2012年11月15日 星期四

法集要頌經護心品第三十一


31.護心品
1. cf.dhp35
[] durnigrahasya laghuno yatrakāmanipātinaḥ |
cittasya damanaṃ sādhu cittaṃ dāntaṃ sukhāvaham ||
[] It is good to control the mind, which is difficult to hold, unstable, and which goes where it pleases : with a controlled mind one acquires happiness.
[] 心輕難調伏,為欲所居懷,降心則為善,以降便輕安。
[梵文分析]
durnigrahasya laghuno yatra-kāma-nipātinaḥ |
難捉 輕 彼處 隨欲 落
cittasya damanaṃ sādhu cittaṃ dāntaṃ sukha-avaham ||
心 調伏 善哉 心 調 得安樂
此心隨欲轉,輕躁難捉摸。善哉心調伏,心調得安樂。
[出曜經] 輕難護持,為欲所居,降心為善,以降便安。
輕難護持者,所以如來世尊出現於世,正欲降伏人心去穢惡行,如彼修行之人,恒自思惟興心設論,所謂心者,招致眾禍使人入地獄餓鬼畜生之道,是故說曰:輕難護持也。
為欲所居者,彼脩行人觀病所興皆有因緣,究欲之原斯在心意,猶若盜賊依嶮劫盜,設無嶮者無由生患。欲亦如是心為窠窟,展轉流馳以成災患,是故說曰:為欲所居也。
降心為善,以降便安者,人能降心不記彼壽,所至到處為人所敬,壽終之後漏盡意解得滅盡泥洹,是故說曰:降心為善,以降便安也。

2. cf.dhp34
[] vārijo vā sthale kṣipta okād oghāt samuddhṛtaḥ |
parispandati vai cittaṃ māradheyaṃ prahātavai ||
[] To escape from the abode of Mars one is filled with trembling, like a fish taken from its watery abode and thrown on dry land.
[] 如魚在旱地,以離於深淵,心識極惶懼,魔眾而奔馳。
[梵文分析]
vārijo vā sthale kṣipta okād oghāt samuddhṛtaḥ |
魚 如 陸地 投 家 水 被拉出
parispandati vai cittaṃ māra-dheyaṃ prahātavai ||
戰慄 實 心 魔 境界 為了捨離
如魚離水棲,投於陸地上,以此戰慄心,擺脫魔境界。
[出曜經] 如魚在旱地,以離於深淵,心識極惶懅,魔眾而奔馳。
如魚在旱地,以離於深淵者,猶如彼魚以失于淵宛轉于地,心意煩惱不得自在,是故說曰:如魚在旱地,以離於深淵也。
心識極惶懅,魔眾而奔馳者,猶彼岸上魚跳踉不得自在,心亦如是,馳趣諸結使不能自止,便為眾邪所得便。是故說曰:心識極惶懅,魔眾而奔馳。

3.
[] pṛthag vidhāvate cittaṃ sūryasyeva hi raśmayaḥ |
tat paṇḍito vārayati hy aṅkuśenaiva kuñjaram ||
[] Like one deprived of the light of the sun, one's mind wanders about; they who are truly wise hold it in, as one does an elephant with an iron hook.
[] 心走非一處,猶如日光明,智者所能制,如鉤止惡象。
[梵文分析]
pṛthag vidhāvate cittaṃ sūryasya iva hi raśmayaḥ |
異 走 心 日 如 實 光
tat paṇḍito vārayati hy aṅkuśena eva kuñjaram ||
彼 智者 能制 實 鉤 如 象
心走非一處,猶如日光明,智者能制彼,如鉤止大象。
[出曜經] 心走非一處,猶如日光明,智者所能制,如鉤止惡象。
心走非一處,猶如日光明者,如彼日光初出之時,悉照四方靡不通達,心亦如是,奔趣色聲香味細滑之法,不能自制使不流馳,如彼惡象兇暴難御,以得鋼鉤然後乃制,
是故說曰:心走非一處,猶如日光明,智者所能制,如鉤止惡象也。

4.
[] bhrūṇadheyam idaṃ cittaṃ niḥsāram anidarśanam |
sadāinam anuśāsāmi mā mānarthāya niścaret ||
[] It is not "do that which is of no profit to oneself, which is not worth a thought, which is of no import; but continually to control your mind" - that is what I say.
[] 今我論此心,無堅不可見,我今欲訓誨,慎莫生瑕隟。
[梵文分析]
bhrūṇa-dheyam idaṃ cittaṃ niḥsāram anidarśanam |
童蒙 境界 此 心 不實 不可見
sadā enam anuśāsāmi mā mā anarthāya niścaret ||
常 此 我說 莫 莫 無益 放
此心童蒙境,無堅不可見,我常訓誨此:慎莫行無益。
[出曜經] 我今論此心,無牢不可見,我今欲訓誨,慎莫生瑕隙。
我今論此心,無牢不可見者,彼修行之人專其一意繫心在前,以若干方便誨責其心:「由汝心本,無數劫中經歷生死,捨身受身不可稱記,或在三塗八難之處,或在天上人中往來;我今為人遭佛聖法,宜可捨本染著之想。」以無數方便誨責心已,復更告心:「汝今輕脆不可恃怙,於此見身當盡愛結。」是故說曰:我今論此心,無牢不可見,我今欲訓誨,慎莫生瑕隙也。

5. cf.dhp326
[] idaṃ purā cittam acāri cārikāṃ yenecchakaṃ yena kāmaṃ yatheṣṭam |
tat samnigṛhṇāmi hi yoniśas tv idaṃ nāgaṃ prabhinnaṃ hi yathāṅkuśena ||
[] Formerly this mind (of mine) ran about as it wanted, as suited its fancy; now it is orderly, and I hold it in as does the man with a hook' a maddened elephant.
[] 汝心莫遊行,恣意而放逸,我今還攝汝,如御暴逸象。
[梵文分析]
idaṃ purā cittam acāri cārikāṃ yena icchakaṃ yena kāmaṃ yathā iṣṭam |
此 昔 心 行 遊行 若 欲 若 隨意 如 所求
tat samnigṛhṇāmi hi yoniśas tv idaṃ nāgaṃ prabhinnaṃ hi yathā aṅkuśena ||
彼 我攝 實 如理 然 此 象 泌液 實 如 鉤
我此過去心──任意隨所欲,隨愛好遊行。我今悉調伏,如象師持,(制御)泌液象。
[出曜經] 汝心莫遊行,恣意而遊逸,我今還攝汝,如御暴逸象。
汝心莫遊行,恣意而放逸者,心之為物猶豫不定,著色聲香味細滑法,猶如猿猴貪著果蓏,捨一取一意不專定,心亦如是橫生萬端,造作眾患不能捨離,是故說曰:汝心莫遊行,恣意而放逸也。
我今還攝汝,如御暴逸象者,我當以不淨觀攝此心意使不流馳,如御暴象不使放逸,是故說曰:我今還攝汝,如御放逸象。

6. cf.dhp153
[] anekaṃ jātisaṃsāraṃ saṃdhāvitvā punaḥ punaḥ |
gṛhakārakaiṣamāṇas tvaṃ duḥkhā jātiḥ punaḥ punaḥ ||
[] Maker of the house, I have sought until now to find thee: going through the revolution of countless existences, and subject to the pain of ever-recurring birth.
[] 生死無有量,往來無端緒,求於屋舍者,數數受胞胎。
[梵文分析]
anekaṃ jāti-saṃsāraṃ saṃdhāvitvā punaḥ punaḥ |
許多 生 輪迴 已奔馳 屢 屢
gṛha-kāraka-eṣamāṇas tvaṃ duḥkhā jātiḥ punaḥ punaḥ ||
屋 造 尋求 你 苦 生 屢 屢
生死無有量,數數再奔馳,你求造屋者,苦為數數生。
[出曜經] 生死無有量,往來無端緒,求於屋舍者,數數受胞胎。
生死無有量,往來無端緒者,人處生死經歷劫數不可稱記,或在地獄畜生餓鬼,其中受苦甚難可計,是故說曰:生死無有量,往來無端緒也。
求於屋舍者,數數受胞胎者,不滅行跡往來不息,繫於肥白貪著形色數數受胎,是故說曰:求於屋舍者,數數受胞胎也。

7. cf.dhp154
[] gṛhakāra kadṛṣṭo ’si na punar gehaṃ kariṣyasi |
sarve te pārśukā bhagnā gṛhakūṭaṃ visaṃskṛtam |
visaṃskāragate citte ihaiva kṣayam adhyagāḥ ||
[] Maker of the house, having found thee out, and the great beams of the house (kleça) being destroyed, and all the rafters (trichnâ) L) hewn down, thou shalt not hereafter make a house (for me). When one, having freed the mind of the sanskâra, would put an end to it (birth),
[] 以觀此居屋,更不造諸舍,梁棧看已壞,臺閣則摧折。心已離諸行,中間是己心。
[梵文分析]
gṛha-kāraka dṛṣṭo ’si na punar gehaṃ kariṣyasi |
屋 造者 已見 你是 不 再 屋 你將造
sarve te pārśukā bhagnā gṛha-kūṭaṃ visaṃskṛtam |
一切 你 椽 已壞 屋 桷 已毀
visaṃskāra-gate citte iha eva kṣayam adhyagāḥ ||
無為 在 心 此 實 滅 證
造屋者!已見你,你不能再造屋。你之所有椽已壞,屋桷亦已毀。心在於無為,於此世我已證滅盡。
[出曜經] 以觀此屋,更不造舍,梁棧已壞,臺閣摧折。
以觀此屋者,危脆不牢要當壞敗為磨滅法,正使安明巨海盡當融爛。
更不造舍者,所以然者?以知根原病之所由,更不受形造五陰室,是故說曰:以觀此屋,更不造舍也。
梁棧已壞,臺閣摧折者,所以論此者,乃論結使之原本;身壞四大散,萬物不久合,此乃論成道之人,捨形神逝澹然虛空,肢節形體各歸其本,地還歸地、水還歸水、火還歸火、風還歸風,神逝無為不復懼畏更來受形,是故說曰:梁棧已壞,臺閣摧折也。

8. cf.dhp33, dhp37
[] spandanaṃ capalaṃ cittaṃ durakṣyaṃ durnivāraṇam |
ṛjuṃ karoti medhāvī iṣukāra iva tejasā ||
8A. dūraṃ gamam ekacaram aśarīraṃ guhāśayam |
ye cittaṃ damayiṣyanti vimokṣyante mahābhayāt |
[] the mind being uncertain, changeable, flighty, and hard to control, he must straighten it by application as the fletcher straightens (his arrows) with fire.
He who, thinking not of the body, lives in a cave, and wanders about all alone, does conquer this flighty mind, and is delivered of the greatest of terrors.
[] 心多為輕躁,難持難調護,智者能自正,如匠搦箭直。
[梵文分析]
spandanaṃ capalaṃ cittaṃ durakṣyaṃ durnivāraṇam |
動搖 輕躁 心 難護 難調
ṛjuṃ karoti medhāvī iṣukāra iva tejasā ||
正 作 智者 匠 如 火
心動搖輕躁,難護難調伏,智者能自正,如匠以火搦。
8A.
dūraṃ gamam ekacaram aśarīraṃ guhāśayam |
遠 行 獨行 無形 隱深窟
ye cittaṃ damayiṣyanti vimokṣyante mahābhayāt |
若 心 將調 解脫 大怖
遠行與獨行,無形隱深窟。若能調伏心,解脫大怖畏。
[出曜經] 心已離行,中間已滅,心為輕躁,難持難護。
心已離行者,所謂行者眾結之首,所以群萌沈湮生死者,皆由造行致斯災變,聖人降世精懃自脩,斷諸行本使不復生,是故說曰:心已離行也。
中間已滅者,三世之法永盡無餘,是故說曰:中間已滅也。
心為輕躁者,如佛契經所說:我今說心之本輕躁速疾,一日一夜有九百九十九億念,念念異想造行不同。是故說曰:心為輕躁也。
難持難護者,發心之頃造善惡行,念善之心尋響即至間無滯礙,念惡之心如響應聲,欲令守護者未之有也。猶若惡獸之類,虎狼蛇蚖蝮蠍之屬,欲使將護其意,使不行惡者,亦未前聞。是故說曰:難持難護。

9. cf.dhp42, dhp373, ud.4.3
[] na dveṣī dveṣiṇaḥ kuryād vairī vā vairiṇo hitam |
mithyā praṇihitaṃ cittaṃ yat kuryād ātmanātmanaḥ ||
[] He whose mind is evilly inclined will bring suffering on himself, as will not a hater by hatred, as will not an enemy to an enemy.
[] 有恚則知恚,有恚知有恚。
[梵文分析]
na dveṣī dveṣiṇaḥ kuryād vairī vā vairiṇo hitam |
不 仇 仇 能作 怨 或 怨 利益
mithyā praṇihitaṃ cittaṃ yat kuryād ātmanā ātmanaḥ ||
邪 向 心 若 應作 自 自
仇敵害仇敵,怨家對怨家,若心向邪行,由己害自己。
[出曜經] 智者能自正,猶匠搦箭直,有恚則知恚,有恚知有恚。
智者能自正,猶匠搦箭直者,夫人習行先正其形,恒知苦空非身無我之法,六思念行以自誡身使不邪曲,猶若巧匠善能治箭端直無節,堪任御敵亦無所難,是故說曰:智者能自正,猶匠搦箭直也。
有恚則知恚,有恚知有恚者,怨怨自茲為怨,息怨者自古未有,要當息怨滅怨,然後乃知無怨,是故說曰:有恚則知恚,有恚知有恚也。

10. cf.dhp43
[] na taṃ mātā pitā vāpi kuryāj jñātis tathāparaḥ |
samyak praṇihitaṃ cittaṃ yat kuryādd hitaṃ ātmanaḥ ||
[] He whose mind is virtuously inclined will bring happiness on himself, as cannot bring father, mother, and the other relatives.
[] 是意皆自造,非干父母為,除邪就正定,為福勿迴復。
[梵文分析]
na taṃ mātā pitā vā api kuryāj jñātis tathā aparaḥ |
非 彼 母 父 或 雖 作 眷屬 如是 他
samyak praṇihitaṃ cittaṃ yat kuryādd hitaṃ ātmanaḥ ||
正 向 心 若 應作 利益 己
非父母作彼,亦非他眷屬,若心向正行,應作己利益。
[出曜經] 是意自造,非父母為,除邪就定,為福勿迴。
意造眾行為身招患,為惡斯惡斯由心造,亦非父母兄弟宗族僕從奴婢之所為也;明審此者,乃知從邪生此塵勞,復不守護使心不亂,是故說曰:是意自造,非父母為,除邪就定,為福勿迴也。

11. cf.dhp13
[] yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ rāgaḥ samatibhindati ||
[] As into the badly-covered house pours the rain, so likewise is the unmeditative mind overwhelmed by lust.
[] 蓋屋若不密,天雨則常漏,人不思惟行,恒歷婬怒癡。
[梵文分析]
yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
如 實 屋 覆蓋不密 雨 漏
evaṃ hy abhāvitaṃ cittaṃ rāgaḥ samatibhindati ||
如是 實 不修 心 貪欲 漏
如蓋屋不密,必為雨漏浸,如是不修心,貪欲必漏人。
[出曜經] 蓋屋不密,天雨則漏,人不惟行,漏婬怒癡。
猶若世人造作宮殿屋舍亦不至密,天雨之日無處不漏,人不正其行,便漏色聲香味細滑法,亦不思惟不淨之觀,漏出三毒暴溢之水,是故說曰:蓋屋不密,天雨則漏,人不惟行,漏婬怒癡也。盡應為偈略說其要,愚癡亦爾、瞋恚亦爾、慳嫉亦爾、憍慢亦爾、愛結亦爾。

12.
[] yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ dveṣaḥ samatibhindati ||
[梵文分析]
yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
如 實 屋 覆蓋不密 雨 漏
evaṃ hy abhāvitaṃ cittaṃ dveṣaḥ samatibhindati ||
如是 實 不修 心 瞋恚 漏
如蓋屋不密,必為雨漏浸,如是不修心,瞋恚必漏人。
[出曜經] 蓋屋不密,天雨則漏,人不惟行,漏婬怒癡。
猶若世人造作宮殿屋舍亦不至密,天雨之日無處不漏,人不正其行,便漏色聲香味細滑法,亦不思惟不淨之觀,漏出三毒暴溢之水,是故說曰:蓋屋不密,天雨則漏,人不惟行,漏婬怒癡也。盡應為偈略說其要,愚癡亦爾、瞋恚亦爾、慳嫉亦爾、憍慢亦爾、愛結亦爾。

13.
[] yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ mohaḥ samatibhindati ||
[梵文分析]
yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
如 實 屋 覆蓋不密 雨 漏
evaṃ hy abhāvitaṃ cittaṃ mohaḥ samatibhindati ||
如是 實 不修 心 愚癡 漏
如蓋屋不密,必為雨漏浸,如是不修心,愚癡必漏人。

14.
[] yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ mānaḥ samatibhindati ||
[梵文分析]
yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
如 實 屋 覆蓋不密 雨 漏
evaṃ hy abhāvitaṃ cittaṃ mānaḥ samatibhindati ||
如是 實 不修 心 我慢 漏
如蓋屋不密,必為雨漏浸,如是不修心,我慢必漏人。

15.
[] yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ lobhaḥ samatibhindati ||
[梵文分析]
yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
如 實 屋 覆蓋不密 雨 漏
evaṃ hy abhāvitaṃ cittaṃ lobhaḥ samatibhindati ||
如是 實 不修 心 貪愛 漏
如蓋屋不密,必為雨漏浸,如是不修心,貪愛必漏人。

16.
[] yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ tṛṣṇā samatibhindati ||
[梵文分析]
yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
如 實 屋 覆蓋不密 雨 漏
evaṃ hy abhāvitaṃ cittaṃ tṛṣṇā samatibhindati ||
如是 實 不修 心 愛欲 漏
如蓋屋不密,必為雨漏浸,如是不修心,愛欲必漏人。

17. cf.dhp14
[] yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ rāgo na vyatibhindati ||
[] As into the well-covered house drops not the rain, so the meditative mind keeps out the rising passions.
[] 蓋屋若不密,天雨則常漏,人自思惟行,永無婬怒癡。
[梵文分析]
yathā agāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
如 屋 善密蓋 雨 不 漏浸
evaṃ subhāvitaṃ cittaṃ rāgo na vyatibhindati ||
如是 善修 心 貪欲 不 漏
如善密蓋屋,不為雨漏浸,如是善修心,貪欲不漏人。
[出曜經] 蓋屋不密,天雨則漏,人自惟行,無婬怒癡。
猶如至密之人,造作宮殿屋舍緻密,天雨不漏,人自惟行,去婬怒癡不漏諸患盡。應為偈略說其要,愚癡亦爾、瞋恚亦爾、慳嫉亦爾、憍慢亦爾、愛結亦爾。

18.
[] yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ dveṣo na vyatibhindati ||
[梵文分析]
yathā agāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
如 屋 善密蓋 雨 不 漏浸
evaṃ subhāvitaṃ cittaṃ dveṣo na vyatibhindati ||
如是 善修 心 瞋恚 不 漏
如善密蓋屋,不為雨漏浸,如是善修心,瞋恚不漏人。

19.
[] yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ moho na vyatibhindati ||
[梵文分析]
yathā agāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
如 屋 善密蓋 雨 不 漏浸
evaṃ subhāvitaṃ cittaṃ moho na vyatibhindati ||
如是 善修 心 愚癡 不 漏
如善密蓋屋,不為雨漏浸,如是善修心,愚癡不漏人。

20.
[] yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ māno na vyatibhindati ||
[梵文分析]
yathā agāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
如 屋 善密蓋 雨 不 漏浸
evaṃ subhāvitaṃ cittaṃ māno na vyatibhindati ||
如是 善修 心 我慢 不 漏
如善密蓋屋,不為雨漏浸,如是善修心,我慢不漏人。

21.
[] yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ lobho na vyatibhindati ||
[梵文分析]
yathā agāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
如 屋 善密蓋 雨 不 漏浸
evaṃ subhāvitaṃ cittaṃ lobho na vyatibhindati ||
如是 善修 心 貪愛 不 漏
如善密蓋屋,不為雨漏浸,如是善修心,貪愛不漏人。

22.
[] yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ tṛṣṇā na vyatibhindati ||
[梵文分析]
yathā agāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
如 屋 善密蓋 雨 不 漏浸
evaṃ subhāvitaṃ cittaṃ tṛṣṇā na vyatibhindati ||
如是 善修 心 愛欲不 漏
如善密蓋屋,不為雨漏浸,如是善修心,愛欲不漏人。

23. cf.dhp1
[] manaḥ pūrvaṃgamā dharmā manaḥśreṣṭhā manojavāḥ |
manasā hi praduṣṭena bhāṣate vā karoti vā |
tatas taṃ duḥkham anveti cakraṃ vā vahataḥ padam ||
[] 心為諸法本,心尊是心使,心若念惡行,即言即惡行。罪苦自追隨,車轢終于轍。
[梵文分析]
manaḥ pūrvaṃgamā dharmā manaḥ-śreṣṭhā mano-javāḥ |
意 先導 法 意 主 意 速
manasā hi praduṣṭena bhāṣate vā karoti vā |
意 實 染污 語 或 行 或
tatas taṃ duḥkham anveti cakraṃ vā vahataḥ padam ||
是故 彼 苦 隨 輪 如 獸 足
[出曜經] 心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍。
爾時世尊告諸比丘:自今以後先說勸食偈,然後乃食。舍衛城里有二乞兒,至眾僧中乞食,正值聖眾未說勸食之偈,其中有一乞兒,嫉妒心盛便發惡心:設我後得自在為國王者,當以車輪轢斷爾許道人頭。說偈之後,乞兒乞食得貲無央數,出在路側飽滿睡眠,數百群車路由其中,轢斷其頭,死入地獄受苦無量。

24. cf.dhp2
[] manaḥ pūrvaṃgamā dharmā manaḥśreṣṭhā manojavāḥ |
manasā hi prasannena bhāṣate vā karoti vā |
tatas taṃ sukham anveti chāyā vā hy anugāminī ||
[] 心為諸法本,心尊是心使,心若念善行,即言即善行。福慶自追隨,如影隨其形。
[梵文分析]
manaḥ pūrvaṃgamā dharmā manaḥ-śreṣṭhā mano-javāḥ |
意 先導 法 意 主 意 速
manasā hi prasannena bhāṣate vā karoti vā |
意 實 清淨 語 或 行 或
tatas taṃ sukham anveti chāyā vā hy anugāminī ||
是故 彼 樂 隨 影 如 實 隨行
諸法意先導,意主意造作。若以清淨意,或語或行業,是則樂隨彼,如影隨身行。
[出曜經] 心為法本,心尊心使,中心念善,即言即行,福慶自隨,如影隨形。
彼第二乞兒內心自念:設我後得富貴為王者,盡當供養爾許聖眾使不渴乏。時彼乞兒乞充本意,尋出臥在樹下睡眠,神識澹靜無有亂想。爾時彼國喪失國主,更無復嗣繼王者種,群臣百僚雲集共論:今國無主復無繼嗣,將恐人民散在不久,亡國破家,
由是而興君等,各各欲何方謀,令國全在民無異趣?中有智臣明達第一,告諸人民:我等失主且無繼嗣,宜可遣使巡行國界,若有威相福祿足者,使紹王位。即遣按行,見一樹下有人眠睡,日光以轉樹影不移,蔭覆人身如蓋在上,使者見之即往觀視:「人中奇異何復是過。此人正應紹繼王位。」即喚使覺扶輿輦載,前後圍繞將詣王宮,人稱萬歲國界清泰。爾時世尊觀此二義已,即說斯偈:
心為法本,心尊心使,中心念惡,即言即行,罪苦自追,車轢于轍。
心為法本,心尊心使,中心念善,即言即行,福慶自隨,如影隨形。

25.
[] nāprasannena cittena duṣṭena kṣubhitena vā |
dharmo hi śakyaṃ ājñātuṃ saṃrambhabahulena vā ||
[] They who are angered or quarrelsome, or whose minds are without faith, cannot understand the blessed law taught by the perfect Buddha.
[] 不以不淨意,亦及瞋怒人,欲得知法者,正等覺所說。
[梵文分析]
na aprasannena cittena duṣṭena kṣubhitena vā |
不 不清淨 心 染污 瞋 或
dharmo hi śakyaṃ ājñātuṃ saṃrambha-bahulena vā ||
法 實 能 知 諍 許多 或
不以不淨意,或染污瞋怒,或充滿諍論,能夠了知法。
[出曜經] 念無適止,不絕無邊,福能遏惡,覺者為賢。
念無適止,不絕無邊者,夫修行人縱意遊逸不能專一,正使聞法不貫心懷;所謂不絕無邊者,戒盜身邪也。是故說曰:念無適止,不絕無邊也。
福能遏惡,覺者為賢者,夫積善之人,永去婬怒癡憍慢之心,如斯之人履道則易,從是福慶漸至道場。是故說曰:福能遏惡,覺者為賢也。
不以不淨意,亦及瞋怒人,欲得知法者,三耶三佛說,
諸有除貢高,心意極清淨,能捨傷害懷,乃得聞正法。
諸佛世尊,恒以天眼觀三世事,知將來世愚惑眾生,自憍蔑人不事三寶,吾身去世遺法存在,族姓子汝傳吾經誡演布後人,眾生聞者靡不蒙濟。有一比丘波羅梨大國雞頭園中,為數千萬眾前後圍遶,昇于高座敷演法教,其聞法者,靡不蒙濟,隨行所趣各充其願。外國舊典內法之宜,入寺聽法及禮佛者皆當脫帽。時,有國王頭素少髮加復有瘡,又且腳著履屣,自恃豪尊以[*]裹頭入內聽經。王曰:「比丘與我說法。」比丘告曰:「如來有教,其有眾生腳著履屣者不與說法。」王聞懷恚即脫履屣,語比丘曰:「卿速說法稱悅我情,違我本意者當梟汝首。」比丘告王:「又復如來禁戒所忌,不得與覆頭者說法。」王聞斯語倍復瞋恚奮赫天威,語比丘曰:「卿欲辱我今故前卻,我今正爾露頭聽卿說法,若不解吾疑結者,當取汝身分為三分。」爾時比丘,
尋向彼王而說斯偈:
不以不淨意,亦及瞋怒人,欲得知法者,三耶三佛說,
諸有餘貢高,心意極清淨,能捨傷害懷,乃得聞正法。
王聞斯偈慚顏愧形,即起于坐五體投地自歸懺悔,求滅身口意過,長跪叉手白比丘言:「不審此偈為是如來神口所說,為是尊人知我心意然後說乎?」比丘告王:「此偈乃是如來神口所說,此來久矣,非適今也。」王自思惟:「善哉大聖三達之智靡所不通,乃知將來有我之徒有恚害心,今重自悔更不造新。」爾時比丘漸與說甚深之法,即於坐上諸塵垢盡得法眼淨,見法得法無所畏難。

26.
[] vinīya yas tu saṃrambham aprasādaṃ ca cetasā |
āghātaṃ caiva niḥsṛjya prajānīyāt subhāṣitam ||
[] They who, their minds without impurity and with anger perfectly subdued, have cast off all evil-mindedness, they by this means can understand what is well explained.
[] 諸有除貢高,心意極清淨,能捨傷害懷,乃得聞正法。
[梵文分析]
vinīya yas tu saṃrambham aprasādaṃ ca cetasā |
應伏 若 然 諍論 無淨信 與 心
āghātaṃ ca eva niḥsṛjya prajānīyāt subhāṣitam ||
怨害 與 實 已壞 能知 善所說
然若伏諍論,及無淨信心,已壞怨害意,能知善所說。
[出曜經]

27.
[] na pratyanīkasāreṇa suvijñeyaṃ subhāṣitam |
upakliṣṭena cittena saṃrambhabahulena vā ||
[] He who is greatly given to wrangling, whose mind is sinful, though he may seek the means to do so, cannot well understand what has been well explained?
[梵文分析]
na pratyanīka-sāreṇa suvijñeyaṃ subhāṣitam |
不 敵對 力 善所知 善所說
upakliṣṭena cittena saṃrambha-bahulena vā ||
染污 心 諍 許多 或
不以敵對力,或以染污心,或充滿諍論,能解善所說。

28. dhp38
[] anavasthitacittasya saddharmam avijānataḥ |
pāriplavaprasādasya prajñā na paripūryate ||
[] He whose mind is not steadfast cannot understand the holy law; he whose faith is fickle cannot acquire perfect wisdom.
[] 心不住止息,亦不知善法,迷於出世事,無有正知見。
[梵文分析]
anavasthita-cittasya saddharmam avijānataḥ |
不安住 心 正法 不知
pāriplava-prasādasya prajñā na paripūryate ||
動搖 淨信 智 不 所圓滿
心若不安定,又不了正法,信心不堅者,智慧不成就。
[出曜經] 心無住息,亦不知法,迷於世事,無有正智。
心無住息,亦不知法者,心如馳流難可制還,水出泉源晝夜下流,欲使還入泉源者斯難獲也,如此之人不知正法,亦復不知可就知就可捨知捨;譬如有人聾聽五音,盲執於燭,是故說曰:心無住息,亦不知法也。
迷於世事,無有正智者,如彼行人貪樂於世,信邪倒見,或事諸神水火日月,祭祀先祖父母兄弟,意中望得正法功德,如人空中欲安宮宅者,甚為難也。如經文說:殺生祀生,交受害也。是故說曰:迷於世事,無有正智也。

29. cf.dhp339
[] srotāṃsi yasya ṣaṭtriṃśan manaḥprasravaṇāni hi |
vahanti nityaṃ durdṛṣṭeḥ saṃkalpair gredhaniḥśritaiḥ ||
[] He who, given up to the indulgence of pleasure, is held in the stream of the thirty-six evil ideas, will be swept away by the flood of his passions.
[] 三十六使流,并及心意漏,數數有邪見,依於欲想結。
[梵文分析]
srotāṃsi yasya ṣaṭtriṃśan manaḥ-prasravaṇāni hi |
流 若 六 三十 意 漏 實
vahanti nityaṃ durdṛṣṭeḥ saṃkalpair gredha-niḥśritaiḥ ||
帶走 常 邪見 思惟 欲想 依
若三十六流,并及心意漏,依於欲想思惟帶走邪見的人。
[出曜經] 三十六駃流,并及心意漏,敷數有邪見,依於欲想結。
三十六駃流者,三十六邪,身邪有三,三界各有一;邊見有三,欲界一色界一無色界一;邪見有十二,欲界四色界四無色界四;見盜有十二,欲界四色界四無色界四;戒盜有六,欲界二色界二無色界二,取而合者合三十六,使世人迷惑不睹正見,是以智人防慮未然。是故說曰:三十六駛流。
并及心意漏,三十六邪由心而生,流溢萬端遂成邪見,是故說曰:并及心意漏也。
數數漏邪見,依於欲想結者,此邪見者乃論計常見斷滅見,此二邪見不與相應,計常見不與斷滅見相應,斷滅見不與計常見相應,二人所見各各不同,緣是邪見牽致地獄餓鬼畜生,復起三想,貪恚想無明想,是故說曰:數數漏邪見,依於欲想結也。

30.
[] ratim anusṛtam indriyānugaṃ puruṣaṃ cittavaśānuvartakam |
yaśa iha hi jahāti sarvadā drumam iva śīrṇaphalaṃ yathāṇḍajaḥ ||
[] Thoughts of pleasure and subjection to the senses pursue the mind, demolishing the weak man's bright lot; like birds do the fruits on a tree.
[] 捨意放其根,人隨意迴轉,為少滅名稱,如鳥捨空林。
[梵文分析]
ratim anusṛtam indriya-anugaṃ puruṣaṃ cittavaśa-anuvartakam |
樂 隨流 根 隨行 人 心自在 隨轉
yaśa iha hi jahāti sarvadā drumam iva śīrṇa-phalaṃ yathā aṇḍajaḥ ||
名譽 此 實 捨棄 一切 樹 實 已落 果 如 卵生
?若人隨樂流,隨根門而行,隨意而迴轉,則捨彼名譽,如鳥捨棄果實已落的樹。
[出曜經] 捨意放其根,人隨意迴轉,為少滅名稱,如鳥捨空林。
捨意放其根,人隨意迴轉者,世多有人好[/]五音,若眼見色起于眼識遂成眼根,若耳聞聲起于耳識遂成耳根,若鼻嗅香起于鼻識遂或鼻根,若口知味起于口識遂成口根,若身知細滑起于身識遂成身根,若意知法起于意法遂成意根,是故說曰:捨意放其根,人隨意迴轉也。
為少滅名稱,如鳥捨空林者,人之為過不顧後慮,積日為善失在斯須,為諸檀越施主所見譏論:我等本呼戒具清淨,何圖今日乃見瑕隙?皆共薄賤不復興敬。猶如群鳥恒宿茂林,貪五果香華氣味,華果適盡各捨而逝,犯戒之人其喻如此,福盡罪至自當除散。是故說曰:為少滅名稱,如鳥捨空林。

31. cf.dhp371
[] ātāpī vihara tvam apramatto mā te kāmaguṇo matheta cittam |
mā lohaguḍāṃ gileḥ pramattaḥ krandan vai narakeṣu pacyamānaḥ ||
[] Delight not thy mind in seeking what is dazzling; keep thy mind diligent and pure, that thou mayest not for thy wicked deeds, being born in hell, have to weep on swallowing the iron ball.
[] 在靜自修學,慎勿逐欲跡,莫吞熱鐵丸,嘷哭受其報。
[梵文分析]
ātāpī vihara tvam apramatto mā te kāmaguṇo matheta cittam |
精勤 你住 你 不放逸 莫 你 欲德 應壞 心
mā loha-guḍāṃ gileḥ pramattaḥ krandan vai narakeṣu pacyamānaḥ ||
莫 鐵 球 你吞 放逸 哭 實 地獄 成熟時
你應精勤、不放逸而住,莫令欲破壞汝心!莫吞熱鐵丸,嘷哭受其報!
[出曜經] 在靜自修學,慎勿逐欲跡,莫吞熱鐵丸,[*]哭受其報。
在靜自修學,慎勿逐欲跡者,常當端執意心之行,不為欲意所見鉤連,欲者令人迷惑不別尊卑,是故說曰:在靜自修學,慎勿逐欲跡也。
莫吞熱鐵丸,[*]哭受其報者,如火所燒痛徹骨髓,死入地獄酸楚萬端,抱熱銅柱吞熱鐵丸,[*]哭受報靡知所訴,是故說曰:莫吞熱鐵丸,[*]哭受其報也。

32. cf.dhp280
[] utthānakāleṣu nihīnavīryo vācā balī tv ālasiko nirāśaḥ |
sadaiva saṃkalpahataḥ kusīdo jñānasya mārgaṃ satataṃ na vetti ||
[] He who remains seated when it is time to rise, who, though strong and young, sits slothfully at home, who is always careless in his thoughts, will not find the road to wisdom.
[] 應修而不修,恃力不精勤,自陷人形卑,懈怠不解慧。
[梵文分析]
utthāna-kāleṣu nihīna-vīryo vācā balī tv ālasiko nirāśaḥ |
努力 時 少 勤 ? 有力 然 怠惰 消沈
sadā eva saṃkalpa-hataḥ kusīdo jñānasya mārgaṃ satataṃ na vetti ||
常 實 尋思 所害 懈怠 智 道 常 不 知
當努力時不努力,年雖少壯陷怠惰,消沈又為惡尋所害,懈怠者不能得智道。
[出曜經] 應起而不起,恃力不精懃,自陷人形卑,懈怠不解慧。
應起而不起者,形謂起者佛伴善知識,然不造善功德,生雖遇時無益人行,天雨七寶遍滿世界,愚者意惑不收其寶,恒受人形無有遠慮,雖名為人無益於時。此亦如是,遭遇佛世暢演深法,愚人執惑不肯承受,是故說曰:應起而不起也。
恃力不精懃者,如有行人氣力強壯堪任受化,然復懈怠不大精懃,是故說曰:恃力不精懃也。
自陷人形卑,懈怠不解慧者,自陷於生死不顧後世殃,雖遭佛世遭善知識與賢聖相遇,不肯受慧分別義趣,是故說曰:自陷人形卑,懈怠不解慧也。

33.cf.ud.4.1
[] sthūlān vitarkān atha vāpi sūkṣmān samudgatān mānasamplavārtham |
vitarkayan vai satataṃ vitarkān etāṃ sadā dhāvati bhrāntacittaḥ ||
[] They who, though understanding what is trifling (i.e., desires), and understanding (the importance of) passionlessness, have their innermost mind still disturbed,' have not thorough understanding; their minds are deceived, and they wander about (in the orb of transmigration) again and again.
[] 亂觀及正觀,皆由意所生,能覺知心觀,愚心數數亂。
[梵文分析]
sthūlān vitarkān atha vā api sūkṣmān samudgatān māna-samplava-artham |
粗 尋 或 雖 細 已生 慢 流 為
vitarkayan vai satataṃ vitarkān etāṃ sadā dhāvati bhrānta-cittaḥ ||
尋 實 常 尋 此 常 奔馳 亂 心
???
[出曜經] 亂觀及正觀,皆由意所生,能覺知心觀,愚心數數亂。
亂觀及正觀,皆由意所生者,所謂亂觀者,欲觀恚觀無明觀,行人離此諸觀習於正觀,正觀定意超越殊勝眾定中尊,自非聖人漏盡無著得此觀定,是故說曰:亂觀及正觀,皆由意所生也。
能覺知心觀,愚心數數亂者,進學之人當習出要之觀,空無想無願觀,洗除心垢捨世八事,修清淨心解諸相好,一一虛寂,所說教誡殊勝難及,四諦如爾晝夜修習。愚人執惑數數意亂,猶甘美漿愚謂辛苦,豈須聖人擘口與之,執意迷誤難革如斯。是故說曰:能覺知心觀,愚心數數亂也。

34.cf.ud.4.1
[] etāṃs tu vidyān manaso vitarkān ātāpavān saṃvaravān smṛtātmā |
jahāty aśeṣān apunar bhavāya samāhito dhyānarataḥ sumedhāḥ ||
[] They whose memory is perfectly developed, who are diligent, who discriminate, the wise, they have understanding, and by means of their intellect. they cast away every one of the errors in the interior of the mind.
[] 智者如是觀,念者專為行,咄嗟意無著,惟佛能滅此。
[梵文分析] 
etāṃs tu vidyān manaso vitarkān ātāpavān saṃvaravān smṛta-ātmā |
此 然 明 心 尋 有勤 有戒 念 我
jahāty aśeṣān apunar bhavāya samāhito dhyāna-rataḥ sumedhāḥ ||
捨棄 無餘 不再 有 定 禪 樂 善智
有勤、有戒、有念、有定、樂於禪修的智者,因為明故,能捨心中的所有諸尋,不受後有。
[出曜經] 智者如是觀,念者專為行,咄嗟意無著,唯佛能滅此。
智者如是觀,念者專為行者,所謂智者演說微吐,或暢疑遣難豫明人情,處在大眾獨步無侶,數問郡黨誰有疑惑,吾當以大慧之火,焚燒汝等猶豫之聚,隨時觀察意不錯亂,學人所修以此為業,是故說曰:智者如是觀,念者專為行也。
咄嗟意無著,唯佛能滅此者,彼修行人得定三昧,盡捨世俗有漏之行,亦復捨於世俗善本解脫定意。此者是誰?唯佛世尊能捨之耳。是故說曰:咄嗟意無著,唯佛能滅此。

35. cf.dhp40
[] kumbhopamaṃ kāyam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñāyuddhena jitaṃ ca rakṣed aniveśanaḥ syāt ||
[] He who has discerned that this body is like a vase, having by his thoughts made this (idea) as lasting as a citadel, fights Mâra with wisdom as a weapon; and having overcome him, he will keep to a houseless state.
[] 觀身如空瓶,安心如丘城,以慧與魔戰,守勝勿復失。
[梵文分析]
kumbha-upamaṃ kāyam imaṃ viditvā
陶器 如 身 此
nagara-upamaṃ cittam adhiṣṭhitaṃ ca |
城廓 如 心 住 與
yudhyeta māraṃ prajñā-yuddhena
應戰 魔羅 慧 武器
jitaṃ ca rakṣed aniveśanaḥ syāt ||
勝 與 應守 無住處 應是
知身如陶器,住心似城廓,慧劍擊魔羅,守勝莫染著。
[出曜經] 觀身如空瓶,安心如立城,以叡與魔戰,守勝勿復失。
觀身如空瓶者,猶如朽故之瓶內外不牢,雖可受盛亦不久停;此四大身亦復如是,恒苦敗壞不得久停。如彼朽弊,亦盛於好亦盛於醜會歸磨滅;就彼灰聚;此危脆身亦復如是,亦受於好亦受於醜,所受善者諸善功德瓔珞其身,所受惡者捨於善行染污其心,命終之後浪在丘塚。是故說曰:觀身如空瓶也。
安心如立城者,所以立城牢固深塹者,但厭患群賊盜竊民物;心亦如是,厭患諸結使所纏裹故。城則牢固賊不得便,心正不邪結不得便,是故說曰:安心如立城也。
以叡與魔戰者,伎術以備六藝具足,則能與彼自在天子共戰,是故說曰:以叡與魔戰也。
守勝勿復失者,以勝婬怒癡無復餘想,恒繫意在前無他異心,是故說曰:守勝勿復失。取要言之,觀世亦爾。

36.
[] phenopamaṃ kāyam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñāyuddhena jitaṃ ca rakṣed aniveśanaḥ syāt ||
[] 觀身如聚沫,如陽焰野馬,以慧與魔戰,守勝勿復失。
[梵文分析]
phena-upamaṃ kāyam imaṃ viditvā
聚沫 如 身 此
nagara-upamaṃ cittam adhiṣṭhitaṃ ca |
城廓 如 心 住 與
yudhyeta māraṃ prajñā-yuddhena
應戰 魔羅 慧 武器
jitaṃ ca rakṣed aniveśanaḥ syāt ||
勝 與 應守 無住處 應是
知身如聚沫,住心似城廓,慧劍擊魔羅,守勝莫染著。
[出曜經] 觀身如聚沫,解知焰野馬,以叡與魔戰,守勝勿復失。
猶若聚沫生生便滅不得久停,此四大身亦復如是,聚則為人散則為氣,本由父母得有四大,推其本末皆虛皆寂,推之不見其前,尋之不見其後;生生而滅、生生而生,滅滅而滅、滅滅而生,生不見生、滅不見滅,凡夫所習顛倒不寤,是故說曰:觀身如聚沫,解知焰野馬,以叡與魔戰,守勝勿復失。取要言之,
觀世亦爾。

37.
[] kumbhopamaṃ lokam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñāyuddhena jitaṃ ca rakṣed aniveśanaḥ syāt ||
[梵文分析]
kumbha-upamaṃ lokam imaṃ viditvā
陶器 如 世 此
nagara-upamaṃ cittam adhiṣṭhitaṃ ca |
城廓 如 心 住 與
yudhyeta māraṃ prajñā-yuddhena
應戰 魔羅 慧 武器
jitaṃ ca rakṣed aniveśanaḥ syāt ||
勝 與 應守 無住處 應是
知世如陶器,住心似城廓,慧劍擊魔羅,守勝莫染著。

38.
[] phenopamaṃ lokam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñāyuddhena jitaṃ ca rakṣed aniveśanaḥ syāt ||
[梵文分析]
phena-upamaṃlokam imaṃ viditvā
聚沫
nagara-upamaṃ cittam adhiṣṭhitaṃ ca |
城廓 如 心 住 與
yudhyeta māraṃ prajñā-yuddhena
應戰 魔羅 慧 武器
jitaṃ ca rakṣed aniveśanaḥ syāt ||
勝 與 應守 無住處 應是
知世如聚沫,住心似城廓,慧劍擊魔羅,守勝莫染著。

39. cf.dhp89
[] sambhodhyaṅgeṣu yeṣāṃs tu samyak cittaṃ subhāvitam |
ādānaṃ pratiniḥsṛjya cānupādāyaṃ āśritāḥ |
kṣīṇāsravā vāntadoṣās te loke parinirvṛtāḥ ||
[] He whose mind is devoted to meditating on the seven branches of the bodhi, who is free from all attachment (upadana), who has cast off attachment, is cleansed of the stains of misery, and goes beyond sorrow (parinibbuta) in this world.
[] 心念七覺意,等意不差違,當捨愚惑意,樂於不起忍,盡漏無有漏。於世取滅度。
[梵文分析]
sambhodhy-aṅgeṣu yeṣāṃs tu samyak cittaṃ subhāvitam |
等覺 支 若 但 正 心 善所修
ādānaṃ pratiniḥsṛjya ca anupādāyaṃ āśritāḥ |
取 已捨 與 無取 依
kṣīṇa-āsravā vānta-doṣās te loke parinirvṛtāḥ ||
已盡 漏 已離 過 彼 世 滅度
若於諸覺支,正心而修習。已捨離取,依於無取,漏盡已離過,此世證涅槃。
[出曜經] 心念七覺意,等意不差違,當捨愚惑意,樂於不起忍,盡漏無有穢,世取滅度。
心念七覺意,等意不差違者,如彼修行之人,修習覺意之法,晝夜思惟不捨于懷,是故說曰:心念七覺意,等意不差違也。當捨愚惑意,樂於不起忍者,若有眾生不起慈心向一切眾生,則不至道有所成就;要當捨愚惑之意不著色想,乃應道真樂捨不起法忍,無生滅意乃入道室,是故說曰:心念七覺意,等意不差違也。
盡漏無有穢,於世取滅度者,彼修行人盡有漏成無漏,心得解脫叡得解脫,於現法中而得自在,如斯之人入無為境取般泥洹,永寂永滅更不復生,是故說曰:盡漏無有穢,於世取滅度也。

40.
[] svacittam anurakṣaṃ vai svavālaṃ camarī yathā |
bhūteṣu ca dayāpannaḥ sukhān na parihīyate ||
[] He who watches over his mind as does the yak over the end of its tail, is merciful to all creatures, and his happiness will not grow less (in this world).
[] 當自護其意,若犛牛護尾,有施於一切,終不離其樂。
[梵文分析]
svacittam anurakṣaṃ vai svavālaṃ camarī yathā |
自心 隨護 實 自尾 犛牛 如
bhūteṣu ca dayā-āpannaḥ sukhān na parihīyate ||
有情 與 慈悲 具足 樂 不 退
當隨護自心,如犛牛護尾,慈悲於有情,不退失其樂。
[出曜經] 當自護其意,若氂牛護尾,有施於一切,終不離其樂。
當自護其意,若氂牛護尾者,心為行道造作無端,常當攝意使不有失,猶彼氂牛晝夜護尾恐有斷絕,寧喪命根失其妻息,不使尾毛墜落于地;比丘學道亦復如是,寧喪身命不犯於戒。是故說曰:當自護其意,若氂牛護尾也。
有施於一切,終不離其樂者,要當興意愍慈一切,視怨家如赤子,阿須倫、迦留羅、旃陀羅、摩休勒、人若非人不能得其便,自然受福快樂無極。是故說曰:有施於一切,終不離其樂。

41.cf.ud.4.5
[] etaṃ nāgasya nāgena tv īṣā dantasya hastinaḥ |
sameti cittaṃ cittena yad eko ramate vane ||
[] He whose mind is well composed (not given to anger), delights in living alone (like) the largest of elephants, the elephant with goodly tuskse.
[] 一龍出眾龍,龍中六牙者,心心自平等,獨樂於曠野。
[梵文分析]
etaṃ nāgasya nāgena tv īṣādantasya hastinaḥ |
此 象 象 然 如柱子象鼻 象
sameti cittaṃ cittena yad eko ramate vane ||
息 心 心 若 一 樂 林
???
[出曜經] 一龍出眾龍,龍中六牙者,心心自平等,獨樂於曠野。
昔拘深比丘好喜鬥訟未曾歡樂,不樂山野閑靜之處。爾時世尊數往呵諫,不受如來言教,如來數與說法,不肯承受,便捨而去。去彼不遠見有一象,獨在空山閑靜無為,
象自念言:「我在大眾中時,為眾象所撓,逐群食草則得弊惡草食,飲水得濁,今日在此不為眾象所撓,何乃快哉?」爾時世尊便說斯偈:一龍出眾龍,龍中六牙者,心心自平等,獨樂於曠野。如來說此偈已,便捨而去。

42.
[] avyāpannena cittena yo bhūtāny anukampate |
maitraḥ sa sarvasattveṣu vairaṃ tasya na kenacit ||
A. avyāpannena cittena yo bhūtāny anukampate |
maitraḥ sa sarvaprāṇeṣu vairaṃ tasya na kenacit ||
B. avyāpannena cittena yo bhūtāny anukampate |
maitraḥ sa sarvabhūteṣu vairaṃ tasya na kenacit ||
[] He whose mind knows no harm, who is kind to all creatures (bhuta), who is merciful to creatures, there never arises any ill feeling in him.
[] 不以能害心,盡為一切人,慈心為眾生,彼無有怨恨。
[梵文分析]
avyāpannena cittena yo bhūtāny anukampate |
不瞋 心 若 眾生 悲憫
maitraḥ sa sarva-sattveṣu vairaṃ tasya na kenacit ||
慈 彼 一切 眾生 怨恨 彼 無 任何
若以無瞋心,悲憫諸眾生,彼於一切眾生有慈,彼無有怨恨。
[出曜經] 不以無害心,盡為一切人,慈心為眾生,彼無有怨恨。
不以無害心,盡為一切人者,盡當除棄怨憎恨心,慈愍一切眾生之類,是故說曰:不以無害心,盡為一切人也。
慈心為眾生,彼無有怨恨者,視己如彼身而無有異,若聞好語醜語不經心懷,無有怨恨無復害意,向一切眾生戰戰兢兢終不捨離,是故說曰:慈心為眾生,彼無有怨恨也。

43.
[] ekam api cet prāṇam aduṣṭacitto maitrāyate kuśalaṃ tena hi syāt |
sarvāṃs tu sattvān manasā-anukampayan prabhūtaṃ āryaḥ prakaroti puṇyam ||
[] If one has but thoughts devoid of cruelty for living beings, and shows mercy, he is by this fact virtuous; if one shows a compassionate heart to all sentient beings, he will attain such merit as is acquired by the elect (ariya).
[] 慈心為一人,便護諸善本,盡當為一切,賢聖福稱上,普慈於一切,愍念眾生類。修行於慈心,後受無極樂。
[梵文分析]
ekam api cet prāṇam aduṣṭa-citto maitrāyate kuśalaṃ tena hi syāt |
一 雖 若 息者 無惡 心 起慈心 善 此 實 應是
sarvāṃs tu sattvān manasā anukampayan prabhūtaṃ āryaḥ prakaroti puṇyam ||
一切 然 眾生 心 悲憫 廣大 聖 令作 福
縱使以無惡心於一人起慈心,此實為善,然心悲憫一切眾生的聖者能令福廣大。
[出曜經] 慈心愍一人,便獲諸善本,盡當為一切,賢聖稱福上。
慈心愍一人者,如佛契經所說,若有人施一切眾生,加以慈心施一人者,其福何者為多?比丘報曰:「行慈之人愍念眾生者,其福甚多。」是故說曰:慈心愍一人,便獲諸善本也。
盡當為一切,賢聖稱福上者,惠施一人其福難量,況施一切眾生之類乎?其福無限無量不可稱計,巨億萬倍不可以譬喻為比,是故說曰:盡當為一切,賢聖稱福上也。
普慈於一切,愍念眾生類,修行於慈心,後受無極樂。
普慈於一切,愍念眾生類者,人之行慈發意平等,眾生之類多於地種,能普慈心愍一切眾生者,後受人身受樂無厭;若生天上受福自然,視東望西玉女營從不可稱計;若生人中,豪族富貴生四姓家,七寶具足無有減少,父母真正不處卑賤。是故說曰:普慈於一切,愍念眾生類,脩行於慈心,後受無極樂也。

44.
[] yo hy udagreṇa cittena tv adīnena sadā naraḥ |
bhāvayet kuśalān dharmān yogakṣemasya prāptaye ||
[] The man who with a joyous mind, without faintheartedness, observes the laws of virtue: will arrive at perfection and happiness.
[] 若以踊躍意,歡喜不懈怠,修於諸善法,獲致安隱處。
[梵文分析]
yo hy udagreṇa cittena tv adīnena sadā naraḥ |
若 實 踊躍 意 然 不懈怠 常 人
bhāvayet kuśalān dharmān yoga-kṣemasya prāptaye ||
應修 善 法 安隱 獲致
若以踊躍意,歡喜不懈怠,修於諸善法,獲致安隱處。
[出曜經] 若以踊躍意,歡喜不懈怠,脩於諸善法,獲致安隱處。
若以踊躍意,歡喜不懈怠者,彼修行人息婬怒癡,執意剛強不捨本願,所獲功德盡施於無上正真道等正覺,不待此福求轉輪聖王粟散諸王,亦復不求帝釋梵天,亦不求作魔若魔王,彼盡求作滅盡泥洹、無為無作無生滅法,是故說曰:若以踊躍意,歡喜不懈怠,脩於諸善法,獲致安隱處。

45. cf.dhp96
[] śāntam asya mano bhavati śāntā vāk kāyakarma ca |
samyagājñāvimuktasya hy upaśāntasya bhikṣuṇaḥ ||
[] Emancipated by perfect knowledge, he is safe and at rest; his mind being at rest, the actions of his body and his words are quiet.
[] 自則致歡喜,身口意相應,以得等解脫,苾芻息意快。一切諸結盡,無復有塵勞。
[梵文分析]
śāntam asya mano bhavati śāntā vāk kāyakarma ca |
寂靜 此 心 是 寂靜 語 身業 與
samyag-ājñā-vimuktasya hy upaśāntasya bhikṣuṇaḥ ||
正 智 已脫 實 寂靜 苾芻
以正智解脫,寂靜之苾芻,此人心寂靜,身口亦寂靜。
[出曜經] 息則致歡喜,身口意相應,以得等解脫,比丘息意快,一切諸結盡,無復有塵勞。
息則致歡喜,身口意相應者,人意以息眾病都廢,不復造於身口意行,若布施持戒攝意受齋,皆求無為之道,正使出家脩習福業,捨世辯聰習四辯才,以得八解脫法,比丘習法不離賢聖,是故說曰:息則致歡喜,身口意相應也。
所謂結者結縛人心,結結相纏,如蛾自裹,纏縛人心不見大明,除彼塵勞乃自照見,是故說曰。一切諸結盡,無復有塵勞也。

46.
[] pañcāṅgikena tūryeṇa na ratir bhavati tādṛśī |
yādṛśy ekāgracittasya samyagdharmān vipaśyataḥ ||
[] Thus, by having the mind fixed on one point, one obtains perfect comprehension of the law, but it is not by having cymbals on the five limbs that one will find joy.
[] 正使五音樂,不能悅人意,不如一正心,向於平等法。
[梵文分析]
pañca-aṅgikena tūryeṇa na ratir bhavati tādṛśī |
五 支 鐃 不 樂 是 如彼
yādṛśy ekāgracittasya samyag dharmān vipaśyataḥ ||
若 一心 平等 法 觀
正使五音樂,不能悅人意,若心於一境,能觀平等法。
[出曜經] 正使五樂音,不能悅人意,不如一正心,向於平等法。
正使五樂音,不能悅人意者,彼修行人志在禪定,分別五陰成敗所趣,正使諸天作倡伎樂,欲使此人心意動轉,此事不然。何以故?由心正見無顛倒故。是故說曰:正使五樂音,不能悅人意,不如一正心,向於平等法也。

47.
[] sukhaṃ svapanti munayo na te śocanti māmikām |
yeṣāṃ dhyānarataṃ cittaṃ kāmas teṣāṃ na vidyate ||
[] They whose minds delight in meditation find no enjoyment in desires; he who is shielded from the smallest affliction will enjoy blissful slumber.
[] 最勝得善眼,亦不計有我,諸有心樂禪,不樂於欲意。
[梵文分析]
sukhaṃ svapanti munayo na te śocanti māmikām |
樂 睡 牟尼 不 彼 憂 我的
yeṣāṃ dhyāna-rataṃ cittaṃ kāmas teṣāṃ na vidyate ||
若 禪 樂 心 欲 彼 不 存
牟尼得善眠,亦不計有我,諸有心樂禪,不樂於欲意。
[出曜經] 最勝得善眠,亦不計有我,諸有心樂禪,不樂於欲意。
最勝得善眠,亦不計有我者,如修行人不計吾我染著榮職,寧取冷石宛轉土中,不以縛著之心臥於高床幃帳之內。是故說曰:最勝得善眠,亦不計有我也。
諸有心樂禪,不樂於欲意者,入定之人心不移變,當入定時寂無音響,千車同響、萬雷同震,不能令入定之人離於正受。所以然者?由其心意得普慈故。是故說曰:諸有心樂禪,不樂於欲意。

48.
[] sukhaṃ modanti munayo na te śocanti māmikām |
yeṣāṃ dhyāna rataṃ cittaṃ vartmas teṣāṃ na vidyate ||
[] They whose minds delight in meditation find no enjoyment in desires; he who is troubled by no affliction whatever will find great joy.
[] 最勝踊躍意,亦不見有我,諸有心樂禪,不樂於欲意。
[梵文分析]
sukhaṃ modanti munayo na te śocanti māmikām |
樂 歡喜 牟尼 不 彼 憂 我的
yeṣāṃ dhyāna rataṃ cittaṃ vartmas teṣāṃ na vidyate ||
若 禪 樂 心 ? 彼 不 存
牟尼歡喜樂,亦不計有我,諸有心樂禪,不樂於?。
[出曜經] 最勝踊躍意,亦不見有我,諸有心樂禪,不樂於欲意。
最勝踊躍意者,見無我之人,分別內外所出四大,一一解了虛而不真,是故說曰:最勝踊躍意,亦不見有我,諸有心樂禪,不樂於欲意也。

49.cf.ud.4.4
[] yasya śailopamaṃ cittaṃ sthitaṃ nānuprakampate |
viraktaṃ rajanīyebhyaḥ kopanīye na kupyate |
yasyaivaṃ bhāvitaṃ cittaṃ kutas taṃ duḥkham eṣyati ||
[] He whose mind, like a rock, remains without being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as this it is not possible to experience suffering.
[] 諸結永已盡,如山不可動,於染無所染,於恚不起恚,諸有如此心,焉知苦蹤跡。
[梵文分析]
yasya śaila-upamaṃ cittaṃ sthitaṃ na anuprakampate |
若 山 如 心 住 不 隨動
viraktaṃ rajanīyebhyaḥ kopanīye na kupyate |
離染 所染 恚 不 恚
yasya evaṃ bhāvitaṃ cittaṃ kutas taṃ duḥkham eṣyati ||
若 如是 修 心 何 彼 苦 將去
若心能安住,如山不隨動,離染無所染,於恚不起恚,若如是修心,焉知苦蹤跡。
[出曜經] 諸結永以盡,如山不可動,於染無所染,於恚不起恚。
諸結永以盡,如山不可動者,如彼行人諸結永盡,內外清淨無有瑕穢,意猶金剛不可沮壞,亦如泰山不可移動。何以故?由其執心甚牢固也,處欲不污在禍不懼,形神俱虛無可戀著。是故說曰:諸結永以盡,如山不可動,於染無所染,於恚不起恚也。

50. cf.uv.32.27, dhp185, ud.4.6
[] nopavādī nopaghātī prātimokṣe ca saṃvaraḥ |
mātrajñatā ca bhakteṣu prāntaṃ ca śayanāsanam |
adhicitte samāyoga etad buddhasya śāsanam ||
[] Speak no abuse, do no harm, be firm in the observance of the Pratimoxa, know how to be moderate in your food, take up your abode in a remote forest, and you will find peace of mind in spiritual insight (vipaçyana); this is the doctrine of the Buddha.
[] 無害無所染,具足於戒律,於食知止足,及諸床臥具,修意求方便,是謂諸佛教。
[梵文分析]
na upavādī na upaghātī prātimokṣe ca saṃvaraḥ |
無 誹 無 害 別解脫 與 戒律
mātrajñatā ca bhakteṣu prāntaṃ ca śayana-āsanam |
知量 與 於食 邊際 及 床 坐具
adhicitte samāyoga etad buddhasya śāsanam ||
增上心 勤修 此 佛 教
不誹與不害,嚴持於戒律,飲食知節量,遠處而獨居,勤修增上定,是為諸佛教。
[出曜經] 諸有如此心,焉知苦蹤跡?無害無所染,具足於戒律,
於食自知足,及諸床臥具,脩意求方便,是謂諸佛教。
諸有如此心,焉知苦蹤跡者,如彼行人練精其心去諸穢著,意存斷結日進不怠,爾時焉知有苦蹤跡?是故說曰:諸有如此心,焉知苦蹤跡?
無害無所染,具足於戒律者,亦不自害復不害人,戒律所說不失次緒,既自修德復以此德轉教人民,是故說曰:無害無所染,具足於戒律。
於食知止足,及諸床臥具者,如彼行人量食而進亦不貪餮,趣支其命行道而已,所以取膏而膏車者,欲使重載有所致也;如人瘡痍以膏傅之,所以傅者,欲使新者不增、故者除愈。是故說曰:於食知止足,及諸床臥具也。
脩意求方便,是謂諸佛教者,修行之人採取要義,行中所急者增上心是,是故說曰:修意求方便,是謂諸佛教也。

51.
[] cittanimittasya kovidaḥ pravivekasya rasaṃ prajānakaḥ |
dhyāyī nipakaḥ pratismṛto vetti prītisukhaṃ nirāmiṣam ||
[] He who possesses a correct estimation of the mind, who appreciates the flavour of perfect solitude, protected by the earnestness of his meditative mind, he enjoys the pleasure of being without anything (that causes suffering).
[] 行人觀心相,分別念待意,以得入禪定,便獲喜安樂。
[梵文分析]
cittanimittasya kovidaḥ pravivekasya rasaṃ prajānakaḥ |
心相 精通 遠離 味 能知
dhyāyī nipakaḥ pratismṛto vetti prīti-sukhaṃ nirāmiṣam ||
靜慮 有智 念 知 喜 樂 無求
精通於心相,能知遠離味,禪定有智念,知無求喜樂。
[出曜經] 行人觀心相,分別念待意,以得入禪定,便獲喜安樂。
行人觀心相者,如彼行人知心根源,適生即滅不使滋長,知念待之進退分別善惡,永劫以來所脩行事,是故說曰:行人觀心相,分別念待意也。
以得入禪定,便獲喜安樂者,入定之人,何以故說入定之人?定有三義禪最為首,猶如國王統領四方,正可富於世財無有道財;禪定之人當富道財無有世財,所謂道財者,三十七品禪定三昧諸善之本。樂有二義:或有淨樂,或有不淨樂。不淨樂者,飲食衣被服飾之具,香華脂粉繒綵幡蓋,斯謂不淨樂也。有淨樂者,入禪正受澹然無為無他異想,是謂有淨之樂也。是故說曰:以得入禪定,便獲喜安樂也。
cf. 聲聞地
[論文] 此中,世尊復說頌曰:於心相遍知,能受遠離味,靜慮常委念,受喜樂離染。此中說言於心相遍知者謂有分別影像、無分別影像以心相名說,事邊際性以遍知名說。若復說言能受遠離味者由此宣說,於其所緣正修行者,樂斷樂修。若復說言靜慮常委念者由此宣說,於奢摩他、毘缽舍那,常勤修習、委練修習。若復說言受喜樂離染 者由此宣說所作成辦。當知如是遍滿所緣,隨順淨教契合正理。如是名為遍滿所緣。
[梵本] punar api coktaṃ bhagavatā /cittanimittasya kovidaḥ pravivekasya ca vindate rasam / dhyāyī nipakaḥ pratismṛto bhuṃkte prītisukhaṃ nirāmiṣam // tatra yat tāvad āha / cittanimittasya kovida ity anena savikalpṃ nirvikalpaṃ ca pratibimbaṃ nimittaśabdenākhyātaṃ, vastuparyantatā kovidaśabdena /yat punar āha "pravivekasya ca vindate rasam" ity anenālambane samyak prayuktasya prahāṇārāmatā bhāvanārāmatā cākhyātā /yat punar āha "dhyāyī nipakaḥ pratismṛta" ity anena śamathavipaśyanāyā bhāvanāsātatyam ākhyātam /yat punar āha / bhuṃkte prītisukhaṃ nirāmiṣam ity anena kāryapariniṣpattir ākhyātā //tad evaṃ saty etad vyāptyālambanam āptāgamaviśuddhaṃ veditavyaṃ yuktipatitaṃ ca / idam ucyate vyāpyālambanam //
[遁倫]
第二頌中,初句結前四句中前三句改名異說。第二句頌後四句。初樂斷者,即是樂解脫諸漏。樂修者,即是或樂淨行或樂善巧。第三句通頌後四句中第四不捨靜慮中,無間、殷重修加行故,得心清淨、智清淨等。第四句還頌前四句中第四句所作成辨。解遍滿訖。
[韓清淨]
於心相遍知等者:思所成地亦引此頌,彼第四句說:受無染喜樂。謂受解脫喜樂及無染樂,此應準釋。
[梵文分析]
punar api coktaṃ bhagavatā /cittanimittasya kovidaḥ pravivekasya ca vindate rasam / dhyāyī nipakaḥ pratismṛto bhuṃkte prītisukhaṃ nirāmiṣam //
此中,世尊復說頌曰:於心相遍知,能受遠離味,靜慮常委念,受喜樂離染。
tatra yat tāvad āha / cittanimittasya kovida ity anena savikalpṃ nirvikalpaṃ ca pratibimbaṃ nimittaśabdenākhyātaṃ, vastuparyantatā kovidaśabdena /
此中說言於心相遍知者謂有分別影像、無分別影像以心相名說,事邊際性以遍知名說。
yat punar āha "pravivekasya ca vindate rasam" ity anenālambane samyak prayuktasya prahāṇārāmatā bhāvanārāmatā cākhyātā /
若復說言能受遠離味者由此宣說,於其所緣正修行者,樂斷樂修。
yat punar āha "dhyāyī nipakaḥ pratismṛta" ity anena śamathavipaśyanāyā bhāvanāsātatyam ākhyātam /
若復說言靜慮常委念者由此宣說,於奢摩他、毘缽舍那,常勤修習、委練修習。
yat punar āha / bhuṃkte prītisukhaṃ nirāmiṣam ity anena kāryapariniṣpattir ākhyātā //
若復說言受喜樂離染者由此宣說所作成辦。
tad evaṃ saty etad vyāptyālambanam āptāgamaviśuddhaṃ veditavyaṃ yuktipatitaṃ ca / idam ucyate vyāpyālambanam //
當知如是遍滿所緣,隨順淨教契合正理。如是名為遍滿所緣。

52.
[] manaś ca yo rakṣati bhāṣitaṃ ca ceṣṭe ca kāyasya sadaiva yuktaḥ |
sa prāpya śokaṃ hi na duḥkhitaḥ syāt satyasthitaḥ satyavidaḥ sumedhāḥ ||
[] He whose attentive mind delights in the truth and adheres to the (four) truths, who always walks in the way with his body, he is safe in speech and in mind, and, casting off sorrow, he will experience no more suffering.
[] 護意自莊嚴,嫉彼而營己,遭憂不患苦,智者審諦住。
[梵文分析]
manaś ca yo rakṣati bhāṣitaṃ ca ceṣṭe ca kāyasya sadā eva yuktaḥ |
意 與 若 護 所說 與 行 與 身 常 實 專注
sa prāpya śokaṃ hi na duḥkhitaḥ syāt satya-sthitaḥ satya-vidaḥ sumedhāḥ ||
彼 得 憂 實 不 所苦 是 諦 住 諦 智 有智
若知諦、住諦的智者常專注守護意、所說、身行,則彼遭憂不患苦。
[出曜經] 護意自莊嚴,嫉彼而營己,遭憂不患苦,智者審諦住。
護意自莊嚴,嫉彼而營己者,彼脩行者,恒護結使縛著色聲香味細滑之法,不使眾想雜錯其間,復以三十七品七覺意花而自莊嚴,是故說曰:護意自莊嚴,嫉彼而營己也。
遭憂不患苦,智者審諦住者,彼修行人以得入無畏之處,智者神審諦而不移動,是故說曰:遭憂不患苦,智者審諦住也。

53. cf.ud.4.2
[] arakṣitena cittena mithyādṛṣṭihatena ca |
stīnamiddhābhibhūtena vaśaṃ mṛtyor nigacchati ||
[] He whose mind is not guarded, who is under the rule of false theories, subdued by sleep and laziness, he will fall into the power of Mâra.
[] 人不守護心,為邪見所害,兼懷掉戲意,斯等就死徑。
[梵文分析]
arakṣitena cittena mithyādṛṣṭi-hatena ca |
不守護 心 邪見 所害 與
stīnamiddha-abhibhūtena vaśaṃ mṛtyor nigacchati ||
睡眠 所伏 自在 死 入
人不守護心,為邪見所害,為睡眠所伏,斯等就死徑。
[出曜經] 人不守護心,為邪見所害,兼懷調戲意,斯等就死徑。
人不守護心,為邪見所害者,行人不守護色聲香味細滑法,其有眾生修習邪徑,便當趣於地獄餓鬼畜生之道;不習邪見者生天上人中,處在中國不在邊地八不閑處。是故說曰:人不守護心,為邪見所害也。
兼懷調戲意,斯等就死徑者,行人所以迷於道者,皆由陰蓋所覆,不得闚看智慧光明,加復調戲五蓋所覆重雲所翳,欲得見慧明者此則不然,命終之後必趣死徑。是故說曰:兼懷調戲意,斯等就死徑也。

54.cf.ud.4.2
[] tasmād rakṣitacittaḥ syāt samyaksaṃkalpagocaraḥ |
samyagdṛṣṭipuraskāro jñātvā caivodayavyayam |
stīnamiddhābhibhūr bhikṣuḥ sarvadurgatayo jahet ||
[] His mind therefore guarded, led by orthodox opinions, with perfect understanding in his way of doing: perfectly comprehending birth and decay, the Bhixu, subduing sleep and laziness, has found the way to put an end to suffering.
[] 是故當護心,等修清淨行,正見恒在前,分別起滅法。
苾芻降睡眠,盡苦更不造。
[梵文分析]
tasmād rakṣitacittaḥ syāt samyak-saṃkalpa-gocaraḥ |
是故 護 心 應是 正 思惟 行境
samyag-dṛṣṭi-puraskāro jñātvā ca eva udaya-vyayam |
正 見 在前 已知 與 實 起 滅
stīnamiddha-abhibhūr bhikṣuḥ sarva-durgatayo jahet ||
睡眠 能伏 苾芻 一切 惡趣 能捨
是故當護心,正思惟行境,正見恒在前,已知起滅法。苾芻降睡眠,能捨諸惡趣。
[出曜經] 是故當護心,等修清淨行,正見恒在前,分別起滅法,比丘除睡眠,盡苦更不造。
是故當護心,等修清淨行者,彼修行人恒常擁護心意,行威儀法捨於非法,可行知行可坐知坐,進止行來不失其儀。是故說曰:是故當護心,等修清淨行也。
正見恒在前,分別起滅法者,人之修德深自知己,如家有財主自能別,行道之人亦復如是,涉八直之正路御四駛之穢濁,執智慧之庭燎,照三毒冥室,分別起滅之所由,歸之一定而無礙,於中取道有何難乎?是故說曰:正見恒在前,分別起滅法也。
比丘除睡眠,盡苦更不造者,觀行比丘除去睡眠陰蓋之患,盡諸苦際更不造新,是故說曰:比丘除睡眠,盡苦更不造也。

55.
[] cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
cittena hi vañcitā prajā hy ekatyā narakeṣu pacyate ||
[] He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will go to hell.
[] 降心復於樂,護心勿復調,有情心所誤,盡受地獄苦。
[梵文分析]
cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
心 實 調伏 樂 心 護 勿 放逸
cittena hi vañcitā prajā hy ekatyā narakeṣu pacyate ||
心 實 所騙 有情 實 一類 地獄 熟
調伏心是樂,護心勿放逸,有情心所騙,盡受地獄苦。
[出曜經] 降心服於藥,護心勿復調。眾生心所誤,盡受地獄苦,降心則致樂,護心勿復調。
降心服於藥,護心勿復調者,常當擁護心,所願必剋則能及聖,修無漏行,斯由降心去穢所致也。行不放逸不嬈於人,復是行者深要之業。是故說曰:降心服於藥,護心勿復調也。
眾生心所誤,盡受地獄苦者,迷誤為心所使,種地獄根栽,經歷無數億千萬劫,屠割剝裂受苦無量,是故說曰:眾生心所誤,盡受地獄苦,降心則致樂,護心勿復調也。

56.
[] cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
cittena hi vañcitā prajā hy ekatyā tīryakṣu pacyate ||[ tiryakṣu ]
[] He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will exist (hereafter) among beasts.
[梵文分析]
cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
心 實 調伏 樂 心 護 勿 放逸
cittena hi vañcitā prajā hy ekatyā tīryakṣu pacyate ||
心 實 所騙 有情 實 一類 畜生 熟
調伏心是樂,護心勿放逸,有情心所騙,盡受畜生苦。

57.
[] cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
cittena hi vañcitā prajā hy ekatyā preteṣu pacyate ||
[] He who is pure is in safety ; he whose mind is subdued and perfectly controlled is happy ; all those who have been led astray by brutish instincts will exist (hereafter)
among pretas.
[梵文分析]
cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
心 實 調伏 樂 心 護 勿 放逸
cittena hi vañcitā prajā hy ekatyā preteṣu pacyate ||
心 實 所騙 有情 實 一類 鬼趣 熟
調伏心是樂,護心勿放逸,有情心所騙,盡受鬼趣苦。

58.
[] cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
citte tu surakṣite prajā hy ekatyā manujeṣu modate ||
[] He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find joy among men.
[] 降心則致樂,護心勿復調,
[梵文分析]
cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
心 實 調伏 樂 心 護 勿 放逸
citte tu surakṣite prajā hy ekatyā manujeṣu modate ||
心 然 善所護 有情 實 一類 人趣 樂
調伏心是樂,護心勿放逸,有情善護心,盡受人趣樂。

59.
[] cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
citte tu surakṣite prajā hy ekatyā svargeṣu modate ||
[] He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find joy in heaven.
[梵文分析]
cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
心 實 調伏 樂 心 護 勿 放逸
citte tu surakṣite prajā hy ekatyā svargeṣu modate ||
心 然 善所護 有情 實 一類 天趣 樂
調伏心是樂,護心勿放逸,有情善護心,盡受天趣樂。

60.
[] cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
citte tu surakṣite prajā hy ekatyā nirvāṇaṃ āpnute ||
[] He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find nirvâṇa.
[] 護心勿復調,心為眾妙門,護而不漏失,便在圓寂道。
[梵文分析]
cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
心 實 調伏 樂 心 護 勿 放逸
citte tu surakṣite prajā hy ekatyā nirvāṇaṃ āpnute ||
心 然 善所護 有情 實 一類 圓寂 得
調伏心是樂,護心勿放逸,有情善護心,能得於涅槃。
[出曜經] 護心勿復調,心為眾妙門,護而不漏失,便在泥洹門。
心正則道存,邪者有高下,眾生愚惑不別真偽,是以墜墮不至于道,惑者意迷謂道在空,乃不自覺心為道本虛無寂寞,法之極尊眾行究竟,永離三有不處三界,度眾苦惱畢壽不生。是故說曰:護心勿復調,心為眾妙門,護而不漏失,便在泥洹門也。

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