2012年11月17日 星期六

入行-5護正知


一、守護學處之要——護心
()護心則能護一切
1.總說須護心
5.01.
[] śikṣāṃ rakṣitukāmena cittaṃ rakṣyaṃ prayatnataḥ
na śikṣā rakṣituṃ śakyā calaṃ cittam arakṣatā // bca.5.1 //
[英譯] Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind.
[天息災譯] 持戒爲護心,護之使堅牢,此心不能護,云何能護戒?
[如石藏譯]欲護學處者,策勵當護心;若不護此心,不能護學處。
一個想要守護菩薩學處的人,應該要非常專注地護心;如果不能好好地守護這顆心,就不能守護好菩薩學處。
[梵文分析]
śikṣāṃ rakṣitu-kāmena cittaṃ rakṣyaṃ prayatnataḥ
學處 護 欲 心 當護 策勵
na śikṣā rakṣituṃ śakyā calaṃ cittam arakṣatā // bca.5.1 //
不 學處 護 能 不安 心 不護

2.縱心過患
5.02.
[] adāntā mattamātaṅgā na kurvantīha tāṃ vyathām
karoti yām avīcyādau muktaś cittamataṅgajaḥ // bca.5.2 //
[英譯] Untamed, mad elephants do not inflict as much harm in this world as does the unleashed elephant of the mind in the Avichi Hell and the like.
[天息災譯] 喻醉象不降,不患於疼痛,放心如醉象,當招阿鼻等。
[如石藏譯]若縱狂象心,受難無間獄;未馴大狂象,為患不及此。
如果放縱那像狂象般粗野的心,就容易犯罪而遭到無間地獄的災難;這世上,即使尚未馴服的大狂象,其為害的程度也不至於如此嚴重。
[梵文分析]
adāntā matta-mātaṅgā na kurvanti iha tāṃ vyathām
未調 醉 大象 不 作 此 此 苦痛
karoti yām avīcy-ādau muktaś citta-mataṅgajaḥ // bca.5.2 //
作 若 無間 等 放縱 心 大象

3.護心功德
5.03.
[] baddhaś cec cittamātaṅgaḥ smṛtirajjvā samantataḥ
bhayam astaṃ gataṃ sarvaṃ kṛtsnaṃ kalyāṇam āgatam // bca.5.3 //
[英譯]But if the elephant of the mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained.
[天息災譯] 念索常執持,繫縛於心象,得離放逸怖,獲一切安樂。
[如石藏譯]若以正念索緊栓心狂象,怖畏盡消除,福善悉獲至。
如果完全以憶念正法的繩索緊緊栓住那如狂象般粗野的心,那麼一切惡報的恐懼將會完全消失,而一切的福善也唾手可得。
[梵文分析]
baddhaś cec citta-mātaṅgaḥ smṛti-rajjvā samantataḥ
所縛 若 心 象 念 索 完全
bhayam astaṃ gataṃ sarvaṃ kṛtsnaṃ kalyāṇam āgatam // bca.5.3 //
怖 盡 去 一切 全 善 來

5.4.
[] vyāghrāḥ siṃhā gajā ṛkṣāḥ sarpāḥ sarve ca śatravaḥ
sarve narakapālāś ca ḍākinyo rākṣasās tathā // bca.5.4 //
[英譯] Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells,
[天息災譯] 師子熊虎狼,夜叉羅刹等,一切地獄卒,皆悉是其冤。
[如石藏譯]虎獅大象熊、蛇及一切敵、有情地獄卒、惡神並羅刹,
老虎、獅子、大象、巨熊、蟒蛇和各種各類可怕的仇敵、有情地獄的守護卒,還有惡神和羅刹等妖魔鬼怪,
[梵文分析]
vyāghrāḥ siṃhā gajā ṛkṣāḥ sarpāḥ sarve ca śatravaḥ
虎 獅 大象 熊 蛇 一切 及 敵
sarve narakapālāś ca ḍākinyo rākṣasās tathā // bca.5.4 //
一切 地獄卒 與 惡神 羅刹 如是

5.5.
[] sarve baddhā bhavanty ete cittasyaikasya bandhanāt
cittasyaikasya damanāt sarve dāntā bhavanti ca // bca.5.5 //
[英譯] Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued.
[天息災譯] 若能繫一心,一切皆能繫,若自降一心,一切自降伏。
[如石藏譯]唯由繫此心,即攝彼一切;調伏此一心,一切皆馴服。
只要我們繫住這一顆心,就能毫不畏懼地感化那一切外敵;單單調伏這內在的自心,一切萬物都將變得溫順馴服。
[梵文分析]
sarve baddhā bhavanty ete cittasya ekasya bandhanāt
一切 所繫 是 彼 心 一 繫
cittasya ekasya damanāt sarve dāntā bhavanti ca // bca.5.5 //
心 一 調伏 一切 所伏 是 與

()護心則護一切之理
1.過患依心
5.6.
[] yasmād bhayāni sarvāṇi duḥkhāny apramitāni ca
cittād eva bhavantīti kathitaṃ tattvavādinā // bca.5.6 //
[英譯] For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only.
[天息災譯] 若怖一切冤,無邊苦惱集,皆因心所得,佛世尊正說。
[如石藏譯]實語者佛言:一切諸畏懼、無量眾苦痛,皆從心所生。
不妄語的佛陀曾說:世上一切各種各樣的恐懼,以及無量的痛苦,都是從內心裏產生出來的。
[梵文分析]
yasmād bhayāni sarvāṇi duḥkhāny apramitāni ca
若 怖 一切 苦 無邊 與
cittād eva bhavanti iti kathitaṃ tattva-vādinā // bca.5.6 //
心 實 是 所說 真實 語

5.7.
[] śastrāṇi kena narake ghaṭitāni prayatnataḥ
taptāyaḥkuṭṭimaṃ kena kuto jātāś ca tāḥ striyaḥ // bca.5.7 //
[英譯] Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come?
[天息災譯] 地獄衆苦器,及熱鐵丸等,誰作復何生?貪瞋癡所有。
[如石藏譯]有情獄兵器施設何人意?誰制燒鐵地?妖女從何出?
有情地獄中的那些可怕兵器,是誰故意製造的呢?是誰製造了熊熊燃燒的鐵板地?地獄中的妖女又是從哪里產生的呢?
[梵文分析]
śastrāṇi kena narake ghaṭitāni prayatnataḥ
兵器 誰 地獄 所製造 努力地
tapta-ayaḥ-kuṭṭimaṃ kena kuto jātāś ca tāḥ striyaḥ // bca.5.7 //
熱 鐵 地板 誰 哪里 生 與 彼 女

5.8.
[] pāpacittasamudbhūtaṃ tattatsarvaṃ jagau muniḥ
tasmān na kaści trailokye cittād anyo bhayānakaḥ // bca.5.8 //
[英譯] The sage declared that all of that has arisen from the evil mind, so there is nothing else on the three worlds more formidable than the mind.
[天息災譯] 由彼諸罪心,佛生諸世間,三界心滅故,是故無怖畏。
[如石藏譯]佛說彼一切皆由惡心造。是故三界中,恐怖莫甚心。
佛說:如此恐怖的一切災禍患難,都是從往昔的惡心造業所產生出來的。總之,在三界裏面,沒有任何一件事比惡心造業更可怕。
[梵文分析]
pāpa-citta-samudbhūtaṃ tat-tat-sarvaṃ jagau muniḥ
罪 心 所生 彼 彼 一切 曾說 牟尼
tasmān na kaści trailokye cittād anyo bhayānakaḥ // bca.5.8 //
是故 不 任一 三界 心 餘 恐怖

2.六度依心
(1)佈施依心
5.9.
[] adaridraṃ jagat kṛtvā dānapāramitā yadi
jagad daridram adyāpi sā kathaṃ pūrvatāyinām // bca.5.9 //
[英譯]If the perfections of generosity makes the world free from poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today?
[天息災譯] 若昔行檀施,今世而不貧,今貧勿煩惱,過去云何悔?
[如石藏譯]若除眾生貧始圓施度者,今猶見饑貧,昔佛云何成?
如果必須消除一切眾生的貧窮才能圓滿施波羅蜜多的話,那麼現在依然可見許多饑餓的眾生,過去諸佛又怎能圓滿施波羅蜜多呢?
[梵文分析]
adaridraṃ jagat kṛtvā dāna-pāramitā yadi
不貧 眾生 作 施 波羅蜜 若
jagad daridram adya api sā kathaṃ pūrva-tāyinām // bca.5.9 //
眾生 貧 今 雖 彼 云何 昔 怙主

5.10.
[] phalena saha sarvasvatyāgacittāj jane akhile
dānapāramitā proktā tasmāt sā cittam eva tu // bca.5.10 //
[英譯] The perfection of generosity is interpreted simply as a state of mind due to the intention of giving away everything, together with the fruits of that, to all people.
[天息災譯] 若人心少分,行檀波羅蜜,是故說果報,同一切布施。
[如石藏譯]心樂與眾生身財及果德,依此施度圓;故施唯依心。
如果有人樂意將一切財物及果位功德毫無保留地施給所有的眾生,經說:以這樣清淨的捨心就能圓滿施度。因此,施波羅蜜多完全以心為主導。
[梵文分析]
phalena saha sarvasva-tyāga-cittāj jane ’khile
果 與 一切財物 捨棄 心 眾生 所有
dāna-pāramitā proktā tasmāt sā cittam eva tu // bca.5.10 //
施 波羅蜜 稱為 故 彼 心 實 然

(2)淨戒依心
5.11.
[] matsyādayaḥ kva nīyantāṃ mārayeyaṃ yato na tān
labdhe viraticitte tu śīlapāramitā matā // bca.5.11 //
[英譯] Where can fish and the like be taken where I could not kill them? When the mind of renunciation is obtained, that is considered the perfection of ethical discipline.
[如石藏譯]遣魚至何方始得不遭傷?斷盡惡心時,說為戒度圓。
須要把魚等野生動物送到何處放生,它們才不至於被殺害呢?當人心中完全捨離殺、盜等惡念時,就稱為戒波羅蜜多圓滿。
[梵文分析]
matsya-ādayaḥ kva nīyantāṃ mārayeyaṃ yato na tān
魚 等 何方 遣至 殺 若 不 彼
labdhe virati-citte tu śīla-pāramitā matā // bca.5.11 //
已得 捨 心 然 戒 波羅蜜 被認為

(3)安忍依心
5.12.
[] kiyato mārayiṣyāmi durjanān gaganopamān
mārite krodhacitte tu māritāḥ sarvaśatravaḥ // bca.5.12 //
[英譯] How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain.
[天息災譯] 若人心持戒,嫌誰而牽殺,嗔心之冤家,殺盡等虛空。
[如石藏譯]頑者如虛空,豈能盡制彼?若息此瞋心,則同滅眾敵。
這世上,頑劣的有情多得像虛空一樣,怎可能全部制服他們呢?如果能止息內在所有的瞋心,不就等於消滅了外在的一切敵人嗎?
[梵文分析]
kiyato mārayiṣyāmi durjanān gagana-upamān
多少 我將殺 惡人 虛空 如
mārite krodha-citte tu māritāḥ sarva-śatravaḥ // bca.5.12 //
所殺 瞋 心 然 所滅 一切 敵

5.13.
[] bhūmiṃ chādayituṃ sarvāṃ kutaś carma bhaviṣyati
upānaccarmamātreṇa channā bhavati medinī // bca.5.13 //
[英譯] Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders.
[天息災譯] 大地量無邊,何皮而能蓋?履用皮少分,隨行處處覆。
[如石藏譯]何需足量革盡覆此大地?片革墊靴底,即同覆大地。
一個人何必取得足夠的皮革遍蓋大地,然後才出門行走呢?只要用一小片皮革墊在鞋底走路,不就等於蓋住了所有的地面嗎?
[梵文分析]
bhūmiṃ chādayituṃ sarvāṃ kutaś carma bhaviṣyati
大地 蓋 全部 何 皮 將是
upānac-carma-mātreṇa channā bhavati medinī // bca.5.13 //
履 皮 少分 覆 是 土

5.14.
[] bāhyā bhāvā mayā tadvac chakyā vārayituṃ na hi
svacittaṃ vārayiṣyāmi kiṃ mamānyair nivāritaiḥ // bca.5.14 //
[英譯] Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else?
[天息災譯] 外我性亦然,所有誰能勸,但勸於自心,外我而自伏。
[如石藏譯]如是吾不克盡制諸外敵;唯應伏此心,何勞制其餘?
同樣地,我也不可能完全制伏外界的一切仇敵;我只要努力調伏內心的瞋恨就夠了,何必費神去克制其他外在的敵害呢?
[梵文分析]
bāhyā bhāvā mayā tadvac chakyā vārayituṃ na hi
外 有 我 亦然 能 制服 不 實
svacittaṃ vārayiṣyāmi kiṃ mama anyair nivāritaiḥ // bca.5.14 //
自心 我將制伏 何 我 餘 制伏

(4)精進依心
5.15.
[] sahāpi vākcharīrābhyāṃ mandavṛtter na tatphalam
yat paṭor ekakasyāpi cittasya brahmatādikam // bca.5.15 //
[英譯] Even when accompanied by body and speech, feeble mental activity does not have results such as Brahma hood and alike, which the mind alone has when clear.
[天息災譯] 身貧而無福,彼果同所行,若心施一衣,感果而增福。
[如石藏譯]生一明定心,亦得梵天果。身口善縱勤,心弱難成就。
如果勤修三摩地而生起一種明朗的定心,就能獲得生梵天等色、無色界的果報;如果精神散漫萎靡,那麼即使身口勤行善業也得不到生梵天的善果。
[梵文分析]
saha api vāk-charīrābhyāṃ manda-vṛtter na tatphalam
與 雖 語 身 懶散 個性 不 彼果
yat paṭor ekakasya api cittasya brahmatā-ādikam // bca.5.15 //
若 明利 一 雖 心 梵性 等

(5)靜慮依心
5.16.
[] japās tapāṃsi sarvāṇi dīrghakālakṛtāny api
anyacittena mandena vṛthaivety āha sarvavit // bca.5.16 //
[英譯] The omniscient One stated that all recitations and austerities, even through performed for a long time, are actually useless if the mind is on something else or dull.
[天息災譯] 諸行若修持,心念恒不捨,一切無利心,虛假宜遠離。
[如石藏譯]雖久習念誦及餘眾苦行,然心散它處;佛說彼無益。
如果一個行者長久地修習念誦和其他的一切苦行,但是內心卻老是向外緣流散;洞徹真理的佛陀說:那是無益的。
[梵文分析]
japās tapāṃsi sarvāṇi dīrgha-kāla-kṛtāny api
念誦 苦行 所有 久 時 所作 雖
anya-cittena mandena vṛthā eva ity āha sarvavit // bca.5.16 //
它處 心 懶惰地 無益 實 說 一切知

(6)智慧依心
5.17.
[] duḥkhaṃ hantuṃ sukhaṃ prāptuṃ te bhramanti mudhāmbare
yair etad dharmasarvasvaṃ cittaṃ guhyaṃ na bhāvitam // bca.5.17 //
[英譯] Those who have not cultivated the mind, which is the mystery and the very essence of Dharma, uselessly wander in space in order to eliminate suffering and find happiness.
[天息災譯] 一切心法財,宜祕密觀察,離苦獲安樂,彼得超世間。
[如石藏譯]若不知此心——奧秘法中尊,求樂或避苦,無義終漂泊。
如果不能認識佛法最主要的關鍵——心的奧秘或空性勝義諦的話,那麼縱然努力追求快樂、避免痛苦,仍免不了要在三界中毫無意義地漂泊。
[梵文分析]
duḥkhaṃ hantuṃ sukhaṃ prāptuṃ te bhramanti mudhā ambare
苦 滅 樂 得 彼 漂泊 無義 空
yair etad dharma-sarvasvaṃ cittaṃ guhyaṃ na bhāvitam // bca.5.17 //
若 此 法 一切 心 奧秘 不 所修

()應勤護心
1.略說
5.18.
[] tasmāt svadhiṣṭhitaṃ cittaṃ mayā kāryaṃ surakṣitam
cittarakṣāvrataṃ muktvā bahubhiḥ kiṃ mama vrataiḥ // bca.5.18 //
[英譯] Therefore, I should well control and well guard my mind. Once I have forsaken the vow of guarding the mind, of what use are many vows to me?
[天息災譯] 我云何修行,修行唯護心,是故我觀心,恒時而作護。
[如石藏譯]故吾當善持、善護此道心;除此護心戒,何勞戒其餘?
所以我應當好好地觀照、好好地守護住我這顆心。除了以正知正念守護內心以外,其他那許多繁瑣的禁戒要來做什麼呢?
[梵文分析]
tasmāt svadhiṣṭhitaṃ cittaṃ mayā kāryaṃ surakṣitam
故 善所持 心 我 應作 善所護
citta-rakṣā-vrataṃ muktvā bahubhiḥ kiṃ mama vrataiḥ // bca.5.18 //
心 護 戒 已捨 多 何 我 戒

2.廣說
(1)護心方式
5.19.
[] yathā capalamadhyastho rakṣati vraṇam ādarāt
evaṃ durjanamadhyastho rakṣec cittavraṇaṃ sadā // bca.5.19 //
[英譯] Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard their minds.
[天息災譯] 喻獼猴身瘡,一心而將護,人中惡如是,恒常而護心。
[如石藏譯]如處亂眾中,人皆慎護瘡;置身惡人群,常護此心傷。
好比處身在擁擠混亂的群眾裏,受傷的人都會謹慎照顧自己的傷口;同樣,身陷五濁惡世的我們,也該經常謹慎保護自心煩惱的傷口。
[梵文分析]
yathā capala-madhya-stho rakṣati vraṇam ādarāt
如 亂眾 中 處 護 瘡 謹慎
evaṃ durjana-madhya-stho rakṣec citta-vraṇaṃ sadā // bca.5.19 //
如是 惡人 中 處 應護 心 瘡 常

(2)護心原因
5.20.
[] vraṇaduḥkhalavād bhīto rakṣati vraṇamādarāt
saṃghātaparvatāghātād bhītaś cittavraṇaṃ na kim // bca.5.20 //
[英譯] Fearing slight pain from a wound, I guard it with great care. Why don't I, fearing the crushing of the mountains of the Samghata hell, guard the wound of my mind?
[天息災譯] 怖苦惱之瘡,我一心常護,破壞於衆合,心瘡乃無怖。
[如石藏譯]若懼小瘡痛,猶慎護瘡傷;畏山夾毀者,何不護心傷?
倘若一個人害怕傷口的輕微疼痛,尚且須要小心照顧自己的傷口;那麼害怕被眾合地獄山壁夾爛的人,為何不小心保護自心煩惱的瘡傷呢?
[梵文分析]
vraṇa-duḥkha-lavād bhīto rakṣati vraṇam ādarāt
瘡 苦惱 小 怖 護 瘡 小心
saṃghāta-parvata-āghātād bhītaś citta-vraṇaṃ na kim // bca.5.20 //
衆合 山 破壞 怖 心 瘡 無 何

5.21.
[] anena hi vihāreṇa viharan durjaneṣv api
pramadājanamadhye 'pi yatir dhīro na khaṇḍyate // bca.5.21 //
[英譯] Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated.
[天息災譯] 常作如是行,不行人中惡,人中罪不犯,自然而不怖。
[如石藏譯]行持若如斯,縱住惡人群,抑處美人窩,勤律終不退。
如果平時修行能這樣小心謹慎,那麼縱然住在惱人的惡棍堆裏,或是處在誘人的美人窩中,都會精進持律,始終不退。
[梵文分析]
anena hi vihāreṇa viharan durjaneṣv api
此 實 方式 住 惡人 雖
pramadā-jana-madhye 'pi yatir dhīro na khaṇḍyate // bca.5.21 //
女子 人 中 雖 出家 智者 不 所壞

(3)護心至上
5.22.
[] lābhā naśyantu me kāmaṃ satkāraḥ kāyajīvitam
naśyatv anyac ca kuśalaṃ mā tu cittaṃ kadācana // bca.5.22 //
[英譯] Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost.
[天息災譯] 我欲盡身命,利行而供養,別別身命盡,善心而不退。
[如石藏譯]吾寧失利養、資身眾活計,亦寧失餘善,終不損此心。
我寧願喪失財富、名譽、地位、身體以及各種維生之計,也情願減少其他無關解脫的善行,但是決不毀損這正知正念的道心。
[梵文分析]
lābhā naśyantu me kāmaṃ satkāraḥ kāya-jīvitam
得 願失 我 隨意 恭敬 身 命
naśyatv anyac ca kuśalaṃ mā tu cittaṃ kadācana // bca.5.22 //
願失 餘 與 善 不 然 心 某些

二、護心方便——正知正念
()略說
5.23.
[] cittaṃ rakṣitukāmānāṃ mayaiṣa kriyate 'ñjaliḥ
smṛtiṃ ca saṃprajanyaṃ ca sarvayatnena rakṣata // bca.5.23 //
[英譯] I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection.
[天息災譯] 我欲守護心,合掌今專作,心念念之中,一切方便護。
[如石藏譯]合掌誠勸請欲護自心者:致力恒守護正念與正知!
現在,我合起雙掌,誠懇地勸勉有意護心的人們:一定要努力持守護心的要領——不忘所緣的正念與了了分明的正知。
[梵文分析]
cittaṃ rakṣitu-kāmānāṃ mayā eṣa kriyate 'ñjaliḥ
心 護 欲 我 此 合掌
smṛtiṃ ca saṃprajanyaṃ ca sarvayatnena rakṣata // bca.5.23 //
念 與 正知 與 致力 願你們護

()廣說
1.無正大過患
(1)辦事力弱
5.24.
[] vyādhyākulo naro yadvan na kṣamaḥ sarvakarmasu
tathābhyāṃ vyākulaṃ cittaṃ na kṣamaṃ sarvakarmasu // bca.5.24 //
[英譯] Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work.
[天息災譯] 喻於重病人,諸事不寧忍,散亂心亦然,不堪諸事業。
[如石藏譯]身疾所困者,無力為諸業;如是惑擾心,無力成善業。
身受疾病困擾的人們,辦起事來有氣無力,無精打彩;同樣,心被煩惱擾亂的人,精神不能統一,所以很難修成各種善法。
[梵文分析]
vyādhy-ākulo naro yadvan na kṣamaḥ sarva-karmasu
疾 所困 人 如 不 堪 一切 業
tathā ābhyāṃ vyākulaṃ cittaṃ na kṣamaṃ sarva-karmasu // bca.5.24 //
如是 此二 擾 心 不 堪 一切 業

(2)記憶衰退
5.25.
[] asaṃprajanyacittasya śrutacintitabhāvitam
sacchidrakumbhajalavan na smṛtāvavatiṣṭhate // bca.5.25 //
[英譯] What has been heard, pondered, and cultivated, like water in a cracked jar, does not remain in the memory of the mind that lacks introspection.
[天息災譯] 心散亂不定,聞思惟觀察,如器之滲漏,於水不能盛。
[如石藏譯]心無正知者,聞思修所得,如漏瓶中水,不復住正念。
沒有明覺正知的人,凡事心不在焉;因此,他們聞、思、修習所得的佛法,就像裝在破瓶裏的水一樣,那是不可能長久留在記憶裏的。
[梵文分析]
asaṃprajanya-cittasya śruta-cintita-bhāvitam
無正知 心 聞 思 修
sacchidra-kumbha-jala-van na smṛtāv avatiṣṭhate // bca.5.25 //
漏 瓶 水 如 不 念 住

(3)戒律不淨
5.26.
[] aneke śrutavanto 'pi śrāddhā yatnaparā api
asaṃprajanyadoṣeṇa bhavanty āpattikaśmalāḥ // bca.5.26 //
[英譯] Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection.
[天息災譯] 由多聞之人,於信方便等,過失心不定,獲不寂靜罪。
[如石藏譯]縱信復多聞,數數勤精進,然因無正知,終染犯墮垢。
雖然博學多聞、對佛法有信心,而且又肯精進修習善法,但是,如果他們覺察身心狀態的正知力太弱,那麼最後還是會染上犯罪的汙點。
[梵文分析]
aneke śrutavanto 'pi śrāddhā yatna-parā api
多 有聞 雖 有信 勤 極 雖
asaṃprajanya-doṣeṇa bhavanty āpatti-kaśmalāḥ // bca.5.26 //
無正知 過 是 墮 罪

(4)毀壞宿善
5.27.
[] asaṃprajanyacaureṇa smṛtimoṣānusāriṇā
upacityāpi puṇyāni muṣitā yānti durgatim // bca.5.27 //
[英譯] Even upon accumulating virtues, those who have been robbed by the thief of non-introspection, who come after the loss of mindfulness, enter miserable states of existence.
[天息災譯] 心不決定故,迷惑賊所得,所有之福善,偷墮於惡處。
[如石藏譯]惑賊不正知,尾隨念失後,盜昔所聚福,令墮諸惡趣。
如果沒有正知細心守護,不正知等煩惱賊就會在正念退失之後立即竄入;盜取從前所積累的眾多福德,使人在不知不覺中墮向惡趣。
[梵文分析]
asaṃprajanya-caureṇa smṛti-moṣa-anusāriṇā
不正知 賊 念 忘失 隨行
upacitya api puṇyāni muṣitā yānti durgatim // bca.5.27 //
已聚 雖 福 忘失 趣 惡趣

(5)妨礙上達
5.28.
[] kleśataskarasaṃgho 'yam avatāragaveṣakaḥ
prāpyāvatāraṃ muṣṇāti hanti sadgatijībitam // bca.5.28 //
[英譯] This band of thieves, the mental afflictions, looks for an entrance. Upon finding an entrance, it plunders and destroys life in fortunate realms of existence.
[天息災譯] 煩惱衆盜賊,魔著故得便,由魔羅發起,破壞善生命。
[如石藏譯]此群煩惱賊,尋隙欲打劫;得便奪善財,復毀善趣命。
這群不正知等煩惱賊,正在到處找尋機會搶劫;一旦找到了機會,便立刻奪走善法之財,甚至毀壞我們獲得善趣和解脫的慧命。
[梵文分析]
kleśa-taskara-saṃgho 'yam avatāra-gaveṣakaḥ
煩惱 賊 衆 此 入 尋
prāpya avatāraṃ muṣṇāti hanti sadgati-jīvitam // bca.5.28 //
已得 入 奪 毀 善趣 命

2.護正知方便——護念
(1)生正念之法
5.29.
[] tasmāt smṛtir manodvārān nāpaneyā kadācana
gatāpi pratyupasthāpyā saṃsmṛtyāpāyikīṃ vyathām // bca.5.29 //
[英譯] Therefore, mindfulness should never be displaced from the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell.
[天息災譯] 守彼意根門,惡不能牽去,念彼罪苦惱,次復獲安住。
[如石藏譯]故終不稍縱,正念離意門,離則思諸患,復住於正念。
因此,我們無論如何都不該放逸,縱任正念離開心意的大門;正念一失,就要立刻思惟惡趣的種種禍害,然後把心重新安住在正念上。
[梵文分析]
tasmāt smṛtir mano-dvārān na apaneyā kadācana
故 念 意 門 不 應牽去 某時
gatā api pratyupasthāpyā saṃsmṛtya apāyikīṃ vyathām // bca.5.29 //
離 雖 令住 念 惡趣

5.30.
[] upādhyāyānuśāsinyā bhītyāpy ādarakāriṇām
dhanyānāṃ gurusaṃvāsāt sukaraṃ jāyate smṛtiḥ // bca.5.30 //
[英譯] Mindfulness easily arises for those of good fortune because of their association with a spiritual mentor, and for those who are reverent on account of the instruction of a preceptor and because of their fear.
[天息災譯] 善哉隨師教,獲得善念生,奉於教誨師,當一心供給。
[如石藏譯]恒隨上師尊,畏墮聞法語,易令善信者,恒常生正念。
如果經常伴隨有德學的上師,聽方丈開示並且畏懼犯罪墮落,那麼有善根而又敬信佛法的人,就會經常生出正念。
[梵文分析]
upādhyāya-anuśāsinyā bhītyā apy ādarakāriṇām
和尚 教導 畏 雖 恭敬
dhanyānāṃ guru-saṃvāsāt sukaraṃ jāyate smṛtiḥ // bca.5.30 //
有福 上師 親近 易 生 念

5.31.
[] buddhāś ca bodhisattvāś ca sarvatrāvyāhatekṣaṇāḥ
sarvam evāgratas teṣāṃ teṣām asmi puraḥ sthitaḥ // bca.5.31 //
[英譯] The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them.
[天息災譯] 於諸佛菩薩,刹那心決定,當怖畏憶念,慈哀現面前。
[如石藏譯]佛及菩薩眾,無礙見一切;故吾諸言行,必現彼等前。
諸佛菩薩具有清淨的五眼,隨時都能無礙地看清一切事物;因此,我的所作所為和起心動念,必然經常赤裸裸地呈現在他們眼前。
[梵文分析]
buddhāś ca bodhisattvāś ca sarvatra avyāhata-īkṣaṇāḥ
佛 及 菩薩眾 及 一切 無礙 見
sarvam eva agratas teṣāṃ teṣām asmi puraḥ sthitaḥ // bca.5.31 //
一切 實 面前 彼 彼 我是 面前 站

5.32.
[] iti dhyātvā tathā tiṣṭhet trapādarabhayānvitaḥ
buddhānusmṛtir apy evaṃ bhavet tasya muhurmuhuḥ // bca.5.32 //
[英譯] Meditating thus, one should remain filled with a sense of propriety, respect, and fear; and one should repeatedly think of the Buddhas in this way.
[如石藏譯]如是思惟已,則生慚敬畏;循此復極易殷殷隨念佛。
依照上述的方式如理思惟過後,就會心懷慚愧、敬畏而憶念正法;同時,也很容易使他們殷切地隨念諸佛菩薩。
[梵文分析]
iti dhyātvā tathā tiṣṭhet trapā-ādara-bhaya-anvitaḥ
思惟已 如是 應住 慚 敬 畏 具足
buddha-anusmṛtir apy evaṃ bhavet tasya muhurmuhuḥ // bca.5.32 //
佛 隨念 雖 如是 應是 彼 屢屢

(2)由正念生正知
5.33.
[] saṃprajanyaṃ tadāyāti na ca yāty āgataṃ punaḥ
smṛtir yadā manodvāre rakṣārtham avatiṣṭhate // bca.5.33 //
[英譯] When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again.
[天息災譯] 塵心而不定,去去不復還,若能守意門,護之住不散。
[如石藏譯]為護心意門安住正念已,正知即隨臨,逝者亦復返。
為了在意門上防護煩惱賊的侵襲而把正念逐漸安住下來以後,這時,明覺的正知將自然隨著來臨,而忘失的佛法也會重新回到心中。
[梵文分析]
saṃprajanyaṃ tadā āyāti na ca yāty āgataṃ punaḥ
正知 彼時 來臨 不 與 去 已來 再
smṛtir yadā mano-dvāre rakṣā-artham avatiṣṭhate // bca.5.33 //
正念 若 意 門 護 為 安住

三、以正念正知護心
()學律儀戒
1.清淨三門
5.34.
[] pūrvaṃ tāvad idaṃ cittaṃ sadopasthāpyam īdṛśam
nirindriyeṇeva mayā sthātavyaṃ kāṣṭhavat sadā // bca.5.34 //
[英譯] First, I should establish this mind in such a manner, and I should always remain still as if without sense faculties like a piece of wood.
[天息災譯] 我今護此心,恒常如是住,喻木之無根,不生惡枝葉。
[如石藏譯]心意初生際,知其有過已,即時護正念,堅持住如樹。
在我們的身口意剛開始活動之際,就要以正知審察動機是否純正;如果察知偏差了,就該像大樹幹一樣,謹守正念,絲毫不為煩惱風所吹動。
[梵文分析]
pūrvaṃ tāvad idaṃ cittaṃ sadā upasthāpyam īdṛśam
首先 乃至 此 心 常 應令住 如是
nirindriyeṇa iva mayā sthātavyaṃ kāṣṭhavat sadā // bca.5.34 //
無根 如 我 應住 如枝 常

(1)觀察身口
5.35.
[] niṣphalā netravikṣepā na karttavyāḥ kadācana
nidhyāyantīva satataṃ kāryā dṛṣṭir adhogatā // bca.5.35 //
[英譯] One should never cast one's gaze around without purpose. One should always direct one's gaze downwards as if in meditation.
[天息災譯] 眼觀於色相,知虛假不實,物物恒諦觀,是故而不著。
[如石藏譯]吾終不應當無義散漫望;決志當恒常,垂眼微下看。
無論如何,我都不應該毫無目的、散漫地東張西望;應該以堅決的意志,經常保持雙眼微張並向下垂視。
[梵文分析]
niṣphalā netra-vikṣepā na karttavyāḥ kadācana
無果 眼 觀 不 應作 某時
nidhyāyanti iva satataṃ kāryā dṛṣṭir adhogatā // bca.5.35 //
禪修 如 常 應作 眼 向下

5.36.
[] dṛṣṭiviśrāmahetos tu diśaḥ paśyet kadācana
ābhāsamātraṃ dṛṣṭvā ca svāgatārthaṃ vilokayet // bca.5.36 //
[英譯]However, one should occasionally look around in order to relax the gaze; and if someone should appear in the field of ones vision, one should look up and give a greeting.
[天息災譯] 因見而觀察,觀之令不惑,所來觀見已,安畏以善來。
[如石藏譯]蘇息吾眼故,偶宜顧四方。若見有人至,正視道善來。
為了讓垂視的雙眼獲得休息,我應該偶爾輕鬆地四面看看。如果正好有人來到近處的視線內,就和顏悅色地看著他說:您好!
[梵文分析]
dṛṣṭi-viśrāma-hetos tu diśaḥ paśyet kadācana
眼 息 因 然 方 應見 某時
ābhāsa-mātraṃ dṛṣṭvā ca svāgata-arthaṃ vilokayet // bca.5.36 //
出現 量 見已 與 善來 為 應看

5.37.
[] mārgādau bhayabodhārthaṃ muhuḥ paśyec caturdiśam
diśo viśramya vīkṣeta parāvṛty eva pṛṣṭhataḥ // bca.5.37 //
[英譯]In order to detect danger on the road and so forth, one should look to the four directions for a moment. Pausing, one should look in the distance, looking behind only after turning around.
[天息災譯] 欲行不知道,望四方生怖,決定知方已,觀心行亦然。
[如石藏譯]為察道途險,四處頻觀望;憩時宜回顧,背面細檢索。
為了察看道路上的危險,我應該偶爾四面觀望;停下來休息的時候,也該回頭察看背後有沒有危險的東西。
[梵文分析]

mārga-ādau bhaya-bodha-arthaṃ muhuḥ paśyec caturdiśam
道 等 危險 覺察 為 偶爾 應觀 四處
diśo viśramya vīkṣeta parāvṛty eva pṛṣṭhataḥ // bca.5.37 //
方 憩時 應觀 回顧 實 背面

5.38.
[] sared apasared vāpi puraḥ paścān nirūpya ca
evaṃ sarvāsv avasthāsu kāryaṃ buddhvā samācaret // bca.5.38 //
[英譯] Upon looking forward or behind, one should go ahead or turn back. Likewise, in all situations one should proceed after realizing what needs to be done.
[天息災譯] 智者之所行,思惟於前後,是善是惡等,如是事不失。
[如石藏譯]前後視察已,續行或折返。故於一切時,應視所需行。
前後四面都觀察過以後,就可以決定要繼續前進或折回。總之,無論在任何時地和狀況下,我都應該認清實際的需要才開始行動。
[梵文分析]
sared apasared vāpi puraḥ paścān nirūpya ca
續行 折返 或 前 後 視察已 與
evaṃ sarvāsv avasthāsu kāryaṃ buddhvā samācaret // bca.5.38 //
如是 一切 狀況 應所行 已察 應行

5.39.
[] kāyenaivam avastheyam ity ākṣipya kriyāṃ punaḥ
kathaṃ kāyaḥ sthita iti draṣṭavyaṃ punar antarā // bca.5.39 //
[英譯] Thinking, "The body should remain like this," and resorting to action again, one should periodically look afresh to see how the body is positioned.
[天息災譯] 不住於此身,離此復何作?云何住此身?當復觀中間。
[如石藏譯]欲身如是住,安妥威儀已,時時應細察;此身云何住?
在行動中,當我們想採取某種姿勢,並且把動作安頓妥當以後,就應該隨時用正知仔細觀察:這個身體的姿勢是否還保持得很好?
[梵文分析]
kāyena evam avastheyam ity ākṣipya kriyāṃ punaḥ
身 如是 應住 謂 投向 事 再
kathaṃ kāyaḥ sthita iti draṣṭavyaṃ punar antarā // bca.5.39 //
如何 身 所住 謂 應觀 再 中間

(2)觀察心行
5.40.
[] nirūpyaḥ sarvayatnena cittamattadvipas tathā
dharmacintāmahāstambhe yathā baddho na mucyate // bca.5.40 //
[英譯] In this way the mad elephant of the mind should be watched diligently so that it is not loosed while tied to the great pillar of the thought of Dharma.
[天息災譯] 觀內心亦然,而用諸方便,以法爲大柱,縛之令不脫。
[如石藏譯]盡力遍觀察:此若狂象心緊繫念法柱,已栓未失否?
接著,我應該盡力作這樣的觀察:這個像狂象一般粗野的心,是否正緊栓在憶念佛法的念柱上?是否一點兒也沒有離開走失?
[梵文分析]
nirūpyaḥ sarvayatnena citta-matta-dvipas tathā
應觀 盡力 心 狂 象 如是
dharma-cintā-mahā-stambhe yathā baddho na mucyate // bca.5.40 //
法 思 大 柱 如 所繫 不 所解

5.41.
[] kutra me vartata iti pratyavekṣyaṃ tathā manaḥ
samādhānadhuraṃ naiva kṣaṇam apy utsṛjed yathā // bca.5.41 //
[英譯] One should examine the mind in this way-where is mine engaged-so that it does not even for a moment leave the pole of concentration.
[天息災譯] 當以如是意,觀我之所在,諸識皆如是,攝令刹那住。
[如石藏譯]精進習定者,刹那勿弛散;念念恒伺察:吾意何所之?
以各種法門精進習定的人,連一刹那也不該讓心向外流散;應當經常像這樣仔細地觀察:我這顆心正在哪些事情上活動?
[梵文分析]
kutra me vartata iti pratyavekṣyaṃ tathā manaḥ
何處 我 轉 謂 應觀 如是 心
samādhāna-dhuraṃ na eva kṣaṇam apy utsṛjed yathā // bca.5.41 //
專心 軛 不 實 剎那 雖 流散 如

(3)說明開遮
5.42.
[] bhayotsavādisaṃbandhe yady aśakto yathāsukham
dānakāle tu śīlasya yasmād uktam upekṣaṇam // bca.5.42 //
[英譯] If one is unable to do so in the case of danger or a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance.
[天息災譯] 若怖因業力,能趣求快樂,修彼檀戒度,乃至大捨等。
[如石藏譯]危難喜慶時,心散亦應安;經說行施時,可舍微細戒。
遇到急難和喜慶等特殊狀況時,如果不能專注,不妨隨遇而安;因為《無盡意經》說:佈施的時候,如果不能持守細戒,就該泰然處之。
[梵文分析]
bhaya-utsava-ādi-saṃbandhe yady aśakto yathāsukham
危難 喜慶 等 關聯 若 不能 隨遇而安
dāna-kāle tu śīlasya yasmād uktam upekṣaṇam // bca.5.42 //
施 時 然 戒 若 所說 捨

5.43.
[] yad buddhvā kartum ārabdhaṃ tato 'nyan na vicintayet
tad eva tāvan niṣpādyaṃ tadgatenāntarātmanā // bca.5.43 //
[英譯] Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it.
[天息災譯] 若修菩提因,彼別不思惟,一向修自心,當起如是見。
[如石藏譯]思已欲為時,莫更思他事;心志應專一,且先成辦彼。
當心考慮過某事並開始去做時,最好不要再想其他的事了;應該心志專一,暫時先完成那件事情。
[梵文分析]
yad buddhvā kartum ārabdhaṃ tato 'nyan na vicintayet
若 已覺 作 開始 從此 他 不 應思
tad eva tāvan niṣpādyaṃ tadgatena antarātmanā // bca.5.43 //
彼 實 直到 應成 向彼 心

5.44.
[] evaṃ hi sukṛtaṃ sarvam anyathā nobhayaṃ bhavet
asaṃprajanyakleśo 'pi vṛddhiṃ caivaṃ gamiṣyati // bca.5.44 //
[英譯] For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well.
[天息災譯] 如是修諸善,不起於怖畏,而令諸煩惱,決定不增長。
[如石藏譯]如是事皆成,否則俱不成。隨眠不正知,由是不增盛。
依照這個原則去做,就能辦好所有的事情;否則,任何事情都不能成功。再者,如果真能做到這一點,那麼不正知的隨眠就不至於增強了。
[梵文分析]
evaṃ hi sukṛtaṃ sarvam anyathā na ubhayaṃ bhavet
如是 實 善所做 一切 否則 不 二者 應是
asaṃprajanya-kleśo 'pi vṛddhiṃ ca evaṃ gamiṣyati // bca.5.44 //
無正知 煩惱 雖 增長 與 如是 將去

2.守護令不退
(1)莫令心散
5.45.
[] nānāvidhapralāpeṣu vartamāneṣv anekadhā
kautūhaleṣu sarveṣu hanyādautsukyam āgatam // bca.5.45 //
[英譯] One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment.
[天息災譯] 種種正言說,見在而甚多,觀覽悉決了,破疑網得果。
[如石藏譯]無義眾閒談,諸多賞心劇,臨彼境界時,當斷意貪著。
日常生活中,種種言不及義的閒談,還有許多精彩誘人的戲劇,萬一不得已遇到這些不當的場合,就該謹守正念,不應心生貪著。
[梵文分析]
nānāvidha-pralāpeṣu vartamāneṣv anekadhā
種種 言論 轉 種種
kautūhaleṣu sarveṣu hanyād autsukyam āgatam // bca.5.45 //
好奇 一切 應殺 渴望 已來

(2)棄無義行
5.46.
[] mṛnmardanatṛṇacchedarekhādyaphalam āgatam
smṛtvā tāthāgatīṃ śikṣāṃ bhītas tatkṣaṇam utsṛjet // bca.5.46 //
[英譯] If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tathágata, one should instantly stop it.
[天息災譯] 如草被割截,念佛戒能忍,刹那行此行,獲得殊勝果。
[如石藏譯]無義掘挖割,於地繪圖時,當憶如來教,懼罪捨彼行。
當我察覺自己正在無意義地掘地除草,或在地面上做繪圖等動作,這時,應該回憶如來有關業果的教誨,以畏罪的心情捨棄那些無聊的動作。
[梵文分析]
mṛd-mardana-tṛṇa-ccheda-rekhā-ādy-aphalam āgatam
土 壓碎 草 割 畫線 等 無果 已來
smṛtvā tāthāgatīṃ śikṣāṃ bhītas tatkṣaṇam utsṛjet // bca.5.46 //
已憶 如來 學 懼 剎那 應放

(3)細察動機
、略說
5.47.
[] yadā calitukāmaḥ syād vaktukāmo 'pi vā bhavet
svacittaṃ pratyavekṣyādau kuryād dhairyeṇa yuktimat // bca.5.47 //
[英譯] When one intends to move or when one intends to speak, one should first examine one's own mind and then act appropriately with composure.
[天息災譯] 欲於諸正說,皆悉得通達,當觀照自心,常修於精進。
[如石藏譯]若身欲移動,或口欲出言,應先觀自心,安隱如理行。
當我們想要移動身體,或者想要說話,這時,應先觀察自心的動機是否純正,再以穩定的心情,恰當地去做。
[梵文分析]
yadā calitukāmaḥ syād vaktukāmo 'pi vā bhavet
若 欲移動 應是 欲言 雖 或 應是
svacittaṃ pratyavekṣya-ādau kuryād dhairyeṇa yuktimat // bca.5.47 //
自心 應觀 先 應作 安隱 如理

、廣明
5.48.
[] anunītaṃ pratihataṃ yadā paśyet svakaṃ manaḥ
na kartavyaṃ na vaktavyaṃ sthātavyaṃ kāṣṭhavat tadā // bca.5.48 //
[英譯] When one sees one's own mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood.
[天息災譯] 喻木之無情,無言無所作,見自心亦然,決定令如是。
[如石藏譯]吾意正生貪,或欲瞋恨時,言行應暫止,如樹安隱住。
當我的內心正生起貪欲,或者正要瞋恨的時候,這時,應該暫停做事與說話,先把心像樹木一樣安住下來。
[梵文分析]
anunītaṃ pratihataṃ yadā paśyet svakaṃ manaḥ
貪 瞋恨 若 應見 自己 心
na kartavyaṃ na vaktavyaṃ sthātavyaṃ kāṣṭhavat tadā // bca.5.48 //
莫 作 莫 言 應住 如樹 彼時

5.49.
[] uddhataṃ sopahāsaṃ vā yadā mānamadānvitam
sotprāsātiśayaṃ vakraṃ vañcakaṃ ca mano bhavet // bca.5.49 //
[英譯] When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful,
[天息災譯] 心起於輕慢,如彼迷醉人,惟求自讚譽,非彼修行者。
[如石藏譯]掉舉與藐視,傲慢或驕矜,或欲揭人短,或思偽與詐,
當內心正在散亂掉舉,藐視他人,或生起傲慢驕矜的心理,或有批評別人、揭人過失的動機,或者心生虛偽,或想欺騙別人,
[梵文分析]
uddhataṃ sa-upahāsaṃ vā yadā māna-mada-anvitam
掉舉 有 藐視 或 若 傲慢 驕矜 隨行
sotprāsa-atiśayaṃ vakraṃ vañcakaṃ ca mano bhavet // bca.5.49 //
嘲弄 明顯 偽 詐 與 意 應是

5.50.
[] yadātmotkarṣaṇābhāsaṃ parapaṃsanam eva ca
sādhikṣepaṃ sasaṃrambhaṃ sthātavyaṃ kāṣṭhavat tadā // bca.5.50 //
[英譯] When it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood.
[天息災譯] 若他人於我,而生於毀謗,謂是嗔癡等,住心恒似木。
[如石藏譯]或思勤自贊,或欲詆毀他,粗言與諍鬥,如樹應安住。
或者力圖讚美自己,或者想要詆毀他人,或想口出惡言並且與人諍鬥,這時,應該像樹木一樣安住下來。
[梵文分析]
yadā ātma-utkarṣaṇa-ābhāsaṃ para-paṃsanam eva ca
自己 讚美? 類似 他人 詆毀 實 與
sādhikṣepaṃ sasaṃrambhaṃ sthātavyaṃ kāṣṭhavat tadā // bca.5.50 //
有嘲弄 有諍 應住 如樹 彼時

5.51.
[] lābhasatkārakīrtyarthi parivārārthi vā punaḥ
upasthānārthi me cittaṃ tasmāt tiṣṭhāmi kāṣṭhavat // bca.5.51 //
[英譯] When my mind seeks material gain, honor, and fame, or when it seeks attendance and service, then I will remain still like a piece of wood.
[天息災譯] 如木不分別 利養尊卑稱亦不爲眷屬 乃至承事等
[如石藏譯]或思名利敬,若欲差僕役,若欲人侍奉,如樹應安住。
或者想求名聞利敬或者想要差使僕役,或者心想被人侍奉,這時,應該像樹木一般安住下來。
[梵文分析]
lābha-satkāra-kīrty-arthi parivāra-arthi vā punaḥ
利 敬 名 想要 隨從 想要 或 再
upasthāna-arthi me cittaṃ tasmāt tiṣṭhāmi kāṣṭhavat // bca.5.51 //
侍從 想要 我 心 故 安住 如樹

5.52.
[] parārtharūkṣaṃ svārthārthi pariṣatkāmam eva vā
vaktum icchati me cittaṃ tasmāt tiṣṭhāmi kāṣṭhavat // bca.5.52 //
[英譯] When my mind is averse to the interests of others and seeks my own self interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood.
[天息災譯] 利他不自利,但欲爲一切,是故說我心,堅住恒如木。
[如石藏譯]欲削棄他利,或欲圖己利,因是欲語時,如樹應安住。
欲削減並棄置他人的權益,或想貪圖自己的利益,如果因此而生起想說話的念頭,這時,應該像樹木一般安住下來。
[梵文分析]
para-artha-rūkṣaṃ sva-artha-arthi pariṣat-kāmam eva vā
他 利 不樂 己 利 想要 眾 希求 實 或
vaktum icchati me cittaṃ tasmāt tiṣṭhāmi kāṣṭhavat // bca.5.52 //
說 想要 我 心 故 安住 如樹

5.53.
[] asahiṣṇvalasaṃ bhītaṃ pragalbhaṃ mukharaṃ tathā
svapakṣābhiniviṣṭaṃ vā tasmāt tiṣṭhāmi kāṣṭhavat // bca.5.53 //
[英譯] When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood.
[天息災譯] 一心住如木,於尊親朋友,乃至於三業,不生憎愛怖。
[如石藏譯]不耐懶與懼,無恥言無義,親友愛若生,如樹應安住。
如果修習善法時不能忍耐,懶惰、恐懼,行為無恥而言不及義,甚至生起貪愛親友等凡俗之情,這時,應該像樹木一般安住下來。
[梵文分析]
asahiṣṇv-alasaṃ bhītaṃ pragalbhaṃ mukharaṃ tathā
不耐 懶 懼 無恥 言無義 如是
sva-pakṣa-abhiniviṣṭaṃ vā tasmāt tiṣṭhāmi kāṣṭhavat // bca.5.53 //
自 親朋 貪愛 或 故 安住 如樹

、結義
5.54.
[] evaṃ saṃkliṣṭam ālokya niṣphalārambhi vā manaḥ
nigṛhṇīyād dṛḍhaṃ śūraḥ pratipakṣeṇa tatsadā // bca.5.54 //
[英譯] Perceiving in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of an antidote to that.
[天息災譯] 觀察於煩惱,如空而不著,當勇猛堅牢,受持爲恒常。
[如石藏譯]應觀此染汙、好行無義心;知已當對治,堅持守此意。
我應當詳細觀察這顆充滿煩惱的心;一旦發覺它又熱衷於無聊的事物時,就用嚴厲的對治方法,堅定地守住這顆心。
[梵文分析]
evaṃ saṃkliṣṭam ālokya niṣphala-ārambhi vā manaḥ |
如是 染汙 已觀 無果 勤 或 心
nigṛhṇīyād dṛḍhaṃ śūraḥ pratipakṣeṇa tat sadā ||
應持 堅定 勇士 對治 彼 常

5.55.
[] suniścitaṃ suprasannaṃ dhīraṃ sādaragauravam
salajjaṃ sabhayaṃ śāntaṃ parārādhanatatparam // bca.5.55 //
[英譯] Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others,
[天息災譯] 無善慚可怖,當一心求他,淸淨住三昧,爲他所尊重。
[如石藏譯]深信極肯定、堅穩恭有禮、知慚畏因果、寂靜勤予樂。
對於三寶和學處應該肯定、深信,而且意志須堅決穩定,態度要謙恭有禮,還要知慚有愧,畏懼罪惡的果報,于內心保持平靜,於外則儘量使別人快樂。
[梵文分析]
su-niścitaṃ su-prasannaṃ dhīraṃ sādara-gauravaṃ |
善 決定 善 淨信 堅定 恭敬 尊重
salajjaṃ sabhayaṃ śāntaṃ para-ārādhana-tatparaṃ ||
有慚 有畏 寂靜 他 令滿意 勤

5.56.
[] parasparaviruddhābhir bālecchābhir akheditam
kleśotpādād idaṃ hy etad eṣām iti dayānvitam // bca.5.56 //
[英譯] Un-distressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions,
[天息災譯] 雖居童稚位,不使他瞋惱,自亦不瞋他,慈悲恒若此。
[如石藏譯]愚稚意不合,心且莫生厭;彼乃惑所生,思已應懷慈。
愚稚眾生的意向千差萬別,很難盡如其意。但是我也不該因此就厭棄利他之行,因為眾生是由於煩惱才產生這種心態的。想到這一點,就該對他們心懷慈愛。
[梵文分析]
paraspara-viruddhābhir bāla-icchābhir akheditaṃ |
互相 相違 愚 欲 不疲厭
kleśa-utpādād idaṃ hy etad eṣām iti dayā-anvitaṃ ||
惑 生 此 實 彼 此 謂 慈悲 具足

5.57.
[] ātmasattvavaśaṃ nityam anavadyeṣu vastuṣu
nirmāṇam iva nirmānaṃ dhārayāmy eṣa mānasam // bca.5.57 //
[英譯] Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition.
[天息災譯] 我受持禪那,使意恒寂靜,爲一切有情,恒居無罪處
[如石藏譯]為自及有情,利行不犯罪,更以幻化觀,恒常守此意。
我要恒常利益自己及其他有情,不做違犯自性罪的惡事,更要以了知諸法如幻的無我正見,經常守住我這顆心。
[梵文分析]
ātma-sattva-vaśaṃ nityam anavadyeṣu vastuṣu |
自 有情 因為 常 無罪 事
nirmāṇam iva nirmānaṃ dhārayāmy eṣa mānasaṃ ||
幻化 如 離慢 我持 此 心

5.58.
[] cirāt prāptaṃ kṣaṇavaraṃ smṛtvā smṛtvā muhur muhuḥ
dhārayām īdṛśaṃ cittam aprakampyaṃ sumeruvat // bca.5.58 //
[英譯] Remembering over and over again that after a long time the best of moments of leisure has been attained; I will keep this mind unshakable, like Sumeru.
[天息災譯] 念念須臾間,多時為最勝,如是受持心,不動如須彌。
[如石藏譯]吾當再三思:歷劫得暇滿;故應持此心不動如須彌。
我應該再三這樣去思惟:經過了這麼久,好不容易才獲得這暇滿的人身;所以我應該堅持正知與正念,使清明的心像須彌山一樣毫不動搖。
[梵文分析]
cirāt prāptaṃ kṣaṇa-varaṃ smṛtvā smṛtvā muhur muhuḥ
久 所得 暇 勝 念 念 屢 屢
dhārayām īdṛśaṃ cittam aprakampyaṃ sumeruvat // bca.5.58 //
應持 如此 心 不動 如須彌

()學攝善法戒
1.斷不學戒之因——貪身
(1)不應貪身之喻
5.59.
[] gṛdhrair āmiṣasaṃgṛddhaiḥ kṛṣyamāṇa itastataḥ
na karoty anyathā kāyaḥ kasmād atra pratikriyām // bca.5.59 //
[英譯] One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now?
[天息災譯] 鷲貪肉不厭,人貪善亦然,身心不修行,云何能出離?
[如石藏譯]禿鷹貪食肉,爭奪扯我屍;若汝不經意,云何今愛惜?
當我死的時候,貪吃腐肉的禿鷹,為了奪食,互相拉扯我的屍體。意識啊!倘若你不會因此而不高興,現在又何必這麼在意地照顧它呢?
[梵文分析]
gṛdhrair āmiṣa-saṃgṛddhaiḥ kṛṣyamāṇa itastataḥ |
禿鷹 肉 貪 扯 處處
na karoty anyathā kāyaḥ kasmād atra pratikriyāṃ ||
不 作 不同 身 云何 今 反對

5.60.
[] rakṣasīmaṃ manaḥ kasmād ātmīkṛtya samucchrayam
tvattaś cet pṛthagevāyaṃ tenātra tava ko vyayaḥ // bca.5.60 //
[英譯] Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you?
[天息災譯] 云何護身意,一切時自勤,汝等何所行,各各專一心。
[如石藏譯]意汝於此身,何故執且護?汝彼既各別,于汝何所需?
意識啊!你為何要把身體當成你的,然後加以養護和照顧呢?既然你和身體是各別分開的,它對你又有什麼用呢?
[梵文分析]
rakṣasi imaṃ manaḥ kasmād ātmī-kṛtya samucchrayaṃ |
你護 此 意! 何故 自 視為 令增長
tvattaś cet pṛthag eva ayaṃ tena atra tava ko vyayaḥ ||
從你 若 異 實 此 此 今 于汝 何 損失?

(2)觀身不淨
5.61.
[] na svīkaroṣi he mūḍha kāṣṭhaputtalakaṃ śucim
amedhyaghaṭitaṃ yantraṃ kasmād rakṣasi pūtikam // bca.5.61 //
[英譯] Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities?
[天息災譯] 迷愚不自制,妄貪如木身,此身不淨作,云何返愛戀?
[如石藏譯]癡意!汝云何不護淨樹身?何苦勤守護腐朽臭皮囊?
愚笨的意識啊!你為何不去守護那乾淨的樹身呢?為什麼偏要愛護這個臭皮囊呢?它只是一具既髒又易腐壞的有機體罷了。
[梵文分析]
na svīkaroṣi he mūḍha kāṣṭha-puttalakaṃ śuciṃ |
不 視為自己 啊 癡! 木 雕像 清淨
amedhya-ghaṭitaṃ yantraṃ kasmād rakṣasi pūtikaṃ ||
不淨 所成 機關 何故 你護 惡臭

(3)思身無精妙
5.62.
[] imaṃ carmapuṭaṃ tāvat svabuddhyaiva pṛthak kuru
asthipañjarato māṃsaṃ prajñāśastreṇa mocaya // bca.5.62 //
[英譯] First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton.
[天息災譯] 骨鎖肉連持,外皮而莊飾,自覺令不貪,解脫於慧刃。
[如石藏譯]首當以意觀,析出表皮層,次以智慧劍,剔肉離身骨。
你應該先用自己的觀慧,把這層表皮與身肉區分開來,再用智慧的利刃,從骨架上剔下肉來。
[梵文分析]
imaṃ carma-puṭaṃ tāvat svabuddhyā eva pṛthakkuru |
此 皮 囊 首先 自慧 實 令分離
asthi-pañjarato māṃsaṃ prajñā-śastreṇa mocaya ||
骨 籠 肉 智 箭 令分離

5.63.
[] asthīny api pṛthak kṛtvā paśya majjānam antataḥ
kim atra sāram astīti svayam eva vicāraya // bca.5.63 //
[英譯] Breaking the bones, look inside at the marrow and examine for yourself, "where is the essence here?"
[天息災譯] 割截諸身分,令見中精髓,審觀察思惟,云何見有人?
[如石藏譯]復解諸骨骼,審觀至於髓;當自如是究:何處見精妙?
等到所有的骨骼一一解析完了以後,再從皮膚一直觀看到骨髓;然後自己認真地探究:身體裏面到底有什麼精妙的東西?
[梵文分析]
asthīny api pṛthakkṛtvā paśya majjānam antataḥ |
骨 雖 令分離 你見 骨髓 乃至
kim atra sāram astīti svayam eva vicāraya ||
何 此中 實 有 自己 實 應察

5.64.
[] evam anviṣya yatnena na dṛṣṭaṃ sāram atra te
adhunā vada kasmāt tvaṃ kāyam adyāpi rakṣasi // bca.5.64 //
[英譯] If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today.
[天息災譯] 一心如是觀,審諦不見人,云何不淨身,貪愛而守護?
[如石藏譯]如是勤尋覓,若未見精妙,何故憂貪著、愛護此垢身?
倘若如此努力尋找過後,仍然不見有什麼值得珍惜的寶物,那麼你為何還要如此貪著、如此不惜一切地保護這個身體呢?
[梵文分析]
evam anviṣya yatnena na dṛṣṭaṃ sāram atra te |
如是 已尋 勤 不 見 精妙 此 你
adhunā vada kasmāt tvaṃ kāyam adya api rakṣasi ||
今 你說 何故 你 身 現 雖 你護

(4)不應貪身之因
5.65.
[] na khāditavyam aśuci tvayā peyaṃ na śoṇitam
nāntrāṇi cūṣitavyāni kiṃ kāyena kariṣyasi // bca.5.65 //
[英譯] If you would not eat it, as impure as it is, and if you would not drink the blood not suck out the entrails, then what will you do with the body?
[天息災譯] 處胎食不淨,出胎飲血乳,不如是食飲,云何作此身?
[如石藏譯]若垢不堪食,身血不宜飲,腸胃不適吮,身復何所需?
如果你既不能吃身內的髒東西,也不能喝身上的血,又不能吸吮胃腸,那麼身體對你還有什麼用呢?
[梵文分析]
na khāditavyam aśuci tvayā peyaṃ na śoṇitam |
不 應食 垢 你 飲 不 血
na antrāṇi cūṣitavyāni kiṃ kāyena kariṣyasi ||
不 腸胃 應吮 何 身 你將作

(5)應令身修善
5.66.
[] yuktaṃ gṛdhraśṛgālāderāhārārthaṃ tu rakṣitum
karmopakaraṇaṃ tv etan manuṣyāṇāṃ śarīrakam // bca.5.66 //
[英譯] However, it is proper to guard it for the sake of feeding the vultures and the jackets. This wretched body of humans is an instrument for action.
[天息災譯] 豺鷲等貪食,不分善與惡,要同人愛身,受用成業累。
[如石藏譯]貪身唯一因,為護狐鷲食;故應惜此身獨為修諸善!
你貪愛身體唯一的理由,不過是為了保護狐鷲的食物罷了!除非你維護身體的目的,是為了要它聽受差遣去修學善法。
[梵文分析]
yuktaṃ gṛdhra-śṛgāla-āder āhāra-arthaṃ tu rakṣituṃ |
適當 鷲 狐 等 食 為 然 護
karma-upakaraṇaṃ tv etan manuṣyāṇāṃ śarīrakaṃ ||
業 資具 然 此 人 身

5.67.
[] evaṃ te rakṣataś cāpi mṛtyur ācchidya nirdayaḥ
kāyaṃ dāsyati gṛdhrebhyas tadā tvaṃ kiṃ kariṣyasi // bca.5.67 //
[英譯] Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then?
[天息災譯] 但如是護身,至死無慈忍,與豺鷲無別,汝何恒此作?
[如石藏譯]縱汝護如此,死神不留情,奪已施鷲狗,屆時復何如?
縱使你這麼愛護自己的身體,但是當它被無情的死神奪走,並丟棄給鷲鳥和野狗當食物,那時你又能怎麼辦呢?
[梵文分析]
evaṃ te rakṣataś cāpi mṛtyur ācchidya nirdayaḥ |
如此 汝 護 縱 死神 奪已 無情
kāyaṃ dāsyati gṛdhrebhyas tadā tvaṃ kiṃ kariṣyasi ||
身 將施 鷲 屆時 你 何 將作

5.68.
[] na sthāsyatīti bhṛtyāya na vastrādi pradīyate
kāyo yāsyati khāditvā kasmāt tvaṃ kuruṣe vyayam // bca.5.68 //
[英譯] You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste yourself?
[天息災譯] 身死識不住,衣食寧可留,身謝識必往,受用云何貪?
[如石藏譯]若僕不堪使,主不與衣食;養身而它去,為何善養護?
如果僕人已經不再聽受使喚,主人也就不必供給他衣食了;倘若餵飽此身而它卻將離你遠去,你又何必把肌肉養得如此肥壯呢?
[梵文分析]
na sthāsyatīti bhṛtyāya na vastrādi pradīyate |
不 將住 僕 不 衣等 所給
kāyo yāsyati khāditvā kasmāt tvaṃ kuruṣe vyayaṃ ||
身 將去 已吃 為何 你 護 浪費

5.69.
[] dattvāsmai vetanaṃ tasmāt svārthaṃ kuru mano 'dhunā
nahi vaitanikopāttaṃ sarvaṃ tasmai pradīyate // bca.5.69 //
[英譯] Therefore, mind, upon giving the body its wages, now serve your own needs, because not everything earned by a laborer should be given to him.
[天息災譯] 是故今作意,不貪如是事,如是不遠離,得彼諸不善。
[如石藏譯]既酬彼薪資,當令辦吾利;無益則於彼,一切不應與。
既然已經餵養了我的僕人——身體,現在就要它來幫我做事;如果它不能利益我和其他眾生,那麼我就不再給它任何東西。
[梵文分析]
dattvā asmai vetanaṃ tasmāt svārthaṃ kuru mano ’dhunā |
已施 彼 薪資 故 自義 應做 意 現在
nahi vaitanika-upāttaṃ sarvaṃ tasmai pradīyate ||
絕不 雇工 所得 一切 彼 被給

5.70.
[] kāye naubuddhim ādhāya gatyāgamananiśrayāt
yathākāmaṃ gamaṃ kāyaṃ kuru sattvārthasiddhaye // bca.5.70 //
[英譯]Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings.
[天息災譯] 如似人生身,肢體求成就,受身智不增,輪還徒自困。
[如石藏譯]念身如舟楫,唯充去來依;為辦有情利,修成如意身。
應該把身體看成一艘渡越苦海的船筏,它只是我來去修善的工具罷了;然而,為了實現有情的利益,我仍應加以維護,以便利用它來修煉成如意的清淨佛身。
[梵文分析]
kāye nau-buddhim ādhāya gaty-āgamana-niśrayāt |
身 舟 覺 已取 去 來 依
yathākāmaṃ gamaṃ kāyaṃ kuru sattvārtha-siddhaye ||
如意 去 身 應作 有情利 成辦

2.應善巧修善
(1)舉止應安詳
5.71.
[] evaṃ vaśīkṛtasvātmā nityaṃ smitamukho bhavet
tyajed bhṛkuṭisaṃkocaṃ pūrvābhāṣī jagatsuhṛt // bca.5.71 //
[英譯] One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world.
[天息災譯] 於世親非親,悅顏先慰喻,如是常自制,心念恒不捨。
[如石藏譯]自主己身心,恒常露笑顏,平息怒紋眉,善成眾生友。
因此,我要努力照顧好自己的身心;經常面帶笑容,平息憂惱的怒紋與皺眉,學作眾生的親友,誠懇待人。
[梵文分析]
evaṃ vaśīkṛta-svātmā nityaṃ smita-mukho bhavet |
如是 自主 己身 恒常 笑 顏 應是
tyajed bhṛkuṭi-saṃkocaṃ pūrva-ābhāṣī jagat-suhṛt ||
應捨 顰蹙 害羞 先 慰喻 眾生 友

5.72.
[] saśabdapātaṃ sahasā na pīṭhādīn vinikṣipet
nāsphālayet kapāṭaṃ ca syān niḥśabdaruciḥ sadā // bca.5.72 //
[英譯] One should not inconsiderately and noisily throw around chairs and the like. One should not pound on the door, and one should always delight in silence.
[天息災譯] 笑不得高聲,不戲擲坐具,輕手擊他門,諦信恒自執。
[如石藏譯]移座勿隨意,至發大音聲。開門勿粗暴;溫文悅人心。
移動桌椅時,不要輕率隨便,以至於發出嘈雜刺耳的聲音。開門時也不要太粗魯,舉止應當溫文儒雅而使眾人心生歡喜。
[梵文分析]
saśabda-pātaṃ sahasā na pīṭhādīn vinikṣipet |
音聲 發 忽然 不 坐具等 擲
na āsphālayet kapāṭaṃ ca syān niḥśabda-ruciḥ sadā ||
不 應撞擊 門 與 是 安靜 悅 常

5.73.
[] bako biḍālaś cauraś ca niḥśabdo nibhṛtaś caran
prāpnoty abhimataṃ kāryam evaṃ nityaṃ yatiś caret // bca.5.73 //
[英譯] The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way.
[天息災譯] 如盜如貓鷺,求事行無聲,修心亦如此,當離於麤獷。
[如石藏譯]水鷗貓盜賊,無聲行悄捷,故成所欲事;佛諭如是行。
水鷗、貓和盜賊,他們的行動都是謹慎敏捷而且靜悄悄的,因此都能達成他們所求的目的。佛陀告誡菩薩應當恒常如此寂靜的行事。
[梵文分析]
bako biḍālaś cauraś ca niḥśabdo nibhṛtaś caran |
鷺 貓 盜 與 無聲 安靜 行
prāpnoty abhimataṃ kāryam evaṃ nityaṃ yatiś caret ||
得到 所欲 事 如是 常 出家 應行

(2)隨喜他人善
5.74.
[] paracodanadakṣāṇām anadhīṣṭopakāriṇām
pratīcchec chirasā vākyaṃ sarvaśiṣyaḥ sadā bhavet // bca.5.74 //
[英譯] One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone.
[天息災譯] 他人之所嫌,無義利不說,恒得諸弟子,言上而尊愛。
[如石藏譯]宜善勸勉人,恭敬且頂戴,不請饒益語,恒為眾人徒。
與朋友相處,應該善於勉人改過遷善;對於益友不請直諫的逆耳忠言,也應該恭恭敬敬地低頭接受;最好能經常學習眾生的優點。
[梵文分析]
para-codana-dakṣāṇām anadhīṣṭa-upakāriṇāṃ |
他 教導 善於 不請 協助
pratīcchec chirasā vākyaṃ sarva-śiṣyaḥ sadā bhavet ||
應受 頂 所說 眾人 徒 恒 是

5.75.
[] subhāṣiteṣu sarveṣu sādhukāram udīrayet
puṇyakāriṇam ālokya stutibhiḥ saṃpraharṣayet // bca.5.75 //
[英譯] One should express one's appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises.
[天息災譯] 一切所言說,聞之使稱善,觀彼作福事,稱讚令歡喜。
[如石藏譯]一切妙雋語,皆為善說!見人行福善,歡喜生讚歎。
對於他人所說的一切至理佳言,都應該由衷稱讚:說得好!如果看見別人行善積福,就由衷隨喜並加以讚歎。
[梵文分析]
subhāṣiteṣu sarveṣu sādhu-kāram udīrayet |
善所說 一切 善 作 應說
puṇya-kāriṇam ālokya stutibhiḥ saṃpraharṣayet ||
福 行 見 讚歎 歡喜

5.76.
[] parokṣaṃ ca guṇān brūyād anubrūyāc ca toṣataḥ
svavarṇe bhāṣyamāṇe ca bhāvayet tadguṇajñatām // bca.5.76 //
[英譯] One should speak of other's good qualities in their absence and relate them again with satisfaction; and when one's own virtue is discussed, one should consider it as appreciation for good qualities.
[天息災譯] 衷私說彼德,彼聞心必喜,欲讚說彼時,先觀彼德行。
[如石藏譯]暗稱他人功,隨和他人德;聞人稱己德,應忖自有無。
為避諂嫌,應該暗中稱說別人的功德,並隨順別人一起稱說他人的功德;如果聽到有人讚美我的功德,切莫驕矜自滿,應該認清自己是否有功德。
[梵文分析]
parokṣaṃ ca guṇān brūyād anubrūyāc ca toṣataḥ |
不明顯 與 功德 應說 重說 與 喜
svavarṇe bhāṣyamāṇe ca bhāvayet tad guṇa-jñatāṃ ||
自德 正被說 與 應修 彼 德 善知

5.77.
[] sarvārambhā hi tuṣṭyarthāḥ sā vittair api durlabhā
bhokṣye tuṣṭisukhaṃ tasmāt paraśramakṛtair guṇaiḥ // bca.5.77 //
[英譯] All endeavors are for the sake of satisfaction, which is difficult to obtain, even by means of wealth. So I will enjoy the pleasure of satisfaction in good qualities diligently accomplished by others.
[天息災譯] 修諸歡喜事,難得彼誠心,勤修利他德,當受快樂報。
[如石藏譯]一切行為喜,此喜價難沽;故當依他德,安享隨喜樂。
一切善行都是為了使自他獲得歡喜,而這種歡喜即使有錢也很難買得到;所以我應該多借助他人行善的功德,使自己安享隨喜的快樂。
[梵文分析]
sarva-ārambhā hi tuṣṭy-arthāḥ sā vittair api durlabhā |
一切 努力 實 喜 為 彼 財富 雖 難得
bhokṣye tuṣṭi-sukhaṃ tasmāt paraśrama-kṛtair guṇaiḥ ||
我將享 喜 樂 故 他人努力 所做 功德

5.78.
[] na cātra me vyayaḥ kaścit paratra ca mahatsukham
aprītiduḥkhaṃ dveṣais tu mahadduḥkhaṃ paratra ca // bca.5.78 //
[英譯] There will be no loss for me in this life, and there will be great happiness in the hereafter. But due to animosities, there is the suffering of aversion and great misery in the hereafter.
[天息災譯] 憎愛苦宜捨 來生大苦故 此苦我不住 來生大快樂
[如石藏譯]如是今無損,來世樂亦多;反之因嫉苦,後世苦更增。
這樣去隨喜,今生沒有任何損失,來世還會獲得很大的快樂。否則,內心將因為嫉妒而鬱鬱寡歡,來世還會遭受更大的痛苦。
[梵文分析]
na ca atra me vyayaḥ kaścit paratra ca mahat-sukhaṃ |
不 與 今 我 損 任何 來世 與 大 樂
aprīti-duḥkhaṃ dveṣais tu mahad-duḥkhaṃ paratra ca ||
不喜 苦 怨 然 大 苦 後世 與

(3)應巧學眾善
5.79.
[] viśvastavinyastapadaṃ vispaṣṭārthaṃ manoramam
śrutisaukhyaṃ kṛpāmūlaṃ mṛdumandasvaraṃ vadet // bca.5.79 //
[英譯] In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion.
[天息災譯] 善言聲柔軟,悲根聞生喜,顯彼適意事,當信眞實語。
[如石藏譯]出言當稱意,義明語相關,悅意離貪瞋,柔和調適中。
說話時,應該契人心意而且前後相關,詞義清晰而令人喜悅,心中遠離貪愛和瞋恨,聲調柔和而且快慢適中。
[梵文分析]
viśvasta-vinyasta-padaṃ vispaṣṭa-arthaṃ mano-ramaṃ |
可信 一致 句 清晰 義 意 悅
śruti-saukhyaṃ kṛpā-mūlaṃ mṛdu-manda-svaraṃ vadet ||
聞 喜 悲 根 柔和 適中 聲 應說

5.80.
[] ṛju paśyet sadā sattvāṃś cakṣuṣā saṃpibann iva
etān eva samāśritya buddhatvaṃ me bhaviṣyati // bca.5.80 //
[英譯] One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "relying on them alone, I shall attain Buddhahood."
[天息災譯] 恒悲念有情,愛護如愛眼,爲彼住眞實,必當得成佛。
[如石藏譯]眼見有情時,誠慈而視之;念我依於彼乃能成佛道。
當我看見有情眾生的時候,心裏應該立即聯想到:我必須依靠他們作助緣才能修成佛道,因此用誠懇慈愛的眼光看待他們。
[梵文分析]
ṛju paśyet sadā sattvāṃś cakṣuṣā saṃpibann iva |
直 應看 常 有情 眼 喝? 如
etān eva samāśritya buddhatvaṃ me bhaviṣyati ||
彼 實 依 成佛 我 將是

5.81.
[] sātatyābhiniveśotthaṃ pratipakṣottham eva ca
guṇopakārikṣetre ca duḥkhite ca mahacchubham // bca.5.81 //
[英譯] Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering.
[天息災譯] 彼眞實得成,各此利朋友,刹那修功德,離苦大安樂。
[如石藏譯]熱衷恒修善,或勤興對治。施恩悲福田,成就大福善。
應當經常積極地去修學善法,或用對治的方法奮力調伏內心的煩惱。如果能佈施三寶福田、父母師長等恩田、和苦難眾生的悲田,將成就廣大的福善。
[梵文分析]
sātatya-abhiniveśa-utthaṃ pratipakṣa-uttham eva ca |
無間 熱衷 生起 對治 生起 實 與
guṇa-upakāri-kṣetre ca duḥkhite ca mahac-chubhaṃ ||
德 恩 田 與 所苦 與 大 善

5.82.
[] dakṣa utthānasaṃpannaḥ svayaṃkārī sadā bhavet
nāvakāśaḥ pradātavyaḥ kasyacit sarvakarmasu // bca.5.82 //
[英譯] Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else.
[天息災譯] 功德殷勤修,恒作而自得,不衒不覆藏,誰云諸事等。
[如石藏譯]善巧具信已,即當常修善;眾善己應為,誰亦不仰仗。
當我善於取捨而且具有信心以後,就應當經常修習善法,利益自他;這一切善法都是我自己應該修學的,絕不無故依賴任何一位師友。
[梵文分析]
dakṣa utthāna-saṃpannaḥ svayaṃ-kārī sadā bhavet |
善巧 勤 具足 己 作 常 修
na avakāśaḥ pradātavyaḥ kasya cit sarva-karmasu ||
不 機會 應給 任何 一切 業

5.83.
[] uttarottarataḥ śreṣṭhā dānapāramitādayaḥ
netarārthaṃ tyajec chreṣṭhām anyat rācārasetutaḥ // bca.5.83 //
[英譯] The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better one for the sake of a lesser, unless it is with accordance with the bridge of the Bodhisattva way of life.
[天息災譯] 檀波羅蜜等,殊妙而最上,別行非最上,利下無遠離。
[如石藏譯]施等波羅蜜,層層漸升進;勿因小失大,大處思利他。
佈施、淨戒等六波羅蜜多的修習,應該要循序漸進,層層下學而上達才好;不要拘泥區區德行而損失較大的法益,應該在更究竟的層面上考慮如何利他。
[梵文分析]
uttarottarataḥ śreṣṭhā dāna-pāramitā-ādayaḥ |
展轉 勝 施 波羅蜜 等
na itara-arthaṃ tyajec chreṣṭhām anyatra ācāra-setutaḥ ||
勿 劣 為 捨 勝 除非 行 橋

()學饒益有情戒
1.應勤利他
5.84.
[] evaṃ buddhvā parārtheṣu bhavet satatam utthitaḥ
niṣiddham apy anujñātaṃ kṛpālor arthadarśinaḥ // bca.5.84 //
[英譯] Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit.
[天息災譯] 佛如是利他,恒常之所切,如來之教中,見彼慈悲事。
[如石藏譯]前理既已明,應勤饒益他。慧遠具悲者,佛亦開諸遮。
明白上述的道理以後,就應該精進利他了。深謀遠慮的大悲佛陀,雖曾為聲聞行者和初學菩薩制定種種禁律,但對一心利他的地上菩薩卻開許七支遮戒。
[梵文分析]
evaṃ buddhvā para-artheṣu bhavet satatam utthitaḥ |
如是 已明 他 益 應修 常 勤
niṣiddham apy anujñātaṃ kṛpālor artha-darśinaḥ ||
遮 雖 開許 具悲者 益 見

2.利他方式
(1)以財物饒益
5.85.
[] vinipātagatānāthavratasthān saṃvibhajya ca
bhuñjīta madhyamāṃ mātrāṃ tricīvarabahis tyajet // bca.5.85 //
[英譯] Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately small proportions. Except for the three robes, one should give away everything.
[天息災譯] 三界師入滅,分別出家人,食有可不可,不離三衣等。
[如石藏譯]食當與墮者、無怙住戒者,己食唯適量;三衣餘盡施。
在衣食方面,應該把食物分給墮落惡趣者、無人保護者和住戒修行的瑜伽士,自己只吃適量的食物,除了三衣以外,其餘全部佈施出去。
[梵文分析]
vinipātagata-anātha-vrata-sthān saṃvibhajya ca |
墮落惡趣 無怙 戒 住 已分 與
bhuñjīta madhyamāṃ mātrāṃ tricīvara-bahis tyajet ||
應受用 中 量 三衣 外 應捨

5.86.
[] saddharmasevakaṃ kāyam itarārthe na pīḍayet
evam eva hi sattvānām āśām āśu prapūrayet // bca.5.86 //
[英譯] For the sake of an insignificant benefit one should not harm the body that practices the sublime Dharma, for only in this way can one quickly fulfill the hopes of sentient beings.
[天息災譯] 將求妙法身,不苦惱衆生,於衆生如是,隨意獲圓滿。
[如石藏譯]修行正法身,莫為小故傷;行此眾生願,迅速得圓滿。
這個用來修行正法的身體,不要為了區區的利他善舉而讓它受害;如果能善用暇滿之身來勤修戒定慧三學,那麼很快就有能力圓滿眾生的意願。
[梵文分析]
saddharma-sevakaṃ kāyam itara-artaṃ na pīḍayet |
正法 求 身 小 為 莫 應傷
evam eva hi sattvānām āśām āśu prapūrayet ||
如是 實 實 眾生 願 迅速 圓滿

5.87.
[] tyajen na jīvitaṃ tasmād aśuddhe karuṇāśaye
tulyāśaye tu tat tyājyam itthaṃ na parihīyate // bca.5.87 //
[英譯] Therefore, when the thought of compassion is impure, one should not sacrifice one's life, but it should be sacrificed when one's thought is unbiased. Thus, life must not be wasted.
[天息災譯] 捨非須盡命,彼捨要平等,悲心當淸淨,果報自圓滿。
[如石藏譯]悲願未清淨,不應施此身;今世或他生,利大乃可
在悲願還沒有完全清淨以前,不該隨便施捨自己的身體;無論在今生或來世,都只該為了成辦大的利益才考慮捨身。
[梵文分析]
tyajen na jīvitaṃ tasmād aśuddhe karuṇā-āśaye |
應捨 不 命 故 未清淨 悲 心
tulya-āśaye tu tat tyājyam itthaṃ na parihīyate ||
平等 心 然 此 應捨 所以 不 捨

(2)以佛法饒益
5.88.
[] dharmaṃ nirgaurave svasthe na śiroveṣṭhite vadet
sacchatradaṇḍaśastre ca nāvaguṇṭhitamastake // bca.5.88 //
[英譯] One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled,
[天息災譯] 淨心而重法,不執器杖等,不持傘蓋頭,無諸輕慢事。
[如石藏譯]無病而覆頭、纏頭或撐傘、手持刀兵杖,不敬勿說法。
遇到無病而覆著頭巾、纏頭或撐傘的人,以及手持兵器等態度上表現不恭敬的人,不宜對他們宣說佛法;因為要使傲慢者獲得法益是很困難的。
[梵文分析]
dharmaṃ nirgaurave svasthe na śiro-veṣṭhite vadet |
法 不敬 無病 勿 頭 纏 應說
sa-cchatra-daṇḍa-śastre ca na avaguṇṭhita-mastake ||
有 傘 杖 兵器 與 不 覆 頭

5.89.
[] gambhīrodāram alpeṣu na strīṣu puruṣaṃ vinā
hīnotkṛṣṭeṣu dharmeṣu samaṃ gauravam ācaret // bca.5.89 //
[英譯] To those who are inadequate (whose minds are unprepared), nor to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas.
[天息災譯] 爲男子女人,說法深廣大,不分人勝劣,令彼重平等。
[如石藏譯]莫示無伴女,慧淺莫言深,於諸淺深法,等敬漸修習。
對無人陪伴的婦女不要說法,對智量狹窄的人也不說深廣的佛法,對於各種精深和粗淺的佛法,應該同等恭敬並循序漸進地去實踐。
[梵文分析]
gambhīra-udāram alpeṣu na strīṣu puruṣaṃ vinā |
深 廣 淺 莫 女 男 無
hīna-utkṛṣṭeṣu dharmeṣu samaṃ gauravam ācaret ||
淺 深 法 等 敬 修習

5.90.
[] nodāradharmapātraṃ ca hīne dharme niyojayet
na cācāraṃ parityajya sūtramantraiḥ pralobhayet // bca.5.90 //
[英譯] One should not expose a vessel of the vast Dharma to an inferior Dharma. Putting aside the Bodhisattva way of life one should not seduce them with Sutras and Mantras.
[天息災譯] 法之不廣大,乃及非法行,遠離不敬禮,樂說於大乘。
[如石藏譯]於諸利根器不應與淺法,不應捨律行,以咒誑惑人。
對於能容受廣大教法的利根之器不應只教授層次粗淺的佛法,也不應該棄捨菩薩戒行,用經咒來欺騙世人。
[梵文分析]
na udāra-dharma-pātraṃ ca hīne dharme niyojayet |
不 廣 法 器 與 淺 法 應繫
na ca ācāraṃ parityajya sūtra-mantraiḥ pralobhayet ||
不 與 軌則 已捨 經 咒 應誑惑

(3)以威儀饒益
、行住坐食
5.91.
[] dantakāṣṭhasya kheṭasya visarjanam apāvṛtam
neṣṭaṃ jale sthale bhogye mūtrādeś cāpi garhitam // bca.5.91 //
[英譯] Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible.
[天息災譯] 齒木及洟唾,不棄於淨地,淨水及淨舍,勿得棄便痢。
[如石藏譯]牙木與唾涕,棄時應掩蔽;用水及淨地,不應棄屎溺。
拋棄洗牙木、鼻涕、痰和唾液的時候,應該順便把它們掩埋起來;但是卻不可隨便把屎尿等髒東西傾棄在別人使用的水源和地面上。
[梵文分析]
dantakāṣṭhasya kheṭasya visarjanam apāvṛtam
齒木 唾液 棄 公開
na iṣṭaṃ jale sthale bhogye mūtrādeś ca api garhitam // bca.5.91 //
不 所求 水 地 應用 屎等 與 雖 責罵

5.92.
[] mukhapūraṃ na bhuñjīta saśabdaṃ prasṛtānanam
pralambapādaṃ nāsīta na bāhū mardayet samam // bca.5.92 //
[英譯] One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with ones legs outstretched, and one should not rub one's hands together.
[天息災譯] 喫食勿滿口,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。
[如石藏譯]食時莫滿口、出聲與咧嘴。坐時勿伸足,雙手莫揉搓。
吃東西時,不要塞滿嘴巴,也不要出聲並狼吞虎嚥。席地而坐時,不要伸張雙腳,也不要無聊地對搓雙手。
[梵文分析]
mukha-pūraṃ na bhuñjīta saśabdaṃ prasṛta-ānanaṃ |
口 滿 不 應吃 有聲 開 口
pralamba-pādaṃ na āsīta na bāhū mardayet samaṃ ||
垂 足 不應坐 不 臂 應搓 同時

5.93.
[] naikayānyastriyā kuryād yānaṃ śayanamāsanam
lokāprasādakaṃ sarvaṃ dṛṣṭvā pṛṣṭvā ca varjayet // bca.5.93 //
[英譯] One should not travel, lie, or sit alone with some one else's spouse. After observing and inquiring, one should forsake everything that does not please people.
[天息災譯] 不與女同乘,亦不同坐臥,諸所不律事,人見心不喜。
[如石藏譯]車床幽隱處,莫會他人婦;世間所不信,隨俗避譏嫌。
在馬車、床榻和臥房等隱蔽的地方,不要和婦女單獨相處;所有會使世間人不敬信三寶的行為,都應該在觀察詢問之後隨俗避嫌。
[梵文分析]
na ekayā anya-striyā kuryād yānaṃ śayanam āsanaṃ |
莫 一 他 婦 應作 車 床 座
loka-aprasādakaṃ sarvaṃ dṛṣṭvā pṛṣṭvā ca varjayet ||
世間 不喜 一切 見已 問已 與 應離

、示路
5.94.
[] nāṅgulyā kārayet kiṃcid dakṣiṇena tu sādaram
samastenaiva hastena mārgam apy evam ādiśet // bca.5.94 //
[英譯] One should not point out anything with one's finger but should respectfully show the way with one's whole right hand.
[天息災譯] 一切人旣睹,遠離而不敬,人問於道路,不得一手指,雙手而指之,示其道所至。
[如石藏譯]單指莫示意,心當懷恭敬,平伸右手掌;示路亦如是。
做手勢示意時,不要單用一個手指,應該心懷恭敬,舉止莊重,平伸五指,整個右手一起做動作;指示道路也該用同樣的方式。
[梵文分析]
na aṅgulyā kārayet kiṃcid dakṣiṇena tu sādaraṃ |
莫 指 應作 任一 右 然 恭敬
samastena eva hastena mārgam apy evam ādiśet ||
整個 實 手 路 雖 如是 應示

5.95.
[] na bāhūtkṣepakaṃ kaṃcic chabdayed alpasaṃbhrame
acchaṭādi tu kartavyam anyathā syād asaṃvṛtaḥ // bca.5.95 //
[英譯] One should not call out to someone and wave one's arms when there is little urgency, instead should snap one's fingers or the like. Otherwise, one could lose composure.
[天息災譯] 凡所諸行步,不弄臂作聲,亦勿妄彈指,威儀如是守。
[如石藏譯]肩臂莫揮擺,示意以微動、出聲及彈指;否則易失儀。
如果沒有必要,切莫大幅揮動手臂,只要輕微地移動、出聲,或作彈指等動作示意就可以了;否則,很容易失去莊重的威儀。
[梵文分析]
na bāhu-utkṣepakaṃ kaṃcic chabdayed alpa-saṃbhrame |
莫 臂 揮 任何 出聲 少 緊急
acchaṭādi tu kartavyam anyathā syād asaṃvṛtaḥ ||
彈指等 然 應作 否則 是 失

、睡臥
5.96.
[] nāthanirvāṇaśayyāvac chayītepsitayā diśā
saṃprajānaṃ laghūtthānaḥ prāgavaśyaṃ niyogataḥ // bca.5.96 //
[英譯] One should lie down in the preferred direction in the lion's posture of the lords Nirvana. One should get up quickly with vigilance and a prior determination.
[天息災譯] 師雖已化滅,四儀應當學,奉戒行不輕,決定獲聖果。
[如石藏譯]睡如佛涅槃,應朝欲方臥;正知並決志:覺已速起身。
睡眠時,應該像佛涅槃的姿勢一樣,朝著希望的方向右脅而臥;入睡前,應保持正念正知,作意光明,並下定決心:醒後立刻起來!
[梵文分析]
nātha-nirvāṇa-śayyā-vac chayīta-īpsitayā diśā |
佛 涅槃 睡 如 躺下 所欲 方
saṃprajānaṃ laghu-utthānaḥ prāg-avaśyaṃ niyogataḥ ||
正知 速 起 先 決定 依所定

()結語
5.97.
[] ācāro bodhisattvānām aprameya udāhṛtaḥ
cittaśodhanam ācāraṃ niyataṃ tāvad ācaret // bca.5.97 //
[英譯] The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind.
[天息災譯] 菩薩行無量 所說無有邊 當以淸淨心 決定而奉行
[如石藏譯]菩薩諸行儀,經說無有盡。然當盡己力,修持淨心行。
佛經說:菩薩的行儀是沒有限量的。這些行儀,雖然初學者不可能全部都做到,但是上述各種淨化心行的根本行持,我們一定要盡力去實踐。
[梵文分析]
ācāro bodhisattvānām aprameya udāhṛtaḥ |
行儀 薩 無盡 所說
citta-śodhanam ācāraṃ niyataṃ tāvad ācaret ||
心 淨 行 一定 首先 應行

四、圓滿學處之餘要
()廣說
1.淨化學處之因
5.98.
[] rātrindivaṃ ca triskandhaṃ trikālaṃ ca pravartayet
śeṣāpattiśamas tena bodhicittajināśrayāt // bca.5.98 //
[英譯] Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because of ones reliance on the Jinas and the Spirit of Awakening.
[天息災譯] 於一晝一夜,分之各三時,行道普懺悔,住佛菩提心。
[如石藏譯]晝夜當各三,誦讀《三聚經》,依佛菩提心,悔除墮罪餘。
在每天早上和夜晚,應該各分三次念誦《三聚經文》,並依靠歸依三寶和發菩提心等四力,悔除根本罪以外的各種違犯罪。
[梵文分析]
rātriṃdivaṃ ca triskandhaṃ trikālaṃ ca pravartayet |
晝夜 與 三聚經 三時 與 應轉
śeṣa-āpatti-śamas tena bodhicitta-jina-āśrayāt ||
餘 墮罪 悔除 此 菩提心 佛 依

2.應學之範疇
5.99.
[] yā avasthāḥ prapadyeta svayaṃ paravaśo 'pi vā
tāsv avasthāsu yāḥ śikṣāḥ śikṣettā eva yatnataḥ // bca.5.99 //
[英譯] One should diligently apply oneself to the trainings that pertain to those situations in which one finds oneself, either of one's own accord or under the influences of others.'
[天息災譯] 菩提心自住,亦令他獲得,佛子住學戒,一心如是持。
[如石藏譯]為自或為他,何時修何行,佛說諸學處,皆當勤修習。
無論是為了自己或其他人,在哪種狀況修什麼行持,我們都應該努力去修學,經中所說適合該狀況的學處。
[梵文分析]
yā avasthāḥ prapadyeta svayaṃ paravaśo ’pi vā |
若 處 應入 自 他力 雖 或
tāsv avasthāsu yāḥ śikṣāḥ śikṣet tā eva yatnataḥ ||
彼 處 若 學處 應學 彼 實 勤

5.100.
[] na hi tad vidyate kiṃcid yan na śikṣyaṃ jinātmajaiḥ
na tad asti na yat puṇyam evaṃ viharataḥ sataḥ // bca.5.100 //
[英譯] For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous.
[天息災譯] 佛戒體淸淨,不見有纖毫,恒作如是行,彼福無有量。
[如石藏譯]佛子不需學,畢竟皆無有;善學若如是,福德焉不至?
凡是經中所說的學處,佛子眾都應該努力去修學;能像這樣善學一切學處的行人,怎麼會缺乏福德呢?
[梵文分析]
na hi tad vidyate kiṃcid yan na śikṣyaṃ jinātmajaiḥ |
無 實 彼 有 任一 若 不 學 佛子
na tad asti na yat puṇyam evaṃ viharataḥ sataḥ ||
不 彼 有 不 若 福 如是 住 好人

3.修學之原則
5.101.
[] pāramparyeṇa sākṣādvā sattvārthaṃ nānyad ācaret
sattvānām eva cārthāya sarvaṃ bodhāya nāmayet // bca.5.101 //
[英譯] One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening.
[天息災譯] 無始爲有情,行行而不別,如是爲有情,化令一切覺。
[如石藏譯]直接或間接,所行唯利他;但為有情利,回向大菩提。
不管是直接或間接,一切作為都只該為了利他;並且也只為了有情的利益,而把一切行善的功德都回向無上菩提。
[梵文分析]
pāraṃparyeṇa sākṣād vā sattva-arthaṃ na anyad ācaret |
間接 直接 或 有情 利 不 餘 行
sattvānām eva ca arthāya sarvaṃ bodhāya nāmayet ||
有情 實 與 利 一切 菩提 回向

5.102.
[] sadā kalyāṇamitraṃ ca jīvitārthe 'pi na tyajet
bodhisattvavratadharaṃ mahāyānārthakovidam // bca.5.102 //
[英譯] Never, even at the cost of ones life, should one forsake the spiritual friend who observes the vows of the Bodhisattva and who is well versed in the matters of the Mahayana.
[天息災譯] 當知善知識,如命不可捨,菩薩戒最上,大乘法亦爾。
[如石藏譯]捨命亦不離善巧大乘義安住淨律儀珍貴善知識。
我寧願犧牲自己的生命,也永遠不捨棄精通大乘三藏教義並持守菩薩律儀的珍貴善知識。
[梵文分析]
sadā kalyāṇa-mitraṃ ca jīvita-arthe ’pi na tyajet |
常 善 友 與 命 為 雖 不 捨
bodhisattva-vrata-dharaṃ mahāyāna-artha-kovidaṃ ||
菩薩 律儀 持守 大乘 義 善巧

5.103.
[] śrīsaṃbhavavimokṣāc ca śikṣed yad guruvartanam
etac cānyac ca buddhoktaṃ jñeyaṃ sūtrāntavācanāt // bca.5.103 //
[英譯] One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras.
[天息災譯] 解脫依師學,而能生吉祥,佛佛說智經,讀之見戒法。
[如石藏譯]應如吉祥生,修學侍師規。此及餘學處,閱經即能知。
關於親近善知識,應該依照《華嚴經》。“吉祥生傳”所說的侍師原則而修學。至於該品經文未宣說的其他侍師學處,只要閱讀《寶雲經》等大乘經典就可以知道了。
[梵文分析]
śrīsaṃbhava-vimokṣāc ca śikṣed yad guru-vartanam |
吉祥生 解脫 與 應學 若 師 規
etac ca anyac ca buddha-uktaṃ jñeyaṃ sūtrānta-vācanāt ||
此 及 餘 及 佛 說 應知 經 言

5.104.
[] śikṣāḥ sūtreṣu dṛśyante tasmāt sūtrāṇi vācayet
ākāśagarbhe sūtre ca mūlāpattīr nirūpayet // bca.5.104 //
[英譯] The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra.
[天息災譯] 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,空談於藥力,虛空藏經中,說謨羅波底。
[如石藏譯]經中學處廣,故應閱經藏;首當先閱覽尊聖虛空藏。
經藏裏面廣泛宣說了菩薩學處,所以應該披閱大乘經典;其中,首先應當閱覽詳明根本墮和懺罪法的《聖虛空藏經》。
[梵文分析]
śikṣāḥ sūtreṣu dṛśyante tasmāt sūtrāṇi vācayet |
學處 經 所示 故 經 應誦
ākāśagarbhe sūtre ca mūlāpattīr nirūpayet ||
虛空藏 經 與 根本墮 應省察

5.105.
[] śikṣāsamuccayo 'vaśyaṃ draṣṭavyaś ca punaḥ punaḥ
vistareṇa sadācāro yasmāt tatra pradarśitaḥ // bca.5.105 //
[英譯] One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail.
[天息災譯] 如見集戒定,廣如經所說。
[如石藏譯]亦當勤閱讀《學處眾集要》;佛子恒修處,《學集》廣說故。
此外,還須要再三研讀這部《一切學處集要》的論典;因為菩薩所應經常修學的行儀,在《學處集要》中都詳細地作了說明。
[梵文分析]
śikṣāsamuccayo ’vaśyaṃ draṣṭavyaś ca punaḥ punaḥ |
學處集要 必定 應見 與 再 再
vistareṇa sadācāro yasmāt tatra pradarśitaḥ ||
廣說 善行 故 彼中 所示

5.106.
[] saṃkṣepeṇāthavā tāvat paśyet sūtrasamuccayam
āryanāgārjunābaddhaṃ dvitīyaṃ ca prayatnataḥ // bca.5.106 //
[英譯] Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna.
[天息災譯] 聖龍樹菩薩,一心之所集。
[如石藏譯]或暫閱精簡《一切經集要》。亦當偶披閱龍樹二論典。
如果不堪研習大部頭的《學處集要》,那麼就暫時先讀較簡略的《一切經集要》。如果行有餘力,不妨再參看龍樹所造的那兩部同名的《學集》和《經集》。
[梵文分析]
saṃkṣepeṇa atha vā tāvat paśyet sūtrasamuccayaṃ |
略 或 先 應見 經集要
ārya-nāgārjuna-ābaddhaṃ dvitīyaṃ ca prayatnataḥ ||
聖 龍樹 所造 第二 與 努力

5.107.
[] yato nivāryate yatra yad eva ca niyujyate
tallokacittarakṣārthaṃ śikṣāṃ dṛṣṭvā samācaret // bca.5.107 //
[英譯] Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people's minds.
[天息災譯] 隨所住之處,勸恒伸供養,若人心護戒,所行悉已見。
[如石藏譯]經論所未遮,皆當勤修學。為護世人心,知已即當行。
凡是經論中沒有禁止我們修學的學處,都應該努力去實踐。為了維護世間人對三寶的信心,所有已經學過的學處都應該認真去修習。
[梵文分析]
yato nivāryate yatra yad eva ca niyujyate |
若 遮 若 若 實 與 命令
tal lokacitta-rakṣa-arthaṃ śikṣāṃ dṛṣṭvā samācaret ||
彼 世人心 護 為 學處 知已 當行

()結義
5.108.
[] etad eva samāsena saṃprajanyasya lakṣaṇam
yatkāyacittāvasthāyāḥ pratyavekṣā muhur muhuḥ // bca.5.108 //
[英譯] In brief, this alone is the definition of introspection: the repeated examination of the state of one's body and mind.
[天息災譯] 若身若心位,當微細觀察。
[如石藏譯]再三宜深觀身心諸情狀;僅此簡言之,即護正知義。
總之,我們應該要再三觀察身體和心理各階段的細微狀態;而單單上述這一點,就是守護正知的要義。
[梵文分析]
etad eva samāsena saṃprajanyasya lakṣaṇam |
此 實 簡言之 正知 說明
yat-kāya-citta-avasthāyāḥ pratyavekṣā muhur muhuḥ ||
若 身 心 處 深觀 再 再

5.109.
[] kāyenaiva paṭhiṣyāmi vākpāṭhena tu kiṃ bhavet
cikitsāpāṭhamātreṇa rogiṇaḥ kiṃ bhaviṣyati // bca.5.109 //
[英譯] I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments?
[天息災譯] 口誦身不行,當得何所喻,譬如重病人,空談於藥力。
[如石藏譯]法應躬謹行,徒說豈獲益?唯閱療病方,疾患云何愈?
這些學處是需要身體力行的,光是嘴巴上說說能獲得什麼利益呢?如果一個病人只閱讀藥方而不服藥,對於疾病的治療能有什麼幫助呢?
[梵文分析]
kāyena eva paṭhiṣyāmi vāk-pāṭhena tu kiṃ bhavet |
身 實 我將讀 言 讀 豈獲益
cikitsā-pāṭha-mātreṇa rogiṇaḥ kiṃ bhaviṣyati ||
療病方 閱 唯 疾患 云何 是