Bodhicitta, the mind that seeks enlightenment for the benefit of all beings), how could one obtain this coming again? Like clouds covering the night in darkness, a flash of lightning appears for an instant. The Buddha's majestic virtue and benefit are also like this; in an instant, the person who generates the intention obtains blessings. Therefore, even if the good is small and the strength is weak, it can break the karmic force of great evil. Thus, if one generates Bodhicitta, this good courage can surpass that. Reflecting for immeasurable and boundless kalpas, seeing the Buddhas all speak this truth. If one does not have happiness, one obtains happiness, increasing and saving boundless beings. For all sentient beings dwelling in suffering, causing them to be free from hundreds of thousands of fears of suffering. Receiving many hundreds of thousands of kinds of happiness, is for constantly not being apart from Bodhicitta. Those Sugata's (Buddha's) disciples dwell in entanglements, walking in samsara (cycle of rebirth) without love. If one speaks of Bodhicitta for an instant, humans and devas (gods) rejoice and all take refuge. If one upholds an impure image, it is like a precious Buddha image and is priceless. Like medicine transforming and pervading firmness, equally cultivate the wonderful Bodhicitta. The treasure of Bodhicitta has boundless verification; its value cannot be compared to anything in the world. Taming and guiding practitioners, companions, etc., causing all to uphold and
堅牢 芭蕉不實而生實 生實芭蕉而身謝 菩提心樹而清凈 恒生勝果而不盡 已作暴惡眾罪業 依菩提心剎那脫 勇猛依託無大怖 彼癡有情何不依 譬如劫盡時大火 剎那焚燒罪業薪 若贊慈尊無量言 是曰善哉之智者 彼種種覺心 正智而平等 菩提誓願心 而行菩提行 喻去者欲行 彼之分別說 智分別說已 所行如智用 菩提之願心 大果如輪迴 福故不間斷 亦如彼行意 若彼等無邊 有情界解脫 與彼心平等 菩提愿不退 彼等好睡眠 亦復多迷醉 間斷于福流 喻空無所有 妙臂而問此 劣意之有情 于解脫得生 為自為如來 乃思惟療除 苦惱之有情 使苦惱盡已 獲得無邊福 有情無邊苦 云何而療治 使一一安樂 獲無邊功德 何以利父母 如是及眷屬 得天及仙人 凈行婆羅門 如是彼有情 乃過去睡夢 不願于自利 唯愿生利他 有情最勝寶 希有何得生 種種意利他 不獨于自利 歡喜世間種 精進世間藥 心寶與有福 而彼云何說 云何諸有情 得一切快樂 為發菩提心 供養于如來 迷愛樂快樂 乃喻于冤嫌 遠離與隨行 悉從於
【現代漢語翻譯】 現代漢語譯本 堅牢 芭蕉不結果實卻生出果實，生出果實的芭蕉也因此凋謝。 菩提心（bodhicitta，覺悟之心）如樹般清凈，恒常生出殊勝的果實而永不窮盡。 已經造作種種暴惡罪業，依靠菩提心剎那間就能解脫。 勇猛地依託菩提心，便沒有大的怖畏，那些愚癡的有情眾生為何不依靠它呢？ 譬如劫末時的大火，剎那間焚燒罪業的薪柴。 如果讚歎慈悲的佛陀無量功德，這才是真正的智者。 種種覺悟之心，以正智平等對待。 以菩提誓願心，行菩提之行。 好比要去遠行的人，對行程的種種分別思量。 智者分別思量之後，所行之事都如智慧的運用。 菩提的願心，其大果報猶如輪迴不息。 因為福德的緣故不會間斷，也如那行者的意念。 如果那些無邊的有情眾生都得到解脫，與那發心平等，菩提的願心便不會退轉。 那些人即使睡得很好，也常常會迷惑沉醉。 （他們的）福德之流會間斷，猶如虛空一無所有。 妙臂（妙臂菩薩，一位菩薩的名字）問這些心意低劣的有情眾生： 于解脫中得到生，是爲了自己還是爲了如來（tathagata，佛陀的稱號）？ （菩薩）乃是思惟療除，那些受苦惱的有情眾生。 使他們的苦惱盡除之後，獲得無邊的福德。 有情眾生的苦難無邊無際，要如何才能療治？ 使每一個眾生都得到安樂，便能獲得無邊的功德。 要如何利益父母，以及眷屬？ 要如何利益天人以及仙人，清凈修行的婆羅門？ 像這樣的有情眾生，乃至於過去在睡夢之中， 都不願只為自己謀求利益，只願為眾生帶來利益。 有情眾生中最殊勝的珍寶，要如何才能得到？ 種種為利益眾生的意念，不只是爲了自己的利益。 （菩提心）是世間歡喜的種子，是世間精進的良藥。 是心中的珍寶，是有福德的象徵，而他們又該如何訴說呢？ 要如何讓一切有情眾生，得到一切的快樂？ 爲了發起菩提心，供養于如來。 迷惑于愛慾的快樂，就像是冤家仇敵。 遠離和隨順，都來自於...
【English Translation】 English version Steadfast The banana tree bears fruit without having borne fruit, and the banana tree that bears fruit withers away. The bodhicitta (mind of enlightenment) is pure like a tree, constantly producing excellent fruits that never end. Having committed all kinds of violent and evil deeds, one can be liberated in an instant by relying on bodhicitta. By courageously relying on bodhicitta, there is no great fear; why don't those foolish sentient beings rely on it? Just like the great fire at the end of a kalpa (aeon), it burns the firewood of sins in an instant. If one praises the immeasurable merits of the compassionate Buddha (tathagata), that is truly a wise person. All kinds of awakened minds are treated equally with correct wisdom. With the bodhicitta vow, one practices the conduct of bodhi. It is like a traveler who contemplates the journey ahead. After the wise person contemplates, their actions are guided by wisdom. The aspiration of bodhi has great consequences, like the cycle of rebirth. Because of merit, it is uninterrupted, just like the intention of the practitioner. If those boundless sentient beings are liberated, and the mind is equal to that, the bodhi vow will not regress. Even if those people sleep well, they are often deluded and intoxicated. Their stream of merit will be interrupted, like emptiness, nothing at all. Wonderful Arm (Subhahu, name of a Bodhisattva) asks these sentient beings of inferior minds: Is being born into liberation for oneself or for the Tathagata (title of the Buddha)? (The Bodhisattva) contemplates and cures those suffering sentient beings. After their suffering is eliminated, they obtain boundless merit. Sentient beings' suffering is boundless, how can it be cured? Making every sentient being happy will obtain boundless merit. How to benefit parents, as well as relatives? How to benefit devas (gods) and immortals, pure-practicing Brahmins? Such sentient beings, even in past dreams, Do not wish to seek only their own benefit, but only wish to bring benefit to sentient beings. How can one obtain the most excellent treasure among sentient beings? All kinds of thoughts to benefit sentient beings are not just for one's own benefit. (Bodhicitta) is the seed of joy in the world, the medicine of diligence in the world. It is a treasure in the heart, a symbol of merit, and how should they describe it? How can all sentient beings obtain all happiness? In order to generate bodhicitta, offer to the Tathagata. Being deluded by the pleasure of love and desire is like an enemy. Separation and following all come from...
自意 若彼求快樂 苦惱種無邊 積諸善快樂 諸苦惱消除 破壞迷惑因 善哉云何得 親彼善知識 彼福如是得 作利若迴向 彼必返讚歎 作善不求利 說彼是菩薩 若有佈施于少食 修善供養於世間 所施大小如蚊蚋 亦獲快樂得半日 云何獲得于能仁 要度無邊有情盡 有情無盡若虛空 一切智求自圓滿 佛子靜念而思惟 若煩惱生自心作 數生煩惱復生疑 佛說此人墮地獄 佛子若發菩提心 滅大罪力得勝果 我今歸命摩尼心 救度有情得快樂
菩提行經菩提心施供養品第二
端彼摩尼恭敬心 用奉供養于如來 及彼清凈妙法寶 佛功德海量無邊 世間所有諸妙花 乃至妙果及湯藥 所有珍寶澄清水 悉皆奉供而適意 山中之寶及眾寶 適悅樹林寂靜處 蔓花莊嚴樹光明 結果低垂枝𣘨橠 人間天上香涂香 乃至劫樹及寶樹 池水清凈復莊嚴 鵝鴻好聲極適意 谷自然生非所種 別別莊嚴而供養 等虛空界量廣大 此一切有悉受用 我今所獻並子等 供養最上佛牟尼 為我不捨于大悲 受彼最上之供養 我以無福大貧窮 更無纖毫別供養 我今思惟為自他 愿佛受斯隨力施
【現代漢語翻譯】 現代漢語譯本 自意： 如果他們追求快樂，卻種下無邊的苦惱之因；積累各種善行才能獲得快樂，各種苦惱才能消除。 如何才能摧毀迷惑的根源，獲得真正的善呢？親近那些善良的導師（善知識，指引正道的良師益友），就能獲得這樣的福報。 如果做了利益他人的事情並回向功德，他們一定會反過來讚歎你。做了善事不求回報，這樣的人可以被稱為菩薩（菩薩，立志普度眾生的修行者）。 如果有人佈施少量的食物，或者通過修行善業來供養世間，即使佈施的東西像蚊子或蚋蟲一樣微小，也能獲得快樂，持續半天的時間。 如何才能獲得能仁（能仁，指佛陀，有能力行善的人）的果位呢？就是要度盡無邊無際的有情眾生。有情眾生就像虛空一樣沒有盡頭，爲了圓滿一切智慧而努力。 佛弟子們應該靜下心來思考，如果煩惱從自己的內心產生，就要警惕。如果經常生起煩惱，又不斷產生懷疑，佛陀說這樣的人會墮入地獄。 佛弟子如果發起菩提心（菩提心，立志覺悟的心），就能消除巨大的罪業，獲得殊勝的果報。我現在歸命于摩尼心（摩尼心，珍寶般的心，指菩提心），救度有情眾生，讓他們獲得快樂。 《菩提行經·菩提心施供養品》第二 以端正的摩尼心（摩尼心，珍寶般的心，指純凈、虔誠的心）恭敬地供養如來（如來，佛陀的稱號之一），以及清凈微妙的佛法（法寶，佛陀的教法）。佛陀的功德如大海般無邊無際。 世間所有美好的花朵，乃至美好的果實和湯藥，所有珍貴的寶物和澄澈的清水，都全部奉獻出來，讓他們感到適意。 山中的寶藏和各種珍寶，令人愉悅的樹林和寂靜的地方，用蔓生的花朵裝飾，樹木閃耀著光芒，結滿果實的樹枝低垂。 人間和天上的香涂香，乃至劫樹和寶樹，池水清澈而莊嚴，鵝和鴻發出美妙的聲音，極其令人感到舒適。 山谷中自然生長的穀物，不是人工種植的，用各種不同的裝飾來供養。 如同虛空界一樣廣大無邊，這一切都讓有情眾生受用。我現在所獻上的，包括我的子女等，都用來供養最尊貴的佛陀釋迦牟尼（佛牟尼，釋迦牟尼佛）。 爲了我不捨棄大悲心，請您接受這最殊勝的供養。我因為沒有福報而非常貧窮，再也沒有其他任何可以供養的東西了。 我現在思考著爲了自己和他人，愿佛陀接受我這隨力而為的佈施。
【English Translation】 English version Self-Meaning: If they seek happiness, they sow endless seeds of suffering; accumulating various virtues brings happiness, and all suffering is eliminated. How can one destroy the cause of delusion and attain true goodness? By befriending those virtuous teachers (Kalyanamitra, virtuous friends who guide one on the right path), one obtains such blessings. If one performs actions that benefit others and dedicates the merit, they will surely return praise. Performing good deeds without seeking reward, such a person is said to be a Bodhisattva (Bodhisattva, a practitioner who aspires to liberate all beings). If someone gives a small amount of food, or makes offerings to the world through virtuous practices, even if the offering is as small as a mosquito or gnat, they will obtain happiness for half a day. How can one attain the state of the Capable One (Muni, refers to the Buddha, one capable of doing good)? It is by liberating all sentient beings without limit. Sentient beings are as endless as space; strive for the complete fulfillment of all wisdom. Buddhist disciples should quietly contemplate; if afflictions arise from their own minds, they should be vigilant. If afflictions frequently arise and doubts constantly emerge, the Buddha said such a person will fall into hell. If a Buddhist disciple generates Bodhicitta (Bodhicitta, the mind of enlightenment), they can eliminate great sins and attain supreme results. I now take refuge in the Mani-mind (Mani-mind, jewel-like mind, refers to Bodhicitta), saving sentient beings and bringing them happiness. Bodhi Conduct Sutra, Chapter Two: Offering with Bodhicitta With a correct Mani-mind (Mani-mind, jewel-like mind, refers to a pure and devout mind), respectfully offer to the Tathagata (Tathagata, one of the titles of the Buddha), and the pure and wonderful Dharma (Dharma-jewel, the Buddha's teachings). The Buddha's merits are as boundless as the ocean. All the beautiful flowers in the world, even the wonderful fruits and medicinal herbs, all the precious jewels and clear water, all are offered to bring contentment. Treasures in the mountains and various jewels, pleasant forests and quiet places, adorned with creeping flowers, trees shining with light, branches laden with fruit hanging low. Incense and perfumes from the human and celestial realms, even Kalpa trees and jewel trees, ponds of clear and adorned water, geese and swans making pleasant sounds, extremely delightful. Grains that grow naturally in the valleys, not planted by humans, are offered with various decorations. As vast and boundless as the realm of space, let all beings enjoy these. What I now offer, including my children, is offered to the most supreme Buddha Shakyamuni (Buddha Muni, Shakyamuni Buddha). So that I do not abandon great compassion, please accept this supreme offering. Because I am without merit and very poor, I have nothing else to offer. I now contemplate for myself and others, may the Buddha accept this offering made according to my ability.
我自身施一切佛 以自身等遍一切 加被我作上有情 有情恒常佛教化 我得如來加被已 化利有情無怖畏 過去罪業悉遠離 未來眾罪不復作 寶光明處甚適悅 天蓋莊嚴奉真如 水精清凈復光明 種種妙堂香浴作 大寶瓶滿盛香水 復著適意諸妙花 洗浴如來無垢身 我當讚詠獻歌樂 清凈香薰上妙衣 用蓋覆彼最上色 我今獻此上衣服 愿佛慈悲哀納受 種種柔軟妙天衣 彼莊嚴中而最上 供養如來並普賢 及彼文殊觀自在
菩提行經護戒品第三
持戒為護心 護之使堅牢 此心不能護 云何能護戒 喻醉象不降 不患于疼痛 放心如醉象 當招阿鼻等 念索常執持 繫縛於心象 得離放逸怖 獲一切安樂 若能系一心 一切皆能系 若自降一心 一切自降伏 師子熊虎狼 夜叉羅剎等 一切地獄卒 皆悉是其冤 若怖一切冤 無邊苦惱集 皆因心所得 佛世尊正說 地獄眾苦器 及熱鐵丸等 誰作復何生 貪瞋癡所有 由彼諸罪心 佛生諸世間 三界心滅故 是故無怖畏 若昔行檀施 今世而不貧 今貧勿煩惱 過去云何悔 若人心少分 行檀波羅蜜 是故
【現代漢語翻譯】 現代漢語譯本 我將自身奉獻給一切佛（Buddha），用我的身體等同於遍佈一切處。 請加持我成為最上的有情（sentient beings），讓有情眾生恒常受到佛教的教化。 我得到如來（Tathagata）的加持后，將利益有情眾生，使他們沒有怖畏。 過去的罪業全部遠離，未來的眾多罪業不再造作。 在寶光明處，非常舒適喜悅，用天蓋莊嚴地供奉真如（Tathata）。 水精清凈又光明，用種種美妙的殿堂和香浴來供養。 用盛滿香水的大寶瓶，再放上適意的各種美妙鮮花。 洗浴如來無垢的身體，我應當讚詠並獻上歌樂。 用清凈的香薰過的上妙衣服，用來覆蓋佛陀最上的色身。 我今天獻上這上好的衣服，愿佛陀慈悲哀憫地接受。 種種柔軟美妙的天衣，在那莊嚴的裝飾中最殊勝。 供養如來和普賢（Samantabhadra），以及文殊（Manjusri）、觀自在（Avalokiteshvara）。
菩提行經護戒品第三
持戒是爲了守護心，守護它使之堅固。 如果這顆心不能守護，又怎麼能守護戒律呢？ 比如喝醉的大象不被馴服，就不會顧及疼痛。 放縱的心就像喝醉的大象，將會招致阿鼻地獄（Avici hell）等惡果。 要經常執持正念的繩索，繫縛住心象。 這樣就能遠離放逸的怖畏，獲得一切安樂。 如果能夠繫縛住一顆心，就能繫縛住一切。 如果能降伏自己的心，一切就能被降伏。 獅子、熊、虎、狼，夜叉（Yaksa）、羅剎（Rakshasa）等， 一切地獄的獄卒，都完全是我們的冤家。 如果害怕一切冤家，無邊的苦惱就會聚集。 這一切都是由心所造成的，佛世尊（Buddha）如是正確宣說。 地獄的各種痛苦刑具，以及燒紅的鐵丸等， 是誰製造的？又是如何產生的？都是貪、瞋、癡所導致的。 由於那些罪惡的心，佛陀才降生於世間。 三界（Trailokya）的苦難因心而生，心滅了，所以沒有怖畏。 如果過去行佈施，今生就不會貧窮。 如果現在貧窮，不要煩惱，過去的事又如何後悔呢？ 如果有人用少許的心力，行檀波羅蜜（Dānapāramitā），
【English Translation】 English version I offer my body to all the Buddhas (Buddha), using my body to be equal to pervading everywhere. Please bless me to become the supreme sentient being (sentient beings), so that sentient beings are constantly educated by Buddhism. After I receive the blessing of the Tathagata (Tathagata), I will benefit sentient beings and make them free from fear. All past sins are far away, and many future sins will not be committed again. In the place of precious light, it is very comfortable and joyful, and the Tathata (Tathata) is enshrined with the decoration of the heavenly canopy. The crystal is pure and bright, and all kinds of wonderful halls and fragrant baths are used for offering. Use a large treasure bottle filled with fragrant water, and then put on all kinds of wonderful flowers that are pleasing. Bathing the immaculate body of the Tathagata, I should praise and offer songs and music. Use pure incense-smoked superior clothes to cover the Buddha's supreme body. Today I offer this superior clothing, may the Buddha compassionately accept it. All kinds of soft and wonderful heavenly clothes are the most outstanding among the solemn decorations. Offerings to the Tathagata and Samantabhadra (Samantabhadra), as well as Manjusri (Manjusri) and Avalokiteshvara (Avalokiteshvara).
Chapter 3: Guarding Precepts from Bodhicaryāvatāra
Holding precepts is to guard the mind, guard it to make it firm. If this mind cannot be guarded, how can the precepts be guarded? For example, a drunken elephant that is not subdued will not care about pain. A loose mind is like a drunken elephant, which will lead to Avici hell (Avici hell) and other evil consequences. Always hold the rope of mindfulness and tie up the elephant of the mind. In this way, one can stay away from the fear of negligence and obtain all happiness. If you can tie up one mind, you can tie up everything. If you can subdue your own mind, everything can be subdued. Lions, bears, tigers, wolves, Yakshas (Yaksa), Rakshasas (Rakshasa), etc., All the prison guards of hell are completely our enemies. If you are afraid of all enemies, boundless suffering will gather. All this is caused by the mind, as the Buddha (Buddha) correctly declared. Various painful instruments of hell, as well as red-hot iron balls, etc. Who made it? How did it come about? All are caused by greed, hatred, and ignorance. Because of those sinful minds, the Buddha was born into the world. The suffering of the three realms (Trailokya) arises from the mind, and when the mind is extinguished, there is no fear. If you gave alms in the past, you will not be poor in this life. If you are poor now, don't worry, how can you regret the past? If someone uses a little bit of mind to practice Dānapāramitā (Dānapāramitā),
說果報 同一切佈施 若人心持戒 嫌誰而牽殺 嗔心之冤家 殺盡等虛空 大地量無邊 何皮而能蓋 履用皮少分 隨行處處覆 外我性亦然 所有誰能勸 但勸于自心 外我而自伏 身貧而無福 彼果同所行 若心施一衣 感果而增福 諸行若修持 心念恒不捨 一切無利心 虛假宜遠離 一切心法財 宜秘密觀察 離苦獲安樂 彼得超世間 我云何修行 修行唯護心 是故我觀心 恒時而作護 喻獼猴身瘡 一心而將護 人中惡如是 恒常而護心 怖苦惱之瘡 我一心常護 破壞於眾合 心瘡乃無怖 常作如是行 不行人中惡 人中罪不犯 自然而不怖 我欲盡身命 利行而供養 別別身命盡 善心而不退 我欲守護心 合掌今專作 心念念之中 一切方便護 喻于重病人 諸事不寧忍 散亂心亦然 不堪諸事業 心散亂不定 聞思惟觀察 如器之滲漏 於水不能盛 由多聞之人 于信方便等 過失心不定 獲不寂靜罪 心不決定故 迷惑賊所得 所有之福善 偷墮于惡處 煩惱眾盜賊 魔著故得便 由魔羅發起 破壞善生命 守彼意根門 惡不能牽去
【現代漢語翻譯】 現代漢語譯本 說果報：與一切佈施相同。 如果有人持戒，為何還要嫌棄並牽連殺戮？ 嗔恨心的冤家，即使殺盡也如同虛空般無盡。 大地廣闊無邊，用什麼皮革才能覆蓋？ 穿鞋只需少許皮革，卻能隨行處處覆蓋。 外在的事物和我的本性也是如此，誰能勸導？ 只能勸導自己的內心，外在的事物自然會降伏。 身體貧窮而沒有福報，那果報與所行之事相同。 如果內心施捨一件衣服，就能感得果報而增加福報。 各種行為如果能修持，心中念念不忘。 一切無利於眾生的心，虛假不實，應該遠離。 一切關於心、法、財的，都應該秘密觀察。 遠離痛苦，獲得安樂，就能超越世間。 我應該如何修行？修行唯有守護內心。 因此我觀察內心，恒常守護。 譬如獼猴身上有瘡，一心一意地照料。 人中的惡人也是如此，恒常守護內心。 因為害怕痛苦和煩惱的瘡，我一心常護。 破壞眾多的聚合，心上的瘡就沒有恐懼了。 常常這樣做，就不會做出人中的惡行。 不犯人中的罪過，自然就不會恐懼。 我願意盡身命，以利益眾生的行為來供養。 即使身體生命消逝，善心也不會退轉。 我願意守護內心，合掌專心致志。 在每一個心念之中，用一切方便來守護。 譬如重病之人，對諸事都難以忍受。 散亂的心也是如此，不堪勝任各種事業。 心散亂不定，要聽聞、思考、觀察。 如同滲漏的器皿，無法盛水。 由於多聞之人，在信心和方便等方面。 因為過失和心不定，會獲得不寂靜的罪過。 因為心不堅定，會被迷惑和盜賊所乘。 所有的福善，都會被偷走，墮入惡處。 煩惱的眾多盜賊，因為魔的緣故而得便。 由魔羅（Mara）發起，破壞善良的生命。 守護意根之門，惡就不能牽引而去。
【English Translation】 English version Speaking of Retribution: It is the same as all giving. If a person upholds precepts, why dislike and involve in killing? The enemy of anger, even if killed completely, is as endless as the void. The earth is vast and boundless, what leather can cover it? Wearing shoes requires only a small amount of leather, yet it covers everywhere one goes. External things and my nature are also like this, who can advise? One can only advise one's own mind, and external things will naturally submit. If the body is poor and without blessings, the retribution is the same as the actions. If the mind gives a piece of clothing, one can receive retribution and increase blessings. If various actions can be cultivated, the mind will constantly remember. All minds that are not beneficial to sentient beings, false and unreal, should be avoided. Everything about the mind, Dharma (law), and wealth should be secretly observed. By leaving suffering and obtaining happiness, one can transcend the world. How should I practice? Practice is only to protect the mind. Therefore, I observe the mind and constantly protect it. For example, if a monkey has a sore on its body, it will take care of it wholeheartedly. The evil person among people is also like this, constantly protecting the mind. Because I fear the sores of pain and affliction, I constantly protect my mind wholeheartedly. By destroying the multitude of aggregates, there will be no fear of the sores on the mind. By always doing this, one will not commit evil deeds among people. If one does not commit sins among people, one will naturally not be afraid. I am willing to give my life to make offerings with actions that benefit sentient beings. Even if the body and life disappear, the good mind will not retreat. I am willing to protect my mind, joining my palms together and focusing my attention. In every thought, use all means to protect it. For example, a seriously ill person cannot tolerate anything. A scattered mind is also like this, unable to undertake various tasks. If the mind is scattered and uncertain, one must listen, think, and observe. Like a leaking vessel, it cannot hold water. Because of the learned person, in terms of faith and skillful means, etc. Because of faults and an unsteady mind, one will receive the sin of non-tranquility. Because the mind is not firm, it will be taken advantage of by delusion and thieves. All blessings and goodness will be stolen and fall into evil places. The many thieves of afflictions, because of Mara (the demon), gain convenience. Initiated by Mara, it destroys the good life. Guarding the gate of the root of intention, evil cannot lead away.
念彼罪苦惱 次復獲安住 善哉隨師教 獲得善念生 奉于教誨師 當一心供給 于諸佛菩薩 剎那心決定 當怖畏憶念 慈哀現面前 塵心而不定 去去不復還 若能守意門 護之住不散 我今護此心 恒常如是住 喻木之無根 不生惡枝葉 眼觀於色相 知虛假不實 物物恒諦觀 是故而不著 因見而觀察 觀之令不惑 所來觀見已 安畏以善來 欲行不知道 望四方生怖 決定知方已 觀心行亦然 智者之所行 思惟於前后 是善是惡等 如是事不失 不住於此身 離此復何作 云何住此身 當復觀中間 觀內心亦然 而用諸方便 以法為大柱 縛之令不脫 當以如是意 觀我之所在 諸識皆如是 攝令剎那住 若怖因業力 能趣求快樂 修彼檀戒度 乃至大舍等 若修菩提因 彼別不思惟 一向修自心 當起如是見 如是修諸善 不起于怖畏 而令諸煩惱 決定不增長 種種正言說 見在而甚多 觀覽悉決了 破疑網得果 如草被割截 唸佛戒能忍 剎那行此行 獲得殊勝果 欲于諸正說 皆悉得通達 當觀照自心 常修于精進 喻木之無情 無
【現代漢語翻譯】 現代漢語譯本 念及那些罪惡帶來的痛苦，隨後便能獲得安寧。 真好啊，聽從老師的教導，就能生起善良的念頭。 對於教誨自己的老師，應當一心一意地供養。 對於諸佛（Buddha，覺悟者）菩薩（Bodhisattva，立志成佛的修行者），剎那間心意堅定。 應當怖畏地憶念，慈悲哀憫顯現在面前。 塵世之心如果不堅定，離去之後便不會再回來。 如果能夠守護意念之門，保護它使其安住而不散亂。 我現在守護這顆心，恒常如此安住。 好比沒有根的樹木，不會生長出惡劣的枝葉。 眼睛觀看各種色相，要知道它們虛假不真實。 對萬事萬物恒常仔細地觀察，因此就不會執著。 因為看見而觀察，觀察它使自己不迷惑。 所來之處觀察看見之後，安穩無畏地以善念迎接。 想要行走卻不知道道路，望向四方而心生恐懼。 一旦確定了方向，觀察內心行為也是如此。 智者所做的事情，會思慮前後。 什麼是善，什麼是惡等等，像這樣的事情不會出錯。 不住留在這身體上，離開這身體又能做什麼呢？ 要如何安住在這身體上呢？應當觀察身體的內部。 觀察內心也是如此，並且運用各種方便法門。 以佛法作為巨大的柱子，捆綁住它使它不脫落。 應當以這樣的心意，觀察我身在何處。 各種意識也是如此，收攝它們使它們剎那安住。 如果因為業力（Karma，行為和結果的規律）而感到恐懼，就能趨向追求快樂。 修習佈施（Dāna，給予）持戒（Śīla，道德行為）忍辱（Kṣānti，耐心）等波羅蜜（Pāramitā，到達彼岸），乃至大舍（Mahatyaga，偉大的犧牲）等等。 如果修習菩提（Bodhi，覺悟）之因，就不要分別思惟。 一心一意地修習自己的心，應當生起這樣的見解。 像這樣修習各種善行，就不會生起恐懼。 從而使各種煩惱，決定不會增長。 各種正確的言論，現在看到有很多。 觀察瀏覽全部決斷了，破除疑惑之網而獲得結果。 如同草被割斷，憶念佛（Buddha，覺悟者）的戒律能夠忍耐。 剎那間實行這些行為，就能獲得殊勝的果報。 想要對各種正確的言論，都能夠通達。 應當觀照自己的心，常常修習精進。 好比沒有感情的樹木，沒有知覺。
【English Translation】 English version Reflecting on the suffering of those sins, one can then attain peace. Excellent! By following the teacher's instructions, good thoughts arise. To the teacher who instructs, one should offer wholehearted service. Towards all Buddhas (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, one who aspires to become a Buddha), in an instant, the mind is resolute. One should fearfully remember, with compassion appearing before one's eyes. If the worldly mind is not firm, once departed, it will not return. If one can guard the gate of intention, protecting it so it abides without scattering. Now I guard this mind, constantly abiding in this way. Like a tree without roots, it will not grow evil branches and leaves. The eyes observe various forms, knowing them to be false and unreal. Constantly and carefully observing all things, therefore one is not attached. Observing because of seeing, observing it so that one is not deluded. After observing what comes, peacefully and fearlessly welcome it with good intentions. Wanting to walk but not knowing the path, looking in all directions and feeling fear. Once the direction is determined, observing the actions of the mind is also the same. What the wise do is to contemplate the before and after. What is good, what is evil, and so on, such things will not be mistaken. Not abiding in this body, what else can one do apart from this body? How to abide in this body? One should observe the inside of the body. Observing the inner mind is also the same, and using various skillful means. Using the Dharma (Dharma, the teachings of the Buddha) as a great pillar, binding it so it does not fall off. One should with such intention, observe where I am. All consciousnesses are also like this, gather them and make them abide for an instant. If one fears because of the power of Karma (Karma, the law of cause and effect), one can strive to seek happiness. Cultivate giving (Dāna, generosity), morality (Śīla, ethical conduct), patience (Kṣānti, forbearance) and other perfections (Pāramitā, perfections), even great renunciation (Mahatyaga, great sacrifice) and so on. If cultivating the cause of Bodhi (Bodhi, enlightenment), do not separately contemplate. Single-mindedly cultivate one's own mind, one should arise with such a view. Cultivating all good deeds in this way, one will not give rise to fear. And thus cause all afflictions to definitely not increase. Various correct words and teachings, now seen to be very many. Observing and browsing, completely deciding, breaking the net of doubt and obtaining results. Like grass being cut off, remembering the Buddha's (Buddha, the awakened one) precepts enables endurance. In an instant, practicing these actions, one obtains supreme results. Wanting to be able to understand all the correct teachings. One should observe one's own mind, constantly cultivating diligence. Like a tree without feelings, without awareness.
言無所作 見自心亦然 決定令如是 心起于輕慢 如彼迷醉人 惟求自讚譽 非彼修行者 若他人於我 而生於譭謗 謂是嗔癡等 住心恒似木 如木不分別 利養尊卑稱 亦不為眷屬 乃至承事等 利他不自利 但欲為一切 是故說我心 堅住恒如木 一心住如木 于尊親朋友 乃至於三業 不生憎愛怖 觀察于煩惱 如空而不著 當勇猛堅牢 受持為恒常 無善慚可怖 當一心求他 清凈住三昧 為他所尊重 雖居童稚位 不使他瞋惱 自亦不瞋他 慈悲恒若此 我受持禪那 使意恒寂靜 為一切有情 恒居無罪處 唸唸須臾間 多時為最勝 如是受持心 不動如須彌 鷲貪肉不厭 人貪善亦然 身心不修行 云何能出離 云何護身意 一切時自勤 汝等何所行 各各專一心 迷愚不自製 妄貪如木身 此身不凈作 云何返愛戀 骨鎖肉連持 外皮而莊飾 自覺令不貪 解脫于慧刃 割截諸身份 令見中精髓 審觀察思惟 云何見有人 一心如是觀 審諦不見人 云何不凈身 貪愛而守護 處胎食不凈 出胎飲血乳 不如是食飲 云何作此身 豺鷲等貪
【現代漢語翻譯】 現代漢語譯本 言語不應有所造作。 觀察自己的心也是如此，要下定決心做到這樣。 心中如果生起輕慢之心，就像那些喝醉酒的人一樣。 只求自我讚揚，這不是修行者應有的行為。 如果其他人對我產生誹謗，就當那是嗔恨、愚癡等等，讓心像木頭一樣保持平靜。 就像木頭不會分別有利的供養、尊貴卑賤的稱呼，也不會爲了親屬乃至侍奉等等而動搖。 只利益他人而不為自己考慮，只想為一切眾生服務。 所以說我的心，要像木頭一樣堅固不動。 一心像木頭一樣安住，對於尊敬的人、親人、朋友，乃至身口意三業，不產生憎恨、愛戀、恐懼。 觀察煩惱，就像觀察虛空一樣，不執著於它。 應當勇敢而堅定，把這作為恒常的行為來接受和奉行。 不考慮羞愧、可怕等等，一心只為他人著想。 清凈地安住在三昧（Samadhi）中，為他人所尊重。 即使身處年幼的地位，也不使他人產生嗔恨惱怒。 自己也不嗔恨他人，慈悲之心永遠如此。 我受持禪那（Dhyana），使意念永遠寂靜。 爲了所有有情眾生，永遠居住在沒有罪過的地方。 唸唸之間、短暫的須臾，都比長時間的放縱更有價值。 像這樣受持自己的心，像須彌山（Sumeru）一樣不可動搖。 鷲鷹貪吃腐肉而不知厭倦，人貪求善法也應如此。 如果身心不加以修行，怎麼能夠脫離輪迴的苦海？ 要如何守護身和意，在一切時候都要自我勤勉。 你們各自在做什麼？每個人都要專心致志。 迷惑愚癡而不自我控制，虛妄的貪戀就像木頭一樣沒有知覺的身體。 這個身體是不清凈的，為什麼反而要貪戀它呢？ 身體是由骨骼連線、肌肉包裹而成，外面用面板來裝飾。 自覺地讓自己不貪戀，用智慧的利刃來解脫。 切割身體的各個部分，讓人們看到其中的精髓。 仔細觀察、思考，怎麼能從中看到人的存在呢？ 一心這樣觀察，仔細審視就看不到人的存在。 為什麼對這個不清凈的身體，還要貪愛和守護呢？ 在母胎中吃的是不乾淨的東西，出生后喝的是血和乳。 如果不是這些不清凈的食物和飲料，又怎麼能形成這個身體呢？ 豺狼、鷲鷹等貪婪地...
【English Translation】 English version Speech should be without fabrication. Seeing one's own mind is also like that; resolve to make it so. If the mind gives rise to arrogance, like those who are drunk, Seeking only self-praise, not like those who are practitioners. If others towards me, give rise to slander, Considering it as anger, ignorance, etc., keep the mind constantly like wood. Like wood, not distinguishing between beneficial offerings, honorable or lowly titles, Nor for relatives, even service, etc. Benefiting others without benefiting oneself, only desiring to do for all. Therefore, I say my mind, firmly dwells constantly like wood. With one mind dwelling like wood, towards respected ones, relatives, friends, Even to the three karmas (body, speech, and mind), not giving rise to hatred, love, or fear. Observing afflictions, like the sky, without attachment. One should be brave and firm, accepting and upholding this as constant. Without shame or fear of evil, with one mind seeking others. Purely dwelling in Samadhi (concentration), respected by others. Even though in a childish position, not causing others to be angry or annoyed. One also does not anger others, compassion is always like this. I uphold Dhyana (meditation), making the mind constantly tranquil. For all sentient beings, constantly dwelling in a place without sin. Moment by moment, even a short while, is more valuable than a long time of indulgence. Like this, upholding one's mind, unmoving like Mount Sumeru (Sumeru). Vultures greedily eat flesh without厭(being tired of it), people greedily seek good also like that. If body and mind are not cultivated, how can one escape? How to guard body and mind, at all times diligently oneself. What are you all doing? Each one should be single-minded. Confused and foolish without self-control, falsely greedy like a wooden body. This body is impure, why return to loving it? Bones locked, flesh connected, outer skin adorned. Consciously make oneself not greedy, liberate with the blade of wisdom. Cut off the various parts of the body, let one see the essence within. Carefully observe and contemplate, how can one see a person? With one mind observing like this, carefully scrutinizing, one does not see a person. Why this impure body, greedily love and protect? In the womb eating impure things, after birth drinking blood and milk. If not for such food and drink, how is this body made? Jackals, vultures, etc. greedily...
食 不分善與惡 要同人愛身 受用成業累 但如是護身 至死無慈忍 與豺鷲無別 汝何恒此作 身死識不住 衣食寧可留 身謝識必往 受用云何貪 是故今作意 不貪如是事 如是不遠離 得彼諸不善 如似人生身 肢體求成就 受身智不增 輪還徒自困 於世親非親 悅顏先慰喻 如是常自製 心念恒不捨 笑不得高聲 不戲擲坐具 輕手擊他門 諦信恒自執 如盜如貓鷺 求事行無聲 修心亦如此 當離於粗獷 他人之所嫌 無義利不說 恒得諸弟子 言上而尊愛 一切所言說 聞之使稱善 觀彼作福事 稱讚令歡喜 衷私說彼德 彼聞心必喜 欲贊說彼時 先觀彼德行 修諸歡喜事 難得彼誠心 勤修利他德 當受快樂報 憎愛苦宜舍 來生大苦故 此苦我不住 來生大快樂 善言聲柔軟 悲根聞生喜 顯彼適意事 當信真實語 恒悲念有情 愛護如愛眼 為彼住真實 必當得成佛 彼真實得成 各此利朋友 剎那修功德 離苦大安樂 功德慇勤修 恒作而自得 不炫不覆藏 誰云諸事等 檀波羅蜜等 殊妙而最上 別行非最上 利下無遠離
【現代漢語翻譯】 現代漢語譯本 飲食方面，不分辨是善是惡。 要像愛護自己身體一樣對待他人，但受用卻成了業力的積累。 如果只是這樣保護身體，直到死亡也沒有慈悲和忍耐。 這和豺狼禿鷲有什麼區別呢？你為何總是這樣做呢？ 身體死亡后，意識無法停留，衣物和食物又怎麼能留下呢？ 身體消逝后，意識必然離去，又為何貪戀受用呢？ 因此現在就要注意，不要貪戀這些事情。 如果像這樣不遠離貪戀，就會得到那些不善的結果。 就像人活著的時候，努力追求肢體的完美。 但只注重身體，智慧卻不增長，輪迴中只是徒勞地困頓自己。 在世間，無論是親人還是非親人，都要用喜悅的表情先去安慰他們。 像這樣常常自我約束，心中念念不忘。 不要大聲喧笑，不要隨意拋擲坐具。 輕輕地敲擊他人的門，堅定地持有誠信。 像盜賊、貓或鷺一樣，悄無聲息地行動。 修心也是如此，應當遠離粗獷的行為。 他人所厭惡的，沒有意義和利益的話不要說。 這樣就能常常得到弟子們的尊敬和愛戴。 所說的一切話，都要讓聽者稱讚。 看到他人做善事，要稱讚並讓他們歡喜。 私下裡說他們的優點，他們聽了心裡一定會高興。 想要讚美他們的時候，先觀察他們的德行。 修習各種令人歡喜的事情，才能得到他們真誠的心。 勤奮地修習利益他人的德行，就會得到快樂的果報。 憎恨和喜愛，痛苦都應該捨棄，因為它們會導致來生更大的痛苦。 這種痛苦我不能忍受，來生要得到巨大的快樂。 善良的言語，聲音柔和，以慈悲為根基，聽了會讓人心生歡喜。 顯揚他們適意的事情，應當相信真實的話語。 常常悲憫關懷有情眾生，像愛護自己的眼睛一樣愛護他們。 爲了他們安住于真實，必定能夠成就佛果。 他們真實地得到成就，各自利益朋友。 剎那間修習功德，就能遠離痛苦，得到巨大的安樂。 勤奮地修習功德，常常去做，自然就能得到。 不炫耀，不隱藏，誰說這些事情是相同的呢？ 檀波羅蜜（Dān bō luó mì，佈施波羅蜜）等等，殊勝而最上。 分別地修行不是最上的，利益下屬而沒有遠離之心。
【English Translation】 English version In terms of food, do not distinguish between good and evil. Treat others as you would cherish your own body, but indulgence becomes an accumulation of karmic burdens. If you only protect the body in this way, you will have no compassion or forbearance until death. What is the difference between this and jackals and vultures? Why do you always do this? After the body dies, consciousness cannot remain; how can clothing and food be kept? After the body vanishes, consciousness will inevitably depart; why be greedy for enjoyment? Therefore, be mindful now and do not be greedy for these things. If you do not distance yourself from greed like this, you will receive those unwholesome results. It is like when a person is alive, striving to perfect the limbs. But only focusing on the body, wisdom does not increase; in the cycle of rebirth, you only futilely trap yourself. In the world, whether relatives or non-relatives, first comfort them with a joyful expression. Constantly restrain yourself like this, with these thoughts always in mind. Do not laugh loudly, do not casually throw sitting mats. Knock lightly on other people's doors, firmly hold onto integrity. Like thieves, cats, or herons, act silently when seeking something. Cultivating the mind is also like this; one should stay away from coarse behavior. Do not say what others dislike, words that have no meaning or benefit. In this way, you will always receive the respect and love of your disciples. Let everything you say be praised by the listeners. When you see others doing good deeds, praise them and make them happy. Privately speak of their virtues; they will surely be happy to hear it. When you want to praise them, first observe their virtues. Cultivating various things that bring joy is how you obtain their sincere hearts. Diligently cultivate the virtues of benefiting others, and you will receive the reward of happiness. Hatred and love, suffering, should all be abandoned, because they lead to greater suffering in the next life. I cannot endure this suffering; in the next life, I will receive great happiness. Kind words, a gentle voice, with compassion as the foundation, will bring joy to those who hear them. Show what is pleasing to them, and believe in truthful words. Always have compassion and care for sentient beings, cherishing them as you would your own eyes. For them, abide in truth, and you will surely attain Buddhahood. They will truly attain enlightenment, each benefiting their friends. In an instant, cultivate merit, and you can escape suffering and attain great happiness. Diligently cultivate merit, constantly do it, and you will naturally obtain it. Do not flaunt, do not hide; who says these things are the same? Dānapāramitā (檀波羅蜜，Perfection of Giving), etc., are extraordinary and supreme. Separate practice is not supreme; benefiting subordinates without a sense of distance.
佛如是利他 恒常之所切 如來之教中 見彼慈悲事 三界師入滅 分別出家人 食有可不可 不離三衣等 將求妙法身 不苦惱眾生 于眾生如是 隨意獲圓滿 舍非須盡命 彼舍要平等 悲心當清凈 果報自圓滿 凈心而重法 不執器杖等 不持傘蓋頭 無諸輕慢事 為男子女人 說法深廣大 不分人勝劣 令彼重平等 法之不廣大 乃及非法行 遠離不敬禮 樂說于大乘 齒木及洟唾 不棄于凈地 凈水及凈舍 勿得棄便痢 吃食勿滿口 食勿令有聲 食時不語言 亦勿大開口 坐不得垂足 行亦不挑臂 不與女同乘 亦不同坐臥 諸所不律事 人見心不喜 一切人既睹 遠離而不敬 人問于道路 不得一手指 雙手而指之 示其道所至 凡所諸行步 不弄臂作聲 亦勿妄彈指 威儀如是守 師雖已化滅 四儀應當學 奉戒行不輕 決定獲聖果 菩薩行無量 所說無有邊 當以清凈心 決定而奉行 於一晝一夜 分之各三時 行道普懺悔 住佛菩提心 菩提心自住 亦令他獲得 佛子住學戒 一心如是持 佛戒體清凈 不見有纖毫 恒作如是行 彼福無
【現代漢語翻譯】 現代漢語譯本 佛陀是這樣利益眾生的，這是他一直以來最關切的事情。 在如來的教誨中，我們可以看到他慈悲的事蹟。 三界導師（指佛陀）入滅后，應當區分出家人（僧侶）的行爲規範， 對於食物哪些可以吃，哪些不可以吃，以及不離身的三衣（僧侶的袈裟）等，都要遵守。 如果想要追求妙法身（佛的法身），就不要苦惱眾生。 對於眾生，如果能這樣做，就能隨意獲得圓滿。 捨棄不應該捨棄的東西，要盡力而爲，這種捨棄應該是平等的。 悲憫之心應當清凈，這樣果報自然圓滿。 以清凈的心來尊重佛法，不執著于器杖等外物。 不拿傘蓋遮頭，不做任何輕慢的事情。 為男子和女人，宣說深廣的佛法。 不區分人的優劣，讓他們同樣尊重平等。 佛法的不廣大，以及非法的行為， 要遠離不敬的行為，樂於宣說大乘佛法。 用過的齒木（牙籤）和鼻涕唾沫，不要丟在乾淨的地方。 用過的凈水和凈舍（廁所），不要隨地大小便。 吃飯的時候不要滿口都是食物，吃東西不要發出聲音。 吃飯的時候不要說話，也不要張大嘴巴。 坐著的時候不要垂下雙腳，走路的時候也不要挑起手臂。 不與女人同乘一輛車，也不要同坐同臥。 那些不符合戒律的事情，人們看到心裡會不高興。 所有人看到這些行為，都會遠離而不尊敬。 如果有人問路，不要用一根手指指路。 要用雙手來指路，告訴他道路所通向的地方。 所有行走的時候，不要弄手臂發出聲音。 也不要隨意彈指，要這樣守護威儀。 即使導師（佛陀）已經入滅，也應當學習他的四威儀（行、住、坐、臥）。 奉行戒律而不輕視，一定能獲得聖果。 菩薩的修行是無量的，所說的話也是沒有邊際的。 應當以清凈的心，堅定地奉行這些教誨。 在一晝一夜中，分為三個時段， 進行懺悔，安住于佛的菩提心（覺悟之心）。 自己安住于菩提心，也要讓其他人獲得菩提心。 佛弟子安住于學習戒律，一心一意地這樣堅持。 佛戒的本體是清凈的，看不到一絲一毫的污垢。 恒常這樣做，他的福報是無量的。
【English Translation】 English version The Buddha benefits beings in this way; it is what he always cares about most. In the teachings of the Tathagata (Buddha), we can see his compassionate deeds. After the Teacher of the Three Realms (Buddha) enters Nirvana, one should distinguish the behavioral norms of the Sangha (monks). Regarding food, what can be eaten and what cannot be eaten, as well as the three robes (the monk's Kasaya) that are always worn, must be followed. If you want to pursue the wonderful Dharma body (Buddha's Dharmakaya), do not cause suffering to sentient beings. Towards sentient beings, if you can do this, you can freely attain perfection. Give up what should not be given up, and do your best; this giving should be equal. The heart of compassion should be pure, and then the karmic reward will naturally be complete. Respect the Dharma with a pure heart, and do not be attached to external objects such as staffs. Do not use an umbrella to cover your head, and do not do anything disrespectful. For men and women, expound the profound and vast Dharma. Do not distinguish between the superior and inferior, and let them equally respect equality. The non-vastness of the Dharma, as well as unlawful conduct, Stay away from disrespectful behavior and be happy to expound the Mahayana Dharma. Do not discard used toothpicks and nasal mucus in clean places. Do not urinate or defecate indiscriminately with used clean water and clean toilets. Do not eat with your mouth full, and do not make noise while eating. Do not speak while eating, and do not open your mouth wide. Do not let your feet hang down while sitting, and do not raise your arms while walking. Do not ride in the same vehicle with a woman, and do not sit or lie down together. Those things that do not comply with the precepts will make people unhappy when they see them. When everyone sees these behaviors, they will stay away and not respect them. If someone asks for directions, do not point with one finger. Point with both hands and tell him where the road leads. When walking, do not make noise with your arms. Do not snap your fingers casually; maintain your demeanor in this way. Even if the Teacher (Buddha) has entered Nirvana, you should learn his four dignities (walking, standing, sitting, and lying down). Uphold the precepts and do not despise them, and you will surely attain the holy fruit. The practice of the Bodhisattva is immeasurable, and what is said is boundless. You should uphold these teachings with a pure heart and determination. In one day and one night, divide it into three periods, Practice repentance and abide in the Bodhicitta (mind of enlightenment) of the Buddha. Abide in Bodhicitta yourself, and also let others attain Bodhicitta. Buddhist disciples abide in learning the precepts and persevere in this way wholeheartedly. The essence of the Buddha's precepts is pure, and not a trace of defilement can be seen. Always do this, and his blessings will be immeasurable.
有量 無始為有情 行行而不別 如是為有情 化令一切覺 當知善知識 如命不可舍 菩薩戒最上 大乘法亦爾 解脫依師學 而能生吉祥 佛佛說智經 讀之見戒法 若人心護戒 所行悉已見 若身若心位 當微細觀察 口誦身不行 當得何所喻 譬如重病人 空談于藥力 虛空藏經中 說謨羅波底 如見集戒定 廣如經所說 聖龍樹菩薩 一心之所集 隨所住之處 勸恒伸供養
菩提行經卷第一 大正藏第 32 冊 No. 1662 菩提行經
菩提行經卷第二
聖龍樹菩薩集頌
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
菩提心忍辱波羅蜜多品第四
奉行諸善業 施戒而先導 供養于如來 百千劫無盡 修行于羼提 嗔罪而不立 觀種種體空 是故一心忍 不得貪快樂 守意令平等 心有嗔惱病 無睡恒不足 彼此有施主 供給於利養 隨彼愛重心 無得生瞋惱 凡諸親近事 不起于憎嫌 于彼無所瞋 乃得其安樂 忍如是等事 若對於冤家 于瞋若能除 世世獲安樂 冤若生於心 于愛亦無喜 若餐瞋惱食 無
【現代漢語翻譯】 現代漢語譯本 有量 無始以來，眾生（有情）在輪迴中不斷流轉，無法區分彼此的差別。 因此，爲了這些眾生（有情），教化他們，使他們最終覺悟。 應當明白，善知識（Kalyāṇa-mitra）如同生命一樣不可捨棄。 菩薩戒（Bodhisattva vows）是最殊勝的，大乘佛法（Mahāyāna Dharma）也是如此。 解脫要依靠善知識的教導，這樣才能帶來吉祥。 諸佛所說的《智經》，讀誦它就能明白戒法。 如果有人用心守護戒律，那麼他所做的一切都已在覺照之中。 對於身和心的狀態，應當細微地觀察。 口中誦經而身體不實踐，這能比作什麼呢？ 就像重病之人，只是空談藥的效力。 在《虛空藏經》（Ākāśagarbha Sūtra）中，提到了謨羅波底（Mūlapatī）。 如同見到戒、定（samādhi）的聚集，詳細內容如經中所說。 這是聖龍樹菩薩（Nāgārjuna）一心所集結的。 無論住在哪裡，都應勸人經常供養。 《菩提行經》卷第一 大正藏第 32 冊 No. 1662 《菩提行經》 《菩提行經》卷第二 聖龍樹菩薩集頌 西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉詔譯 菩提心忍辱波羅蜜多品第四 奉行各種善業，以佈施（dāna）和持戒（śīla）為先導。 供養如來（Tathāgata），經歷百千劫也沒有窮盡。 修行忍辱（kṣānti），就不會產生嗔恨的罪過。 觀察種種事物的體性是空性的，因此一心安忍。 不要貪圖快樂，守護心意使其平等。 心中有嗔恨煩惱的病，就會失眠且永遠感到不足。 彼此都有施主，供給他們利益和供養。 隨著他們愛重的程度，不要因此而生起嗔惱。 對於一切親近之事，不要生起憎恨和嫌惡。 對於他們沒有嗔恨，才能得到安樂。 忍受這些事情，就像面對冤家一樣。 如果能去除嗔恨，世世代代都能獲得安樂。 如果心中生起怨恨，對於所愛之物也不會感到喜悅。 如果吃下嗔恨煩惱的食物，就無法...
【English Translation】 English version Measure From beginningless time, sentient beings (saତ୍tva) have been transmigrating in samsara, unable to distinguish the differences between each other. Therefore, for these sentient beings (saତ୍tva), enlighten them so that they may ultimately awaken. It should be understood that a spiritual friend (Kalyāṇa-mitra) is as indispensable as life itself. The Bodhisattva vows (Bodhisattva śīla) are the most supreme, and so is the Mahāyāna Dharma. Liberation depends on learning from a teacher, and this can bring auspiciousness. The Wisdom Sutra (Jñāna Sūtra) spoken by all Buddhas, reading it reveals the precepts. If a person diligently protects the precepts, then all their actions are already seen. Regarding the state of body and mind, one should observe with subtlety. What can be compared to reciting scriptures without practicing them? It is like a seriously ill person, merely talking about the power of medicine. In the Ākāśagarbha Sūtra, Mūlapatī is mentioned. It is like seeing the accumulation of precepts and samādhi, as described extensively in the sutra. This is what the holy Nāgārjuna Bodhisattva has gathered with one-pointed mind. Wherever one resides, one should encourage constant offerings. Bodhi-caryā-sūtra Volume 1 Taisho Tripitaka Volume 32 No. 1662 Bodhi-caryā-sūtra Bodhi-caryā-sūtra Volume 2 Verses Collected by the Holy Nāgārjuna Translated by the Tripitaka Master Tian Xizai, a Shramana bestowed with the Purple Robe, from the Nalanda Monastery in Central India, by Imperial Decree Chapter Four: Bodhicitta and the Perfection of Patience (Kṣānti-pāramitā) Practice all virtuous deeds, with generosity (dāna) and discipline (śīla) as the guides. Make offerings to the Tathāgata, for hundreds of thousands of kalpas without end. Cultivate patience (kṣānti), and the sin of anger will not arise. Observe that the nature of all things is emptiness, therefore, be patient with one-pointed mind. Do not crave pleasure, guard the mind and keep it equal. If the mind has the disease of anger and affliction, one will be sleepless and always feel insufficient. Both have benefactors who provide them with benefits and offerings. According to the degree of their love and importance, do not give rise to anger and annoyance. Towards all intimate matters, do not give rise to hatred and aversion. Without anger towards them, one can obtain peace and happiness. Endure such things, as if facing enemies. If one can eliminate anger, one will obtain happiness in lifetimes to come. If resentment arises in the heart, one will not feel joy even for loved ones. If one consumes the food of anger and affliction, one cannot...
忍善不壞 彼食我大冤 於我無善利 知彼冤不食 是故忍堅牢 凡見冤來去 歡喜而不瞋 于冤若起瞋 善利終滅盡 忍心常若此 令瞋不得起 住忍無時節 瞋冤自不生 若人自保愛 不作惡口業 口業若不離 後感冤家苦 畏苦不出離 不行眾苦因 是故堅忍心 獲得諸快樂 彼訥陵誐子 邪見求解脫 刀割火燒身 無利由能忍 愚癡無正見 虛受大苦惱 我以菩提心 云何苦不忍 蚊蚤壁虱等 常飢渴苦惱 大癢煩苦人 住忍而不見 寒熱並雨風 病枷鎖捶打 被諸苦惱事 忍不求快樂 殺他血流迸 堅牢心勇猛 割身自見血 怕怖而驚倒 智者心清凈 常懼瞋惱侵 與煩惱相持 忍心恒勇猛 蛇腹行在地 喻瞋伏於心 殺之謂無勇 殺彼得最勝 如來大悲者 愍苦說輪迴 使識罪根本 住忍而不作 父母何計心 懼子遭淪溺 持心離瞋怒 自遠大苦報 譬如無智人 令罪而得生 修行而無智 瞋生亦復爾 欲住不思議 當須持自心 於此生愛重 令瞋不生起 若貪彼塵境 而生種種罪 因彼諸業力 而不得自由 于境若不貪 彼集無因立 和合心無
【現代漢語翻譯】 現代漢語譯本 忍善不壞 『彼食我大冤，於我無善利，知彼冤不食，是故忍堅牢。』意思是說，即使有人對我造成很大的冤屈，對我沒有任何好處，但我知道冤冤相報不會停止，所以要堅忍不拔。 『凡見冤來去，歡喜而不瞋，于冤若起瞋，善利終滅盡。』無論看到冤家來來去去，都要保持歡喜心，不要生氣。如果對冤家產生嗔恨，所有的善利最終都會消失殆盡。 『忍心常若此，令瞋不得起，住忍無時節，瞋冤自不生。』要始終保持這樣的忍耐之心，讓嗔恨沒有機會產生。堅持忍耐，不分時間場合，嗔恨和冤仇自然就不會產生。 『若人自保愛，不作惡口業，口業若不離，後感冤家苦。』如果一個人想要保護自己，就不要造作惡意的口業。如果不能遠離惡口，將來會感受到冤家帶來的痛苦。 『畏苦不出離，不行眾苦因，是故堅忍心，獲得諸快樂。』如果害怕痛苦而不尋求解脫，繼續造作痛苦的原因，那麼就應該堅定忍耐之心，才能獲得真正的快樂。 『彼訥陵誐子（Nalanda之子），邪見求解脫，刀割火燒身，無利由能忍。愚癡無正見，虛受大苦惱，我以菩提心（bodhicitta），云何苦不忍？』那些Nalanda的兒子，用邪見來求解脫，用刀割火燒身體，即使能忍受也沒有任何利益。因為他們愚癡沒有正確的見解，白白承受巨大的苦惱。我以菩提心為動力，為什麼不能忍受這些痛苦呢？ 『蚊蚤壁虱等，常飢渴苦惱，大癢煩苦人，住忍而不見。』蚊子、跳蚤、壁虱等，常常因為飢餓和口渴而感到苦惱，它們帶來的瘙癢也讓人煩惱痛苦，但我們卻視而不見，安住于忍耐之中。 『寒熱並雨風，病枷鎖捶打，被諸苦惱事，忍不求快樂。』寒冷、炎熱、風雨、疾病、枷鎖、捶打，以及各種各樣的苦惱，都要忍受，不追求短暫的快樂。 『殺他血流迸，堅牢心勇猛，割身自見血，怕怖而驚倒。』殺害他人，鮮血飛濺，需要堅強的心和勇猛的精神。但如果割傷自己，看到自己的血，卻會害怕和驚慌失措。 『智者心清凈，常懼瞋惱侵，與煩惱相持，忍心恒勇猛。』有智慧的人內心清凈，常常害怕嗔恨煩惱的侵擾。與煩惱對抗，需要忍耐之心，並且要始終保持勇猛。 『蛇腹行在地，喻瞋伏於心，殺之謂無勇，殺彼得最勝。』蛇在地上爬行，比喻嗔恨潛伏在心中。殺死蛇不算勇敢，戰勝內心的嗔恨才是最偉大的勝利。 『如來大悲者，愍苦說輪迴，使識罪根本，住忍而不作。』如來（Tathagata）是大慈大悲的，憐憫眾生的痛苦，所以宣說輪迴的道理，使人們認識到罪惡的根源，安住于忍耐之中，不再造作惡業。 『父母何計心，懼子遭淪溺，持心離瞋怒，自遠大苦報。』父母總是千方百計，害怕孩子遭受沉淪的痛苦。保持內心遠離嗔怒，自然就能遠離巨大的苦報。 『譬如無智人，令罪而得生，修行而無智，瞋生亦復爾。』就像沒有智慧的人，讓罪惡得以產生一樣，修行而沒有智慧，嗔恨也會因此而生起。 『欲住不思議，當須持自心，於此生愛重，令瞋不生起。』如果想要安住于不可思議的境界，就必須守護好自己的內心，對此生起珍愛之心，讓嗔恨沒有機會產生。 『若貪彼塵境，而生種種罪，因彼諸業力，而不得自由。』如果貪戀外在的塵境，就會產生各種各樣的罪惡，因為這些業力的作用，而無法獲得真正的自由。 『于境若不貪，彼集無因立，和合心無』
English version Endurance and Goodness Undisturbed 'They eat away at my great grievances, bringing me no good. Knowing that grievances will not cease if retaliated, therefore, I endure steadfastly.' This means that even if someone inflicts great injustice upon me, bringing me no benefit, I know that retaliation will not stop the cycle of grievances, so I must be steadfast in my endurance. 'Whenever I see enemies coming and going, I am joyful and not angry. If anger arises towards enemies, all good benefits will ultimately be destroyed.' No matter who comes and goes, one should maintain a joyful heart and not be angry. If anger arises towards enemies, all good benefits will ultimately be destroyed. 'The mind of endurance should always be like this, preventing anger from arising. Abiding in endurance at all times, anger and enmity will naturally not arise.' One should always maintain such a mind of endurance, preventing anger from having the opportunity to arise. Persisting in endurance, regardless of time or place, anger and enmity will naturally not arise. 'If a person cherishes and protects themselves, they will not create evil speech. If evil speech is not abandoned, they will later experience the suffering of enemies.' If a person wants to protect themselves, they should not create evil speech. If evil speech is not abandoned, they will later experience the suffering brought by enemies. 'Fearing suffering but not seeking liberation, continuing to create the causes of suffering, therefore, with a steadfast mind of endurance, one obtains all happiness.' If one fears suffering but does not seek liberation, continuing to create the causes of suffering, then one should strengthen the mind of endurance in order to obtain true happiness. 'That son of Nalanda (Nalanda's son), seeking liberation with wrong views, cutting and burning his body, there is no benefit even with endurance. Foolish and without right views, he vainly endures great suffering. With the Bodhicitta (bodhicitta), why should I not endure suffering?' Those sons of Nalanda, seeking liberation with wrong views, cutting and burning their bodies, there is no benefit even with endurance. Because they are foolish and without right views, they vainly endure great suffering. With the Bodhicitta as my motivation, why should I not endure these sufferings? 'Mosquitoes, fleas, lice, etc., are constantly tormented by hunger and thirst. Great itching troubles people, but they abide in endurance and do not see it.' Mosquitoes, fleas, lice, etc., are constantly troubled by hunger and thirst, and the itching they cause troubles people, but we turn a blind eye and abide in endurance. 'Cold, heat, rain, wind, sickness, shackles, beatings, enduring all kinds of suffering, not seeking happiness.' Cold, heat, rain, wind, sickness, shackles, beatings, and all kinds of suffering, one must endure, not seeking fleeting happiness. 'Killing others, blood spurting, requires a steadfast and courageous heart. But cutting oneself and seeing one's own blood, one is afraid and startled.' Killing others, with blood splattering, requires a steadfast heart and courageous spirit. But if one cuts oneself and sees one's own blood, one becomes afraid and startled. 'The wise person's mind is pure, constantly fearing the invasion of anger and affliction. Engaging with afflictions, the mind of endurance is always courageous.' The wise person's mind is pure, constantly fearing the invasion of anger and affliction. Confronting afflictions requires a mind of endurance, and one must always maintain courage. 'The snake crawling on its belly on the ground is a metaphor for anger lurking in the heart. Killing it is not considered brave; killing that anger is the greatest victory.' The snake crawling on the ground is a metaphor for anger lurking in the heart. Killing the snake is not considered brave; conquering the anger within is the greatest victory. 'The Tathagata (Tathagata), the greatly compassionate one, pitying suffering, speaks of Samsara (Samsara), enabling one to recognize the root of sin, abiding in endurance and not creating it.' The Tathagata, the greatly compassionate one, pitying the suffering of beings, speaks of the doctrine of Samsara, enabling people to recognize the root of sin, abiding in endurance, and no longer creating evil deeds. 'What plans do parents not devise, fearing their children will drown? Holding the mind away from anger and resentment, one distances oneself from great suffering.' Parents always devise all sorts of plans, fearing that their children will suffer the pain of drowning. Keeping the mind away from anger and resentment naturally distances one from great suffering. 'Like an unwise person, allowing sin to arise, cultivating without wisdom, anger arises in the same way.' Just as an unwise person allows sin to arise, cultivating without wisdom allows anger to arise as well. 'If one wishes to abide in the inconceivable, one must guard one's own mind, cherishing it, preventing anger from arising.' If one wishes to abide in the inconceivable state, one must guard one's own mind, cherishing it, preventing anger from having the opportunity to arise. 'If one is greedy for external objects, various sins arise, and because of the power of those karmas, one cannot obtain freedom.' If one is greedy for external objects, various sins arise, and because of the power of those karmas, one cannot obtain true freedom. 'If one is not greedy for objects, that accumulation has no cause to stand, harmonious mind without'
【English Translation】 English version Endurance and Goodness Undisturbed 'They eat away at my great grievances, bringing me no good. Knowing that grievances will not cease if retaliated, therefore, I endure steadfastly.' This means that even if someone inflicts great injustice upon me, bringing me no benefit, I know that retaliation will not stop the cycle of grievances, so I must be steadfast in my endurance. 'Whenever I see enemies coming and going, I am joyful and not angry. If anger arises towards enemies, all good benefits will ultimately be destroyed.' No matter who comes and goes, one should maintain a joyful heart and not be angry. If anger arises towards enemies, all good benefits will ultimately be destroyed. 'The mind of endurance should always be like this, preventing anger from arising. Abiding in endurance at all times, anger and enmity will naturally not arise.' One should always maintain such a mind of endurance, preventing anger from having the opportunity to arise. Persisting in endurance, regardless of time or place, anger and enmity will naturally not arise. 'If a person cherishes and protects themselves, they will not create evil speech. If evil speech is not abandoned, they will later experience the suffering of enemies.' If a person wants to protect themselves, they should not create evil speech. If evil speech is not abandoned, they will later experience the suffering brought by enemies. 'Fearing suffering but not seeking liberation, continuing to create the causes of suffering, therefore, with a steadfast mind of endurance, one obtains all happiness.' If one fears suffering but does not seek liberation, continuing to create the causes of suffering, then one should strengthen the mind of endurance in order to obtain true happiness. 'That son of Nalanda (Nalanda's son), seeking liberation with wrong views, cutting and burning his body, there is no benefit even with endurance. Foolish and without right views, he vainly endures great suffering. With the Bodhicitta (bodhicitta), why should I not endure suffering?' Those sons of Nalanda, seeking liberation with wrong views, cutting and burning their bodies, there is no benefit even with endurance. Because they are foolish and without right views, they vainly endure great suffering. With the Bodhicitta as my motivation, why should I not endure these sufferings? 'Mosquitoes, fleas, lice, etc., are constantly tormented by hunger and thirst. Great itching troubles people, but they abide in endurance and do not see it.' Mosquitoes, fleas, lice, etc., are constantly troubled by hunger and thirst, and the itching they cause troubles people, but we turn a blind eye and abide in endurance. 'Cold, heat, rain, wind, sickness, shackles, beatings, enduring all kinds of suffering, not seeking happiness.' Cold, heat, rain, wind, sickness, shackles, beatings, and all kinds of suffering, one must endure, not seeking fleeting happiness. 'Killing others, blood spurting, requires a steadfast and courageous heart. But cutting oneself and seeing one's own blood, one is afraid and startled.' Killing others, with blood splattering, requires a steadfast heart and courageous spirit. But if one cuts oneself and sees one's own blood, one becomes afraid and startled. 'The wise person's mind is pure, constantly fearing the invasion of anger and affliction. Engaging with afflictions, the mind of endurance is always courageous.' The wise person's mind is pure, constantly fearing the invasion of anger and affliction. Confronting afflictions requires a mind of endurance, and one must always maintain courage. 'The snake crawling on its belly on the ground is a metaphor for anger lurking in the heart. Killing it is not considered brave; killing that anger is the greatest victory.' The snake crawling on the ground is a metaphor for anger lurking in the heart. Killing the snake is not considered brave; conquering the anger within is the greatest victory. 'The Tathagata (Tathagata), the greatly compassionate one, pitying suffering, speaks of Samsara (Samsara), enabling one to recognize the root of sin, abiding in endurance and not creating it.' The Tathagata, the greatly compassionate one, pitying the suffering of beings, speaks of the doctrine of Samsara, enabling people to recognize the root of sin, abiding in endurance, and no longer creating evil deeds. 'What plans do parents not devise, fearing their children will drown? Holding the mind away from anger and resentment, one distances oneself from great suffering.' Parents always devise all sorts of plans, fearing that their children will suffer the pain of drowning. Keeping the mind away from anger and resentment naturally distances one from great suffering. 'Like an unwise person, allowing sin to arise, cultivating without wisdom, anger arises in the same way.' Just as an unwise person allows sin to arise, cultivating without wisdom allows anger to arise as well. 'If one wishes to abide in the inconceivable, one must guard one's own mind, cherishing it, preventing anger from arising.' If one wishes to abide in the inconceivable state, one must guard one's own mind, cherishing it, preventing anger from having the opportunity to arise. 'If one is greedy for external objects, various sins arise, and because of the power of those karmas, one cannot obtain freedom.' If one is greedy for external objects, various sins arise, and because of the power of those karmas, one cannot obtain true freedom. 'If one is not greedy for objects, that accumulation has no cause to stand, harmonious mind without'
故 是故無有生 不貪而不生 無得而自說 我得如是故 是生不思議 彼無生不生 是得云何有 瞻察于彼此 滅盡得無餘 此心恒清凈 喻隨色摩尼 所變悉從因 無因相何有 過去行行時 彼行何所作 隨彼所行因 等因而感果 一切雖由因 因善惡由心 說求性寂靜 如是有何過 若取和合因 是樂於苦惱 此心不可住 智人應自勸 是故見冤家 想作善知識 因行如是行 當獲得快樂 如是諸有情 由業不自在 自在若成就 誰肯趣于苦 散亂心緣塵 心被刺不覺 食斷食增瞋 于苦而返愛 自若無福行 返愛纏縛業 如餐毒藥食 墮于生死崖 自住是煩惱 誠由不自護 欲解脫他人 此事何由得 煩惱迷昏濁 而致於自殺 毒盛無有悲 云何瞋不護 自性既愚迷 於他行嬈亂 生彼瞋無疑 如火而能燒 有情性愚時 所行諸過失 愚迷故若此 如煙燻虛空 若人瞋不護 愚迷無智故 喻持杖勸人 而增彼瞋惱 我於過去生 苦惱諸有情 是故於今身 被苦惱能忍 我身喻于鐵 受彼燒錘鍛 如彼鐵持身 何得有其苦 我今看此身 如無情形像
【現代漢語翻譯】 現代漢語譯本 因此，沒有所謂的『生』。 不貪戀，就不會產生執著，沒有獲得，就不會自我標榜。 『我』得到如此成就，這種『生』是不可思議的。 那種沒有『生』的『不生』，這種『得』又怎麼可能存在呢？ 仔細觀察彼此（生與不生），滅盡一切，不留餘地。 這顆心恒常清凈，就像隨顏色變化的摩尼寶珠（maṇi，如意寶珠）。 所有的變化都來自因緣，沒有因，現象又怎麼會存在呢？ 過去的行為在進行時，那些行為又做了什麼呢？ 隨著那些行為的因緣，以相應的因緣感得果報。 一切雖然由因緣而生，但善惡之因卻源於內心。 宣說尋求自性的寂靜，這樣說有什麼過錯呢？ 如果執取和合的因緣，那就是以苦惱為樂。 這顆心不可安住，有智慧的人應該自我勸誡。 因此，見到冤家，也要想著是善知識。 因為行為如此，當獲得快樂。 像這樣，所有的有情（sattva，眾生）都由業力所束縛，不得自在。 如果自在能夠成就，誰又願意趨向痛苦呢？ 散亂的心攀緣外塵，心被刺傷也不覺察。 減少食物會增加嗔恨，反而對痛苦產生愛戀。 自己如果沒有福德之行，反而會因愛戀而纏縛于業。 就像吃了毒藥，墮入生死懸崖。 安住在煩惱中，實在是因為不自我守護。 想要解脫他人，這件事又怎麼可能做到呢？ 煩惱使人迷惑昏沉，甚至導致自殺。 毒害深重而沒有慈悲，怎麼能不守護自己的心，任由嗔恨滋長呢？ 自性既然愚昧迷惑，就會對他人進行侵擾。 無疑會因此而生起嗔恨，就像火一樣能夠焚燒。 有情（sattva，眾生）的自性愚昧時，所做的一切都是過失。 因為愚昧迷惑才會這樣，就像煙霧薰染虛空。 如果人不能守護自己的心，任由嗔恨滋長，那就是因為愚昧無智。 就像拿著棍子勸人，反而增加了對方的嗔惱。 我在過去生中，也曾苦惱過許多有情（sattva，眾生）。 所以今生，被苦惱也能忍受。 我的身體就像鐵，承受燒紅的錘子鍛打。 像那樣的鐵，保持著自身的形態，又怎麼會有痛苦呢？ 我現在看這個身體，就像沒有情感的形象。
【English Translation】 English version Therefore, there is no such thing as 『birth』. Without greed, there is no arising; without attainment, there is no self-proclamation. 『I』 have attained such accomplishment; this 『birth』 is inconceivable. That 『non-birth』 which is without 『birth』, how can such 『attainment』 exist? Carefully observe each other (birth and non-birth), extinguish everything completely, leaving nothing behind. This mind is eternally pure, like a maṇi (wish-fulfilling jewel) that changes color. All changes arise from causes and conditions; without a cause, how can phenomena exist? When past actions are being performed, what do those actions do? Following the causes and conditions of those actions, one experiences the corresponding karmic results. Although everything arises from causes and conditions, the causes of good and evil originate in the mind. To proclaim the seeking of the quiescence of self-nature, what fault is there in saying so? If one clings to compounded causes and conditions, that is taking pleasure in suffering. This mind cannot be dwelled upon; wise people should admonish themselves. Therefore, when seeing an enemy, one should think of them as a virtuous friend. Because actions are performed in this way, one should attain happiness. Like this, all sentient beings (sattva) are bound by karma and are not free. If freedom could be attained, who would willingly turn towards suffering? A distracted mind clings to external objects; the mind is pierced but does not notice. Reducing food increases anger; one develops affection for suffering instead. If one does not have meritorious conduct, one will be bound by karma due to affection. Like eating poisoned food, one falls into the abyss of birth and death. Dwelling in afflictions is truly due to not protecting oneself. Wanting to liberate others, how can this be achieved? Afflictions cause confusion and turbidity, even leading to suicide. The poison is severe and there is no compassion; how can one not guard against anger? Since one's nature is ignorant and deluded, one will harass others. Undoubtedly, anger will arise from this, like fire that can burn. When the nature of sentient beings (sattva) is ignorant, all their actions are faults. Because of ignorance and delusion, it is like smoke polluting the empty sky. If a person does not guard against anger, it is because of ignorance and lack of wisdom. It is like using a stick to advise someone, which only increases their anger. In past lives, I have also caused suffering to many sentient beings (sattva). Therefore, in this life, I can endure being afflicted by suffering. My body is like iron, enduring the hammering of a red-hot hammer. Like that iron, maintaining its form, how can there be suffering? Now I see this body as an emotionless image.
雖被諸苦惱 而瞋無所起 愚迷起愛業 不知其苦本 得苦緣自過 云何生瞋惱 喻受地獄苦 飛禽劍林等 知自業所生 何處有瞋惱 我得如是業 此過知所起 設令入地獄 不由他所作 欲盡我之業 無量無有邊 我業既如是 長時受地獄 我此過如是 彼實我冤家 云何分別知 愚迷瞋造作 若人自護持 對冤忍不恚 是心功德生 地獄云何入 盡我之所行 得因如彼時 不忍瞋不護 破壞於修行 意無相無形 散亂即破壞 由身護持故 身苦當忍受 我于口惡業 眾過而不作 身不被眾苦 云何心有瞋 我於今生中 凈心行利行 于利益既無 何事于食飲 凡所作為事 要在於利他 彼無利非愛 定獲罪無疑 不如今殞沒 無貪邪壽命 邪命住雖久 死當墮苦趣 譬如在夢中 百年受快樂 如真實得樂 覺已知暫非 喻彼時無常 壽命之延促 覺此二事已 彼何得快樂 久處於歡娛 自謂得多益 如行人被劫 裸形復空手 福利隨過減 罪根還復生 福盡罪不生 為獲不瞋利 彼何為活命 一向作不善 如是不思惟 無善不破壞 無得贊于瞋 破壞有
【現代漢語翻譯】 現代漢語譯本 即使遭受各種痛苦煩惱，也不應該生起嗔恨之心。 愚昧迷惑的人才會因愛慾而造業，卻不知道這是痛苦的根源。 遭受痛苦是因為自己過去的業力，為何還要生起嗔恨煩惱呢？ 比如在地獄中遭受痛苦，或者遇到飛禽、劍林等恐怖景象， 知道這些都是自己業力所生，哪裡還會有嗔恨煩惱呢？ 我所得到的這些業報，知道其產生的根源。 即使墮入地獄，也不是他人所造成的。 想要了結我的業力，那是無量無邊的。 我的業力既然如此，就要長時間地承受地獄之苦。 我的過錯既然如此，他們實際上是我的冤親債主。 為何不能分辨明白呢？愚昧迷惑才會因嗔恨而造作惡業。 如果一個人能夠自我守護，面對冤家也能忍耐而不生嗔恨， 這種心念會產生功德，又怎麼會墮入地獄呢？ 盡我所能地修行，就像過去種下善因一樣。 不忍耐、嗔恨、不守護自己的心，就會破壞修行。 意念無形無相，散亂就會被破壞。 因為身體的守護，身體的痛苦應當忍受。 我對於口所造的惡業，各種過錯都不再造作。 身體不被各種痛苦所折磨，心中又怎麼會生起嗔恨呢？ 我在今生之中，以清凈的心行利益眾生的行為。 對於利益眾生既然沒有做到，又何必在意飲食呢？ 凡是所做的事情，都要在於利益他人。 如果對他人沒有利益，沒有慈愛之心，必定會獲得罪過，這是毫無疑問的。 不如現在就死去，也不要貪戀邪命的生活。 即使以邪命茍活很久，死後也會墮入痛苦的境地。 譬如在夢中，百年都享受快樂， 如同真實獲得了快樂一樣，醒來后才知道那是虛假的。 好比夢中的無常，壽命的長短， 覺悟到這兩件事之後，夢中的快樂又有什麼意義呢？ 長久地處於歡娛之中，自認為得到了很多益處， 如同行人被強盜搶劫，赤身裸體，兩手空空。 福報隨著時間流逝而減少，罪惡的根源還會重新滋生。 福報耗盡，罪惡又不斷產生，爲了獲得不嗔恨的利益， 他們為何還要茍延殘喘地活著，一味地造作惡業呢？ 像這樣不思惟，沒有善念，就會破壞一切。 讚美嗔恨是沒有益處的，會破壞所有善行。
【English Translation】 English version Even when afflicted by various sufferings and troubles, one should not give rise to anger. Foolish and deluded people create karma out of desire, not knowing that it is the root of suffering. Suffering arises from one's own past karma, so why give rise to anger and affliction? For example, suffering in hell, or encountering terrifying sights such as birds of prey and forests of swords, Knowing that these are all born from one's own karma, where would there be anger and affliction? The karmic retribution I receive, I know the origin from which it arises. Even if I fall into hell, it is not caused by others. To exhaust my karma is immeasurable and without end. Since my karma is such, I must endure the suffering of hell for a long time. Since my faults are such, they are actually my karmic creditors. Why can't one discern this clearly? Foolish delusion leads to the creation of evil karma through anger. If a person can protect themselves, enduring without anger even when facing enemies, Such a mind will generate merit; how could one fall into hell? Exhausting my practice, obtaining causes like those in the past. Not enduring, being angry, and not guarding one's mind will destroy one's practice. The mind is without form or shape; scattering it leads to destruction. Because of the protection of the body, bodily suffering should be endured. I will no longer create evil karma through speech, nor commit any faults. If the body is not tormented by various sufferings, how can anger arise in the mind? In this present life, I will practice with a pure mind, engaging in actions that benefit others. Since I have not benefited sentient beings, why care about food and drink? Whatever actions are taken should be for the benefit of others. If there is no benefit to others and no loving-kindness, one will certainly incur sin, without a doubt. It is better to die now than to greedily cling to a life of wrong livelihood (邪命). Even if one lives long through wrong livelihood, one will fall into a state of suffering after death. For example, in a dream, one enjoys happiness for a hundred years, As if one has truly obtained happiness; upon awakening, one knows it was false. Like the impermanence in a dream, the length of life, Having awakened to these two things, what meaning does the happiness in the dream have? Lingering in joy for a long time, thinking that one has gained much benefit, Is like a traveler being robbed, naked and empty-handed. Blessings decrease as time passes, and the roots of sin are reborn. When blessings are exhausted and sin is constantly produced, in order to obtain the benefit of non-anger, Why do they prolong their lives, constantly creating evil karma? Not contemplating in this way, without good thoughts, will destroy everything. There is no benefit in praising anger; it destroys all good deeds.
情故 如是心利他 彼瞋無由生 為彼修心人 于忍不住故 見彼煩惱生 是贊忍功德 塔像妙法等 有謗及破壞 佛等無苦惱 我于彼不瞋 于師並眷屬 不作于愛業 今因過去生 見之而自勉 覺心觀有情 恒在眾苦惱 見彼如是已 于苦惱能忍 瞋恚與愚癡 分別過一等 於此毒過咎 何得說無過 云何於過去 而作害他業 如是諸業因 間斷此何作 如佛福亦然 我今一心作 與一切有情 慈心互相睹 喻火燒其舍 舍中而火入 舍中若有草 彼火自延蔓 如是還喻心 和合于瞋火 燒彼福功德 剎那無所有 若人殺在手 放之善可稱 地獄苦能免 此善誰不讚 若人在世間 少苦不能忍 地獄苦無量 瞋因何不斷 我以如是苦 歷百千地獄 一一為利他 所作不自為 我無如是等 諸大苦惱事 以離世間故 為利如是行 離苦獲快樂 彼皆贊功德 得彼如是贊 云何而不喜 彼既得如此 無礙之快樂 利他行最上 智者何不勉 如是最上行 得快樂不修 此見若不捨 破壞於正見 若敬愛於他 以德而稱讚 他德既稱讚 乃是自敬愛 當發菩提心
【現代漢語翻譯】 現代漢語譯本 情故 如果內心想著利益他人，那麼嗔恨就沒有理由產生。 對於那些修習內心的人來說，因為無法忍受的緣故，看到他人的煩惱生起，這是在讚歎忍辱的功德。 對於佛塔、佛像、妙法等，如果有人誹謗或破壞，佛等聖者並不會感到苦惱，因此我也不應該對他們生起嗔恨。 對於我的老師和眷屬，不應執著于愛戀之業，現在所見到的（不好的事情），是因為過去世的業力所致，應當以此來勉勵自己。 覺悟之心觀察到眾生，恒常處於各種痛苦煩惱之中，見到他們這樣，就能對痛苦煩惱生起忍耐之心。 嗔恚和愚癡，在過失上是同等的，對於這種毒害的過錯，怎麼能說沒有過失呢？ 為什麼要在過去造作傷害他人的惡業呢？如果能間斷這些惡業的因，那該有多好？ 如同佛陀的福德一樣，我現在一心一意地行善，以慈悲之心與一切眾生互相看待。 比如火燃燒房屋，火焰進入房屋之中，房屋裡如果有草，火焰就會蔓延開來。 同樣，這也可以比喻內心，與嗔恨之火相結合，燒燬福德功德，剎那間化為烏有。 如果有人手中拿著殺人的武器，放下它，就值得稱讚，因為可以免除地獄的痛苦，這樣的善行誰不讚嘆呢？ 如果有人在世間，少許的痛苦都不能忍受，那麼地獄的無量痛苦，又該如何承受呢？為什麼不現在就斷除嗔恨的因呢？ 我曾經以這樣的痛苦，經歷過百千地獄，每一次都是爲了利益他人，而不是爲了自己。 我沒有經歷過像這樣的大苦惱，因為我已經遠離了世間，爲了利益眾生而這樣修行。 遠離痛苦，獲得快樂，人們都會讚歎這種功德，既然能得到這樣的讚歎，為什麼不感到歡喜呢？ 他們既然能得到如此無礙的快樂，利益他人的行為是最殊勝的，有智慧的人為什麼不努力去做呢？ 像這樣最殊勝的行為，能夠得到快樂卻不去修習，如果這種見解不捨棄，就會破壞正確的見解。 如果敬愛他人，以美德來稱讚他人，稱讚他人的美德，實際上就是在敬愛自己。 應當發起菩提心（Bodhicitta，覺悟之心）。
【English Translation】 English version Reasons If the mind is for the benefit of others, then there is no reason for anger to arise. For those who cultivate the mind, seeing the afflictions of others arise because they cannot bear it, this is praising the merit of patience. Regarding stupas (塔，tǎ, pagodas), images (像，xiàng, images), the wonderful Dharma (妙法，miào fǎ, wonderful Dharma), etc., if there are slanders or destructions, Buddhas (佛，fó, Buddhas) and others do not feel suffering, so I should not be angry with them. Regarding my teachers and relatives, I should not be attached to the karma of love. What I see now (the bad things) is due to the karma of past lives. I should use this to encourage myself. The awakened mind observes sentient beings, constantly in all kinds of suffering and afflictions. Seeing them like this, one can develop patience towards suffering and afflictions. Anger and ignorance are equal in fault. How can it be said that there is no fault in this poisonous harm? Why create evil karma of harming others in the past? If the cause of these evil karmas can be interrupted, how wonderful would that be? Like the merit of the Buddha (佛，fó, Buddha), I now wholeheartedly do good, looking at all sentient beings with a compassionate heart. For example, fire burns a house, and flames enter the house. If there is grass in the house, the flames will spread. Similarly, this can be compared to the mind, combined with the fire of anger, burning away merit and virtue, disappearing in an instant. If someone has a weapon of murder in their hand, putting it down is worthy of praise, because it can avoid the suffering of hell. Who would not praise such a good deed? If someone in the world cannot bear a little suffering, how can they endure the immeasurable suffering of hell? Why not cut off the cause of anger now? I have experienced such suffering in hundreds of thousands of hells, each time for the benefit of others, not for myself. I have not experienced such great suffering, because I have left the world, and I practice like this for the benefit of sentient beings. Leaving suffering and gaining happiness, people will praise this merit. Since one can receive such praise, why not be happy? Since they can obtain such unobstructed happiness, the act of benefiting others is the most supreme. Why don't wise people strive to do it? Such a supreme act, being able to obtain happiness but not practicing it, if this view is not abandoned, it will destroy the correct view. If you respect and love others, praising them with virtue, praising the virtue of others is actually respecting and loving yourself. One should generate Bodhicitta (菩提心，pú tí xīn, the mind of enlightenment).
為一切有情 令得諸快樂 云何瞋有情 佛為三界供 欲有情成佛 世利得不實 彼煩惱何作 若人之骨肉 乃及諸眷屬 養育與命等 不喜瞋何生 如彼求菩提 當用菩提心 而不愛有情 福自舍何瞋 若人有所求 出財大舍施 所求既不獲 不如財在舍 清凈功德福 何障而不獲 得已自不受 如住瞋修行 作罪與作福 不同不隨喜 亦復不依作 當自一無得 若愛于冤家 欲求其歡喜 復求諸贊說 此事無因得 雖欲利圓滿 返苦而無樂 菩提心不忍 于利不成就 煩惱之惡鉤 牽人不自在 由如地獄卒 擲人入湯火 我本求利他 何要虛稱讚 無福無壽命 無力無安樂 自利行不圓 智者應須覺 後後而自行 當愛樂圓滿 修行要稱讚 若持刃自殺 如世不實事 無益無利樂 譬如破壞舍 日照內外見 亦由稱讚非 須用心明瞭 汝思惟于聲 起滅而平等 心如此利他 當行如是行 於他何所受 而行於利益 彼既獲快樂 我利益非虛 彼彼獲利樂 以一切讚我 云何而於我 無別威德樂 彼如是讚我 以愛彼自得 彼無緣若此 如愚如迷者 此贊
【現代漢語翻譯】 現代漢語譯本 爲了讓一切有情眾生（yǒu qíng zhòng shēng，指一切有感覺和意識的生命）獲得快樂，為什麼還要對有情眾生嗔怒呢？ 佛（fó，指佛教的覺悟者）是三界（sān jiè，指欲界、色界、無色界）的供養對象，想要有情眾產生為佛，如果世俗的利益不能真實獲得，那麼這些煩惱又有什麼用呢？ 如果有人對自己的骨肉至親，乃至所有的眷屬，給予養育如同給予生命一樣重要的關懷，尚且不會因為不合心意而生起嗔恨，那麼又為何要生起嗔恨呢？ 如果像那些尋求菩提（pú tí，指覺悟的智慧）的人一樣，應當運用菩提心（pú tí xīn，指追求覺悟的心），如果不愛有情眾生，捨棄了自己的福德，又為何要嗔怒呢？ 如果有人有所求，拿出大量的財物進行佈施，如果所求沒有獲得，還不如把財物留在家裡。 清凈的功德福報，有什麼障礙而不能獲得呢？即使獲得了，自己也不去享用，就像住在嗔恨中修行一樣。 作惡和行善，是不同的，如果不隨喜他人的善行，也不依隨善行而行，那麼自己將一無所得。 如果喜愛自己的冤家，想要尋求他們的歡喜，又尋求他們的讚美，這件事是沒有原因可以得到的。 即使想要利益圓滿，反而會遭受痛苦而沒有快樂，菩提心不能夠忍耐，對於利益也不能成就。 煩惱就像邪惡的鉤子，牽引著人使人不得自在，就像地獄的獄卒，把人扔進沸騰的湯鍋和火焰中。 我本來是爲了利益他人，為什麼要虛假的稱讚呢？沒有福德，沒有壽命，沒有力量，沒有安樂。 自利的行為不能圓滿，有智慧的人應當覺醒，以後要自己實行，應當愛樂圓滿的功德。 修行需要稱讚，就像拿著刀自殺一樣，如同世間不真實的事情，沒有益處，沒有快樂。 譬如破壞的房屋，陽光照耀進來，內外都能看見，也因為稱讚是不真實的，需要用心去明瞭。 你應該思維聲音的生起和滅去，是平等不二的，內心如此利益他人，應當實行這樣的行為。 對於他人接受了什麼，而實行利益的行為呢？他們既然獲得了快樂，我的利益就不是虛假的。 他們獲得了利益和快樂，用一切來讚美我，為什麼對於我來說，沒有特別的威德和快樂呢？ 他們這樣讚美我，因為愛他們自己得到的，他們沒有緣由這樣，就像愚癡和迷惑的人一樣。 這種讚美...
【English Translation】 English version For the sake of all sentient beings (yǒu qíng zhòng shēng, referring to all beings with feeling and consciousness), why be angry with sentient beings in order to bring them happiness? The Buddha (fó, referring to the enlightened one in Buddhism) is the object of offering for the Three Realms (sān jiè, referring to the Desire Realm, Form Realm, and Formless Realm). If one desires sentient beings to become Buddhas, and worldly benefits cannot be truly obtained, then what is the use of these afflictions? If one cherishes their own flesh and blood, even all their relatives, nurturing them with care as important as giving them life, and does not become angry when things are not to their liking, then why be angry? If, like those who seek Bodhi (pú tí, referring to the wisdom of enlightenment), one should use the Bodhicitta (pú tí xīn, referring to the mind of seeking enlightenment), and does not love sentient beings, abandoning one's own merits, then why be angry? If someone has a request and gives away a large amount of wealth in charity, if the request is not granted, it would be better to keep the wealth at home. What obstacle prevents the attainment of pure merit and blessings? Even if attained, one does not enjoy them oneself, like practicing while dwelling in anger. Doing evil and doing good are different. If one does not rejoice in the good deeds of others, nor follow good deeds, then one will gain nothing. If one loves one's enemies, wanting to seek their joy, and also seeks their praise, this cannot be obtained for no reason. Even if one wants perfect benefit, one will instead suffer and have no joy. The Bodhicitta cannot endure, and benefit cannot be achieved. Afflictions are like evil hooks, pulling people and making them unfree, like the jailers of hell, throwing people into boiling pots and flames. Originally, I was for the benefit of others, why seek false praise? Without merit, without longevity, without strength, without peace and happiness. The actions of self-benefit cannot be perfected, the wise should awaken, and in the future, practice oneself, and should love and rejoice in perfect merit. Cultivation requires praise, like committing suicide with a knife, like worldly unreal things, without benefit, without joy. For example, in a destroyed house, sunlight shines in, and both inside and outside can be seen. Also, because praise is unreal, one needs to understand with the mind. You should contemplate the arising and ceasing of sound, which are equal and non-dual. If the mind benefits others in this way, one should practice in this way. What does one receive from others, and then practice beneficial actions? Since they have obtained happiness, my benefit is not false. They have obtained benefit and happiness, praising me with everything, why is it that for me, there is no special power and happiness? They praise me in this way because they love what they themselves have obtained. They have no reason to do so, like foolish and deluded people. This praise...
我雖獲 速破而勿著 憎惡正德者 由此而瞋作 是贊成障礙 我令不發起 護不墮惡趣 為彼行無我 若解諸有情 利養尊卑縛 令有情解脫 彼意云何瞋 若人慾舍苦 來入解脫門 此是佛威德 云何我瞋彼 此瞋我不作 于福障礙故 修行平等忍 彼無不獲得 自身諸過失 忍辱故不作 過失不作故 彼福而獲得 若人福無有 安忍而自生 常令安住忍 云何說障礙 世求利益人 不于施作障 障礙出家故 是不得出家 世間諸難得 求者而能與 我唯說善利 於過無所得 以彼菩提行 遠離於所冤 如出舍中藏 是故云不難 懺悔于業因 彼初為先導 是故於忍果 如是而得生 彼無我所心 此心乃住忍 成就不思議 供養于妙法 此心為利他 乃至以壽命 或以冤不供 云何別說忍 于彼彼噁心 各各與忍辱 于如是得忍 因供養妙法 佛土眾生土 大牟尼說此 于彼奉事多 能感於富貴 如來及於法 與有情平等 尊重於佛故 尊有情亦然 立意乃如是 于自無所作 以彼大平等 平等於有情 大意于有情 慈心而供養 發心如佛福 如佛福可得
【現代漢語翻譯】 現代漢語譯本 我即使獲得了（成就），也要迅速突破而不執著。 對於那些憎恨正法和功德的人，我不會因為他們的嗔恨而生氣。 贊成障礙（他人修行）的行為，我是不會發起的。 爲了守護他們不墮入惡趣，我為他們修持無我。 如果理解到一切有情眾生都被利養和尊卑所束縛， 並幫助有情眾生解脫這些束縛，那麼怎麼會因此而生嗔恨呢？ 如果有人想要捨棄痛苦，進入解脫之門， 這都是佛陀的威德所致，我怎麼會嗔恨他們呢？ 這種嗔恨我是不會產生的，因為它會障礙我的福德。 修行平等忍辱，他們沒有不能獲得的（利益）。 因為忍辱，自身就不會造作各種過失。 因為不造作過失，他們就能獲得福德。 如果有人沒有福德，也能通過安忍而自己生起福德。 常常讓他們安住在忍辱之中，怎麼能說是障礙呢？ 世間追求利益的人，不會對佈施設定障礙。 障礙他人出家，就是使他們不能出家。 世間各種難以獲得的東西，只要有人求取就能給予。 我只是在說善和利益，對於過失沒有什麼可得的。 通過菩提行，遠離一切冤仇。 就像從倉庫中取出珍寶一樣，所以說並不困難。 懺悔過去的業因，這是最初的先導。 因此，對於忍辱的果報，才能這樣獲得。 他們沒有我所的心，這種心才能安住于忍辱。 成就不可思議的功德，供養于妙法。 這種心是爲了利益他人，乃至可以付出生命。 或者以冤仇來不供養，怎麼能分別地說忍辱呢？ 對於他們各種各樣的噁心，都要給予忍辱。 像這樣獲得忍辱，是因為供養妙法。 佛土和眾生土，大牟尼（釋迦牟尼佛）是這樣說的。 在那裡奉事（佛法僧）越多，就能感得富貴。 如來和佛法，與有情眾生是平等的。 因為尊重佛陀，所以也尊重有情眾生。 立意就是這樣，對於自己沒有什麼可做的。 以這種大平等心，平等對待一切有情眾生。 以大慈悲心對待有情眾生，以此來供養。 發心就像佛陀的福德一樣，這樣佛陀的福德就可以獲得。
【English Translation】 English version Even if I attain (accomplishment), I will quickly break through without attachment. Towards those who hate the right Dharma and merit, I will not become angry because of their hatred. I will not initiate actions that support obstructing (others' practice). To protect them from falling into evil realms, I cultivate non-self for them. If one understands that all sentient beings are bound by gain and respect, and helps them to be liberated from these bonds, how can one become angry because of this? If someone wants to abandon suffering and enter the gate of liberation, this is all due to the majestic virtue of the Buddha; how can I be angry with them? I will not generate such anger, as it will obstruct my merit. By practicing equal patience, they have nothing that they cannot obtain (benefits). Because of patience, one will not create various faults oneself. Because one does not create faults, they can obtain merit. If someone has no merit, they can generate merit themselves through patience. Always let them abide in patience; how can one say it is an obstruction? People in the world who seek benefits do not create obstacles to generosity. Obstructing others from leaving home (becoming a monk or nun) is to prevent them from leaving home. Various things that are difficult to obtain in the world can be given to those who seek them. I am only speaking of goodness and benefits; there is nothing to be gained from faults. Through the Bodhisattva's conduct, one is far from all enemies. It is like taking treasures from a storehouse, so it is said to be not difficult. Repenting of past karmic causes is the initial guide. Therefore, one can obtain the fruit of patience in this way. They have no mind of 'mine'; this mind can abide in patience. Accomplishing inconceivable merits, offering to the wonderful Dharma. This mind is for the benefit of others, even to the point of giving up one's life. Or not making offerings because of enmity; how can one separately speak of patience? Towards their various evil minds, one should give patience. Obtaining patience in this way is because of offering to the wonderful Dharma. The Buddha-land and the sentient being-land, the Great Sage (Sakyamuni Buddha) said this. The more one serves (the Buddha, Dharma, and Sangha) there, the more one can attain wealth and honor. The Tathagata and the Dharma are equal to sentient beings. Because one respects the Buddha, one also respects sentient beings. The intention is like this; there is nothing to do for oneself. With this great equanimity, treat all sentient beings equally. Treat sentient beings with great compassion, and offer to them in this way. Generating the mind is like the Buddha's merit; in this way, the Buddha's merit can be obtained.
是故佛法行 佛有情平等 佛無所平等 功德海無邊 佛功德精純 無功德能比 雖三界供養 見之而不能 佛法等之師 是最上有情 供養諸有情 當如此作意 于自之眷屬 不能起利行 於他之奉事 不作得何過 破壞身入無間獄 若彼作已我復作 廣大心為彼一切 如是常行於善事 喻世人為自在主 由於己事不稱情 云何而為彼作子 我作非彼奴僕性 喻佛入苦而無苦 如得快樂復歡喜 要歡喜彼一切佛 佛喜為彼能此作 如身煩惱而普有 欲一切乏悉充足 于有情苦亦復然 我無方便空悲慜 是故此苦我遠離 救一切苦興大悲 先嬈惱于忍辱人 彼罪我今而懺悔 我今奉事于如來 同於世間諸僕從 眾人足蹈我頂上 受之歡喜而同佛 世間一切賤能作 以悲慜故無有礙 見此一切無比色 彼如是尊誰不敬 如是為奉于如來 如是為自利成就 如是為除世苦惱 如是我今乃出家 譬如一王人 能調伏大眾 眾非一能調 以長親王故 彼一而非獨 蓋有王之力 制斷不怯劣 亦無有過失 悲慜心住忍 力若地獄卒 將護于有情 如事以惡王 瞋非王所令 如彼地獄苦
【現代漢語翻譯】 現代漢語譯本 因此，佛法的修行，在於佛對一切有情眾生的平等慈悲。 佛的平等心是無所不在的，他的功德如大海般無邊無際。 佛的功德精純圓滿，沒有任何功德可以與之相比。 即使以三界所有的一切來供養，也難以完全表達對佛的敬意。 佛法是平等的導師，是最崇高的有情。 供養一切有情眾生，應當這樣用心觀想。 如果對於自己的親屬，都不能生起利益他們的行為， 那麼對於他人的奉事，不去做又會有什麼過錯呢？ 即使身體被破壞而墮入無間地獄（Avīci hell），如果他們做了，我也會去做。 以廣大的心爲了一切眾生，像這樣常常行持善事。 譬如世間人以自在為主，但對於自己的事情卻常常不能如意。 怎麼能為他們做兒子呢？我所做的事情並非是奴僕的本性。 譬如佛陀進入苦難而沒有苦難，如同得到快樂一樣歡喜。 要歡喜一切諸佛，佛陀歡喜為他們做這些事情。 如同身體的煩惱普遍存在，想要一切匱乏都得到充足。 對於有情眾生的痛苦也是這樣，我沒有方便只能空自悲憫。 因此，這些痛苦我都要遠離，救度一切痛苦，生起大悲心。 先前我曾惱害於能夠忍辱的人，對於那些罪過，我現在懺悔。 我現在奉事于如來（Tathāgata），如同世間的僕從一樣。 眾人用腳踩在我的頭頂上，接受這些，歡喜如同佛陀一樣。 世間一切卑賤的事情都能做，因為有悲憫心，所以沒有任何障礙。 見到這一切無比殊勝的色相，這樣尊貴的人，誰會不尊敬呢？ 像這樣是爲了奉事如來，像這樣是爲了自己利益的成就。 像這樣是爲了去除世間的苦惱，像這樣我今天才算是真正出家。 譬如一個國王，能夠調伏大眾。 大眾不是一個人能夠調伏的，因為有長久親近的國王。 國王雖然是一個人，但並非獨自一人，是因為有國王的力量。 制止斷除毫不怯懦，也沒有任何過失。 以悲憫心安住于忍辱，力量如同地獄的獄卒。 將護于有情眾生，如同侍奉惡王一樣。 嗔恨不是國王所命令的，如同地獄的痛苦一樣。
【English Translation】 English version Therefore, the practice of the Buddha's Dharma lies in the Buddha's equal compassion for all sentient beings (Sattvas). The Buddha's equanimity is omnipresent, and his merits are as boundless as the ocean. The Buddha's merits are pure and complete, and no merit can be compared to them. Even with offerings from all three realms (Triloka), it is difficult to fully express reverence for the Buddha. The Buddha's Dharma is an equal teacher, the most supreme sentient being. When making offerings to all sentient beings, one should contemplate in this way. If one cannot generate actions that benefit one's own relatives, then what fault is there in not performing services for others? Even if the body is destroyed and one falls into Avīci hell (Avīci hell), if they have done it, I will do it as well. With a vast mind, for the sake of all beings, constantly engage in virtuous deeds like this. For example, worldly people take self-mastery as their priority, but their own affairs often do not go as they wish. How can one be a son to them? What I do is not the nature of a servant. For example, the Buddha enters suffering without suffering, rejoicing as if gaining happiness. One should rejoice in all the Buddhas; the Buddhas rejoice in doing these things for them. Just as the afflictions of the body are universal, desiring that all deficiencies be fulfilled. It is the same with the suffering of sentient beings; I have no means but can only feel empty compassion. Therefore, I will stay away from these sufferings, save all sufferings, and generate great compassion. Previously, I have annoyed those who can endure insult; for those sins, I now repent. I now serve the Tathāgata (Tathāgata), just like servants in the world. Even if people step on my head, I accept it with joy, just like the Buddha. All the lowly things in the world can be done, because of compassion, there are no obstacles. Seeing all these incomparably excellent forms, who would not respect such a venerable being? Like this is to serve the Tathāgata, like this is to achieve one's own benefit. Like this is to remove the suffering of the world, like this I can be considered truly ordained today. For example, a king can subdue the masses. The masses cannot be subdued by one person alone, because there is a king who is long-standing and close. Although the king is one person, he is not alone, because there is the power of the king. Stopping and cutting off without cowardice, and without any faults. Abiding in patience with a compassionate heart, with strength like the jailers of hell. Protecting sentient beings, as if serving an evil king. Anger is not commanded by the king, just like the suffering of hell.
煩惱于有情 彼苦而自受 喜非王所與 如得於佛等 善心於有情 此心何不受 將護于有情 后當得成佛 見感尊重稱 此善何不見 無病復端嚴 快樂而長命 富貴作輪王 斯皆從忍得
菩提行經菩提心精進波羅蜜多品第五
智者行忍辱 菩提住精進 懈怠遠離福 如離於風行 精進力何解 彼要分別說 懈怠不精進 如毒宜自觀 貪味于睡眠 謂快樂無事 輪迴苦可嫌 而從懈怠生 煩惱之舍宅 懈怠力牽入 已到無常門 云何今不知 精進為自他 此行汝不見 懈怠復睡眠 此如屠肆牛 若此而不見 一切道皆斷 彼既無所得 云何樂睡眠 若得於威儀 無常而忽至 施為不可及 何以住懈怠 精進而不修 安然若精進 忽然趣無常 思惟而苦苦 見彼焰魔門 苦惱復情急 剎那而淚下 眷屬不能救 聽聞地獄聲 自念業熱惱 身住不凈處 驚怖不能極 地獄苦極惡 惡業何復作 如魚鼎中活 彼得如是怖 地獄業作已 乃受湯火苦 身糜爛苦惱 如何得清凈 魔王多苦人 捉人送無常 無常苦可畏 此見懈怠果 愚迷著睡眠 此過而不劣 入于大
【現代漢語翻譯】 現代漢語譯本 因眾生的煩惱，他們自己承受痛苦。 喜悅並非國王所能給予，如同從佛陀那裡獲得。 以善良之心對待眾生，為何不接受這種心呢？ 守護眾生，將來就能成就佛果。 見到、感受到、尊重、稱讚，為何看不見這些善行呢？ 無病、容貌端正莊嚴，快樂且長壽， 富貴併成為轉輪聖王，這些都是從忍辱中獲得的。
《菩提行經·菩提心精進波羅蜜多品》第五
智者奉行忍辱，菩提在於精進。 懈怠遠離福報，如同遠離順風而行。 精進的力量如何體現？需要分別說明。 懈怠不精進，如同毒藥應當自我警惕。 貪戀睡眠的滋味，認為快樂而無事可做。 輪迴的痛苦令人厭惡，卻從懈怠中產生。 煩惱的住所，被懈怠的力量牽引入內。 已經到了無常之門，為何現在還不明白？ 精進是爲了自己和他人，這種行為你看不見嗎？ 懈怠又貪睡，如同屠宰場里的牛。 如果連這個都看不見，一切修道的道路都會斷絕。 既然一無所得，為何還樂於睡眠？ 即使得到了威儀，無常也會忽然降臨。 所能做的善事還遠遠不夠，為何還要安於懈怠？ 不修精進，卻安然自若，彷彿已經精進。 忽然面臨無常，思前想後，痛苦不堪。 見到閻魔王的門，苦惱又情急。 剎那間淚如雨下，眷屬也無法拯救。 聽到地獄的呼號聲，自念業力的熱惱。 身處不凈之處，驚恐萬分。 地獄的痛苦極其惡劣，為何還要造作惡業？ 如同魚在鼎中掙扎求活，它們是如此的恐懼。 地獄的惡業一旦造下，就要承受湯火的痛苦。 身體糜爛，痛苦不堪，如何才能得到清凈？ 魔王和眾多苦惱之人，捉人送往無常。 無常的痛苦令人畏懼，這就是懈怠的果報。 愚昧迷惑于睡眠，這種過失並不輕微。 進入大
【English Translation】 English version Afflicted by the suffering of sentient beings, they themselves endure the pain. Joy is not given by a king, but is like that obtained from the Buddha (Enlightened One). With a kind heart towards sentient beings, why not accept this heart? Protecting sentient beings, one will attain Buddhahood in the future. Seeing, feeling, respecting, and praising, why are these good deeds not seen? Without illness, with a handsome and dignified appearance, happy and long-lived, Wealthy and becoming a Chakravartin (Wheel-Turning King), all these are obtained from patience.
Bodhisattvacharyavatara (A Guide to the Bodhisattva's Way of Life), Chapter 5: Praising the Spirit of Effort
The wise practice patience, Bodhi (Enlightenment) dwells in diligence. Laziness distances one from blessings, like moving away from a favorable wind. How is the power of diligence manifested? It needs to be explained separately. Laziness and lack of diligence are like poison, one should be self-aware. Greedy for the taste of sleep, thinking it is pleasant and without consequence. The suffering of Samsara (cycle of rebirth) is detestable, yet it arises from laziness. The abode of afflictions, one is drawn into it by the power of laziness. Having already arrived at the gate of impermanence, why is this not understood now? Diligence is for oneself and others, can you not see this practice? Laziness and sleepiness are like an ox in a slaughterhouse. If even this is not seen, all paths of practice are cut off. Since nothing is gained, why delight in sleep? Even if one obtains majesty, impermanence will suddenly arrive. The good deeds that can be done are far from enough, why remain in laziness? Not cultivating diligence, yet being at ease as if diligent. Suddenly facing impermanence, thinking and suffering intensely. Seeing the gate of Yama (Lord of Death), distressed and anxious. Tears fall like rain in an instant, relatives cannot save you. Hearing the sounds of hell, one thinks of the heat of karma (action). Dwelling in an impure place, the fear is extreme. The suffering of hell is extremely evil, why create evil karma again? Like fish struggling to live in a cauldron, they are so afraid. Once the evil karma of hell is created, one must endure the suffering of boiling water and fire. The body is decaying and suffering, how can one attain purity? Mara (Demon King) and many suffering people, seize people and send them to impermanence. The suffering of impermanence is frightening, this is the result of laziness. Foolishly attached to sleep, this fault is not minor. Entering the great
苦河 復不得人身 除樂最上法 無邊樂種子 懈怠並戲笑 苦因汝何樂 見負嗔力多 知彼自精進 自他各所行 如自他平等 我何得菩提 而無分別作 以如來真實 實言正解脫 彼蚊蚋䗈蠅 及蟲蝦蜆等 若獲精進力 亦當得菩提 彼我何生人 能知利不利 恒知諸精進 何不得菩提 或舍于手足 於此而生怖 愚迷違師教 此利彼不知 斷壞及燒煮 無邊皆拔出 無數俱胝劫 而未得菩提 歷此無數苦 久久證菩提 喻若毒苦傷 毒盡苦皆出 作一切醫人 救療諸病苦 是故苦消除 一切病皆少 是故說救療 甜藥不利病 上醫療大病 甜藥皆不與 前後皆如是 智者咸所行 後後而進修 身肉而舍用 智者觀身肉 喻菜而生有 枯謝棄糞土 是舍不名難 若身所作苦 心謂其虛作 智者心非惡 彼無惡業苦 知法意快樂 具福身快樂 無此虛輪迴 得苦云何悲 求盡過去罪 深利他福海 此力菩提心 二乘等要急 如是利不樂 行行何得苦 菩提心輦輿 智者乘得樂 為成就有情 樂施方便力 身力苦怖作 觀之唯稱讚 斷如是分別 增長於精進
【現代漢語翻譯】 現代漢語譯本 苦河，再也無法獲得人身。 除了最殊勝的快樂之法，沒有其他無邊快樂的種子。 懈怠和戲笑，是痛苦的根源，你為何還樂於其中？ 看到別人被嗔恨的力量所控制，要知道自己應該更加精進。 自己和他人各有各的修行，要視自己與他人平等。 如果我不能去除分別心，又怎麼能獲得菩提（Bodhi，覺悟）？ 以如來（Tathagata，佛）的真實之語，實言才能真正解脫。 那些蚊蚋、䗈蠅，以及蟲、蝦、蜆等微小生物， 如果獲得精進的力量，也應當能夠獲得菩提（Bodhi，覺悟）。 它們和我，為何生而為人，卻不能分辨有利和不利？ 如果能恒常精進，為何不能獲得菩提（Bodhi，覺悟）？ 或許有人捨棄手足，因此而感到恐懼。 愚昧迷惑，違背師長的教誨，他們不知道這其中的利益。 斷裂、毀壞、燒煮，無邊無際地被拔出。 經歷了無數俱胝（Koti，大數單位）劫，仍然沒有獲得菩提（Bodhi，覺悟）。 經歷了這無數的痛苦，最終才能證得菩提（Bodhi，覺悟）。 好比毒藥帶來的痛苦，毒性消盡，痛苦自然解除。 要做一切醫人，救治眾生的病苦。 所以痛苦消除，一切疾病都會減少。 因此說救治疾病，甜藥對重病沒有好處。 高明的醫生治療大病，不會給予甜藥。 前後都是如此，智者都是這樣做的。 不斷地進修，捨棄身肉。 智者看待身肉，如同蔬菜一樣生滅。 枯萎凋謝，最終被拋棄在糞土之中，這樣的捨棄算不上困難。 如果身體所受的痛苦，內心認為是徒勞無功。 智者的內心沒有邪惡，他們沒有惡業的痛苦。 瞭解佛法，內心快樂，具備福德，身體也快樂。 沒有這種虛假的輪迴，得到痛苦又有什麼可悲傷的？ 爲了消除過去的罪業，爲了積累深厚的利他福德之海。 這種力量和菩提心（Bodhi-citta，覺悟之心），是二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）行者也需要迫切追求的。 像這樣利益眾生而不覺疲倦，修行又怎麼會感到痛苦呢？ 菩提心（Bodhi-citta，覺悟之心）是輦輿，智者乘坐它就能獲得快樂。 爲了成就一切有情眾生，快樂地運用佈施的方便之力。 身體的勞苦和恐懼，看到這些只會稱讚。 斷除這樣的分別心，增長精進的力量。
【English Translation】 English version The bitter river, never again to obtain a human body. Except for the most supreme Dharma of joy, there is no seed of boundless joy. Sloth and laughter are the causes of suffering; why do you delight in them? Seeing others controlled by the power of anger, know that you should be even more diligent. Self and others each have their own practices; view self and others as equal. How can I attain Bodhi (Bodhi, enlightenment) if I do not eliminate discrimination? With the truth of the Tathagata (Tathagata, Buddha), true words are the true liberation. Those mosquitoes, flies, and insects, shrimp, clams, and the like, If they obtain the power of diligence, they should also attain Bodhi (Bodhi, enlightenment). Why are they and I born as humans, yet unable to distinguish benefit from harm? If one is constantly diligent, why cannot one attain Bodhi (Bodhi, enlightenment)? Perhaps someone gives up their hands and feet and is therefore afraid. Foolish and deluded, disobeying the teacher's instructions, they do not know the benefit in this. Broken, destroyed, burned, and endlessly pulled out. Having experienced countless Kotis (Koti, a large number unit) of kalpas, still not attaining Bodhi (Bodhi, enlightenment). Having experienced these countless sufferings, one eventually attains Bodhi (Bodhi, enlightenment). It is like the pain from poison; when the poison is gone, the pain is naturally relieved. Be like all physicians, saving and healing the suffering of all beings. Therefore, when suffering is eliminated, all diseases will be reduced. Therefore, it is said that for curing diseases, sweet medicine is not beneficial for serious illnesses. A skilled doctor treats serious illnesses and does not give sweet medicine. It is the same from beginning to end; this is what the wise do. Constantly advancing in practice, giving up one's body and flesh. The wise view the body and flesh as arising and ceasing like vegetables. Withering and decaying, eventually discarded in the dirt, such giving is not considered difficult. If the suffering experienced by the body is considered futile by the mind, The mind of the wise is not evil; they have no suffering from evil karma. Understanding the Dharma, the mind is joyful; possessing merit, the body is also joyful. Without this false cycle of rebirth, what is there to be sad about when experiencing suffering? In order to eliminate past sins, in order to accumulate a deep ocean of altruistic merit. This power and Bodhi-citta (Bodhi-citta, the mind of enlightenment) are urgently needed even by those of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana, Hearer Vehicle and Solitary Realizer Vehicle). Like this, benefiting sentient beings without weariness, how can practice be painful? Bodhi-citta (Bodhi-citta, the mind of enlightenment) is a palanquin; the wise ride it and attain joy. In order to accomplish all sentient beings, joyfully using the expedient power of giving. The labor and fear of the body; seeing these, one only praises. Cut off such discrimination and increase the power of diligence.
我身而能捨 超過身方便 我消除自他 無數之過失 一一之過失 若劫盡無餘 彼過一一盡 我無有纖毫 無邊苦已脫 我心云何損 我求多功德 為利於自他 學一一功德 劫盡學無盡 纖毫之功德 我生不曾作 或當得生處 虛度無所有 我樂興大供 供養佛世尊 為貧不能作 而愿不圓滿 不施怖者安 不修母快樂 如入母胎藏 母唯病苦惱 過去為離法 我今得果報 所生既如是 當行何法行 一切善心根 世間之牟尼 彼根恒不退 常得好果報 煩惱苦纏綿 而得種種怖 於他愛障難 生罪而自感 若人于處處 能起于善愿 而感彼彼福 獲得供養果 若人于處處 作罪取快樂 而感彼彼報 獲得苦器侵 月藏中清涼 廣博妙香潔 佛音味第一 非修而不得 而彼善逝子 得解善逝法 如蓮出最上 亦如仁覺月 焰魔之獄卒 牽引于罪魂 火坑及洋銅 燒煮悉皆入 焰熾殺器杖 斷肉百千斤 墮落熱鐵地 斯由多不善 是故心作善 極微細觀察 依彼金剛幡 修學而作觀 初學觀和合 不觀汝非學 而無最上名 汝要回心作 生中之所作 增長
【現代漢語翻譯】 現代漢語譯本 我寧願捨棄我的身體，也要超越僅僅照顧身體的方便之法。 我消除自己和他人無量的過失。 每一個過失，即使經歷無數劫也無法完全消除。 這些過失一一消除，我心中沒有絲毫殘留。 我已經脫離無邊的痛苦，我的心又怎會受到損害呢？ 我追求眾多的功德，爲了利益自己和他人。 學習每一個功德，即使經歷無數劫也學不完。 哪怕是極小的功德，我生生世世都不曾修作。 或者當我在應該修行的地方，虛度光陰一無所得。 我樂於興辦盛大的供養，供養佛世尊（Buddha-lokanātha）。 因為貧窮而不能做到，所以願望不能圓滿。 沒有佈施給恐懼者安寧，沒有修習讓母親快樂的法門。 就像進入母親的胎藏，母親只有病痛和苦惱。 過去因為遠離正法，我今天才得到這樣的果報。 既然所生的境遇是這樣，應當奉行什麼樣的法行呢？ 一切善心的根本，是世間的牟尼（Muni，指佛陀）。 這個根本恒常不會退失，常常能得到好的果報。 被煩惱和痛苦纏繞，從而產生種種恐懼。 對於他人的愛產生障礙和困難，造下罪業而自己感受。 如果有人在任何地方，都能發起善愿。 就能感得種種福報，獲得供養的果報。 如果有人在任何地方，作惡犯罪以求快樂。 就會感得種種惡報，遭受痛苦的侵襲。 月藏（Candra-garbha）中的清涼，廣博、美妙、香潔。 佛音的味道是第一的，不通過修行是無法得到的。 而那些善逝（Sugata，如來）之子，得到了善逝的法。 就像蓮花出於污泥，也像仁覺月（In-driya-bodhi-candra）。 焰魔（Yama，閻羅王）的獄卒，牽引著罪惡的靈魂。 進入火坑和洋銅之中，被燒煮。 被熾熱的殺戮器械砍斷血肉，成百上千斤。 墮落到熾熱的鐵地上，這都是因為做了太多的不善業。 所以內心要行善，極其細微地觀察。 依靠那金剛幡（Vajra-ketu），修學並且作觀。 初學者要觀想和合之相，不觀想就不是真正在學習。 如果沒有最上的名號，你就要回心轉意去修行。 一生中所作的善業，會不斷增長。
【English Translation】 English version I would rather give up my body than merely seek bodily comforts. I eliminate countless faults of myself and others. Each and every fault, even after countless kalpas (aeons), cannot be completely eradicated. When these faults are eliminated one by one, there is not a trace of them left in my heart. Having escaped boundless suffering, how can my heart be harmed? I seek numerous merits for the benefit of myself and others. Learning each and every merit, even after countless kalpas, is endless. Even the slightest merit, I have not cultivated in lifetimes. Or when I am in a place where I should be practicing, I waste time and gain nothing. I delight in making grand offerings, offering to the Buddha-lokanātha (Lord of the World). Because of poverty, I cannot do it, so my wishes are not fulfilled. I have not given peace to those who are afraid, nor have I practiced the Dharma to make my mother happy. Like entering my mother's womb, my mother only experiences sickness and suffering. In the past, because I was far from the Dharma, I receive such karmic results today. Since the circumstances of my birth are like this, what kind of Dharma practice should I follow? The root of all good intentions is the Muni (Sage, referring to the Buddha) of the world. This root never diminishes and always yields good results. Entangled in afflictions and suffering, I experience all kinds of fears. Obstacles and difficulties arise in my love for others, creating sins that I myself must feel. If someone, in any place, can generate good wishes. They will experience all kinds of blessings and receive the fruits of offerings. If someone, in any place, commits sins and seeks pleasure. They will experience all kinds of retribution and suffer the invasion of painful instruments. The coolness in the Candra-garbha (Moon Essence), is vast, wonderful, fragrant, and pure. The taste of the Buddha's voice is the best, and it cannot be obtained without practice. And those sons of the Sugata (Well-gone, Tathagata), obtain the Dharma of the Sugata. Like a lotus emerging from the mud, also like the In-driya-bodhi-candra (Moon of the Awakened Senses). The jailers of Yama (Lord of Death), drag the sinful souls. Into the fire pits and molten copper, where they are boiled. Their flesh is cut into hundreds and thousands of pounds by burning weapons. Falling onto the hot iron ground, this is due to many unwholesome deeds. Therefore, the mind should do good, observing with utmost care. Relying on that Vajra-ketu (Diamond Banner), study and contemplate. Beginners should contemplate the union, not contemplating is not truly learning. If there is no supreme name, you must turn your heart back to practice. The good deeds done in a lifetime will continue to grow.
于罪苦 上事業不修 彼下不求勝 三種事應知 由業煩惱力 將來之惡因 於此云何作 世間之煩惱 拘人不自由 我如人不能 是故我無作 下業之所修 云何令安住 當觀我無我 而此我所作 一滴之甘露 鳥食變金翅 我意謂微劣 能脫少苦難 嗔作無心難 以不善罪故 無心見發起 廣大勝難及 是故清凈心 頌作此文句 使知彼三界 我遠離戲論 我得勝一切 無人能勝我 我今而自知 是佛師子子 有情離我人 而彼得最上 不降懈怠冤 懈怠冤自降 以惡趣所牽 身善速破壞 由僕從愚惡 寄食而受瘦 彼受於一切 修行住我慢 而此得名聲 下劣云何說 如是若勇猛 自勝彼冤家 勇猛行此修 慢冤而不勝 彼慢心若起 此實我冤家 勝果雖欲生 是果悉皆舍 喻精進師子 煩惱獸中見 煩惱獸千萬 雖眾不能敵 世有大苦惱 人自悉具見 煩惱不降伏 乃得如是苦 我寧使頭落 及刳剔心腸 煩惱諸冤家 一切我不降 因修此精進 得彼慢業盡 獲得勝果報 自感嬉戲樂 為快樂修因 彼卻不獲得 所修不決定 亦得不殊勝 輪迴欲不足
【現代漢語翻譯】 現代漢語譯本 關於罪苦 上等的事業不修習，下等的人不求勝進，這三種事應該知曉，都是由於業和煩惱的力量。 將來的惡因，於此（現在）應當如何做？ 世間的煩惱，拘禁人使不得自由，我如果像一般人一樣無能為力，那麼我就什麼都做不了。 下等的行業所修習的，如何才能令其安住？應當觀照我無我（anatta），而這（所作所為）都是我所作的。 一滴的甘露，鳥吃了也能變成金翅鳥（Garuda）。我以為（我的努力）雖然微小，也能脫離少許的苦難。 嗔恨會造成無心的災難，因為不善的罪業緣故。無心所見而發起的（惡業），廣大殊勝難以企及。 因此，清凈心，用頌歌來寫作這些文句，使人知曉那三界（Trailokya），我遠離戲論。 我獲得勝過一切，沒有人能夠勝過我，我現在自己知道，我是佛（Buddha）的獅子之子。 有情眾生遠離我人（的執著），他們才能得到最上（的境界）。 不降伏懈怠的冤家，懈怠的冤家自己就會降伏。因為被惡趣所牽引，身體的善行會迅速破壞。 由於僕從的愚蠢邪惡，寄人籬下而變得瘦弱。他們承受著一切，修行卻住在我慢之中。 而這樣的人卻得到名聲，下劣到什麼程度才能這樣說？ 像這樣如果勇猛，自己就能戰勝那些冤家。勇猛地修行，卻被我慢的冤家所不勝。 如果我慢心生起，這實際上就是我的冤家。殊勝的果報即使想要產生，這些果報也都會捨棄。 譬如精進的獅子，在煩惱的野獸中顯現。煩惱的野獸即使有千萬之眾，也不能與之為敵。 世間有大的苦惱，人們自己都完全看見。煩惱不降伏，才會得到這樣的苦。 我寧願頭顱落地，以及被剖開剔出心腸，對於煩惱的這些冤家，我一切都不會降伏。 因為修習這種精進，才能使那些我慢的業力消盡，獲得殊勝的果報，自然感受到嬉戲的快樂。 爲了快樂而修習善因，他們卻不能獲得（快樂），所修習的不堅定，也得不到殊勝的果報，輪迴的慾望永遠無法滿足。
【English Translation】 English version On the Suffering of Sin If superior endeavors are not cultivated, and inferior beings do not seek advancement, these three things should be known, arising from the power of karma and afflictions (kleshas). Future causes of evil, how should they be addressed here (in the present)? The afflictions of the world, they imprison people and prevent freedom. If I am like ordinary people, powerless, then I can do nothing. The inferior actions that are cultivated, how can they be made to abide? One should contemplate 'no-self' (anatta), and that (whatever is done) is what I have done. A drop of nectar, when eaten by a bird, can transform it into a Garuda (mythical bird). I think that even if my efforts are small, they can still escape a little suffering. Anger creates unintentional calamities, because of unwholesome karma. The (evil deeds) initiated by unintentional perceptions are vast, supreme, and difficult to reach. Therefore, with a pure mind, compose these verses, to make known the three realms (Trailokya), and I am far from frivolous talks. I have overcome everything, no one can overcome me, I now know myself, I am a lion son of the Buddha (Buddha). Sentient beings, by abandoning attachment to 'self' and 'others', can attain the highest (state). If you do not subdue the enemy of laziness, the enemy of laziness will subdue itself. Because being dragged by the evil realms, the good deeds of the body will be quickly destroyed. Due to the foolishness and wickedness of servants, living as a dependent and becoming emaciated. They endure everything, yet their practice dwells in pride. And such people gain fame, to what extent of inferiority can this be said? If one is courageous like this, one can conquer those enemies. Practicing courageously, yet not overcoming the enemy of pride. If the mind of pride arises, this is truly my enemy. Even if supreme results are desired, these results will all be abandoned. It is like a diligent lion, seen among the beasts of afflictions. Even if there are thousands of affliction beasts, they cannot be an enemy. The world has great suffering, people see it all for themselves. If afflictions are not subdued, such suffering will be obtained. I would rather have my head fall, and have my heart cut out, I will not surrender to all these enemies of afflictions. Because of cultivating this diligence, those karmas of pride can be exhausted, obtaining supreme rewards, naturally feeling the joy of play. Practicing good causes for happiness, yet they cannot obtain (happiness), what is cultivated is not firm, and supreme results cannot be obtained, the desires of samsara are never satisfied.
喻貪刀刃蜜 福甘露若貪 食之後轉美 是故業寂靜 感妙果隨行 如日溫月寒 晝夜而相逐 精進之有力 能破于懈怠 獲得遠離故 深心而愛樂 煩惱棒堅牢 斗彼念慧劍 喻棒劍相持 同彼女人學 執劍手無力 失之而怖急 念劍失亦然 地獄而在心 世間知善人 不肯飲毒血 心過亦復然 心過而不作 出家精進心 喻執持油缽 缽墜必當死 墜之故驚怖 著睡眠懈怠 喻毒蛇在懷 不去當被傷 去之宜須急 一一之深過 要回心思惟 此過不可守 云何我復作 和合之業因 斷以正念劍 云何名自位 此念而獲得 正念心不發 纖毫不能滅 來業如往行 一切報皆得 如彼睹羅綿 隨風而來往 精進人亦然 增上如是得
菩提行經卷第二 大正藏第 32 冊 No. 1662 菩提行經
菩提行經卷第三
聖龍樹菩薩集頌
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
菩提心靜慮般若波羅蜜多品第六
佛喜精進增 安住禪定意 慜彼散心人 煩惱芽間住 我今知身心 不生於散亂 是故遠世間 亦遠離疑惑 利
【現代漢語翻譯】 現代漢語譯本： 譬如貪戀刀刃上的蜂蜜： 如果貪圖福報的甘露，就像食用後會變得更美的食物。 因此，要讓行為寂靜，才能感得美好的果報相隨。 如同太陽溫暖，月亮寒冷，晝夜交替相隨。 精進的力量強大，能夠破除懈怠。 因為遠離（懈怠），內心深處才會喜愛快樂。 煩惱的棒子堅固，要用正念智慧之劍與之搏鬥。 譬如棒與劍相互對抗，如同女子學習武藝。 執劍的手如果沒有力量，就會因為失去劍而感到恐懼和急迫。 失去正念之劍也是如此，地獄就在心中。 世間知道善的人，不肯飲用毒血。 內心的過失也是如此，不要讓內心的過失發生。 出家人的精進之心，譬如手持盛滿油的缽。 缽如果掉落必定會死，因為害怕掉落而感到驚恐。 貪戀睡眠和懈怠，譬如懷中抱著毒蛇。 不去除它就會被傷害，去除它應該迅速。 對於每一個細微的過失，都要回頭思考。 這個過失不可保留，為什麼我還要再犯？ 和合的業因，要用正念之劍斬斷。 如何稱為安住于自己的位置？通過正念而獲得。 正念之心不生起，即使是細微的惡業也無法滅除。 未來的業報如同過去的所作所為，一切果報都會得到。 如同那朵睹羅綿（一種輕柔的棉花），隨風飄來飄去。 精進的人也是這樣，通過增上而獲得成就。 《菩提行經》卷第二 《大正藏》第 32 冊 No. 1662 《菩提行經》 《菩提行經》卷第三 聖龍樹菩薩集頌 西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯 菩提心靜慮般若波羅蜜多品第六 佛陀歡喜精進增長，安住在禪定的意境中。 憐憫那些散亂心的人，住在煩惱的萌芽之間。 我現在知道身心，不會產生散亂。 因此遠離世間，也遠離疑惑。 利益
【English Translation】 English version: Like greedily tasting honey on a knife's edge: If one is greedy for the nectar of blessings, it is like eating food that becomes more beautiful after consumption. Therefore, one should make actions peaceful, so that wonderful rewards will follow. Like the sun being warm and the moon being cold, they follow each other day and night. The power of diligence is strong, able to break through laziness. Because of being far away (from laziness), the depths of the heart will love happiness. The club of afflictions is strong, fight it with the sword of mindfulness and wisdom. For example, the club and sword oppose each other, like a woman learning martial arts. If the hand holding the sword has no strength, it will be afraid and anxious because of losing the sword. Losing the sword of mindfulness is also like this, hell is in the heart. The world knows that good people do not want to drink poisonous blood. The faults of the heart are also like this, do not let the faults of the heart happen. The diligent mind of a renunciant is like holding a bowl full of oil. If the bowl falls, one will surely die, and one will be terrified because of the fear of it falling. Greed for sleep and laziness is like holding a poisonous snake in one's bosom. If you do not remove it, you will be hurt, and you should remove it quickly. For every subtle fault, you must turn back and think. This fault cannot be kept, why would I commit it again? The causes of compounded karma should be cut off with the sword of right mindfulness. How is it called abiding in one's own position? It is obtained through right mindfulness. If the mind of right mindfulness does not arise, even the slightest evil karma cannot be extinguished. Future karmic retribution is like past actions, all rewards will be obtained. Like that Tula cotton (a kind of soft cotton), drifting here and there with the wind. Diligent people are also like this, achieving success through increasing effort. Bodhi-caryā-sūtra (Treatise on the practice of Bodhi) Volume 2 Taisho Tripitaka Volume 32 No. 1662 Bodhi-caryā-sūtra Bodhi-caryā-sūtra Volume 3 Verses Collected by the Holy Nāgārjuna Bodhisattva Translated by the Tripiṭaka Master Mingjiao of the Secret Forest Temple in Jalandhara (a city in ancient India) in Central India of the Western Regions, the Purple-Robed Śrāmaṇa (Buddhist monk) Minister Tian Xizai (name of the translator) by Imperial Decree Chapter 6: Bodhicitta (mind of enlightenment), Samadhi (meditative absorption), Prajñāpāramitā (perfection of wisdom) The Buddha rejoices in the increase of diligence, abiding in the state of meditative concentration. He pities those with scattered minds, dwelling among the sprouts of afflictions. I now know that body and mind do not give rise to distraction. Therefore, I am far from the world, and also far from doubt. Benefit
益行可愛 愛不離世間 智者乃思惟 是故此皆舍 依于奢摩他 尾缽奢曩等 如是而起行 破壞於煩惱 先求奢摩他 不藉世間行 無常而恒有 于愛何得要 若見於千生 不復起愛著 不樂尾缽舍 亦不住等持 見已不止足 是患過去渴 如實而不見 安得盡煩惱 意緣于愛集 被煩惱燒然 思惟彼下墮 短命須臾住 善友不長久 堅固法不成 行與愚迷同 決定墮惡趣 何得同愚迷 以毒分牽故 而於自眷屬 剎那獲怨恨 凡夫性異生 喜怒而無定 多瞋承事難 遠離於善利 下劣心自讚 縛著憎愛罪 彼不捨于瞋 當墮于惡趣 迷愚不攝心 為此無功德 自讚譭謗他 輪迴樂自得 愚迷之所持 住是等不善 不善不和合 彼事皆獲得 一身我所樂 而意無所貪 遠離於愚迷 當得愛承事 不為于讚歎 住於何善事 略如蜂造蜜 寂靜得成就 我行一切處 如未曾有者 恒得於多人 讚歎而敬愛 若迷於處處 得意樂快樂 以此於世間 得生死怖畏 是故彼智者 怖畏於生死 知千種苦惱 住之決定受 若於剎那頃 自修于精進 獲得好名稱 亦復多利
【現代漢語翻譯】 現代漢語譯本 益行可愛，愛不離世間，智者乃思惟，是故此皆舍。 智者觀察到愛慾無法脫離世間，因此捨棄一切。 依于奢摩他（止，平靜）和尾缽奢曩（觀，洞察）等，如此修行，破壞煩惱。 通過修習止和觀等，這樣的修行能夠摧毀煩惱。 先求奢摩他，不藉世間行，無常而恒有，于愛何得要？ 首先尋求止，不依賴世間的行為，因為一切都是無常的，執著于愛又有什麼意義呢？ 若見於千生，不復起愛著，不樂尾缽舍，亦不住等持。 如果看透了千百次的生死輪迴，就不會再產生愛著；如果不喜歡觀，也不安住于禪定。 見已不止足，是患過去渴，如實而不見，安得盡煩惱？ 即使有所見解也不滿足，這是過去貪愛的遺患；如果不能如實地觀察，又怎麼能斷盡煩惱呢？ 意緣于愛集，被煩惱燒然，思惟彼下墮，短命須臾住。 心意執著于愛慾，就會被煩惱所焚燒；應當思維愛慾會使人墮落，生命短暫如瞬間。 善友不長久，堅固法不成，行與愚迷同，決定墮惡趣。 善友不能長久相伴，堅固的佛法也難以成就，行為和愚癡的人一樣，必定會墮入惡趣。 何得同愚迷，以毒分牽故，而於自眷屬，剎那獲怨恨。 為什麼要和愚癡的人一樣呢？因為被毒藥般的分別心所牽引，甚至會對自己的親屬產生一時的怨恨。 凡夫性異生，喜怒而無定，多瞋承事難，遠離於善利。 凡夫和異生，喜怒無常，多嗔恨的人難以侍奉，也會遠離善利。 下劣心自讚，縛著憎愛罪，彼不捨于瞋，當墮于惡趣。 以低劣的心自讚，被憎恨和愛慾的罪過束縛，如果不捨棄嗔恨，就會墮入惡趣。 迷愚不攝心，為此無功德，自讚譭謗他，輪迴樂自得。 迷惑愚癡的人不能攝持自己的心，因此沒有功德；自讚譭謗他人，只能在輪迴中自得其樂。 愚迷之所持，住是等不善，不善不和合，彼事皆獲得。 被愚癡迷惑所控制，安住于這些不善之中，不善與不和諧，這些事情都會降臨到他身上。 一身我所樂，而意無所貪，遠離於愚迷，當得愛承事。 身體享受快樂，而內心沒有貪戀，遠離愚癡迷惑，才能得到愛和侍奉。 不為于讚歎，住於何善事，略如蜂造蜜，寂靜得成就。 不爲了讚歎，安住于任何善事，就像蜜蜂釀蜜一樣，在寂靜中獲得成就。 我行一切處，如未曾有者，恒得於多人，讚歎而敬愛。 我行走於一切地方，就像從未存在過一樣，總是能得到很多人的讚歎和敬愛。 若迷於處處，得意樂快樂，以此於世間，得生死怖畏。 如果執迷於處處，得意忘形地追求快樂，因此在世間，會得到生死輪迴的恐懼。 是故彼智者，怖畏於生死，知千種苦惱，住之決定受。 因此，那些智者，會畏懼生死輪迴，知道其中有千百種苦惱，一旦安住其中就必定要承受。 若於剎那頃，自修于精進，獲得好名稱，亦復多利。 如果在短暫的瞬間，自己修習精進，就能獲得好的名聲，也能得到很多利益。
【English Translation】 English version 'Beneficial conduct is lovely; love does not depart from the world; the wise contemplate, therefore they abandon all this.' 'The wise observe that desire cannot escape the world, therefore they abandon everything.' 'Relying on Samatha (tranquility, calmness) and Vipassana (insight, clear-seeing) etc., thus practicing, destroying afflictions.' 'Through practicing Samatha and Vipassana, such practice can destroy afflictions.' 'First seek Samatha, not relying on worldly conduct; impermanent yet seemingly constant, what need is there for love?' 'First seek tranquility, not relying on worldly actions, because everything is impermanent, what is the point of clinging to love?' 'If seeing through thousands of lives, no longer arising attachment; not delighting in Vipassana, nor abiding in Samadhi (concentration).' 'If one sees through thousands of cycles of birth and death, one will no longer generate attachment; if one does not delight in insight, nor abide in concentration.' 'Having seen, not being content, this is the affliction of past thirst; not seeing truthfully, how can afflictions be exhausted?' 'Even if there is some understanding, not being content, this is the remnant of past craving; if one cannot observe truthfully, how can afflictions be extinguished?' 'The mind clings to the accumulation of love, being burned by afflictions; contemplating its downfall, short-lived, dwelling momentarily.' 'The mind clings to desire, it will be burned by afflictions; one should contemplate that desire leads to downfall, life is short like a moment.' 'Good friends do not last long, steadfast Dharma is not achieved, conduct is the same as the deluded, surely falling into evil realms.' 'Good friends cannot accompany for long, steadfast Dharma is difficult to achieve, behavior is the same as the deluded, surely falling into evil realms.' 'Why be the same as the deluded, because of being pulled by poisonous distinctions, and towards one's own family, momentarily gaining resentment.' 'Why be the same as the deluded? Because of being pulled by poisonous distinctions, even generating momentary resentment towards one's own family.' 'Ordinary beings and different beings, joy and anger are uncertain, much anger is difficult to serve, distancing from good benefits.' 'Ordinary beings and different beings, joy and anger are impermanent, much anger is difficult to serve, also distancing from good benefits.' 'Inferior mind self-praising, bound by sins of hatred and love, if not abandoning anger, will fall into evil realms.' 'With an inferior mind self-praising, bound by the sins of hatred and love, if one does not abandon anger, one will fall into evil realms.' 'Deluded and foolish not collecting the mind, therefore without merit, self-praising slandering others, in Samsara (cycle of rebirth) joy is self-obtained.' 'Deluded and foolish people cannot collect their minds, therefore without merit; self-praising and slandering others, can only find joy in Samsara.' 'Held by delusion and foolishness, dwelling in such unwholesome states, unwholesome and disharmonious, these things are all obtained.' 'Controlled by delusion and foolishness, dwelling in these unwholesome states, unwholesome and disharmonious, these things will all befall him.' 'The body enjoys pleasure, but the mind has no greed, distancing from delusion and foolishness, one will obtain love and service.' 'The body enjoys pleasure, but the mind has no greed, distancing from delusion and foolishness, one can obtain love and service.' 'Not for praise, dwelling in what good deeds, briefly like bees making honey, tranquility is achieved.' 'Not for praise, abiding in any good deeds, just like bees making honey, achieving accomplishment in tranquility.' 'I walk everywhere, as if never having been, constantly obtaining from many people, praise and respect and love.' 'I walk everywhere, as if never having existed, always obtaining praise, respect, and love from many people.' 'If deluded in every place, pleased with joy and happiness, with this in the world, obtaining fear of birth and death.' 'If one is deluded in every place, pleased with joy and happiness, therefore in the world, one will obtain the fear of birth and death.' 'Therefore those wise ones, fear birth and death, knowing thousands of sufferings, dwelling in it surely receiving.' 'Therefore, those wise ones, fear the cycle of birth and death, knowing there are thousands of sufferings within, once dwelling in it, one must surely endure them.' 'If in a moment, self-cultivating diligence, obtaining good name, also much benefit.' 'If in a brief moment, one cultivates diligence, one can obtain a good name, and also much benefit.'
養 以彼同利人 毀我非功德 若此加譭謗 我謂贊歡喜 雖譭謗不瞋 稱讚亦不喜 謂佛及有情 種種皆如是 稱讚得功德 譭謗招苦報 世間不思惟 是謂愚癡故 自性苦同住 彼生何所樂 愚迷非朋友 此乃如來說 若在於愚迷 自利無不愛 若入利他門 如是為自愛 不毀於有情 不一心承奉 損於利物行 如煩惱壞善 如彼天宮殿 及於樹根舍 隨彼愛樂心 從意得為上 自性之廣大 斯為無礙處 彼所未曾見 亦不能觀察 富貴喻坯器 雖成不堅牢 受用然自由 苦惱而速至 如盜他人衣 分之著身上 行住不自在 苦惱當求離 稱量于自身 彼實苦惱法 我此如是身 是身必當壞 觀察於此身 性與身相離 性然無所壞 身當爲豺食 一生定一死 有情界如是 彼復見何事 諸大各分去 如人遠路行 欲及於住舍 憂苦彼別無 唯求無障礙 喻輪迴亦然 咸受于生住 直至於四人 彼方獲遠離 如是之一身 冤家所不讚 直至如是成 不厭患世間 過去世間時 生死無悔恨 所行行不近 能離世間苦 唸佛心口同 無有人嫌毀 是故身意調
【現代漢語翻譯】 現代漢語譯本 養 如果用利益他人的方式對待他人，卻詆譭我，這不是功德。 如果有人對我加以譭謗，我反而會讚歎並感到歡喜。 即使被譭謗也不生氣，受到稱讚也不歡喜。 對於佛（Buddha）以及一切有情眾生（sentient beings），都應如此看待。 稱讚能帶來功德，譭謗會招致痛苦的果報。 世間的人不思考這些道理，這就是愚癡的表現。 自性（inherent nature）與痛苦同在，他們從中能得到什麼快樂呢？ 愚昧迷惑的人不是真正的朋友，這是如來（Tathagata）所說的。 如果沉溺於愚昧迷惑之中，就會只愛自己。 如果進入利益他人的法門，這才是真正的愛自己。 不譭謗有情眾生，也不一心承奉（只為自己）。 損害利益他人的行為，就像煩惱破壞善行一樣。 就像天宮殿（heavenly palace）以及樹根下的住所。 隨著他們喜愛的心意，從中得到最好的。 自性的廣大，是無所障礙的境界。 那是他們從未見過的，也無法觀察到的。 富貴就像未燒透的陶器，即使成形也不堅固。 享受雖然自由，但苦惱很快就會到來。 就像偷了別人的衣服，分給別人穿在身上。 行走坐臥都不自在，痛苦應該儘快遠離。 衡量自身，那確實是痛苦的法則。 我這如是的身體，這個身體必定會壞滅。 觀察這個身體，自性與身體是分離的。 自性不會壞滅，身體將會被野獸吞食。 一生必定有一死，有情眾生的世界就是這樣。 他們又能看到什麼呢？諸大（四大元素）各自離散而去。 就像人走遠路，想要到達住所。 憂愁痛苦之外別無他物，只求沒有障礙。 譬如輪迴也是這樣，都承受著生住。 直到四個人（抬棺人）出現，才能獲得遠離。 像這樣的一個身體，連冤家都不會讚歎。 直到變成這樣，還不厭惡這個世間。 過去世間的時候，生死沒有悔恨。 所行的道路不偏頗，就能遠離世間的痛苦。 唸佛（Buddha）心口如一，沒有人嫌棄譭謗。 所以要調和身意。
【English Translation】 English version Nourishing If one treats others with the intention of benefiting them, yet defames me, this is not meritorious. If someone adds slander to me, I would rather praise and rejoice. Even if slandered, do not be angry; even if praised, do not be delighted. Regarding the Buddha (Buddha) and all sentient beings (sentient beings), one should view them all in this way. Praise brings merit, while slander invites suffering as retribution. The people of the world do not contemplate these principles; this is a sign of foolishness. Inherent nature (inherent nature) dwells with suffering; what joy can they derive from it? The deluded and confused are not true friends; this is what the Tathagata (Tathagata) said. If one is immersed in delusion and confusion, one will only love oneself. If one enters the gate of benefiting others, this is true self-love. Do not slander sentient beings, nor single-mindedly serve (only oneself). To harm the act of benefiting others is like afflictions destroying good deeds. Like a heavenly palace (heavenly palace) and a dwelling at the root of a tree. According to their loving intentions, they obtain the best from them. The vastness of inherent nature is a realm without obstruction. That is what they have never seen, nor can they observe. Wealth and nobility are like unfired pottery; even if formed, they are not strong. Enjoyment, though free, is quickly followed by suffering. Like stealing someone else's clothes and distributing them to others to wear. Walking, standing, sitting, and lying down are not at ease; suffering should be quickly abandoned. Measure oneself; that is indeed the law of suffering. This body of mine, as it is, is bound to perish. Observe this body; inherent nature and the body are separate. Inherent nature will not perish; the body will be eaten by wild beasts. One life is destined for one death; such is the world of sentient beings. What else can they see? The great elements (four great elements) each disperse and depart. Like a person walking a long road, desiring to reach a dwelling. Apart from sorrow and suffering, there is nothing else; only seek to be without obstruction. For example, such is also the cycle of rebirth; all endure birth and dwelling. Only when the four people (pallbearers) appear can one obtain liberation. Such a body, even enemies will not praise. Until it becomes like this, one is not disgusted with this world. In the past world, there was no regret for birth and death. If the path taken is not biased, one can be free from the suffering of the world. If one's mind and mouth are in accord when reciting the Buddha's name (Buddha), no one will dislike or slander. Therefore, one should harmonize body and mind.
寂靜無煩擾 如是我恒行 滅盡諸煩惱 解脫于自心 復解脫一切 得此心平等 於今世後世 斷彼苦惱縛 乃至地獄等 若有男女等 合掌多恭敬 善利非算數 無罪可稱說 有善用自金 遠離棄擲怖 此行若能行 得最上寂靜 彼人有此獲 我自得無異 明瞭如是行 何不趣寂靜 一心住貪愛 此為下趣牽 業感焰魔門 前見見可怖 彼門是汝冤 煩惱今不同 分明住貪愛 今見何能脫 過咎自藏護 一一他眼見 彼今所食啖 妒忌何不護 飛鷲常所貪 唯愛此肥肉 復以血莊嚴 此食偏所重 喻見鬼形容 枯瘦及行動 相貌既如是 睹之堪可怖 口吻及牙涎 皆從不凈生 不凈非所堪 食飲彼何愛 睹羅綿藏觸 細滑樂嬉戲 臭穢豈不漏 欲者心自迷 此貪謂若蓋 迷者堅樂著 無著即無事 云何而不離 衰老相隨生 肉泥加飾染 不識彼空幻 而復樂歍吻 如袋不凈滿 迷人不思惟 不凈如是多 彼汝何喜行 身肉非凈成 愚智而皆見 自性元無心 云何妄愛肉 若彼無愛心 是得分明見 若能無彼此 自不見歍吻 別有非不凈 而自不希有 如是不
【現代漢語翻譯】 現代漢語譯本 寂靜而沒有煩擾， 我經常這樣修行，滅盡各種煩惱， 從自己的心中解脫，並且進一步解脫一切， 獲得這種心的平等，在今生和來世， 斷除那些痛苦煩惱的束縛，乃至地獄等惡道。 如果有男女等人，合掌並且非常恭敬， 所獲得的利益多到無法計算，沒有罪過可以述說。 如果有人善用自己的財富，遠離恐懼和拋棄， 這種行為如果能夠實行，就能得到最上的寂靜。 那個人會有這樣的收穫，我自己得到的也沒有什麼不同。 明白了這樣的修行，為什麼不去追求寂靜呢？ 一心執著于貪愛，這會被低下的境界牽引， 業力會讓你感受到焰魔（Yama，地獄之主）之門，前面所見到的景象非常可怕。 那扇門是你的仇敵，煩惱和現在不同。 如果還執迷於貪愛，現在看到了又怎麼能解脫呢？ 過錯自己隱藏保護，但每一件都會被他人看見。 他們現在所吃的東西，你為什麼不去妒忌和保護呢？ 飛鷲（一種鳥）常常貪戀，只愛這肥肉， 又用血來裝飾，這種食物特別被看重。 就像看到鬼的形容，枯瘦並且行動遲緩， 相貌既然是這樣，看到它難道不可怕嗎？ 口唇和牙齒的唾液，都是從不乾淨的東西產生。 不乾淨的東西不值得喜歡，他們吃喝的時候有什麼可愛的呢？ 看到杜羅綿（一種柔軟的棉）的觸感，細膩光滑，喜歡嬉戲， 臭味難道不會泄露嗎？貪慾的人心自己迷惑。 這種貪愛就像蓋子一樣，迷惑的人堅固地執著。 沒有執著就沒有事，為什麼不離開呢？ 衰老隨著年齡增長而生，用肉泥來加飾和染色， 不認識到那空虛幻象，反而喜歡親吻。 就像裝滿不凈之物的袋子，迷惑的人不思考， 不乾淨的東西如此之多，你為什麼還喜歡呢？ 身體的肉不是乾淨的東西形成的，愚笨和聰明的人都看得見， 自性原本沒有心，為什麼會虛妄地愛戀肉體呢？ 如果他們沒有愛戀之心，就能清楚地看見， 如果能夠沒有彼此的分別，自己就不會去親吻。 另外有不是不乾淨的東西，但自己卻不覺得稀有。 就像這樣。
【English Translation】 English version Quiet and without disturbance, I constantly practice like this, extinguishing all afflictions, Liberating from one's own mind, and further liberating everything, Attaining this equality of mind, in this life and the next, Cutting off those bonds of suffering and affliction, even to the hells and other evil paths. If there are men and women who, with palms together and great reverence, The benefits gained are too numerous to calculate, and no sins can be spoken of. If someone makes good use of their wealth, staying away from fear and abandonment, If this practice can be carried out, one can attain the supreme tranquility. That person will have such gains, and what I myself obtain is no different. Having understood such practice, why not pursue tranquility? Single-mindedly clinging to greed and love, this will be drawn by lower realms, Karmic force will make you feel the gate of Yama (the lord of death), and the scene seen in front is very terrifying. That gate is your enemy, and afflictions are different from now. If you are still obsessed with greed and love, how can you escape now that you have seen it? Faults are hidden and protected by oneself, but each one will be seen by others. The things they eat now, why don't you envy and protect them? The vulture (a kind of bird) often covets, only loving this fat meat, And decorates it with blood, this food is especially valued. It's like seeing the appearance of a ghost, thin and slow in movement, Since the appearance is like this, isn't it scary to see it? The saliva of the lips and teeth, all come from unclean things. Unclean things are not worth liking, what is there to love when they eat and drink? Seeing the touch of Tula cotton (a kind of soft cotton), delicate and smooth, enjoying playing, Won't the stench leak out? The greedy person's heart is self-deluded. This greed is like a cover, and the deluded person firmly clings to it. Without attachment, there is nothing to do, why not leave? Aging is born with age, using flesh mud to decorate and dye, Not recognizing that empty illusion, but still liking to kiss. Like a bag full of unclean things, the deluded person does not think, There are so many unclean things, why do you still like it? The flesh of the body is not formed of clean things, both the foolish and the wise can see, The nature originally has no mind, why falsely love the flesh? If they have no love in their hearts, they can see clearly, If one can be without the distinction of self and other, one will not kiss oneself. There are other things that are not unclean, but one does not feel rare. Just like this.
自凈 彼汝非希有 愚迷不凈心 體喻于蓮花 慧日照開敷 非凈身何愛 不凈今無常 染愛今不正 欲出正凈身 云何由染愛 云何歍吻他 由貪彼不凈 于彼不凈地 種子生增長 汝受不凈身 此身唯蟲聚 是身既非凈 非凈不可愛 不凈而不一 而汝自不嫌 無別不凈器 此器孰多愛 龍腦香米等 食飲而適悅 入口味最上 是地合清凈 若此甚分明 彼不凈不離 穢惡棄屍林 是身同若此 皮剝肉潰爛 見之得大怖 既能知彼已 復何生愛樂 白檀香復潔 身無如是妙 云何殊勝香 用心而別愛 自性臭若貪 不樂於寂靜 亦於法諸香 一切皆染污 若復發甲長 牙齒兼垢黑 垢膩之所持 惡性身裸露 狂亂自癡迷 欲用行大地 復持諸器仗 一心待自殺 寒林枯骨形 見乃發惡聲 聚落枯骨動 迷人返愛樂 不凈乃如是 此苦為彼愛 如彼那落中 無苦痛不受 少年貪受樂 不求勝善力 少年如不求 老至欲何作 如彼日將落 為作困不就 復如鹿獸群 至夜空還去 錫杖缽隨行 在路而困苦 如犢隨母行 無所畏亦爾 若自為欲迷 自賣為僕從
【現代漢語翻譯】 現代漢語譯本 自凈： 這對於你來說並非稀有。 愚昧迷惑的心是不清凈的，身體可以比喻為蓮花。 智慧的陽光照耀，蓮花開放，不清凈的身體有什麼可愛的呢？ 不清凈且無常，執著于愛是不正確的。 想要脫離，得到真正清凈的身體，怎麼能通過染愛呢？ 怎麼能去親吻他（歍吻他），因為貪戀那不凈之物呢？ 在那不凈之地，種子得以生長。 你接受這不凈的身體，這身體只是蟲子的聚集地。 這身體既然不清凈，不清凈就不可愛。 不清凈而且不唯一，而你卻不嫌棄。 沒有特別的不凈之器，這個身體有什麼值得特別喜愛的呢？ 龍腦香、米等食物，吃喝後感到舒適愉悅。 入口的味道是最好的，這地方應該清凈。 如果這一點非常明顯，那麼不凈之物就不會離開。 污穢惡臭的屍體，這身體也和它一樣。 面板剝落，肉潰爛，看到的人會感到非常恐懼。 既然已經知道了這些，又為何還會產生愛戀呢？ 白檀香非常潔凈，身體沒有這樣的美妙。 為什麼對殊勝的香，要用心去分別愛戀呢？ 自性是臭的，如果貪戀，就不會喜歡寂靜。 對於法（Dharma）的各種香，一切都會被染污。 如果頭髮、指甲生長，牙齒又黑又臟。 被污垢油膩所覆蓋，是惡性的身體。 狂亂而自我癡迷，想要用它行走于大地。 又拿著各種器物和兵器，一心等待自我毀滅。 寒林（Śītavana）中枯骨的形狀，看到後會發出厭惡的聲音。 聚集的枯骨在動，迷惑的人反而愛戀。 不清凈竟然是這樣的，這種痛苦卻被認為是可愛。 就像在那落迦（Naraka）中，沒有痛苦是不被承受的。 少年貪圖享樂，不尋求殊勝的善的力量。 少年如果不尋求，老了又能做什麼呢？ 就像太陽將要落下，努力也無法完成。 又像鹿群，到了夜晚空空地返回。 拿著錫杖和缽，在路上感到困苦。 就像小牛跟隨母牛行走，無所畏懼也是如此。 如果因為慾望而迷惑，就等於把自己賣身為奴。
【English Translation】 English version Self-Purification: This is not rare for you. The deluded and confused mind is impure; the body can be likened to a lotus flower. The sunlight of wisdom shines, and the lotus flower blooms. What is there to love in an impure body? It is impure and impermanent; clinging to love is incorrect. If you want to escape and attain a truly pure body, how can you do so through defiled love? How can you kiss him (Udumbara), because of greed for that impure thing? In that impure place, the seed grows and develops. You accept this impure body; this body is merely a gathering of insects. Since this body is impure, what is impure is not lovable. It is impure and not unique, yet you do not despise it. There is no special impure vessel; what is there to particularly love about this vessel? Borneo camphor, rice, and other foods, after eating and drinking, one feels comfortable and happy. The taste upon entering the mouth is the best; this place should be pure. If this is very clear, then impure things will not leave. The filthy and foul-smelling corpse, this body is the same as it. The skin is peeling, the flesh is rotting, and those who see it will feel great fear. Since you already know these things, why do you still generate love and attachment? White sandalwood is very clean, but the body does not have such beauty. Why do you use your mind to discriminate and love the superior fragrance? If the nature is foul-smelling, if you are greedy, you will not like tranquility. Regarding the various fragrances of the Dharma, everything will be defiled. If the hair and nails grow long, and the teeth are black and dirty. Covered by greasy dirt, it is a body of evil nature. Mad and self-deluded, wanting to use it to walk on the earth. Also holding various utensils and weapons, wholeheartedly waiting for self-destruction. The shape of withered bones in the Śītavana (cold forest), upon seeing it, one will emit a disgusted sound. The gathered withered bones are moving, but the deluded person loves them instead. Impurity is actually like this, but this suffering is considered lovable. Just like in Naraka (hell), there is no suffering that is not endured. Young people greedily enjoy pleasure, not seeking the power of superior goodness. If young people do not seek it, what can they do when they are old? Just like the sun is about to set, efforts cannot be completed. Also like a herd of deer, returning empty at night. Holding a khakkhara (monk's staff) and bowl, feeling tired and miserable on the road. Just like a calf following its mother, being fearless is also like this. If one is deluded by desire, it is equivalent to selling oneself into slavery.
彼不得自在 亦復隨業牽 如女產林野 如戰命難保 迷者為欲誑 恃我感奴僕 斷欲者心凈 于苦能審察 見彼慾火燒 復若毒槍刺 迷人求欲境 喜獲妄守護 無利事無邊 清凈皆破壞 世間虛幻財 愚人忙忙貪 輪迴往來苦 解脫於何時 如是貪慾味 欲者受不少 喻牛牽重車 至彼口無草 欲味與無草 見者人難得 見已破知非 剎那覺希有 而身為作此 一切時疲倦 勝定業不修 必當墮地獄 彼百俱胝劫 分受困不覺 彼行大苦苦 不為求菩提 無器仗毒火 無山崖冤等 離欲者若此 說離地獄苦 遠離如是欲 生愛樂分別 愛樂非空處 而諍善林地 善財月光明 白檀涼香潔 廣寶樓閣間 行住甚適悅 善林聲不鬧 清凈風長扇 彼處而寂靜 思惟心爽利 若處何可親 空舍巖樹下 舍愛離煩惱 自在護根識 是處主宰無 自在隨行住 歡喜愛快樂 何推帝釋天 觀功德智慧 如是等諸法 復正菩提心 消除于疑惑 先當如是觀 重自他不二 我自一切行 苦樂亦平等 手作多種事 守護如一身 世壞不壞法 苦樂等亦爾 如己之別苦 一一
【現代漢語翻譯】 現代漢語譯本 他無法獲得自在，也只能隨著業力牽引。 就像婦人在荒野生產，又像戰場上性命難保。 迷惑的人被慾望矇蔽，仗著『我』而役使奴僕。 斷絕慾望的人內心清凈，對於痛苦能夠明察。 （他們）看到慾望如同烈火燃燒，又像被毒箭刺傷。 迷惑的人追求慾望的境界，歡喜地獲得虛妄的守護。 無益的事情無邊無際，清凈的功德都被破壞。 世間的財富虛幻不實，愚蠢的人忙忙碌碌地貪求。 在輪迴中往來受苦，何時才能解脫？ 像這樣貪戀慾望的滋味，追求慾望的人承受的痛苦不少。 譬如牛拉著沉重的車子，到達目的地卻無草可吃。 慾望的滋味與無草可吃，能看清這一點的人很難得。 看清之後破除迷惑認識到錯誤，剎那間的覺悟也十分稀有。 而（人們）卻為身體造作惡業，一切時候都感到疲倦。 殊勝的禪定事業不修習，必定會墮入地獄。 在那百俱胝劫（百億萬劫，形容極長的時間）中，分別承受困苦而不自覺醒。 他們經歷極大的苦難，卻不是爲了追求菩提（覺悟）。 沒有器械、兵器、毒火，沒有山崖、仇敵等等。 遠離慾望的人就像這樣，（我）說他們遠離地獄的痛苦。 遠離了這樣的慾望，（卻）產生對愛慾的執著和分別。 對愛慾的執著並非空無之處，卻爲了美好的林地而爭鬥。 美好的樹林里有善財（指善財童子）和月光明（指菩薩），白檀散發著清涼的香氣，非常潔凈。 在寬廣的寶樓閣之間，行走居住都非常舒適喜悅。 美好的樹林里聲音不喧鬧，清凈的風長久地吹拂。 在那樣的處所寂靜安寧，思惟時心神清爽敏捷。 如果有什麼地方可以親近？空曠的屋舍、山巖、樹木下。 捨棄愛慾，遠離煩惱，自在地守護根識（眼、耳、鼻、舌、身、意）。 這樣的地方沒有主宰，可以自在地隨心而行住。 歡喜、愛樂、快樂，為何要去推崇帝釋天（佛教護法神）？ 觀察功德、智慧，像這樣等等的諸法。 再次端正菩提心，消除心中的疑惑。 首先應當這樣觀察，重視自己與他人沒有分別。 我自己的行為和一切眾生的行為，痛苦和快樂也是平等的。 手做多種事情，守護身體就像守護自身一樣。 世界壞滅與不壞滅，痛苦和快樂等等也是如此。 如同自己所感受的特別的痛苦，一一（都應設身處地為他人著想）。
【English Translation】 English version He cannot be free, and is only dragged along by karma. Like a woman giving birth in the wilderness, or like life being hard to protect on the battlefield. The deluded are deceived by desires, relying on 'I' to command servants. Those who cut off desires have pure hearts, and can clearly discern suffering. (They) see desires burning like a raging fire, and like being pierced by a poisoned arrow. The deluded seek the realm of desire, joyfully obtaining illusory protection. Useless things are boundless, and pure merits are all destroyed. The wealth of the world is illusory and unreal, and foolish people busily crave it. Wandering back and forth in samsara (cycle of rebirth) suffering, when will there be liberation? Like this, craving the taste of desire, those who seek desire endure no small amount of suffering. It is like an ox pulling a heavy cart, arriving at its destination with no grass to eat. The taste of desire and having no grass to eat, it is rare for people to see this clearly. After seeing it clearly, breaking through delusion and recognizing the error, even a moment of awakening is rare. But (people) create evil karma for the body, and are tired at all times. The supreme practice of samadhi (meditative concentration) is not cultivated, and one will surely fall into hell. In those hundreds of kotis (hundreds of millions) of kalpas (eons), they separately endure suffering without awakening. They experience great suffering, but not to seek Bodhi (enlightenment). Without instruments, weapons, poisonous fire, without cliffs, enemies, and so on. Those who are free from desire are like this, (I) say they are free from the suffering of hell. Having distanced themselves from such desires, (they) generate attachment and discrimination towards love and pleasure. Attachment to love and pleasure is not an empty place, yet they fight for beautiful forest lands. In the beautiful forest, there are Sudhana (referring to Sudhana-kumara) and Moonlight (referring to a Bodhisattva), white sandalwood emits a cool fragrance, very clean. Between the wide treasure pavilions, walking and dwelling are very comfortable and joyful. In the beautiful forest, the sounds are not noisy, and the pure wind blows for a long time. In such a place, there is tranquility and peace, and the mind is refreshed and sharp when contemplating. If there is any place that can be approached? Empty houses, rocks, under trees. Abandoning love and desire, away from afflictions, freely guarding the root consciousness (eyes, ears, nose, tongue, body, mind). Such a place has no ruler, and one can freely go and dwell as one pleases. Joy, love, and happiness, why should one praise Indra (a Buddhist protector deity)? Observe merit, wisdom, and such other dharmas (teachings). Again, rectify the Bodhi mind, and eliminate doubts in the heart. First, one should observe in this way, valuing oneself and others as not different. My own actions and the actions of all beings, suffering and happiness are also equal. The hand does many things, protecting the body is like protecting oneself. The world's destruction and non-destruction, suffering and happiness, and so on, are also like this. Like the particular suffering that one feels oneself, one should put oneself in the place of others in each and every case.
皆消盡 如是我受持 為于有情等 我若愛於他 令得平等樂 彼得快樂已 于自勝何奪 我若不愛他 彼得諸苦怖 彼苦怖不脫 于自當何勝 苦害令若得 而由不愛護 未來苦害身 云何而可護 我若住邪見 復起於我慢 如是別得生 如是別得死 作罪不作罪 如彼手與足 手足苦不同 云何同說護 以此知不合 心住於我慢 是合當盡斷 彼自宜隨力 種子集次第 排行若軍伍 若此而無苦 彼不知何得 苦本非主宰 世一切不勝 若住于尸羅 是苦不能立 若住戒清凈 能障一切苦 一切苦無因 諸苦而無有 悲苦云何多 何力而能生 思惟於世間 是故悲苦多 一苦而非多 見有情獲得 悲苦如是生 于自他平等 自苦不消除 欲消除他苦 是故妙人月 說彼有情句 善者如是觀 他苦平等護 設在無間中 如鵝游蓮池 為解脫有情 彼若歡喜海 如是恒不足 如彼解脫味 作是利他日 無我無有疑 利他無所求 果報誰云愛 是故我如此 無德而自謂 悲心與護心 為他如是起 智者細微知 輸羯羅血等 智者得了此 觀察物不實 是身非別作
【現代漢語翻譯】 現代漢語譯本 皆消盡 如是我受持，爲了所有眾生。 如果我愛他人，愿他們得到平等的快樂。 他們得到快樂后，又會從誰那裡奪取勝利呢？ 如果我不愛他們，他們就會遭受各種痛苦和恐懼。 如果他們無法擺脫痛苦和恐懼，又怎能戰勝自己呢？ 如果痛苦和傷害降臨，卻因為不愛護他們， 未來痛苦和傷害降臨到自己身上時，又怎能保護自己呢？ 如果我持有邪見，又生起我慢， 這樣就會有不同的出生，這樣就會有不同的死亡。 作罪與不作罪，就像手和腳一樣。 手和腳的痛苦不同，怎麼能說同樣需要保護呢？ 由此可知這是不合理的，內心執著於我慢。 這種執著應當徹底斷除，各自應當盡力而爲。 種子聚集的次第，排列就像軍隊的陣列。 如果這樣沒有痛苦，他們又怎麼知道獲得呢？ 痛苦的根源並非主宰，世間一切都無法戰勝它。 如果安住于尸羅（śīla，戒律），痛苦就無法立足。 如果安住于戒律清凈，就能阻擋一切痛苦。 一切痛苦沒有原因，諸苦也就不會存在。 悲傷和痛苦怎麼會這麼多，什麼力量能夠產生它們呢？ 思惟於世間，所以悲傷和痛苦很多。 一個痛苦而非多個痛苦，看到眾生獲得。 悲傷和痛苦就這樣產生，對於自己和他人平等。 自己的痛苦沒有消除，卻想要消除他人的痛苦。 所以妙人月（指佛陀）說了那些關於眾生的話。 善良的人這樣觀察，平等地守護他人的痛苦。 即使身處無間地獄中，也像鵝在蓮池中游玩一樣。 爲了解脫眾生，他們沉浸在歡喜的海洋中。 就像解脫的滋味一樣，永遠不會感到滿足。 做著利益他人的事情，心中沒有我執，也沒有懷疑。 利益他人不求回報，誰會說這是爲了果報呢？ 所以我這樣，沒有德行卻自以為是。 悲心和守護之心，爲了他人就這樣生起。 智者能夠細微地知道，輸羯羅（śukra，精液）和血等。 智者得到了這些，觀察萬物並非真實。 這個身體不是單獨存在的。
【English Translation】 English version All are completely extinguished. Thus I receive and hold, for the sake of all sentient beings. If I love others, may they attain equal happiness. Having attained happiness, from whom would they seize victory? If I do not love them, they will suffer all kinds of pain and fear. If they cannot escape pain and fear, how can they overcome themselves? If pain and harm befall them, yet because of not cherishing them, When future pain and harm befall oneself, how can one protect oneself? If I hold wrong views, and also give rise to arrogance, Thus there will be different births, thus there will be different deaths. Committing sins and not committing sins are like the hand and foot. The pain of the hand and foot is different, how can one say they both need the same protection? From this it is known that this is unreasonable, the mind clinging to arrogance. This clinging should be completely severed, each should do their best. The order of the gathering of seeds, arranged like the array of an army. If there is no suffering in this way, how would they know what to attain? The root of suffering is not the master, nothing in the world can overcome it. If one abides in śīla (precepts), suffering cannot stand. If one abides in the purity of precepts, one can obstruct all suffering. All suffering has no cause, all suffering will not exist. How can sorrow and suffering be so much, what power can produce them? Thinking about the world, therefore sorrow and suffering are many. One suffering and not many sufferings, seeing sentient beings attain. Sorrow and suffering arise in this way, equal for oneself and others. One's own suffering is not eliminated, yet one wants to eliminate the suffering of others. Therefore, the wonderful person Moon (referring to the Buddha) spoke those words about sentient beings. Good people observe in this way, equally protecting the suffering of others. Even if one is in the Avīci (uninterrupted) hell, it is like a goose playing in a lotus pond. In order to liberate sentient beings, they are immersed in the ocean of joy. Like the taste of liberation, one will never feel satisfied. Doing things that benefit others, there is no self-attachment in the heart, and no doubt. Benefiting others without seeking reward, who would say this is for retribution? Therefore, I am like this, without virtue yet self-righteous. Compassionate heart and protective heart, arise in this way for others. The wise can subtly know, śukra (semen) and blood, etc. The wise have obtained these, observing that things are not real. This body is not made separately.
何以自不知 以自知他身 如是故不難 自知己有過 不知他功德 自性不樂舍 徒觀察他施 此身之和合 因緣如拍手 此是世間緣 有情何不知 云何學無生 如學而自知 自身而非身 以自如他身 如是而利他 作已不疑慮 果熟而自受 當獲彼無生 是故世間學 悲心與護心 此愛心自蔽 深重如煩惱 知有情怖畏 為師而示學 若能如是學 雖難而不退 沙門見怖畏 彼無得護者 若自及與他 急速而當救 瞋如冤怖多 無愛怖獲少 以最上秘密 自他轉行利 水陸與飛空 勿令人住殺 由若於今時 救度于飢渴 若人為財利 殺父毀三寶 見世惡莊嚴 死得阿鼻財 何有于智者 見愛而供養 見冤不欲睹 供養云何說 斯鬼而自利 舍之而何受 利他而不生 云何舍受用 以自利害他 地獄而別生 自害而利他 諸功德具足 作意善逝見 如是行別處 下劣不自愛 愚癡投惡趣 自利知微細 今當墮奴僕 利他微細知 當爲自在主 世有諸苦者 昔自迷貪愛 世諸快樂者 於他昔利樂 何要多種說 此中間已見 愚迷樂自為 牟尼利他作 不
【現代漢語翻譯】 現代漢語譯本 為什麼不能瞭解自己？ 因為能瞭解他人的身體。因此這並不難。 能瞭解自己的過錯，卻不瞭解他人的功德。 自己的本性不喜歡佈施，卻徒勞地觀察他人的佈施。 這個身體的和合，因緣就像拍手一樣。 這就是世間的因緣，有情眾生為什麼不瞭解呢？ 如何學習無生？就像學習而自己瞭解一樣。 自身而非實身，像瞭解自己一樣瞭解他人。 這樣才能利益他人，做了之後不疑慮。 果實成熟而自己享受，應當獲得那無生之境。 因此世間所學，是悲心和護心。 這種愛心會遮蔽自己，深重得像煩惱一樣。 知道有情眾生有怖畏，作為導師而教導他們學習。 如果能這樣學習，雖然困難也不會退轉。 沙門看見怖畏，他們沒有可以保護自己的人。 如果自己和他人，都面臨危險，應當急速地去救護。 嗔恨就像冤家一樣帶來很多怖畏，沒有愛心帶來的怖畏很少。 用最上乘的秘密，使自己和他人都能轉向利益。 對於水裡、陸地和空中的眾生，不要讓人停留在殺戮之中。 如果現在，能夠救度飢餓和乾渴的眾生。 如果有人爲了財利，殺害父親、毀壞三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）。 看見世間的惡劣裝飾，死後得到的是阿鼻地獄的財富。 哪裡有智者，會看見愛慾而供養它呢？ 看見仇敵都不想看，又怎麼會說要供養它呢？ 這種鬼怪只會自利，捨棄它又能得到什麼呢？ 利益他人而不執著于生，又怎麼會捨棄受用呢？ 用損害他人的方式來利益自己，死後會在地獄中單獨出生。 損害自己而利益他人，各種功德都將具足。 作意于善逝（Sugata，佛陀的稱號）的見解，這樣修行才能到達不同的境界。 下劣的人不愛惜自己，愚癡地投向惡趣。 自利之心如果知道得過於微細，今生將要墮落為奴僕。 利益他人的心如果知道得微細，將來會成為自在的主人。 世間有各種痛苦的人，是因為過去迷惑于貪愛。 世間有各種快樂的人，是因為過去利益他人。 何必要說這麼多呢？這中間的道理已經顯現。 愚昧的人喜歡為自己，牟尼（Muni，聖人的稱號）喜歡為他人。
【English Translation】 English version Why can't one understand oneself? Because one can understand the bodies of others. Therefore, it is not difficult. One can know one's own faults, but not know the merits of others. One's own nature does not delight in giving, but vainly observes the giving of others. The harmony of this body, its causes and conditions, are like the clapping of hands. This is the condition of the world, why don't sentient beings understand it? How to learn non-birth (anutpāda)? Like learning and knowing it for oneself. The self is not a real self, understand others as you understand yourself. In this way, one can benefit others, and not doubt after doing so. The fruit ripens and one enjoys it oneself, one should attain that state of non-birth. Therefore, what is learned in the world is compassion and a protective mind. This loving-kindness obscures oneself, as deeply and heavily as afflictions. Knowing that sentient beings have fears, as a teacher, one shows them how to learn. If one can learn in this way, although difficult, one will not regress. The śrāmaṇa (ascetic) sees fear, they have no one to protect them. If oneself and others are in danger, one should quickly rescue them. Anger brings many fears like an enemy, the fears from lack of love are few. With the supreme secret, turn oneself and others towards beneficial actions. For beings in water, on land, and in the air, do not let people dwell in killing. If at this time, one can save beings from hunger and thirst. If someone, for the sake of wealth and profit, kills their father and destroys the Three Jewels (Buddha, Dharma, Sangha). Seeing the evil adornments of the world, after death, one obtains the wealth of Avīci hell. Where is the wise person who would see desire and make offerings to it? One does not even want to see an enemy, how can one speak of making offerings to it? This ghost only benefits itself, what can one receive by abandoning it? Benefit others without clinging to birth, how can one abandon enjoyment? Using harming others to benefit oneself, one will be born separately in hell. Harming oneself to benefit others, all merits will be complete. Direct your mind towards the vision of the Sugata (title of the Buddha), practicing in this way, one can reach different realms. Inferior people do not cherish themselves, foolishly throwing themselves into evil realms. If the mind of self-interest knows too subtly, in this life, one will fall into servitude. If the mind of benefiting others knows subtly, in the future, one will become a free master. The world has various suffering people because in the past they were deluded by greed and love. The world has various happy people because in the past they benefited others. Why say so much? The principle in between has already been seen. The foolish delight in doing things for themselves, the Muni (sage) delights in doing things for others.
求佛菩提 輪迴何得樂 自苦欲與他 迴轉無由得 觀察於後世 善利不成就 于奴僕起業 主者而返受 互相之利樂 迷者見而離 而返互相苦 當受惡苦報 若得世間災 乃至驚怖苦 彼一切自作 云何而此作 不能捨自身 于苦不能離 如不離於火 不能遠燒害 自苦若能除 能消除他苦 以彼自他受 是故而取喻 汝今無別思 利益諸有情 汝決定作意 因業有分別 眼以見為能 所觀不為眼 手以執為用 所持寧為手 但為諸有情 亦不住身見 離見乃善逝 常行如是利 見彼下品人 而起自他見 雖觀彼憎愛 我心不疑惑 作此善無我 獲得無我我 大毀及讚歎 無苦亦無樂 我所作業因 獲彼善安住 謙下世最上 無德乃有德 以彼德不稱 一切德自有 謙下而若此 勝我由斯得 離戒見煩惱 由得無我力 如醫諸病人 隨藥力痊差 我如是救療 自見而云何 然自有功德 彼德我無住 地獄之惡門 于彼愁不生 以有功德故 斯乃為智者 若自平等觀 利益自增長 自利分尊卑 斗諍而成就 此一切世間 誰得見功德 若此功德名 不聞此人
【現代漢語翻譯】 現代漢語譯本 求佛菩提（Buddha Bodhi，覺悟的智慧）的人啊，為何還在輪迴中尋求快樂？ 自己承受痛苦卻想給予他人快樂，這種願望是無法實現的。 觀察來世，如果不能成就善行和利益， 如果對奴僕不好，最終受苦的還是主人。 互相給予利益和快樂，愚昧的人見了反而遠離。 反而互相施加痛苦，必將遭受惡報。 如果世間發生災難，乃至令人驚恐的痛苦， 那一切都是自己造作的，為何會這樣呢？ 不能捨棄自身，就無法脫離痛苦。 如同不遠離火焰，就無法避免被燒傷。 如果能消除自己的痛苦，就能消除他人的痛苦。 因為自己和他人都會感受到痛苦，所以才用比喻來說明。 你現在不要有別的想法，一心利益所有的眾生。 你一定要下定決心，因為業力是有分別的。 眼睛的功能是看，所看到的東西並不是眼睛本身。 手的作用是執持，所持有的東西並不是手本身。 僅僅爲了利益眾生，也不要執著于『我』的觀念。 遠離這種『我』的執見，才是真正的善逝（Sugata，佛陀的稱號之一），才能恒常地利益眾生。 看到那些下品之人，就生起自他的分別。 即使看到他們憎恨或喜愛，我的內心也不會疑惑。 行此無我的善行，才能獲得真正的無我。 無論是巨大的譭謗還是讚歎，都不會感到痛苦或快樂。 我所造作的業因，能讓我獲得安穩的住所。 謙卑是世間最崇高的品德，沒有德行才是真正的有德。 因為真正的德行是無法用言語來稱讚的，一切的德行自然具備。 謙卑如果能做到這樣，就能勝過『我』的執著。 遠離戒律上的錯誤見解和煩惱，都是因為獲得了無我的力量。 如同醫生對待各種病人，隨著藥物的力量而痊癒。 我像這樣救治眾生，又怎麼會執著于自己的見解呢？ 雖然自身具有功德，但我的心中不會執著于這些功德。 即使面對地獄的惡門，也不會感到憂愁。 因為擁有功德，這才是真正的智者。 如果能平等地看待一切，利益自然會增長。 如果因為自利而分尊卑，就會導致爭鬥。 這世間的一切，誰能真正看到功德呢？ 如果這個人連功德的名字都沒有聽說過，那就更不可能理解了。
【English Translation】 English version O seeker of Buddha Bodhi (Enlightened Wisdom), why do you seek happiness in Samsara (cycle of rebirth)? Wishing to give happiness to others while enduring suffering yourself, this wish cannot be fulfilled. Observing the future, if good deeds and benefits cannot be achieved, If one treats servants poorly, the master will ultimately suffer. Giving each other benefits and happiness, the deluded see this and turn away. Instead, inflicting suffering on each other, one will surely receive evil retribution. If disasters occur in the world, even terrifying suffering, All of that is self-created, why is it so? Unable to relinquish oneself, one cannot escape suffering. Like not staying away from fire, one cannot avoid being burned. If one can eliminate one's own suffering, one can eliminate the suffering of others. Because oneself and others both experience suffering, that's why metaphors are used to explain. Do not have other thoughts now, wholeheartedly benefit all sentient beings. You must be determined, because karma has distinctions. The function of the eye is to see, what is seen is not the eye itself. The function of the hand is to hold, what is held is not the hand itself. Merely for the benefit of sentient beings, do not cling to the concept of 'I'. Away from this clinging to 'I', one is truly Sugata (One who has gone to bliss, an epithet of the Buddha), and can constantly benefit sentient beings. Seeing those inferior people, one gives rise to the distinction between self and others. Even seeing their hatred or love, my heart will not doubt. Performing this selfless good deed, one can obtain true selflessness. Whether it is great slander or praise, one will not feel pain or joy. The karmic cause that I have created allows me to obtain a stable dwelling. Humility is the most noble virtue in the world, having no virtue is true virtue. Because true virtue cannot be praised with words, all virtues are naturally possessed. If humility can be achieved in this way, one can overcome the attachment to 'I'. Away from erroneous views and afflictions regarding precepts, all because of obtaining the power of no-self. Like a doctor treating various patients, they recover with the power of medicine. I heal sentient beings in this way, how can I cling to my own views? Although one possesses merits, my heart will not cling to these merits. Even facing the evil gates of hell, one will not feel sorrow. Because one possesses merits, this is true wisdom. If one can view everything equally, benefits will naturally increase. If one distinguishes between noble and base for self-interest, it will lead to strife. In this entire world, who can truly see merit? If this person has not even heard the name of merit, then it is even more impossible to understand.
得 罪蓋覆心寶 是不自供養 于自利益分 而總不獲得 有見而暫喜 久久必不喜 如是一切人 哂笑而毀訾 下劣心我慢 自勝嫌人同 夸智慧顏容 種族財富等 以此為自德 常欲聞稱讚 聞贊生勝心 歡喜而得樂 以此為得利 自謂功德力 宿造纖毫因 得此不正業 盡此少報已 永在於輪迴 如是輪迴中 受彼百千苦 過於無邊劫 不知其出離 被苦常大困 罪心而不覺 如是不知覺 久久發善種 后見如來言 真實得功德 汝若見過去 不受彼惡業 菩提正快樂 此樂不得離 是故而取喻 彼輸揭羅等 汝云何更作 我慢及不善 諸行及己身 觀之而不見 獲得如是離 利他汝常行 自樂而苦他 此行乃下劣 汝自之一心 於他作憎愛 中間忽思惟 何時何此作 乃自舍快樂 他苦亦不行 寧自落其頭 更不造別過 乃至於小過 此大牟尼說 以別勝善等 於他暗稱讚 喻僕人事主 當事于有情 彼住於過失 無定無功德 自如不知人 作此功德意 汝若緊迅作 自為及為他 彼緊迅若此 必苦惱自退 此修乃第一 而未得其力 喻新住威儀
【現代漢語翻譯】 現代漢語譯本 獲得罪業如同蓋子覆蓋了珍貴的心，這是不供養自己，對於自身利益的部分，總是不能獲得。 有些人見到（某些事物）暫時感到高興，但長久之後必定不會高興。像這樣的一切人，都會嘲笑和譭謗。 以低劣的心和傲慢的態度，自認為勝過別人，厭惡別人與自己相同，誇耀自己的智慧、容貌、種族、財富等等。 把這些當作自己的優點，常常希望聽到稱讚，聽到稱讚就生起驕傲之心，歡喜而感到快樂。 把這當作獲得了利益，自認為有功德之力，實際上是過去所造的極小因，導致了現在這些不正當的行為。 當這些微小的福報享盡之後，將永遠在輪迴之中，像這樣在輪迴中，承受那成百上千的痛苦，經過無邊漫長的劫數，也不知道何時才能脫離。 被痛苦常常深深困擾，內心有罪卻不自覺，像這樣不自覺，很久之後才能萌發善的種子，之後見到如來的教言，才能真正獲得功德。 你如果看到過去（的自己），就不會承受那些惡業，菩提（bodhi，覺悟）才是真正的快樂，這種快樂是不會離開你的。 所以才用譬喻，比如輸揭羅（Sūkara，豬）等等，你為什麼還要再造作我慢和不善呢？ 觀察諸行和自己的身體，卻什麼也看不到，獲得了這樣的解脫，你應當常常行利他之事。 自己快樂而使他人痛苦，這種行為是低劣的，你自己的內心，對於他人產生憎恨和喜愛。 中間忽然思惟，什麼時候做了這些事？於是自己捨棄快樂，也不去做使他人痛苦的事。 寧願自己身首異處，也不再造作其他的過錯，乃至是小的過錯，這是偉大的牟尼（Muni，聖人）所說。 用分別心來勝過善良的人等等，在暗中稱讚他人，如同僕人侍奉主人一樣，應當侍奉有情眾生。 那些人住在過失之中，沒有定力，沒有功德，自己好像不知道別人一樣，卻產生這種功德的想法。 你如果趕緊努力地做，爲了自己也爲了他人，這種趕緊努力如果像這樣，必定會因為苦惱而退卻。 這種修行才是第一，但還沒有得到它的力量，比如新來的（人）保持威儀。
【English Translation】 English version Gaining sins is like a lid covering the precious heart; it is not offering to oneself. One never truly obtains one's own share of benefits. Some people are temporarily happy when they see (certain things), but they will certainly not be happy after a long time. All such people will laugh at and slander. With an inferior mind and an arrogant attitude, they think they are superior to others, and they hate others being the same as themselves. They boast of their wisdom, appearance, race, wealth, and so on. They regard these as their own merits and always hope to hear praise. When they hear praise, they develop a proud heart, rejoicing and feeling happy. They regard this as gaining benefits, thinking they have the power of merit, but in reality, it is the tiny causes created in the past that lead to these improper actions now. When these small blessings are exhausted, they will be forever in the cycle of rebirth. In this cycle, they endure hundreds and thousands of sufferings, and after endless eons, they do not know when they can escape. They are often deeply troubled by suffering, and their hearts are sinful but unaware. Being unaware like this, it takes a long time for the seeds of goodness to sprout. Only after seeing the teachings of the Tathagata (如來, Thus Come One) can they truly gain merit. If you see your past (self), you will not endure those evil deeds. Bodhi (菩提, enlightenment) is true happiness, and this happiness will not leave you. That's why metaphors are used, such as Sūkara (輸揭羅, pig), etc. Why do you still create arrogance and evil? Observe the phenomena and your own body, but you see nothing. Having obtained such liberation, you should always practice benefiting others. Making yourself happy while causing others to suffer is an inferior act. Your own heart generates hatred and love for others. In between, you suddenly think, when did I do these things? Then you give up your own happiness and do not do things that cause others to suffer. Rather than having your head cut off, you would not commit other mistakes, even small ones. This is what the great Muni (牟尼, sage) said. Using discrimination to surpass good people, etc., secretly praising others, like a servant serving a master, you should serve sentient beings. Those people dwell in faults, without stability, without merit. They seem not to know others, yet they have this idea of merit. If you do it quickly and diligently, for yourself and for others, if this quick diligence is like this, you will surely retreat due to distress. This practice is the best, but you have not yet obtained its power, like a newcomer maintaining decorum.
以財而驚怖 如此受持身 降心不散亂 汝當如是住 汝此何不作 以是常觀察 妄心令不起 如此調伏我 息一切過失 見我去何處 無明一切壞 同彼過去時 如汝之壞我 自利我今有 此遠離不遠 如人賣於他 苦多不自在 汝有情不與 雖名不散亂 是故如以人 付獄卒不殊 獄中種種事 被害亦長久 此得為自利 怨念彼不生 不作于自愛 而自愛得有 若見自護持 護持不實故 此身乃如如 而作于守護 得上品柔軟 到此亦復然 若此而得到 如地一切受 若不能圓滿 何人求用意 愛心之煩惱 而不能破得 如彼久富貴 不能求一切 若貪於他物 不受于賢名 是故求增勝 身心不放逸 彼愛終滅盡 此動此不覺 諸惡不凈身 此我云何執 我此身云何 雖活而必死 與土而無異 我見何不破 為此不實身 虛受于苦惱 何更于無情 復起于瞋怒 我今徒育養 終為豺鷲食 至此無愛瞋 彼愛何能立 若彼住瞋怒 當歡喜供養 彼如是不知 何為作辛苦 我今愛此身 乃為我所親 一切愛自身 云何我不愛 是故我捨身 為舍於世間 觀此多
【現代漢語翻譯】 現代漢語譯本 因財富而感到驚恐， 如此受持此身，降伏內心而不散亂， 你應該這樣安住，你為何不這樣做？ 因此常常觀察，使妄心不起。 如此調伏我，止息一切過失。 看見我將去往何處，無明（avidyā）一切壞滅， 如同過去之時，如你之壞滅我。 自利我現在擁有，此遠離不遠。 如人被賣給他人，痛苦多而不自在。 你（指妄心）的情感不給予，雖名為不散亂， 是故如以人，交付獄卒沒有差別。 獄中種種事情，被害也長久。 此得到為自利，怨恨的念頭彼處不生。 不作于自愛，而自愛卻能存在。 若見自我護持，護持並不真實。 此身乃如幻如化，卻要作守護。 得上品柔軟之物，到此亦復如此。 若此而得到，如大地一切承受。 若不能圓滿，何人求用意？ 愛心的煩惱，而不能破除。 如彼長久富貴，不能求得一切。 若貪於他物，不受賢良之名。 是故求增勝，身心不放逸。 彼愛終將滅盡，此動此不覺。 諸惡不凈之身，此我為何執著？ 我此身為何，雖活而必死？ 與土沒有差異，我見為何不破除？ 為此不實之身，虛受于苦惱。 為何更對無情之物，復起瞋怒？ 我今徒勞育養，終為豺狼禿鷲所食。 到此無愛無瞋，彼愛如何能立足？ 若彼住于瞋怒，當歡喜供養。 彼如是不知，為何要作辛苦之事？ 我今愛此身，乃為我所親近。 一切都愛自身，為何我不愛？ 是故我舍此身，為舍於世間。 觀察此身多有不凈。
【English Translation】 English version Being frightened by wealth, Thus receiving and holding this body, subduing the mind without distraction, You should abide thus, why do you not do this? Therefore, constantly observe, so that deluded thoughts do not arise. Thus, I tame myself, ceasing all faults. Seeing where I am going, ignorance (avidyā) is completely destroyed, Like the past, as you destroyed me. Self-benefit I now possess, this is not far away. Like a person sold to another, much suffering and no freedom. Your (referring to the deluded mind) emotions are not given, though named as non-distraction, Therefore, like a person, handed over to a prison guard without difference. Various things in prison, being harmed is also prolonged. This attainment is for self-benefit, thoughts of resentment do not arise there. Not acting on self-love, yet self-love can exist. If seeing self-protection, the protection is not real. This body is like an illusion, yet you act to guard it. Obtaining the finest and softest things, it is the same here. If this is obtained, like the earth, everything is received. If it cannot be fulfilled, who seeks intention? The afflictions of loving-kindness, yet cannot be broken. Like those who have been wealthy for a long time, cannot seek everything. If greedy for other's things, not receiving a virtuous name. Therefore, seeking to increase victory, body and mind are not lax. That love will eventually be exhausted, this moves, this is not aware. This body of all evils and impurities, why do I cling to it? Why is this body of mine, though alive, sure to die? No different from earth, why do I not break the view of self? For this unreal body, vainly receiving suffering. Why further towards insentient things, again arise anger? I now vainly nurture, eventually to be eaten by jackals and vultures. Arriving here without love or hatred, how can that love be established? If they dwell in anger, they should be joyfully offered. They do not know thus, why do they do hard work? I now love this body, as it is what I am close to. Everyone loves themselves, why do I not love myself? Therefore, I abandon this body, to abandon the world. Observe this body, it has much impurity.
過咎 喻如持業器 彼業世間行 我去而隨身 靜念不散亂 當斷于無明 是故破煩惱 我處於禪定 邪道不牽心 自名最上住
菩提行經卷第三 大正藏第 32 冊 No. 1662 菩提行經
菩提行經卷第四
聖龍樹菩薩集頌
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
菩提心般若波羅蜜多品第七
如來智慧仁 為一切世間 令求遠離苦 是故智慧生 真如及世間 今說此二法 知佛真如故 說法而智慧 彼世間凡夫 見二種相應 害及勝害等 乃世相應事 彼二事見已 見之乃為智 智見世間性 是喻于真如 此說無去來 智者無不見 色等甚分明 乃世相應事 不凈而為凈 智者喻有利 為知世間故 是說世間性 為見於真如 見以剎那住 世間行相應 此行無過失 知女人不凈 異世諸害事 謂佛福虛幻 使我云何信 有情若幻境 云何復生滅 彼因集和合 乃得於幻緣 有情種子生 云何有真實 殺彼虛幻人 無心性等罪 平等心虛幻 罪福得生起 真言力等持 幻境心無著 以彼種種幻 種種因業生 何
【現代漢語翻譯】 現代漢語譯本 過失就像是拿著謀生的工具（喻如持業器）。 那些業力在世間執行，我離去也會隨身攜帶（彼業世間行，我去而隨身）。 靜下心來，保持正念不散亂，應當斷除無明（靜念不散亂，當斷于無明）。 因此，爲了破除煩惱，我安住在禪定之中（是故破煩惱，我處於禪定）。 邪惡的道路不能牽動我的心，這可以稱作最上的安住（邪道不牽心，自名最上住）。
《菩提行經》卷第三 大正藏第 32 冊 No. 1662 《菩提行經》
《菩提行經》卷第四
聖龍樹菩薩集頌
西天中印度惹爛馱啰國密林寺三藏明教大師賜紫沙門臣天息災奉 詔譯
菩提心般若波羅蜜多品第七
如來的智慧和仁慈，是爲了世間的一切眾生（如來智慧仁，為一切世間）。 爲了讓他們遠離痛苦，所以才產生智慧（令求遠離苦，是故智慧生）。 真如（Tathata）和世間，現在要解說這兩種法（真如及世間，今說此二法）。 因爲了解佛的真如，說法才具有智慧（知佛真如故，說法而智慧）。 那些世間的凡夫，看到兩種相互關聯的事物（彼世間凡夫，見二種相應）。 傷害以及更大的傷害等等，都是世間相應的事情（害及勝害等，乃世相應事）。 當他們看到這兩種事情之後，能夠認識到它們，這就可以稱之為智慧（彼二事見已，見之乃為智）。 用智慧來看待世間的性質，這可以比喻為真如（智見世間性，是喻于真如）。 真如是無去無來的，有智慧的人沒有不能看見的（此說無去來，智者無不見）。 色等等非常分明，這是世間相應的事情（色等甚分明，乃世相應事）。 把不凈的看作是乾淨的，有智慧的人認為是有利的（不凈而為凈，智者喻有利）。 爲了瞭解世間，所以才說世間的性質（為知世間故，是說世間性）。 爲了看見真如，看見它以剎那為住（為見於真如，見以剎那住）。 世間的行為是相應的，這種行為沒有過失（世間行相應，此行無過失）。 知道女人是不清凈的，是不同於世間的各種危害的事情（知女人不凈，異世諸害事）。 如果說佛的福報是虛幻的，我怎麼能夠相信呢（謂佛福虛幻，使我云何信）？ 如果說有情眾生是幻境，又怎麼會有生滅呢（有情若幻境，云何復生滅）？ 因為各種因緣聚集和合，才會有幻化的緣起（彼因集和合，乃得於幻緣）。 有情眾生的種子生起，怎麼會有真實性呢（有情種子生，云何有真實）？ 如果殺害那些虛幻的人，就沒有心性等等的罪過（殺彼虛幻人，無心性等罪）。 如果平等心是虛幻的，罪和福又怎麼會產生呢（平等心虛幻，罪福得生起）？ 通過真言（mantra）的力量和等持（samadhi），幻境的心就不會執著（真言力等持，幻境心無著）。 因為那些種種幻化，是由種種因緣和業力產生的（以彼種種幻，種種因業生）。 什麼？
【English Translation】 English version Faults are like holding onto tools for a profession (喻如持業器). Those karmas operate in the world; even if I leave, they follow me (彼業世間行，我去而隨身). Calm the mind, maintain mindfulness without distraction, and one should cut off ignorance (靜念不散亂，當斷于無明). Therefore, in order to break through afflictions, I dwell in meditative concentration (是故破煩惱，我處於禪定). Evil paths cannot move my heart; this can be called the supreme dwelling (邪道不牽心，自名最上住).
Bodhi-caryā-sūtra (菩提行經) Volume 3 Taisho Tripitaka Volume 32, No. 1662 Bodhi-caryā-sūtra (菩提行經)
Bodhi-caryā-sūtra (菩提行經) Volume 4
Verses Collected by the Holy Nāgārjuna Bodhisattva
Translated by the Shramana-Minister Tian Xizai, who was bestowed the Purple Robe, of the Secret Forest Temple in Jalandhara, Central India, by Imperial Order
Chapter 7: Prajñāpāramitā of Bodhicitta
The Tathagata's wisdom and compassion are for all beings in the world (如來智慧仁，為一切世間). In order to let them be far away from suffering, therefore wisdom arises (令求遠離苦，是故智慧生). Tathata (真如) and the world, now I will explain these two dharmas (真如及世間，今說此二法). Because one understands the Tathagata's Tathata, the teaching of the Dharma has wisdom (知佛真如故，說法而智慧). Those ordinary beings in the world see two kinds of related things (彼世間凡夫，見二種相應). Harm and even greater harm, etc., are all worldly related matters (害及勝害等，乃世相應事). After they see these two things, being able to recognize them can be called wisdom (彼二事見已，見之乃為智). Using wisdom to view the nature of the world can be compared to Tathata (智見世間性，是喻于真如). Tathata is without going or coming; the wise have nothing they cannot see (此說無去來，智者無不見). Form, etc., are very distinct; these are worldly related matters (色等甚分明，乃世相應事). Regarding the impure as pure, the wise consider it beneficial (不凈而為凈，智者喻有利). In order to understand the world, therefore the nature of the world is spoken of (為知世間故，是說世間性). In order to see Tathata, see it dwelling in an instant (為見於真如，見以剎那住). Worldly actions are corresponding; this kind of action has no fault (世間行相應，此行無過失). Knowing that women are impure is different from the various harmful things in the world (知女人不凈，異世諸害事). If it is said that the Buddha's blessings are illusory, how can I believe it (謂佛福虛幻，使我云何信)？ If it is said that sentient beings are illusions, how can there be arising and ceasing (有情若幻境，云何復生滅)？ Because various causes and conditions gather and harmonize, there is illusory origination (彼因集和合，乃得於幻緣). The seeds of sentient beings arise; how can there be reality (有情種子生，云何有真實)？ If one kills those illusory people, there is no fault of mind-nature, etc. (殺彼虛幻人，無心性等罪). If equanimity is illusory, how can sins and blessings arise (平等心虛幻，罪福得生起)？ Through the power of mantras (真言) and samadhi (等持), the mind in the illusory realm will not be attached (真言力等持，幻境心無著). Because those various illusions are produced by various causes, conditions, and karmas (以彼種種幻，種種因業生). What?
有於一人 得於一切力 若住于真如 或住于凈戒 如是即佛行 誰云菩提行 因緣當斷盡 幻化不可得 因緣若斷盡 無生而自得 若不住疑妄 幻境而不立 幻境若彼無 一切不可得 如是即真如 得現於心體 心如是若分 虛幻何由見 心不自見心 世尊之所說 如劍刃雖利 雖利不自斷 自性由若斯 復喻如燈光 破闇然得名 而不云自照 又若水精珠 體本唯清澈 因青而有青 影現隨眾色 非青而現青 如心而自作 又如彼燈光 智者知此說 智慧此開通 知者何所說 雖開而不開 如人無所睹 石女義不生 與此義不二 亦同無心識 緣念無所得 非念而別生 虛妄念如毒 謂若因若果 為法而自說 有談眼藥方 見瓶而無藥 若見聞覺知 此有而非有 念斷于苦因 此實念當念 唸唸而無別 此心當平等 前塵常惑人 了之無所有 如幻而不實 妄心而自見 住塵處輪迴 喻空無所依 住塵性亦然 亦無有所得 若與不善俱 不善汝所得 若心有取捨 施一切如來 如是用心意 而有何功德 幻境一切知 煩惱云何斷 于彼幻三毒 遠離而不
【現代漢語翻譯】 現代漢語譯本 如果有一個人，能夠獲得一切的力量。 如果安住于真如（Tathata，事物的真實本性），或者安住于清凈的戒律。 這樣就是佛的行徑，誰又說是菩提（Bodhi，覺悟）的行徑呢？ 因緣（Hetu-pratyaya，事物生起的原因和條件）應當斷盡，幻化之物不可得。 因緣如果斷盡，無生（anutpada，不生不滅）的境界自然獲得。 如果不執著于疑惑和虛妄，幻境就不會成立。 幻境如果不存在，一切都不可得。 這樣就是真如，得以顯現在心體之中。 心如果這樣被分析，虛幻又從何處顯現呢？ 心不能自己看見自己，這是世尊（Lokajyestha，佛陀的尊稱）所說的。 就像劍刃雖然鋒利，但不能自己斬斷自己。 自性也是這樣，又比如燈光。 破除黑暗才得到名稱，但不能說它自己照亮自己。 又像水精珠（crystal ball），本體本來是清澈的。 因為青色而顯現青色，影像隨著各種顏色而顯現。 不是青色卻顯現青色，如同心自己造作。 又如那燈光，智者明白這個道理。 智慧由此開通，覺悟的人還說什麼呢？ 雖然開通卻如同沒有開通，就像人什麼也看不見。 石女（sterile woman）不能生育的道理，與這個道理沒有兩樣。 也如同沒有心識，緣念（攀緣思念）沒有所得。 不是沒有念頭而另外產生，虛妄的念頭如同毒藥。 如果說是因或者果，那是爲了法（Dharma，佛法）而自己說的。 有人談論眼藥的藥方，看見瓶子卻沒有藥。 如果說見、聞、覺、知，這是有而不是有。 斷除念頭是痛苦的原因，這才是真正應當唸的。 唸唸之間沒有分別，這心才能平等。 過去的塵境常常迷惑人，瞭解它其實什麼也沒有。 如同幻象而不真實，是虛妄的心自己看見的。 住在塵境中輪迴，如同在空中沒有依靠。 住在塵境的自性也是這樣，也沒有什麼可以獲得。 如果與不善的事物在一起，不善就是你所得到的。 如果心中有取捨，即使佈施一切如來（Tathagata，佛陀的稱號之一）。 像這樣用心意，又有什麼功德呢？ 如果對幻境一切都知道，煩惱又怎麼能斷除呢？ 對於那虛幻的三毒（貪嗔癡），遠離而不（執著）。
【English Translation】 English version If there is one person who can obtain all power. If one dwells in the Tathata (the true nature of things), or dwells in pure precepts. Such is the conduct of the Buddha; who then calls it the conduct of Bodhi (enlightenment)? The causes and conditions (Hetu-pratyaya, the causes and conditions for the arising of things) should be completely severed; illusory transformations are unattainable. If causes and conditions are completely severed, the state of no-birth (anutpada, non-arising and non-ceasing) is naturally attained. If one does not cling to doubt and delusion, illusory realms will not be established. If illusory realms do not exist, then everything is unattainable. Such is the Tathata, which manifests in the essence of the mind. If the mind is analyzed in this way, from where do illusions arise? The mind cannot see itself; this is what the Lokajyestha (the World Honored One, an epithet of the Buddha) said. Like a sword blade, though sharp, cannot cut itself. The self-nature is also like this, and also like the light of a lamp. It gains its name by dispelling darkness, but it is not said to illuminate itself. Also like a crystal ball, its essence is originally clear. It appears blue because of blue, and images appear according to various colors. It is not blue, yet it appears blue, just as the mind creates itself. Also like that lamp light, the wise understand this saying. Wisdom is opened by this; what more can the enlightened say? Though opened, it is as if not opened, like a person who sees nothing. The principle of a sterile woman (who cannot give birth) is no different from this principle. It is also like having no consciousness; clinging to thoughts gains nothing. It is not that something else arises without thought; deluded thoughts are like poison. If one speaks of cause or effect, it is for the sake of the Dharma (Buddhist teachings) that one speaks. Someone speaks of a formula for eye medicine, seeing the bottle but having no medicine. If one speaks of seeing, hearing, feeling, and knowing, this is existence, yet not existence. Severing thoughts is the cause of suffering; this is the true thought to be contemplated. With no distinction between thoughts, the mind can be equal. Past sense objects constantly delude people; understanding them reveals that there is nothing there. Like illusions, they are unreal; it is the deluded mind that sees them. Dwelling in the realm of dust, one transmigrates, like being in the empty sky with nothing to rely on. The nature of dwelling in the realm of dust is also like this; there is nothing to be gained. If one is with unwholesome things, unwholesomeness is what you obtain. If the mind has grasping and rejection, even if one gives to all the Tathagatas (one of the Buddha's titles). Using the mind in this way, what merit is there? If one knows everything about illusory realms, how can afflictions be severed? Regarding those illusory three poisons (greed, hatred, and delusion), stay away from them without (attachment).
作 知于煩惱心 彼作而未盡 于彼得見時 空有意無力 煩惱性非盡 與空而相雜 至彼無所學 彼后乃得盡 彼性而無得 亦復不能見 彼性若無住 云何住此身 若性而無有 身住于無性 是性如去來 隨現而無著 劫樹與摩尼 能如意圓滿 佛變化亦然 當爲斯行愿 喻法咒林樹 咒成而枯壞 毒等雖久害 彼彼皆消除 菩薩之修行 所作諸事業 菩提行最勝 佛樹能成就 以彼平等行 而住于寂靜 及作不思議 供養得何果 隨彼所行因 而得於彼果 供養等真實 得果而稱實 云何得法空 實得解脫法 不離牟尼道 當得于菩提 汝不求大乘 何法求圓滿 二乘得成就 成就非圓滿 若彼所作因 怖畏於大乘 別怖怖非實 此怖實名怖 此法要當知 大乘之所論 離此為他法 知彼外道論 法乃僧根本 僧知法出離 心若有著處 涅槃不可得 解脫心無著 煩惱得消滅 煩惱業消除 斯由解脫力 愛取不相緣 以此無執持 愛業而羸劣 是無有癡愛 受愛得相緣 此受而有得 安住有著心 是得名處處 若心之不空 復得名爲著 心性若云空
【現代漢語翻譯】 現代漢語譯本 作 當覺知煩惱生於心，即使有所作為也未能完全斷盡。 當煩惱顯現時，空性顯得無意義且無力。 煩惱的本性並未斷盡，與空性相互混雜。 直至證得無所學，之後才能完全斷盡煩惱。 煩惱的本性不可得，也無法被看見。 如果煩惱的本性沒有依止之處，又如何能依止於此身呢？ 如果自性本無，那麼身體又如何能安住于無自性之中呢？ 這種自性就像過去和未來，隨現象顯現而不執著。 如同劫樹（能滿足人們願望的神樹）和摩尼（如意寶珠）一樣，能夠如意圓滿。 佛陀的變化也是如此，應當爲了這個目標發願修行。 譬如喻法咒林樹，咒語完成則樹木枯壞。 毒藥等雖然長期有害，但最終都能被消除。 菩薩的修行，所作的各種事業。 菩提行最為殊勝，能成就佛樹（菩提樹）。 以那種平等之行，安住于寂靜。 以及行作不可思議的供養，能得到什麼果報呢？ 隨著所行的因，而得到相應的果報。 供養等真實不虛，得到的果報也真實不虛。 如何才能證得法空，真正獲得解脫之法？ 不離牟尼（釋迦牟尼佛）之道，就能證得菩提（覺悟）。 如果你不尋求大乘（Mahayana），又用什麼法來求得圓滿呢？ 二乘（聲聞乘和緣覺乘）可以得到成就，但這種成就並非圓滿。 如果因為所作的因，而對大乘產生怖畏。 這種區別性的怖畏並非真實，這種怖畏才真正叫做怖畏。 這個法要應當知曉，是大乘所論述的。 離開這個法要是其他法，要知道那是外道的論述。 法是僧（僧伽）的根本，僧知道法才能出離。 如果心有所執著，涅槃（Nirvana）就不可得。 解脫的心沒有執著，煩惱才能消滅。 煩惱和業的消除，是因為解脫的力量。 愛和取不相互關聯，因此沒有執持。 愛和業變得衰弱，這就是沒有癡愛。 受和愛相互關聯，這種受是有所得的。 安住在有執著的心中，這種得名為處處。 如果心沒有空性，又會得到名為執著的東西。 心的本性如果為空，
【English Translation】 English version Making Knowing that afflictions arise in the mind, even if something is done, it is not completely exhausted. When afflictions appear, emptiness seems meaningless and powerless. The nature of afflictions is not exhausted, and it is mixed with emptiness. Until one attains no-more-learning, only then can afflictions be completely exhausted. The nature of afflictions is unattainable and cannot be seen. If the nature of afflictions has no place to abide, how can it abide in this body? If self-nature is originally non-existent, then how can the body abide in non-self-nature? This self-nature is like the past and future, appearing with phenomena without attachment. Like the Kalpa tree (a divine tree that fulfills wishes) and the Mani (wish-fulfilling jewel), it can fulfill wishes completely. The transformations of the Buddha are also like this; one should make vows to practice for this goal. For example, the Dharma-mantra forest tree, when the mantra is completed, the tree withers and decays. Poisons, although harmful for a long time, can eventually be eliminated. The practice of Bodhisattvas, all the activities they undertake. The Bodhi practice is the most supreme, capable of accomplishing the Buddha tree (Bodhi tree). With that equal practice, abide in tranquility. And performing inconceivable offerings, what karmic result will be obtained? According to the causes practiced, the corresponding results will be obtained. Offerings and so on are true and not false; the results obtained are also true and not false. How can one attain the emptiness of phenomena and truly obtain the Dharma of liberation? Without departing from the path of Muni (Shakyamuni Buddha), one can attain Bodhi (enlightenment). If you do not seek the Mahayana (Great Vehicle), what Dharma do you use to seek perfection? The Two Vehicles (Sravakayana and Pratyekabuddhayana) can attain accomplishment, but this accomplishment is not complete. If, because of the causes made, one fears the Mahayana. This discriminatory fear is not real; this fear is truly called fear. This essential Dharma should be known; it is what the Mahayana discusses. Apart from this Dharma essence, it is another Dharma; know that it is the discourse of external paths. The Dharma is the root of the Sangha (community), and the Sangha knows the Dharma to attain liberation. If the mind has attachments, Nirvana (Nirvana) cannot be attained. The liberated mind has no attachments, and afflictions can be eliminated. The elimination of afflictions and karma is due to the power of liberation. Love and grasping are not related to each other; therefore, there is no clinging. Love and karma become weak; this is without ignorant love. Feeling and love are related to each other; this feeling is with attainment. Abiding in a mind with attachments, this attainment is called everywhere. If the mind is not empty, it will again attain something called attachment. If the nature of the mind is empty,
如識而無得 如應正等覺 所說之妙法 是義乃大乘 大乘行平等 說法之一時 了一切過患 一味之平等 諸佛無不說 迦葉大尊者 如言之不知 彼汝云不覺 不受當何作 解脫力若怖 輪迴得成就 迷彼苦空事 而得於此果 迷空彼若此 不得謗於法 此空審觀察 是故得不疑 離闇知煩惱 因法知于空 欲速一切知 彼言審觀察 若物生於苦 是苦怖得生 彼苦因空作 彼何得生怖 若於彼物怖 斯即名我所 如是我無所 苦怖云何得 牙齒髮爪甲 骨肉並血髓 鼻洟唾膿涎 脂肪及腸胃 便痢汗熱風 九漏並六識 如是諸法等 一切皆無我 說彼智與聲 聲恒受一切 若說聲智離 彼離云何知 若智之不知 彼智難知故 彼智既決定 乃近於智智 此智非聲受 彼聲何以聞 彼聲近於心 彼知色如是 若受於色聲 而色復何受 如彼一父子 思惟無真實 有情塵所翳 無父亦無子 知聲色如是 亦無于自性 彼色如是知 喻樂暫和合 彼自性如是 彼一而言有 余色咸不實 此說色下品 彼一切智心 煩惱悉清凈 思惟一覺心 彼等彼若無 愛若虛
【現代漢語翻譯】 現代漢語譯本 如認識卻無所得。 如應證正等覺（Sammasambuddha，圓滿覺悟者）所說的微妙之法， 此義理乃是大乘（Mahayana，偉大的載具），大乘之行是平等的。 說法的那一時刻，一切過患都已了結。 一味的平等，諸佛（Buddha，覺悟者）無不如此宣說。 迦葉（Kasyapa，佛陀的弟子）大尊者，如實所言卻好像不知。 你認為他不覺悟，不接受，那該怎麼辦呢？ 如果解脫的力量讓你感到害怕，輪迴反而得以成就。 迷惑于那些痛苦空虛之事，反而得到了這樣的結果。 如果迷惑于空性，認為彼岸即是此岸，就不要誹謗佛法。 仔細觀察這空性，因此才能不生疑惑。 遠離黑暗，才能認識煩惱，因為佛法才能認識空性。 如果想快速瞭解一切，就要仔細觀察他所說的話。 如果事物產生於痛苦，那麼對痛苦的恐懼就會產生。 如果痛苦是因為空性而產生，那又有什麼可恐懼的呢？ 如果對那事物感到恐懼，那就是執著于『我』和『我的』。 如果像這樣『我』和『我的』都不存在，那痛苦和恐懼又從何而來呢？ 牙齒、頭髮、指甲，骨頭、肉和血髓， 鼻涕、唾液、膿液、痰涎，脂肪以及腸胃， 大小便、汗水、熱氣、風，九竅的泄露以及六識（眼、耳、鼻、舌、身、意）， 像這樣的諸法，一切都是無我的。 如果說智慧和聲音，聲音恒常接受一切。 如果說聲音和智慧分離，那這分離又如何得知呢？ 如果智慧不能知曉，那是因為智慧難以知曉。 如果智慧已經確定，那就接近於智慧的智慧。 這智慧不是通過聲音來接受的，那聲音又如何能被聽到呢？ 那聲音接近於心，那知曉顏色也是如此。 如果接受了顏色和聲音，那顏色又接受了什麼呢？ 就像父子關係一樣，思惟起來並沒有真實性。 有情眾生被塵埃所遮蔽，沒有父親也沒有兒子。 知曉聲音和顏色是這樣，也沒有自性。 那顏色這樣被知曉，就像快樂是暫時的和合。 那自性是這樣，說一個存在。 其餘的顏色都不真實，這是說顏色是下品。 那一切智者的心，煩惱都已清凈。 思惟一個覺悟的心，他們相等，如果他們不存在。 愛如同虛空。
【English Translation】 English version Like knowing without obtaining. Like the wonderful Dharma (teachings) spoken by the Sammasambuddha (Perfectly Enlightened One), This meaning is the Mahayana (Great Vehicle), the practice of Mahayana is equality. At the moment of teaching the Dharma, all faults are ended. The equality of one taste, all Buddhas (Enlightened Ones) speak of it. The great venerable Kasyapa (Buddha's disciple), speaks as if he does not know. You think he is not awakened, does not accept, then what to do? If the power of liberation frightens you, then Samsara (cycle of rebirth) is achieved. Deluded by those painful and empty things, one obtains such a result. If deluded by emptiness, thinking that the other shore is this shore, do not slander the Dharma. Carefully observe this emptiness, therefore one can be without doubt. Away from darkness, one can know afflictions, because of the Dharma one can know emptiness. If you want to quickly know everything, carefully observe what he says. If things arise from suffering, then fear of suffering will arise. If suffering arises because of emptiness, then what is there to fear? If you are afraid of that thing, then that is attachment to 'I' and 'mine'. If like this 'I' and 'mine' do not exist, then where does suffering and fear come from? Teeth, hair, nails, bones, flesh, and marrow, Snot, saliva, pus, phlegm, fat, and intestines, Feces, sweat, heat, wind, the nine orifices, and the six consciousnesses (eye, ear, nose, tongue, body, mind), Like these Dharmas, everything is without self. If you say wisdom and sound, sound constantly receives everything. If you say sound and wisdom are separate, then how is this separation known? If wisdom cannot know, it is because wisdom is difficult to know. If wisdom is determined, then it is close to the wisdom of wisdom. This wisdom is not received through sound, then how can sound be heard? That sound is close to the mind, that knowing of color is also like that. If you receive color and sound, then what does color receive? Just like the relationship between father and son, thinking about it there is no reality. Sentient beings are obscured by dust, there is no father and no son. Knowing sound and color is like this, there is also no self-nature. That color is known like this, like happiness is a temporary union. That self-nature is like this, saying one exists. The remaining colors are not real, this is saying color is inferior. The mind of that all-knowing one, afflictions are all purified. Thinking about an awakened mind, they are equal, if they do not exist. Love is like emptiness.
不實 云何住于見 無我而無心 此心喻畫像 是心智相應 清凈愚癡破 如是之自心 彼作云何作 彼愚癡無行 此我而虛作 有行自出離 而無惡業果 破壞業若為 善果云何得 此二之行果 互相破成就 彼說知不虛 彼自而無事 因果定相應 惡見要不生 此行而實住 作受今當說 過去未來心 彼我無有生 此心生我破 我無復生起 如芭蕉作柱 無所能勝任 我心生亦然 是得善觀察 有情若不有 此行雲何為 彼行今若為 而為有癡事 有情何實無 癡喻其愛事 若滅于苦惱 當斷于癡事 我慢為苦因 癡是得增長 彼事心不回 觀空為最上 無足無脛膝 無腰復無腿 無臂亦無肩 無臍無胸背 無肋兼無脅 無手亦無鼻 無項復無頭 骨鎖等皆爾 觀此一切身 不行於一處 彼行於處處 何處自安住 以彼身手等 一切處皆住 彼一身如是 乃至於手等 無內無外身 何獨身手等 手等無分別 云何彼復有 彼既無癡身 寧云意手等 住已近殊勝 觀者知人喻 若彼因和合 木人此可同 若瞭如是相 彼身同此見 如是舍足指 手指亦皆舍
【現代漢語翻譯】 現代漢語譯本 不實 如何安住于見解之中？ 無我且無心，此心如同畫像。 此心與智慧相應，清凈且能破除愚癡。 像這樣的自心，它會如何運作呢？ 那愚癡沒有行為，這『我』也是虛妄的。 有行為才能從中解脫，且沒有惡業的果報。 如果破壞了業，又如何能得到善果呢？ 這兩種行為的果報，互相破除又互相成就。 他們說知見不是虛妄的，他們自己卻無所事事。 因果必定相應，惡見一定不會產生。 這種行為確實存在，關於作和受現在應當說明。 過去和未來的心，它們『我』都沒有產生。 此心產生，『我』就被破除，『我』不再生起。 如同用芭蕉樹幹做柱子，無法勝任。 『我』心的產生也是這樣，應該好好觀察。 如果眾生不存在，這種行為又是爲了什麼呢？ 如果這種行為現在進行，那就是一種愚癡的行為。 眾生怎麼會真的不存在呢？愚癡就像是愛慾。 如果想要滅除苦惱，就應當斷除愚癡。 我慢是痛苦的根源，愚癡會使它增長。 對於這些事，心不要執著，觀空才是最上的。 沒有腳，沒有小腿和膝蓋， 沒有腰也沒有大腿， 沒有手臂也沒有肩膀， 沒有肚臍也沒有胸和背， 沒有肋骨也沒有脅骨， 沒有手也沒有鼻子， 沒有脖子也沒有頭，骨骼關節等等也是如此。 觀察這整個身體，沒有一個地方是不動的。 它在各個地方活動，哪裡是它安住的地方呢？ 用那身體、手等等，一切處都是它居住的地方。 這一個身體是這樣，乃至手等等也是這樣。 沒有內部也沒有外部的身體，又何止是身體和手等等呢？ 手等等沒有分別，怎麼會存在呢？ 既然沒有愚癡的身體，怎麼能說有意識、手等等呢？ 安住已接近殊勝，觀察者知道這就像木偶人一樣。 如果那些因緣和合，就像木頭人一樣。 如果瞭解了這樣的相，那身體就和這個見解相同。 像這樣捨棄腳趾，手指也全都捨棄。
【English Translation】 English version Unreal How does one abide in view? Without self and without mind, this mind is like a painting. This mind corresponds with wisdom, pure and able to destroy ignorance. Such a mind as this, how does it operate? That ignorance has no action, this 'I' is also illusory. Having action, one can be liberated from it, and there is no result of evil karma. If karma is destroyed, how can good results be obtained? The results of these two actions, mutually destroy and mutually accomplish. They say that knowledge is not false, but they themselves are idle. Cause and effect must correspond, evil views will certainly not arise. This action truly exists, about acting and receiving, it should now be explained. The past and future minds, their 'I' has not arisen. This mind arises, the 'I' is destroyed, the 'I' no longer arises. Like using a banana tree trunk as a pillar, it cannot be competent. The arising of the 'I' mind is also like this, it should be carefully observed. If sentient beings do not exist, what is this action for? If this action is now performed, it is an act of ignorance. How can sentient beings truly not exist? Ignorance is like desire. If one wants to extinguish suffering, one should cut off ignorance. Pride is the cause of suffering, ignorance will increase it. For these things, the mind should not be attached, contemplating emptiness is the highest. Without feet, without calves and knees, Without waist and without thighs, Without arms and without shoulders, Without navel and without chest and back, Without ribs and without flanks, Without hands and without nose, Without neck and without head, bones and joints and so on are also like this. Observing this entire body, there is no place that is not moving. It moves in every place, where is the place where it abides? Using that body, hands, etc., every place is where it dwells. This one body is like this, even the hands, etc., are like this. Without internal and without external body, why only the body and hands, etc.? Hands, etc., have no distinction, how can they exist? Since there is no ignorant body, how can one say there is consciousness, hands, etc.? Abiding is close to the supreme, the observer knows it is like a wooden puppet. If those causes and conditions come together, it is like a wooden person. If one understands such a form, that body is the same as this view. Like this, abandoning toes, fingers are also all abandoned.
彼初觀節合 后見節自離 此身破已竟 彼住分別見 分別見此身 得喻如虛空 如是之夢色 智者何所樂 設施若無身 何有男女等 若喜真得苦 此者何不解 觀察此云何 愛樂深煩惱 樂者之不實 如彼無執受 汝苦復云何 如彼自無得 彼有苦微細 既微而不說 以彼微細故 不說令他喜 因瞋而苦生 既生而有滅 若於定有見 于生自不受 如是而既知 如是觀因果 禪愛或相應 得生彼疑地 善根之所利 皆為於何人 彼此何和合 和合而何得 人喻于虛空 雖合而無入 無入而非合 是無分別行 不求和合名 若見而無見 和合彼不求 云何名得生 有物非和合 如導而先知 而彼識無相 不住于和合 彼觸法如是 何受而得生 我今何所為 而得於苦害 若不得所受 苦害而不覺 此位彼得見 何愛不遠離 今見此夢觸 自心之幻化 既見彼觸性 彼受汝亦得 先世與後世 唸唸而無受 若此觀自身 受亦無所得 所受既不實 彼即知無有 若此無自身 云何如是害 色性之自住 無根無中間 無內無外色 別處亦不得 身若無異處 無合
【現代漢語翻譯】 現代漢語譯本 他最初觀察到身體是由各個部分組合而成，後來又看到這些部分自然分離。 這個身體最終會瓦解，而他仍然執著于分別的見解。 以分別的見解看待這個身體，就像看待虛空一樣空洞。 像這樣如夢如幻的色相，智者又有什麼可貪戀的呢？ 如果說一切存在都無實體，又哪裡會有男女的區別呢？ 如果執著于虛假的快樂反而會招致痛苦，為什麼人們不明白這個道理呢？ 觀察這些，為什麼人們還會如此執著于愛慾，深陷煩惱之中呢？ 所謂的快樂是不真實的，就像沒有執著就沒有痛苦一樣。 你所說的痛苦又是什麼呢？就像原本就一無所得一樣。 即使有微細的痛苦，因為太過微小而不值得一提。 正因為這種痛苦太過微小，所以不說出來以免他人擔憂。 痛苦因嗔恨而生，既然生起，也終將滅去。 如果對於禪定有所執著，那麼對於生滅的自然規律就無法接受。 像這樣瞭解之後，就能如實地觀察因果關係。 如果對禪定和愛慾有所執著，就會在疑惑之地徘徊。 善根所帶來的利益，究竟是爲了誰呢？ 彼此之間如何和合？和合又能得到什麼呢？ 人就像虛空一樣，即使聚合在一起，也沒有真正的結合。 沒有真正的結合，也就沒有分別的必要，這就是無分別的修行。 不追求和合的名相，如果能看到卻又像沒看到一樣。 不追求和合，又怎麼會有生呢？ 有些事物並非和合而成，就像嚮導事先知道方向一樣。 而那個『識』是沒有相狀的，不會停留在和合的狀態。 那個『觸』的法性也是如此，又怎麼會有『受』的產生呢？ 我現在做什麼，才會遭受痛苦的傷害呢？ 如果得不到所感受的，痛苦的傷害就不會被察覺。 在這個境界中，他能夠清楚地看到，還有什麼愛慾不能遠離呢？ 現在看到這些如夢如幻的觸覺，都是自心的幻化。 既然看到了『觸』的本性，那麼『受』你也能理解了。 無論是前世還是後世，唸唸之間都沒有真實的感受。 如果這樣觀察自身，那麼『受』也是無所得的。 所感受的既然是不真實的，那麼就能明白一切皆空。 如果連自身都不存在，又怎麼會有傷害呢？ 色性的本來自住，沒有根源，也沒有中間。 沒有內在的色，也沒有外在的色，在其他地方也無法找到。 如果身體沒有不同的地方，也就沒有和合。
【English Translation】 English version He initially observes the body as a combination of elements, later seeing these elements naturally separate. This body will eventually break down, yet he clings to the perception of separation. Perceiving this body with a discriminating view is like perceiving emptiness. Such dreamlike forms, what pleasure can the wise find in them? If all existence is without substance, where then is the distinction between male and female? If clinging to false joy leads to suffering, why do people not understand this? Observing this, why do people still cling to desire, deeply entangled in afflictions? So-called joy is unreal, just as without attachment there is no suffering. What is this suffering you speak of? It is like having nothing to gain from the start. Even if there is subtle suffering, it is too insignificant to mention. Precisely because this suffering is so subtle, it is not spoken of to avoid causing others concern. Suffering arises from anger, and once arisen, it will eventually cease. If one is attached to meditation, one cannot accept the natural law of arising and ceasing. Having understood this, one can truly observe the relationship between cause and effect. If one is attached to meditation and desire, one will wander in a land of doubt. The benefits brought by good roots, for whom are they ultimately intended? How do things unite with each other? And what can be gained from union? People are like the sky, even if they come together, there is no real union. Without real union, there is no need for discrimination; this is the practice of non-discrimination. Do not seek the name of union; if you see, yet it is as if you do not see. Not seeking union, how can there be birth? Some things are not formed by union, just as a guide knows the direction beforehand. And that 'consciousness' (識) is without form, not dwelling in union. The nature of that 'contact' (觸) is also like this, how can 'sensation' (受) arise? What can I do now to suffer harm? If what is felt cannot be obtained, the harm of suffering will not be perceived. In this state, he can clearly see, what desires cannot be abandoned? Now seeing these dreamlike sensations, they are all transformations of one's own mind. Having seen the nature of 'contact' (觸), then you can also understand 'sensation' (受). Whether in the past or future lives, there is no real feeling between thoughts. If you observe yourself in this way, then 'sensation' (受) is also unattainable. Since what is felt is unreal, then one can understand that everything is empty. If even the self does not exist, how can there be harm? The nature of form (色) abides by itself, without root or middle. There is no internal form, nor external form, and it cannot be found elsewhere. If the body has no different places, then there is no union.
無分別 有情之自性 寂靜彼無所 智者若先知 云何而有著 智者同智故 彼生何得著 是智是后得 是智云何得 如是一切法 雖生而無得 如是法若無 是法雲何二 彼余法若是 有情皆寂靜 彼他心有疑 于自即無有 彼定彼後有 此法無彼此 思惟于自心 是二互相住 如得於正住 一切智者說 若有諸智者 獲得于智智 智者得是智 彼即是無位 智者得是智 有得而無住 無住即無生 彼說于涅槃 若彼之二法 如是極難住 若法由於智 智者何因有 是智由於知 知者無所得 二法互相由 是有情無性 無父定無子 欲子生何得 有父而有子 彼二法亦爾 芽從種子生 種子得何求 知從智所生 彼實何不行 芽從智種生 知從智芽有 若彼知不知 何得有智智 一切人因緣 彼前皆已說 因果所生起 等喻如蓮花 因果何由作 皆從於過去 此果云何得 由過去業力 世間因自在 自在彼何說 如是得後有 彼彼名何雜 是事唯不定 非心非賢聖 過惡無善報 彼何得自在 不見如虛空 不見自過去 自在不思議 此理不應說 彼主何最上
【現代漢語翻譯】 現代漢語譯本 無分別 有情（sentient beings）的自性，是寂靜的，他們一無所有。 智者如果事先知道這一點，又怎麼會執著呢？ 智者與智者相同，他們之間產生什麼執著呢？ 這個『智』是後天獲得的，那麼這個『智』又是如何獲得的呢？ 像這樣，一切法，雖然生起，但實際上並沒有獲得。 如果像這樣的法不存在，那麼這個法又怎麼會有二元性呢？ 如果其他的法是這樣，那麼一切有情都應該是寂靜的。 如果他人的心中有疑惑，那麼對於自身來說，也就沒有了確定性。 那個確定性，那個後來的存在，這種法沒有彼此之分。 思惟自己的心，這二者互相依存。 就像獲得正確的住處一樣，一切智者都這樣說。 如果有諸多的智者，獲得了智慧的智慧。 智者獲得這個智慧，那麼他就沒有了位置。 智者獲得這個智慧，有獲得卻沒有住處。 沒有住處就是沒有生，他們說這就是涅槃（Nirvana）。 如果那兩個法，像這樣極難安住。 如果法是由於智慧而產生的，那麼智者又是因為什麼而有的呢？ 這個智慧是由於知曉而產生的，知曉者沒有什麼可以獲得的。 二法互相依存，所以有情沒有自性。 沒有父親，一定沒有兒子，想要兒子出生又怎麼可能呢？ 有父親，然後有兒子，這二法也是如此。 芽從種子中生出，種子又有什麼可以要求的呢？ 知曉從智慧所生，那麼它實際上為什麼不行走呢？ 芽從智慧的種子中生出，知曉從智慧的芽中產生。 如果那個知曉不知道，又怎麼會有智慧的智慧呢？ 一切人的因緣，在那之前都已經說過了。 因果所生起，就像蓮花一樣。 因果從何而來，都是從過去而來。 這個果又如何獲得呢？由過去的業力所致。 世間的因是自在的，自在又有什麼可說的呢？ 像這樣獲得後來的存在，那些名字又有什麼混淆的呢？ 這件事唯有不定，既不是心，也不是賢聖。 過錯沒有善報，那麼它又怎麼能自在呢？ 不見如虛空，不見自己的過去。 自在不可思議，這個道理不應該說。 那個主宰又有什麼最上的呢？
【English Translation】 English version Non-Discrimination The nature of sentient beings is tranquil; they possess nothing. If the wise know this beforehand, how could they be attached? The wise are the same as the wise; what attachment arises between them? This 'wisdom' is acquired later; then how is this 'wisdom' obtained? Thus, all dharmas, though they arise, are not actually obtained. If such a dharma does not exist, then how can this dharma have duality? If other dharmas are like this, then all sentient beings should be tranquil. If there is doubt in the minds of others, then for oneself, there is no certainty. That certainty, that later existence, this dharma has no distinction of 'this' or 'that'. Contemplating one's own mind, these two are mutually dependent. Just as obtaining the correct dwelling place, all wise ones say this. If there are many wise ones who obtain the wisdom of wisdom. The wise obtain this wisdom, then they have no position. The wise obtain this wisdom, there is obtaining but no dwelling. No dwelling is no birth; they say this is Nirvana. If those two dharmas are so extremely difficult to abide in. If dharma arises from wisdom, then what is the cause of the wise? This wisdom arises from knowing; the knower has nothing to obtain. The two dharmas are mutually dependent, therefore sentient beings have no self-nature. Without a father, there is certainly no son; how can one desire a son to be born? With a father, and then a son, these two dharmas are also like this. A sprout arises from a seed; what does the seed seek? Knowing arises from wisdom; then why does it not actually walk? A sprout arises from the seed of wisdom; knowing arises from the sprout of wisdom. If that knowing does not know, how can there be the wisdom of wisdom? The causes and conditions of all people have already been spoken of before. The arising of cause and effect is like a lotus flower. From where do cause and effect arise? They all come from the past. How is this effect obtained? It is due to the power of past karma. The cause in the world is self-existent; what is there to say about self-existence? Like this, obtaining later existence, what confusion is there in those names? This matter is only uncertain; it is neither mind nor noble. Wrongdoing has no good reward; then how can it be self-existent? Not seeing like empty space, not seeing one's own past. Self-existence is inconceivable; this principle should not be spoken of. What is most supreme about that lord?
彼亦自無定 善惡各自性 智者知無邊 因業有苦樂 彼說何等作 先因若不有 果報誰云得 云何不作恒 彼無于別見 彼作既無別 何得見彼彼 若見和合因 無復云自在 此和合無主 彼法乃無主 彼愛不自愛 此愛而無作 所得而由他 何云自在作 彼不作過去 謂若恒不滅 愛此最上數 謂世間恒常 有情塵闇蔽 住此惡功德 謂此說最上 此說世間惡 一三之自性 不合而無有 是德無所有 彼各各三種 功德雖無聲 此聲有還遠 如衣等無心 由此生快樂 色性之亦然 觀之性無有 彼等快樂因 有無若衣等 此衣等快樂 此乃性快樂 彼等之快樂 不能得久遠 彼得是微細 云何彼粗細 快樂如是實 思惟何不受 離粗得微細 微細不久遠 一切物亦然 久遠何不得 快樂得不粗 快樂不常定 彼無有所生 此說不真實 彼真實德生 彼得無慾住 為食不凈食 而有于因果 愛無價之衣 買睹羅種子 不愛世間癡 彼住真如智 彼智世間有 云何而不見 同彼世間量 若此分明見 世量而非量 彼無妄言說 是故觀真如 彼空而不生 知
【現代漢語翻譯】 現代漢語譯本 彼（指自在天）本身也沒有定性， 善與惡各有其自性，智者明白這是無邊無際的。 因為業力而有苦與樂，他們（外道）說這是什麼作用呢？ 如果先前的因不存在，那麼果報又從何而來呢？ 為什麼不恒常造作呢？因為他們（自在天）沒有分別的見解。 他們（自在天）的造作既然沒有差別，又怎麼能看到這個和那個的不同呢？ 如果看到的是和合的因緣，那就不能再說是自在了。 這種和合是沒有主宰的，那麼這種法也就沒有主宰。 他們（自在天）的愛不愛自己，這種愛是沒有造作的。 所得到的是由其他因素決定的，又怎麼能說是自在的造作呢？ 他們（自在天）不造作過去，說如果是恒常不變的， 愛這種最上的數量，說世間是恒常的。 有情眾生被塵埃和黑暗所遮蔽，安住在這種惡的功德中。 說這是最上的，這種說法是世間的惡。 一、三的自性，不和合就沒有。 這種功德是沒有所有的，他們（自在天）各有三種。 功德雖然沒有聲音，但這種聲音有還遠。 如同衣服等沒有心識，由此產生快樂。 色性的道理也是這樣，觀察它的自性是沒有的。 他們（自在天）是快樂的原因，有或沒有就像衣服等。 這種衣服等的快樂，這才是自性快樂。 他們（自在天）的快樂，不能夠長久。 他們（自在天）得到的是微細的，怎麼能說有粗細呢？ 快樂如果是真實的，為什麼思考後不能接受呢？ 離開粗大的得到微細的，微細的不能長久。 一切事物也是這樣，長久為什麼不能得到呢？ 快樂得到的不粗大，快樂不是常定的。 他們（自在天）沒有所生，這種說法是不真實的。 他們（自在天）真實的功德產生，他們（自在天）得到沒有慾望的安住。 爲了食物而不吃不凈的食物，而有因果。 愛沒有價值的衣服，購買睹羅（一種植物）的種子。 不愛世間的愚癡，他們（修行者）安住在真如的智慧中。 他們（自在天）的智慧在世間存在，為什麼卻看不見呢？ 如同他們（自在天）世間的衡量，如果這樣分明地看見。 世間的衡量不是衡量，他們（自在天）沒有虛妄的言說。 因此觀察真如，它是空而不生的。 知曉。
【English Translation】 English version He (Ishvara) himself is also without fixed nature, Good and evil each have their own nature, the wise know this is boundless. Because of karma there is suffering and joy, what kind of action do they (the heretics) say this is? If the prior cause does not exist, then from where does the result come? Why not constantly create? Because they (Ishvara) have no discriminating views. Since their (Ishvara's) creation has no difference, how can one see the difference between this and that? If what is seen is the cause of combination, then one can no longer say it is independent. This combination has no master, then this dharma has no master. Does their (Ishvara's) love not love itself? This love has no action. What is obtained is determined by other factors, how can one say it is independent action? They (Ishvara) do not create the past, saying if it is constant and unchanging, Love this supreme number, saying the world is constant. Sentient beings are obscured by dust and darkness, dwelling in this evil merit. Saying this is the supreme, this saying is the evil of the world. The nature of one and three, without combination there is nothing. This merit has nothing, they (Ishvara) each have three. Although merit has no sound, this sound has return and distance. Like clothes etc. have no consciousness, from this arises happiness. The principle of color is also like this, observing its nature is nothing. They (Ishvara) are the cause of happiness, existing or not existing is like clothes etc. This happiness of clothes etc., this is the happiness of nature. Their (Ishvara's) happiness cannot be long-lasting. What they (Ishvara) obtain is subtle, how can one say there is coarse and subtle? If happiness is real, why can't it be accepted after thinking? Leaving the coarse to obtain the subtle, the subtle is not long-lasting. All things are also like this, why can't the long-lasting be obtained? The happiness obtained is not coarse, happiness is not constant. They (Ishvara) have nothing born, this saying is not true. Their (Ishvara's) real merit arises, they (Ishvara) obtain dwelling without desire. For food, not eating impure food, and there is cause and effect. Loving worthless clothes, buying the seeds of Tula (a plant). Not loving the ignorance of the world, they (practitioners) dwell in the wisdom of Suchness. Their (Ishvara's) wisdom exists in the world, why can't it be seen? Like their (Ishvara's) worldly measure, if one sees this clearly. The worldly measure is not a measure, they (Ishvara) have no false speech. Therefore, observe Suchness, it is empty and unarisen. Knowing.
性之不觸 是性而無執 彼性實非實 是故非實性 是故彼夢覺 此疑彼無有 彼性若見有 乃不實生者 是故知彼性 無因即無所 一切皆無主 因緣中安住 由彼無別異 不住復不去 于實彼若迷 返為世間勝 為從因所生 為從幻化作 何來彼何去 了知而若此 若此而了知 乃見彼無性 云何知假實 同於影像等 性若云自有 是因何所立 彼若是不有 彼因故不用 有無之性相 因俱胝百千 彼位云何性 何得於別性 彼性無性時 是性何時得 無性即無生 當依彼性行 性無過去性 而由性不生 無有性無性 喻幻化和合 一切有無性 有如是不滅 此一切世間 是故不生滅 知行空不實 喻夢喻芭蕉 分別滅不滅 一切不可得 性空乃如是 何得而何受 不實恒若斯 彼彼云何得 何苦何快樂 何愛何不愛 彼愛何所愛 要當知自性 世間亦可知 何名為無上 何人何所親 何生而何得 一切喻虛空 彼此受皆失 歡喜瞋相對 因喜或斗諍 瞋惱諸邪行 一切令破壞 罪惡自愛樂 是得惡趣名 死即墮惡趣 得苦而無悔 或往來天中 生生而得
樂 舍于多罪崖 謂真實如是 如是真無性 復互相憎愛 說彼將來惡 溺無邊苦海 色力並壽命 彼得而唯少 雖獲于快樂 而由飢困者 眠睡災昏迷 如虛幻和合 當盡彼虛幻 若此而難得 彼學何所作 何行何斷除 彼彼諸魔事 斯為大罪崖 于彼多正道 難勝而不行 復于剎那中 難得生覺悟 過去未來苦 難竭煩惱海 而於此苦海 我恨苦求離 如是此安住 若自不樂住 如須臾須臾 入火而澡浴 見如是自利 而受於此苦 無老死自在 彼行因如是 從彼惡法來 感惡而前死 苦火熱如是 我何時得息 自作于快樂 福云生繚繞 以我何見知 而說知慧空 稽首具足知 稽首福德重
菩提行經菩提心迴向品第八
菩提行若此 思惟於行福 菩提行莊嚴 一切人皆得 乃至一切處 身心苦惱者 彼得此妙福 歡喜快樂海 若有不自在 而處輪迴者 使得世間樂 及得菩提樂 若有世界中 乃至於地獄 而令彼等人 悉受極快樂 寒苦得溫暖 熱苦得清涼 菩薩大云覆 復浴法水海 鐵樹鐵山峰 劍林光閃爍 一切成劫樹 罪人喜安樂 喻迦那摩
【現代漢語翻譯】 現代漢語譯本 樂 拋棄那充滿罪惡的懸崖，認為真實就是如此。 像這樣真實本性是空無的，卻又互相憎恨和愛戀。 訴說他們將來的惡報，沉溺在無邊無際的苦海之中。 他們的容貌、力量和壽命，得到卻非常稀少。 即使獲得了快樂，也是因為飢餓和困頓。 睡眠、災難和昏迷，就像虛幻的聚合。 當這些虛幻終將消逝，如果這些都難以獲得。 他們學習又能做什麼呢？應該修行什麼？應該斷除什麼呢？ 那些種種魔事，就是巨大的罪惡懸崖。 在那罪惡懸崖中，眾多的正道，難以戰勝而不去修行。 又在極短的時間內，難以產生覺悟。 過去和未來的痛苦，難以窮盡的煩惱之海。 而對於這苦海，我痛恨並尋求脫離。 像這樣安住，如果自己不喜歡安住。 就像一會兒一會兒地，進入火中又洗浴。 看到這樣自私自利，卻承受著這樣的痛苦。 沒有衰老和死亡的自在，他們的行為原因是這樣的。 從那些惡法而來，感受惡果而提前死亡。 痛苦的火焰如此熾熱，我何時才能止息？ 自己創造快樂，福德的雲彩繚繞。 我憑藉什麼見識，而說智慧是空無的呢？ 稽首（叩頭）于具足智慧者，稽首于福德深重者。
《菩提行經·菩提心迴向品》第八
菩提行就是這樣，思維修行的福德。 用菩提行來莊嚴，希望一切人都能得到。 乃至一切地方，身心遭受苦惱的人們。 愿他們得到這美妙的福德，進入歡喜快樂的海洋。 如果有不自在，而處於輪迴中的眾生。 愿他們得到世間的快樂，以及得到菩提的快樂。 如果有世界中，乃至地獄中的眾生。 愿他們都能夠，享受到極致的快樂。 寒冷的人得到溫暖，炎熱的人得到清涼。 菩薩的大云覆蓋，又沐浴在法水的海洋中。 鐵樹和鐵山峰，劍林閃爍著光芒。 一切都變成劫樹（kalpavriksha），罪人們歡喜安樂。 喻迦那摩
【English Translation】 English version Joy Abandoning the cliff of many sins, believing that reality is such. Like this, true nature is emptiness, yet they hate and love each other. Speaking of their future evils, drowning in the boundless sea of suffering. Their appearance, strength, and lifespan, obtained but very little. Even if they obtain joy, it is because of hunger and distress. Sleep, disasters, and unconsciousness, are like illusory aggregates. When these illusions will eventually vanish, if these are difficult to obtain. What can they do by learning? What should they cultivate? What should they eliminate? Those various demonic deeds are the great cliff of sins. In that cliff of sins, the many right paths are difficult to overcome and not practiced. And in a very short time, it is difficult to generate enlightenment. The suffering of the past and future, the sea of afflictions that is difficult to exhaust. And for this sea of suffering, I hate and seek to escape. Abiding like this, if one does not like to abide. It's like entering the fire and bathing for a moment. Seeing such selfishness, yet enduring such suffering. Without the freedom of old age and death, their causal actions are like this. Coming from those evil dharmas, feeling the evil consequences and dying prematurely. The fire of suffering is so hot, when will I be able to rest? Creating joy for oneself, clouds of merit surround. With what knowledge do I say that wisdom is emptiness? I bow to the one who possesses complete knowledge, I bow to the one with profound merit.
Bodhisattva Conduct Sutra, Chapter 8: Dedication of Bodhicitta
Bodhisattva conduct is like this, contemplating the merit of practice. Adorning with Bodhisattva conduct, hoping that everyone can obtain it. Even in all places, those who suffer physically and mentally. May they obtain this wonderful merit and enter the ocean of joy and happiness. If there are beings who are not free and are in samsara (cyclic existence). May they obtain worldly happiness and the happiness of Bodhi (enlightenment). If there are beings in the world, even in hell. May they all be able to enjoy extreme happiness. The cold receive warmth, and the hot receive coolness. The great cloud of the Bodhisattva covers, and bathes in the ocean of Dharma water. Iron trees and iron mountain peaks, sword forests flashing with light. Everything becomes kalpavriksha (wish-fulfilling trees), and sinners rejoice in peace and happiness. Yogānāma
．迦啰拏 鴛鴦鵝雁聲適悅 池沼清凈無濁穢 微妙諸香生喜樂 地獄爐炭聚 而得摩尼聚 熱地水精嚴 復寶山和合 以如是供養 善逝宮皆滿 炭火熱劍雨 今後灑花雨 彼劍互相殺 今後花互散 爛搗諸身肉 喻君那花色 肉骨與火同 棄墮奈河水 以我善力故 令得天宮殿 彼光如千日 彼滿那枳你 焰魔之獄卒 見者不驚怖 烏鷲等飛類 悉離惡食苦 愛彼普快樂 此得何善生 福喻于虛空 觀此上下等 如見金剛手 速滅除災患 降彼花香雨 破滅地獄火 云何名快樂 云何名歡喜 處彼地獄者 得見觀自在 同一切威德 俱胝髻童子 大悲菩提心 救度於一切 以彼天供養 天冠及天花 乃至悲心花 適悅寶樓閣 天女之言說 百千種歌詠 贊大聖文殊 及普賢菩薩 以此善功德 同於地獄者 大聖觀自在 觀察地獄苦 無量苦可怖 手出甘露乳 濟彼諸餓鬼 與食與洗浴 令飽滿清涼 離苦得快樂 如彼北洲人 色力並壽命 聾者得聞聲 盲者得見色 妊娠及產生 喻摩耶無苦 雖衣雖飲食 莊嚴而清凈 一切隨求意 得利復得益 怖者不受怖
【現代漢語翻譯】 現代漢語譯本 迦啰拏（Karaṇa）：鴛鴦、鵝、雁的鳴叫聲和諧悅耳。 池塘清澈乾淨沒有污穢，美妙的各種香氣帶來喜悅。 地獄裡堆積如山的爐炭，變成了摩尼寶珠堆。 熾熱的土地被水晶裝飾，又與寶山融合在一起。 用這樣的供養，使善逝（Sugata，佛的稱號之一）的宮殿都充滿。 原本是炭火和熾熱的劍雨，現在降灑下花雨。 原本是他們用劍互相殘殺，現在是鮮花互相散落。 身體被搗爛成肉泥，像君那花（Kunda flower）的顏色。 肉和骨頭與火焰一同燃燒，被丟棄到奈河水中。 因為我的善行力量，讓他們得到天宮殿。 那裡的光芒像千個太陽一樣，那裡充滿了那枳你（Narikin，地獄眾生）。 閻魔的獄卒，見到他們也不再驚恐。 烏鴉、鷲等飛行之類，都脫離了惡食的痛苦。 他們普遍地享受快樂，這是因為什麼善行而生？ 他們的福德像虛空一樣廣大，觀察這上下四方都是平等。 就像見到金剛手（Vajrapani，佛教護法神）一樣，迅速滅除災難。 降下花香雨，破滅地獄的火焰。 什麼叫做快樂？什麼叫做歡喜？ 身處地獄的眾生，得見觀自在（Avalokiteśvara，觀世音菩薩）。 與一切威德相同，俱胝（Koti，數量單位，意為千萬）髻童子。 以大悲菩提心，救度一切眾生。 用天上的供養，天冠和天花。 乃至悲心之花，使寶樓閣適意喜悅。 天女的言語，百千種歌詠。 讚頌大聖文殊（Manjusri，文殊菩薩），以及普賢菩薩（Samantabhadra）。 以此善功德，與地獄眾生一同。 大聖觀自在，觀察地獄的痛苦。 無量痛苦令人恐懼，手中流出甘露乳。 救濟那些餓鬼，給他們食物和洗浴。 讓他們飽滿清涼，脫離痛苦得到快樂。 就像北俱盧洲的人一樣，擁有美好的容貌、力量和壽命。 聾子能夠聽到聲音，盲人能夠看到顏色。 懷孕和生產，像摩耶夫人（Maya，釋迦牟尼佛的生母）一樣沒有痛苦。 無論是衣服還是飲食，都莊嚴而清凈。 一切都隨心所欲，得到利益又得到好處。 恐懼的人不再感到恐懼。
【English Translation】 English version Karaṇa: The sounds of mandarin ducks, geese, and swans are harmonious and pleasing. The ponds are clear and clean without impurities, and subtle fragrances bring joy. The mountains of furnace charcoal in hell have turned into piles of Mani jewels. The scorching earth is adorned with crystal, and it merges with the treasure mountains. With such offerings, may the palaces of the Sugata be filled. Originally, there were charcoal fires and showers of hot swords; now, showers of flowers descend. Originally, they were killing each other with swords; now, flowers are scattered among them. Bodies are mashed into minced meat, like the color of Kunda flowers. Flesh and bones burn together with the flames, discarded into the Nai River. By the power of my good deeds, may they attain heavenly palaces. The light there is like a thousand suns; it is filled with Narikin. The wardens of Yama's hell are no longer terrified upon seeing them. Crows, vultures, and other flying creatures are freed from the suffering of eating foul food. They universally enjoy happiness; from what good deeds does this arise? Their merit is as vast as the sky; observe that above, below, and all around, it is equal. As if seeing Vajrapani, may disasters be swiftly eliminated. May showers of flowers and fragrance descend, destroying the fires of hell. What is called happiness? What is called joy? Those in hell are able to see Avalokiteśvara. Identical to all majesty and virtue, are the Koti-coiffured youths. With great compassion and Bodhicitta, they save all beings. With heavenly offerings, heavenly crowns and heavenly flowers. Even the flowers of compassionate heart, make the jeweled pavilions pleasing and delightful. The speech of heavenly maidens, hundreds and thousands of kinds of songs. Praising the great sage Manjusri, and Samantabhadra. With these virtuous merits, together with those in hell. The great sage Avalokiteśvara observes the suffering of hell. Immeasurable suffering is frightening; from his hand flows nectar milk. Aiding those hungry ghosts, giving them food and bathing. Making them full and cool, freeing them from suffering and attaining happiness. Like the people of Uttarakuru, possessing beautiful appearance, strength, and lifespan. The deaf are able to hear sounds, the blind are able to see colors. Pregnancy and childbirth, like Maya, are without suffering. Whether clothing or food, it is adorned and pure. Everything is as one wishes, gaining benefit and advantage. Those who are afraid no longer feel fear.
不樂而得樂 煩惱得無惱 見者皆歡喜 病者獲安樂 解脫一切縛 無力而得力 愛心互相施 安樂於十方 行道一切至 惡事皆滅盡 當成就好事 乘船商賈人 得滿所求意 安樂到彼岸 親等同嬉戲 饑饉時路行 得伴無所畏 不怖賊與虎 復不怖迷醉 曠野無病難 耄幼無主宰 賢聖悉加護 諸煩惱解脫 悲愍信智慧 具足相修行 恒得宿命通 而得無盡藏 乃至虛空藏 無緣無方便 無少才不喜 有情乏名聞 當得大名稱 出家若醜陋 當得具色相 若彼有三界 使彼得丈夫 亦離高下品 當破我慢意 今我一切福 利諸有情等 常離一切罪 恒作善利事 菩提心所行 菩提行不退 遠離我慢業 當得佛受記 一切有情等 得無量壽命 壽命得恒長 破壞無常聲 劫樹苑適悅 一切方皆得 妙法而適意 同佛佛圓滿 彼諸高下石 如掌而平坦 柔軟琉璃色 一切地皆得 諸大菩薩眾 普遍諸國土 以自住光明 莊嚴于大地 諸樹及飛禽 光明于虛空 說法聲不住 諸有情常聞 佛及佛子等 彼彼恒得見 無邊供養云 供養於世尊 天雨依時節 谷
【現代漢語翻譯】 現代漢語譯本 不樂而得樂，從煩惱中獲得無煩惱，見到的人都歡喜，生病的人獲得安樂，解脫一切束縛。 無力而獲得力量，以愛心互相施予，安樂遍及十方，所行之道一切順利，惡事都滅盡，將成就好事。 乘船的商人，能滿懷所求的心願，安樂地到達彼岸，與親人一同嬉戲。 在饑荒的道路上行走，能得到同伴而無所畏懼，不害怕盜賊和老虎，也不害怕迷醉。 在曠野中沒有疾病的災難，年老和年幼的沒有依靠的人，賢聖都會加以保護，一切煩惱都解脫。 以悲憫、信心和智慧，具足地修行，恒常獲得宿命通，從而獲得無盡的寶藏，乃至虛空藏（虛空般的寶藏）。 不因沒有緣分和方便而沮喪，不因缺少才華而不喜悅，如果眾生缺乏名聲，將獲得大的名聲，出家的人如果醜陋，將獲得美好的容貌，如果那人想要三界（欲界、色界、無色界），使他得到大丈夫之身，也脫離高下之分。 應當破除我慢之心，現在我所做的一切福德，利益一切有情眾生，永遠遠離一切罪惡，恒常做善事利益他人，以菩提心所行，菩提行永不退轉，遠離我慢的業，將得到佛的授記。 一切有情眾生，得到無量的壽命，壽命變得恒常長久，破壞無常的聲音，劫樹苑（劫樹形成的園林）令人舒適喜悅，一切地方都能得到，以妙法而感到適意，與佛一樣圓滿。 那些高低不平的石頭，變得像手掌一樣平坦，呈現柔軟的琉璃色，一切土地都能得到，諸大菩薩眾，普遍在各個國土，以自身的光明，莊嚴著大地，各種樹木和飛禽，光明照耀在虛空中，說法的聲音不停歇，各種有情眾生常能聽聞，佛和佛子等，他們常常能夠見到，無邊的供養云，供養於世尊（佛），天降雨水依循時節，穀物
【English Translation】 English version Obtaining joy without seeking it, gaining freedom from afflictions from within afflictions, all who see it rejoice, the sick obtain peace and happiness, liberated from all bonds. Gaining strength without force, bestowing love upon one another, peace and happiness spread in all directions, all paths traveled are smooth, evil deeds are extinguished, good deeds will be accomplished. Merchants on ships can fulfill their desires, reach the other shore in peace and happiness, and play with relatives. Walking on famine-stricken roads, one gains companions and fears nothing, not fearing thieves or tigers, nor fearing intoxication. In the wilderness, there are no diseases or calamities, the elderly and young without support are protected by the wise and holy, all afflictions are liberated. With compassion, faith, and wisdom, practicing fully, constantly obtaining knowledge of past lives, thereby obtaining endless treasures, even the treasury of space (treasures like space). Not discouraged by the lack of conditions or means, not unhappy by the lack of talent, if sentient beings lack fame, they will gain great fame, if a renunciate is ugly, they will gain a beautiful appearance, if that person desires the three realms (desire realm, form realm, formless realm), may he obtain the body of a great man, also free from high and low status. One should break the mind of arrogance, now all the merits I do, benefit all sentient beings, forever stay away from all sins, constantly do good deeds to benefit others, acting with the Bodhi mind, the Bodhi practice never retreats, staying away from the karma of arrogance, one will receive the prediction of Buddhahood. All sentient beings, obtain immeasurable life, life becomes constant and long, destroying the sound of impermanence, the Kalpa tree gardens (gardens formed by Kalpa trees) are pleasant and delightful, all places can be obtained, feeling comfortable with the wonderful Dharma, as complete as the Buddha. Those uneven stones, become as flat as the palm of a hand, appearing in soft lapis lazuli color, all lands can be obtained, all great Bodhisattvas, universally in all lands, with their own light, adorning the earth, various trees and birds, light shining in the sky, the sound of Dharma teaching does not stop, all sentient beings can often hear, Buddhas and Buddha's sons, they can often see, boundless clouds of offerings, offered to the World Honored One (Buddha), rain falls according to the seasons, grains
麥咸豐實 世間得具足 王法得依行 藥力倍增盛 明力皆成就 羅剎拏吉你 斯等皆悲愍 無有苦有情 無罪復無病 不輕慢下劣 煩惱無所得 讀誦而自在 隨意而行住 眾集乃恒常 成就於僧事 苾芻住凈戒 復得一切解 觀察於心業 舍離諸煩惱 苾芻所得利 當遠離斗諍 諸出家亦然 不得破禁戒 得戒而守護 恒樂盡諸罪 若彼不破戒 得益往天趣 若彼持缽者 為得於善利 得清凈種子 名聞滿諸方 永不受罪苦 恒行無苦處 無邊諸有情 供養一切佛 當受一天身 彼成佛世間 不思議有情 樂佛而得樂 愿為於世間 菩薩得成就 彼尊若思惟 彼有情令得 辟支佛安樂 及得聲聞樂 天人阿修羅 意重而恒護 若彼宿命通 出家此恒得 若彼歡喜地 文殊師利住 我若以彼位 隨力而能與 若知和合住 得生於一切 若有欲見者 及有欲聞者 如是彼得見 文殊師利尊 如日照十方 為一切有情 彼文殊修行 我得如是行 彼或住虛空 或住於世間 今我住亦然 得壞世間苦 世間若有苦 彼一切我得 世間一切善 菩薩之樂得 一藥救世
【現代漢語翻譯】 現代漢語譯本 麥咸豐實（Mài xián fēng shí）：世間得以具足。 王法得以遵行，藥力倍增而盛。 明力皆得成就，羅剎拏吉你（Luó chà ná jí nǐ）。 這些都悲憫眾生，沒有受苦的有情。 沒有罪過也沒有疾病，不輕慢地位低下的人。 煩惱無從生起，讀誦經典而得自在。 隨意而行住坐臥，大眾聚集乃是恒常。 成就於僧團之事，比丘安住于清凈戒律。 並且得到一切解脫，觀察自己的心念行為。 捨棄各種煩惱，比丘所得到的利益。 應當遠離爭鬥，所有出家之人也應如此。 不得破犯禁戒，得到戒律后要守護它。 恒常樂於斷盡各種罪過，如果他不破戒。 就能得到利益而往生天界，如果他持有缽。 是爲了得到善良的利益，得到清凈的種子。 名聲傳遍四方，永遠不受罪惡痛苦。 恒常行走在沒有痛苦的地方，無邊無際的眾有情。 供養一切諸佛，應當得到一天的壽命。 他成就佛陀的世間，不可思議的有情。 因佛陀而得快樂，愿為世間。 菩薩得以成就，那位尊者如果思惟。 他能使有情眾生得到，辟支佛（pì zhī fó）的安樂。 以及得到聲聞（shēng wén）的快樂，天人、阿修羅（ā xiū luó）。 以重視之心恒常守護，如果他有宿命通（sù mìng tōng）。 出家之人恒常能得到，如果他有歡喜地（huān xǐ dì）。 文殊師利（Wén shū shī lì）安住其中，我如果以那個地位。 隨我的能力而能給予，如果知道和合居住。 就能出生於一切善處，如果有人想要見到。 以及有人想要聽聞，這樣他就能見到。 文殊師利尊者，如太陽照耀十方。 爲了所有有情眾生，那位文殊師利修行。 我能得到這樣的修行，他或者住在虛空。 或者住在世間，現在我安住也是這樣。 得以摧毀世間的痛苦，世間如果有什麼痛苦。 那一切我都能承擔，世間的一切善。 菩薩的快樂都能得到，一味藥能救度世間。
【English Translation】 English version Maikham Feng Shi (Mài xián fēng shí): The world is able to be complete. The laws of the king are able to be followed, and the power of medicine is doubled and strengthened. The power of brightness is all achieved, Rakshasa Nakini (Luó chà ná jí nǐ). These all have compassion for sentient beings, there are no suffering sentient beings. There is no sin and no disease, do not despise those of low status. Afflictions cannot arise, reciting scriptures and attaining freedom. Walking, staying, sitting, and lying down at will, the gathering of the masses is constant. Accomplishing the affairs of the Sangha, the Bhikshus abide in pure precepts. And attain all liberation, observing one's own thoughts and actions. Abandoning all kinds of afflictions, the benefits that Bhikshus obtain. Should stay away from strife, all those who have left home should also be like this. Must not break the precepts, having received the precepts, protect them. Always be happy to exhaust all sins, if he does not break the precepts. He will gain benefits and be reborn in the heavens, if he holds a bowl. It is to obtain good benefits, to obtain pure seeds. Fame spreads in all directions, never suffering from sin and pain. Always walking in places without suffering, boundless sentient beings. Making offerings to all Buddhas, should receive a day's life. He accomplishes the world of the Buddha, inconceivable sentient beings. Find happiness through the Buddha, willing to be for the world. Bodhisattvas can achieve, if that venerable one thinks. He can enable sentient beings to obtain the bliss of Pratyekabuddhas (pì zhī fó). And obtain the happiness of Shravakas (shēng wén), Devas, Asuras (ā xiū luó). Always protect with importance, if he has knowledge of past lives (sù mìng tōng). Those who have left home can always obtain it, if he has the Joyful Ground (huān xǐ dì). Manjushri (Wén shū shī lì) abides in it, if I am in that position. I can give according to my ability, if you know how to live in harmony. You can be born in all good places, if someone wants to see. And someone wants to hear, then he can see. Venerable Manjushri, like the sun shining in all directions. For all sentient beings, that Manjushri practices. I can get such practice, he may live in the void. Or live in the world, now I live like this too. Able to destroy the suffering of the world, if there is any suffering in the world. I can bear all of that, all the good in the world. The happiness of the Bodhisattva can be obtained, one medicine can save the world.
間 一切皆富樂 一切同利養 佛教而久住 以善意清凈 歸命于文殊 我說善知識 清凈此增長
菩提行經卷第四
【現代漢語翻譯】 現代漢語譯本： 間： 一切都充滿富裕和快樂，一切都享有相同的利益和供養。 愿佛教長久住世，以善良的意願和清凈的心。 歸命于文殊（Manjusri，智慧的象徵），我說善知識（Kalyanamitra， духовный друг）。 愿這份清凈增長。
《菩提行經》卷第四
【English Translation】 English version: Interval: May all be filled with wealth and happiness, may all share the same benefits and offerings. May the Buddha's teachings long endure, with good intentions and a pure mind. I take refuge in Manjusri (the embodiment of wisdom), I speak of the Kalyanamitra (spiritual friend). May this purity increase.
Bodhisattvacaryāvatāra, Volume Four