一、略說不放逸
4.1.
[梵] evaṃ gṛhītvā sudṛḍhaṃ bodhicittaṃ jinātmajaḥ
śikṣānatikrame yatnaṃ kuryān nityam atandritaḥ // bca.4.1 //
[英譯] Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training.
[如石藏譯]佛子既如是堅持菩提心，恒勤勿懈怠，莫違諸學處。
身為佛子的菩薩，既已如此堅定地受持願、行菩提心，就應該經常努力不懈，千萬不要違越六度四攝等菩薩學處。
[梵文分析]
evaṃ gṛhītvā sudṛḍhaṃ bodhicittaṃ jinātmajaḥ
如是 已持 極堅定 菩提心 佛子
śikṣā-anatikrame yatnaṃ kuryān nityam atandritaḥ // bca.4.1 //
學處 不違越 努力 作 常 警覺
二、廣說不放逸
(一)慎持菩提心
1.不應捨菩提心之因
[梵] sahasā yat samārabdhaṃ samyag yad avicāritaṃ
tatra kuryān na vety evaṃ pratijñāyāpi yujyate // bca.4.2 //
[英譯] Although one has made a commitment, it is appropriate to reconsider whether or not to do that which has been rashly undertaken and has not been well considered.
[如石藏譯]遇事不慎思、率爾未經意，雖已誓成辦，後宜思捨否。
一件事情，如果沒有經過仔細的思考，或者毫不考慮就輕率地答應去承辦，那麼那件事情是否該做，當然值得考慮。不過，發心受持菩薩戒的情形就不同了。
[梵文分析]
sahasā yat samārabdhaṃ samyag yad avicāritaṃ
率爾 若 所承擔 正 若 不考慮
tatra kuryān na vā ity evaṃ pratijñāya api yujyate // bca.4.2 //
彼處 應作 不 或 如是 承認 雖 合理
4.3.
[梵] vicāritaṃ tu yad buddhair mahāprājñaiś ca tatsutaiḥ
mayāpi ca yathāśakti tatra kiṃ parilambyate // bca.4.3 //
[英譯] But shall I discard that which has been examined by the sagacious Buddhas and their children, as well as by myself according to the best of my abilities?
[如石藏譯]諸佛及佛子，大慧所觀察，吾亦屢思擇，云何捨誓戒？
因為曾以廣大智慧作深入觀察的諸佛菩薩，都一致肯定發心受戒有無邊的功德；而我自己也是一再考慮才立誓受戒的。既然誓戒對我有益，為什麼要捨棄呢？
[梵文分析]
vicāritaṃ tu yad buddhair mahāprājñaiś ca ta-sutaiḥ
所思量 然 若 佛 大智 與 彼 子
mayā api ca yathāśakti tatra kiṃ parilambyate // bca.4.3 //
我 也 與 隨能力 彼中 云何 捨棄
2.捨菩提心過患
(1)墮惡趣
4.4.
[梵] yadi caivaṃ pratijñāya sādhayeyaṃ na karmaṇā
etāṃ sarvāṃ visaṃvādya kā gatir me bhaviṣyati // bca.4.4 //
[英譯] If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have?
[如石藏譯]若誓利眾生而不勤踐履，則為欺有情；來生何所似！
如果有人發誓要為眾生而修道成佛，可是卻不肯努力實踐，那不就等於欺騙了所有的眾生嗎？這種後果會使人投生何等的惡趣啊！
[梵文分析]
yadi ca evaṃ pratijñāya sādhayeyaṃ na karmaṇā
若 與 如是 承諾 成就 不 行動
etāṃ sarvāṃ visaṃvādya kā gatir me bhaviṣyati // bca.4.4 //
此 一切 已欺騙 何 趣 我 將是
4.5.
[梵] manasā cintayitvāpi yo na dadyāt punar naraḥ
sa preto bhavatīty uktam alpamātre 'pi vastuni // bca.4.5 //
[英譯] It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta.
[如石藏譯]意若思佈施微少凡常物，因慳未施與，經說墮餓鬼。
如果一個人曾經想作佈施，後來卻因為慳吝而沒有施捨出去，僅管想要佈施的東西根本微不足道，但是經說：這種人將會墮落道。
[梵文分析]
manasā cintayitvā api yo na dadyāt punar naraḥ
意 已思 雖 若 不 施 再 人
sa preto bhavati ity uktam alpamātre 'pi vastuni // bca.4.5 //
彼 餓鬼 是 所說 少量 雖 事物
4.6.
[梵] kim utānuttaraṃ saukhyam uccair uddhuṣya bhāvataḥ
jagat sarvaṃ visaṃvādya kā gatir me bhaviṣyati // bca.4.6 //
[英譯] Then all the more so, having deceived the entire world after loudly and sincerely inviting it to unsurpassable happiness, what state of existence shall I have?
[如石藏譯]況請眾生赴無上安樂宴，後反欺眾生，云何生善趣？
何況有人曾經誠懇地邀請眾生前來享受無上菩提的安樂喜宴，後來卻出爾反爾，欺騙了眾生，那麼這種人怎能投生到善趣呢？
[梵文分析]
kim uta anuttaraṃ saukhyam uccair uddhuṣya bhāvataḥ
何況 無上 安樂 高聲 ?邀請 誠懇地
jagat sarvaṃ visaṃvādya kā gatir me bhaviṣyati // bca.4.6 //
眾生 一切 已欺騙 何 趣 我 將是
4.7.
[梵] vetti sarvajña evaitām acintyāṃ karmaṇo gatiṃ
yadbodhicittatyāge 'pi mocayaty eva tāṃ narān // bca.4.7 //
[英譯] Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening.
[如石藏譯]有人捨覺心，卻辦解脫果？彼業不可思，知唯一切智。
不見得：曾經捨棄菩提心的舍利子，不是也成辦了解脫的四果聖位嗎？沒錯。不過這種特殊的業緣法則不可思議，只有一切智的佛陀才能洞徹幽微。
[梵文分析]
vetti sarvajña eva etām acintyāṃ karmaṇo gatim |
知 一切智 實 此 不可思 業 趣
yadbodhicitta-tyāge ’pi mocayaty eva tāṃ narān ||
若 菩提心 捨 雖 能解脫 實 此 人
(2)損他利
4.8.
[梵] bodhisattvasya tenaivaṃ sarvāpattir garīyasī
yasmād āpadyamāno 'sau sarvasattvārthahānikṛt // bca.4.8 //
[英譯] Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings.
[如石藏譯]菩薩戒墮中，此罪最嚴重；因彼心若生，將損眾生利。
在菩薩律儀的罪墮中，捨棄菩提心的罪墮是最嚴重的；因為一旦生起這種唯求自利的心態，一切眾生的利益將會損減。
[梵文分析]
bodhisattvasya tena evaṃ sarva-āpattir garīyasī
菩薩 彼 如是 一切 罪 最嚴重
yasmād āpadyamāno 'sau sarva-sattva-artha-hānikṛt // bca.4.8 //
若 發生時 此 一切 眾生 利 令損
4.9.
[梵] yo 'py anyaḥ kṣaṇam apy asya puṇyavighnaṃ kariṣyati
tasya durgatiparyanto nāsti sattvārthaghātinaḥ // bca.4.9 //
[英譯] If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings.
[如石藏譯]雖僅一刹那障礙他人德，因損有情利，惡趣報無邊。
同樣，如果有人障礙了菩薩的福德善行，雖然只是短短一刹那頃的時間，但因間接虧損了有情的利益，所以他在惡趣受報的次數將難以估計。
[梵文分析]
yo 'py anyaḥ kṣaṇam apy asya puṇya-vighnaṃ kariṣyati
若 雖 他 剎那 雖 彼 福 障礙 作
tasya durgati-paryanto nāsti sattva-artha-ghātinaḥ // bca.4.9 //
彼 惡趣 邊 無有 眾生 利 損
4.10.
[梵] ekasyāpi hi sattvasya hitaṃ hatvā hato bhavet
aśeṣākāśaparyantavāsināṃ kimu dehināṃ // bca.4.10 //
[英譯]One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space?
[如石藏譯]毀一有情樂，自身且遭損，況毀盡空際有情眾安樂。
再者，如果只損壞一個有情生命的安樂就會使自己遭受不好的報應，何況是毀壞浩瀚的虛空際中無量有情眾生的安樂呢？
[梵文分析]
ekasya api hi sattvasya hitaṃ hatvā hato bhavet
一 雖 實 有情 利 已毀 遭損 應是
aśeṣa-ākāśa-paryanta-vāsināṃ kimu dehināṃ // bca.4.10 //
無餘 虛空 際 住 何況 有情
(3)遲登地
4.11.
[梵] evam āpattibalato bodhicittabalena ca
dolāyamānaḥ saṃsāre bhūmiprāptaś cirāyate // bca.4.11 //
[英譯] Thus, due to the power of the downfalls and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in the attaining of bodhisattva grounds.
[如石藏譯]故雜罪墮力、菩提心力者，升沉輪迴故，登地久蹉跎。
因此，時發時捨菩提心的菩薩，既犯罪墮，又具有菩提心力；由於間雜著這兩種互相抵制的力量。所以必須在輪迴中耽擱很久才能登地。
[梵文分析]
evam āpatti-balato bodhicitta-balena ca
如是 罪 力 菩提心 力 與
dolāyamānaḥ saṃsāre bhūmi-prāptaś cirāyate // bca.4.11 //
浮沉 輪迴 地 得 很久
(二)慎守學處
1.慎防罪惡
(1)放逸定墮惡趣
4.12.
[梵] tasmād yathā pratijñātaṃ sādhanīyaṃ mayādarāt
nādya cet kriyate yatnas talenāsmi talaṃ gataḥ // bca.4.12 //
[英譯] Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states.
[如石藏譯]故如所立誓，我當恭敬行；今後若不勉，定當趨下流。
因此，我應當遵照所立的戒誓，恭恭敬敬地去實踐；今後如果不勉力而行，將來一定會逐漸趨向惡趣。
[梵文分析]
tasmād yathā pratijñātaṃ sādhanīyaṃ mayā ādarāt
因此 如 所立誓 應實踐 我 恭敬
na adya cet kriyate yatnas talena asmi talaṃ gataḥ // bca.4.12 //
不 今 若 作 努力 下 我是 下 去
(2)放逸佛不能度
4.13.
[梵] aprameyā gatā buddhāḥ sarvasattvagaveṣakāḥ
naiṣām ahaṃ svadoṣeṇa cikitsāgocaraṃ gataḥ // bca.4.13 //
[英譯] Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure.
[如石藏譯]饒益眾有情無量佛已逝；然我因昔過，未得佛化育。
為了饒益一切有情眾生，無量諸佛都已經先後降生又逝世了；而我，卻因為自己的放逸和罪行，至今仍無福成為佛陀親自教育的對象。
[梵文分析]
aprameyā gatā buddhāḥ sarvasattva-gaveṣakāḥ
無量 已逝 諸佛 一切有情 尋找
na eṣām ahaṃ svadoṣeṇa cikitsā-gocaraṃ gataḥ // bca.4.13 //
不 彼輩 我 自過 照護 行境 進入
4.14.
[梵] adyāpi cet tathaiva syāṃ yathaivāhaṃ punaḥ punaḥ
durgativyādhimaraṇacchedabhedādy avāpnuyāṃ // bca.4.14 //
[英譯] If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like.
[如石藏譯]若今依舊犯，如是將反覆惡趣中領受病縛剖割苦。
如果今後我依然明知故犯，那麼我一定會重蹈覆轍；沉淪在惡趣裏，遭受疾病、捆縛、劈剖和割殺等痛苦。
[梵文分析]
adya api cet tathā eva syāṃ yathā eva ahaṃ punaḥ punaḥ
今 若 如是 實 我 如 實 我 屢 屢
durgati-vyādhi-maraṇa-ccheda-bheda-ādy avāpnuyāṃ // bca.4.14 //
惡趣 病 死 斷 壞 等 我應領受
(3)放逸易失暇滿
4.15.
[梵] kadā tathāgatotpādaṃ śraddhāṃ mānuṣyam eva ca
kuśalābhyāsayogyatvam evaṃ lapsye 'ti durlabhaṃ // bca.4.15 //
[英譯] When shall I encounter the extremely rare appearance of the Tathágata, faith, human existence, and the ability to practice virtue,
[如石藏譯]若值佛出世、為人信佛法、宜修善稀有，何日復得此？
既僥倖獲得人身，又逢如來出現世間，對佛法有信心，又適合修習善法，如果這樣難得的機緣一旦失去了，那麼哪一天才能重新獲得呢？
[梵文分析]
kadā tathāgata-utpādaṃ śraddhāṃ mānuṣyam eva ca
何時 如來 出現 信 人 實 與
kuśala-abhyāsayogyatvam evaṃ lapsye 'ti durlabhaṃ // bca.4.15 //
善法 修習性 如是 我將得 難得
4.16.
[梵] ārogyaṃ divasaṃ cedaṃ sabhaktaṃ nirupadravaṃ
āyuḥ kṣaṇaṃ visaṃvādi kāyo yācitakopamaḥ // bca.4.16 //
[英譯] Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan.
[如石藏譯]縱似今無病，足食無損傷，然壽刹那逝，身猶須臾質。
即使我這一生都像今天這樣，沒有病痛、豐衣足食、毫無損傷，但是壽命卻在不知不覺中刹那飛逝；人身就像短暫的替代品，不久世間。
[梵文分析]
ārogyaṃ divasaṃ ca idaṃ sabhaktaṃ nirupadravaṃ
無病 每天 且 此 有食物 無損傷
āyuḥ kṣaṇaṃ visaṃvādi kāyo yācitaka-upamaḥ // bca.4.16 //
壽 刹那 不可信的 身 借來 如
(4)暇滿失已難再得
4.17.
[梵] nahīdṛśair maccaritair mānuṣyaṃ labhyate punaḥ
alabhyamāne mānuṣye pāpam eva kutaḥ śubhaṃ // bca.4.17 //
[英譯] With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing?
[如石藏譯]憑吾此行素，人身難復得；若不得人身，徒惡乏善行。
憑我這樣放逸的作為，來世恐怕連人身都沒份，何況是暇滿呢？如果得不到暇滿人身而失去修善的機緣，那就只能為非作歹了。
[梵文分析]
nahi īdṛśair mat-caritair mānuṣyaṃ labhyate punaḥ
絕不 像如此 我 所行 人 得 再
alabhyamāne mānuṣye pāpam eva kutaḥ śubhaṃ // bca.4.17 //
不得 人 惡 實 從何 善
4.18.
[梵] yadā kuśalayogyo 'pi kuśalaṃ na karomy ahaṃ
apāyaduḥkhaiḥ saṃmūḍhaḥ kiṃ kariṣyāmy ahaṃ tadā // bca.4.18 //
[英譯] If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence?
[如石藏譯]若具行善緣而我未為善，惡趣眾苦逼，屆時復何為？
如果今生有修習善法的機緣而我卻不利用它來修善，那麼一旦墮落惡趣被眾苦所困惑，那時，除了受苦我還能做些什麼呢？
[梵文分析]
yadā kuśala-yogyo 'pi kuśalaṃ na karomy ahaṃ
若時 善 能 雖 善 不 作 我
apāya-duḥkhaiḥ saṃmūḍhaḥ kiṃ kariṣyāmy ahaṃ tadā // bca.4.18 //
惡趣 苦 困惑 何 將作 我 彼時
4.19.
[梵] akurvataś ca kuśalaṃ pāpaṃ cāpy upacinvataḥ
hataḥ sugataśabdo 'pi kalpakoṭiśatair api // bca.4.19 //
[英譯] For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons.
[如石藏譯]既未行諸善，復集眾惡業，縱歷一億劫，不聞善趣名。
既然在惡趣裏沒有機會行善，而且還會集聚許多罪業，那麼縱使經歷了一億劫，也聽不到善趣的名稱，何況得生善趣呢？
[梵文分析]
akurvataś ca kuśalaṃ pāpaṃ ca apy upacinvataḥ
不作 而 善 惡 且 復 集
hataḥ sugata-śabdo 'pi kalpa-koṭi-śatair api // bca.4.19 //
失 善趣 名 縱 劫 千萬 百 雖
(5)暇滿難得之理
4.20.
[梵] ata evāha bhagavān mānuṣam atidurlabhaṃ
mahārṇavayugacchidrakūrmagrīvārpaṇopamaṃ // bca.4.20 //
[英譯] Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean.
[如石藏譯]是故世尊說：人身極難得；如海目盲龜頸入軛木孔。
因此，世尊在《雜阿含經》中說：要獲得暇滿人身是非常不容易的；就像汪洋大海中一隻盲龜的頸子碰巧伸入一個漂浮不定的軛木孔一樣困難。
[梵文分析]
ata eva āha bhagavān mānuṣam atidurlabhaṃ
故 實 說 世尊 人 極難得
mahārṇava-yuga-cchidra-kūrma-grīvā-arpaṇa-upamaṃ // bca.4.20 //
大海 軛木 孔 龜 頸 伸入 如
4.21.
[梵] ekakṣaṇāt kṛtāt pāpād avīcau kalpam āpsyate
anādikālopacitāt pāpāt kā sugatau kathā // bca.4.21 //
[英譯] One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time?
[如石藏譯]刹那造重罪，歷劫住無間，何況無始罪積重失善趣。
如果犯下刹那的重罪其惡報就可能使人陷在無間地獄受苦一劫，那麼無始輪迴以來所積的惡業又怎能使我們趨入善趣呢？
[梵文分析]
ekakṣaṇāt kṛtāt pāpād avīcau kalpam āpsyate
一刹那 所作 惡 無間 劫 將入
anādikāla-upacitāt pāpāt kā sugatau kathā // bca.4.21 //
無始 所積 惡 何 善趣 說
4.22.
[梵] na ca tan mātram evāsau vedayitvā vimucyate
yasyāt tadvedayann eva pāpam anyat prasūyate // bca.4.22 //
[英譯] Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices.
[如石藏譯]然僅受彼報，苦猶不得脫；因受惡報時，復生餘多罪。
再者，僅僅受完上述的那些惡報，這個人並不能因此就解脫惡趣的痛苦；因為正當遭受惡趣報應的同時，煩惱又將引生出許多新的罪業來。
[梵文分析]
na ca tan mātram eva asau vedayitvā vimucyate
不 且 彼 量 實 彼 已受 解脫
yasyāt tad vedayann eva pāpam anyat prasūyate // bca.4.22 //
若 彼 正受 實 惡 另 引生
2.認真修善
(1)不修善實愚
4.23.
[梵] nātaḥparā vañcanāsti na ca moho 'sty ataḥparaḥ
yadīdṛśaṃ kṣaṇaṃ prāpya nābhyastaṃ kuśalaṃ mayā // bca.4.23 //
[英譯] Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this.
[如石藏譯]既得此閒暇，若我不修善，自欺莫勝此，亦無過此愚。
既然獲得了如此寶貴的閒暇人身，如果我依舊放逸懈怠而不去修善，那麼再沒有比這更可怕的自欺了，也沒有比這更堪慮的愚蠢了。
[梵文分析]
na ataḥparā vañcanā asti na ca moho 'sty ataḥparaḥ
不 過 自欺 是 不 且 愚 是 過
yadi īdṛśaṃ kṣaṇaṃ prāpya na abhyastaṃ kuśalaṃ mayā // bca.4.23 //
若 似此 閒暇 已得 不 所修 善 我
(2)臨終起憂苦
4.24.
[梵] yadi caivaṃ vimṛṣyāmi punaḥ sīdāmi mohitaḥ
śociṣyāmi ciraṃ bhūyo yamadūtaiḥ pracoditaḥ // bca.4.24 //
[英譯] If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish.
[如石藏譯]若我已解此，因癡復怠惰，則于臨終時，定生大憂苦。
如果我已經瞭解了暇滿難得的道理卻依然癡頑怠惰而不肯修善，那麼在臨終惡相現前的時候，一定會生起極大的憂愁和痛苦。
[梵文分析]
yadi ca evaṃ vimṛṣyāmi punaḥ sīdāmi mohitaḥ
若 與 如是 堪忍 再 下沈 癡
śociṣyāmi ciraṃ bhūyo yamadūtaiḥ pracoditaḥ // bca.4.24 //
我將憂愁 長時 增 yama使者 所呼喚
(3)後世更受報
4.25.
[梵] ciraṃ dhakṣyati me kāyaṃ nārakāgniḥ suduḥsahaḥ
paścāt tāpānalaś cittaṃ ciraṃ dhakṣyatiniścitaṃ // bca.4.25 //
[英譯] The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time.
[如石藏譯]難忍地獄火，長久燒身時，悔火亦炙燃；吾心必痛苦。
再者，當惡業的果報完全成熟的時候，難忍的地獄火焰將會長久灼燒我的身體。那時，懊悔的心火必然也跟著一起燃燒；因此，我的內心一定非常痛苦。
[梵文分析]
ciraṃ dhakṣyati me kāyaṃ nāraka-agniḥ suduḥsahaḥ
長時 將燒 我 身 地獄 火 極難忍
paścāt tāpa-analaś cittaṃ ciraṃ dhakṣyati niścitaṃ // bca.4.25 //
之後 憂 火 心 長時 將燒 一定
4.26.
[梵] kathaṃ cid api saṃprāpto hitabhūmiṃ sudurlabhāṃ
jānann api ca nīye 'haṃ tān eva narakān punaḥ // bca.4.26 //
[英譯] I have somehow obtained the advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells.
[如石藏譯]難得有益身，今既僥倖得，亦復具智慧，若仍墮地獄，
人身是非常難得而有益的。現在既然已經僥倖得到了人身，而我又具有辨識利害的智慧，如果來生依然被引入地獄受苦，
[梵文分析]
kathaṃ cid api saṃprāpto hita-bhūmiṃ sudurlabhāṃ
有時 已得 利 地 極難得
jānann api ca nīye 'haṃ tān eva narakān punaḥ // bca.4.26 //
智 雖 與 被引 我 彼 實 地獄 再
4.27.
[梵] atra me cetanā nāsti mantrair iva vimohitaḥ
na jāne kena muhyāmi ko 'trāntar mama tiṣṭhati // bca.4.27 //
[英譯]I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me.
[如石藏譯]則如咒所惑，令我心失迷；惑患無所知，何蠱藏心耶？
那麼我豈不像被咒術所迷惑的人一樣，成了一具行屍走肉的無心之軀而已？到底被什麼迷惑了竟然連自己都不知道！究竟是什麼潛伏在我的內心作祟呢？
[梵文分析]
atra me cetanā na asti mantrair iva vimohitaḥ |
此 我 心 不 有 咒 如 所惑
na jāne kena muhyāmi ko ’tra antar mama tiṣṭhati ||
不 我知 誰 所惑 誰 此 內 我 住
(三)盡力斷煩惱
1.思煩惱過患
(1)令不自在
4.28.
[梵] hastapādādirahitās tṛṣṇādveṣādiśatravaḥ
na śurā na ca te prājñāḥ kathaṃ dāsīkṛto 'smi taiḥ // bca.4.28 //
[英譯] Enemies such as craving and hatred are without arms, legs, and so on. They are neither courageous nor wise. How is it that they have enslaved me?
[如石藏譯]瞋貪等諸敵，無手亦無足，非勇非精明，役我怎如奴？
瞋恨、貪愛和愚癡等煩惱敵，既沒有強壯的手腳等肢體，也沒有英勇賢明的膽識；但是，它們怎能把我當奴隸一般地役使呢？
[梵文分析]
hasta-pāda-ādi-rahitās tṛṣṇā-dveṣa-ādi-śatravaḥ |
手 足 等 無 貪 瞋 等 敵
na śūrā na ca te prājñāḥ kathaṃ dāsīkṛto ’smi taiḥ ||
非 勇 非 亦 彼 有智 如何 成為奴 是 彼
(2)引惡趣苦
4.29.
[梵] maccittāvasthitā eva ghnanti mām eva susthitāḥ
tatrāpy ahaṃ na kupyāmi dhigasthānasahiṣṇutāṃ // bca.4.29 //
[英譯] Stationed in my mind, they ruin me, while remaining well established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation.
[如石藏譯]惑住我心中，任意傷害我，猶忍不瞋彼，非當應訶責。
煩惱一直潛伏在我內心中，並且任隨它們高興地傷害著我；而我竟然甘心忍受，毫不介意；這種懦弱之忍是可恥的，應該譴責。
[梵文分析]
mac-citta-avasthitā eva ghnanti mām eva susthitāḥ
我 心 住 實 害 我 實 善安住
tatra apy ahaṃ na kupyāmi dhig-asthāna-sahiṣṇutāṃ // bca.4.29 //
彼處 雖 我 不 生氣 可恥 非處 忍受
4.30.
[梵] sarve devā manuṣyāś ca yadi syur mama śatravaḥ
te 'pi nāvīcikaṃ vahniṃ samudānayituṃ kṣamāḥ // bca.4.30 //
[英譯]If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell.
[如石藏譯]縱使天非天齊來敵對我，然彼猶不能擲我入無間。
即使所有的天神和阿修羅都起來和我敵對，但是他們頂多只能殺害我而已，還不至於把我拋進無間地獄的熊熊烈火中。
[梵文分析]
sarve devā manuṣyāś ca yadi syur mama śatravaḥ
一切 天 人 與 若 是 我 敵
te 'pi na āvīcikaṃ vahniṃ samudānayituṃ kṣamāḥ // bca.4.30 //
彼 雖 不 無間 火 帶引 堪能
4.31.
[梵] meror api yadāsaṅgān na bhasmāpy upalabhyate
kṣaṇāt kṣipanti māṃ tatra balinaḥ kleśaśatravaḥ // bca.4.31 //
[英譯] When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there.
[如石藏譯]強力煩惱敵，擲我入獄火，須彌若遇之，灰燼亦無餘。
可是煩惱敵的勢力卻非常強大，它能在刹那間把我投入地獄的火焰中；遇上這熊熊的獄火，縱使是須彌山，也將被燒得連灰燼都不剩。
[梵文分析]
meror api yadā āsaṅgān na bhasmā apy upalabhyate
須彌 雖 當 相遇 不 灰 雖 可得
kṣaṇāt kṣipanti māṃ tatra balinaḥ kleśa-śatravaḥ // bca.4.31 //
刹那 投入 我 彼處 有力 煩惱 敵
(3)為害無盡期
4.32.
[梵] nahi sarvānyaśatrūṇāṃ dīrghamāyur apīdṛśaṃ
anādyantaṃ mahādīrghaṃ yan mama kleśavairiṇāṃ // bca.4.32 //
[英譯] For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions.
[如石藏譯]吾心煩惱敵，長住無盡期；其餘世間敵，命不如是久。
如果我不努力對治心中的煩惱敵，那麼它們必定會長住久安，無始無終；而其他一切世間的仇敵，卻不能活得那麼長久。
[梵文分析]
nahi sarva-anya-śatrūṇāṃ dīrgham āyur api īdṛśaṃ
絕不 一切 其他 敵 長久 命 雖 如是
anādyantaṃ mahādīrghaṃ yan mama kleśa-vairiṇāṃ // bca.4.32 //
無始 極長 若 我 煩惱 敵
(4)友彼徒自害
4.33.
[梵] sarve hitāya kalpante ānukūlyena sevitāḥ
sevyamānās tv amī kleśāḥ sutarāṃ duḥkhakārakāḥ // bca.4.33 //
[英譯] Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more.
[如石藏譯]若我順侍敵，敵或利樂我；若隨諸煩惱，徒遭傷害苦。
如果我溫順地侍奉世間的敵人，他們還可能會饒益我，並使我安樂；但是，如果我一味奉承內心的煩惱，那麼只會遭受更多的傷害和痛苦而已。
[梵文分析]
sarve hitāya kalpante ānukūlyena sevitāḥ
一切 利益 能 溫順地 侍奉
sevyamānās tv amī kleśāḥ sutarāṃ duḥkha-kārakāḥ // bca.4.33 //
侍奉 然 這些 煩惱 一向 苦 作
2.不應忍煩惱
4.34.
[梵] itisatatadīrghavairiṣu vyasanaughaprasavaikahetuṣu
hṛdaye nivasatsu nirbhayaṃ mama saṃsāraratiḥ kathaṃ bhavet // bca.4.34 //
[英譯] How can I take delight in the cycle of existence when constant, long lasting enemies, who are the sole cause of the currents and floods of adversities, fearlessly dwell in my heart?
[如石藏譯]無始相續敵，孳禍唯一因；若久住我心，生死怎無懼？
因此，這無始以來恒常相續的煩惱敵，正是極速滋長業禍的唯一因素；如果它們一直潛伏在我心中，我怎能在生死中快樂無懼呢？
[梵文分析]
iti satata-dīrgha-vairiṣu vyasana-ogha-prasava-eka-hetuṣu
常 久 敵 厄難 瀑流 源 一 因
hṛdaye nivasatsu nirbhayaṃ mama saṃsāra-ratiḥ kathaṃ bhavet // bca.4.34 //
心 正住 無懼 我 生死 樂 如何 是
4.35.
[梵] bhavacārakapālakā ime narakādiṣv api vadhyaghātakāḥ
mativeśmani lobhapañjare yadi tiṣṭhati kutaḥ sukhaṃ mama // bca.4.35 //
[英譯] How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart?
[如石藏譯]生死牢獄卒，地獄劊子手，若皆住我心，安樂何能有？
這些煩惱簡直就是生死牢獄中的守護卒，和地獄裏行刑的劊子手，如果它們都住在我內心的煩惱窩中，那麼我怎能得到安樂呢？
[梵文分析]
bhava-cāraka-pālakā ime naraka-ādiṣv api vadhya-ghātakāḥ |
有 牢獄 守護卒 這些 地獄 等 雖 行刑的劊子手
mati-veśmani lobha-pañjare yadi tiṣṭhati kutaḥ sukhaṃ mama ||
心 窩 貪 牢籠 若 住 從何 樂 我
3.發奮滅煩惱
4.36.
[梵] tasmān na tāvad aham atra dhuraṃ kṣipāmi
yāvan na śatrava ime nihatāḥ samakṣaṃ
svalpe 'pi tāvad apakāriṇi baddharoṣā
mānonnatās tam anihatya na yānti nidrāṃ // bca.4.36 //
[英譯] Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task. Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him.
[如石藏譯]乃至吾未能親滅此惑敵，盡吾此一生，不應捨精進。於他微小害。尚起瞋惱心，是故未滅彼，壯士不成眠。
因此，在我還沒有親自消滅這些罪魁禍首的煩惱敵以前，在我這一生當中，我都不該放棄斷除煩惱的努力。如果別人施加於我們的一點小傷害，就足以撩起我們的瞋恨心，那麼尚未消滅可惡的煩惱敵以前，豪氣干雲的壯士應該是睡不著的。
[梵文分析]
tasmān na tāvad aham atra dhuraṃ kṣipāmi
因此 不 乃至 我 此處 軛 我放下
yāvan na śatrava ime nihatāḥ samakṣaṃ
若 不 敵 這些 被殺 眼前
svalpe 'pi tāvad apakāriṇi baddha-roṣā
極少 雖 乃至 傷害 所縛 瞋
mānonnatās tam anihatya na yānti nidrāṃ // bca.4.36 //
憍慢 此 未殺 不 入 睡
4.37.
[梵] prakṛtimaraṇaduḥkhitāndhakārān raṇaśirasi prasamaṃ nihantum ugrāḥ
agaṇitaśaraśaktighātaduḥkhā na vimukhatām upayāntya sādhayitvā //bca.4.37 //
[英譯] At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal.
[如石藏譯]列陣激戰場，奮力欲滅除終必自老死生諸苦惱敵。僅此尚不顧箭矛著身苦，未達目的已，不向後逃逸。
將士們列隊在戰場上激烈地作戰，不過是為了奮力消滅他們的敵人罷了。而這些敵人即使不被砍殺也會自然死亡，並且還會因為死亡而產生極大的苦惱。儘管如此得不償失，但將士們在作戰時，仍然毫不顧慮敵軍箭矛刺身的痛苦，未達成勝利的目的之前，絕不臨陣棄甲，向後逃逸。
[梵文分析]
prakṛti-maraṇa-duḥkhita-andhakārān raṇa-śirasi prasamaṃ nihantum ugrāḥ
自性 死 所苦 黑暗 戰 頂 滅 殺 有力
agaṇita-śara-śakti-ghāta-duḥkhā na vimukhatām upayānty asādhayitvā //bca.4.37 //
無數 箭 矛 傷 苦 不 背捨 趣向 未達成
4.38.
[梵] kim uta satatasarvaduḥkhahetūn prakṛtiripūn upahantum udyatasya
bhavati mama viṣādadainyam adya vyasanaśatair api kena hetunā vai //bca.4.38//
[英譯] What then when I am eager to destroy my natural enemies, which are the perpetual causes of all miseries? Today, even if I am beset with a hundred adversities, why am I weary and despondent?
[如石藏譯]況吾正精進，決志欲滅盡恒為痛苦因自然煩惱敵。故今雖遭致百般諸痛苦，然終不應當喪志生懈怠。
何況現在我正發奮著要消滅那頑強而又不會自然消失的無明煩惱呢？煩惱永遠都是一切痛苦出生的根因，也正是我們不共戴天的俱生仇敵。因此，現在正精進修行的我，雖然會遭受到百般的痛苦，但是無論如何，我都不應該懷憂喪志，懶散懈怠。
[梵文分析]
kim uta satata-sarva-duḥkha-hetūn prakṛti-ripūn upahantum udyatasya
何況 常 一切 苦 因 自性 敵 殺 奮發
bhavati mama viṣāda-dainyam adya vyasana-śatair api kena hetunā vai //bca.4.38//
是 我 沮喪 挫折 今 災 百 雖 何 因 實
4.39.
[梵] akāraṇenaiva ripukṣatāni gātreṣv alaṅkāravad udvahanti
mahārhasiddhyai tu samudyatasya duḥkhāni kasmān mama bādhakāni // bca.4.39 //
[英譯] If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a great goal?
[如石藏譯]將士為微利，赴戰遭敵傷；戰歸炫身傷，猶如佩勳章。吾今為大利，修行勤精進，所生暫時苦，云何能困我？
戰士們為了微薄的利益而前往作戰，有些在戰場上不幸被敵人殺傷了。然而解甲歸來的時候，他們炫耀身上的創傷，竟然就像佩帶勳章一般洋洋得意。現在，我正為著極大的利益專心致志地修學佛法，就算生起一點短暫的小苦，也該以此自勉怎能被它們給難倒呢？
[梵文分析]
akāraṇena eva ripu-kṣatāni gātreṣv alaṅkāravad udvahanti
無理由 實 敵 所傷 身 如裝飾 穿帶
mahārha-siddhyai tu samudyatasya duḥkhāni kasmān mama bādhakāni // bca.4.39 //
極價值 成就 然 勤於 苦 從何 我 傷害
4.40.
[梵] svajīvikāmātranibaddhacittāḥ kaivartacaṇḍālakṛṣīvalādyāḥ
śītātapādivyasanaṃ sahante jagaddhitārthaṃ na kathaṃ sahe 'ham //bca.4.40 //
[英譯] If fishermen, outcasts, farmers, and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake the well being of the world?
[如石藏譯]漁夫與屠戶、農牧等凡俗，唯念己自身求活維生計，猶忍寒與熱、疲困諸艱辛；我今為眾樂，云何不稍忍？
漁夫和屠戶、農人、牧者等升鬥小民，雖然只顧慮到自己一日三餐的生活，尚且能忍受寒、熱、風、雨和疲憊、困厄等艱苦；為了眾生安樂而修行的我，為何不能吃點苦呢？
[梵文分析]
svajīvikā-mātra-nibaddha-cittāḥ kaivarta-caṇḍāla-kṛṣīvala-ādyāḥ
自生計 僅 掛念 心 漁夫 屠戶 農牧 等
śīta-ātapa-ādi-vyasanaṃ sahante jagad-dhita-arthaṃ na kathaṃ sahe 'ham //bca.4.40 //
寒 熱 等 困厄 忍 眾生 利 為 不 如何 忍 我
4.41.
[梵] daśadigvyomaparyantajagatkleśavimokṣaṇe
pratijñāya mahātmāpi na kleśebhyo vimocitaḥ // bca.4.41 //
[英譯] While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from the mental afflictions.
[如石藏譯]雖曾立此誓：欲於十方際度眾出煩惱！然我未離惑。
雖然我曾立下這樣的誓願：要度盡十方虛空際的眾生，令他們全部脫離一切煩惱！然而到現在，我自己卻絲毫未離煩惱。
[梵文分析]
daśa-dig-vyoma-paryanta-jagat-kleśa-vimokṣaṇe
十 方 虛空 際 眾 煩惱 解脫
pratijñāya mahātmāpi na kleśebhyo vimocitaḥ // bca.4.41 //
已立誓 我 不 煩惱 解脫
4.42.
[梵] ātmapramāṇam ajñātvā bruvann unmattakas tadā
anivartī bhaviṣyāmi tasmāt kleśavadhe sadā // bca.4.42 //
[英譯] Without knowing my own limitations, I spoke at that time as if I were a bit insane. Therefore, I shall never turn back from vanquishing mental afflictions.
[如石藏譯]出言不量力，云何非顛狂？故於滅煩惱，應恒不退怯。
說話這麼不自量力，怎會不像個顛狂的瘋子呢？因此，對於消滅煩惱，我應該恒常精進，永不退怯。
[梵文分析]
ātma-pramāṇam ajñātvā bruvann unmattakas tadā
自 量 不知 說 顛狂 當時
anivartī bhaviṣyāmi tasmāt kleśa-vadhe sadā // bca.4.42 //
不退轉 我將是 故 煩惱 消滅 常
4.43.
[梵] atra grahī bhaviṣyāmi baddhavairaś ca vigrahī
anyatra tadvidhāt kleśāt kleśaghātānubandhinaḥ // bca.4.43 //
[英譯] I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions.
[如石藏譯]吾應樂修斷，懷恨與彼戰；似瞋此道心，唯能滅煩惱。
我應該熱愛這種斷煩惱的對治之道，應該要仇恨煩惱並和它決一死戰；因為這種類似瞋煩惱的對治心態只會消滅真正的煩惱，不會引生痛苦。
[梵文分析]
atra grahī bhaviṣyāmi baddha-vairaś ca vigrahī
此中 取 我將是 所縛 瞋 與 開戰
anyatra tadvidhāt kleśāt kleśa-ghāta-anubandhinaḥ // bca.4.43 //
他處 彼種 煩惱 煩惱 能滅 與...有關
4.44.
[梵] galantv antrāṇi me kāmaṃ śiraḥ patatu nāma me
na tv evāvanatiṃ yāmi sarvathā kleśavairiṇām // bca.4.44 //
[英譯] Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions.
[如石藏譯]吾寧被燒殺，或遭斷頭苦；然心終不屈，順就煩惱敵。
我寧可被人焚燒或殺戮，甚至被人砍掉頭顱；但是無論如何，都不向煩惱賊低頭。
[梵文分析]
galantv antrāṇi me kāmaṃ śiraḥ patatu nāma me
落下 內臟 我 雖然 頭 落下 雖是 我
na tv eva avanatiṃ yāmi sarvathā kleśavairiṇām // bca.4.44 //
不 然 實 彎曲 趣 決定 煩惱敵
4.惑去不復返
4.45.
[梵] nirvāsitasyāpi tu nāma śatror deśāntare sthānaparigrahaḥ syāt
yataḥ punaḥ saṃbhṛtaśaktir eti na kleśaśatror gatirīdṛśī tu // bca.4.45 //
[英譯] Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength. But there is no such course for my enemy, the mental afflictions.
[如石藏譯]常敵受驅逐，仍可據他鄉，力足旋復返；惑賊不如是。
普通的敵人在戰敗而被驅逐出境以後，仍然會盤據他方，休養生息。一旦能力恢復了，便再度回頭反攻。可是煩惱幻賊就不同了，它一去不復返。
[梵文分析]
nirvāsitasya api tu nāma śatror deśāntare sthāna-parigrahaḥ syāt
被驅逐 雖 然 實 敵 他方 處 盤據 是
yataḥ punaḥ saṃbhṛta-śaktir eti na kleśa-śatror gatir īdṛśī tu // bca.4.45 //
從彼 再 所得 能力 往 不 煩惱 敵 去 如是 然
4.46.
[梵] kvāsau yāyān manaḥstho nirastaḥ sthitvā yasmin madvadhārthaṃ yateta
nodyogo me kevalaṃ mandabuddheḥ kleśāḥ prajñādṛṣṭisādhyā varākāḥ // bca.4.46 //
[英譯] Once the afflictions that dwell in my mind have been expelled, where could it go, and where would it go, and where would it rest and attempt to return and destroy me? Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom.
[如石藏譯]惑為慧眼斷，逐已何所之？云何返害我？然我乏精進。
因為無明煩惱一旦被慧眼識破以後，就會自然而然地融入無二的心性之中了。它們怎能移居其他地方再回來傷害我呢？奈何懦弱的我依然不肯精進斷除煩惱。
[梵文分析]
kva asau yāyān manaḥ-stho nirastaḥ sthitvā yasmin mad-vadha-arthaṃ yateta
哪裡 彼 能去 心 住 被逐 住 若 我 殺 為 努力
na udyogo me kevalaṃ manda-buddheḥ kleśāḥ prajñā-dṛṣṭi-sādhyā varākāḥ //
不 精勤 我 完全 弱 覺 煩惱 智 見 可征服 懦弱
4.47.
[梵] na kleśā viṣayeṣu nendriyagaṇe nāpy antarāle sthitā nāto 'nyatra kuha sthitāḥ punar ime mathnanti kṛtsnaṃ jagat māyaiveyamato vimuñca hṛdayatrāsaṃ bhajasvodyamaṃ prajñārthaṃ kimakāṇḍa eva narakeṣv ātmānamābādhase // bca.4.47//
[英譯] Mental afflictions do not exist in sense objects, or in sense faculties, or in the space between, and not anywhere else. Then where do they exist and agitate the whole world? This is an illusion only. Liberate your fearing heart and cultivate perseverance for the sake of wisdom. Why would you torture yourself in hells for no reason?
[如石藏譯]惑非住外境，非住根身間，亦非其他處，云何害眾生？
惑幻心莫懼，為智應精進。何苦於地獄無義受傷害？
無明煩惱不住在外境上，也不住在眼根等身中或二者之間；此外，也不住在其他任何地方。那麼它們到底能住在什麼地方傷害眾生呢？其實，煩惱是虛幻的，因此根本不用害怕；應該為生起斷惑的智慧而堅忍精進。我何苦要在地獄等惡趣裏面毫無意義地遭受傷害呢？
[梵文分析]
na kleśā viṣayeṣu na indriya-gaṇe na apy antarāle sthitā
不 煩惱 外境 不 根 聚 不 亦 中間 住
na ato 'nyatra kuha sthitāḥ punar ime mathnanti kṛtsnaṃ jagat
不 此 餘 哪裡 住 再 此 傷害 所有 眾生
māyā eva iyam ato vimuñca hṛdaya-trāsaṃ bhajasva udyamaṃ
幻 實 彼 此 應脫 心 怖 你應從事 精進
prajñā-arthaṃ kim akāṇḍa eva narakeṣv ātmānam ābādhase //
智 為 何 無義 實 地獄 自己 你折磨
三、結勸
4.48.
[梵] evaṃ viniścitya karomi yatnaṃ yathoktaśikṣāpratipattihetoḥ
vaidyopadeśāc calataḥ kuto 'sti bhaiṣajyasādhyasya nirāmayatvam //bca.4.48 //
[英譯] After pondering in this way, I shall make an effort to apply the teachings as they have been explained. How can someone who could be cured by medicine be restored to health if he strays from the physician's advice?
[如石藏譯]思已當盡力圓滿諸學處；若不遵醫囑，病患何能愈？
作了如上種種思惟以後，就該努力去圓滿上述的菩薩學處；如果不遵照醫師的吩咐去治療，需要醫療的病人又如何能康復呢？
[梵文分析]
evaṃ viniścitya karomi yatnaṃ yathā-ukta-śikṣā-pratipatti-hetoḥ
如是 思已 我作 努力 如 所說 學處 行 因
vaidya-upadeśāc calataḥ kuto 'sti bhaiṣajya-sādhyasya nirāmayatvam //bca.4.48 //
醫 囑 動搖 何 是 藥 可成 健康
