tag:blogger.com,1999:blog-57267698001486484722024-03-14T09:40:38.920+08:00忘憂Unknownnoreply@blogger.comBlogger1455125tag:blogger.com,1999:blog-5726769800148648472.post-44371936526447053682022-05-02T20:41:00.003+08:002023-06-10T15:26:10.912+08:00佛母寶德藏般若波羅蜜經<p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">1.No.
229 [cf. No. 220(4 or 5) etc.]</span></span><span face="cwTeX 明體">,佛說佛母寶德藏般若波羅蜜經,宋法賢譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">2.
Ratnaguṇasaṃcayagāthā
<a href="http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu028pu.htm">http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu028pu.htm</a></span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">3.
Ratnaguṇasaṃcayagāthā
<a href="http://www.dsbcproject.org/canon-text/content/72/592">http://www.dsbcproject.org/canon-text/content/72/592</a></span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">4.
</span></span><span face="cwTeX 明體">梵漢藏英
</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US"><a href="https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&vid=1173&view=fulltext">https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&vid=1173&view=fulltext</a></span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">5.
Akira Yuyama, </span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">PRAJNA-PÄRAMITA-RATNA-GUNA-SAMCAYA-GATHA</span></span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><a href="http://prajnaquest.fr/downloads/BookofDzyan/Sanskrit%20Buddhist%20Texts/prajnaparamita_ratna-guna-samcaya-gatha_1976.pdf"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">http://prajnaquest.fr/downloads/BookofDzyan/Sanskrit%20Buddhist%20Texts/prajnaparamita_ratna-guna-samcaya-gatha_1976.pdf</span></span></a></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">6</span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">.</span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">
</span></span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">般若攝頌釋,索達吉堪布譯</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><a href="http://read.goodweb.net.cn/news/news_view.asp?newsid=8302">http://read.goodweb.net.cn/news/news_view.asp?newsid=8302</a></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">7</span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">.
</span></span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">《寶德藏經》與《般若波羅蜜經》關係探微
—以第一品為中心— 宗 玉 媺</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><a href="http://www.ykbi.edu.tw/modules/journal/data_14/journal_14_2.pdf"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">http://www.ykbi.edu.tw/modules/journal/data_14/journal_14_2.pdf</span></span></a></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">8</span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">.
</span></span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">《聖勝慧到彼岸功德寶集偈》梵藏夏漢本對勘研究第一品(一):第</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">1</span></span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">-</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">10</span></span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">頌蘇航</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US"><a href="https://www.sinoss.net/uploadfile/2012/0620/20120620033615600.pdf">https://www.sinoss.net/uploadfile/2012/0620/20120620033615600.pdf</a></span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-size: medium;"><br /></span>
</p><span style="font-size: medium;"></span><span style="font-size: medium;">佛母寶德藏般若波羅蜜經<br />爾時世尊,為令四眾各得歡喜,說是般若波羅蜜經使獲利樂。即說伽陀曰:<br />所有菩薩為世間,滅除蓋障煩惱垢,發淨信心住寂靜,當行智度彼岸行。<br />諸江河流閻浮提,華果藥草皆得潤,龍王主住無熱池,彼龍威力流江河。<br />亦如佛子聲聞等,說法教他方便說,樂最聖行求果報,此諸如來勝威德。<br />云何佛說此法眼,令諸弟子如佛學,自證教他及方便,此亦佛力非自力。 <br />最上般若不可知,非心可知非菩提。如是聞已不驚怖,彼菩薩行知佛智。 <br />色受想行識皆無,不著纖塵無處所,彼若不住一切法,行無受想得菩提。 <br />菩薩若求出家智,照見五蘊無實相,知此不求於寂靜,彼是菩薩之行智。 <br />復次云何智所得?照見一切法皆空,不著不驚照見時,自覺覺他諸菩薩。 <br />色受想行及識蘊,是蘊見行而不知,菩薩照見蘊皆空,行無相化不著句。 <br />無色受想行識等,不行是名無相行,若行不得最上智,無相寂靜三摩地。 <br />若菩薩行自寂靜,過去諸佛咸授記,身苦樂等皆不及,由知因果法本性。 <br />若行於法不可得,行如是行乃佛智,行無所行了知已,是行最上般若行。 <br />彼無所有不可得,愚癡著相謂有無,有無二法皆非實,出此了知乃菩薩。 <br />菩薩若知諸幻化,色受想行識亦然,寂靜行離種種相,此名最上般若行。 <br />善友方便令知覺,使聞佛母不驚怖,惡友同行及化他,坏器盛水非堅牢。 <br />云何得名為菩薩?一切樂行皆無著,求佛菩提無所著,是故得名為菩薩。 <br />云何得名摩訶薩?得第一義眾生中,斷眾生界諸邪見,是故得名摩訶薩。 <br />大施大慧大威德,佛乘最上而得乘,發菩提心度眾生,是故得名摩訶薩。 <br />幻化四足俱胝數,多人眾前悉截首,一切世界皆幻化,菩薩知已得無怖。 <br />色受想行識纏縛,知不實已不求解,行菩提心無所著,此名最上諸菩薩。 <br />云何得名為菩薩?乘大乘行度眾生,大乘體相如虛空,菩薩由得安隱樂。 <br />大乘之乘不可得,乘涅盤往諸方所,行已不見如火滅,是故名為入涅盤。 <br />菩薩所行不可得,初後現在三清淨,清淨無畏無戲論,是行最上般若行。 <br />大智菩薩行行時,發大慈悲為眾生,為已不起眾生相,是行最上般若行。 <br />菩薩起念為眾生,修諸苦行有苦相,是有我相眾生相,此非最上般若行。 <br />知自及諸眾生等,乃至諸法亦復然,生滅無二無分別,是行最上般若行。 <br />乃至所說世界等,名離一切生滅法,最上無比甘露智,是故得名為般若。 <br />菩薩如是所行行,了知方便無所求,知此法本性非實,是行最上般若行。 <br />若不住色亦無受,亦不住想亦無行,復不住識住正法,是名最上般若行。 <br /><br />佛母寶德藏般若伽陀帝釋品第二<br />歡喜地攝布施波羅蜜伽陀<br />常與無常苦樂等,我及無我悉皆空,不住有為及無為,住無相行佛亦然。 <br />若求聲聞緣覺等,乃至佛果亦復然,不住此忍不可得,如渡大河不見岸。 <br />若聞此法彼定得,成等正覺證涅盤,見於一切如自身,是大智者如來說。<br />佛子當住四補特伽羅,是行大智行:一真實善法;二不退心;三應供離垢無煩惱無求;四善友同等。<br />大智菩薩如是行,不學聲聞及緣覺,樂學如來一切智,是學非學名為學。 <br />學不受色不增減,亦復不學種種法,攝受樂學一切智,若此功德出離者。 <br />色非有智非無智,受想行識亦復爾,色性自性如虛空,平等無二無分別。 <br />妄想本性無彼岸,眾生之界亦復然,虛空自性亦同然,智慧世間解亦爾。 <br />智慧無色佛所說,離一切想到彼岸,若人得離諸想已,是人語意住真如。 <br />彼人住世恒沙劫,不聞佛說眾生聲,眾生不生本清淨,是行最上般若行。 <br />佛說種種之語言,皆具最上般若義,過去佛為我受記,於未來世證菩提。 <br /><br />佛母寶德藏般若伽陀持無量功德建塔品第三<br />無垢地攝持戒波羅蜜伽陀<br />若人常受持般若,所作上應諸佛行,刀劍毒藥水火等,乃至諸魔不能為。 <br />若人於佛滅度後,建七寶塔以供養,如是圓滿千俱胝,佛剎恒沙等佛塔。 <br />眾生無邊千俱胝,以妙香華塗香等,供養三世無邊劫,所有功德之數量,<br />不及書寫於佛母,諸佛由此而得生,若受持讀誦供養,功德倍勝於佛塔。 <br />大明般若諸佛母,能除苦惱徧世界,所有三世十方佛,學此明得無上師。 <br />行般若行利有情,使學大智證菩提,有為無為諸快樂,一切樂從般若生。 <br />譬如大地植諸種,得和合生種種色,五波羅蜜及菩提,皆從般若所生出。 <br />又如輪王出行時,七寶四兵為導從,若依佛母最上行,一切功德法集聚。<br /><br />佛母寶德藏般若伽陀功德品第四<br />發光地攝忍辱波羅蜜伽陀<br />帝釋有疑問佛曰:恒河沙數等佛剎,佛界圓滿如芥子,能受佛剎般若力,<br />如是了知般若已,此界云何不供養?譬如人王人所重,住般若者合亦爾。 <br />佛界般若摩尼寶,具一切德價無比,經函安處經有無,供養悉獲寶功德。 <br />佛滅供養於舍利,不及供養於般若,若樂受持供養者,是人速得證解脫。 <br />首行布施波羅蜜,次戒忍進及禪定,受持善法不可壞,彼一一生一切法。 <br />如閻浮提種種樹,百千俱胝無數色,雖一一樹影皆別,無量影同一名攝。 <br />五波羅蜜五名異,般若波羅復一名,一切迴施為菩提,一味同歸菩提名。 <br /><br />佛母寶德藏般若伽陀福量品第五<br />焰慧地攝精進波羅蜜伽陀<br />彼色受想行識等,菩薩觀照悉無常,各各現行而不知,非法非生智者見。 <br />無色無受想行識,是法無得復無生,了知一切法皆空,是名最上般若行。 <br />如化恒沙等佛剎,諸眾生證羅漢果,若能書寫此般若,令他受持功德勝。 <br />如佛修行云何學?信重般若諸法空,速證聲聞及緣覺,乃至無上正覺尊。 <br />世間無種不生樹,枝葉華果悉無有,無佛誰指菩提心,亦無釋梵聲聞果。 <br />如日舒光照諸天,普使成就種種業,佛智菩提心亦然,從智生諸功德法。 <br />如無熱池無龍主,即無河流閻浮提,無河華果悉不生,亦無大海種種寶。 <br />世間無佛無大智,無智功德不增長,亦無佛法諸莊嚴,無菩提海等等寶。 <br />譬如世間螢有光,一切螢光集一處,比日一光照世間,微塵數分不及一。 <br /><br />佛母寶德藏般若伽陀隨喜功德品第六<br />難勝地攝定波羅蜜伽陀<br />所有聲聞眾功德,布施持戒觀照行,不及菩薩發一心,隨喜福蘊之少分。 <br />所有俱胝那由他,無邊佛剎千俱胝,過去現在佛說此,法寶為斷一切苦。 <br />先發最上菩提心,至成正覺及入滅,彼量所有佛功德,咸成方便波羅蜜。 <br />及彼聲聞學無學,有漏無漏諸善法,菩薩等一普迴施,當為世間證菩提。 <br />菩薩施已不住心,住心即名眾生相,有見有念名著相,非是菩薩之迴施。 <br />如是施非無相施,是法當知有滅盡,若作非法非施心,乃可得名為迴施。 <br />作有相施非真施,無相迴施證菩提,如上妙食雜毒藥,自法著相亦如是。 <br />是故迴施應當學,如佛眾善悉當知,若生若相若威力,悉皆隨喜而迴施。 <br />以功德施佛菩提,菩薩之施皆無相,此施佛許而印可,如是得名勇猛施。 <br /><br />佛母寶德藏般若伽陀地獄品第七<br />現前地攝智慧波羅蜜伽陀<br />無量盲人不見道,無一得入於城郭,修六度行闕般若,無力不能成菩提。 <br />譬如畫像不畫眼,因無眼界無功德,若有受行於智慧,得名有眼及有力。 <br />有為無為黑白法,如微塵等不可得,智慧觀照如虛空,故名般若出世間。 <br />菩薩諦信行佛行,度那由他苦眾生,如是若著眾生相,此非般若最上行。 <br />菩薩若行最上行,過去未曾求大智,今聞般若如佛想,速證寂靜佛菩提。 <br />過去信佛那由他,不信般若波羅蜜,或生瞋恨或誹謗,是人少智墮阿鼻。 <br />若人樂證諸佛智,不能信重諸佛母,如商入海欲求寶,返失於本而復還。 <br /><br />佛母寶德藏般若伽陀清淨品第八(此品攝第九歎品)<br />遠行地攝方便波羅蜜伽陀<br />色清淨故果清淨,果色二同一切智,若一切智清淨時,如虛空界不斷壞。 <br />菩薩出過於三界,斷盡煩惱而現生,無老病死現滅度,斯即是行般若行。 <br />世間欲色之淤泥,愚人處中如風旋,亦如鹿在屋中轉,智者如禽飛虛空。 <br />若不著色無受想,亦無行識乃清淨,如是離諸煩惱垢,解脫名佛大智行。 <br />菩薩如是行大智,得離諸相脫輪迴,如日解脫羅睺障,光明普徧照世間。 <br />火燒草木及樹林,如一切法性清淨,作如是觀亦非觀,如是最上般若行。<br /><br />佛母寶德藏般若伽陀稱讚功德品第十<br />不動地攝願波羅蜜。善慧地攝力波羅蜜伽陀<br />帝釋天主問佛言:云何菩薩行智慧?<br />佛答:微塵數蘊界,無此蘊界之菩薩,菩薩久行應可知,於俱胝佛作勝緣。 <br />新學聞此生邪疑,或不樂求而不學,又如人行深惡道,忽見邊界牧牛人。 <br />心得安隱無賊怖,知去城郭而非遙,若聞最上般若已,復得樂求佛菩提。 <br />如獲安隱得無怖,心超羅漢緣覺地,譬如人往觀大海,先見大山大樹林,<br />見此所愛祥瑞境,必達大海知非遠。菩薩若發最上心,聞此般若波羅蜜,<br />雖未授記於佛前,此證菩提亦非遠。如見春生諸草木,知有華實而非遙,<br />若人手得此般若,得證菩提亦非遠,亦如女人懷其妊,十月滿足必誕生。 <br />菩薩若聞寶德藏,速成正覺之祥瑞,若行般若波羅蜜,見色非增亦非減,<br />見法非法如法界,不求寂靜即般若。行者若不思佛法,不思力足及寂靜,<br />離思非思無相行,是行最上般若行。<br /><br />佛母寶德藏般若伽陀魔品第十一<br />法雲地攝智慧彼岸伽陀<br />佛告善現:汝諦聽!凡夫聲聞緣覺地,斯即名為如來地,一切如一彼無疑。所有稱讚離言說,從彼徧照如來時,乃至成所之作智,住持大金剛佛地,觀察無相住虛空,應知不斷佛種故。善現白佛言:世尊!云何菩薩之魔事?佛言:菩薩魔事多,我今為汝略宣說。 <br />有無數魔種種變,當書最上般若時,速離天宮如電滅,來於世間作魔事。 <br />或有示現樂欲說,或不聽受返瞋恨,不說名姓及氏族,如是魔事咸應知。 <br />愚癡無智無方便,無根寧有枝葉等,聞般若已別求經,如棄全象返求足。 <br />如人先得百味食,或得稻飯為上味,菩薩先得般若已,棄捨樂求羅漢果。 <br />或為樂求於利養,心著族姓留種跡,捨彼正法行非法,是魔引入於邪道。 <br />若人聞此最上法,當於法師深信重,法師知魔不應著,身適悅及不適悅。 <br />復有無數種種魔,嬈亂無數苾芻眾,欲求持誦此般若,不能獲得無價寶。 <br />佛母般若實難得,初心菩薩欲樂求,若十方佛而攝受,一切惡魔不能為。<br />般若伽陀現世品第十二<br />如母愛子子疾病,當令父母心憂惱,十方諸佛般若生,般若攝受亦復爾。 <br />過現未來三世佛,遍十方界亦復然,皆從佛母般若生,眾生心行無不攝。 <br />如是世間諸如來,乃至緣覺及羅漢,迨及般若波羅蜜,皆一味法離分別。 <br />過現大智諸菩薩,各各住此法空行,彼諸菩薩如實已,是故如來名作佛。 <br />般若園林華菓盛,佛依止故甚適悅,十力諸根等淨眾,乃至聲聞眾圍繞。 <br />般若波羅蜜高山,十力諸佛而依止,三塗眾生悉救度,度已不起眾生相。 <br />師子依山而大吼,諸獸聞已皆恐懼,人師子依般若吼,外道邪魔悉驚怖。 <br />如日千光住虛空,普照大地諸相現,法王住般若亦然,說度愛河之妙法。 <br />色無相以受無相,乃至想行亦復然,識亦如是五法同,是法無相佛佛說。 <br />起虛空見眾生相,虛空無相不可得,佛說法法非相應,不說非有非無相。 <br /><br />佛母寶德藏般若伽陀不思議品第十三<br />若如是見一切法,一切我見悉皆捨,佛行法及聲聞等,皆從般若而成就。 <br />如王不行於國邑,所有王務而自辦,菩薩離相依般若,自然獲佛功德法。 <br /><br />佛母寶德藏般若伽陀譬喻品第十四<br />若菩薩發堅固心,修行最上般若行,超過聲聞緣覺地,速能證得佛菩提。 <br />如人欲渡於大海,所乘船舫忽破壞,不依草木命不全,若得依附達彼岸。 <br />若人不發堅信心,依於般若求解脫,溺輪迴海無出期,處生老死常苦惱。 <br />若有信心持般若,解有無性見真如,是人獲福智有財,速證最上佛菩提。 <br />如人擔水用坏器,知不堅牢速破壞,若用堅牢器盛水,而無破壞無憂怖。 <br />不見具信諸菩薩,遠般若行求退墮,能發信心持般若,證大菩提超二地。 <br />未有商人欲入海,不造堅固大船舫,依堅固船無怖畏,獲多珍寶到彼岸。 <br />信心菩薩亦如是,離般若行遠菩提,若修最上大智行,當得無上菩提果。 <br />如百歲人復病患,是人不能自行立,若得左右扶侍者,隨意行往無所怖。 <br />菩薩般若力微劣,往菩提岸不能到,兼行最上方便行,得佛菩提無罣礙。 <br /><br />佛母寶德藏般若伽陀天品第十五<br />所有菩薩住初地,發信心行般若行,為求無上菩提故,親近善友及智者。 <br />大智功德云何獲?當從般若波羅蜜。如是一切諸佛法,功德皆從善友得。 <br />修行六度般若行,一一迴施於菩提,佛蘊非有不可求,勿為初地如是說。 <br />菩薩修行功德海,救度世間無度者,求菩提意離顛倒,說最上法如電光。 <br />發於最上菩提心,不求名稱不瞋恚,離蘊識界及三乘,不退不動不可取。 <br />於如是法得無礙,達甚深理離妄想,聞般若信及化他,知此菩薩住不退。 <br />彼甚深法佛難知,無有人得不可得,為利益故證菩提,此非初心眾生知。 <br />眾生愚癡復盲冥,樂住世間求境界,法無所住無取得,從無所住生世間。 <br /><br />佛母寶德藏般若伽陀如實品第十六<br />東方虛空界無邊,南西北方亦如是,乃至上下及四維,無種種相無分別。 <br />過去未來及現在,一切佛法及聲聞,一切如實不可得,不可得故無分別。 <br />菩薩樂求如是法,應行方便般若行,離種種相即菩提,菩薩離此無由證。 <br />如鳥能飛百由旬,折翅翼故飛無半,忉利天及閻浮人,忘失般若故自墜。 <br />雖修前五波羅蜜,經多俱胝那由劫,復以廣大願資持,離方便墮聲聞位。 <br />樂行佛智心平等,猶如父母觀一切,當行利益及慈悲,常宣善軟妙言教。<br /><br />佛母寶德藏般若伽陀不退地祥瑞品第十七<br />此品攝普遍光明佛地<br />時須菩提瞻仰問:不退菩薩何殊勝?離言聲相云何說?願佛說彼功德藏。<br />不住沙門婆羅門,及行十善離三塗,大智離於種種相,如山谷響聲相應。 <br />若欲法無礙行化,一向善說諸言教,行住坐臥四威儀,一念觀心悉通達。 <br />三業清淨如白衣,不為利養故樂法,降魔境界及化他,觀四禪定而不住。 <br />不求名譽無瞋恚,乃至在家塵不染,或為富貴及脫命,不染纖毫之欲塵。 <br />本來寂靜無所有,男女互相業所緣,若求清淨不退時,當行最上般若行。 <br />求正遍知心柔順,不求二地離邊地,為法捨命如須彌,是名不退之菩薩。 <br /><br />佛母寶德藏般若伽陀空品第十八<br />色受想行識甚深,本來寂靜而無相,如海之深杖莫測,得般若蘊亦如是。 <br />菩薩知此甚深法,住真如乘不可染,六塵十二界體空,無蘊寧有所得福。 <br />如人思彼染欲境,心著女色如目見,乃至日日心所行,菩薩思覺亦如是。 <br />若多俱胝劫布施,羅漢緣覺持戒者,不如說行般若法,百千萬分不及一。 <br />若菩薩觀般若理,安住說法而無相,迴施一切證菩提,彼三界師無有等。 <br />所說成就而無相,非空非實不可得,若如是行名覺智,得受成就義無邊。 <br />於一念知一切法,信佛所說及他說,演說俱胝那由劫,法界不增亦不減。 <br />此得名佛波羅蜜,菩薩於中而說法,如名施已心不著,亦不言證無上覺。 <br /><br />佛母寶德藏般若伽陀昂誐天姊品第十九<br />譬如燈光從眾緣,假以膏油芯火等,光非芯火及膏油,非火非芯光不有。 <br />或有菩薩初發心,不求無上菩提果,豈唯不得證菩提,亦復不得寂靜故。 <br />從種生樹及華菓,無種華菓悉皆無,發心不為佛菩提,修行終遠菩提果。 <br />從種子生麥穀等,彼果非有亦非無,佛菩提果亦如幻,離彼有性及無性。 <br />譬如涓滴水細微,漸次必能盈大器,初心為求無上果,久修白法終能證。 <br />行空無相無願行,不求寂靜無行相,亦如船師善濟渡,不著兩岸非中流。 <br />菩薩修行無所著,乃得受佛菩提記,若了菩提非所有,此即是行佛般若。 <br />譬如疾疫飢饉道,菩薩中行無怖畏,後人知已悉往來,得無苦惱如微塵。 <br /><br />佛母寶德藏般若伽陀善解方便品第二十<br />菩薩奉行佛般若,了知本來蘊不生,佛法眾生界悉空,以空三昧起悲智。 <br />如人有德力最勝,善解一切幻化法,乃至器仗及工巧,而能一向為世間。 <br />彼人父母妻及子,遊行遠路多冤中,是人勇猛眾所知,安樂還家無怖畏。 <br />大智菩薩為眾生,安住第一三摩地,降伏四魔離二乘,亦復不求佛菩提。 <br />譬如虛空無所有,風水大地皆依住,世間眾生得快樂,虛空無意住非住。 <br />菩薩住空亦如是,現於世間種種相,以眾生智及願力,非彼寂靜非空故。 <br />若菩薩行大智時,住空寂靜三摩地,此中不見一切相,亦復不見彼非相。 <br />菩薩行此解脫門,非求寂靜非行相,如鳥飛空而往來,非住虛空非住地。 <br />亦如有人習射法,習之不住經多歲,射法久習得盡妙,一一箭發無不中。 <br />最上般若行亦爾,修習智慧及方便,直至眾善悉圓滿,方獲最上神通力。 <br />若苾芻證神通力,現神變化住虛空,行住坐臥四威儀,經俱胝劫不退倦。 <br />住空菩薩亦如是,修無相行到彼岸,行種種行現世間,經俱胝劫不退倦。 <br />如人經險遇大風,二手持蓋心專注,是人怖險不能行,直至無風乃前進。 <br />大智菩薩住大悲,智慧方便為二手,執空無相願法蓋,見法不住於寂靜。 <br />如人求寶往寶洲,獲寶安隱而還家,是人心足而快樂,豈有眷屬心苦惱。 <br />詣空寶洲亦如是,獲得根力禪定寶,菩薩不住歡喜心,令諸眾生離苦惱。 <br />商人為利悉所經,聚落國城諸里巷,雖達寶所亦非住,大智善道而復還。 <br />大智菩薩悉了知,聲聞緣覺解脫智,乃至佛智亦非住,何況行彼有為道。 <br />大智菩薩為世間,住空無相願三昧,若得寂靜無所著,乃可得知於無為。 <br />譬如人生人未識,稱其名故眾乃知,菩薩若行解脫門,於解脫門眾知識。 <br />菩薩聞彼甚深法,而於諸根悉照明,住空無相無願法,無退無思無授記。 <br />觀於三界如夢幻,不求聲聞緣覺地,如佛說法為世間,名不退地應授記。 <br />知諸眾生墮三塗,發願剎那滅惡道,以真實力滅火蘊,名不退地應授記。 <br />諸惡宿曜及鬼神,作種種疫惱世間,真實願力悉滅除,無我能作應授記。 <br /><br />佛母寶德藏般若伽陀魔業品第二十一<br />我得授記非能所,是實願力得增長,若見授記及能所,是名執著及少智。 <br />菩薩有執魔即知,現親友相來嬈惱,或作父母七代人,言汝名此佛可證。 <br />魔所現作無數相,皆云愍汝作利樂。菩薩聞已有所忻,是名少智魔所著。 <br />或住城隍及聚落,山林曠野寂靜處,自稱己德毀他人,應知少智為魔作。 <br />雖住城隍聚落中,不求聲聞緣覺證,此心為度眾生故,我說是名為菩薩。 <br />五百由旬山險深,共諸惡獸多年住,若見逼迫著我慢,若無分別知菩薩。 <br />菩薩住彼為世間,得力解脫三摩地,彼著山野寂靜行,此亦知彼魔所作。 <br />雖住城隍及山野,樂佛菩提離二乘,修如是行利世間,一念如秤名菩薩。 <br /><br />佛母寶德藏般若伽陀善友品第二十二<br />有大智者依師學,速疾得證無上覺,亦如良醫除眾患,學從善友心無疑。 <br />菩薩行佛菩提行,依彼善友波羅蜜,此最上地能調伏,為二種事證菩提。 <br />過去未來十方佛,行此正道無異路,行佛菩提最上行,說波羅蜜如電光。 <br />如彼般若空無相,知諸法相亦如是,了知一切法皆空,此即名行佛般若。 <br />繫著色欲及飲食,常在輪迴不休息,此愚迷人所見倒,於不實法生實想。 <br />譬如得食疑有毒,以虛妄見而不食,愚人妄心生我想,以我想故有生死。 <br />亦如恒說諸煩惱,於諸煩惱不著相,煩惱清淨俱無有,如是菩薩知般若。 <br />如閻浮提諸眾生,皆發無上菩提心,多千俱胝劫布施,迴施一切證菩提。 <br />若復有人於一日,奉行最上般若行,千俱胝施不及一,行般若功無為故。 <br />菩薩大悲行般若,度眾生故不起想,恒行乞食於國城,是得一切名大智。 <br />菩薩欲度於人天,乃至三塗極苦眾,皆令速到於彼岸,晝夜勤行於般若。 <br />如人欲求無價寶,必過大海諸險難,無心忽爾而獲得,憂惱皆除喜無量。 <br />求菩提寶亦如是,勤行般若諸功德,得無取捨無上寶,菩薩速證於菩提。<br /><br />法王品第二十三<br />日出光明照世間,雲幻焰散黑闇滅,所有螢光及眾星,乃至滿月皆映蔽。 <br />菩薩住空無相願,行於最上大智行,羅漢緣覺證皆超,一切邪見俱能破。 <br />譬如王子施財寶,自在能利諸眾生,眾生歡喜悉隨順,無疑當得嗣王位。 <br />菩薩勤行大智行,施甘露法利群生,一切人天悉愛樂,決定當證法王位。 <br /><br />佛母寶德藏般若伽陀我品第二十四<br />魔恐菩薩證法王,雖處天宮常憂惱,放火掣電現諸相,欲令菩薩生退懼。 <br />大智菩薩心不動,晝夜常觀般若義,如鳥飛空心泰然,一切魔事無能為。 <br />菩薩若起瞋怒心,於晝夜分或鬪諍,時魔歡喜而精勤,菩薩是遠於佛智。 <br />菩薩或諍或瞋怒,毘舍左鬼得其便,入彼菩薩身心中,令退菩提魔所作。 <br />菩薩授記未授記,或起瞋怒或鬪諍,乃至心念皆過失,知已倍更勤修行。 <br />菩薩思念於諸佛,皆從忍辱證菩提,懺悔如說持正行,是如佛法而修學。 <br /><br />佛母寶德藏般若伽陀戒品第二十五<br />若學戒法有作相,而於戒法不善學,知戒非戒無二相,如是乃名學佛法。 <br />若有菩薩住無相,受持不離名持戒,於佛法學樂承事,是名善學而無著。 <br />是大智者如是學,心永不生不善法,如日虛空而往來,放百千光破黑闇。 <br />若學般若住無為,能攝一切波羅蜜,六十二見身見攝,般若攝受亦復爾。 <br />譬如有人具諸根,命根滅故諸根滅,若諸菩薩行大智,亦行一切波羅蜜。 <br />聲聞緣覺諸功德,大智菩薩悉皆學,雖學非住亦非求,所學之學此為義。 <br /><br />佛母寶德藏般若伽陀幻化品第二十六<br />若發志心而隨喜,最上菩提不退行,三千須彌重無量,隨喜善法重過彼。 <br />眾生為求解脫法,一切隨喜作福蘊,作佛功德法迴施,當為世間盡諸苦。 <br />菩薩不著諸法空,了知無相無罣礙,內心亦不求覺智,是行最上波羅蜜。 <br />如虛空界無障礙,無所得故亦不有,大智菩薩亦復然,住寂靜行如虛空。 <br />如有幻師作幻人,眾人見幻而皆喜,幻人雖現種種相,名字身心俱不實。 <br />行般若行亦復然,為世間說證菩提,乃至種種所作事,如幻師現悉無著。 <br />佛佛化現諸佛事,所作皆無彼我相,菩薩大智行亦然,一切現行如幻化。 <br />如木匠人心善巧,一木造作種種相,菩薩大智亦復然,無著智行一切行。 <br /><br />佛母寶德藏般若伽陀妙義品第二十七<br />大智菩薩行如是,天人合掌恭敬禮,乃至十方佛剎中,亦得功德鬘供養。 <br />假使恒河沙佛剎,所有眾生皆作魔,一一毛變無邊相,不能嬈動於菩薩。 <br />大智菩薩有四力,而彼四魔不能動,空行亦不捨眾生,菩薩慈悲處利樂。 <br />佛母般若波羅蜜,菩薩了知深信重,內心真實而奉行,應知是行一切智。 <br />法界如實不可得,由如虛空無處所,如天宮殿應念生,亦如飛禽思菓樹。 <br />大智菩薩如是行,住彼寂靜之功德,法不可見亦無說,菩提非得非不得。 <br />所有聲聞及緣覺,修行寂靜三摩地,愛樂寂靜得解脫,唯佛超出於一切。 <br />菩薩依禪到彼岸,不住寂靜行如空,如禽飛翔不墮地,如魚水中行自在。 <br />菩薩若為諸眾生,當求未曾有佛智,施與最上第一法,此名最上行行者。 <br /><br />佛母寶德藏般若伽陀散華品第二十八<br />如來說戒波羅蜜,一切戒中為第一,智者欲奉一切戒,當學佛戒波羅蜜。 <br />今此法藏諸佛母,為最第一快樂所,過現未來十方佛,生此法界而無盡。 <br />一切樹林華菓等,皆從大地而生長,大地不厭亦不著,不減不增復不倦。 <br />佛及聲聞緣覺等,天及世間安隱法,皆從般若之所生,般若無增亦無減。 <br />世間上中下眾生,一切皆從無明生,因緣和合轉苦身,無明無增亦無減。 <br />乃至方便諸法門,皆從般若所生出,彼方便法隨緣轉,般若無增亦無減。 <br />菩薩了知十二緣,乃至般若無增減,如日雲中放光明,破無明障證菩提。 <br /><br />佛母寶德藏般若伽陀聚集品第二十九<br />大菩薩修四禪定,如所愛樂而無住,或復不住於四禪,當得最上之菩提。 <br />得最般若住禪定,四無色等三摩地,為得最上大禪定,而復不學諸漏盡。 <br />此功德藏未曾有,行三摩地而無相,住彼不破於我見,有心所思生欲界。 <br />譬如南閻浮提人,未生諸天生北洲,見彼境界而求生,作彼住已而復還。 <br />菩薩所修之功德,三摩地行而相應,雖同凡夫住欲界,由如蓮華不著水。 <br />菩薩度脫於眾生,圓滿淨土波羅蜜,不求生於無色界,而求菩提波羅蜜。 <br />譬如天人獲寶藏,雖得不生愛樂心,或言天人而起心,欲收彼寶不可得。 <br />大智菩薩不樂住,四禪寂靜三摩地,出彼寂靜三摩地,而入欲界為世間。 <br />若菩薩行三摩地,不樂羅漢及緣覺,乃至散亂兇惡心,無知迷亂無功德。 <br />色聲香味觸五欲,及彼緣覺聲聞等,如是之法悉遠離,等引不離菩提心。 <br />菩薩一向為眾生,修行精進波羅蜜,由如奴僕事其主,利於眾生亦如是。 <br />如僕事主心專注,雖被瞋辱而無對,凡所動止常在心,唯恐彼主責其過。 <br />菩薩為求佛菩提,如奴事主利眾生,證得無上菩提已,利生如火燒草木。 <br />晝夜勤行利他行,利已內心無我相,如母愛子常衛護,寒暑雖苦心無倦。 <br /><br />佛母寶德藏般若伽陀常歡喜品第三十<br />菩薩愛樂為眾生,修治佛剎清淨行,恒行精進波羅蜜,無如微塵心退倦。 <br />大智菩薩俱胝劫,久修苦行為菩提,不離精進波羅蜜,無懈怠心終得證。 <br />從初發心為菩提,乃至得獲寂靜證,恒於晝夜行精進,大智菩薩應如是。 <br />有言能破於須彌,方證無上菩提果,聞已懈怠而退心,是彼菩薩之過失。 <br />大智菩薩聞是言,謂須彌盧甚微小,於一念間可破壞,亦不住證佛菩提。 <br />於身心語行精進,度脫世間作大利,或著我相起懈怠,而不能證佛菩提。 <br />無身心相無眾生,離諸相住不二法,為求無上佛菩提,是行精進波羅蜜。 <br />大智菩薩行利樂,令人聞言悉歡喜,說法無說無聽人,名最上忍波羅蜜。 <br />譬如寶滿三千界,施佛緣覺及羅漢,不如知法忍功德,百千萬分不及一。 <br />持忍菩薩得清淨,三十二相到彼岸,一切眾生悉愛樂,聞法信受而調伏。 <br />或有眾生以栴檀,塗菩薩身為供養,或有持火遍燒然,行平等心無瞋喜。 <br />大智菩薩持是忍,或為緣覺及聲聞,乃至世間諸眾生,悉皆迴向佛菩提。 <br />譬如世間貪五欲,甘忍三塗無邊苦,菩薩為求佛菩提,今何不勤持忍辱。 <br />割截首足劓耳鼻,禁縛捶拷諸楚毒,如是苦惱悉能忍,是住忍辱波羅蜜。 <br /><br />佛母寶德藏般若伽陀出法品第三十一<br />持戒當得高名稱,亦復證得三摩地,持戒為利諸眾生,後當證於佛菩提。 <br />心重緣覺及聲聞,及見破戒說他過,雖實持戒為菩提,是名持戒行五欲。 <br />欲證菩提功德法,持戒具足行利樂,若行毀破於尸羅,是則滅壞於菩提。 <br />菩薩雖樂受五欲,歸命佛法及聖眾,念我當證一切智,是住尸羅波羅蜜。 <br />菩薩經歷俱胝劫,奉行十善無間斷,心樂緣覺及羅漢,是犯波羅夷重罪。 <br />持戒迴向佛菩提,而不作念求自益,但念利他諸眾生,是則持戒波羅蜜。 <br />菩薩若行諸佛道,於眾生離種種相,不見破戒諸過患,此為最上善持戒。 <br />菩薩要離於諸相,無我無人及壽者,不著戒相及行相,是則持戒之殊勝。 <br />如是具足而持戒,一切無礙無分別,頭目手足施無悋,一切所愛皆無著。 <br />了知法本空無我,乃於此身無戀著,況外財物而不捨,及彼非處而嫉妬。 <br />於內外施生我慢,是菩薩病非為施,或起嫉妬生鬼趣,或得為人處貧賤。 <br />知彼眾生貧賤因,菩薩發心恒布施,施如四洲草木數,如是廣大亦無相。 <br />大智菩薩行施已,復念三有諸眾生,菩薩亦為彼眾生,悉皆迴向於菩提。 <br />如是行施無所著,亦復不求於果報,名大智者為一切,施因雖少果無量。 <br />乃至三有諸眾生,一切皆以尊重施,如供養佛及菩薩,緣覺聲聞之功德。 <br />大智菩薩以方便,用彼施福行迴向,當令一切眾生類,皆悉證得無上覺。 <br />如假琉璃寶大聚,不及一真琉璃寶,迴施世間一切眾,不及迴施無上覺。 <br />菩薩行施於世間,不作我慢無所愛,修行而得大增長,如月離障出雲中。 <br /><br />佛母寶德藏般若伽陀善護品第三十二<br />菩薩布施濟貧乏,令得富盛度苦惱,果報永滅餓鬼趣,及得斷除諸煩惱。 <br />持戒遠離畜生趣,捨八非念得正念,忍辱當得最上色,如金世間悉愛樂。 <br />精進善法獲無邊,所有功德不可盡,修行禪定離五欲,從等持得神通明。 <br />智獲無邊佛法藏,慧了諸法本來因,佛知三界諸過咎,為轉法輪滅諸苦。 <br />菩薩此法得圓滿,佛剎清淨眾生淨,受持佛種并法種,聖眾種及一切法。<br />醫世間病最上師,以智慧說菩提方,寶德藏有種種藥,令眾生服悉證道。<br />---<br />聖般若攝頌 索達吉堪布 恭譯<br /><br />梵語:阿雅占嘉巴繞莫達薩匝雅嘎塔<br />藏語:帕巴西繞戒啪如辛德巴都巴策色嘉巴<br />漢語:聖般若攝頌<br /><br />頂禮聖者文殊師利!<br />爾后世尊為彼等四眾眷屬皆大歡喜,復說此般若波羅蜜多。爾時,世尊說此等偈曰:<br />第一品<br />心懷喜敬最勝信,除蓋煩惱而離垢,行眾生利寂靜者,請聽般若勇士行。<br />此贍部洲諸河流,具花果藥林得生,悉源住無熱惱海,龍王龍主威神力。<br />如是佛之諸聲聞,說法講法依理詮,獲無上樂得彼果,皆依如來威德力。<br />何故如來宣法理,佛陀弟子修學彼,現前所學如實說,佛威力致非自力。<br />最勝般若不可得,菩薩覺心皆不得,聞此無痴不恐懼,彼菩薩行善逝智。<br />色無受無想行無,識處縴塵亦非有,不住萬法無住行,無取獲諸佛菩提。<br />如遍行派之具鬘,慧觀無緣滅蘊得,菩薩通曉如此法,不證涅槃彼住智。<br />此慧為何屬何者?何來思擇法皆空,詳察無沉無畏懼,彼菩薩即近菩提。<br />設若不知有色想,受行識蘊而行持,思此蘊空而菩薩,持相非信無生理。<br />非色非受非想行,於識不行無住行,彼不緣行智慧堅,具無生智勝寂定。<br />菩薩於此自寂靜,彼是前佛所授記,彼無我入起定想,因徹知法自性故。<br />若如是行行佛智,彼知無行真行故,行持何法皆不緣,此即行持勝般若。<br />何法非有彼稱無,凡愚觀其為有無,有無此二是無法,菩薩知此則定離。<br />此知五蘊如幻術,不執幻蘊各相異,離種種想寂滅行,此即行持勝般若。<br />具善知識具勝觀,聞諸佛母全無懼。誰依惡友仰仗他,彼如新罐觸水毀。<br />何故此者名菩薩?能斷貪求盡諸貪,無貪獲證佛菩提,是故此得菩薩名。<br />何故彼名大菩薩?堪為有情眾之最,斷眾生界諸重見,是故得名大菩薩。<br />大施大慧及大力,趨入諸佛勝大乘,披大鎧甲降魔幻,是故得名大菩薩。<br />幻師十字街幻變,多士眾首斬千萬,所殺如是菩薩知,眾生如化無畏懼。<br />色想受行以及識,未縛未解本非有,行持菩提無怯心,此是正士勝鎧甲。<br />何名菩提之大乘?乘之令眾趨涅槃,此乘如空無量殿,得喜樂安最勝乘。<br />誰乘去所不可得,謂趨涅槃實不得,譬如火滅無去處,因是稱說彼涅槃。<br />菩薩前際與后際,現在不得三時淨,彼是無為無戲論,此即行持勝般若。<br />菩薩通曉證知時,思維無生如此行,起大悲無眾生想,此即行持勝般若。<br />若起眾生痛苦想,思利眾生除痛苦,執我眾生之菩薩,此非行持勝般若。<br />知諸有情與我同,知一切法如眾生,無生與生不分別,此即行持勝般若。<br />世說盡其有名法,普皆離生真實滅,唯得無死妙本智,故名般若波羅蜜。<br />菩薩無慮如此行,知具妙慧住等性,徹了諸法無自性,此即行持勝般若。<br />第二品<br />不住於色不住受,不住於想不住行,不住何識住法性,此即行持勝般若。<br />樂苦愛厭常無常,我與無我真如空,得果羅漢皆不住,不住獨覺及佛地。<br />導師不住無為界,不住有為無住行,如是菩薩無住住,無住即住佛說住。<br />思成善逝之聲聞,欲成獨覺成佛陀,不依此忍不能得,如同不見此彼岸。<br />講法聽聞所說法,證果緣覺世怙主,明智所得之涅槃,此皆如幻如來言。<br />四種行者不畏彼,知諦佛子不退轉,羅漢除垢斷懷疑,四善知識所攝持。<br />明智菩薩如是行,不學羅漢緣覺地,為一切智學佛法,一無所學即為學。<br />色增減取故非學,非執種種諸法學,學亦緣取一切智,定生此即喜德學。<br />色非智慧色無智,識想受行皆非智,此等中亦無有智,此同虛空無異體。<br />所緣自性無有邊,有情自性亦無邊,虛空界性亦無邊,世間解智亦無邊。<br />導師說想是此岸,破想而斷趨彼岸,離想得此到彼岸,彼等安住佛經意。<br />設佛恆河沙數劫,住世普傳眾生音,本淨有情豈能生?此即行持勝般若。<br />如來此述某一時,我隨說勝波羅蜜,爾時先佛授記我,未來之時得成佛。<br />怙主行持此般若,何人恭敬而受持,毒刃火水不害彼,魔王魔眷亦無機。<br />有者於佛滅度已,建七寶塔供養之,佛塔數等恆河沙,遍滿佛土千俱胝。<br />設若無邊俱胝剎,盡其所住眾有情,唯以天花香塗香,三時劫或過彼供。<br />於生導師之十力,佛母經函誰繕寫,系帶供奉花塗香,造塔供養福不及。<br />佛此般若大明咒,能滅有情眾憂苦。過去十方世間怙,學此明咒成藥王。<br />行利心懷慈悲行,學此明咒智證覺。當知有為無為樂,一切安樂由此生。<br />種播於地將出生,得以聚合生眾色。五度菩提諸功德,此等皆由般若生。<br />輪王常由何道行,七寶四兵經彼道,如來般若從何行,諸功德法隨彼行。<br />帝釋提問請佛答,設若恆河沙佛剎,盈滿如來之舍利,然我取受此般若。<br />我非不敬舍利子,般若燻修成應供,如依王人受敬重,佛陀舍利依般若。<br />具德無價摩尼珠,置於何篋應禮敬,取出亦於篋愛重,彼等功德即寶珠。<br />如是依勝般若德,佛滅舍利得供養,由此誰欲持佛德,應取般若此解脫。<br />布施前行即智慧,戒忍精進禪亦爾,為善不損故攝持,此示諸法唯一理。<br />如贍洲樹千俱胝,不同種種多形色,唯說樹影之一名,影無種種無差別。<br />佛陀此五波羅蜜,亦得般若之名稱,為遍知果普回向,六度一味歸菩提。<br />菩薩若本未盡知,宣說色想受行識,無常行持假般若,智者永不壞諸法。<br />非色非受不緣想,不緣行識盡了知,萬法無生空性理,此即行持勝般若。<br />有化恆河沙數剎,眾生皆證羅漢果,書此般若經函贈,最上有情福更勝。<br />因說第一修學此,能宣諸法此空性,聞彼聲聞速解脫,證得獨覺佛菩提。<br />無芽世上不生樹枝葉花果豈能出?無菩提心世無佛,焉生帝梵聲聞果?<br />何時日輪光芒照,爾時眾生勤行事,智為慧生菩提心,依智眾具功德法。<br />如無熱海無龍王,此贍洲河豈能流?無河不生花及果,亦無大海眾寶色。<br />無菩提心善逝智,一切世間豈能生?無智無德無菩提,如海佛法亦成無。<br />此世能明諸含識,為照亮故放光芒,日輪一光最至上,能明群光皆不及。<br />所有聲聞施持戒,修行所生福德資,菩薩一念隨喜心,聲聞眾福不可比。<br />先佛俱胝那由他,住千俱胝無邊剎,離憂世間諸怙主,為滅痛苦示寶法。<br />初發殊勝菩提心,至諸導師妙法盡,期間如來諸福德,具波羅蜜佛陀法,<br />佛子聲聞學無學,有漏無漏之善法,菩薩集已作隨喜,利生回向大菩提。<br />回向設若心起想,覺想回向眾生想,想故住見心著三,有緣非入普回向。<br />如是此法即滅盡,回向之處彼亦盡,知不以法回向法,徹知此理乃回向。<br />執相彼非真回向,無相菩提真回向,如吃雜毒上等食,佛說緣白法亦爾,<br />故當如是學回向,依佛洞悉善行相,如此出生如此相,隨喜如此普回向。<br />福德回向大菩提,無毒成佛依佛說,如是回向之勇士,勝世有緣諸菩薩。<br />無導天盲千萬億,不曉道豈入城市?無慧無目此五度,無導不能證菩提。<br />何時以慧盡攝持,爾時得目獲此名,如畫竣工無眼目,未點睛前不得資。<br />有為無為黑白法,慧破塵許不得時,世間入於般若列,猶如虛空毫不住。<br />設思我行如來智,解眾那由他多苦,計眾生想之菩薩,此非行持勝般若。<br />菩薩先前行持時,行此般若無疑知,聞即彼起本師想,依此速證寂菩提。<br />昔行時事無量佛,然若未信佛般若,聞已慧淺彼棄此,舍無救護墮無間。<br />故欲證佛最勝智,於此佛母當起信,猶如商人至寶洲,蕩財返回非應理。<br />當知色淨果清淨,果色清淨遍知淨,遍知果淨色清淨,如虛空界不分割。<br />第三品<br />勇士所行依般若,真超三界非解脫,雖除煩惱示投生,無老病死示死歿。<br />眾生身陷名色泥,漂似風輪生死中,知迷眾如獸入網,智者如禽游虛空。<br />行清淨者不行色,不行識想受及行,如是而行斷諸貪,行解脫貪諸佛智。<br />明智菩薩如是行,斷貪趨向無貪執,如離羅睺日昭住,失火焚燒草木林。<br />諸法自性淨普淨,菩薩慧觀般若時,不緣行者一切法,此即行持勝般若。<br />第四品<br />天王帝釋問佛尊,菩薩如何勤行智?蘊界塵許不勤行,不勤於蘊菩薩勤。<br />誰聞此法如幻化,無疑學復行加行,知彼久遠入大乘,事佛俱胝那由他。<br />入多由旬荒道人,見牧牛人交界林,思乃臨近村城兆,得安慰無盜匪懼。<br />如是尋覓菩提時,得聞諸佛此般若,彼得慰藉無畏懼,非羅漢果緣覺地。<br />如人為觀海水往,見樹林山仍遙遠,不見彼等遙遠相,思近大海無懷疑。<br />當知已入妙菩提,聽聞如來此般若,縱未得佛親授記,不久自證佛菩提。<br />春季好時樹葉落,枝不久生葉花果,誰手中得此般若,不久獲證佛菩提。<br />猶如孕婦受苦逼,彼謂已至分娩時,菩薩聽聞如來智,生喜求疾證菩提。<br />行勝般若瑜伽者,不見色之增與減,不見非法法法界,不證涅槃彼住智。<br />行此不計佛諸法,五力神足寂菩提,遠離分別依加持,行此即行勝般若。<br />須菩提問說月佛,何為喜功德者障?佛言成為障礙多,從中稍略普宣說。<br />繕寫佛此般若時,不同辯才紛涌現,未利眾生似閃電,疾速退失是魔業。<br />講此之際有生疑,導師於此未言及,我名種族地姓氏,不聞棄此是魔業。<br />不明此理舍根本,愚昧不解尋枝葉。如得象復尋象跡,聽聞般若尋經同。<br />如人獲具百味食,得妙食尋菲薄食,菩薩得此波羅蜜,羅漢果尋菩提同。<br />貪求恭敬圖利養,以有見心熟俗家,舍法而行非法事,棄道入歧是魔業。<br />爾時希求起信已,去聽聞此微妙法,知說法師依瑣事,不喜不悅而離去。<br />是時出現此魔業,彼時擾亂眾比丘,不令受持此般若,余多違緣亦屢現。<br />有人已得無價寶,稀有恆時害亦多,如是如來勝般若,法寶難得害亦多。<br />新入乘之淺慧者,未得稀有此珍寶,為造違緣惡魔喜。十方佛陀行攝持。<br />如患病母有多子,悉皆傷心服侍彼,如是十方世界佛,亦念佛母微妙智。<br />過去十方及未來,世間怙主由此生,示世諸佛能生母,示余有情之心行。<br />世間羅漢之真如,緣覺佛子之真如,離實非他一真如,如來徹知智慧度。<br />遍知住世或涅槃,無過法性法空住,菩薩隨證此真如,故於佛賜如來名。<br />依於般若歡喜園,十力導師此行境,盡除眾苦三惡趣,彼等永無眾生想。<br />如獅棲山無畏懼,震懾群獸發吼聲,人中獅子依般若,懾眾外道發吼聲。<br />譬如空中之陽光,曬干大地顯色相,如是法王依般若,有海干涸說諸法。<br />諸色及受不可見,想無所見行不見,識心及意無所見,此名見法如來言。<br />有情聲稱見虛空,虛空豈見觀此義,佛說見法亦復然,見以他喻不能詮。<br />誰如是見見諸法,如王舍住臣普行,佛行聲聞所有法,悉皆依於般若行。<br />如王不往城國邑,居自宮攝諸財物,菩薩法性無所去,攝集佛地諸功德。<br />於佛菩薩有堅信,意樂行持勝般若,盡越聲聞獨覺地,速得無遮佛菩提。<br />猶入海者船破毀,何人未持尸草木,葬身水中不抵岸,若人握物至海岸。<br />如是具信得淨心,不隨般若非證覺,生老死憂波濤洶,輪回海中恆流轉。<br />若以殊勝慧攝持,通法自性說勝義,方便功德以慧攝,速證最妙佛菩提。<br />如人新罐盛裝水,知不牢固故速毀,窯燒瓶中盛裝水,途無壞懼安返家。<br />如是菩薩信雖足,然失智慧疾退墮,若信心以慧攝持,越二地獲大菩提。<br />如未精造船入海,財寶商人俱毀壞,彼船精心而細造,無損載寶達岸邊。<br />如是菩薩縱燻信,若無智速退菩提,若具殊勝智慧度,不染失證佛菩提。<br />一百廿歲老苦人,雖立獨自不能行,若左右人作依附,無跌倒怖順利行。<br />如是菩薩智力微,彼已趨入復退失,以勝方便慧攝持,不退證得佛菩提。<br />住初學位之菩薩,勝意樂入大菩提,賢善弟子敬上師,恆依諸位智者師。<br />因智功德源於彼,隨說般若波羅蜜,佛諸法依善知識,具勝功德如來語。<br />布施持戒忍精進,定慧回向大菩提,菩提莫執蘊見取,初學者前示此理。<br />此行善海說法月,眾生皈處友軍所,依慧洲導欲利者,日燈說勝法不亂。<br />具大名披難行鎧,非蘊界處之盔甲,離三乘想無執取,不退不動不亂法。<br />彼具此法無戲論,遠離疑慮具實義,聽聞般若不退卻,不依他轉不退還。<br />諸佛此法深難見,誰亦無悟無獲得,行利慈者證菩提,思眾誰知不欲言。<br />眾生喜處求諸境,住執不通愚如暗,所得之法無住執,故與世間起爭議。<br />虛空界於東南方,西方北方無邊際,上下十方盡其有,不成別體無差異。<br />過去未來之真如,現在羅漢之真如,諸法真如佛真如,法之真如皆無別。<br />善逝菩提離異法,任何菩薩欲得此,具方便行智慧度,無導師慧不可得。<br />鳥身一百五由旬,羽翼折斷無本領,彼由忉利天自墜,至此贍洲必遭損。<br />俱胝那由他劫行,諸佛此五波羅蜜,無邊大願世恆依,無方便慧墮聲聞。<br />樂此佛乘定生者,眾生平等父母想,利心慈意勇精進,無嗔正直說柔語。<br />須菩提問世尊言:功德海無煩惱相,大力如何不退轉?功德少分請佛宣。<br />離異體想具理語,沙門梵志余不依,依智恆時斷三途,十善業道極精進。<br />無染為眾隨說法,專喜正法常雅言,行住坐臥具正知,視軛木許無心亂。<br />淨行潔衣三遠離,非圖利尊恆求法,超越魔境不隨他,四禪靜慮不住禪。<br />非求名譽無嗔恚,在家亦恆不貪物,不為維生慘尋財,不行誅業不雙運。<br />不記欲界轉男女,極靜精進勝般若,離爭慈心亦堅固,求遍知心恆向法。<br />離野人境諸邊地,自地無疑如須彌,為法舍命勤瑜伽,當知此是不退相。<br />色受想行識甚深,自性無相極寂滅,如以箭測大海深,以慧觀察不得蘊。<br />菩薩於此甚深法,乘之勝義無貪執,證蘊界處無此法,何有較真成福勝?<br />如行愛染之人士,與女約會未遇彼,一日盡其行思念,菩薩能得彼數劫。<br />菩薩千俱胝劫施,羅漢獨覺守護戒,誰說具勝般若法,善妙施戒不可比。<br />菩薩修行勝般若,起定宣說無染法,利生回向菩提因,三世間無等彼善。<br />了知此福不實空,虛無不真無實質,如是行持佛智行,行時引攝無量福。<br />知佛略廣詳盡說,此一切法唯說已,俱胝那由他多劫,縱說法界無增滅。<br />所謂諸佛波羅蜜,諸法唯名普宣稱,菩薩回向心無執,無失證佛勝菩提。<br />如油酥火相遇時,非初焚油無不焚,非觸火焰末焚油,無末火焰不焚油。<br />非初心證勝菩提,無其不能證得彼,非末心得寂菩提,無其不能獲得彼。<br />如由種生芽花果,彼滅樹木非不存,初心亦是菩提因,彼滅菩提非不存。<br />有種生出谷稻等,彼果非有亦非無,諸佛之此菩提生,離有實性虛幻生。<br />水滴滿瓶始末間,涓涓必漸盈彼器,初心亦勝菩提因,漸圓白法終成佛。<br />行空無相無願法,不證涅槃不持相,猶如舟子善往來,不住兩岸不住海。<br />如是行持之菩薩,無佛記證菩提想,此無菩提無畏懼,此行即行善逝智。<br />世間荒途飢饉疾,見而不懼披鎧甲,后際恆勤盡了知,塵許不生厭倦意。<br />菩薩行持如來智,知蘊本空且無生,未入定悲入有情,期間佛法不退失。<br />如有善巧諸德人,具力知技勤難事,投拋工巧臻究竟,知成幻術欲利生。<br />偕同父母及妻子,行至眾怨荒野路,彼化勇敢眾多士,安穩行程還家園。<br />爾時善巧之菩薩,於眾生界生大悲,盡越四魔及二地,住勝等持不證覺。<br />風依虛空水依彼,大地依彼生依地,有情造業因即此,虛空何住思此義。<br />如是菩薩住空性,知有情願作所依,展現眾多種種事,不證涅槃不住空。<br />何時菩薩明而知,行此空寂妙等持,其間全然不修相,住無相寂最寂行。<br />如飛虛空鳥無處,非住於彼不墮地,菩薩行持解脫門,不證涅槃不持相。<br />如學箭法空射箭,余箭隨后不間斷,前箭不得落地機,彼人想時箭墜地。<br />如是行持勝般若,智方便力神變行,彼等善根未圓滿,期間不得妙空性。<br />如比丘具神變力,住空頓時顯神奇,行住坐臥四威儀,彼無厭煩無疲倦。<br />聰睿菩薩住空性,智神變竟無有住,為眾生現無邊事,俱胝劫間無疲厭。<br />如人處於大懸崖,雙手撐傘空中躍,身體下落不墜入,大深淵底直行進。<br />具有智悲之菩薩,手握方便智慧傘,悟法空性無相願,不證涅槃法亦見。<br />如欲珍寶赴寶洲,已得珍寶返家中,商主非獨以安生,令親友眾不悅意。<br />菩薩詣至空寶洲,獲得禪定根及力,不喜獨自證涅槃,而令眾生心憂苦。<br />如求利商熟知故,中經都市城邑村,不住彼處及寶洲,知不住家通路途。<br />明了菩薩則通曉,聲聞獨覺智解脫,不住於彼及佛智,不住無為解道理。<br />何時慈心結緣眾,行空無相願等持,彼者既不獲涅槃,亦不可立有為處。<br />如化人身非不現,彼以名稱亦能立,行解脫門之菩薩,彼以名稱亦能立。<br />若問行為以及根,菩薩不說空無相,不講不退轉地法,知彼尚未得授記。<br />第五品<br />羅漢地及緣覺智,三界夢中亦不希,見佛亦為眾說法,知彼得不退轉記。<br />夢見有情三惡趣,剎那發願斷惡趣,諦實加持熄烈火,知彼得不退轉記。<br />人間鬼魅疾病多,利悲諦實加持息,而無執心不生慢,知彼得不退轉記。<br />自在種種諦加持,我得授記起慢心,執余菩薩予授記,當知住慢智淺薄。<br />名因生魔至近前,說此即汝及父母,汝祖七代之間名,汝成佛號乃是此。<br />頭陀戒行如何得,汝昔功德亦如是,聞此驕慢之菩薩,當知着魔智淺薄。<br />依於極靜村落城,深山靜林阿蘭若,自贊毀他之菩薩,當知着魔智淺薄。<br />常居村落都城邑,成熟有情勤菩提,不求羅漢獨覺地,此謂佛子之遠離。<br />五百由旬之深山,布滿蛇處住多年,不知寂靜之菩薩,得增上慢雜而居。<br />菩薩勤利眾生得,禪力解脫根等持。輕思此非行寂靜,佛說彼住魔行境。<br />於住村落或靜處,離二乘心定大覺,利生寂靜之菩薩,妄念揣度壞自己。<br />故勇意尋妙菩提,善巧必定摧我慢,如患為愈依良醫,無懈怠依善知識。<br />菩薩入佛大菩提,具波羅蜜依善師,隨彼等說修行地,二因速證佛菩提。<br />過去未來十方佛,道皆般若非余者,此度是入大菩提,光燈日輪勝導師。<br />猶如般若法相空,知諸法相與彼同,盡曉萬法空無相,此行即行善逝智。<br />眾生妄執欲求食,貪輪回意恆流轉,我我所法非真空,凡愚虛空打疙瘩。<br />如顧慮想引發毒,毒未入內而昏迷,凡愚執我許我所,我想非真念生死。<br />如是執著說染污,無我我所說清淨,此無成為染與淨,菩薩證悟智慧度。<br />贍洲盡其有眾生,無余發勝菩提心,俱胝千年作布施,利生回向菩提因。<br />何人精進於般若,甚至一日隨同行,布施福蘊不及彼,故當不懈恆入智。<br />行勝般若瑜伽者,起大悲無眾生想,時智者成眾應供,恆行乞食具實義。<br />菩薩為度長結緣,人天三途之眾生,大道彼岸欲示眾,晝夜精進行般若。<br />人昔未得之至寶,別時已獲心歡喜,得即不慎已遺失,失而求寶恆憂苦。<br />如是趨入大菩提,如寶般若行莫棄,如獲寶取勤纏裹,疾速而行消憂苦。<br />如離云日光燦燦,驅散所有重重暗,映蔽一切螢火蟲,含生群星明月光。<br />行勝般若之菩薩,善行空性及無相,摧見濃暗勝眾生,羅漢獨覺多菩薩。<br />王子施財欲實義,成眾尊主樂親近,此今尚令群生悅,得勢在位何須說?<br />如是巧行智菩薩,施甘露令人天喜,此今尚勤利群生,住法王位何須說?<br />爾時惡魔懷刺痛,憂悽苦惱氣焰消,何能退此菩薩意?威逼諸方燒隕石。<br />智者具有勇猛心,晝夜觀勝般若義,如鳥飛空身心淨,魔眾豈能有機乘?<br />何時菩薩起鬥爭,相互不和具嗔心,時魔最悅心舒暢,思彼二者遠佛智。<br />彼二將遠如羅剎,二者失毀自誓言,嗔恨離忍豈證覺?彼時諸魔皆歡喜。<br />未得授記之菩薩,嗔得授記起爭論,盡嗔具過心剎那,需彼數劫重披甲。<br />佛依忍度證菩提,思嗔非妙起正念,發露懺悔亦戒后,不喜彼學此佛法。<br />何者學時不許學,不緣學者所學法,是學非學不分別,彼學即學此佛法。<br />菩薩了知如此學,永不失學不破戒,為得佛法修學此,善學勝學無緣執。<br />智者學修發光慧,不善一念亦不生,如日行空光輝映,前方虛空暗不存。<br />修學般若波羅蜜,諸波羅蜜皆歸此,壞聚見攝六十二,如是攝集此等度。<br />譬如命根若滅盡,所有余根皆滅盡,如是行慧大智者,諸波羅蜜皆集此。<br />善巧菩薩能修學,聲聞獨覺諸功德,不住於彼不希求,思此我所學故學。<br />於不退入大菩提,發心誠意作隨喜,三千須彌秤可量,隨喜彼善非如是。<br />求善欲利諸眾生,一切福蘊皆隨喜,故獲如來功德已,為盡苦於世法施。<br />菩薩無念而徹知,法空無相無戲論,不以二慧尋菩提,瑜伽者勤勝般若。<br />虛空界與彼違一,非有何亦不得彼,善行智慧之菩薩,亦如虛空寂滅行。<br />人中幻人無此想:取悅此人彼亦行,見顯種種之神變,彼無身心亦無名。<br />如是行慧永不思,證悟菩提度有情,種種生具眾多事,如幻示現無念行。<br />如佛化現行佛業,於行驕傲毫不生,如是行慧巧菩薩,亦如幻化顯諸事。<br />巧木匠造男女像,彼亦能做一切事,如是行慧巧菩薩,無分別智行諸事。<br />如是行持諸智者,眾天合掌亦頂禮,十方世界諸佛陀,亦作贊嘆眾功德。<br />等恆河剎諸有情,假設普皆成惡魔,一毛亦化相同數,彼等無法障智者。<br />四因菩薩具智力,四魔難勝不能動,安住空性不舍眾,如說而行佛加持。<br />講此佛母般若時,若有菩薩起信解,誠心精進而修行,知靜者入一切智。<br />法界真如不可住,如空中云無住住,咒師無住行於空,欲住依咒加持花。<br />此行明智之菩薩,不緣能證佛諸法,不緣視為講求法,是求寂喜德者住。<br />羅漢解脫如來外,此住堪為諸聲聞,緣覺息具寂樂定,眾住之最是無上。<br />飛禽住空不墜地,魚住水中無閉死,如是菩薩依定力,到岸住空不涅槃。<br />欲成眾生功德最,證最稀有佛勝智,發放上勝妙法施,當依利者此勝處。<br />此學處乃導師說,諸學之最是無上,智者欲學到彼岸,當學佛學此般若。<br />此勝法藏妙法藏,佛種眾生安樂藏,過去未來十方佛,此生法界不窮盡。<br />所有樹果花林園,皆從地生并呈現,大地無盡亦無增,不失無念無厭倦。<br />佛子聲聞獨覺天,一切眾生安樂法,悉由殊勝般若生,智慧無盡亦無增。<br />所有下中上有情,佛說皆由無明生,眾緣聚合極生苦,無明無盡亦無增。<br />智慧理門方便本,皆由殊勝般若生,眾緣聚合極生智,般若無盡亦無增。<br />菩薩知曉此緣起,無生無滅此般若,如日無云放光芒,除無明暗獲自然。<br />具大力者依四禪,能住非依亦無住,然依此四禪定支,成得大菩提所依。<br />獲勝智慧住禪定,受四無色妙等持,此定利勝妙菩提,菩薩非為漏盡學。<br />此是積德之奇跡,住定等持而無相,安住彼中若身亡,隨意受生欲界中。<br />如贍洲人昔未至,天境天城后前往,見彼擁有一切境,復還此處不貪執。<br />菩薩持有勝功德,精勤瑜伽住禪定,后住欲界無貪著,不住凡法如水蓮。<br />至尊唯為成熟眾,修行剎土圓滿度,失菩提德波羅蜜,不求轉生無色界。<br />如人獲得珍寶藏,於其未起愛樂心,彼於他時取彼等,取而還家不貪執。<br />善巧菩薩喜樂施,獲四禪定寂等持,具禪樂棄所得定,悲憫眾生入欲界。<br />若菩薩住禪等持,欲求羅漢獨覺乘,非定掉散失佛德,猶如舟子壞船只。<br />此外雖勤享色聲,香與味觸五欲妙,離小乘喜菩提心,當知勇士恆入定。<br />為余有情心清淨,勤行精進波羅蜜,如取水仆受主制,勇士隨從眾生行。<br />責罵抑或常毆打,女仆於主不頂撞,思量彼將殺害我,懷極恐懼受其壓。<br />為菩提入大菩提,當如眾生之奴仆,依此成佛圓功德,草木失火焚燒彼。<br />舍棄自樂無求心,晝夜精進眾生利,當如生母侍獨子,誠心無厭而行持。<br />菩薩欲長住輪回,勤利眾生修剎土,縴塵不生厭倦心,彼具精進無懈怠。<br />不巧菩薩俱胝劫,久想苦想修菩提,修行正法成長苦,失精進度懶惰者。<br />初發殊勝菩提心,至獲無上菩提間,作意僅一晝夜時,當知明智行精進。<br />若有說毀須彌山,隨繼將得大菩提,生厭倦心思其量,爾時菩薩成懈怠。<br />僅此限度有何難?發剎那粉山王心,智者菩薩行精進,不久獲佛勝菩提。<br />成熟眾生行利益,若身語意精勤行,存有我想成懈怠,遠一切智如天地。<br />時無身心眾生想,滅想行持不二法,佛說是求寂不失,大菩提者精進度。<br />若聞他說粗惡語,我樂善巧菩薩喜,孰說孰聞以何說,具勝忍度是智者。<br />菩薩若具忍善法,三千世界滿寶供,羅漢緣覺世間解,施蘊不及彼福德。<br />住安忍者身潔淨,三十二相力無窮,於諸有情宣空法,眾喜具忍成智者。<br />有眾生取檀香包,恭敬塗敷菩薩身,或有火燼撒其頭,於二者起平等心。<br />智者菩薩安忍已,發心回向大菩提,勇士為世安忍勝,羅漢獨覺眾有情。<br />能忍者當生此心:獄畜閻羅界多苦,欲因受害不自主,我為菩提何不忍?<br />鞭棍兵刃打殺縛,砍頭斷耳鼻手足,世間諸苦我能忍,菩薩安住忍辱度。<br />戒令求寂者超勝,十力行境戒無失,戒行隨行於一切,回向菩提為利生。<br />欲得獨覺羅漢果,破戒無知失行為,回向寂滅勝菩提,勤欲妙亦住戒度。<br />法解菩提功德生,具功德法戒律義,法失利者之菩提,此謂破戒導師語。<br />菩薩縱享五欲妙,然皈依佛法聖僧,思維成佛念遍知,當知智者住戒度。<br />俱胝劫行十善業,然求獨覺羅漢果,時戒有過是失戒,彼發心罪重他勝。<br />守戒回向大菩提,無驕慢心不贊自,盡除我想眾生想,菩薩住戒波羅蜜。<br />若行佛道菩薩思,此等具戒此破戒,起種種想是破戒,失戒不具清淨戒。<br />誰無我想眾生想,離想貪豈有惡戒?誰無執戒非戒心,導師說此是戒律。<br />清淨有情具戒律,不見可愛不可愛,施頭手足無怯心,布施所有恆無執。<br />知法無性我不實,縱舍自體無怯心,爾時況施身外物?無有慳吝之是處。<br />我想執物為我所,貪愚焉有施舍心?吝嗇轉生餓鬼處,投生為人亦貧窮。<br />菩薩知眾貧乏已,渴求舍施恆博施,四洲莊嚴如唾沫,施喜得洲非如是。<br />明智菩薩如此思,但願依此而布施,三有眾生發放施。利生回向大菩提。,<br />施已於事無能住,彼永不求異熟果。如是知舍施一切,施少成多無有量。<br />三有無余諸眾生,假設彼等無量劫,供世間解佛羅漢,獨覺而求聲聞果。<br />善巧方便智菩薩,隨喜彼等做福事,利生回向大菩提,回向勝過諸群生。<br />如碔砆寶縱成堆,一琉璃寶能勝彼,眾生廣大諸布施,隨喜菩薩勝過彼。<br />若菩薩於眾生施,不執我所不惜事,彼生善根增大力,猶如無云上弦月。<br />第六品<br />菩薩布施離餓鬼,中止貧窮諸煩惱,行時廣得無量財,布施成熟苦有情。<br />依戒能斷旁生體,離八無暇恆得閑,忍得廣大微妙相,宛如金色眾樂見。<br />精進白法不減失,得無邊智佛寶庫,禪定舍棄呵欲妙,成就明通及等持。<br />依慧遍知法自性,真超無余諸三界,人中之尊轉寶輪,為盡苦於眾說法。<br />第七品<br />此法圓滿彼菩薩。<br />第八品<br />受持淨土攝淨情,受持佛種及法種,聖僧之種一切法。療眾生疾大明醫,<br />示慧說此菩提道,攝功德寶菩提道,為眾生得說此道。<br />聖般若攝頌圓滿!<br />印度堪布布雅嘎熱桑哈與主校譯師萬德拜則由梵譯藏并校勘抉擇。<br /><br />攝功德寶經釋——正入般若密意之善說,全知麥彭仁波切著,索達吉堪布譯<br />嗡索德!<br />佛陀日親及佛子,彌勒文殊龍樹等,秉持如來傳承示,深中觀道師前禮。<br />於等虛空佛佛子,弟子三世聖者眾,源泉殊勝之般若,敬心善入說彼理。<br />三世諸佛宣說的所有無盡佛法寶藏之中,猶如心臟般堪為究竟的,就是聖般若波羅蜜多。保存着《十七母子般若》等為數眾多的經典,其中的全部內容都完全涵蓋在這部《攝功德寶經》中。此經偈頌格律鮮明,是佛陀親口所說的佛經。傳講、聽聞以諸如此類眾多功德而超勝的這部經,就相當於傳講、聽聞了所有的般若。為此,我以純淨之心,依靠諸位大德的竅訣,來解說趨入此經密意的道理,包括依照直接宣說空性之理而解釋、依照間接宣說道現觀而解釋兩個部分。<br /><br />甲一(依照直敘空性之理而解釋)分四:一、經名句義;二、譯禮;三、論義;四、末義。<br />乙一、經名句義:<br />Ratnaguṇasaṃcayagāthā |<br />佛母寶德藏般若波羅蜜經<br />Verses On The Perfection Of Wisdom [Translated from the Sanskrit by Edward Conze]<br /><br />Prajnaparamita Ratnagunasamcayagatha<br />梵語:阿雅占嘉巴繞莫達薩匝雅嘎塔<br />藏語:帕巴西繞戒啪如辛德巴都巴策色嘉巴<br />漢語:聖般若攝頌<br />阿雅是“聖”的意思;得占嘉為“智慧”;巴繞莫達是“到彼岸”之義,薩匝雅為“攝”,嘎塔義為“頌”。<br />有關經名句義的詳細內容,當從他論的附注中了解。略而言之,由於是出世間的甚深法,因此稱為“聖”;證悟萬法實相真如的智慧,是一切智慧之最,超群絕倫,所以叫“智慧到彼岸(即般若)”,正因為把這樣的無分別智慧作為所詮加以闡釋的緣故,此經也就得名“般若”;人們依靠這部經,能攝集、擁有世間出世間猶如珍寶般的一切道果功德,為此稱作“攝”;這部經是絕妙之韻律的偈頌形式(藏文每句有十一個字),由此叫“頌”。<br /><br />乙二、譯禮:<br />om namo bhagavatyai āryaprajñāpāramitāratnaguṇasaṃcayagāthāyai | namo āryamañjuśriye |<br />Homage to all the Buddhas and Bodhisattvas!<br />頂禮聖者文殊師利!<br />先前的諸大譯師在將此宣說勝義的甚深法翻譯成藏語之初,頂禮本尊至尊聖者文殊師利菩薩,目的是為了不起障礙、增上福德。<br /><br />乙三(論義)分二:一、承接緣起句;二、真正論義。<br />丙一、承接緣起句:<br />atha khalu bhagavāṃs tāsāṃ catasṛṇāṃ parṣadāṃ saṃpraharṣaṇārthaṃ punarapīmāṃ prajñāpāramitāṃ paridīpayamānas tasyāṃ velāyāmimā gāthā abhāṣata -<br />爾時世尊,為令四眾各得歡喜,說是般若波羅蜜經使獲利樂。即說伽陀曰:<br />Thereupon the Lord, in order to gladden the four assemblies, and to further lighten up this perfection of wisdom, preached at that time the following verses:<br />爾后世尊為彼等四眾眷屬皆大歡喜,復說此般若波羅蜜多。爾時,世尊說此等偈曰……<br />處圓滿為靈鷲山;本師圓滿是釋迦獅子——釋迦牟尼佛;眷屬圓滿,即聲聞菩薩等眷屬眾會之中;時間圓滿,繼剛剛宣說《般若十萬頌》等完畢之后,本師世尊為了令比丘等那些四眾眷屬,以不費艱辛輕而易舉證悟大義的大乘道果功德,皆大歡喜,又再度宣說法圓滿的所詮內容——此甚深般若波羅蜜多。當時,世尊說此等能詮偈頌……<br /><br />丙二(真正論義)分三:一、勸勉聽法;二、所說法之自性;三、以如是宣說之必要結尾。<br />丁一(勸勉聽法)分二:一、真實勸聽;二、附注說明說法者佛陀之事業。<br />戊一、真實勸聽:<br />1. sarvākārajñatācaryāparivarta 行品第一 Chapter I: Preliminary Admonition<br />para prema gaurava prasāda upasthapitvā prajahitva āvaraṇa kleśamalātikrāntāḥ |<br />śṛṇutā jagārthamabhiprasthita suravratānāṃ prajñāya pāramita yatra caranti śūrāḥ || 1.1 ||<br />所有菩薩為世間,滅除蓋障煩惱垢,發淨信心住寂靜,當行智度彼岸行。<br />“Call forth as much as you can of love, of respect and of faith! Remove the obstructing defilements, and clear away all your taints! Listen to the Perfect Wisdom of the gentle Buddhas, Taught for the weal of the world, for heroic spirits intended!<br />心懷喜敬最勝信,除蓋煩惱而離垢,行眾生利寂靜者,請聽般若勇士行。<br />心懷對妙法純淨渴求的歡喜之情、帶着對講法者尊重的恭敬之意以及對聽聞大乘的功德利益等堅信不移最殊勝的誠摯信心,遣除成為如理作意或受持正法之障礙的貪愛結 等五蓋的一切煩惱,進而脫離成為行持或實修正法之違緣也就是—六度的違品——慳吝等垢染,以大悲心身體力行成辦一切眾生暫時究竟利益、寂靜調柔的賢善行者,請聽聞依靠證悟空性悲心圓融雙運使相續柔和的諸大尊者之道——甚深般若波羅蜜多,它完全超越聲聞等的行境,堪為一切勇士菩薩入定、后得的行境。<br />通常而言,聲聞緣覺的果位也是由證悟人無我等不同程度通達空性中得來的,在總說證悟空性的優越功德之際,宣講了出生四聖的唯一佛母,證悟萬法平等性的圓滿智慧波羅蜜多,是佛陀的不共因,憑借這一道理也能了達成立究竟一乘等等眾多要點。<br /><br />戊二、附注說明說法者佛陀之事業:<br />yāvanti nadya pravahanti ha jambudvīpe phala puṣpa auṣadhādhi vanaspati rohayanti |<br />bhūjata gajendranāgapatiniśrayanovatanasya tasyānubhāvaśriya sābhu jagādhipasya || 1.2 ||<br />諸江河流閻浮提,華果藥草皆得潤,龍王主住無熱池,彼龍威力流江河。<br />The Source of Subhuti’s Authority The rivers all in this Roseapple Island, Which cause the flowers to grow, the fruits, the herbs and trees, They all derive from the might of the king of the Nagas, From the Dragon residing in Lake Anopatapta, his magical power.<br />從比喻、意義、理由三個方面一一加以宣說。<br />此贍部洲諸河流,具花果藥林得生,悉源住無熱惱海,龍王龍主威神力。<br />如果有人認為:正如剛剛所講的那樣,我們所聞受的般若波羅蜜多,既然是勇士菩薩們的不共行境,那麼須菩提等尊者怎麼能夠傳講呢?打個比方來說,這個贍部洲中的恆河等所有江河能夠流淌,具有花果的藥樹林園應有盡有的一切得以生長,這完全來源於住在無熱惱大海中成為群龍之首或者眾龍之王無有熱沙威脅等的諸大龍主夙願的威神力。<br /><br />yāvanti dharma jinaśrāvaka deśayanti bhāṣanti yuktisahitāṃś ca udīrayanti |<br />paramārthasaukhyakriya tatphalaprāptitā ca sarvo ayaṃ puruṣakāru tathāgatasya || 1.3 ||<br />亦如佛子聲聞等 說法教他方便說 樂最聖行求果報 此諸如來勝威德<br />Just so, whatever Dharmas the Jina’s disciples establish, Whatever they teach, whatever adroitly explain -Concerning the work of the holy which leads to the fullness of bliss, And also the fruit of this work - it is the Tathagata’s doing.<br />如是佛之諸聲聞,說法講法依理詮,獲無上樂得彼果,皆依如來威德力。<br />正如上述比喻所說的一樣,佛陀的所有聲聞弟子須菩提等,攝略而說一切法,詳細廣講,憑依能抉擇的作用理等四種道理方式而詮釋,能獲得講經說法的究竟果位——不住之涅槃的至高無上安樂,以及證得講經說法的暫時果位預流果等四果,其實所有這些都是依靠如來的威德力產生的。<br /><br />kiṃ kāraṇaṃ ya jina bhāṣati dharmanetrīṃ tatrābhiśikṣita nararṣabhaśiṣyabhūtāḥ |<br />sākṣātkaritva yatha śikṣita deśayanti buddhānubhāva puna ātmabalānubhāvā || 1.4 ||<br />云何佛說此法眼 令諸弟子如佛學 自證教他及方便 此亦佛力非自力<br />For whatever the Jina has taught, the Guide to the Dharma, His pupils, if genuine, have well been trained in it. From direct experience, derived from their training, they teach it, Their teaching stems but from the might of the Buddhas, and not their own power.<br />何故如來宣法理,佛陀弟子修學彼,現前所學如實說,佛威力致非自力。<br />為什麼呢?因為對於如來所宣說的無我法理,作為佛陀弟子的聲聞修學它,現量證悟以后將自己所學修的教義,也原原本本為他眾講說,這一切的一切均是佛陀的威力所致,而并不是依靠聲聞自身的力量。此外,憑借佛陀的加持,從無情法的虛空當中也傳出深法的音聲,使一切所化眾生得以解脫。我們要清楚地知道,佛陀諸如此類的事業是不可思議的。<br /><br />第一品<br />丁二(所說法之自性)分二:一、所修之道;二、宣說道之果。<br />戊一(所修之道)分二:一、解說主要道般若;二、解說五種其余助緣(解說其余五度)。<br />己一(解說主要道般若)分三:一、略說;二、中說;三、廣說。<br />庚一(略說)分二:一、詳解所依法果;二、此品攝義。<br />辛一(詳解所依法果)分三:一、行者身份 ;二、所修之法;三、宣說彼果。<br />壬一(行者身份)分三:一、證悟之差別;二、善知識之差別;三、菩薩之詞義。<br />癸一(證悟之差別)分三:一、基無得之理;二、道無行之理;三、果不住二邊之理。<br />子一(基無得之理) 分二:一、略說;二、廣說。<br />丑一、略說:<br />yasmin na prajñavarapāramitopalabdhiḥ na ca bodhisattva-upalabdhi na cittabodheḥ |<br />evaṃ śruṇitva na ca muhyati nāsti trāso so bodhisattva carate sugatāna prajñām || 1.5 ||<br />最上般若不可知 非心可知非菩提 如是聞已不驚怖 彼菩薩行知佛智<br />The Basic Teachings No wisdom can we get hold of, no highest perfection, No Bodhisattva, no thought of enlightenment either. When told of this, if not bewildered and in no way anxious, A Bodhisattva courses in the Well-Gone’s wisdom.<br />最勝般若不可得,菩薩覺心皆不得,聞此無痴不恐懼,彼菩薩行善逝智。<br />對菩薩而言,所宣說或所實修的最殊勝般若波羅蜜多,是來自於什麼對境、屬於什麼行者的行境等問題,如果從時間、地點的角度加以剖析、分析,(就會發現)它自身的體性成立這一點實不可得,僅僅是在名言安立中成立。同樣,所宣講的對境或者實修者菩薩也單單是五蘊的聚合罷了,補特伽羅和法的體性都了不可得,只是在如幻的名言中存在。而且,如果對修行者實修道的本體——所謂“勝義菩提心自性光明”加以觀察、分析的話,由於不住一切邊的緣故,自體性成實這一點也是絲毫得不到的。當聽聞到宣講不住諸法、超離一切所緣行境甚深法界之自性的法語,不會有認為“不是如此”執著實有的愚痴,對講說空性無所恐懼,(通達)自性空性與顯現不可分割、二諦圓融的這種菩薩有緣分行持善逝所領會并宣說的甚深智慧。<br /><br />丑二(廣說)分二:一、所知對境不可得;二、有境智慧不可得。<br />寅一(所知對境不可得)分二:一、意義;二、比喻。<br />卯一、意義:<br />na ca rupa vedana na saṃjña na cetanā ca vijñāna sthānu aṇumātra na bhonti tasya |<br />so sarvadharma-asthito aniketacārī aparīrigṛhīta labhate sugatāna bodhim || 1.6 ||<br />色受想行識皆無 不著纖塵無處所 彼若不住一切法 行無受想得菩提<br />In form, in feeling, will, perception and awareness Nowhere in them they find a place to rest on.<br />Without a home they wander, dharmas never hold them, Nor do they grasp at them - the Jina’s Bodhi they are bound to gain.<br />色無受無想行無,識處縴塵亦非有,不住萬法無住行,無取獲諸佛菩提。<br />倘若如此憑借觀察勝義的智慧加以探究,色蘊所攝的五根、五境盡所有顯現的這一切,都是眾多微塵匯集、積聚的,多體聚合、粗大或整體的本性絲毫也不成立實有;對於極微塵,也可通過分析它有無方分來證實微塵同樣無有成實性。由此可知,這種色法是現而無實的自性。<br />同樣,所有屬於自相續或他相續的苦受、樂受、舍受盡所有的一切受也都是眾多、無常的自性,如果加以分析,微乎其微的一分也無成實性可言。與之相同,想蘊和行蘊自體性成立的法一無所有。認知這樣道理之識的處所或基礎縴塵也不存在。總之心和心所的一切法千差萬別,所以不可能存在實有的一法。<br />剎那生滅之有實法的時際無分剎那,當觀察前后部分之時就能證實它并不成立。當然,這些五蘊只是在未經觀察的情況下似乎令人歡喜的顯現;如果加以觀察分析,那麼粗細任何法的本體也不成立。因此,我們要以無而顯現夢幻水月等的方式來看待。<br />有為、無為的一切法都不例外,從自身角度來說絲毫也不成立,僅僅是憑借因緣、緣起力才呈現的。對於無欺顯現這一點,如果也依靠探尋真如的正理加以探究,那麼就會確定,這些只是受分別念主宰,以心安立為我和形形色色的法,真正成立的某法極微許也得不到。當生起這種定解時,此菩薩就是不以所緣的方式安住於所知萬法中。具備不住一切邊的定解妙見,不住一切而行持或者一無所住而行,由此也能通達“一無所見即真見”、“一無所住即真住以及一無所行即真行……”的所有道理。<br />了達輪涅諸法自性不成如幻的道理,稱為后得如幻之定解,這是相似勝義,是心之行境、有執著相的正見。作為初學者,熟練串習這一點相當關鍵。<br />真正實相究竟義中,“自性不成”和“如幻”等等隨行語言、分別心的一切行境,都是分別假立的法,也都屬於世俗法和虛假法。而究竟勝義的本體是不虛假的法性真性。為此,把顯現、空性分別稱為世俗、勝義,而一切法無二的法界真實勝義,是依靠各別自證的智慧所了悟的,超越語言分別的一切行境,是入定的行境,諸法本來無生無滅、無取無舍,以平等性的本體如虛空界般顯現,這是三世如來及菩薩的偉大佛母,是法界無生的實相,是自性光明勝義菩提心的本體,也是萬法的究竟精華。所以,通過對此理毫不懷疑的定解而趨入,無論如何都是至關重要的。《羅睺羅贊般若頌》中云:“無有言思智慧度,無生無滅虛空性,各別自證智行境,頂禮三世諸佛母。”如《中觀根本慧論》中也說:“自知不隨他,寂滅無戲論,無異無分別,則名真如相。”入定於這樣甚深法性中的瑜伽行者,無有任何執取的法,完全去除心識行境的一切所緣和戲論網,依靠具足全無執著相的智慧也就是一切相之最的自性光明或自然本智,而證得一切善逝的大菩提。此處,稍微詳加解釋,以下行文中出現關於遮破色等的所有內容,也要這樣來理解。<br /><br />卯二、比喻:<br />atha śreṇikasya abhutī parivrājakasya jñānopalambhu na hi skandhavibhāvanā ca |<br />yo bodhisattva parijānati eva dharmāṃ na ca nirvṛtiṃ spṛśati so viharāti prajñām || 1.7 ||<br />菩薩若求出家智 照見五蘊無實相 知此不求於寂靜 彼是菩薩之行智<br />The wanderer Srenika in his gnosis of the truth Could find no basis, though the skandhas had not been undone. Just so the Bodhisattva, when he comprehends the dharmas as he should Does not retire into Blessed Rest. In wisdom then he dwells.<br />如遍行派之具鬘,慧觀無緣滅蘊得,菩薩通曉如此法,不證涅槃彼住智。<br />例如,遍行外道派的左揚又名具鬘的人,不管怎麼兢兢業業地修行他自己的論典中承許的有我等這種有緣的見解,都不能成為解脫一切束縛的因。於是,他憑借自己的智慧觀見而來到本師出有壞佛陀的面前,請問解脫之道。佛陀為他宣講了無我的法門,他格外虔誠,堅信不移,結果依靠無緣智慧的聖道而毀滅了痛苦近取之蘊,或者獲得了中斷輪回相續的涅槃。任何菩薩通曉如此萬法無緣的道理,不證寂滅一邊的涅槃,他將安住於有寂等性的甚深智慧中。<br /><br />寅二(有境智慧不可得)分三:一、從建立側面說明;二、從遮破側面說明;三、攝義。<br />卯一、從建立側面說明:<br />vyuparīkṣate punar ayaṃ katareṣu prajñā kasmāt kuto va imi śūnyaka sarva dharmāḥ |<br />vyuparīkṣamāṇu na ca līyati nāsti trāso āsannu so bhavati bodhayi bodhisattvo || 1.8 ||<br />復次云何智所得 照見一切法皆空 不著不驚照見時 自覺覺他諸菩薩<br />What is this wisdom, whose and whence, he queries, And then he finds that all these dharmas are entirely empty. Uncowed and fearless in the face of that discovery Not far from Bodhi is that Bodhi-being then.<br />此慧為何屬何者?何來思擇法皆空,詳察無沉無畏懼,彼菩薩即近菩提。<br />再者,這樣想到,雖然所謂證悟諸法無有自性的智慧——涅槃,是一切功德的唯一源泉,是我們所追求的目標,但是如果對“它的本體到底是什麼樣的?是屬於何人的行境?是由什麼對境中產生的?”一系列問題加以觀察分析,就會認識到它的本體絕對不成立實有。以此為例,足能思擇、分析從色法到一切種智之間的這所有法,皆以自本體空。具足真實的正理而詳細加以觀察后,對空性之義無有迷惑不清的昏沉,對甚深法性無所畏懼,那位菩薩真正是靠近圓滿菩提。<br /><br />卯二、從遮破側面說明:<br />saci rupa saṃjña api vedana cetanā ca vijñāna skandha caratī aprajānamāno |<br />imi skandha śūnya parikalpayi bodhisattvo caratī nimittaanupādapade asakto || 1.9 ||<br />色受想行及識蘊 是蘊見行而不知 菩薩照見蘊皆空 行無相化不著句<br />To course in the skandhas, in form, in feeling, in perception, Will and so on, and fail to consider them wisely; Or to imagine these skandhas as being empty; Means to course in the sign, the track of non-production ignored.<br />設若不知有色想,受行識蘊而行持,思此蘊空而菩薩,持相非信無生理。<br />假設明明不了解一切萬法原本空性的意義,而對於色法有着色的本體完全成立之想,同樣,對於受蘊、行蘊和識蘊,以實執之想而行持,并且依靠理證加以分析而思量“這所有蘊的自性即遮破所破實有的無遮空性,僅此就是實相”,然而,這樣的菩薩實際上沒有安住於實相遠離增損、超越分別念行境的意義中,是在行持有緣的相,而并非對寂滅一切有相戲論的無生甚深法界之理獲得了誠摯的信心,我們要知道,他還被所緣相執束縛着。<br /><br />卯三、攝義:<br />na ca rupa vedana na saṃjña na cetanāyā vijñāni yo na caratī aniketacārī |<br />caratīti so na upagacchati prajñadhārī anupādadhī spṛśati śānti samādhi śreṣṭhām || 1.10 ||<br />無色受想行識等 不行是名無相行 若行不得最上智 無相寂靜三摩地<br />But when he does not course in form, in feeling, or perception, In will or consciousness, but wanders without home, Remaining unaware of coursing firm in wisdom, His thoughts on non-production - then the best of all the calming trances cleaves to him.<br />非色非受非想行,於識不行無住行,彼不緣行智慧堅,具無生智勝寂定。<br />上述的真義是說,任何人不把色執為色,同樣,不執著為受,又不執著為想和行,對於識,同樣也不以執著體性成立的方式而行,總之對蘊等任何法,均不行持有無等所緣的相,一無所住而行,他不管行持任何法都不想“我在行持”,因為遠離一切執著的無相智慧得以堅固的緣故,具備證悟無生智慧的此菩薩,將得到“勇行”等最勝寂靜等持。<br />子二、道無行之理:<br />evātmaśānti viharann iha bodhisattvo so vyākṛto puramakehi tathāgatehi |<br />na ca manyate ahu samādhitu vyutthito vā kasmārtha dharmaprakṛtiṃ parijānayitvā || 1.11 ||<br />若菩薩行自寂靜 過去諸佛咸授記 身苦樂等皆不及 由知因果法本性<br />Through that the Bodhisattva now dwells tranquil in himself, His future Buddhahood assured by antecedent Buddhas. Whether absorbed in trance, or whether outside it, he minds not. For of things as they are he knows the essential original nature.<br />菩薩於此自寂靜,彼是前佛所授記,彼無我入起定想,因徹知法自性故。<br />某位菩薩,在修行如是所說之道的此時,自相續極為寂靜,他是先前的諸位如來所授記將證得無上圓滿菩提的,這樣的菩薩沒有“我入定於空性中或者從中起定”的想法。這是為什麼呢?因為他已徹底了知一切法的自性是無二之法性等性的緣故。<br /><br />evaṃ carantu caratī sugatāna prajñāṃ no cāpi so labhati yatra carāti dharmam |<br />caraṇaṃ ca so ’caraṇaṃ ca prajānayitvā eṣā sa prajñavarapāramitāya caryā || 1.12 ||<br />若行於法不可得 行如是行乃佛智 行無所行了知已 是行最上般若行<br />Coursing thus he courses in the wisdom of the Sugatas, And yet he does not apprehend the dharmas in which he courses. This coursing he wisely knows as a no-coursing, That is his practice of wisdom, the highest perfection.<br />若如是行行佛智,彼知無行真行故,行持何法皆不緣,此即行持勝般若。<br />如果行持這樣的法理,就是在行持一切善逝的智慧,原因是,這位菩薩完全了達“對任何法皆無所行”就是真正的妙行之故。所以,他不論行持道等任何法,對於所行的法、行持與行持者都不緣執,這種方式,就是在行持最殊勝的般若波羅蜜多。<br /><br />子三(果不住二邊之理)分二:一、意義;二、比喻。<br />丑一、意義:<br />yo ’sau na vidyati sa eṣa avidyamāno tāṃ bālu kalpayi avidya karoti vidyām |<br />vidyā avidya ubhi eti asanta dharmā niryāti yo iti prajānati bodhisattvo || 1.13 ||<br />彼無所有不可得 愚癡著相謂有無 有無二法皆非實 出此了知乃菩薩<br />What exists not, that non-existent the foolish imagine; Non-existence as well as existence they fashion. As dharmic facts existence and non-existence are both not real. A Bodhisattva goes forth when wisely he knows this.<br />何法非有彼稱無,凡愚觀其為有無,有無此二是無法,菩薩知此則定離。<br />在宣講這一切法自本體并不存在,也就是說所有假立的法無有自性這一點時,貪執名、相的凡夫愚者們,觀察分析其義以后,要麼執著增益為有之邊,要麼執著損減為無之邊,而無法領會到離邊的實相。其實,在真實義中,所謂的有無這兩者都同樣是一無所得之法。遠離有無是非等凡夫俗子的一切增益戲論、圓融雙運、一無所住的意義,是無余寂滅諸邊和承認、各別自證之境。任何菩薩如果充分理解到不分別有無之法界的這一含義,那麼必定脫離一切邊。<br /><br />丑二、比喻:<br />māyopamāṃ ya iha jānati pañca skandhāṃ na ca māya anya na ca skandha karoti anyān |<br />nānātvasaṃjñavigato upaśāntacārī eṣā sa prajñavarapāramitāya caryā || 1.14 ||<br />菩薩若知諸幻化 色受想行識亦然 寂靜行離種種相 此名最上般若行<br />If he knows the five skandhas as like an illusion, But makes not illusion one thing, and the skandhas another; If, freed from the notion of multiple things, he courses in peace - Then that is his practice of wisdom, the highest perfection.<br />此知五蘊如幻術,不執幻蘊各相異,離種種想寂滅行,此即行持勝般若。<br />處在此學道階段的菩薩,知曉以五蘊為例的一切法現而不實猶如幻術,不把幻術和蘊執著為各自相異、有真假之別的他法,認識到五蘊本身與夢幻等一模一樣,進而遠離人執與法執的種種想,寂滅戲論而行持,這就是在行持最殊勝的般若波羅蜜多。<br /><br />癸二(善知識之差別)分二:一、所立;二、所破。<br />子一、所立:<br />kalyāṇa-mitra-sahitasya vipaśyakasya trāso na bheṣyati śruṇitva jināna mātrām |<br />yo pāpa-mitra-sahito ca para-praṇeyo so āmabhājana yathodakaspṛṣṭa bhinno || 1.15 ||<br />善友方便令知覺 使聞佛母不驚怖 惡友同行及化他 坏器盛水非堅牢<br />Those with good teachers as well as deep insight, Cannot be frightened on hearing the Mother’s deep tenets. But those with bad teachers, who can be misled by others, Are ruined thereby, as an unbaked pot when in contact with moisture.<br />具善知識具勝觀,聞諸佛母全無懼。<br />由於一切菩薩具足外內攝持的緣故,於勝乘之道中不會退失,為什麼呢?因為他們既具備外攝持——以智慧指明萬法無有自性、以方便宣說一切善根回向遍知的智慧之理的善知識,又具足內持攝——自己渴求獲得遍智的心和三輪清淨的勝觀,這樣的行者,聽聞到一切佛陀之生母——甚深般若波羅蜜多而全無畏懼,完全能接受般若真義。<br />子二、所破:<br />誰依惡友仰仗他,彼如新罐觸水毀。<br />與剛剛所說的內容恰恰相反,任何初學者,依止誹謗勝乘義的惡友,自己的智慧尚未成熟而依賴仰仗他者,這種人就如同沒有入窯焙燒的新土罐一經接觸到水即刻毀壞一樣,將從勝乘道中退失。<br /><br />癸三(菩薩之詞義)分二:一、菩薩之詞義;二、大菩薩之詞義。<br />子一、菩薩之詞義:<br />kiṃ kāraṇaṃ ayu pravucyati bodhisattvo sarvatra saṅgakriya icchati saṅgachedī |<br />bodhiṃ spṛśiṣyati jināna asaṅgabhūtāṃ tasmād dhi nāma labhate ayu bodhisattvo || 1.16 ||<br />云何得名為菩薩 一切樂行皆無著 求佛菩提無所著 是故得名為菩薩<br />Three Key Terms Defined<br />What is the reason why we speak of ‘Bodhisattvas'? Desirous to extinguish all attachment, and to cut it off, True non-attachment, or the Bodhi of the Jinas is their future lot. ‘Beings who strive for Bodhi’ are they therefore called.<br />何故此者名菩薩?能斷貪求盡諸貪,無貪獲證佛菩提,是故此得菩薩名。<br />如果有人問:為什麼這種行者被取名為菩薩呢?由於依靠隨入法界自性的聞慧等智慧,能無余斬斷對色等萬法的耽著或貪執,并且希求完全去掉、盡除對所知諸法以實執貪著的分別念及種子,無所貪執而獲證最終諸佛的大菩提,為此這種修行者贏得了菩薩的名稱。<br /><br />子二(大菩薩之詞義)分二:一、堪為眾生之最;二、披大盔甲。<br />丑一、堪為眾生之最:<br />mahasattva so ’tha kenocyati kāraṇena mahatāya atra ayu bheṣyati sattvarāśeḥ |<br />dṛṣṭīgatāṃ mahati chindati sattvadhātoḥ mahasattva tena hi pravucyati kāraṇena || 1.17 ||<br />云何得名摩訶薩 得第一義眾生中 斷眾生界諸邪見 是故得名摩訶薩<br />What is the reason why ‘Great Beings’ are so called? They rise to the highest place above a great number of people; And of a great number of people they cut off mistaken views. That is why we come to speak of them as ‘Great Beings.’<br />何故彼名大菩薩?堪為有情眾之最,斷眾生界諸重見,是故得名大菩薩。<br />如果有人又問:為什麼那種行者被取名為大菩薩呢?由於救度一切有情的發心和證悟深法的智慧廣大,堪為處於世間界中類別繁多無有限量、不可估量的有情眾之最,而且所有眾生界的我和蘊等所有見解從無始以來久經燻習,難以推翻,無邊無際,多之又多,由此稱為“重”。這種行者依靠宣講無有所得的深法斷絕、遣除眾生界的所有嚴重見解,為此得名大菩薩。<br /><br />丑二(披大盔甲)分二:一、真實宣說;二、宣說披甲之理。<br />寅一、真實宣說:<br />mahanāyako mahatabuddhi mahānubhāvo mahayāna uttamajināna samādhirūḍho |<br />mahatā sanaddhu namuciṃ śaṭha dharṣayiṣye mahasattva tena hi pravucyati kāraṇena || 1.18 ||<br />大施大慧大威德 佛乘最上而得乘 發菩提心度眾生 是故得名摩訶薩<br />Great as a giver, as a thinker, as a power, He mounts upon the vessel of the Supreme Jinas. Armed with the great armour he'll subdue Mara the artful. These are the reasons why ‘Great Beings’ are so called.<br />大施大慧及大力,趨入諸佛勝大乘,披大鎧甲降魔幻,是故得名大菩薩。<br />不僅僅是剛剛所說的,而且由於披大鎧甲的緣故,也得名大菩薩。是什麼鎧甲呢?不貪著所擁有的一切,具足慷慨博施的布施鎧甲;具備斷除破戒的大心或者大智慧的戒律鎧甲;具備安忍等其余四種鎧甲而摧毀心煩意亂等各自違品的廣大威力;趨入并具足一切佛陀的殊勝大乘從發心到遍智之間的道果。總之,實修六度之道,對於猶如虛空般無邊無際的大乘無余道法,披上永不退失的大鎧甲,鏟除十方一切世界中的見解稠林,救離惡趣等等,精進降伏惡魔的所有幻術。為此,得名大菩薩。<br /><br />寅二(宣說披甲之理)分二:一、比喻;二、意義。<br />卯一、比喻:<br />māyākaro yatha catuṣpathi nirmiṇitvā mahato janasya bahu chindati śīrṣakoṭī |<br />yatha te ca māya tatha jānati sarvasattvāṃ nirmāṇu sarva jagato na ca tasya trāso || 1.19 ||<br />幻化四足俱胝數 多人眾前悉截首 一切世界皆幻化 菩薩知已得無怖<br />This gnosis shows him all beings as like an illusion, Resembling a great crowd of people, conjured up at the crossroads, By a magician, who then cuts off many thousands of heads; He knows this whole living world as a mock show, and yet remains without fear.<br />幻師十字街幻變,多士眾首斬千萬,所殺如是菩薩知,眾生如化無畏懼。<br />關於披上菩薩之盔甲的方式,就是無所畏懼、無所怯懦的自性,比如說,魔術師在十字街頭幻變出各式各樣的形象,表演把許多人的頭顱斬斷多達千萬數的魔術。當時,所殺的那些人只是魔術的幻變,因此不管他們受怎樣的苦,為數多麼可觀,也都如此被看作是虛假的,同樣,菩薩完全知曉遭受漫無邊際巨大痛苦的這所有眾生均無有成實如同幻化的形象,從而那些菩薩盡未來際,肩負起無邊無際眾生的利益而毫無畏懼。<br /><br />卯二、意義:<br />rupaṃ ca saṃjña api vedana cetanā ca vijñāna bandhu na ca mukta asaṅgabhūto |<br />evaṃ ca bodhi kramate na ca līnacitto saṃnā ha eṣa varapudgala-uttamānām || 1.20 ||<br />色受想行識纏縛 知不實已不求解 行菩提心無所著 此名最上諸菩薩<br />Form, perception, feeling, will and awareness Are ununited, never bound, cannot be freed. Uncowed in his thought he marches on to his Bodhi, That for the highest of men is the best of all armours.<br />色想受行以及識,未縛未解本非有,行持菩提無怯心,此是正士勝鎧甲。<br />一切眾生猶如魔術幻變的原因也是如此:所謂的有情單單是依靠這個五蘊而假立的,在真實性中,色、想、受、行、識,誰也不曾束縛它,誰也未曾解脫它,因為這些五蘊在勝義中本不存在的緣故。自本體不存在,無縛無解猶如虛空。了達此理以后對僅僅在世俗名言中實際修行、行持菩提,無有怯懦之心,這實堪為所有真正行者最殊勝的鎧甲。<br /><br />壬二(所修之法)分二:一、略說大乘之本體;二、廣說彼之自性。<br />癸一(略說大乘之本體)分二:一、名言中以本體作用而解說詞義;二、宣說勝義中彼等不可得。<br />子一、名言中以本體作用而解說詞義:<br />kiṃ kāraṇaṃ ayu pravucyati bodhiyāno yatrāruhitva sa nirvāpayi sarvasattvān |<br />ākāśatulya ayu yāna mahāvimāno sukhasaukhyakṣemabhiprāpaṇu yānaśreṣṭho || 1.21 ||<br />云何得名為菩薩 乘大乘行度眾生 大乘體相如虛空 菩薩由得安隱樂<br />What then again is ‘the vessel that leads to the Bodhi'? Mounted upon it one guides to Nirvana all beings. Great is that vessel, immense, vast like the vastness of space. Those who travel upon it are carried to safety, delight and ease.<br />何名菩提之大乘?乘之令眾趨涅槃,此乘如空無量殿,得喜樂安最勝乘。<br />如果有人問:為什麼把它取名為菩薩的大乘呢?行者駕馭着大乘,能使一切所化眾生抵達涅槃果位,為此,以坐騎的意思而稱為“乘”,因為通過此道,能把自他通通運載到究竟果位。此大乘的本體,給無量眾生提供良機,宣說二十空的自性法界猶如虛空般甚深的本性,好似無量宮一般具足等持、總持、波羅蜜多等無量廣大莊嚴;趨入大乘法理的作用是以無漏之樂令無量有情獲得暫時的心喜身樂和究竟果位——不住之涅槃的安樂。為此,稱為最勝乘或者大乘。<br /><br />子二、宣說勝義中彼等不可得:<br />na ca labhyate ya vrajate diśa āruhitvā nirvāṇa-okagamanaṃ gati nopalabdhiḥ |<br />yatha agni nirvṛtu na tasya gatipracāro so tena nirvṛti pravucyati kāraṇena || 1.22 ||<br />大乘之乘不可得 乘涅盤往諸方所 行已不見如火滅 是故名為入涅盤<br />The Transcendental Nature of Bodhisattvas Thus transcending the world, he eludes our apprehensions. ‘He goes to Nirvana,’ but no one can say where he went to. A fire’s extinguished, but where, do we ask, has it gone to? Likewise, how can we find him who has found the Rest of the Blessed?<br />誰乘去所不可得,謂趨涅槃實不得,譬如火滅無去處,因是稱說彼涅槃。<br />勝義中,任何行者駕駛着大乘而去往果位的方所實不可得。如果有人問:那麼,為什麼說“依靠此乘將去往涅槃果位”呢?那只是說在名言中,而在真實義中,所謂的“趨涅槃”也實不可得或者一無所得。比如,木柴用盡火焰熄滅時,它所去的其他方處一無所有。同樣,以顛倒迷亂的分別念滅盡的這種因,而稱說“彼行者趨入涅槃”。<br /><br />癸二(廣說彼之自性)分二:一、宣說行者與道無自性;二、彼之攝義。<br />子一(宣說行者與道無自性)分二:一、宣說修道者補特伽羅不可得;二、宣說道般若不可得。<br />丑一、宣說修道者補特伽羅不可得:<br />pūrvāntato na upalabhyati bodhisattvo aparāntato ’pi pratiupanna triyadhvaśuddho |<br />yo śuddha so anabhisaṃskṛtu niṣprapañco eṣā sa prajñavarapāramitāya caryā || 1.23 ||<br />行已不見如火滅 是故名為入涅盤 菩薩所行不可得 初後現在三清淨<br />The Bodhisattva’s past, his future and his present must elude us, Time’s three dimensions nowhere touch him. Quite pure he is, free from conditions, unimpeded. That is his practice of wisdom, the highest perfection.<br />菩薩前際與后際,現在不得三時淨,彼是無為無戲論,此即行持勝般若。<br />修道的那位菩薩,在前際——過去時或者輪回階段,后際——未來時和無學位,現在正處於學道時期,不管是哪個階段都不可得,因為行者自本體原本未生、以后不生的緣故。三時之相清淨,以任何法也不可立其差別。所謂的菩薩,他在真實性中是無為法,并無有將他安立為修道者或得果者等的名言戲論。通達了此理,這就是在行持最殊勝的般若波羅蜜多。<br /><br />丑二(宣說道般若不可得)分二:一、所行;二、所止。<br />寅一、所行:<br />yasmiṃś ca kāli samaye vidu bodhisattvo evaṃ carantu anupādu vicintayitvā |<br />mahatīṃ janeti karuṇāṃ na ca sattvasaṃjñā eṣā sa prajñavarapāramitāya caryā || 1.24 ||<br />清淨無畏無戲論 是行最上般若行 大智菩薩行行時 發大慈悲為眾生<br />Wise Bodhisattvas, coursing thus, reflect on non-production, And yet, while doing so, engender in themselves the great compassion, Which is, however, free from any notion of a being.<br />菩薩通曉證知時,思維無生如此行,起大悲無眾生想,此即行持勝般若。<br />菩薩通曉世俗和證知勝義而行持的時候,通過分析諸法因、果、體,而思維原本無生的意義,這般行持并安住。那是怎樣的呢?盡管生起無緣大悲,但也沒有眾生之想,這就是在行持最殊勝的般若波羅蜜多。<br /><br />寅二、所止:<br />saci sattvasaṃjña dukhasaṃjña upādayātī hariṣyāmi duḥkha jagatīṃ kariṣyāmi artham |<br />so ātmasa(ttva) parikalpaku bodhisattvo na ca eṣa prajñavarapāramitāya caryā || 1.25 ||<br />為已不起眾生相 是行最上般若行 菩薩起念為眾生 修諸苦行有苦相<br />是有我相眾生相 此非最上般若行<br />Thereby they practise wisdom, the highest perfection. But when the notion of suffering and beings leads him to think: ‘Suffering I shall remove, the weal of the world I shall work!’ Beings are then imagined, a self is imagined, - The practice of wisdom, the highest perfection, is lacking.<br />若起眾生痛苦想,思利眾生除痛苦,執我眾生之菩薩,此非行持勝般若。<br />假設對眾生起實有想,同樣生起痛苦想,并且思量:我要利益一切眾生,解除他們的痛苦。以耽著的方式妄執我與眾生的菩薩,沒有逾越分別念的范疇,這樣并不是在行持最殊勝的般若波羅蜜多,因為他處於有緣的境地。<br />子二、彼之攝義:<br />yatha ātmanaṃ tatha prajānati sarvasattvāṃ yatha sarvasattva tatha prajānati sarvadharmān |<br />anupādupādu ubhaye avikalpamāno eṣā sa prajñavarapāramitāya caryā || 1.26 ||<br />知自及諸眾生等 乃至諸法亦復然 生滅無二無分別 是行最上般若行<br />He wisely knows that all that lives is unproduced as he himself is; He knows that all that is no more exists than he or any beings. The unproduced and the produced are not distinguished, That is the practice of wisdom, the highest perfection.<br />知諸有情與我同,知一切法如眾生,無生與生不分別,此即行持勝般若。<br />菩薩了知猶如自身自性不成立一樣,一切有情都與我相同,也了知如同一切有情無有自性那樣發心等萬法都是如此,對於無生與生均不加分別,安住於二諦無別的實相無戲論之義中,這就是在行持最殊勝的般若波羅蜜多之處。<br /><br />壬三、宣說彼果:<br />yāvanti loki parikīrtita dharmanāma sarveṣu pādasamatikramu nirgamitvā |<br />amṛtaṃ ti jñānu paramaṃ na tu yo pareṇa ekārtha prajña ayu pāramiteti nāmā || 1.27 ||<br />乃至所說世界等 名離一切生滅法 最上無比甘露智 是故得名為般若<br />All words for things in use in this world must be left behind, All things produced and made must be transcended -The deathless, the supreme, incomparable gnosis is then won. That is the sense in which we speak of perfect wisdom.<br />世說盡其有法名,普皆離生真實滅,唯得無死妙本智,故名般若波羅蜜。<br />如果有人問:無分別智慧所得是什麼呢?世間上能夠表達的盡其所有法的名稱,從色法到遍智之間的一切,都遠離勝義中生和真實性中滅的邊,從而安住於無生無滅平等性中,能獲得永無退失、唯一無死或微妙的佛陀無分別本智,也就是一切法中微妙、究竟、無上的本性。所以,證悟一切法無所得的此道,名為般若波羅蜜多,是一切道中至高無上的。<br /><br />辛二、此品攝義:<br />evaṃ carantu na ca kāṅkṣati bodhisattvo jñātavya yo vihara te sa upāyaprajño |<br />prakṛtīasanta parijānayamāna dharmāṃ eṣā sa prajñavarapāramitāya caryā || 1.28 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sarvākārajñatācaryāparivarto nāma prathamaḥ ||<br />菩薩如是所行行 了知方便無所求 知此法本性非實 是行最上般若行<br />When free from doubts the Bodhisattva carries on his practice, As skilled in wisdom he is known to dwell. All dharmas are not really there, their essential original nature is empty. To comprehend that is the practice of wisdom, perfection supreme.<br />菩薩無慮如此行,知具妙慧住等性,徹了諸法無自性,此即行持勝般若。<br />某位菩薩,對自己的聖地堅定誠信,無有懷疑、顧慮,如此行持所宣說的法理,由此可知,他就被稱為具有殊勝妙慧者。他安住於諸法等性中,徹底了達如此基道果一切法無有自性平等一味,這就是在行持最殊勝的般若波羅蜜多。<br />第一品終<br />[2. Śakraparivarta]<br />帝釋品第二 歡喜地攝布施波羅蜜伽陀<br />Chapter II Where Bodhisattvas Stand<br />第二品<br />庚二(中說)分四:一、宣說修學之理;二、認清修學之有境般若;三、當攝集依彼之福德;四、相續中生起般若自性之法。<br />辛一(宣說修學之理)分二:一、宣說不住;二、宣說修學彼之理。<br />壬一(宣說不住)分二:一、宣說不住之住;二、彼之功德。<br />癸一(宣說不住之住)分二:一、意義;二、比喻。<br />子一(意義)分二:一、不住差別基色等;二、不住差別法無常等。<br />丑一、不住差別基色等:<br />rupasmi yo na sthihate na ca vedanāyāṃ saṃjñāya yo na sthihate na ca cetanāyām |<br />vijñāni yo na sthihate sthitu dharmatāyāṃ eṣā sa prajñavarapāramitāya caryā || 2.1 ||<br />若不住色亦無受 亦不住想亦無行 復不住識住正法 是名最上般若行<br />He does not stand in form, perception or in feeling, In will or consciousness, in any skandha whatsoever. In Dharma’s true nature alone he is standing. Then that is his practice of wisdom, the highest perfection.<br />不住於色不住受,不住於想不住行,不住何識住法性,此即行持勝般若。<br />不以所緣的方式住於色等,同樣,也不住於受、不住於想、不住於行、不住於任何識,那就是安住於它們的法性無緣中,這樣即是在行持最殊勝的般若波羅蜜多。<br /><br />丑二、不住差別法無常等:<br />nityam anityasukhaduḥkhaśubhāśubhaṃ ti ātmany anātmi tathatā tatha śūnyatāyām |<br />phalaprāptitāya athito arahantabhūmau pratyekabhūmisthito tatha buddhabhūmau || 2.2 ||<br />常與無常苦樂等 我及無我悉皆空 不住有為及無為 住無相行佛亦然<br />若求聲聞緣覺等 乃至佛果亦復然<br />Change and no change, suffering and ease, the self and not-self, The lovely and repulsive - just one Suchness in this Emptiness they are. And so he takes not his stand on the fruit which he won, which is threefold -That of an Arhat, a Single Buddha, a Buddha fully enlightened.<br />樂苦愛厭常無常,我與無我真如空,得果羅漢皆不住,不住獨覺及佛地。<br />此外,對於色等一切法的常與無常、安樂與痛苦、合意的可愛與不合意的可惡、有我與無我、執著真如與執著空性等二邊和任何分別念執著悉皆不住,證得預流果等三果以及阿羅漢果,都不以執著它之想而住,也不住於獨覺果位與佛地,總之對於基道果的任何法,均不以耽著而安住。<br /><br />子二、比喻:<br />yatha nāyako ’sthitaku dhātuasaṃskṛtāyā tatha saṃskṛtāya athito aniketacārī |<br />evaṃ ca sthānu athito sthita bodhisattvo asthānu sthānu ayu sthānu jinena ukto || 2.3 ||<br />不住此忍不可得 如渡大河不見岸 若聞此法彼定得 成等正覺證涅盤<br />見於一切如自身 是大智者如來說<br />The Leader himself was not stationed in the realm which is free from conditions, Nor in the things which are under conditions, but freely he wandered without a home: Just so, without a support or a basis a Bodhisattva is standing. A position devoid of a basis has that position been called by the Jina.<br />導師不住無為界,不住有為無住行,如是菩薩無住住,無住即住佛說住。<br />不住任何法的比喻:就像導師佛陀出有壞的智慧不住於無為法界——寂滅涅槃的唯一法界,也不住於有為法三界輪回一方,他是以不住有寂一切邊一無所住而行持。同樣,菩薩對所知之處,也以無有耽著安住的方式而住,“一無所住即真住”的這種道理,法王佛陀說為“一切住之最”。<br /><br />癸二、彼之功德:<br />yo icchatī sugataśrāvaka haṃ bhaveyaṃ pratyekabuddha bhaviyāṃ tatha dharmarājo |<br />imu kṣāntyanāgami na śakyati prāpuṇetuṃ yatha ārapāragamanāya atītadarśī || 2.4 ||<br />Wherein Bodhisattvas Train Those who wish to become the Sugata’s Disciples, Or Pratyekabuddhas, or likewise, Kings of the Dharma -Without resort to this Patience they cannot reach their respective goals. They move across, but their eyes are not on the other shore.<br />思成善逝之聲聞,欲成獨覺成佛陀,不依此忍不能得,如同不見此彼岸。<br />對基道果的一切法以耽著而住、有緣取者,就不能證得菩提,依靠無緣才能獲得三菩提。如果誰想要成為善逝的聲聞,欲求成為緣覺以及法王——佛陀,總之不管渴求三菩提的任何一種果位都不例外,不依靠堪忍(即接受)不住或無緣之意的此道,任何一種果位也無法獲得,就如同不依靠船只就見不到大海的此岸與彼岸一樣。證悟人我與法我自性不可得的法忍生起了多少,就會得到相應量度的三菩提,依靠證悟了空性的部分——人無我能獲得聲聞菩提,證悟一個半無我,能獲得緣覺菩提,證悟圓滿二無我的究竟等性,就獲得佛陀菩提,這一切都是來自於般若的威力。所以說,由此般若波羅蜜多中出現三乘的通衢大道。其余經中也說:如果認為“預流向、預流果是我所得的果”,那就成了他的我執……再者,對於三解脫門的自性空性,聲聞由於不具備善巧方便,智慧淺薄,結果以相似之想沒有如實證悟,而現前下等的涅槃,但最終將一五一十證悟等性而成佛,所以宣說究竟一乘。誠如《般若經》本身當中也說明了基智、道智和遍智的差別;同樣,補處十地菩薩(彌勒)的論典中也有明確闡釋。本來,有緣不能從輪回中解脫出來;實修無緣的般若,也因為圓滿證悟、未圓滿證悟而相距果般若有着遠近的差別。了解這些道理至關重要,這些是插敘的內容。<br /><br />壬二(宣說修學彼之理)分三:一、修學般若之理;二、所學修之處;三、修學者修學方式。<br />癸一、修學般若之理:<br />yo dharma bhāṣyati ya bhāṣyati bhāṣyamāṇāṃ phalaprāpta pratyayajino tatha lokanātho |<br />nirvāṇato adhigato vidupaṇḍitehi sarve ta ātmaja nidṛṣṭa tathāgatena || 2.5 ||<br />Those who teach dharma, and those who listen when it is being taught; Those who have won the fruit of an Arhat, a Single Buddha, or a world-saviour; And the Nirvana obtained by the wise and the learned -Mere illusions, mere dreams - so has the Tathagata taught us.<br />講法聽聞所說法,證果緣覺世怙主,明智所得之涅槃,此皆如幻如來言。<br />從世俗的角度而言,上師講經說法,弟子聽經聞法,通過聽受所說的法及勤奮修行而證得聲聞四果,獲得緣覺果位,現前世間怙主佛陀的菩提,對出世間的道軌,依靠聰明才智、敏銳智慧所獲得的究竟涅槃,這一切都是緣起的顯現,經不起理證分析,如同幻術一般,這是如來所言說的。《廣般若經》中云“須菩提言:‘諸天子,於我前聞法,當知如幻如化’”一直到“若有勝過涅槃之他法,彼亦視如幻術”。<br /><br />癸二、所學修之處:<br />catvāri pudgala ime na trasanti ye ’smin jinaputra satyakuśalo avivartiyaśca |<br />arhaṃ vidhūtamalakleśa prahīṇakāṅkṣo kalyāṇamitraparipācita yaścaturthaḥ || 2.6 ||<br />佛子當住四補特伽羅是行大智行 一真實善法 二不退心 三應供 離垢 無煩惱 無求 四善友同等<br />Four kinds of persons are not alarmed by this teaching: Sons of the Jina skilled in the truths; saints unable to turn back, Arhats free from defilements and taints, and rid of their doubts; Those whom good teachers mature are reckoned the fourth kind.<br />四種行者不畏彼,知諦佛子不退轉,羅漢除垢斷懷疑,四善知識所攝持。<br />誰會對以上所說的意義恭敬呢?有四種行者,不畏懼剛剛所闡述的甚深意義。是哪四種行者呢?一是通曉甚深諦實義的佛子,也就是說見諦或者智慧純熟者,二是不退轉的大菩薩們,三是諸位聖者阿羅漢。以上這些補特伽羅遣除、滅盡了心的垢染進而對甚深意義斷除懷疑,這三者意樂圓滿。第四種雖然是初學者,但由於承侍過先前的如來而被如今能夠宣講真實般若的善知識所攝受。<br /><br />癸三(修學者修學方式)分二:一、以不修學劣果方式而修學;二、以不修學諸法之方式而修學。<br />子一、以不修學劣果方式而修學:<br />evaṃ carantu vidu paṇḍitu bodhisattvo nārhaṃmi śikṣati na pratyayabuddhabhūmau |<br />sarvajñatāya anuśikṣati buddhadharme śikṣāaśikṣa na ya śikṣati eṣa śikṣā || 2.7 ||<br />大智菩薩如是行 不學聲聞及緣覺 樂學如來一切智 是學非學名為學<br />Coursing thus, the wise and learned Bodhisattva, Trains not for Arhatship, nor on the level of Pratyekabuddhas. In the Buddha-dharma alone he trains for the sake of all-knowledge. No training is his training, and no one is trained in this training.<br />明智菩薩如是行,不學羅漢緣覺地,為一切智學佛法,一無所學即為學。<br />通達三乘道位、了知究竟真諦無別平等一乘道理的明智菩薩,宣說如此行持萬法離邊平等一味,也與假立的法性(指名言法爾)互不相違,他不修學自己證得聲聞阿羅漢之地(指小乘八地),也不修學緣覺地。那在名言中修學什麼呢?唯一就是為了獲證一切種智,而隨學一切佛陀經行獲得的正法。如此一來,在勝義中,對所謂的學及與之相反的不學二者都不緣,對任何法一無所學,才是修學真實道。<br /><br />子二、以不修學諸法之方式而修學:<br />na ca rupavṛddhiparihāṇiparigrahāye na ca śikṣati vividhadharmaparigrahāye |<br />sarvajñatāṃ ca parigṛhṇati śikṣamāṇo niryāyatī ya iya śikṣa guṇe ratānām || 2.8 ||<br />學不受色不增減 亦復不學種種法 攝受樂學一切智 若此功德出離者<br />Increase or decrease of forms is not the aim of this training, Nor does he set out to acquire various dharmas. All-knowledge alone he can hope to acquire by this training. To that he goes forth when he trains in this training, and delights in its virtues.<br />色增減取故非學,非執種種諸法學,學亦緣取一切智,定生此即喜德學。<br />色等染污與清淨所攝的一切法有增有減并且是所取的緣故,并非修學,因為所有這些法本不可得,自性清淨,為此照見勝義中是無增無減、無生無滅、永無所取等的自性本來真義而安住於無作等性中的菩薩行者,不以耽著執取或取受種種萬法而以加行修學,或者說以無緣的方式修學;內心(即意樂)以不分辨的方式緣取一切種智;以甚深方便智慧之道的功能,必定出生自己所求的究竟果位。具足這三種法,就是喜愛勝乘功德的菩薩們的修學方式。<br /><br />辛二、(認清修學之有境般若)分四:一、宣說離一體異體;二、宣說無邊;三、宣說不可思議;四、宣說原本清淨。<br />壬一、宣說離一體異體:<br />rupe na prajña iti rupi na asti prajñā vijñāna saṃjña api vedana cetanā ca |<br />na ca eti prajña iti teṣa na asti prajñā ākāśadhātusama tasya na cāsti bhedaḥ || 2.9 ||<br />色非有智非無智 受想行識亦復爾 色性自性如虛空 平等無二無分別<br />The Facts of Existence Forms are not wisdom, nor is wisdom found in form, In consciousness, perceptions, feeling, or in will. They are not wisdom, and no wisdom is in them. Like space it is, without a break or crack.<br />色非智慧色無智,識想受行皆非智,此等中亦無有智,此同虛空無異體。<br />如果有人問:所謂的智慧波羅蜜多到底是怎樣的呢?色不是智慧波羅蜜多,因為這兩者不是一體之故;色中也不存在異體而住的智慧,因為另行存在的智慧不可得的緣故。同樣,識、想、受、行都不是智慧,這些當中也沒有不同他體的智慧。一切法的法性——基般若,既不可以說與色等是一體,也不可以說是他體。盡管智慧波羅蜜多這一法界,既不是與色等一體,也并非與色等是異體,然而在唯一它的本性中圓滿具足一切法,就如同虛空界一樣,縴塵許也不存在與獨一無二的法界截然分開的他體二法。其原因是:如果一切有法以外存在着不同他體的法性或法界,那麼就不是有法的法性了,絕不可能有不成為法界本體的法存在;如果色等有法與法界是一體,那麼只要見到色等有法就該現見真諦,而且世俗與勝義不可安立為他體,有諸如此類的過失。如經中說:“般若波羅蜜多,當從《須菩提品》中尋覓。‘帝釋,般若波羅蜜多,莫於色中尋覓,莫從色外尋覓,彼等法法相唯一,因為無相之故……’”<br /><br />壬二、宣說無邊:<br />ārambaṇāna prakṛtī sa a(na)ntapārā sattvāna yā ca prakṛtī sa anantapārā |<br />ākāśadhātuprakṛtī sa anantapārā prajñā pi lokavidunāṃ sa anantapārā || 2.10 ||<br />妄想本性無彼岸 眾生之界亦復然虛空自性亦同然 智慧世間解亦爾<br />Of all objective supports the essential original nature is boundless; Of beings likewise the essential original nature is boundless. As the essential original nature of space has no limits, Just so the wisdom of the World-knowers is boundless.<br />所緣自性無有邊,有情自性亦無邊,虛空界性亦無邊,世間解智亦無邊。<br />所緣或所取的色等自性不偏住於“此”的緣故無有邊際;思量或執取它的有情自性也是法界的本體,而無有邊際;堪當表示法性的比喻虛空界的自性也無有邊際;證知這所有對境的世間解(即佛陀)的智慧也無有僅此為止的邊際。關於這一點,如經中云:“般若波羅蜜多廣大、無量、無邊……”一切法均成為法界之本體的緣故,法界包容一切,無邊無際,包含在其本性中的一切有法也不存在境的邊緣和時間的邊際,因此我們要認識到平等一味法性大清淨的這種自性。<br />壬三、宣說不可思議:<br />saṃjñeti nāma parikīrtitu nāyakena saṃjñāṃ vibhāviya prahāṇa vrajanti pāram |<br />ye atra saṃjñavigamaṃ anuprāpnuvanti te pāraprāpta sthita pāramite hu bhonti || 2.11 ||<br />智慧無色佛所說 離一切想到彼岸 若人得離諸想已 是人語意住真如<br />‘Perceptions’ - mere words, so the Leaders have told us; Perceptions forsaken and gone, and the door is open to the Beyond. Those who succeed in ridding themselves of perceptions, They, having reached the Beyond, fulfil the Teacher’s commandments.<br />導師說想是此岸,破想而斷趨彼岸,離想得此到彼岸,彼等安住佛經意。<br />什麼時候存在着有實、無實等相執之想,那麼在此期間就不超離世間,所以稱為此岸,這是導師善逝言說的。(如經中云:)“何時起想,彼時流轉。”所以,依靠妙觀察的智慧,破毀想和成為所緣的一切,進而斷除所有相執之想,那就趨向一切世間的彼岸。何人憑借這種道理,遠離一切所緣之想,得到超越分別心的這種法性,達到道的彼岸,他們即安住在佛陀經典的密意中。要知道:盡管他們已經安住在諸法自本體原本無生的離障自性中,但為了滅盡以顛倒想假立種種我和法的分別心染污,而憑借隨同法性的無分別智慧滅盡一切想,入定於真實際法界中,即是以無破無立的本性護持的究竟般若波羅蜜多。<br /><br />壬四(宣說原本清淨)分二:一、有情為例之諸法原本真實清淨;二、證悟如是之功德。<br />癸一、有情為例之諸法原本真實清淨:<br />saci gaṅgavālukasamāni sthihitva kalpāṃ sattveti śabda parikīrtayi nāyako ’yam |<br />sattvasy’ upādu kutu bheṣyati ādiśuddho eṣā sa prajñavarapāramitāya caryā || 2.12 ||<br />彼人住世恒沙劫 不聞佛說眾生聲 眾生不生本清淨 是行最上般若行<br />If for aeons countless as the sands of the Ganges The Leader would himself continue to pronounce the word ‘being’: Still, pure from the very start, no being could ever result from his speaking. That is the practice of wisdom, the highest perfection.<br />設佛恆河沙數劫,住世普傳眾生音,本淨有情豈能生?此即行持勝般若。<br />假設堪為正量的佛陀善逝在恆河沙數劫中住世,普遍傳揚“眾生存在”的音聲,可是自本體原本住於無生清淨的自性中,有情又怎麼會存在或產生呢?諸法的法爾是一成不變的,要使它產生誰也無能為力。即便是佛陀宣說“有”,(菩薩們)尚且不行持有,更何況說其他人(說有)了?如此見到本來無生的意義,這就是行持最殊勝的般若波羅蜜多。我們應該依靠以上認清般若的這四個偈頌,受持超越心識行境的無二智慧之理,抉擇真正的甚深般若瑜伽。<br /><br />癸二、證悟如是之功德:<br />evaṃ jino bhaṇati apratikūlabhāṇī yad ahaṃ imāya varapāramitāya āsī |<br />tada vyākṛto ’hu parāpuruṣottamena buddho bhaviṣyasi anāgata-adhvanasmin || 2.13 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śakraparivarto nāma dvitīyaḥ ||<br />佛說種種之語言 皆具最上般若義 過去佛為我受記 於未來世證菩提<br />Conclusion And so the Jina concludes his preaching, and finally tells us: “When all I said and did at last agreed with perfect wisdom, Then this prediction I received from Him who went before me:<br />‘Fully enlightened, at a future time thou shalt a Buddha be!'"<br />如來此述某一時,我隨說勝波羅蜜,爾時先佛授記我,未來之時得成佛。<br />釋迦牟尼如來,如此講述:“某一時,釋迦王我,隨時隨地隨應宣說這一最殊勝的般若波羅蜜多,獲得八地無生微妙法忍,當時,先前的佛陀授記我‘你於未來之時,得以成佛’”。往昔,在燃燈佛時代,我等大師成為婆羅門童子,名為童云,他在佛前撒五朵青蓮花,用金色發辮鋪設為墊。燃燈佛親口授記道:“婆羅門童子,你於未來之時無數劫,於此世界成佛,佛號釋迦牟尼。”在當時,那位婆羅門童子獲得了無生法忍以后依靠無緣的方式,不離開無有限量的佛陀之法,而得授記。諸佛為獲得無生法忍者授記,是一種自然規律。在那之前,即使在無量劫中承侍過無數佛陀,進而為遍知發心(即發無上菩提心),可是并沒有獲得授記,因為以往沒有得到隨時隨地安住於般若波羅蜜多的如此法忍。<br /><br />[3. aprameyaguṇadhāraṇapāramitāstūpasatkāraparivarta]<br />持無量功德建塔品第三 無垢地攝持戒波羅蜜伽陀<br />Chapter III The Merit Derived from Perfect Wisdom<br />辛三(當攝集依彼之福德)分二:一、自受持等功德;二、為他講說等功德。<br />壬一(自受持等功德)分二:一、不受損害;二、攝集福德。<br />癸一、不受損害:<br />ya imāṃ grahīṣyati paryāpuṇatī sa nityaṃ prajñāya pāramita yatra caranti nāthāḥ |<br />viṣa vahni śastra udakaṃ na kramāti tasyo otāru māru na ca vindati mārapakṣo || 3.1 ||<br />若人常受持般若 所作上應諸佛行 刀劍毒藥水火等 乃至諸魔不能為<br />“One who will take up this Perfection of Wisdom, Wherein the Saviours course, and constantly study it; Fire, poison, sword and water cannot harm him, And also Mara finds no entrance, nor his host.<br />怙主行持此般若,何人恭敬而受持,毒刃火水不害彼,魔王魔眷亦無機。<br />怙主圓滿佛陀及佛子入定、后得行持的此般若波羅蜜多,任何善男子或善女人恭敬而受持經文,領會其義,由此身體不會遭受大苦厄,也就是說毒物、兵刃、烈火、洪火不能侵害他。此外,如毒般的耽著、如刃般的嗔恨、如火般的貪戀、如水般的愚痴也不能危害於他。對修道制造違緣的魔王波旬和魔方的所有惡劣眷屬,也都無機可乘,因為依靠法性力并受到佛菩薩及善法天神們所庇護的緣故。<br /><br />癸二(攝集福德)分二:一、供養之功德;二、修學之功德。<br />子一、供養之功德:<br />parinirvṛtasya sugatasya kareyya stūpāṃ pūjeya saptaratanāmayu kaścid eva |<br />tehi prapūrṇa siya kṣetrasahasrakoṭyo yatha gaṅgavālikasamaiḥ sugatasya stūpaiḥ || 3.2 ||<br />若人於佛滅度後 建七寶塔以供養 如是圓滿千俱胝 佛剎恒沙等佛塔<br />Someone may for the Sugata who went to rest build Stupas, Made of the seven precious things, and worship them; Until thousands of kotis of fields are filled with these Stupas Of the Sugata, countless as the sands of the Ganges;<br />yāvanta sattva puna tāntaka kṣetrakoṭyo te sarvi pūjana kareyur anantakalpān |<br />divyehi puṣpavaragandhavilepanehi kalpāṃs triyadhvaparikalpa tato ’pi bhūyaḥ || 3.3 ||<br />眾生無邊千俱胝 以妙香華塗香等 供養三世無邊劫 所有功德之數量<br />And like him as many beings again as there are in endless kotis of fields, They all would do worship, without doing anything else, - With heavenly flowers and the best perfumes and unguents, - Let us reckon for aeons in the three periods, and still more than that:<br />yaś co imāṃ sugatamāta likhitva puste yata utpatī daśabalāna vināyakānām |<br />dhāreyi satkarayi puṣpavilepanehi kala puṇya bhonti na sa stūpi karitva pūjām || 3.4 ||<br />不及書寫於佛母 諸佛由此而得生 若受持讀誦供養 功德倍勝於佛塔<br />But if someone else had copied this book, the Mother of the Sugatas, From which come forth the Guides with the ten powers, Would bear it in mind, revere it with flowers and unguents, - An infinitesimal portion of his merit would have those who had given worship to the Stupas.<br />有者於佛滅度已,建七寶塔供養之,佛塔數等恆河沙,遍滿佛土千俱胝。<br />設若無邊俱胝剎,盡其所住眾有情,唯以天花香塗香,三時劫或過彼供。<br />於生導師之十力,佛母經函誰繕寫,系帶供奉花塗香,造塔供養福不及。<br />有些人,用佛陀涅槃后的舍利裝藏,建造佛塔,從結緣的殊勝對境的角度而言功德利益頗巨。而且是用吠琉璃、紅珍珠、冰珠石、綠玉、水晶、黃金、白銀之類的七寶材料造成的佛塔(佛塔所用材料的特點),并供養它。(數量眾多的特點:)所建的佛塔數量等同恆河沙數,遍滿千俱胝數佛陀剎土。如果用假設的比喻來說明,(作者的特點:)設使無邊俱胝的剎土中,盡其所居住的所有眾生,他們其余事一概不做,唯一供養天花、香、塗香(供品的特點),每一晝夜,三時連續不斷,曆經數劫或超過劫數作供養,那顯然有無量福德,然而對於出生導師如來的十力等無與倫比功德的諸佛之母,也就是宣講無二智慧及善巧方便的此經函,誰人繕寫,帶在身邊,供奉花、塗香,哪怕只是偶爾的時間這樣做,前面造塔后供養的福德也比不上它百千俱胝那由他等之一的數目、部分、比喻和因。<br /><br />子二(修學之功德)分三:一、修學般若而生有寂安樂之理;二、修學般若舍利得供養等之理;三、修學般若成為超越其余善根波羅蜜多之理。<br />丑一(修學般若而生有寂安樂之理)分二:一、宣說意義;二、詮說其比喻。<br />寅一(宣說意義)分二:一、產生寂滅安樂;二、產生有寂安樂之理。<br />卯一、(產生寂滅安樂)分二:一、產生一般寂滅安樂之理;二、產生寂滅果位三世佛之理。<br />辰一、產生一般寂滅安樂之理:<br />mahavidya prajña ayu pāramitā janānāṃ dukhadharmaśokaśamanī pṛthusattvadhātoḥ |<br />ye ’tīta ye ’pi ca daśaddiśa lokanāthā ima vidya śikṣita anuttaravaidyarājāḥ || 3.5 ||<br />大明般若諸佛母 能除苦惱徧世界 所有三世十方佛 學此明得無上師<br />Perfect Wisdom a Great Lore This Perfection of Wisdom of the Jinas is a great lore, Appeasing dharmas making for sorrow and ill in many a world of beings. The Saviours of the World in the past, and in the future, and those [now] in the ten directions, They have, by training in this lore, become the supreme physicians.<br />佛此般若大明咒,能滅有情眾憂苦。<br />佛陀的此般若波羅蜜多,是大明咒或無上明咒,其中所謂的“明咒”由梵語“曼札”引申出來,是以明、知輕而易舉救護的意思。這樣的明咒方便勝過一切,為此說“大”。因為依靠她,能永久滅除凡屬眾多無量有情界的一切心里憂傷和身體的痛苦。<br /><br />辰二(產生寂滅果位三世佛之理)分二:一、成為過去現在佛母之理;二、成為未來佛母之理。<br />巳一、成為過去現在佛母之理:<br />過去十方世間怙,學此明咒成藥王。<br />過去十方世間的怙主,現在住世的他們均是通過學修這一大明咒、無等等咒而成為無余除去一切眾生身心苦楚的無上藥王。<br />巳二、成為未來佛母之理:<br />ye vā caranti cariyāṃ hitasānukampām iha vidyaśikṣita vidu spṛśiṣyanti bodhim |<br />ye saukhya saṃskṛta asaṃskṛta ye ca saukhyā sarve ca saukhya prasutā itu veditavyāḥ || 3.6 ||<br />行般若行利有情 使學大智證菩提 有為無為諸快樂 一切樂從般若生<br />And [also] those who course in the practice of pity and concern for the welfare of others, They, the wise, by having trained in this lore, will experience enlightenment. Those who have conditioned happiness, and those who have unconditioned happiness, All their happiness should be known as having issued from this.<br />行利心懷慈悲行,學此明咒智證覺。<br />對於一切眾生,行為上予以利益、心里懷着慈悲而奉行普賢行為的諸位菩薩,也修學這一般若波羅蜜多大明咒,那些智者將在未來時,證得無上大菩提,也就是得以成佛。<br /><br />卯二、生有寂安樂之理:<br />當知有為無為樂,一切安樂由此生。<br />我們應當了知,有為輪回的安樂和無為解脫的安樂,也就是說輪回涅槃的一切安樂都是由萬法的根本或心臟般的此般若波羅蜜多中產生。<br /><br />寅二(詮說其比喻)分二:一、以地比喻說明產生一切功德之理;二、以轉輪王比喻說明一切功德隨行於此。<br />卯一、以地比喻說明產生一切功德之理:<br />bījāḥ prakīrṇa pṛthivīsthita saṃbhavanti sāmagri labdhva viruhanti anekarupāḥ |<br />yāvanti bodhiguṇa pāramitāś ca pañca prajñāya pāramita te viruhanti sarve || 3.7 ||<br />譬如大地植諸種 得和合生種種色 五波羅蜜及菩提 皆從般若所生出<br />Perfect Wisdom and the Other Five Perfections Gems exist potentially scattered in the earth, And, when conditions are favourable, they grow in great variety: All the qualities of enlightenment [that are in] the five perfections, They all grow from the perfection of wisdom.<br />種播於地將出生,得以聚合生眾色。五度菩提諸功德,此等皆由般若生。<br />成為道果一切功德之根本的比喻是怎樣的呢?猶如種子播植於地上,將長出綠苗等,它們各自因緣得以聚合,就會生出眾多的色法。同樣,五波羅蜜多道和菩提果的一切功德,也都是由般若波羅蜜多中產生,如果布施等以三輪無分別智慧攝持,那麼就成為真實道,它與究竟的果這兩者成立無則不生的關系。此外,依靠證悟真如的智慧成就一切種智,依靠這一智慧正確無誤宣說因果的所有法,由此將直接或間接出生一切善根。<br /><br />卯二、以轉輪王比喻說明一切功德隨行於此:<br />yenaiva rāja vrajate sa ha cakravartī tenaiva sapta ratanā balakāya sarve |<br />yenaiva prajña iya pāramitā jinānāṃ tenaiva sarvaguṇadharma samāgamanti || 3.8 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām aprameyaguṇadhāraṇapāramitāstūpasatkāraparivarto nāma tṛtīyaḥ ||<br />又如輪王出行時 七寶四兵為導從 若依佛母最上行 一切功德法集聚<br />Wherever, we know, the Universal Monarch may travel, There is all the army of all the seven precious things: Wherever there is this perfection of wisdom of the Jinas, There also all dharmas of good quality are brought along.<br />輪王常由何道行,七寶四兵經彼道,如來般若從何行,諸功德法隨彼行。<br />再比如,轉輪王常常從哪條道路行進,輪王七寶及四兵(即四種軍隊)也行經那條道路,同樣,如來的此般若波羅蜜多在行者相續或道位哪里存在或由經何處往行,那麼作為因的三輪清淨的所有善根和作為果法的道果一切功德法也將隨之而行,也就是說,證悟般若中能攝集、增上一切白法,并臻至究竟。<br />[4. Guṇaparikīrtanaparivarta]<br />功德品第四 發光地攝忍辱波羅蜜伽陀<br />Chapter IV Relative Value of Relics and Perfect Wisdom<br />丑二(修學般若舍利得供養等之理)分二:一、真實宣說;二、以比喻說明其理由。<br />寅一、真實宣說:<br />śakro jinena paripṛcchitu praśnamāhu saci gaṅgavālikasamā siya buddhakṣetrāḥ |<br />jinadhātu sarvi paripūrita cūḍibaddhā imam eva prajñavarapāramitāhu gṛhṇe || 4.1 ||<br />帝釋有疑問佛曰 恒河沙數等佛剎 佛界圓滿如芥子 能受佛剎般若力<br />Asked a question by the Jina, Sakra answered: “If I could have Buddhafields like the sands of the river Ganges, All of them filled to the top with the relics of the Jinas: Nevertheless I would still take this wisdom, the foremost of the perfections.<br />帝釋提問請佛答,設若恆河沙佛剎,盈滿如來之舍利,然我取受此般若。<br />帝釋天提出疑問請求佛陀答復,釋帝問:“假設等同恆河沙數的佛陀剎土中,都密密麻麻盈盈充滿了佛陀的舍利,但是舍利與繕寫般若經函作為兩部分,您選取其中何者?”佛答:“帝釋,我取受此繕寫般若經函。”<br /><br />寅二、以比喻說明其理由:<br />kiṃ kāraṇaṃ na mi śarīri agauravatvaṃ api tū khu prajñaparibhāvita pūjayanti |<br />yatha rājaniśrita naro labhi sarvi pūjāṃ tatha prajñapāramitaniśrita buddhadhātuḥ || 4.2 ||<br />如是了知般若已 此界云何不供養 譬如人王人所重 住般若者合亦爾<br />For what reason? It is not that I lack in respect for the relics, But they are worshipped because they are fostered by wisdom. Just as every man who is supported by the king gets worship, Just so the Buddha-relics, because they are supported by the perfection of wisdom.<br />我非不敬舍利子,般若燻修成應供,如依王人受敬重,佛陀舍利依般若。<br />如果問:為什麼將對其供養等能出生無盡福德的許多舍利置之一旁,而偏偏取受此般若波羅蜜多呢?<br />(佛言:)我并不是不恭敬佛舍利子,我恭敬舍利卻取受般若的原因是,由於般若燻修才使那些舍利成為應供處,猶如依靠國王的人們也得到別人敬重一樣,佛陀的舍利有着巨大功德是依靠般若波羅蜜多才成為如此的。<br /><br />maṇiratna sarvi guṇayukta anarghaprāpto yasmiṃ karaṇḍaki bhave sa namasyanīyaḥ |<br />tasyāpi uddhṛta spṛhanti karaṇḍakasmiṃ tasyaiva te guṇa mahāratanasya bhonti || 4.3 ||<br />佛界般若摩尼寶 具一切德價無比 經函安處經有無 供養悉獲寶功德<br />Simile of the Wishing Jewel A precious gem, in possession of all qualities, priceless, The basket in which it may be, should be paid homage to; Even when it has been taken out, the basket continues to emit its radiance: Such are the qualities of that gem.<br />具德無價摩尼珠,置於何篋應禮敬,取出亦於篋愛重,彼等功德即寶珠。<br />如果問:那麼,佛陀滅度以后現在已遠離行持(般若)的緣故,怎麼會由般若的威力,舍利成為應供養處呢?具有賜予所欲的一切功德、無價之寶的摩尼珠,裝在秘篋等任何器皿里,那個器具就成了世間應禮處。即便寶珠已從中取出,可是對於先前放寶物的秘篋,人們依舊認為這是放摩尼寶珠的器具,所以與眾不同,而歡喜愛重,那個器具得到這些功德,實際上就是摩尼寶珠的功德。<br /><br />emeva prajñavarapāramitāguṇāni yannirvṛte ’pi jinadhātu labhanti pūjām |<br />tasmā hu tān jinaguṇā(n) parighettukāmo so prajñapāramita gṛhṇatu eṣa mokṣo || 4.4 ||<br />佛滅供養於舍利 不及供養於般若 若樂受持供養者 是人速得證解脫<br />Just so it is with the qualities of wisdom, the foremost perfection, Which gain worship for the relics of the Jina even after he has gone to rest. Therefore let him who wants to win the Jina-qualities Take up the perfection of wisdom. She is the liberation.”<br />如是依勝般若德,佛滅舍利得供養,由此誰欲持佛德,應取般若此解脫。<br />同樣,依靠般若的最上珍寶的功德,盡管佛陀已經滅度,然而器具般的舍利子也受到供養。正是由於這種原因,任何人滿懷歡喜,希望受持佛陀的無量功德,理應取受此般若波羅蜜多,這就是能解脫一切相之束縛和障礙、最無上的解脫本體。<br /><br />丑三(修學般若成為超越其余善根波羅蜜多之理)分二:一、宣說布施等一理;二、宣說其比喻。<br />寅一、宣說布施等一理:<br />pūrvaṃgamā bhavatu dānu dadantu prajñā śīle ca kṣānti tatha vīrya tathaiva dhyāne |<br />parigrāhikā kuśaladharma-avipraṇāśe ekā ca sā api nidarśayi sarvadharmān || 4. 5 ||<br />首行布施波羅蜜 次戒忍進及禪定 受持善法不可壞 彼一一生一切法<br />Perfect Wisdom and the Other Five Perfections [The Lord then said:] “Wisdom controls him who gives gifts, And also morality, patience, vigour and concentration. She takes hold of the wholesome dharmas so that they may not be lost. She alone is also the one who reveals all dharmas.<br />布施前行即智慧,戒忍精進禪亦爾,為善不損故攝持,此示諸法唯一理。<br />發放布施的前行,即是智慧,也就是說必須要以三輪無緣的智慧攝持,戒律、安忍、精進、禪定也都是如此。為什麼呢?為了使布施等一切善法不被有緣所染而損耗以至成為有寂一邊的因,故而攝持為普皆清淨的波羅蜜多本性。這種智慧能指示布施等萬法於無緣的本性中平等一味的唯一道理。<br /><br />寅二、宣說其比喻:<br />yatha jambudvīpi bahuvṛkṣasahasrakoṭī nānāprakāra vividhāśca anekarūpāḥ |<br />na vi chāyanānatu bhaveta viśeṣatāpi anyatra chāyagatasaṃkhya prabhāṣamāṇā || 4.6 ||<br />如閻浮提種種樹 百千俱胝無數色 雖一一樹影皆別 無量影同一名攝<br />Simile of the Shadows There are in Jambudvipa many thousands of kotis of trees, Of different species, manifold and different in form; And yet there would not also be a difference between their shadows, But when one speaks they are all equally reckoned as shadows:<br />emeva pañca imi pāramitā jinānāṃ prajñāya pāramita nāmatayā bhavanti |<br />sarvajñatāya pariṇāmayamāṇa sarve ṣaḍapīha ekanayam archati bodhināmā || 4.7 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ guṇaparikīrtanaparivarto nāma caturthaḥ ||<br />五波羅蜜五名異 般若波羅復一名 一切迴施為菩提 一味同歸菩提名<br />Just so do these five perfections of the Jinas Have their name from the perfection of wisdom:<br />When they are being turned over into all-knowledge, The name of enlightenment provides one single principle for all the six of them.<br />如贍洲樹千俱胝,不同種種多形色,唯說樹影之一名,影無種種無差別。<br />佛陀此五波羅蜜,亦得般若之名稱,為遍知果普回向,六度一味歸菩提。<br />布施等其余所有善法於般若波羅蜜多自性中一味一體的道理,以比喻來說明,譬如贍部洲的檀香、沉香等各不相同的所有樹木多達數千俱胝,盡管這些樹木的色、香等有種種不同差別,枝干花果等有多種形色,然而它們的影子只叫樹影這一個名稱。作為影子,并不是像樹一樣有種種顏色、芬芳等,從影子本身的側面,并不存在各自樹木迥然有別的現象。與此比喻相同,如來之道五波羅蜜多,如果以證悟真如的智慧攝持,這一切也都將獲得般若的名稱,歸屬於出世間波羅蜜多之列,這是由於智慧的原因,所有這些道於現空無別(即遍具殊勝之空性)的本性中成為一體。不僅僅是道位,而且所有善根倘若為了遍知佛果而普皆回向,就好似匯入海中的水一樣,所有六度都將同歸於所有善根之果——圓滿菩提中,變成一味一體,於現空無別的果位智慧法身中任運自成。<br />[5. Puṇyaparyāyaparivarta]<br />福量品第五 焰慧地攝精進波羅蜜伽陀<br />Chapter V The Counterfeit and the True Perfection of Wisdom<br />壬二(為他講說等功德)分二:一、如何講說之方式;二、如是宣講之功德。<br />癸一(如何講說之方式)分二:一、傳講所斷假般若之方式;二、宣講所取真實般若之方式。<br />子一、傳講所斷假般若之方式:<br />saci rūpa saṃjña api vedana cetanāyāṃ cittaṃ anitya pariṇāmayi bodhisattvo |<br />pra(ti)varṇikāya carate aprajānamāno na hi dharma paṇḍita vināśa karoti jātu || 5.1 ||<br />彼色受想行識等 菩薩觀照悉無常 各各現行而不知 非法非生智者見<br />When a Bodhisattva [falsely] reveals form, perception, feeling, will, Or thought as impermanent [claiming that they are destroyed], - In the counterfeit [perfection of wisdom] he courses, considering not wisely; Because the learned never effect the destruction of a dharma.<br />菩薩若本未盡知,宣說色想受行識,無常行持假般若,智者永不壞諸法。<br />某位菩薩,假設自己原本明明沒有完全了知所說的甚深離戲般若義的道理,而宣講色想受行識五蘊是無常、苦、單單的人無我和相似的空性,聲稱“這就是最殊勝的般若波羅蜜多”,實際上他是在行持形象的般若或者虛假、相似的般若,不符法性而講說,就唐捐了勝乘的密意。而一五一十證悟般若義的諸位智者,永遠不會失去或毀壞佛陀甚深智慧安立的諸法本義以及由文字無誤開示的甚深如來教。<br /><br />子二、宣講所取真實般若之方式:<br />yasmin na rūpa api vedana cāpi saṃjñā vijñāna naiva na pi cetanayopalabdhiḥ |<br />anupādu śūnya na ya jānati sarvadharmān eṣā sa prajñavarapāramitāya caryā || 5.2 ||<br />無色無受想行識 是法無得復無生 了知一切法皆空 是名最上般若行<br />Wherein of form, of feeling, or perception, Or consciousness, or will there is no apprehension: By the method of emptiness and non-production [he] cognizes all dharmas. This is the practice of wisdom, the foremost perfection.<br />非色非受不緣想,不緣行識盡了知,萬法無生空性理,此即行持勝般若。<br />某位說法者,不耽著色,同樣不是受、不緣想,也不緣於行和識,而徹底了知色等法的本體與其差別法——無常等為例的輪涅一切法本來無生空性、超離分別行境的道理,并為他眾如此宣說,這就是在行持最殊勝的般若波羅蜜多。<br /><br />癸二(如是宣講之功德)分二:一、宣說真般若之功德;二、彼之原因。<br />子一、宣說真般若之功德:<br />yāvanti gaṅganadivālikatulyakṣetre tāvanti sattva arahanti vineya kaścit |<br />yaś caiva prajña ima pāramitā likhitvā parasattvi pustaku dadeya viśiṣṭapuṇyaḥ || 5.3 ||<br />如化恒沙等佛剎 諸眾生證羅漢果 若能書寫此般若 令他受持功德勝<br />Perfect Wisdom Greater Than Any Other Spiritual Gift If someone would discipline in Arhatship as many beings As there are in fields equal to the sands of the river Ganges: And if someone else, having copied this perfection of wisdom, Would give the book to another being, - his would be the more distinguished merit.<br />有化恆河沙數剎,眾生皆證羅漢果,書此般若經函贈,最上有情福更勝。<br />有些補特伽羅調化恆河沙數一切剎土中居住的所有眾生,使他們都證得阿羅漢果位;另有任何行者繕寫此般若立成文字,而將經函奉贈給通達般若意義并能為他眾傳講的菩薩——“最上有情”,那麼這一福德與前者相比,更為超勝。<br /><br />子二(彼之原因)分二:一、真實原因;二、以比喻說明。<br />丑一、真實原因:<br />kiṃ kāraṇaṃ ta iha śikṣita vādiśreṣṭhā gamayanti dharma nikhilāniha śūnyatāyām |<br />yāṃ śrutva śrāvaka spṛśanti vimukti śīghraṃ pratyekabodhi spṛśayanti ca buddhabodhim || 5.4 ||<br />如佛修行云何學 信重般若諸法空 速證聲聞及緣覺 乃至無上正覺尊<br />For what reason? The supreme Teachers, trained in this, Make all dharmas intelligible in this emptiness. When they have learned that the Disciples speedily experience their own kind of emancipation, Others experience Pratyekabuddha-enlightenment, others again the Buddha-enlightenment.<br />因說第一修學此,能宣諸法此空性,聞彼聲聞速解脫,證得獨覺佛菩提。<br />如果有人問:如此福德超勝的原因何在呢?因為堪為說法第一的那些菩薩,修學此正道,進而能宣講諸法為空性的這一大乘,當聽聞空性的道理之后,智慧淺薄者,也理解了“色如泡如沫……”由此聲聞種姓者也迅速從輪回中得解脫;中等根基者現見緣起義而證得獨覺菩提;利根者將證悟到萬法平等性而獲得佛陀菩提。<br /><br />丑二(以比喻說明)分二:一、以苗芽比喻略說;二、以太陽與龍王之比喻廣說。<br />寅一、以苗芽比喻略說:<br />asato ’ṅkurasya drumasaṃbhavu nāsti loke kuta śākhapatraphalapuṣpaupādu tatra |<br />vina bodhicitta jinasaṃbhavu nāsti loke kuta śakrabrahmaphala śrāvakaprādubhāvaḥ || 5.5 ||<br />世間無種不生樹 枝葉華果悉無有 無佛誰指菩提心 亦無釋梵聲聞果<br />Importance of the Thought of Enlightenment Where there is no sprout, there can in the world be no tree. How can therein be the production of branches, leaves, fruits or flowers? Without the aspiration for enlightenment there is no possibility of a Jina in the world. How then could Sakra, Brahma, fruit and disciples manifest themselves?<br />無芽世上不生樹,枝葉花果豈能出?無菩提心世無佛,焉生帝梵聲聞果?<br />比如,沒有苗芽,世上本來就不會生長樹木,既然樹不存在,那它的枝葉花果又豈能生出?不會生出的。同樣,如果沒有佛母(般若)中所宣說猶如苗芽般的勝義與世俗菩提心,那麼世間原本就不會有樹木般的佛陀出現。假設沒有佛陀,那又怎麼會產生如同枝葉般的帝釋梵天與聲聞這些佛陀說法的果呢?因為因不存在的緣故。<br /><br />寅二(以太陽與龍王之比喻廣說)分二:一、以同品喻太陽詮表;二、以異品喻龍王詮表。<br />卯一、以同品喻太陽詮表:<br />ādityamaṇḍalu yadā prabhajāla muñcī karmakriyāsu tada sattva parākramanti |<br />tatha bodhicitta sada lokavidusya jñāto jñānena sarvaguṇadharma samāgamanti || 5.6 ||<br />如日舒光照諸天 普使成就種種業 佛智菩提心亦然 從智生諸功德法<br />When the orb of the sun sends forth a multitude of light, Then beings exert themselves in doing their work: So, when the thought of enlightenment has come into being for the sake of knowing the world, Through its cognition all the dharmas of quality are assembled.<br />何時日輪光芒照,爾時眾生勤行事,智為慧生菩提心,依智眾具功德法。<br />什麼時候太陽高掛,光芒普照或放射十方,當時所有眾生都勤勤懇懇做各種各樣的事,同樣,如果智者們為了獲得如來般若波羅蜜多遍知智慧於世間發起、生起願行菩提心,那麼從中就會出生如來無上智慧的果。依靠這一智慧無誤照見一切所知,從而向一切所化有情放射出能打開智慧的正法光芒,使一切眾生擁有暫時和究竟的一切功德法。<br /><br />卯二、以異品喻龍王詮表:<br />yatha nopatapta asato bhujagādhipasya kuta nadyaprasravu bhavediha jambudvīpe |<br />asatā nadīya phalapuṣpa na saṃbhaveyuḥ na ca sāgarāṇa ratanā bhavi naikarūpāḥ || 5.7 ||<br />如無熱池無龍主 即無河流閻浮提 無河華果悉不生 亦無大海種種寶<br />If there were no Chief of the Serpents in his Anavatapta [Lake], How could there be here in Jambudvipa a flowing along of the rivers? And if there were no rivers, fruits and flowers could not possibly be, And there would also be no manifold jewels in the oceans.<br />tatha bodhicitta asatīha tathāgatasya kuta jñānaprasravu bhavediha sarvaloke |<br />jñānasya co asati nāsti guṇāna vṛddhiḥ na ca bodhi sāgarasamā na ca buddhadharmāḥ || 5.8 ||<br />世間無佛無大智 無智功德不增長 亦無佛法諸莊嚴 無菩提海等等寶<br />So, if there were no thought of enlightenment, how could there be The flowing along of the cognition of the Tathagata in all these worlds? And if there is no cognition, there can be no growth of the virtues, No enlightenment, nor the oceanlike dharmas of the Buddha.<br />如無熱海無龍王,此贍洲河豈能流?無河不生花及果,亦無大海眾寶色。<br />無菩提心善逝智,一切世間豈能生?無智無德無菩提,如海佛法亦成無。<br />比如,無熱惱海中若沒有龍王,那麼這個贍部洲依靠龍王威力所生的百川怎麼能流淌?不會流淌。倘若沒有江河,就沒有溼度,由此不會生出所有花、果。此外,水源頭與支流相遇而形成的大海奇珍異寶各不相同的眾多形色,也都不復存在。與此比喻相同,這個世界上,假設沒有猶如龍王般的兩種菩提心雙運的空性大悲藏,那麼能使菩提種子得以增長等、猶如河流般的一切善逝的智慧在所有世間中又豈能產生?不該產生。如果無有河流般的智慧,那麼也就不存在依其講經說法,一切所化眾生通過聽聞等而行持、增長成為增上生、決定勝之因好似美花般善妙功德的情況,倘若不具備這一點,也就不會有三菩提的果。如同充滿珍寶的大海般十力等不可估量的佛陀之法都將化為烏有。可見,如果具備空性大悲藏二諦無別的菩提心寶,那麼道果的一切功德也隨之具足,假設菩提心寶不存在,則其余一切也就不復存在。所以,唯一的它是一切白法的根本。<br /><br />辛四(相續中生起般若自性之法)分二:一、后得所為;二、入定修法。<br />壬一(后得所為)分三:一、增福之因——隨喜;二、不損福之因——回向;三、日益增上之因——勝解。<br />癸一(增福之因——隨喜)分二:一、宣說菩薩隨喜之功德;二、宣說隨喜與回向共同之基。<br />子一(宣說菩薩隨喜之功德)分二:一、比喻;二、意義。<br />丑一、比喻:<br />yāvanti loki kvaci jotikaprāṇabhūtā obhāsanārtha prabha osarayanti sarve |<br />varasūryamaṇḍalaviniḥsṛta ekaraśmī na kalā pi jyotikagaṇe siya sarva-ābhāḥ || 5.9 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ puṇyaparyāyaparivarto nāma pañcamaḥ ||<br />譬如世間螢有光 一切螢光集一處 比日一光照世間 微塵數分不及一<br />The Sun and the Firefly If all the light-emitting animals everywhere in this world Would, for the purpose of illumination, shed light: One single ray, issued from the orb of the sun, outshines them all, And infinitesimal would be all the luster of the hosts of light-emitting animals.<br />此世能明諸含識,為照亮故放光芒,日輪一光最至上,能明群光皆不及。<br />在這個世界上,能明的發光體流星、燈盞等,及螢火蟲、持燈者等所有含生,為了照亮諸方的緣故,片面性放出各自身體和物體的所有光芒,而太陽的唯一光芒一經放射,是超群絕倫,而能明群體的其余所有光,通通比不上太陽照亮和普及的情形。<br />[6. Anumodanāparivarta]<br />隨喜功德品第六 難勝地攝定波羅蜜伽陀<br />Chapter VI Supreme Merit of Dedication and Jubilation<br />丑二、意義:<br />yāvanti śrāvakagaṇāḥ prasavanti puṇyaṃ dānaṃ ca śīlamapi bhāvanasaṃprayuktam |<br />sa hi bodhisattva anumodana ekacitte na ca sarvaśrāvakagaṇe siya puṇyaskandho || 6.1 ||<br />所有聲聞眾功德 布施持戒觀照行 不及菩薩發一心 隨喜福蘊之少分<br />However much merit the hosts of Disciples may beget, Associated with giving, morality, and [meditational] development: But if a Bodhisattva rejoices with one single thought, There would [by comparison] be no mass of merit in all the hosts of the Disciples.<br />所有聲聞施持戒,修行所生福德資,菩薩一念隨喜心,聲聞眾福不可比。<br />正如剛剛講的比喻一樣,所有聲聞眾雖然盡其所有布施、持戒及修行產生福德三事的資糧,可是與菩薩的一念隨喜心相比,聲聞眾的福德不及它的一分,因為聲聞的善根不管有多麼巨大,也是所緣行相狹隘、分別念垢不淨,沒有以善巧方便的回向攝持,以至於果微乎其微。<br /><br />子二、宣說隨喜與回向共同之基:<br />ye buddhakoṭiniyutā purimā vyatītā ye vā anantabahukṣetrasahasrakoṭayaḥ |<br />tiṣṭhanti ye ’pi parinirvṛta lokanāthā deśanti dharmaratanaṃ dukhasaṃkṣayāya || 6.2 ||<br />所有俱胝那由他 無邊佛剎千俱胝 過去現在佛說此 法寶為斷一切苦<br />The Range of Jubilation If we take the niyutas of kotis of Buddhas, who have gone by in the past period of time, And those who just now abide in endlessly many thousands of kotis of Buddha-fields; And also those Saviours of the world who, having gone to Parinirvana, Will demonstrate the jewel of Dharma for the sake of the complete extinction of suffering;<br />prathamaṃ upādu varabodhayi cittupādo yāvat su dharmakṣayakālu vināyakānām |<br />ekasmi tatra ciya teṣa jināna puṇyaṃ saha yukta pāramita ye ’pi ca buddhadharmāḥ || 6.3 ||<br />以功德施佛菩提 菩薩之施皆無相 先發最上菩提心 至成正覺及入滅<br />If we consider the merit of those Jinas during the period Beginning with the first production of the thought of the foremost enlightenment, Until the time of the extinction of the good Dharma of the Guides, And the dharmas connected with the perfections, and also the Buddha-dharmas,<br />yaś caiva buddhatanayāna(ca) śrāvakāṇāṃ śaikṣa aśaikṣa kuśalāsrava nāsravāśca |<br />paripiṇḍayitva anumodayi bodhisattvo sarvaṃ ca nāmayi jagārthanidāna bodhi || 6.4 ||<br />彼量所有佛功德 咸成方便波羅蜜 及彼聲聞學無學 有漏無漏諸善法<br />菩薩等一普迴施 當為世間證菩提<br />And also the merit of the offspring of the Buddhas, and of the Disciples, Be they in training or adepts, with outflows or without, - Having heaped it all up, the Bodhisattva rejoices at it, And turns it all over to the enlightenment which is linked with the weal of the world.<br />先佛俱胝那由他,住千俱胝無邊剎,離憂世間諸怙主,為滅痛苦示寶法。<br />初發殊勝菩提心,至諸導師妙法盡,期間如來諸福德,具波羅蜜佛陀法,<br />佛子聲聞學無學,有漏無漏之善法,菩薩集已作隨喜,利生回向大菩提。<br />過去時,先前的佛陀俱胝那由他數,安住於無量眾多千俱胝的剎土中,以此為例,過去的無數佛陀,超離輪回的憂苦(即涅槃)而堪為世間的一切怙主,現今住世,為了滅盡痛苦,而開示珍寶正法。對於所有佛陀都是最初發殊勝菩提心,自相續中生起以來,直至諸位導師的妙法隱沒、窮盡,這期間的那些如來所有意樂發心的福德,行為上具足六波羅蜜多,獲得十力等佛陀之法的果,此外一切佛子菩薩以及聲聞緣覺一切有學無學、有漏無漏的善法,某位菩薩,用自己的心觀想合集為一,隨后發自內心作隨喜,并發無上菩提心,也就是為了成辦利益無邊眾生之因、獲證無上大菩提,而把自他的這一切善根歸集一處作回向。世俗中,緣於真實回向的對境,懷着希求心,如同射箭般能夠轉變善根,就是回向的本體。<br /><br />癸二(不損福之因——回向)分二:一、真實回向;二、如是回向之功德。<br />子一(真實回向)分二:一、以勝義無緣方式回向;二、世俗中隨學佛陀之回向。<br />丑一(以勝義無緣方式回向)分二:一、分說所遮、所行之回向;二、宣說彼二之攝義及比喻。<br />寅一(分說所遮、所行之回向)分二:一、所遮有緣之回向;二、所行無緣之回向。<br />卯一、所遮有緣之回向:<br />pariṇāmayantu yadi vartati cittasaṃjñā tatha bodhisattvapariṇāmana sattvasaṃjñā |<br />saṃjñāya dṛṣṭisthitu citta trisaṅgayukto pariṇāmitaṃ na bhavatī upalabhyamānam || 6.5 ||<br />菩薩施已不住心 住心即名眾生相 有見有念名著相 非是菩薩之迴施<br />True and False Turning over When in one who turns over there proceeds the perception of a thought, Or if the turning over of the perception of enlightenment involves the perception of a being: Established in perception, false views, and thought, it is tied by the triple attachment. It does not become turned over to those who apprehend it.<br />回向設若心起想,覺想回向眾生想,想故住見心著三,有緣非入普回向。<br />對於回向,假設能回向的心中生起實執之想,對所回向之處的菩提,也有耽著之想,對回向對境的眾生也有想,那麼由於被耽著之想束縛的緣故,就是處於有緣的見解中,這種心因為具有實執貪著回向之三輪的有緣法,為此并非入於正確無倒自性的普皆回向,所以不能歸屬於清淨回向之列。<br /><br />卯二、所行無緣之回向:<br />saci eva jānati nirudhyati kṣīṇadharmā taccaita kṣīṇa pariṇāmayiṣyanti yatra |<br />na ca dharma dharmi pariṇāmayate kadācit pariṇāmitaṃ bhavati eva prajānamāne || 6.6 ||<br />如是施非無相施 是法當知有滅盡 若作非法非施心 乃可得名為迴施<br />But when he thus cognizes: These dharmas are extinct and stopped, And wherein they are turned over, that is also extinct; Nor is ever anywhere a dharma turned over into a dharma: Then it does become turned over in one who thus considers wisely.<br />如是此法即滅盡,回向之處彼亦盡,知不以法回向法,徹知此理乃回向。<br />假設與有緣的那種回向方式截然相反,如此所回向的善法、能回向的心、誰回向什麼的此法,在世俗中是剎那性而泯滅,自然窮盡。回向之處的菩提,它也不是與前(回向)同時產生而會窮盡或者不復存在。勝義中,所回向、能回向與回向這三法既不成立是剎那也不成立是微塵法,因此自本體無生或者本來滅盡,因為不曾存在的緣故。倘若通達了勝義中永遠不能以法回向於法或者無所回向的道理,那麼就不會貪執回向的三輪,而以完全了知此理的智慧攝持,才稱得上是正確的普皆回向。<br /><br />寅二、宣說彼二之攝義及比喻:<br />saci so nimitta kurute na ca mānayāti atha ānimitta pariṇāmita bhonti bodhau |<br />viṣasṛṣṭa bhojanu yathaiva kriyāpraṇīto tatha śukladharmaupalambha jinena ukto || 6.7 ||<br />作有相施非真施 無相迴施證菩提 如上妙食雜毒藥 自法著相亦如是<br />When he makes a sign, he does not turn over [to enlightenment], But if [he turns to it as] the signless, [that] becomes turned over into enlightenment. Just as though food mixed with poison were good to cat, So has the taking of pure dharmas as a basis been spoken of by the Jina.<br />執相彼非真回向,無相菩提真回向,如吃雜毒上等食,佛說緣白法亦爾。<br />總而言之,盡管以回向於什麼等三法作為對境,懷着希求心而回向,但必須要了知它是世俗如幻的道理。設若對於三法執著相而作回向,那麼它就不是真正的回向,倘若了知那三法無相的自性而回向,那才是為菩提而真實回向。如同吃了雜毒的上等食品,那麼美食也被毒所侵害。佛陀說:以實執之想緣於白法也與雜毒之食一樣。<br /><br />丑二、世俗中隨學佛陀之回向:<br />tasmā hu nāmapariṇāmana śikṣitavyā yatha te jinā kuśala eva prajānayanti |<br />yajjātiyo ’yaṃ prabhavo yadalakṣaṇaṃ ca anumodamī tatha tathā pariṇāmayāmi || 6.8 ||<br />是故迴施應當學 如佛眾善悉當知 若生若相若威力 悉皆隨喜而迴施<br />Therefore thus should one train in turning over: As the Jinas wisely know that wholesome [root], - Its class as it is, its origins as they are, its characteristics as they are, - Thus do I rejoice [in that wholesome root], thus do I turn [it] over.<br />故當如是學回向,依佛洞悉善行相,如此出生如此相,隨喜如此普回向。<br />由於回向有真回向與不是真回向的情況,所以認識到如是功德和過失以后應當修學回向。依照佛陀所通達或洞悉隨喜、回向的無誤善法是“如此這般”的行相,也就是說在世俗中回向的本體是這樣:於名言中從中如此無欺產生果,這些在勝義中是如此無緣的法相。總之,心里想按照完全領悟二諦無別之自性的佛陀怎麼隨喜和回向,我也與之相同這般欣然隨喜,如此普皆回向,即是依照諸佛如何回向而回向。所以,盡管自己不知到底該怎麼回向,但隨從其他智者而回向,也就成了相應的真實回向。按照《普賢行願品》中所說的兩個偈頌:“文殊師利勇猛智,普賢慧行亦復然,我今回向諸善根,隨彼一切常修學。三世諸佛所稱嘆,如是最勝諸大願,我今回向諸善根,為得普賢殊勝行。”<br /><br />子二(如是回向之功德)分二:一、真實功德;二、以比喻廣說。<br />丑一、真實功德:<br />evaṃ ca puṇya pariṇāmayamāna bodhau na ca so hi buddha kṣipate jina uktavādī |<br />yāvanti loki upalambhikabodhisattvā abhibhonti sarvi pariṇāmayamāna śūro || 6.9 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām anumodanāparivarto nāma ṣaṣṭhamaḥ ||<br />此施佛許而印可 如是得名勇猛施<br />And thus turning merit over into enlightement, He does not upset the Buddha, one who preaches what the Jina has taught. As many as there are in the world Bodhisattvas who lean on a basis All of them surpasses the hero who turns over in this way.<br />福德回向大菩提,無毒成佛依佛說,如是回向之勇士,勝世有緣諸菩薩。<br />如上所說,倘若將一切福德回向大菩提,那麼作為因的回向是無毒的,不會舍棄或必將獲得它的果——成佛,這是依照佛陀所說的大乘法不顛倒而宣講的。以如是無緣的方式普皆回向的勇士菩薩,勝過世間中有緣(即有執著)的所有菩薩。<br /><br />[7. Nirayaparivarta]<br />地獄品第七 現前地攝智慧波羅蜜伽陀<br />Chapter VII Perfect Wisdom Guides the Other Perfections<br />丑二(以比喻廣說)分二:一、得遍智果之理;二、得清淨道般若之理。<br />寅一(得遍智果之理)分二:一、以導盲者之比喻說明將其余度引至遍智之理;二、以未點睛之喻說明雖具足其余度然不得遍智之理。<br />卯一、以導盲者之比喻說明將其余度引至遍智之理:<br />jātyandhakoṭiniyutānyavināyakānāṃ mārge akovidu kuto nagarapraveśe |<br />vina prajña pañca imi pāramitā acakṣuḥ avināyakā na prabhavanti spṛśetu bodhim || 7.1 ||<br />無量盲人不見道 無一得入於城郭 修六度行闕般若 無力不能成菩提<br />How can those niyutas of kotis of born-blind, who are without a guide, Who are not conversant with the way, find an entrance to the city? Without wisdom these five perfections are eyeless: Those who are without the guide are unable to experience enlightenment.<br />無導天盲千萬億,不曉道豈入城市?無慧無目此五度,無導不能證菩提。<br />比如,沒有引路向導、雙目失明的天盲,縱然是俱胝那由他(即千萬千億)數聚集一起,也看不見、不知曉自己前方所在的道路,又怎麼可能上路而進入其余城市呢?絕不可能。同樣,如果不具備明目般的這個智慧波羅蜜多,那麼從本身而言,如同無目般的布施等此五度,就會因為沒有以引路向導般的智慧助伴所攝持,而不知曉聖道,為此不能夠抵達(證得)圓滿菩提的城市。<br /><br />卯二、以未點睛之喻說明雖具足其余度然不得遍智之理:<br />yatrāntarasmi bhavate pragṛhīta prajñā tatu labdhacakṣu bhavatī imu nāmadheyam |<br />yatha citrakarmapariniṣṭhita cakṣuhīno na ca tāva puṇyu labhate akaritva cakṣuḥ || 7.2 ||<br />譬如畫像不畫眼 因無眼界無功德 若有受行於智慧 得名有眼及有力<br />When they are taken hold of by wisdom, Then, having gained the eye, do they get that designation [i.e. ‘perfection’]. It is like a [religious] painting [of a deity or a saint] which is complete except for the eyes. Only after the eyes are painted in does one get one’s fee.<br />何時以慧盡攝持,爾時得目獲此名,如畫竣工無眼目,未點睛前不得資。<br />什麼時候布施等其余善法以三輪無分別智慧完全攝持,那麼在當時,它們就已經得到了明目,獲得此波羅蜜多的名稱,而能得以順利到達遍知的城市。比如說,人物肖像畫中即使其余的事項都已圓滿畫完,但如果那幅畫唯獨沒有畫完眼睛,那麼在沒有點睛之前,畫面尚未完工,為此不會得到它的報酬。這說明,即便其余善法樣樣齊全,可是如果不具備智慧就不能得果的道理。如此依靠了達萬法真如的智慧,而使一切正道轉變到現空無別的境界上,其果現空無別的智慧必定成熟,這種智慧不被他奪,具足不緣趨入果般若的一切種智之心回向,要知道這是大乘道的精華所在。<br /><br />寅二(得清淨道般若之理)分二:一、以虛空之喻說明無緣而入於般若之列;二、若離無緣則道不清淨之理。<br />卯一、以虛空之喻說明無緣而入於般若之列:<br />yada dharma saṃskṛta asaṃskṛta kṛṣṇaśuklo aṇumātru no labhati prajña vibhāvamānaḥ |<br />yada prajñapāramita gacchati saṃkhya loke ākāśa yatra na pratiṣṭhitu kiṃci tatra || 7.3 ||<br />有為無為黑白法 如微塵等不可得 智慧觀照如虛空 故名般若出世間<br />The Attitude to Dharmas and to the Self When one who develops wisdom to the end does not seize on the least dharma, Conditioned or unconditioned, dark or bright; Then one comes to speak in the world of the perfection of wisdom, [Which is like] space, wherein nothing real whatsoever is established.<br />有為無為黑白法,慧破塵許不得時,世間入於般若列,猶如虛空毫不住。<br />什麼時候,對於凡屬於有為法、無為法、黑法、白法的一切,以分析究竟實相的智慧加以探究,破除相執以后,真實中成立或有相之行境的法極微塵許也得不到,現見一無所住的意義時,在世間中就入於“般若波羅蜜多”的行列中,猶如虛空由於無有本體的緣故絲毫也不住於其余任何法一樣。<br /><br />卯二、若離無緣則道不清淨之理:<br />saci manyate ahu carāmi jināna prajñāṃ mociṣya sattvaniyutāṃ bahurogaspṛṣṭān |<br />ayu sattvasaṃjñaparikalpaku bodhisattvo na ca eṣa prajñavarapāramitāya caryā || 7.4 ||<br />菩薩諦信行佛行 度那由他苦眾生 如是若著眾生相 此非般若最上行<br />When he thinks, ‘I course in the wisdom of the Jinas, I will set free niyutas of beings touched by many ills’: This Bodhisattva is one who imagines the notion of beings, And this is not the practice of wisdom, the foremost perfection.<br />設思我行如來智,解眾那由他多苦,計眾生想之菩薩,此非行持勝般若。<br />假設以悲心攝持而沒有消除所緣,徘徊於“我要行持佛陀的這一智慧波羅蜜多”的執著相之處,并且有着“解除有情所受那由他眾多痛苦”的耽著心,如此妄執自他相續所攝之眾生想的有緣(即有執著)菩薩,這樣并不是在行持最殊勝的般若波羅蜜多。<br /><br />癸三(日益增上之因——勝解)分三:一、信仰之功德;二、不信之過患;三、教誡以清淨心勤行般若。<br />子一、信仰之功德:<br />yo bodhisattva varapāramiteti cīrṇo paricārikā ya na ca kāṅkṣati paṇḍitehi |<br />saha śrutva tasya puna bheṣyati śāstṛsaṃjñā so vā laghū anubudhiṣyati bodhi śāntām || 7.5 ||<br />菩薩若行最上行 過去未曾求大智 今聞般若如佛想 速證寂靜佛菩提<br />Faith in the Perfection of Wisdom The Bodhisattva who has observed this foremost perfection, When in the past he served [the Buddhas], is learned and does not doubt: As soon as he has heard it he will again recognise the Teacher, And he will swiftly understand the Peaceful Calm of enlightenment.<br />菩薩先前行持時,行此般若無疑知,聞即彼起本師想,依此速證寂菩提。<br />某位菩薩在先前生生世世行持的時候,通過聽聞并受持、思維等途徑行持此甚深般若波羅蜜多的含義,他們誕生於此世間以后,由以往的因緣所感,而對般若的意義無有懷疑了知通曉,剛剛聽聞到此教義,那人即刻想到“我已經見到本師”而對般若生起本師想,依此原因將迅速證悟寂滅大菩提。<br /><br />子二、不信之過患:<br />satkṛtya buddhaniyutāṃ paricārikāyāṃ na ca prajñapāramita śraddadhitā jinānām |<br />śrutvā ca so imu kṣipiṣyati so ’lpabuddhiḥ sa kṣipitva yāsyati avīcim atrāṇabhūto || 7.6 ||<br />過去信佛那由他 不信般若波羅蜜 或生瞋恨或誹謗 是人少智墮阿鼻<br />Though in the past he has honoured millions of Buddhas, and served them, If without faith in the Jina’s perfection of wisdom, Hearing of it, he will cast it away, one of small intelligence; After he cast it away, he will go to the Avici Hell, and no one can save him.<br />昔行時事無量佛,然若未信佛般若,聞已慧淺彼棄此,舍無救護墮無間。<br />盡管在往昔修行之際曾經恭敬承事、供養過無量(數多那由他)的佛陀而積累福德,但如果對大乘的密意——如來的般若波羅蜜多沒有生起信心,也從未發願獲得,那麼現在聽到甚深般若以后,由於智慧淺薄三門的倒行逆施舍棄這一最為深奧的法,不予以恭敬。實際上,舍棄了她,也就舍棄了三世一切佛陀遍知的一切法,自此由於無有聖者之法的救護,這種人將墮落無間地獄,於世間成壞的累劫之中輾轉感受痛苦等過患無窮。<br /><br />子三、教誡以清淨心勤行般若:<br />tasmā hu śraddadhata eva jināna mātāṃ yadi icchathā spṛśitu uttamabuddhajñānam |<br />so vāṇijo yatha vrajitvana ratnadvīpaṃ mūlātu chedana karitva puna āgameyā || 7.7 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ nirayaparivarto nāma saptamaḥ ||<br />若人樂證諸佛智 不能信重諸佛母 如商入海欲求寶 返失於本而復還<br />Therefore, have faith in this Mother of all the Jinas, If you wish to experience the utmost Buddha-cognition: Let him be like a merchant, who has travelled to the treasure island, And who, having lost his goods would [nevertheless] again return [to it].<br />故欲證佛最勝智,於此佛母當起信,猶如商人至寶洲,蕩財返回非應理。<br />如果對般若起信,功德頗巨;倘若不信,過患嚴重。為此,假設想要證得佛陀最殊勝的智慧,那麼對於此佛母(即般若)理當生起信心。因為,信心是無則不生的不共因,如今遇到寶洲般的如來教,此時此刻,務必要使人生有實義,否則,如果猶如商主到了寶洲之后蕩盡了以前的商品,新的珍寶利潤一無所得而空手返回那樣,則不合情理。盡管手中擁有甚深般若的寶珠,可是對她沒有信解而斷然放棄,如此一來,以舍法之因將滅盡先前的福德,我們萬萬不可如此。<br /><br />[8. Viśuddhiparivarta]<br />清淨品第八(此品攝第九歎品) 遠行地攝方便波羅蜜伽陀<br />Chapter VIII The Meaning of Purity<br />壬二(入定修法)分四:一、清淨智之本體;二、彼之作用;三、入定智之行境;四、宣說入定智之行相。<br />癸一、清淨智之本體:<br />rūpasya śuddhi phalaśuddhita veditavyā phalarūpaśuddhita sarvajñataśuddhim āhuḥ |<br />sarvajñatāya phalaśuddhita rūpaśuddhī ākāśadhātusamatāya abhinnachinnāḥ || 8.1 ||<br />色清淨故果清淨 果色二同一切智 若一切智清淨時 如虛空界不斷壞<br />The purity of form should be known from the purity of the fruit. From the purity of form and fruit is the purity of all-knowledge. The purity of all-knowledge and of the fruit, and the purity of form: As with the sameness of the space-element, they are not broken nor cut apart.<br />當知色淨果清淨,果色清淨遍知淨,遍知果淨色清淨,如虛空界不分割。<br />以諸法原本清淨、自性涅槃、正等正覺、自性光明、本來無生無滅平等性本體,而於一切唯一明點法界大光明離障平等一味中修行,即是入定智的本體。它的道理是怎樣的呢?以所謂的“色淨”為例,所知對境從色法到一切種智之間的一切萬法本來就不成立所取能取、染污清淨、自法他法、有實無實等二法的任何自性,法界唯一明點原本已經安住於無生無滅的等性自性清淨大離障中,然而,由於沒有證悟到這一點導致突然產生迷惑之時,在增益我與法的有垢心識前,對境也似乎不清淨,心也這樣執取,以至於就有了染污法的垢染和障礙,這就叫做不清淨的有情。為了去除客塵,趨入佛教的三乘道,從而越來越明顯見到法性實相自性清淨,由此生起聲聞四果、緣覺果、菩薩見道修道九地的證悟,從斷除所斷一切垢染的角度,稱為下品清淨、中品清淨、上品清淨,他們被叫做相應清淨垢染的有情。雖然對境色等的自性本無不淨,可是顛倒執取的所有客塵仿佛是次第清淨,所以就像隨着眼病消失越來越清晰看見對境一樣,有境見到對境的清淨,由於見它,有境也稱為清淨,而并不存在各自他體的其余清淨相,我們應當了知,雖然在現相中,似乎有境越來越清淨,對境似乎是重新顯得清淨,但在實相中,對境色等的自性本來清淨,能見的有境脫離客塵,是果本來清淨。這兩者原本不存在對境有境二者,而安住於大清淨中的要點都是一致清淨,要知道這兩者(對境、有境)是互不相異的本體。<br />同樣,果清淨、色等清淨,離客塵清淨達到究竟,也就成了盡斷二障的最極清淨——遍知智慧的清淨。這所有清淨,歸根到底就是自性清淨意義這一要點,正如剛剛所說一樣。<br />究竟的清淨就是遍知的清淨,暫時各個道位的得果清淨,基色等蘊界處的一切法的清淨,這三種清淨盡管在現相中安立為他體,但在實相中,如同虛空界互不相異一般,法界自性清淨唯一的本體中不可分割,心也無有分割開來的他體。如實現量照見法性清淨自性的佛陀智慧前,照見一切法是真實正等覺或者本來涅槃的自性,所見無不清淨,如此證悟的智慧,也是永久性斷除客塵及習氣的所有障的究竟清淨,依其如何照見,了達萬法無有境、有境等二法的自性,於無二大平等本來清淨佛陀性中不可分割、一味一體,這就是般若波羅蜜多最究竟的意趣。以本性之真義護持自然直定的方法,按照“此中無所遣,亦無少可立,於正性正觀,正見而解脫”來理解。<br />第二品終<br />第三品<br />癸二(彼之作用)分二:一、不住寂滅邊之作用;二、不住三有邊之作用。<br />子一、不住寂滅邊之作用:<br />traidhātukaṃ samatikrānta na bodhisattvā kleśāpanīta upapatti nidarśayanti |<br />jaravyādhimṛtyuvigatāś cyuti darśayanti prajñāya pāramita yatra caranti dhīrāḥ || 8.2 ||<br />菩薩出過於三界 斷盡煩惱而現生 無老病死現滅度 斯即是行般若行<br />Having transcended what belongs to the triple world, the Bodhisattvas, [Although their] defilements [are] removed, exhibit [their] rebirth; [Although] freed from decay, illness and death, they exhibit decease, - This is the perfection of wisdom in which course the constantly wise.<br />勇士所行依般若,真超三界非解脫,雖除煩惱示投生,無老病死示死歿。<br />諸位勇士菩薩,暫時所作所為,也是安住於有寂無二本來大清淨的般若波羅蜜多中,盡管依此真實超離三界的一切煩惱,然而也并非像聲聞一樣安住於解脫三有的涅槃一邊;雖然已經遣除了不由自主轉生三有的煩惱,但依靠善巧方便而示現投生輪回;盡管不存在衰老、患病、死亡,可是以大悲心為利他眾而示現死歿等。如果自己已經證悟了不住有寂的法界,那麼對於耽著有寂之邊的眾生,就會生起證悟深法之自果的大悲心,并在無勤當中獲得無量善巧方便,這是一種自然規律。<br /><br />子二、不住三有邊之作用:<br />nāmeva rūpi jagatī ayu paṅkasaktā saṃsāracakri bhramate ’nilacakratulye |<br />jānitva bhrāntu jagatī mṛgavāgureva ākāśa pakṣisadṛśā vicaranti prajñāḥ || 8.3 ||<br />世間欲色之淤泥 愚人處中如風旋 亦如鹿在屋中轉 智者如禽飛虛空<br />This world is attached to the mud of name-and-form. The wheel of birth-and-death revolves, similar to a wind-wheel. Having cognized the revolving world as like a snare for wild beasts The wise roam about similar to the birds in space.<br />眾生身陷名色泥,漂似風輪生死中,知迷眾如獸入網,智者如禽游虛空。<br />不具備證悟無自性之智慧的這些眾生,身陷在名、色五蘊難以逾越的淤泥之中,漂泊在好似能推動日月運行的圓形風輪數數旋轉般的生死輪回中,如此有了業、煩惱和生這三者,十二緣起周而復始、緊密相連,猶如旋火輪般流轉。了知這些迷惑的眾生,進入到自心愚昧之網當中,如同野獸鑽入無處可逃的網罟中一樣痛苦不堪、難以解脫之后,諸位具有證悟般若智慧的智者,不被迷亂之網所束縛宛如飛禽遨游虛空中一般周游於此眾生界。<br /><br />癸三(入定智之行境)分二:一、宣說不行之行境;二、以比喻說明如此而行之功德。<br />子一、宣說不行之行境:<br />rūpasmi yo na carate pariśuddhacārī vijñāna saṃjña api vedana cetanāyām |<br />evaṃ carantu parivarjayi sarvasaṅgāṃ saṅgād vimucya carate sugatāna prajñām || 8.4 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ viśuddhiparivarto nāmāṣṭamaḥ ||<br />若不著色無受想 亦無行識乃清淨 如是離諸煩惱垢 解脫名佛大智行<br />He who, coursing perfectly pure, does not course in form, Nor in consciousness, perception, feeling or will; Thus coursing he shuns all attachments. Freed from attachments he courses in the wisdom of the Sugatas.<br />行清淨者不行色,不行識想受及行,如是而行斷諸貪,行解脫貪諸佛智。<br />行為清淨的某位菩薩,不以執著而行持色為色本體及其差別法的無常等,同樣,也不行持識、想、受以及行。如此一無所行而行持,能斷除實執的一切粗細貪執,并且是在行持解脫所有貪執的諸佛智慧。<br />[9. Stutiparivarta]<br />Chapter IX All-round Purity<br />子二、以比喻說明如此而行之功德:<br />evaṃ carantu vidu paṇḍitu bodhisattvo saṅgā uchinnu vrajate jagatī asakto |<br />sūryo va rāhugrahamukta virocamāno agnīva yukta tṛṇakāṣṭhavanaṃ dahāti || 9.1 ||<br />菩薩如是行大智 得離諸相脫輪迴 如日解脫羅睺障 光明普徧照世間 火燒草木及樹林<br />Thus coursing, the wise and learned Bodhisattva, Having cut off his attachments, marches on unattached to the world. As the sun, released from the planet Rahu, blazes forth, Or, as fire, let loose, burns up grass, log and forest.<br />明智菩薩如是行,斷貪趨向無貪執,如離羅睺日昭住,失火焚燒草木林。<br />如此而行的明智菩薩,斷絕一切執著的貪愛,越來越向上趨往無貪執的等性。關於“趨向”,在印度的有些版本中也說是“解脫”(,這樣一來,頌詞就成了“斷貪無貪得解脫” )。猶如脫離羅睺曜的太陽昭然而住、失火焚燒所有草木森林一樣,依靠光芒、烈火般的大智慧能摧毀一切煩惱的黑暗和薪柴。<br /><br />癸四、宣說入定智之行相為無緣:<br />prakṛtīya śuddha pariśuddhimi sarvadharmāṃ prajñāya pāramita paśyati bodhisattvo |<br />na ca paśyakaṃ labhati nāpi ca sarvadharmān eṣā sa prajñavarapāramitāya caryā || 9.2 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ stutiparivarto nāma navamaḥ ||<br />如一切法性清淨 作如是觀亦非觀 如是最上般若行<br />The Bodhisattva sees that all dharmas and the Perfection of Wisdom Are pure, perfectly pure, in their essential original nature. But he does not seize on one who sees, nor on all dharmas. This is the practice of wisdom, the foremost perfection.”<br />諸法自性淨普淨,菩薩慧觀般若時,不緣行者一切法,此即行持勝般若。<br />如此染污和清淨所攝的一切法,以自本體煩惱自性清淨,所知所緣普皆清淨,諸位菩薩慧觀、安住於證悟萬法如此自性的殊勝般若波羅蜜多之義中時,既不緣於見者——般若的能修行者,也不緣所觀的一切法,也就是安住於止息戲論的法界中,這就是在行持最殊勝的般若波羅蜜多。<br />第三品終<br />[10. Dhāraṇīguṇaparivarta]<br />稱讚功德品第十 不動地攝願波羅蜜。善慧地攝力波羅蜜伽陀<br />Chapter X Qualifications for Perfect Wisdom<br />第四品<br />庚三(廣說)分五:一、修學加行之次第;二、真實成就彼加行果之理;三、宣說加行者補特伽羅;四、如是趨入行者之超勝功德;五、彼所修學法之超勝功德。<br />辛一(修學加行之次第)分五:一、所修加行之本體;二、修行加行所生之功德;三、對加行制造違緣之過患;四、加行之作用;五、宣說加行之緣善知識。<br />壬一、所修加行之本體:<br />śakro jinasya paripṛcchati devarājo caramāṇa prajña katha yujyati bodhisattvo |<br />aṇumātra yo na khalu yujyati skandhadhātau yo eva yujyati sa yujyati bodhisattvaḥ || 10.1 ||<br />帝釋天主問佛言 云何菩薩行智慧 佛答微塵數蘊界 無此蘊界之菩薩<br />Sakra, King of Gods, asks the Jina: “Coursing in wisdom, how is the Bodhisattva ‘engaged in’ it?” “Who is ‘joined’ to not the least thing whatsoever, be it skandha, or element, He who is ‘engaged’ thus, that Bodhisattva is ‘joined’ [to wisdom].<br />天王帝釋問佛尊,菩薩如何勤行智?蘊界塵許不勤行,不勤於蘊菩薩勤。<br />天王帝釋請問人中獅子佛尊:“在以往的如來前承事過、從中產生善根并被善知識攝受的諸位菩薩應當如何精進行持智慧波羅蜜多呢?”佛告帝釋:“對於蘊界所包含的法,微塵許也不以緣取或安住的方式精進行持,不緣、不住、不精進於蘊等,那就是菩薩的真精進。”<br /><br />壬二(修行加行所生之功德)分三:一、加行因——恭敬之功德;二、加行所生果之功德;三、暫時加行本體功德。<br />癸一、加行因——恭敬之功德:<br />cirayānaprasthitu sa vedayitavya sattvo bahubuddhakoṭinayutehi kṛtādhikāro |<br />yo śrutva dharmi imi nirmitamāyakalpāṃ na ca kāṅkṣate ayu prayujyati śikṣamāṇaḥ || 10.2 ||<br />菩薩久行應可知 於俱胝佛作勝緣 新學聞此生邪疑 或不樂求而不學<br />As one set out for long in the vehicle should that being be known, As one who has done his duty under many niyutas of kotis of Buddhas, Who, when he has heard that these dharmas are fictitious and like an illusion, Does not hesitate, but makes efforts to train himself.<br />誰聞此法如幻化,無疑學復行加行,知彼久遠入大乘,事佛俱胝那由他。<br />任何行者,聽聞到此《般若經》中解說所有這些法雖然無有本體,但行相不滅猶如幻術、幻化的道理,對它的意義誠信不疑進而修學,繼續策勵修行加行,由此可知那位有情,先前長遠以來就步入大乘,并且可以推知,他在以往通過供養、禮贊等方式精心承事過俱胝那由他數的佛陀。原因是,不依靠這樣的因作為前提,不會聽聞到甚深般若的意義并產生勝解。<br /><br />癸二(加行所生果之功德)分二:一、不被違緣所害之功德;二、獲得三身之功德。<br />子一、不被違緣所害之功德:<br />kāntāramārgi puruṣo bahubhījanehi gopāla sīma vanasaṃpada paśyate yo |<br />āśvāsaprāpta bhavatī na ca tasya trāso abhyāśa grāmanagarāṇa ime nimittāḥ || 10.3 ||<br />又如人行深惡道 忽見邊界牧牛人 心得安隱無賊怖 知去城郭而非遙<br />The Simile of a Village If a man [coming out of] a wilderness extending over many miles Would see cowherds, or boundary lines, or woods: He [then] regains his breath, and has no [more] fear of thieves: [For he knows that] these are signs that a village or city is quite near:<br />emeva prajñavarapāramitā jinānāṃ śṛṇu tāta yo labhati bodhi gaveṣamāṇaḥ |<br />āśvāsaprāpta bhavatī na ca tasya trāso nārhantabhūmi na pi pratyayabuddhabhūmī || 10.4 ||<br />若聞最上般若已 復得樂求佛菩提 如獲安隱得無怖 心超羅漢緣覺地<br />Just so the one who searches for enlightenment, when he learns of this wisdom, The foremost perfection of the Jinas, and gets hold of it: He regains his breath, and he has no [more] fear, Not even that of [falling on] the level of an Arhat or the level of a Pratyekabuddha.<br />入多由旬荒道人,見牧牛人交界林,思乃臨近村城兆,得安慰無盜匪懼。<br />如是尋覓菩提時,得聞諸佛此般若,彼得慰藉無畏懼,非羅漢果緣覺地。<br />步入於荒無人煙的路途已達數由旬的人,當徘徊在道路中時,一旦看見城區牧牛人荒郊和村落交界的森林異常舒心愜意,已經走過遙遙路程的他們心里思量:這些該是臨近村落和城邑的相兆,從猛虎等荒郊野外所具有的畏懼中得以安慰(義為不再有這種畏懼),從此以后心中再沒有盜賊、土匪威脅的恐懼感。<br />同樣,要想獲得微妙的菩提,在尋覓菩提的方便之時,得以聽聞諸佛之母堪為正道之最的這一般若波羅蜜多,這位有緣者,從輪回的痛苦中獲得慰藉(義為脫離輪回的痛苦),而且無有墮入三有、寂滅之邊的畏懼,因為并非墮入聲聞阿羅漢的果位,也不是墮入緣覺地。<br /><br />away':<br />子二(獲得三身之功德)分三:一、獲得法身之功德;二、獲得報身之功德;三、獲得化身之功德。<br />丑一、獲得法身之功德:<br />puruṣo hi sāgarajalaṃ vraji paśyanāya saci paśyate drumavanaspatiśailarājam |<br />athavā na paśyati nimitta nikāṅkṣa bhoti a(bhyāśa)to mahasamudra na so ’tidūre || 10.5 ||<br />譬如人住觀大海 先見大山大樹林 見此所愛祥瑞境 必達大海知非遠<br />The Simile of the Ocean As long as a man who travels to the watery ocean in order to see it, Still sees the trees and forests of the Himalayas, [he is far from it]. But when he no longer sees these signs, he becomes free from doubt, [and knows that] ‘Quite near is the great ocean, it is not too far<br />emeva bodhivaraprasthitu veditavyo śruṇamāṇa prajña imi pāramitā jinānām |<br />yadyāpi saṃmukha na vyākṛtu nāyakeno tathapi spṛśiṣyati nacireṇa hu buddhabodhim || 10.6 ||<br />菩薩若發最上心 聞此般若波羅蜜 雖未授記於佛前 此證菩提亦非遠<br />Just so should be known one who has set out for the foremost enlightenment, And who is learning about this perfection of wisdom of the Jinas. Although he is not one who has face to face been predicted by the Leader, He knows that ‘before long I will experience the Buddha-enlightenment.’<br />如人為觀海水往,見樹林山仍遙遠,不見彼等遙遠相,思近大海無懷疑。<br />當知已入妙菩提,聽聞如來此般若,縱未得佛親授記,不久自證佛菩提。<br />比如,一個人為了觀海水而前往,假設他看見前方有樹木森林高山,就會知道離大海仍然還遙遠,當不再見到山巒等那些遙遠的相徵,所有地帶漸漸下傾、趨向平坦,一眼望不到邊,就會想到:現在我已經靠近大海。對此無有懷疑,而且從遠處就知道這一點,因為大海一望無際、廣闊平坦的緣故,它的范圍內不可能有高山等,由此而知(離海)尚遠。我們應當知曉:如同此喻一樣,已經趨入勝妙菩提者,通過擁有聽聞如來此般若波羅蜜多的緣分,已經靠近離一切邊的法身智慧大海。由此,如同山林般的所有分別念相逐漸斷除,一切妄念運行接近寂滅,進而無欺獲得無緣智慧。所以,不離此般若的行者,縱然沒有得到導師佛陀親口授記說“你將成佛”,但是可以知道自己不久將證得佛陀的菩提,因為從無欺的因果道理中足能推知。<br /><br />丑二、獲得報身之功德:<br />suvasanti kāli patite tṛṇapatraśākhā nacireṇa patraphalapuṣpa samāgamanti |<br />prajñāya pāramita yasyimu hastaprāptā nacireṇa bodhivara prāpsyati nāyakānām || 10.7 ||<br />如見春生諸草木 知有華實而非遙 若人手得此般若 得證菩提亦非遠<br />The Simile of Spring In beautiful springtime, when the stalks and leaves have come out, From the branches will, before long, come forth [more] leaves, and fruits and flowers: One who has been taken in hand by this perfection of wisdom, Before long he will attain the foremost enlightenment of the Leaders.<br />春季好時樹葉落,枝不久生葉花果,誰手中得此般若,不久獲證佛菩提。<br />在春季的大好時節,當某種樹木凋萎的陳葉更換而落到地上時,(人們就會知道)樹枝不久將新生出綠葉、花果。同樣,作為行者,誰的手中得到了此般若波羅蜜多,他過不了多久就會獲證諸佛的菩提,因為:自從得到真實的教授時起為勝乘發心的果,也就是具有大悲茂密綠葉之涼蔭、競相綻放的相好之花、饒益他眾之碩果好似如意樹般的色身——受用圓滿身終將獲得。<br /><br />丑三、獲得化身之功德:<br />yatha istri gurviṇi ya ceṣṭati vedanābhi jñātavyu kālu ayamasya prajāyanāya |<br />tatha bodhisattva śruṇamāṇu jināna prajñāṃ rati chanda vīkṣati spṛśiṣyati bodhi śīghram || 10.8 ||<br />亦如女人懷其妊 十月滿足必誕生 菩薩若聞寶德藏 速成正覺之祥瑞<br />The Simile of the Pregnant Woman When a pregnant woman is all astir with pains, One should know that the time has come for her to give birth: Just so will the Bodhisattva, if on hearing of the wisdom of the Jinas He beholds her with delight and zest, speedily experience enlightenment.”<br />猶如孕婦受苦逼,彼謂已至分娩時,菩薩聽聞如來智,生喜求疾證菩提。<br />比如,懷胎的某位孕婦,當胎月圓滿以后感受臨產的病苦所逼迫,那種症狀就意味着已經到了分娩的時候。同樣的道理,某位菩薩得以聽聞如來的這一智慧波羅蜜多,并生起清淨的歡喜之情和渴望的希求之心,將迅速證得大菩提,因為,由經這一正道使佛性的種子復蘇,到資糧已經圓滿,就像孕婦生子一樣,化身勢必直接顯現於世間。<br /><br />癸三(暫時加行本體功德)分二:一、雖不分別增減等卻不證一邊涅槃;二、雖無分別亦能利生。<br />子一、雖不分別增減等卻不證一邊涅槃:<br />caramāṇu prajñavarapāramitāya yogī na ca rūpavṛddhi na ca paśyati pārihāṇim |<br />dharmā adharma imu paśyati dharmadhātuṃ na ca nirvṛtiṃ spṛśati so viharāti prajñām || 10.9 ||<br />若行般若波羅蜜 見色非增亦非減 見法非法如法界 不求寂靜即般若<br />How to Dwell in Perfect Wisdom “When the Yogin is coursing in wisdom, the supreme perfection, He does not see the growth of form, nor its diminution. If someone does not see dharma, nor no-dharma, nor the Dharma-element And if he does not experience the Blessed Rest, then he dwells in wisdom.<br />行勝般若瑜伽者,不見色之增與減,不見非法法法界,不證涅槃彼住智。<br />在如理行持最殊勝般若波羅蜜多意義之時,勝乘的瑜伽行者,不見色等染污清淨的一切法產生及相續累積勝進的增相和滅亡及較前下降的減相,安住於一切法在真實義遠離增減盈虧的平等性中。同樣,也不以耽著的方式而見善的法和不善的非法、諸法的法性或法界,盡管滅盡一切所緣并安住於無戲論中,然而也不以唯一寂滅的法界方式而證得一邊的涅槃,那位菩薩安住於不住有寂之邊的等性智慧中。<br /><br />子二、雖無分別亦能利生:<br />caramāṇu yo na iha kalpayi buddhadharmāṃ bala ṛddhipāda na ca kalpayi bodhi śāntām |<br />avikalpakalpavigato ’dhiṣṭhānacārī eṣā sa prajñavarapāramitāya caryā || 10.10 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ dhāraṇīguṇaparivarto nāma daśamaḥ ||<br />行者若不思佛法 不思力足及寂靜 離思非思無相行 是行最上般若行<br />When he courses therein, he does not imagine the Buddhadharmas, Nor the powers, nor the roads to psychic power, nor does he imagine the peaceful calm of enlightenment. Not discriminating, free from constructions, coursing on resolutely, This is the practice of wisdom, the foremost perfection.”<br />行此不計佛諸法,五力神足寂菩提,遠離分別依加持,行此即行勝般若。<br />如理行持此般若波羅蜜多者,不以執著而妄加分別佛陀的(十)力等一切法,同樣,對於道的五力和四神足等以及果位真如寂靜菩提也不予分別,對色等一切蘊界也不加分別。實際上這說明了遠離四種分別相的道理,按照《佛說入無分別陀羅尼經》中所說,依次說明了遠離對蘊等輪回的一切法分別為有自性、把道般若分別是對治法、將真如分別成法性、將佛陀的諸法分別成所得的一切分別。雖然遠離了以上所有的分別,但憑借無分別任運自成之等持的威力、願力或加持,降伏魔眾,無勤之中行持一切他利之事,安住在這一無分別的等持中,依靠法爾獲得諸佛也以無二之方式加持的威德力,因此他的事業絲毫不虛。這種方式,就是在行持最殊勝的般若無分別智。<br />[11. Mārakarmaparivarta] 魔品第十一 法雲地攝智慧彼岸伽陀<br />Chapter XI The Theme<br /><br />壬三(對加行制造違緣之過患)分二:一、略說;二、廣說。<br />癸一、略說:<br />buddhaṃ subhūti paripṛcchati vādicandraṃ kyantantarāyu bhaviṣyanti guṇe ratānām |<br />bahu antarāyu bhaviṣyanti bhaṇāti śāsta tatu alpamātra parikīrtayiṣyāmi tāvat || 11.1 ||<br />佛告善現汝諦聽 凡夫聲聞緣覺地 斯即名為如來地 一切如一彼無疑<br />所有稱讚離言說 從彼徧照如來時 乃至成所之作智 住持大金剛佛地<br />觀察無相住虛空 應知不斷佛種故<br />善現白佛言世尊 云何菩薩之魔事 佛言菩薩魔事多 我今為汝略宣說<br />Subhuti asks the Buddha, the moon of the Doctrine: “Will there be any obstacles to the precious qualities?” “Many obstacles there will be,” preaches the Teacher. “Of them I will proclaim only a few:<br />須菩提問說月佛,何為喜功德者障? 佛言成為障礙多,從中稍略普宣說。<br />相好圓滿的尊容中放射出妙語的光芒,從而遣除所化眾生的無明黑暗和煩惱酷熱,為此共稱為“說月”。出有壞釋迦牟尼佛前,須菩提請問道:“喜愛大乘功德的諸位菩薩之加行的障礙是什麼?”佛告須菩提言:“成為障礙的多之又多,其中在這里稍稍普及宣說。”<br /><br />癸二(廣說)分三:一、真實違緣之過患;二、出現魔業之原因;三、宣說違緣損害與否之因。<br />子一(真實違緣之過患)分四:一、退失因——加行;二、退失大乘道;三、不具足講聞因緣;四、宣說以此為例之其余過患。<br />丑一(退失因——加行)分二:一、由智慧不堪能而退失;二、由對般若生疑而退失。<br />寅一、由智慧不堪能而退失:<br />pratibhāna neka vividhāni upapadyiṣyanti likhamāna prajña imu pāramitā jinānām |<br />yuta śīghra vidyuta yathā parihāyiṣyanti akaritva artha jagatī imu mārakarma || 11.2 ||<br />有無數魔種種變 當書最上般若時 速離天宮如電滅 來於世間作魔事<br />Various Obstacles Diverse and manifold flashes of ideas will arise in him When he copies out this wisdom, the perfection of the Jinas. Then again they will speedily vanish, like lightning, Without benefit to the weal of the world.<br />繕寫佛此般若時,不同辯才紛涌現,未利眾生似閃電,疾速退失是魔業。<br />當繕寫、受持、讀誦、諷誦、傳講、聽聞佛陀的這一般若波羅蜜多等時,分別三時的對境色等的不同辯才以及掉舉、昏聵、睡眠、后悔、貪嗔、懷疑等紛紛涌現,依靠這種加行并沒有利益自他眾生,好似閃電一般迅速中斷精進,從加行中完全退失,要知道這純屬是魔業。<br /><br />寅二、由對般若生疑而退失:<br />講此之際有生疑,導師於此未言及,我名種族地姓氏,不聞棄此是魔業。<br />在宣講此法之際,有些人對此生起懷疑,心想:導師佛陀於此既沒有提及我的名字,對於種族、所住地方、姓氏也全然未說,因為沒有對我作明確授記,所以并未發現依此我必定成就菩提的因緣。將諸如此類的問題當作是背離般若的理由,於是依靠這種懷疑,不再聽聞而斷然舍棄此深法,這實是魔業。<br /><br />丑二(退失大乘道)分三:一、以比喻說明舍棄遍智之因——大乘;二、以比喻說明尋求劣道;三、以比喻說明從下乘中尋覓大菩提。<br />寅一、以比喻說明舍棄遍智之因——大乘:<br />kāṅkṣā ca keṣaci bhaviṣyati bhāṣamāṇe na mamātra nāma parikīrtitu nāyakena |<br />na ca jāti bhūmi parikīrtitu nāpi gotraṃ na ca so śruṇiṣyati kṣipiṣyati mārakarma || 11.3 ||<br />或有示現樂欲說 或不聽受返瞋恨 不說名姓及氏族 如是魔事咸應知<br />This is one deed of Mara. And he may have some doubts when it is being taught: ‘My name is not proclaimed by the Leader therein; Nor are the circumstances of my birth; nor my birthplace or clan.’ Because of that they will not listen, and reject it. That also is Mara’s deed.<br />不明此理舍根本,愚昧不解尋枝葉。<br />由於不明白般若波羅蜜多是一切法之唯一基礎的道理,由這些愚痴導致,舍棄了真實佛陀諸法根本般的這一般若,因愚昧不解而去尋求枝葉般的其余法,這也屬於魔業。<br /><br />寅二、以比喻說明尋求劣道:<br />evaṃ ta mūlamapahāya ajānamāno śākhāpalāśa parieṣayiṣyanti mūḍhāḥ |<br />hastiṃ labhitva yatha hastipadaṃ gaveṣe tatha prajñapāramita śrutva sūtrānta eṣet || 11.4 ||<br />愚癡無智無方便 無根寧有枝葉等 聞般若已別求經 如棄全象返求足<br />The Bodhisattva-path and the Disciple-path Just as, in his ignorance, someone would give up the root, And prefer, the deluded, the branches and foliage; [Or] as one who, when he had got an elephant, would want an elephant’s foot instead; - Thus would be one who, having heard the Prajnaparamita, would wish for the Sutras [of the Disciples instead].<br />如得象復尋象跡,聽聞般若尋經同。<br />就如同尋求大象者已經得到了真正的大象而把它放置一旁又再度尋覓大象的足跡一樣,明明聽聞了直接宣說最殊勝深法的般若波羅蜜多,而不踏踏實實策勵追求,反而去尋覓除此之外間接趨入般若的其余經義,要知道這與比喻所說的一樣,也屬於魔業。<br /><br />寅三、以比喻說明從下乘中尋覓大菩提:<br />yatha bhojanaṃ śatarasaṃ labhiyāna kaścit mārgeṣu ṣaṣṭiku labhitva sa bhojanāgryam |<br />tatha bodhisattva ima pāramitāṃ labhitvā arhantabhūmita gaveṣayiṣyanti bodhim || 11.5 ||<br />如人先得百味食 或得稻飯為上味 菩薩先得般若已 棄捨樂求羅漢果<br />Just as one who had got superior food of a hundred [different] tastes, Would, although he has got the best food of all, nevertheless seek for inferior food. So would be a Bodhisattva who, having got this perfection, Would seek for enlightenment on the level of an Arhat.<br />如人獲具百味食,得妙食尋菲薄食,菩薩得此波羅蜜,羅漢果尋菩提同。<br />例如,有人獲得了具有百味的食品,不品嘗它的味道,反而在得到最上等的食品以后又再度尋找菲薄之食。同樣,某位初學菩薩明明獲得了這一最殊勝的波羅蜜多法門,而不如理行持它的意義,反而依靠指示阿羅漢果之道的經論去尋覓究竟菩提,與上述的比喻一樣,這也屬於魔業。<br /><br />丑三(不具足講聞因緣)分二:一、依於自己之因緣;二、依於他者之因緣。<br />寅一、依於自己之因緣:<br />satkārakāma bhaviṣyanti ca lābhakāmāḥ sāpekṣacitta kulasaṃstavasaṃprayuktāḥ |<br />choritva dharma kariṣyanti adharmakāryaṃ patha hitva utpathagatā ima mārakarma || 11.6 ||<br />或為樂求於利養 心著族姓留種跡 捨彼正法行非法 是魔引入於邪道<br />More Obstacles They will want honour, they will want gain, In their hearts longing for them, intent on familiarity with the families [of the faithful]. Having spurned what is right [Dharma], they will do what is wrong; Having left the right path, they have gone to a wrong road. This also is Mara’s deed.<br />貪求恭敬圖利養,以有見心熟俗家,舍法而行非法事,棄道入歧是魔業。<br />貪求自己美名傳揚,受到別人恭敬,再者力圖品嘗到財食等利養的味道,帶着愛見外境的心態,交往熟識城區的在家人,以諸如此類的各種散亂瑣事舍棄繕寫、聽聞、思維此深法,而行持任意一種投生惡趣之根源的非法事,拋棄正道誤入歧途,這純粹是魔業。<br /><br />寅二、依於他者之因緣:<br />ye cāpi tasmi samaye imu dharma śreṣṭhaṃ śruṇanāya chandika utpādayiṣyanti śraddhām |<br />te dharmabhāṇaka viditvana kāryayuktaṃ premāpanīta gamiṣyanti sudurmanāśca || 11.7 ||<br />若人聞此最上法 當於法師深信重 法師知魔不應著 身適悅及不適悅<br />Even though at first they have produced faith, Keen to hear this most excellent dharma; When they find that the dharma-preacher is disinclined to do his work, They will go away, devoid of joy and very sad.<br />爾時希求起信已,去聽聞此微妙法,知說法師依瑣事,不喜不悅而離去。<br />任何聞法者,在講法者散亂於利養恭敬的當時對般若有希求心并生起信心之后去往其前聽聞了這一微妙法,當那些聽法者知曉說法師喜愛利養恭敬,沉迷於此等惡劣瑣事的情況以后,不再喜愛在這位法師前聞法,心里想現在不該求法了,心情不悅、揚長而去,這也是障礙聽聞般若的魔業。<br /><br />丑四、宣說以此為例之其余過患:<br />imi mārakarma bhaviṣyanti ya tasmi kāle anye ca neka vividhā bahu antarāyā |<br />yehī samākulikṛtā bahu bhikṣu tatra prajñāya pāramita etu na dhārayanti || 11.8 ||<br />復有無數種種魔 嬈亂無數苾芻眾 欲求持誦此般若<br />Mara’s Deeds and the Buddha’s Help When these deeds of Mara will take place, Together with many other diverse and manifold obstacles, Then many monks will be troubled thereby, And will not bear in mind this Prajnaparamita.<br />是時出現此魔業,彼時擾亂眾比丘,不令受持此般若,余多違緣亦屢現。<br />在聽聞此深法等的當時,會出現令不具足講聞因緣等對真實的加行制造障礙的這種魔業,那是什麼呢?在聽受深法等(等字還包括繕寫、諷誦、供養等)的那個時候,心里憎恨正法的魔王波旬如箭入心,擾亂受持經藏的眾多比丘的相續,千方百計百般阻撓,不讓如理受持、思維此般若波羅蜜多等障礙方法多之又多,在此沒有提到的其他違緣也屢屢出現。總之,我們要清楚地認識到:受持此深法等(等字還包括繕寫、聽聞、諷誦等)的過程中,凡是有害於它的方面,不管是什麼,通通屬於魔業,因為原本就是把對(行善)制造障礙取名為魔業的。《虛空藏請問經》中云:“善男子,令行不善法,舍棄善法,皆是魔業。”<br /><br />子二、出現魔業之原因:<br />ye te bhavanti ratanā ya anarghaprāptā te durlabhā bahupratyarthika nityakālam |<br />emeva prajñavarapāramitā jinānāṃ durlābhu dharmaratanaṃ baddupadravaṃ ca || 11.9 ||<br />不能獲得無價寶 佛母般若實難得<br />Where there are jewels which are priceless And hard to get, their owners invariably have many foes. Just so this wisdom, the foremost perfection of the Jinas, Is the Dharma-jewel hard to get, and [connected with] many troubles.<br />有人已得無價寶,稀有恆時害亦多,如是如來勝般若,法寶難得害亦多。<br />比如,有人已經得到了無價之寶,因為并不是隨時可以獲得,所以稀有罕見,在得到持有的時時刻刻里,遭受有貪婪之心的怨敵等危害的情況也是許許多多。同樣,如來的這些最殊勝的般若波羅蜜多法寶,也極度難得難遇,福德不圓滿者難以享有的緣故,恆常遭受的損害也頗多。<br /><br />子三(宣說違緣損害與否之因)分二:一、宣說出現違緣之對境;二、由違緣中受到佛陀護佑。<br />丑一、宣說出現違緣之對境:<br />navayānaprasthita sa sattva parīttabuddhiḥ ya imaṃ durlābhu dharmaratanaṃ parāpuṇanti |<br />māro ’tra utsuku bhaviṣyati antarāye buddhā daśaddiśi parigrahasaṃprayuktāḥ || 11.10 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ mārakarmaparivarto nāmaikādaśamaḥ ||<br />初心菩薩欲樂求 若十方佛而攝受 一切惡魔不能為<br />When a being has newly set out in the vehicle, and is limited in his intelligence, He does not [at once] obtain this Dharma-jewel, hard to get. Mara will then be zealous to cause obstacles. But the Buddhas in the ten directions will be intent on helping.<br />新入乘之淺慧者,未得稀有此珍寶,為造違緣惡魔喜。<br />新入乘的智慧淺薄眾生,以往從未得到過極其稀有、甚深、能超越魔境的這種法寶,不曾心領神會,為了給他制造違緣,惡魔也是興高釆烈,伺機得逞。<br />[12. Lokasaṃdarśanaparivarta]<br />般若伽陀現世品第十二<br />Chapter XII Perfect Wisdom the Mother of the Buddhas<br />丑二(由違緣中受到佛陀護佑)分二:一、真實宣說;二、以比喻說明。<br />寅一、真實宣說:<br />mātrāya putra bahu santi gilāni kāye te sarvi durmanasa tatra prayujyayeyuḥ |<br />emeva buddhapiṃ daśaddiśi lokadhātau ima prajñapāramita mātra samanvāharanti || 12.1 ||<br />如母愛子子疾病 當令父母心憂惱 十方諸佛般若生 般若攝受亦復爾<br />If a mother with many sons had fallen ill, They all, sad in mind, would busy themselves about her: Just so also the Buddhas in the world-systems in the ten directions Bring to mind this perfection of wisdom as their mother.<br />十方佛陀行攝持。<br />如果有人認為:那麼,所有一開始行持般若的行人都屬於初學者,倘若遭遇魔的違緣,那菩薩修行般若就難以圓滿了。就像有些獲得珍寶的軟弱者會受到當地國王的保護一樣,安住十方世界智慧所見無有遮障的所有佛陀出有壞精進或進行攝受起初行持此法、還沒有獲得超越魔境之覺受境界的那些人,使其脫離違緣的險地。然而,我們要知道,觀待修行者往昔的福德之因和現在的信心等之緣,導致沒有成為佛陀加持對境和成為佛陀加持對境,也會出現不被違緣所害、被違緣, 所害等各種情況。<br />寅二、以比喻說明:<br />如患病母有多子,悉皆傷心服侍彼,如是十方世界佛,亦念佛母微妙智。<br />佛陀保護的原因是:例如,一位患病母親有的許多兒子,都心情不悅傷心難過服侍母親。同樣的道理,十方世界的一切佛陀,也護念生育自己的這位佛母——微妙智慧。<br /><br />壬四(加行之作用)分二:一、生自子之作用;二、令自子行功德之作用。<br />癸一、生自子之作用:<br />ye ’tīta ye ’pi ca daśaddiśi lokanāthā itu te prasūta bhaviṣyanty anāgatāś ca |<br />lokasya darśika janetri jināna mātā parasattvacittacaritāna nidarśitā(kā) ca || 12.2 ||<br />如是世間諸如來 乃至緣覺及羅漢 迨及般若波羅蜜 皆一味法離分別<br />The Saviours of the world who were in the past, and also those that are [just now] in the ten directions, Have issued from her, and so will the future ones be. She is the one who shows the world [for what it is], she is the genetrix, the mother of the Jinas, And she reveals the thoughts and actions of other beings.<br />過去十方及未來,世間怙主由此生。<br />如果有人問:正如剛剛所講的一樣,如果把般若稱為“佛母”,那到底是怎樣成為佛母的呢?<br />如同世間中,母親是從生子、生育之后令他行事兩個角度而安立為“母”的,在此也是同樣,過去、現在十方一切剎土中安住以及未來時將要出世的所有世間怙主佛陀出有壞,他們都是由這一般若波羅蜜多中出生的,因此她堪為三世諸佛之母。<br /><br />癸二(令自子行功德之作用)分三:一、令知輪涅基之理;二、令行遍智果之事業;三、令行滅二邊道之理。<br />子一(令知輪涅基之理)分二:一、依靠般若而知世間二諦;二、由證悟真如而得名。<br />丑一、依靠般若而知世間二諦:<br />lokasya yā tathata yā tathatārhatānāṃ | pratyekabuddhatathatā tathatā jinānām |<br />ekaiva bhāvavigatā tathatā ananyā prajñāya pāramita buddha tathāgatena || 12.3 ||<br />如是世間諸如來 乃至緣覺及羅漢 迨及般若波羅蜜 皆一味法離分別<br />How the Tathagata Knows the World The Suchness of the world, the Suchness of the Arhats, The Suchness of Pratyekabuddhas, and the Suchness of the Jinas, As just one single Suchness free from existence, unaltering, Has the perfection of wisdom been understood by the Tathagata.<br />示世諸佛能生母,示余有情之心行。世間羅漢之真如,緣覺佛子之真如,<br />離實非他一真如,如來徹知智慧度。<br />般若波羅蜜多為自子諸佛指示,世間也就是共稱的蘊界處的所有法,它們名言的因、果、體的自性是怎樣,因為佛陀依靠一切如來的能生之母此般若才如同手中放溼庵摩羅果一樣照見那些法。此外,般若還為自子指示:盡管界性無量的所有其余有情的心行內攝、外散、有貪、離貪等有無量無邊的情況,但通過修習般若的威力也能利益所有眾生,這以上是講世俗。<br />世間五蘊的真如、阿羅漢的真如、緣覺的真如、佛子菩薩的真如,并不成立他體的緣故,是獨一無二的,這一切也遠離有實的緣故,并不是另行存在,為此稱為真如。如此染污、清淨的一切法的實相真如智慧度,就是如來所徹知并如實領悟的。這一個半偈頌,說明了依靠般若波羅蜜多,佛陀照見略攝二諦的一切法理。<br /><br />丑二、由證悟真如而得名:<br />tiṣṭhantu lokavidunāṃ parinirvṛtānāṃ [sthita eṣa dharmataniyāma śūnyadharmā |<br />tāṃ bodhisattva tathatām anubuddhayanti tasmā hu buddha kṛta nāma tathāgatebhiḥ || 12.4 ||<br />過現大智諸菩薩 各各住此法空行 彼諸菩薩如實已 是故如來名作佛<br />Whether the wise abide in the world, or whether they have gone to final Nirvana, Firmly established remains this fixed sequence of Dharmahood: ‘Dharmas are empty.’ It is that Suchness (tathata) which the Bodhisattvas understand. Therefore then have the Buddhas been given the name of ‘Tathagatas.’<br />遍知住世或涅槃,無過法性法空住,菩薩隨證此真如,故於佛賜如來名。<br />洞曉真如的智者——諸佛,不論安住於此世間界,還是趨入涅槃,宣說無過法性諸法空性這一點永無改變,誰也無法擾亂,如同虛空般存在着。諸位菩薩以智慧隨行證悟原本如終安住的這一真如無誤實相,一旦證悟達到究竟之時,如實而來或如實證悟真如的緣故,才對佛陀賜予“如來”的名稱。<br /><br />子二(令行遍智果之事業)分二:一、依於般若成辦二利;二、尤其為利他說法之理。<br />丑一、依於般若成辦二利:<br />ayu gocaro daśabalāna vināyakānāṃ] prajñāya pāramita ramyavanāśritānām |<br />dukhitāṃśca sattva triapāya samuddharanti na pi sattvasaṃjña api teṣu kadāci bhoti || 12.5 ||<br />般若園林華菓盛 佛依止故甚適悅 十力諸根等淨眾 乃至聲聞眾圍繞<br />般若波羅蜜高山 十力諸佛而依止 三塗眾生悉救度 度已不起眾生相<br />This is the sphere of the Guides, with their own powers, Who reside in the delightful forests of the perfection of wisdom. Although they fetch suffering beings out of the three places of woe, Yet they never have anywhere the notion of a being.<br />依於般若歡喜園,十力導師此行境,盡除眾苦三惡趣,彼等永無眾生想。<br />依於般若能帶來無邊無際無漏歡喜的緣故,猶如天人樂園一樣而安住、具足十力的諸位導師佛陀的行境即是如此,是什麼呢?盡管能完全拔除無量眾生的種種痛苦和三惡趣,但那些佛陀永遠也無有眾生想,因為他們是以無緣大悲憑借恆常、周遍、任運的事業進行講經說法等。<br /><br />丑二(尤其為利他說法之理)分二:一、折服非道之理;二、指示正道之理。<br />寅一、折服非道之理:<br />siṃho yathaiva girikandari niśrayitvā nadate achambhi mṛga kṣudraka trāsayanto |<br />tatha prajñapāramitaniśraya narāṇa siṃho nadate achambhi pṛthutīrthika trāsayanto || 12.6 ||<br />師子依山而大吼 諸獸聞已皆恐懼 人師子依般若吼 外道邪魔悉驚怖<br />Similes about the Buddha When a lion, residing in his mountain cave, Roars fearlessly, the lesser beasts are made to tremble: Likewise, when the Lion of Men, depending on the perfection of wisdom, Roars fearlessly, the many heretics are made to tremble.<br />如獅棲山無畏懼,震懾群獸發吼聲,人中獅子依般若,懾眾外道發吼聲。<br />如同獸中之王的獅子棲身於雪山間對誰也無所畏懼而安住,能震懾群獸并發出獅吼聲一樣,人中獅子——佛陀也是依靠般若波羅蜜多甚深空性之義,而震懾持有我見的眾多外道,在世間中也發出妙法的巨吼聲。<br /><br />寅二、指示正道之理:<br />ākāśaniśrita yathaiva hi sūrya[raśmi] tāpetimāṃ dharaṇi darśayate ca rūpam |<br />tatha prajñapāramitaniśrita dharmarājo tāpeti tṛṣṇanadi dharma nidarśayāti || 12.7 ||<br />如日千光住虛空 普照大地諸相現 法王住般若亦然 說度愛河之妙法<br />Just as the rays of the sun, supported by the ether, Dry up this earth, and do reveal its form: Just so the king of the Dharma, supported by the perfection of wisdom, Dries up the river of craving and reveals the dharma.<br />譬如空中之陽光,曬干大地顯色相,如是法王依般若,有海干涸說諸法。<br />比如,虛空中的太陽光芒能曬干這個大地所有的潮氣,并且也完全展現一切色相。同樣,正法的日輪——法王佛陀出有壞依於般若波羅蜜多的虛空界,能使三有的愛河無余干涸,并且真實宣說一切所知萬法。<br /><br />子三(令行滅二邊道之理)分二:一、道之本體;二、道之作用。<br />丑一(道之本體)分二:一、意義;二、比喻。<br />寅一、意義:<br />rūpasya darśanu adarśanu vedanāye saṃjñāya darśanu adarśanu cetanāye |<br />vijñānacittamanudarśanu yatra nāsti aya dharmadarśanu nidiṣṭu tathāgatena || 12.8 ||<br />色無相以受無相 乃至想行亦復然 識亦如是五法同 是法無相佛佛說<br />The Tathagata’s Vision of Dharma Wherein there is no vision of form, no vision of feelings, No vision of perception, no vision of will, No vision of consciousness, thought or mind, This has been expounded as the vision of Dharma by the Tathagata.<br />諸色及受不可見,想無所見行不見,識心及意無所見,此名見法如來言。<br />因為一切色法自本體不存在的緣故,無所得或者不可見,同樣,受也不可見,想也無所見,行也不可見,入定於真如的行境中,識、心、意之基一無所見。對此,其他注釋中解說:取過去的對境為心、取未來的對境是識、取現在是意的角度而如此宣說,或以不同的名稱表達。智慧論師說:按照共稱,心是阿賴耶識;意是染污意;識是六轉識。如此以五蘊為例一切法一無所得,任何本體也一無所見,這就名為現見諸法的本來自性,是如來所宣說的,如同無損害之眼根未見飄浮的毛發,就是見到毛發的自性。<br /><br />寅二、比喻:<br />ākāśa dṛṣṭu iti sattva pravyāharanti nabhadarśanaṃ kutu vimṛṣyatha etam artham |<br />tatha dharmadarśanu nidiṣṭa tathāgatena na hi darśanaṃ bhaṇitu śakya nidarśanena || 12.9 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ lokasaṃdarśanaparivarto nāma dvādaśamaḥ ||<br />起虛空見眾生相 虛空無相不可得 佛說法法非相應 不說非有非無相<br />A vision in space is a being, so they declare. A vision like that of space, so should you consider that object! Thus has the vision of Dharma been expounded by the Tathagata. But it is not possible to report on that vision by definite statements [that differ from it].<br />有情聲稱見虛空,虛空豈見觀此義,佛說見法亦復然,見以他喻不能詮。<br />如果有人問:無見之見的比喻是怎樣的呢?比如,所有世間有情心里這樣想、口里也這般說“我見到了虛空”,可是,虛空怎麼能見呢?所看到虛空成為眼根對境的形色、顯色全然無有,所以,我們值得觀察心想并言說此話的意義到底是什麼?結果會領悟到僅僅是把有色的法一無所見這一點當作是見虛空的名言。與此比喻相同,佛陀宣說過:所謂“見諸法之真如”也是同樣,依靠慧眼而認識到諸法皆不成立,任何本體也不可得或不曾見,就稱為見法者。世間中,用某某有境見到某某對境,就稱為“見”,那麼不得任何邊、不見任何戲論相的這一見到,只是片面性用見虛空的比喻來說明而已,實際上在真實性中超離一切有無是非等諸邊的法界是以各別自證現見,以其他比喻并不能全面詮表,因為不可思議,真實超越了比喻和推理等衡量、推算的范疇。<br />[13. Acintyaparivarta] 不思議品第十三<br />Chapter XIII Simile of the King and His Ministers<br />丑二(道之作用)分二:一、攝集道果一切功德;二、遠離歧途之理。<br />寅一(攝集道果一切功德)分二:一、以大臣比喻說明行諸事業;二、以國王比喻說明攝諸功德。<br />卯一、以大臣比喻說明行諸事業:<br />yo eva paśyati sa paśyati sarvadharmān sarvān amātyakiriyā ti upekṣya rājā |<br />yāvanti buddhakriya dharmata śrāvakāṇāṃ prajñāya pāramita sarva karoti tāni || 13.1 ||<br />若如是見一切法 一切我見悉皆捨 佛行法及聲聞等 皆從般若而成就<br />Who sees thus, he sees all dharmas. When the minister does everything, the king is evenminded. Whatever Buddha-actions there are, whatever dharmas of the Disciples, It is the perfection of wisdom which effects them all.<br />誰如是見見諸法,如王舍住臣普行,佛行聲聞所有法,悉皆依於般若行。<br />任何菩薩,不見任何所緣相,如是依靠慧眼而見,就是現見一切萬法,從中獲得廣大所為,猶如國王無有勤作舍置而住,最得力最出色的大臣普遍行持國王的一切事。同樣,佛陀的所行事業以及諸位聲聞的所有功德法,都是依於無分別的般若波羅蜜多而行持的,原因是:如果具備證悟無我的智慧,那麼就能順利成就一切解脫之道,否則無法成就。<br /><br />卯二、以國王比喻說明攝諸功德:<br />na ca rāja grāma vrajate na ca rājyarāṣṭrān sarvaṃ ca ādadati so viṣayātu āyam |<br />na ca bodhisattva calate kvaci dharmatāyāṃ sarvāṃśca ādadati ye guṇa buddhadharme || 13.2 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām acintyaparivarto nāma trayodaśamaḥ ||<br />如王不行於國邑 所有王務而自辦 菩薩離相依般若 自然獲佛功德法<br />A king does not travel to villages or into the countryside; But in his own home is the meeting-place where he assembles all: Just so the Bodhisattva does not move away from the dharmic nature of dharmas, But he assembles all the qualities in the Buddha-dharmas.<br />如王不往城國邑,居自宮攝諸財物,菩薩法性無所去,攝集佛地諸功德。<br />比如,大國王不去城市,也不去往國家的其余諸大城邑,深居於自己的皇宮,向內收攝一切賦稅等財物。同樣,菩薩於相續證悟的甚深法性中如如不動安住,不去往其余任何處,證悟的心相續依靠法爾的威力而攝集佛地的一切功德,這實在是稀有的所為。<br /><br />[14. Aupamyaparivarta]<br />Chapter XIV The Bodhisattva and Enlightenment<br />寅二(遠離歧途之理)分二:一、略說;二、廣說。<br />卯一、略說:<br />yasyāmi śraddha sugate dṛḍha bodhisattvo varaprajñapāramita āśayasaṃprayogo |<br />atikramya bhūmidvaya śrāvakapratyayānāṃ laghu prāpsyate anabhibhū(tu) jināna bodhim || 14.1 ||<br />若菩薩發堅固心 修行最上般若行 超過聲聞緣覺地 速能證得佛菩提<br />The Bodhisattva who has firm faith in the Sugata, Who is resolutely intent on the supreme perfection of wisdom; Gone beyond the two levels of the Disciples and Pratyekabuddhas, He will swiftly attain, unhindered, the enlightenment of the Jinas.<br />於佛菩薩有堅信,意樂行持勝般若,盡越聲聞獨覺地,速得無遮佛菩提。<br />任何行人,對諸位善逝及佛子菩薩,有清淨信和不退轉的堅定信心,以意樂追求,以加行勤奮行持成為菩薩和佛陀的道——殊勝般若波羅蜜多,方便智慧兼而有之,完全超越聲聞、獨覺二地的歧途,進而將迅速獲得不被有寂障礙所遮蔽的微妙佛菩提。對勝乘有信心,是最初的入門,以智慧信奉的同時,不退失獲得果位,因此主要講了方便、智慧這兩者。作為初學者,雖然具備信心,但如果不具有智慧波羅蜜多,那麼就有可能退失正道,而只要深刻領會了般若波羅蜜多的甚深密意,就獲得了不可奪取的信心,不可能由正道中退失。<br /><br />卯二(廣說)分四:一、以沉水之比喻說明;二、以新罐之比喻說明;三、以造船之比喻說明;四、以老者之比喻說明。<br />辰一(以沉水之比喻說明)分二:一、比喻;二、意義。<br />巳一、比喻:<br />sāmudriyāya yatha nāvi praluptikāye bhṛtakaṃ manuṣya tṛṇakāṣṭham agṛhṇamāno |<br />vilayaṃ prayāti jalamadhya aprāptatīro yo gṛhṇate vrajati pārasthalaṃ prayāti || 14.2 ||<br />如人欲渡於大海 所乘船舫忽破壞 不依草木命不全 若得依附達彼岸<br />The Simile of the Ship When a ship breaks up in the ocean, Those who do not get hold of a corpse, a stick or a log, Go to their destruction in the midst of the water, without having gained the shore; But those who hold on to something, travel to the other shore and reach it:<br />猶入海者船破毀,何人未持尸草木,葬身水中不抵岸,若人握物至海岸。<br />比如,入於大海的人船只破損毀壞,其中任何人沒有抓住尸體或草堆或者木頭,那麼就會葬身於水中,而不會抵達海岸。何人握住木頭等物體,依靠它,就能達到大海彼岸。<br /><br />巳二、意義:<br />emeva śraddhasaṃgato ya prasādaprāpto prajñāya pāramita mātra vivarjayanti |<br />saṃsārasāgara tadā sada saṃsaranti jātījarāmaraṇaśokataraṃgabhaṅge || 14.3 ||<br />若人不發堅信心 依於般若求解脫 溺輪迴海無出期 處生老死常苦惱<br />Just so those who, although endowed with some faith and in possession of some serenity, Reject the perfection of wisdom, the mother: In the ocean of birth-and-death they must wander about for ever and ever, In birth, decay, death, sorrow, turmoil, and the breaking up [of limbs].<br />ye te bhavanti varaprajñaparigṛhītā bhāvasvabhāvakuśalā paramārthadarśī |<br />te puṇyajñānadhanasaṃbhṛtayānapātrāḥ paramādbhutāṃ sugatabodhi spṛśanti śīghram || 14.4 ||<br />若有信心持般若 解有無性見真如 是人獲福智有財 速證最上佛菩提<br />But those who have been taken hold of by the supreme wisdom, Skilled in seeing the own-being of existence, seers of ultimate reality: They are persons worthy of the vehicle who have collected the wealth of merit and cognition. They will speedily experience the exceedingly wonderful Sugata-enlightenment.<br />如是具信得淨心,不隨般若非證覺,生老死憂波濤洶,輪回海中恆流轉。<br />若以殊勝慧攝持,通法自性說勝義,方便功德以慧攝,速證最妙佛菩提。<br />與上述比喻相同,具備追求圓滿菩提的信心并得到希求的歡喜清淨心的某位行者,不依信心而隨行成為正等菩提之道的佛母般若波羅蜜多,就不會證得善逝的菩提果。如此一來,將在生老死亡和種種憂惱的波濤洶涌的輪回大海中恆常流轉。如果任何行者以證悟無自性的殊勝智慧波羅蜜多攝持,那麼就將毫不顛倒通達萬法的自性并且能夠宣說勝義。倘若他們追求圓滿菩提的信心等方便的那些功德,以無緣的智慧攝持,將迅速證得最殊勝絕妙的善逝菩提,如同某人抓住木頭等物而得以達到海岸一樣。<br /><br />辰二、以新罐之比喻說明:<br />ghaṭake apakvi yatha vāri vaheya kācit jñātavyu kṣipra ayu bhetsyati durbalatvāt |<br />paripakvi vāri ghaṭake vahamānu mārge na ca bhedanād bhayam upaiti ca svasti geham || 14.5 ||<br />如人擔水用坏器 知不堅牢速破壞 若用堅牢器盛水 而無破壞無憂怖<br />The Simile of the Jar It is as if someone would transport water in an unbaked jar; One should know that it will break quickly, because it does not hold the water well. But when water is transported in a fully baked jar, that on the way It might break there is no fear, and it gets safely to the house:<br />kiṃcāpi śraddhabahulo siya bodhisattvo prajñāvihīna vilayaṃ laghu prāpuṇāti |<br />taṃ caiva śraddha parigṛhṇayamāna prajñā atikramya bodhidvaya prāpsyati agrabodhim || 14.6 ||<br />不見具信諸菩薩 遠般若行求退墮 能發信心持般若 證大菩提超二地<br />Although the Bodhisattva be full of faith, If deficient in wisdom he swiftly reaches destruction. But when taken hold of by both faith and by wisdom, Gone beyond the two levels he will attain the supreme enlightenment.<br />如人新罐盛裝水,知不牢固故速毀,窯燒瓶中盛裝水,途無壞懼安返家。<br />如是菩薩信雖足,然失智慧疾退墮,若信心以慧攝持,越二地獲大菩提。<br />比如,有人如果在沒有入窯焙燒的新瓦罐里裝水,那麼可想而知,那個瓦瓶由於不夠堅硬的緣故很快就會毀壞,如果往入窯焙燒過的瓶子里裝水,那麼在行途當中不會有瓶子毀壞的顧慮恐懼,安然返回自己的家園。同樣,任何菩薩,如果不具備希求圓滿菩提的信心,或者,雖然信心十足,但如果退失了能修的道——智慧波羅蜜多,顯然很快就會從大乘道中退失,墮入劣道等中。如果信心加上智慧,也就是說,以有信心的智慧度攝持那位行者的相續,那麼就會完全超越聲聞緣覺二地,而獲得大菩提。<br /><br />辰三、以造船之比喻說明:<br />nāvā yathā aparikarmakṛtā samudre vilayamupaiti sadhanā saha vāṇijebhiḥ |<br />sā caiva nāva parikarmakṛtā suyuktā na ca bhidyate dhanasamagram upaiti tīram || 14.7 ||<br />未有商人欲入海 不造堅固大船舫 依堅固船無怖畏 獲多珍寶到彼岸<br />The Simile of the Two Ships A ship, which is not well got ready, in the ocean Goes to destruction, together with its goods and merchants. But when a ship is well got ready, and well joined together, Then it does not break up, and all the goods get to the [other] shore.<br />emeva śraddhaparibhāvitu bodhisattvo prajñāvihīnu laghu bodhimupaiti hānim |<br />so caiva prajñavarapāramitāsuyukto ’kṣato ’nupāhatu spṛśāti jināna bodhim || 14.8 ||<br />信心菩薩亦如是 離般若行遠菩提 若修最上大智行 當得無上菩提果<br />Just so a Bodhisattva, exalted in faith, But deficient in wisdom, swiftly comes to a failure in enlightenment. But when he is well joined to wisdom, the foremost perfection, He experiences, unharmed and uninjured, the enlightenment of the Jinas.<br />如未精造船入海,財寶商人俱毀壞,彼船精心而細造,無損載寶達岸邊。<br />如是菩薩縱燻信,若無智速退菩提,若具殊勝智慧度,不染失證佛菩提。<br />例如,材料、結搆、標准、補漏等方面沒有精工細造的船只入於海中,連財寶帶商人,一起都會毀掉;如果那艘船只,經過精心審察而精工細作,那麼它就會完好無損地載着財寶抵達大海岸邊。同樣,任何菩薩縱然具備燻染信心之因,可是如果沒有依於智慧度,很快就會退失最上菩提的正法;倘若既具足信心,又擁有殊勝的智慧波羅蜜多,那麼就不會染上劣道的過患,不會從勝乘道中退失,而證得佛菩提。<br /><br />辰四、以老者之比喻說明:<br />puruṣo hi jīrṇa dukhito śataviṃśavarṣo kiṃcāpi utthitu svayaṃ na prabhoti gantum |<br />so vāmadakṣiṇadvaye puruṣe gṛhīte patanādbhayaṃ na bhavate vrajate sukhena || 14.9 ||<br />如百歲人復病患 是人不能自行立 若得左右扶侍者 隨意行往無所怖<br />The Simile of the Aged Man An aged man, ailing, one hundred and twenty years old, Although he may have got up, is not capable of walking on his own; But when two men, both to his right and left, have taken hold of him He does not feel any fear of falling, and he moves along at ease:<br />emeva prajña iha durbalu bodhisattvo kiṃcāpi prasthihati bhajyati antareṇa |<br />so vā upāyabalaprajñaparigṛhīto na ca bhajyate spṛśati bodhi nararṣabhāṇām || 14.10 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām aupamyaparivarto nāma caturdaśamaḥ ||<br />菩薩般若力微劣 往菩提岸不能到 兼行最上方便行 得佛菩提無罣礙<br />Just so a Bodhisattva, who is weak in wisdom, Although he sets out, he breaks down midway; But when he is taken hold of by skilful means and by the best wisdom, Then he does not break down: he experiences the enlightenment of the mightiest of men.<br />一百廿歲老苦人,雖立獨自不能行,若左右人作依附,無跌倒怖順利行。<br />如是菩薩智力微,彼已趨入復退失,以勝方便慧攝持,不退證得佛菩提。<br />比如,壽量已達一百二十歲高齡,衰老、痛苦的人,雖然能從坐墊上站立起來,可是憑着自己的能力,無法行走到其余地方,因為他已老態龍鐘。假設左右兩側有身強力壯的人作為依附,那麼就不會有途中跌倒的恐怖,而能順利去往想去的地方。同樣,任何證悟真如的智慧力量薄弱的菩薩,盡管他已經趨入了殊勝菩提道,然而在沒有獲得果位之前還會再度退失,那位行者相續如果以殊勝的信心等方便和證悟無我的智慧攝持,就不會從正道中退失,將證得如來的菩提。<br />[15. Devaparivarta] 天品第十五<br />Chapter XV The Beginner and the Good Friends<br />壬五(宣說加行之緣善知識)分二:一、宣說所依上師;二、宣說依者(聽聞甚深智慧之)弟子。<br />癸一(宣說所依上師)分二:一、需依具相善知識之理;二、善知識宣講教授之理。<br />子一(需依具相善知識之理)分二:一、真實宣說;二、需要如此依止之理由。<br />丑一、真實宣說:<br />yo ādikarma sthitu bhūmiya bodhisattvo adhyāśayena vara prasthita buddhabodhim |<br />tehī suśiṣyagurugauravasaṃprayukto kalyāṇamitra sada sevayitavya vijñaiḥ || 15.1 ||<br />所有菩薩住初地 發信心行般若行 為求無上菩提故 親近善友及智者<br />The Bodhisattvas who stand on the stage of beginners, Who with resolute intention have set out for the supreme enlightenment of a Buddha, They, the discerning, should, as good pupils intent on respect for their Gurus, - Always tend their spiritual teachers [who are their ‘good friends’].<br />住初學位之菩薩,勝意樂入大菩提,賢善弟子敬上師,恆依諸位智者師。<br />處於初學位的菩薩也就是初學者,懷着特別緣於利他和正等菩提的殊勝意樂,追求而趨入佛陀大菩提道果的賢善弟子,帶着對上師的恭敬,恆常依止具有善妙見行并能宣說大乘密意的諸位智者上師。<br /><br />丑二、需要如此依止之理由:<br />kiṃ kāraṇaṃ tatu guṇāgamu paṇḍitānāṃ prajñāya pāramita te anuśāsayanti |<br />evaṃ jino bhaṇati sarvaguṇāgradhārī kalyāṇamitramupaniśrita buddhadharmāḥ || 15.2 ||<br />大智功德云何獲 當從般若波羅蜜 如是一切諸佛法 功德皆從善友得<br />For what reason? From that [tending] come the qualities of the learned. They [the good friends] [are those who] instruct in the perfection of wisdom. Thus preaches the Jina, the holder of all the best qualities: ‘Dependent on the good friend are the Buddha-dharmas.’<br />因智功德源於彼,隨說般若波羅蜜,佛諸法依善知識,具勝功德如來語。<br />如果有人問:為什麼要教誡步入大乘的初學者認真依止殊妙的善知識呢?<br />因為通曉大乘道果的一切智慧功德,都是來源於善知識,他們隨從宣說大乘道的這一般若波羅蜜多。為此,要獲得佛陀的一切法者當依善知識,這是擁有一切最殊勝功德的如來圓滿佛陀所說。原因是,對於如此善巧方便之道修行、思維、聽聞,前前依於后后(即修行依於思維、思維依於聽聞),而且,聽聞也依賴於善知識。<br /><br />子二(善知識宣講教授之理)分二:一、如何宣說教授;二、如是宣說之贊嘆。<br />丑一、如何宣說教授:<br />dānaṃ ca śīlamapi kṣānti tathaiva vīryaṃ dhyānāni prajña pariṇāmayitavya bodhau |<br />na ca bodhiskandha vimṛśitva parāmṛśeyā ye ādikarmika na deśayitavya evam || 15.3 ||<br />修行六度般若行 一一迴施於菩提 佛蘊非有不可求 勿為初地如是說<br />How a Bodhisattva Helps Beings Giving, morality, also patience and vigour, The concentrations and wisdom should be turned over into enlightenment. But one should not grab at enlightenment, having considered [it as belonging to] the skandhas. It is thus that it should be demonstrated to beginners.<br />布施持戒忍精進,定慧回向大菩提,菩提莫執蘊見取,初學者前示此理。<br />如果要對這種新入乘者傳授教言,那麼就要應機而宣說方便智慧不相脫離的正道,教誡他們說:“你對於成為如來之道的六度——布施、持戒、安忍、精進、禪定、智慧,要具全加行、正行、結行而行持,并將一切善根以希求一切種智的作意而回向究竟大菩提。”這是對方便方面教授。欲求究竟所得的菩提,也切切不可依耽著而把色等蘊的有實法執為最勝或殊勝——見取見。為什麼呢?菩提為例的一切法均無有自性,因此教授通達這一點,是對智慧方面的教誡。要在希求菩提的初學者面前開示這種道理。<br /><br />丑二、如是宣說之贊嘆:<br />evaṃ caranta guṇasāgara vādicandrāḥ trāṇā bhavanti jagatī śaraṇā ca lenā |<br />gati buddhi dvīpa pariṇāyaka arthakāmāḥ pradyota ulka varadharmakathī akṣobhyāḥ || 15.4 ||<br />菩薩修行功德海 救度世間無度者 求菩提意離顛倒 說最上法如電光<br />Coursing thus, the Oceans of Qualities, the Moons of the doctrine Become the shelter of the world, its refuge, and its place of rest; The means of salvation [route], the intelligence, the islands, leaders who desire its welfare; The light, the torch, teachers of the foremost Dharma, imperturbable.<br />此行善海說法月,眾生皈處友軍所,依慧洲導欲利者,日燈說勝法不亂。<br />如此行持、善妙宣講教授的大乘善知識,您堪為善妙功德難以測度的大海,您作為具足真實妙法光芒的說法皎月,通過宣講利樂之因的正法而成為遣除眾生痛苦的皈依處,作為帶來涅槃安樂的友軍,作為消除苦因的處所,同樣成為趨往菩提的所依,成為具有了知利害的智慧者,成為沉溺三有愛河者的洲島。洲島,位於水中央的所依處,所謂的“島嶼”,也是位居兩河之間依處的名稱。<br />通過宣講無生法性能從輪回淤泥中引導出來隨心所欲利益或者行持利益的商主等。宣講人無我而成為日輪,宣說法無我而成為正法明燈,通過無礙解而講說最殊勝的空性法,一心不亂,或者無所畏懼,自己對甚深之法堅信不移進而傳講它的道果,克勝諸方的辯才圓滿。或者也可以解釋成:“導”,是指就像商主等一樣引領眾生步入正道;“欲利”,是指以悲心任運自成行持他利;“說勝法不亂”,講說真如之第一法,不被邪魔外道等敵方的反駁所害或擾亂。<br /><br />癸二(宣說依者(聽聞甚深智慧之)弟子)分二:一、宣說於深法具勝解信之弟子;二、宣說甚深難證之理。<br />子一(宣說於深法具勝解信之弟子)分二:一、智慧甚深之理;二、宣說甚深之功德。<br />丑一、智慧甚深之理:<br />saṃnāhu duṣkarū mahāyaśu saṃnahantī na ca skandhadhātu na ca āyatanaiḥ sanaddhāḥ |<br />tribhi yānasaṃjñavigatā aparigṛhītā avivartikā acalitāśca akopyadharmāḥ || 15.5 ||<br />發於最上菩提心 不求名稱不瞋恚 離蘊識界及三乘 不退不動不可取<br />An armour difficult to wear the greatly determined put on; But they are not armed with the skandhas, elements or sense-fields; They are free from the notion of the three vehicles, and have not taken hold of it; They are irreversible, immovable, and steadfast in their character.<br />具大名披難行鎧,非蘊界處之盔甲,離三乘想無執取,不退不動不亂法。<br />邁入最為深廣之大乘道的某位行者,在無邊佛剎中擁有菩薩大名者,披上難行鎧甲,如此在名言中發心:“我為了將等同虛空的無邊一切有情解救到不住之涅槃的法界,我要證得涅槃。”那也是遠離染污、清淨的所緣,不是披上緣於蘊界處有實法的盔甲,遠離耽著三乘之想,安住於不緣或不執取任何法的般若中,為此誠信甚深義而具備三大所為,在獲得圓滿菩提果中不退轉,在大乘道之理中不動搖於他處,惡緣、邪魔和敵方的任何辯難也無法使他的相續染污,因此是一心不亂的有法。如《廣般若經》中云:“‘世尊,菩薩為使一切有情證得涅槃而披上盔甲,然有情不可得,彼等實難行持。’世尊言:‘須菩提,彼盔甲非與色相系……’”<br /><br />丑二、宣說甚深之功德:<br />te eva dharmasamudāgata niṣprapañcā kāṅkṣāvilekhavimatīvigatārthayuktāḥ |<br />prajñāya pāramita śrutva na sīdayanti aparapraṇeya avivartiya veditavyāḥ || 15.6 ||<br />於如是法得無礙 達甚深理離妄想 聞般若信及化他 知此菩薩住不退<br />Being thus endowed with dharma, unimpeded, Freed from hesitations, perplexity and consternation, intent on what is beneficial, Having heard the perfection of wisdom, they do not despair. They should be known as incapable of being led astray by others, as irreversible.<br />彼具此法無戲論,遠離疑慮具實義,聽聞般若不退卻,不依他轉不退還。<br />那些菩薩由於具足深不可測的如此之法,因此無有一切所緣的戲論,對於甚深義遠離懷疑、猶豫和顧慮,具有誠信的實義。這里“慮”只是懷疑的別名,也就是說明現行等粗細的懷疑全然無有。或者,對於道果,現在無有懷疑、過去沒有猶豫、未來沒有顧慮,應該把它們看成是反體的差別。以無有懷疑的誠信來聽聞甚深般若波羅蜜多,對它的意義,心不退卻而憑借自己的智慧領悟深法,結果不仰仗別人,也就是絕對不會有被他牽引而盲從之類的情況,由此可知,就不會從勝乘道果中退轉。<br /><br />子二(宣說甚深難證之理)分二:一、宣說所行之深法;二、如此甚深之理由。<br />丑一、宣說所行之深法:<br />gambhīra dharma ayu durdṛśu nāyakānāṃ na ca kenacīdadhigato na ca prāpuṇanti |<br />etārthu bodhimadhigamya hitānukampī alpotsuko ka imu jñāsyati sattvakāyo || 15.7 ||<br />彼甚深法佛難知 無有人得不可得 為利益故證菩提 此非初心眾生知<br />Perfect Wisdom and Its Conflict with the World Deep is this dharma of the Leaders, hard to see,<br />Nor is it obtained by anyone, nor do they reach it. For that reason, when he has obtained enlightenment, the Benevolent and Compassionate Becomes unconcerned, - ‘what body of beings will cognize this?’<br />諸佛此法深難見,誰亦無悟無獲得,行利慈者證菩提,思眾誰知不欲言。<br />一切導師圓滿佛陀的這一大般若法,最為深奧,基位的一切法無生,僅僅真如也不可得,本來超越所取能取心的行境,而難以現見。為此,在道位,誰也無所證悟,果位時獲得也是不存在的。如果證悟、獲得的本體存在,那麼就不能充當是真如的真悟和真得。其他經中也說:“菩提,佛陀也不曾獲得,更何況說他眾?因為菩提的本體本來就是空性之故。”再三宣說了此理。正因為無有現見、證悟、獲得的這一甚深法性,深不可測,所以具有利益一切有情的大慈大悲的圓滿佛陀,證得無上大菩提以后,不禁思量:我心領神會的這樣的深法,眾生群體中有誰能了知?於是不想言講正法。《方廣莊嚴經》中云:“深寂離戲光明無為法,猶如甘露此法我已得,縱為誰說亦不能了知,是故默然安住於林間。”又如《中觀根本慧論》中也說:“世尊知是法,甚深微妙相,非鈍根所及,是故不欲說。”<br /><br />丑二、如此甚深之理由:<br />sattvaś ca ālayarato viṣayābhilāṣī sthita agrahe abudha yo mahaandhabhūto |<br />dharmo anālayu anāgrahu prāpitavyo lokena sārdha ayu vigrahu prādubhūto || 15.8 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ devaparivarto nāma pañcadaśamaḥ ||<br />眾生愚癡復盲冥 樂住世間求境界 法無所住無取得 從無所住生世間<br />For beings delight in a place to settle in, they are eager for sense-objects, Bent on grasping, unintelligent, and quite blinded. The Dharma should be attained as nothing to settle in and as nothing to grasp. Its conflict with the world is manifest.<br />眾生喜處求諸境,住執不通愚如暗,所得之法無住執,故與世間起爭議。<br />如果有人問:為什麼普通人難以證悟這種甚深法呢?一切眾生從無始以來由內心久經串習實執所牽引,喜愛把三有之處執為我等情形,并且欲求一切所取境,住於執著它的心態中,就這樣墮入所取能取戲論行境當中,為此,對於無有所取能取分別的真如義一竅不通,對其理愚昧不知,猶如處於黑暗之中一般。所說和所得的般若法義,既不存在以緣所住的對境,對任何法也無有執著,出世間的這些法與一切世間不同,更為超勝,由此與世間發生爭議,因為世間人執著實有,另一者說它不存在。比如,所有世人,不曾見到宣說無實的法理才爭執不息。而如來如實照見萬法的本體,雖然無有本體,但在世人面前顯現如幻的這些法,按照在世間怎麼顯現,就隨順世間而進行言說,所以佛在其他經中也說:“世人與我諍,我不與世諍,世間承許有,我也承許有……”<br />[16.Tathatāparivarta] 如實品第十六<br />Chapter XVI On Suchness<br />辛二(真實成就彼加行果之理)分二:一、認清所得之果;二、若無此道則不得果之理。<br />壬一(認清所得之果)分二:一、比喻;二、意義。<br />癸一、比喻:<br />ākāśadhātu purimādiśi dakṣiṇāyāṃ tatha paścimottaradiśāya anantapārā |<br />uparādharāya daśaddiśi yāvadasti nānātvatā na bhavate na viśeṣaprāptā || 16.1 ||<br />東方虛空界無邊 南西北方亦如是 乃至上下及四維 無種種相無分別<br />The space-element in the eastern direction, and in the southern, And so in the western and northern directions is boundless; Above and below, in the ten directions, as far as it goes There is no multiplicity, and no difference is attained.<br />虛空界於東南方,西方北方無邊際,上下十方盡其有,不成別體無差異。<br />虛空界,在東方、南方、西方、北方無有邊際,也就是說四方全無邊際,如是上下,再加上四隅也不例外,總之它於十方范圍無有邊際盡其所有之處都存在着,虛空無所不遍,本身無有成為有實的自性,因此不同方向的虛空也不成他體,而且自本體也沒有形狀等不同的差異。<br /><br />癸二、意義:<br />atikrānta yā tathata yā tathatā aprāptā pratyutpanna yā tathata yā tathatārhatānām |<br />yā sarvadharmatathatā tathatārhatānāṃ sarveṣa dharmatathatā na viśeṣaprāptā || 16.2 ||<br />過去未來及現在 一切佛法及聲聞 一切如實不可得 不可得故無分別<br />Past Suchness, future Suchness, Present Suchness, the Suchness of the Arhats, The Suchness of all dharmas, the Suchness of the Jinas, - All that is the Dharma-Suchness, and no difference is attained.<br />過去未來之真如,現在羅漢之真如,諸法真如佛真如,法之真如皆無別。<br />正如虛空無有差別一樣,過去時的萬法真如、未來的真如、現在的真如以及阿羅漢等補特伽羅的真如,基——所知諸法的真如,果——佛陀的真如,證悟空性等道位諸法的真如,如此所有真如,均無有各自成立的分別,而於法界的本性中一味一體。如此三有和寂滅、過去和未來等以二法分析的一切,僅僅在名言現相中顯為不同他體,并如此假立,但在真正的實相義中,一切法無生無滅的體性於法界自性中成為平等性,因此無有三時、自他、賢劣等差別,這一切都以法界唯一明點的自性存在着,依靠具一剎那的智慧領悟,從而在自然本智具一切相之最的法身本體中圓滿一切法而證得菩提。遠離盈虧,不遷不變的大菩提就是究竟的果。<br /><br />壬二(若無此道則不得果之理)分二:一、略說;二、廣說。<br />癸一、略說:<br />yo bodhisattva imi icchati prāpuṇetuṃ nānātvadharmavigatāṃ sugatāna bodhim |<br />prajñāya pāramita yujyatu yāya yukto vina prajña nāsty adhigamo naranāyakānām || 16.3 ||<br />菩薩樂求如是法 應行方便般若行 離種種相即菩提 菩薩離此無由證<br />Wisdom and Skill In Means If a Bodhisattva wishes to reach this Enlightenment of the Sugatas, free from differentiated dharmas, He should practise the perfection of wisdom, joined to skill in means. Without wisdom there is not the attainment of the Leaders of men.<br />善逝菩提離異法,任何菩薩欲得此,具方便行智慧度,無導師慧不可得。<br />所得的究竟果——善逝的菩提,具有虛空的特徵,遠離所證能證等異體的法,無二的自然本智身或者法性身的這一自性,任何菩薩想要獲得,必須具足追求正等菩提的信心等方便,行持或精進於證悟萬法真如的智慧度,如果沒有導師佛母這一智慧波羅蜜多,那麼永遠也不可獲得所得的大菩提,因為究竟果的因決定是擁有般若波羅蜜多名稱、一切道之微妙的無分別智慧。<br /><br />癸二(廣說)分二:一、若離此道最終不成就果之理;二、如是了知而入此道之理。<br />子一(若離此道最終不成就果之理)分二:一、比喻;二、意義。<br />丑一、比喻:<br />pakṣisya yojanaśataṃ mahatātmabhāvo pañcāśatā pi abalobhayakṣīṇapakṣo |<br />so trāyatriṃśabhavanādiṣu jambudvīpe ātmānamosariyi taṃ vilayaṃ vrajeyyā || 16.4 ||<br />如鳥能飛百由旬 折翅翼故飛無半 忉利天及閻浮人 忘失般若故自墜<br />A bird with a frame one hundred and fifty miles large Would have little strength if its wings were lost or feeble: If it should jump down to Jambudvipa from the abodes of the Gods of the Thirty-three, It would travel to its destruction.<br />鳥身一百五由旬,羽翼折斷無本領,彼由忉利天自墜,至此贍洲必遭損。<br />打個假設的比喻,有一只鳥,身體龐大量達一百五十由旬,它的翅膀折斷而不具備騰飛的技能,如果那只鳥從三十三天自行跳到此贍部洲,那麼當時它一定是遭受損傷,也就是說,身體不能不受傷等。<br /><br />丑二、意義:<br />yady āpi pañca ima pāramitā jinānāṃ bahukalpakoṭiniyutāṃ samudānayeyyā |<br />praṇidhīnanantavipulāṃ sada sevya loke anupāya prajñavikalā pari śrāvakatve || 16.5 ||<br />難修前五波羅蜜 經多俱胝那由劫 復以廣大願資持 離方便墜聲聞位<br />Even if he would procure these five perfections of the Jinas For many niyutas of kotis of aeons, And would all the time tend the world with an infinite abundance of vows; - If he is without skill in means, deficient in wisdom, he falls into Discipleship.<br />俱胝那由他劫行,諸佛此五波羅蜜,無邊大願世恆依,無方便慧墮聲聞。<br />縱然在許多俱胝那由他劫中兢兢業業行持成為諸佛之道的布施等這五種波羅蜜多,并且在此世間恆常依於屢屢趨入廣大道果的無邊大願,可是僅此一點并非具全獲得大菩提的因,因為大菩提的無誤之因,是將一切善根回向遍知佛果等大乘的無量善巧方便以及證悟諸法為等性的智慧,如同鳥行空中的雙翅一般的方便智慧不相脫離。換句話說,不具備這樣的方便,或者離開了證悟真如的智慧,就會墮入聲聞的果位中,如同飛禽即使身軀龐大但如果沒有翅膀而跳躍,就會一落到底。倘若具備究竟實相的般若,那麼這種智慧的本體就是方便智慧無合無離,二諦無二無別的有境。<br /><br />子二、如是了知而入此道之理:<br />niryāyanāya ya icchati buddhajñāne samacitta sarvajagatī pitṛmātṛsaṃjñā |<br />hitacitta maitramana eva parākrameyyā akhilārjavo mṛdugirāya parākrameyyā || 16.6 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ tathatāparivarto nāma ṣoḍaśamaḥ ||<br />樂行佛智心平等 猶如父母觀一切 當行利益及慈悲 常宣善軟妙言教<br />The Desirable Attitude to Other Beings If he wishes to go forth into this Buddha-cognition, He [should have] an even mind towards the whole world, the notion of father and mother [towards all beings] He should exert himself with a thought of benevolence, and a friendly mind; Amenable and straight, he should be soft in his speech.”<br />樂此佛乘定生者,眾生平等父母想,利心慈意勇精進,無嗔正直說柔語。<br />樂求依於究竟的大菩提之因、唯一經行之道——這一無上佛乘般若波羅蜜多,而決定獲得趨至大菩提果位者,要具足什麼條件而趨入呢?大乘的根本就是緣他利的悲心,它的俱有緣是方便,果位就是乃至虛空際利益有情,因此實際行持大乘的方式、趨入大乘的行者,就是要對於無邊無際的一切眾生有平等心,無有偏袒,一視同仁,懷有父母想、兄弟姐妹想等,希望他們永久有利之心和暫時快樂的慈意,勇猛精進行持眾生利益,無有忿恨、損惱的嗔心,無諂無誑,秉性正直,口里講經說法及隨同講說等,說柔和之語。身體也要行持仁慈之事,對一切眾生真心實意萌生饒益之心,不懷有與之相違的諂誑和害心等。<br />[17. Avinivartanīyaliṅgākāraparivarta] 不退地祥瑞品第十七 此品攝普遍光明佛地<br />Chapter XVII The Theme<br />辛三(宣說加行者補特伽羅)分二:一、以請問略說;二、以答復廣說。<br />壬一、以請問略說:<br />sthaviro subhūti paripṛcchati lokanāthaṃ araṇāya liṅga bhaṇahī guṇasāgarāṇām |<br />avivartiyā yatha bhavanti mahānubhāvā tāṃ vyākuruṣva jinaguṇāna pradeśamātram || 17.1 ||<br />時須菩提瞻仰問 不退菩薩何殊勝 離言聲相云何說 願佛說彼功德藏<br />The Elder Subhuti questions the Saviour of the World: “Teach the characteristics of those who are secluded in Peace, of the Oceans of Qualities, How they become irreversible, and of great might. Declare, O Jina, their qualities, merely by way of outline!”<br />須菩提問世尊言:功德海無煩惱相,大力如何不退轉?功德少分請佛宣。<br />須菩提尊者請問三世間的怙主佛陀世尊說:“具足無量功德海、無有煩惱的相兆和徵象是怎樣的?成辦二利的大威力菩薩究竟如何?以什麼相表示於大菩提道中不復退轉,知是不退轉的菩薩?如此大菩薩,他們的無量功德中片面或部分,請佛陀為我明確宣說。”<br /><br />壬二(以答復廣說)分三:一、認清表示不退轉之相;二、不退轉之行為特點;三、宣說退轉與不退轉之差別。<br />癸一、認清表示不退轉之相:<br />nānātvasaṃjñavigatā gira yuktabhāṇī na ca anya te śramaṇa brāhmaṇa āśrayanti |<br />triyapāyavarjita vidū sadakāli bhonti daśabhiś ca te kuśalakarmapathebhi yuktā || 17.2 ||<br />不住沙門婆羅門 及行十善離三塗 大智離於種種相 如山谷響聲相應<br />Qualities of Irreversible Bodhisattvas “They are free from the perception of multiplicity; they speak suitably; They do not take refuge with outside Sramanas or Brahmanas. The wise have avoided for all time the three places of woe, And they are practised in the ten wholesome paths of action.<br />離異體想具理語,沙門梵志余不依,依智恆時斷三途,十善業道極精進。<br />對於須菩提這般請問不退轉的一部分相,善逝告言:證悟甚深法性的菩薩,現見一切法於真如中無二無別,從而對染污、清淨的一切法遠離他體之想;在相應實相善巧宣說深法時,以具備衡量之理的詞語來贊嘆,他人不能夠轉變;自己對此道的本師獲得不退轉信心,不以示道者想而依止其他外道沙門及婆羅門,對他所說的種種道,發自內心不信賴;因為依靠通達因果無欺等法理的智慧和堅信斷除明顯的不善業,由此獲得時時刻刻恆常遠離三惡趣及其為主的一切無暇的方法。那些智者本身自然安住於十善業道中,而且極為精進令別人也如此行持。<br /><br />dharmaṃ nirāmiṣu jagasyanuśāsayanti ekāntadharmaniyatāḥ sada snigdhavākyāḥ |<br />sthiticaṃkramaṃ śayaniṣadya susaṃprajānā yugamātraprekṣiṇa vrajanty abhrāntacintā || 17.3 ||<br />若欲法無礙行化 一向善說諸言教 行住坐臥四威儀 一念觀心悉通達<br />Free from self-interest they instruct the world in Dharma. They take delight in the Dharma.<br />They always speak gently. Standing, walking, lying down, sitting, they are fully conscious [of what they are doing]. They walk along looking ahead only one yoke, their thoughts not wandering about.<br />無染為眾隨說法,專喜正法常雅言,行住坐臥具正知,視軛木許無心亂。<br />無有着眼於利養恭敬等染污的心思,遵照一切佛菩薩為眾生如何宣講而隨從宣說波羅蜜多等法;對甚深法義誠信不疑,專心致志歡喜妙法,不特別刻意行持其余事,主要奉行唯一的正法;利他心達到純熟,為此常常說文雅語言等,具備仁慈的身語意業;由於不放逸串習善法,平時行住坐臥四種威儀,所作所為都杜絕放逸,極具正念、正知。到底是怎樣的呢?如此在行路時,眼睛視一軛木許之處行走,恆常無有放逸所生的迷路、身體受傷之類心迷亂的現象。<br /><br />śuciśaucaambaradharā trivivekaśuddhā na ca lābhakāma vṛṣabhā sada dharmakāmāḥ |<br />mārasyatītaviṣayā aparapraṇeyā catudhyānadhyāyi na ca niśrita tatra dhyāne || 17.4 ||<br />三業清淨如白衣 不為利養故樂法 降魔境界及化他 觀四禪定而不住<br />They wear garments clean and unsoiled. They become pure through the threefold detachment. Majestic men they want no gain, but always Dharma. They have passed beyond Mara’s realms.<br />Others cannot lead them astray. They meditate in the four trances, but they do not use those trances as a support [for a better rebirth].<br />淨行潔衣三遠離 ,非圖利尊恆求法,超越魔境不隨他,四禪靜慮不住禪。<br />隨着聰明才智、不放逸之心而安住於無所詆毀之法,為了避免別人不起信心,外內的所有威儀清淨而行,身著清潔衣裝等;相合所化眾生心意的舉止純淨,身語意三門遠離罪業,如同無垢的水晶般純潔;現見有為法的(無常等)本性,不貪執它而行持;并非是以取受功德等方式貪圖利養,勝伏慳吝等波羅蜜多的違品,以殊勝功德莊嚴自相續,廣行他利,因此自然成為眾人之尊;恆時希求甚深正法,自相續與法相融,一切時分都具足法性(即相應法性)而行,由於體悟到甚深法性,內心自然與之不相分離,一切所言所行都與法性相符,不超離法性,就像具貪者一切舉止都表現出具有貪欲一樣;已經具足甚深法忍,即便魔王波旬的幻現來宣說他道,幻變出地獄等,令對輪回產生恐懼,以諸如此類的種種伎倆使其退出大乘道,開示形象的道,然而了知他是魔,不被各種魔業所害,因此超越魔境,不隨他轉,也就是說,不依賴於他而具備自己的智力;雖然入定於四禪,或者修行靜慮,可是并不以品嘗禪味(著禪味)等而安住禪定中。<br /><br />na ca kīrtikāma na ca krodhaparītacittā gṛhibhūta nitya anadhyoṣita sarva vastuṃ |<br />na ca jīvikāviṣayabhoga gaveṣayanti abhicāramantra na ca istriprayogamantrāḥ || 17.5 ||<br />不求名譽無瞋恚 乃至在家塵不染 或為富貴及脫命 不染纖毫之欲塵<br />They do not want fame, their hearts are not overcome by anger. As householders they remain constantly unattached to their entire property. They do not seek to earn their livelihood in the wrong way, Through bewitchment-spells, or the spells which are the work of women.<br />非求名譽無嗔恚,在家亦恆不貪物,不為維生慘尋財,不行誅業不雙運。<br />由於認識到萬法如幻,以至不追求自我名譽;依靠正法使自相續調柔,無有嗔恨亂心或擾心的情況;不貪執自我私欲,以善巧方便利他,即使成為在家人,也恆常不貪執一切事物而慷慨布施;處於證悟無我與利他的悲心中,斷除過分執著自我利益所引起的一切邪命和行業,無論如何絕不為了自己維生而通過殺生、諂曲奉承等有可怕異熟果報的途徑來尋覓財產;絕不為了自己以暴行的誅業殘害他人,也不以貪欲驅使行持制服或懷柔女人雙運的密行。<br /><br />na ca ādiśanti puruṣaiḥ striya icchakarmāṃ pravivikta prajñavarapāramitābhiyuktāḥ |<br />kalahāvivādavigatā dṛḍhamaitracittā sarvajñakāma sada śāsani nimnacittāḥ || 17.6 ||<br />本來寂靜無所有 更互相相業所緣 若求清淨不退時 當行最上般若行<br />Nor do they [earn a living by] tell[ing] plausible lies to men and women. Practised in the quite detached wisdom, the best of perfections, Free from quarrels and disputes, their thoughts firmly friendly, They want [to see] the all-knowing, their thoughts always inclined towards the religion.<br />不記欲界轉男女,極靜精進勝般若,離爭慈心亦堅固,求遍知心恆向法。<br />語言上,從不為了自我宣揚而授記說“我於欲界的有緣分人中住胎或者本來即將投生,轉成男或女”,具足清淨這些為例的邪命和邪業的相;三門所為,完全避開喜愛瑣事、言說戲論的各種散亂,極其寂靜;精進行持殊勝般若波羅蜜多;由於相續寂靜調柔,住於何處,相互之間都遠離沖突、爭執等;慈心不被外緣所動,非常穩固;始終以歡喜的心供養遍知佛陀并渴求、希求“我獲得佛果”,恆常懷着希求、向往之心以十法行的方式行持佛教正法。<br /><br />pratyantamlecchajanavarjita-antadeśāḥ svakabhūmi kāṅkṣavigatāḥ sada merukalpāḥ |<br />dharmārtha jīvita tyajanti prayuktayogā avivartiyāna imi liṅga prajānitavyā || 17.7 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām avinivartanīyaliṅgākāraparivarto nāma saptadaśamaḥ ||<br />求正遍知心柔順 不求二地離邊地 為法捨命如須彌 是名不退之菩薩<br />They have avoided the barbarous populations of outlying districts, of the border regions. They are free from doubts about their own stage, always fashioned like Meru. For the sake of Dharma they renounce their very life, intent on their practice. These should be wisely known as the characteristics of the irreversible.<br />離野人境諸邊地,自地無疑如須彌,為法舍命勤瑜伽,當知此是不退相。<br />憑借願力或智慧獲得投生自在,遠離邊鄙野蠻人的境域,佛法不興盛的邊地,依靠法爾力轉生於正法富興的境內;對於自地的功德等確定無疑,不被其他道所動,恆常穩如須彌山王;為了妙法,縱然是自己的性命,也不難舍棄;極度精勤於受持正法、思維意義的瑜伽。應當知道,以上這些就是領受深法的決定要點、安住於加行道及見諦行者的不退轉相。如果具足方便智慧瑜伽之道,擁有決定并串習的這種相,那麼依靠這些相就能決定不退轉,如同由煙知火一樣。<br />[18. Śūnyatāparivarta] 空品第十八<br />Chapter XVIII Deep Stations<br />癸二(不退轉之行為特點)分三:一、勝義之有境甚深行為;二、世俗之有境廣大行為 ;三、善巧方便雙運之行為。<br />子一(勝義之有境甚深行為)分二:一、認清所行甚深義;二、如何行持深義之理。<br />丑一(認清所行甚深義)分二:一、宣說甚深性;二、行持彼而集福德。<br />寅一、宣說甚深性:<br />gambhīra rupa api vedana cetanā ca vijñāna saṃjña prakṛtī animittaśāntā |<br />kāṇḍena gādha yatha sāgari eṣamāṇo prajñāya skandha vimṛṣitva alabdhagādhā || 18.1 ||<br />色受想行識甚深 本來寂靜而無相 如海之深杖莫測 得般若蘊亦如是<br />Deep are form, feeling and will, Consciousness and perception; signless in their essential original nature, and calm. Like one who tries to reach the bottom of the ocean with a stalk, So, when the skandhas have been considered with wisdom, one does not get to the bottom of them,<br />色受想行識甚深,自性無相極寂滅,如以箭測大海深,以慧觀察不得蘊。<br />色、受、想、行、識一切法悉皆甚深,如何甚深呢?無有自性的緣故,是空性,無有變礙的相狀,耽著它的希冀完全寂滅,為此心無所緣,猶如用箭測量大海的深度根本不會得到“就在此處”一樣,以分析真如的智慧進行觀察探究,根本得不到蘊。<br /><br />寅二(行持彼而集福德)分二:一、真實宣說;二、斷除過失。<br />卯一(真實宣說)分二:一、略說;二、廣說。<br />辰一、略說:<br />yo bodhisattva imu budhyati eva dharmāṃ gambhīrayānaparamārthanirupalepān |<br />yasmin na skandha na pi āyatanaṃ na dhātu kiṃ vā svapuṇyasamudāgamu kiṃci tasya || 18.2 ||<br />菩薩知此甚深法 住真如乘不可染 六塵十二界體空 無蘊寧有所得福<br />When a Bodhisattva thus understands that these dharmas In the deep vehicle are in the ultimate sense stainless; Wherein there is neither skandha, nor sense-field, nor element, How can there be to him the attainment of his own merit anywhere?<br />菩薩於此甚深法,乘之勝義無貪執,證蘊界處無此法,何有較真成福勝?<br />菩薩對於所證悟法的自性或實相如是以本體成為甚深,殊勝乘——勝義的有境皆不分別而無有貪執安住於一切,哪還有比這樣證悟蘊界處的本性并不成立的甚深此法真實形成的福德更為殊勝的他法呢?那是真實成就的最殊勝福德。<br /><br />辰二(廣說)分四:一、思維此深法之功德;二、傳講此深法之功德;三、入定后得修行之功德;四、視如是福德亦如幻之功德。<br />巳一、思維此深法之功德:<br />yatha rāgadharmacaritaḥ puruṣaḥ striyāye saṃketa kṛtva alabhantu vivartayeyā |<br />yāvanti cittacaritā divasena tasya tāvanta kalpa anubudhyati bodhisattvo || 18.3 ||<br />如人思彼染欲境 心著女色如目見 乃至日日心所行 菩薩思覺亦如是<br />The Simile of the Woman As a man, preoccupied with matters of greed, had made a date With a woman, and would, not having met her, indulge in many thoughts; As many preoccupations as he would have [in his mind] during a day, For so many aeons does a Bodhisattva strive to reach his goal.<br />如行愛染之人士,與女約會未遇彼,一日盡其行思念,菩薩能得彼數劫。<br />如《廣般若經》中說:“具足般若波羅蜜多之甚深處,審諦、思維、衡量、觀察,如般若波羅蜜多所說而住,甚至僅在一日行持瑜伽,其於一日內行多少事?”其中,從“譬如耽欲人……所超生死流轉數,與耽欲人經一晝夜所起欲念數量等同”到“能遠離退轉正等菩提所有過失” 之間加以說明。按照經中所說,在這里也不例外,比如,行持染愛心之法的一個男士和女人約會,假設沒有遇到她,那個男子的一天,思念的分別心會接連不斷涌現,由貪愛所牽,反反復復思念那唯一的對象。盡其所行這樣的思念心剎那,在這麼多劫中積累的善法,一日之中修行此法瑜伽的菩薩即能獲得,因為心的每一剎那也能聚集無量的善資。<br /><br />巳二、傳講此深法之功德:<br />yo bodhisattva bahukalpasahasrakoṭayo dānaṃ dadeyu vimalaṃ tatha śīla rakṣe |<br />yaś caiva prajñavarapāramitāprayukto dharmaṃ bhaṇeya kala puṇya na dānaśīle || 18.4 ||<br />若多俱胝劫布施 羅漢緣覺持戒者 不如說行般若法 百千萬分不及一<br />Considerations of Merit If a Bodhisattva would for many thousands of kotis of aeons Give spotless gifts, and would equally guard his morality. And if another one were to preach the dharma associated with wisdom, the foremost perfection, - The merit from giving and morality would [by comparison] be infinitesimal.<br />菩薩千俱胝劫施,羅漢獨覺守護戒,誰說具勝般若法,善妙施戒不可比。<br />某某菩薩在千俱胝數多劫中,對阿羅漢、獨覺等作布施,或者為了聲聞緣覺的果位而進行布施,守護清淨戒律,另外某人僅在一日講說殊勝般若波羅蜜多法的善妙,布施持戒比不上它一分。<br /><br />巳三、入定后得修行之功德:<br />yo bodhisattva varaprajña vibhāvayanto tata utthito kathayi dharma nirupalepam |<br />taṃ cāpi nāmayi jagārthanidāna bodhau nāsti triloka śubha tena samaṃ bhaveyā || 18.5 ||<br />若菩薩觀般若理 安住說法而無相 迴施一切證菩提 彼三界師無有等<br />When a Bodhisattva, having meditated on the foremost wisdom, Emerged therefrom [i.e. that meditation] preaches the stainless Dharma, And turns over also [the merit from] that to the enlightenment linked to the weal of the world: There is nothing that is lovely in the triple world that could become equal to him.<br />菩薩修行勝般若,起定宣說無染法,利生回向菩提因,三世間無等彼善。<br />某某菩薩入定中修行殊勝般若波羅蜜多,從中起定而在后得時,宣講相應自己所修行的無染之法,也就是無有相分別等過失的法,或者也可解釋為:不被追求聞名利養等的妄念所染而講經說法,如果說法也為了利益眾生回向成為大菩提之因,那麼在地下、地上、天上三世間中沒有等同於它的善法。<br /><br />巳四、視如是福德亦如幻之功德:<br />taṃ caiva puṇya puna khyāyati riktameva tatha śūnya tuccha vaśikaṃ ca asārakaṃ ca |<br />evaṃ carantu caratī sugatāna prajñāṃ caramāṇu puṇyu parigṛhṇati aprameyam || 18.6 ||<br />所說成就而無相 非空非實不可得 若如是行名覺智 得受成就義無邊<br />And just that merit is declared to be just worthless, And likewise empty, insignificant, void and unsubstantial. Thus coursing he courses in the wisdom of the Sugatas. Coursing [thus] he acquires immeasurable merit.<br />了知此福不實空,虛無不真無實質,如是行持佛智行,行時引攝無量福。<br />如此思維、傳講般若波羅蜜多等,雖然在名言中有不可限量、不可勝數、不可估量的福德,但在勝義中福德也無有自性,徹底了知這般傳講等所生的福德自法相也不成立的緣故,為“不實”。同樣,由於無有苦等行相,因此是“空性”;無相的緣故為“虛無”;因為自本體不成立,依緣而起,所以“不真實”;遠離緣取,為此無有實質。如是行持一切善逝的般若波羅蜜多,那麼在行持這樣的行為時,能引攝無量福德。對此,也有解釋成:由於無有自相的緣故為不實;空性等三者是指空性;空空、大空、勝義空三種,是不實;有為空、無為空、無際空、畢竟空、無散空五種,是虛無;自性空等是無實質。實際上,萬法無有自性的道理,從反體的角度,似乎是眾多積聚、虛而不實,無有堅固性可言,為此是“不實”;諸如獅子等假造的形象,是“虛無”的;不能獨立自主而觀待他法,虛偽不可靠,因此說“不真”。諸如此類,以虛妄的不同名詞來說明。<br /><br />卯二(斷除過失)分二:一、除勝義中福德果無增無斷無得故成佛不合理之過;二、除世俗中亦不該獲得佛果之過。<br />辰一(除勝義中福德果無增無斷無得故成佛不合理之過)分二:一、勝義中無滅無增;二、勝義中雖無但世俗中成佛合理。<br />巳一、勝義中無滅無增:<br />abhilāpamātra ima jānati sarvadharmāṃ buddhena deśita prayukta prakāśitāṃś ca |<br />kalpāna koṭinayutāṃ bahu bhāṣamāṇo na ca kṣīyate na ca vivardhati dharmadhātuḥ || 18.7 ||<br />於一念知一切法 信佛所說及他說 演說俱胝那由劫 法界不增亦不減<br />No Growth or Diminution As mere talk he cognizes all these dharmas Which the Buddha has demonstrated, practised and revealed. Though he may teach for many niyutas of kotis of aeons, Yet the Dharma-element does not get exhausted nor does it increase.<br />知佛略廣詳盡說,此一切法唯說已,俱胝那由他多劫,縱說法界無增滅。<br />諸佛出有壞簡略宣說、廣泛結合其義而說明、連同能立證成理而詳盡宣講的所有法,了解到這一切盡管在真實性中能詮所詮皆不可得,也就是無可言說,但在名言中唯是講說的名稱而已。在俱胝那由他多劫之中,縱然宣說無量法門,以遮破或建立的方式來進行詮解,能詮的詞句倒是無有止境,然而法界自本體中,過失無有滅盡,功德毫無增長,恆常處於不可言表、無盈無虧的平等性中。所以,在真實義中,一切法無增無滅平等性,原本就是涅槃,而絲毫也不存在再度證得菩提的情況。<br /><br />巳二、勝義中雖無但世俗中成佛合理:<br />ye cāpi pañca imi pāramitā jinānām ete ’pi dharma parikīrtita nāmamātrāḥ |<br />pariṇāmayāti na ca manyati bodhisattvo na ca hīyate spṛśati uttamabuddhabodhim || 18.8 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śūnyatāparivarto nāmāṣṭādaśamaḥ<br />此得名佛波羅蜜 菩薩於中而說法 如名施已心不著 亦不言證無上覺<br />And as to these five perfections of the Jinas. These dharmas also have been proclaimed as mere words. The Bodhisattva who turns over, without putting his mind to it, Does not fail; but he experiences the supreme Buddha-enlightenment.<br />所謂諸佛波羅蜜,諸法唯名普宣稱,菩薩回向心無執,無失證佛勝菩提。<br />所謂的一切佛陀之道——波羅蜜多的所有法,自本體都不成立,唯是以名稱表達,普遍宣稱,然而單單在世俗中,一切善根回向無上正等菩提,了知道果無有自性的菩薩,沒有執著彼彼之心,方便、智慧圓融雙運,由無欺緣起之理的正道中不會退失,將證得佛陀的殊勝菩提,這在名言中是存在的,原因是:由現證諸法本來涅槃自性清淨的實相真如,獲得離客塵清淨作為差別的菩提,從現相的側面而言真實不虛存在。<br />[19. Gaṅgadevābhaginīparivarta] 昂誐天姊品第十九<br />Chapter XIX Conditioned Coproduction and the Simile of the Lamp<br />辰二(除世俗中亦不該獲得佛果之過)分二:一、斷除所斷合理;二、獲得功德合理。<br />巳一(斷除所斷合理)分二:一、比喻;二、意義。<br />午一、比喻:<br />tailasya varti jvalitā prathame nipāte na ca dagdha varti asatā na vinā ya dagdhā |<br />na hi arci paścimanipāta sa varti dagdhā asatā pi paścima na dahyati dīpavarti || 19.1 ||<br />譬如燈光從眾緣 假以膏油芯火等 光非芯火及膏油 非火非芯光不有<br />The wick of a burning oil lamp, - it is not by the first incidence [of the flame] That the wick is burned [away]; nor is it burned [away] when [that incidence] is not, without it. Nor is the wick burned [away] by the last incidence of the flame, And also when that last flame is not does the lamp wick not burn away.<br />如油酥火相遇時,非初焚油無不焚,非觸火焰末焚油,無末火焰不焚油。<br />如果有人說:從世俗名言出發,能獲得菩提的心是剎那性,它無法積聚,為此依靠這顆心怎麼獲得離障的菩提呢?因為,單單依靠前面的心也不能斷除障礙,不依靠前心而僅僅憑借后心也不能斷除障礙,這兩者也不存在積聚一起的情況。首先運用世間共稱的比喻來說,(油菜籽)糧食等的油精華——熔酥和油燈火焰這兩者相遇時,并不是僅以第一剎那火焰就完全焚盡燈油的,當然沒有第一剎那也不能焚盡它,也不是僅僅油汁和火焰接觸到最后才燒盡燈油的,當然沒有最后的火焰也不能燒盡它,從火焰的第一剎那到最末剎那之間的剎那相續完結時,就燒盡了所有青油的熔酥,燈油全部用盡,以這種存在的現象作為比喻可以了知。<br /><br />午二、意義:<br />prathameva citta spṛśatī na ca agrabodhim asatā na tasya spṛśatā puna śakya bhonti |<br />na ca citta paścima śivām anuprāpuṇāti asatā na tasya puna prāpaṇanāya śakyam || 19.2 ||<br />或有菩薩初發心 不求無上菩提果 豈唯不得證菩提 亦復不得寂靜故<br />By the first thought [of enlightenment] one does not experience the foremost enlightenment, And again, when that is not there, one is not able to experience it; Nor does the last thought arrive at the Bliss, Nor again, when it is not there, is one able to reach it.<br />非初心證勝菩提,無其不能證得彼,非末心得寂菩提,無其不能獲得彼。<br />正如剛剛所說的比喻一樣,并不是僅僅以剛剛發心的初始心證得遠離一切所斷的殊勝菩提的,當然沒有它也不能證得菩提,也不是由臨獲得菩提相續末際那唯一的心獲得使一切垢染寂滅的大菩提,當然沒有它也無法獲得菩提,然而,由超勝前前的后后心相續證得斷除一切所斷的大菩提,這是緣起的規律,不可否認。<br /><br />巳二(獲得功德合理)分二:一、獲得功德合理;二、圓滿功德合理。<br />午一(獲得功德合理)分二:一、無不合理之理;二、從緣起而言決定合理。<br />未一、無不合理之理:<br />bījātu stamba phala puṣpa samāgamanti so vāniruddha asato na hi tasya vṛkṣo |<br />emeva citta prathamaṃ tu nidāna bodheḥ so vā niruddha asato na hi tasya bodhiḥ || 19.3 ||<br />從種生樹及華菓 無種華菓悉皆無 發心不為佛菩提 修行終遠菩提果<br />The Simile of the Seed and the Fruit From a seed trees, fruits, and flowers come forth; When it is obstructed, or absent, then there is no tree from it. Just so the first thought is, of course, the foundation of enlightenment; But when it is obstructed or absent, there is no enlightenment from it.<br />如由種生芽花果,彼滅樹木非不存,初心亦是菩提因,彼滅菩提非不存。<br />有人辯駁說:如果能獲得菩提的初心到得果之間一直住留,那就成了常有;倘若它不停住而滅亡,則每一剎那的心,都不生菩提,結果數劫之中修行的菩提功德出生,這在名言中并不合理。<br />答復:一切有為法雖然都是剎那性的,但是作為因的所有剎那先前流逝過去,它的果會無有耽擱而產生,這是緣起規律。比如世間中,由種子生出芽、從苗芽中依次長出莖、花、果,在果實之際,各自的因盡管已滅,可是種子滅盡,它的果——樹木并非不復存在,雖然種子已經滅亡,但是苗芽等果會逐漸顯現出來。同樣,在分析道之果的此時,也與此比喻相同,初發起的心或者一開始的心也是菩提的因,彼心泯滅,它的相續之果——菩提并非不復存在,由於因果無欺的原因,由道位時前后心的因中無欺獲得菩提之果。<br /><br />未二、從緣起而言決定合理:<br />bījaṃ pratītya ca bhaved yavaśālikādes tattatphalaṃ na ca tad asti na cāpi nāsti |<br />utpattito bhavati bodhir iyaṃ jinānāṃ bhāvasvabhāvavigatā bhavatīha māyā || 19.4 ||<br />從種子生麥穀等 彼果非有亦非無 佛菩提果亦如幻 離彼有性及無性<br />Conditioned by seeds grow barley, rice and so on; Their fruits are in these [seeds], and yet they are not in them. When this enlightenment of the Jinas arises, What takes place is an illusion, which in its own-being is without existence.<br />有種生出谷稻等,彼果非有亦非無,諸佛之此菩提生,離有實性虛幻生。<br />如此緣起(即依緣而生)的道理:擁有能產生自果的因緣聚合的種子以后就將生出五谷雜糧及稻果等。那個種子的果,在那一種子上本來并不存在,由於能生的原因,也并非不存在,原因是,如果先前存在,就不需要因;假設能生而不存在,那麼就沒有所謂“因”的含義了。這般分析它的自性,雖然是遠離有無等萬法的自性,但以虛幻等的方式會出生無欺顯現的行相,這就是緣起的法則。依此道理也可了知,一切佛陀的此菩提也是以緣起而生的,如果分析它,則遠離成實的有實法自性,如虛幻般出生。<br /><br />午二、圓滿功德合理:<br />udakabindu kumbha paripūryati stokastokaṃ prathame nipāti anupūrva sa paścimena |<br />emeva citta prathamaṃ varabodhihetur anupūrva śuklaguṇapūrṇa bhavanti buddhāḥ || 19.5 ||<br />譬如涓滴水細微 漸次必能盈大器 初心為求無上果 久修白法終能證<br />The Simile of the Water Drops Water drops fill a water jar drop by drop, Gradually, from the first incidence to the last one. Just so the first thought is the [initial] cause of supreme enlightenment; Gradually are the bright qualities fulfilled in the Buddhas.<br />水滴滿瓶始末間,涓涓必漸盈彼器,初心亦勝菩提因,漸圓白法終成佛。<br />如果有人問:由於一切有實法是剎那性的,不可積聚,縱然在無數劫中修習,也不可能聚集一起而增長,為此又怎麼能獲得圓滿一切功德的菩提呢?盡管一切有實法的確是剎那性的,但是依靠前前心,而使后后功德更為超勝,所以最終就會圓滿功德,比如,就拿一滴滴水積聚眾多會盛滿瓶器來說,第一滴到最后一滴之間逐漸涓涓細流,積少成多,到最終就會盈滿那個瓶器。同樣,觀待五道十地依次發心的數目圓滿能得以成佛,也與此比喻相同,勝解行階段最初的發心也是殊勝菩提的因,雖然并不是依靠獨一的它圓滿功德的,可是逐步向上,通過圓滿白法功德終將得以成佛,就像一滴水不能盈滿瓶器,但眾多水滴能盈滿一樣。一滴水不能盈滿而眾多可能盈滿,來作為具足發心的許多剎那獲得佛果的比喻,盡管水是剎那性的,但所有水滴相續齊備就能盛滿瓶器。同樣,剎那心的相續,后后超勝前前也可憑借這種方式來理解。<br /><br />丑二(如何行持深義之理)分二:一、真實宣說;二、宣說其功德。<br />寅一、真實宣說:<br />śūnyānimittapraṇidhiṃ caramāṇu dharmā na ca nirvṛtiṃ spṛśati no ca nimittacārī |<br />yatha nāviko kuśala gacchati ārapāram ubhayānti asthitu na tiṣṭhati arṇavesmin || 19.6 ||<br />行空無相無願行 不求寂靜無行相 亦如船師善濟渡 不著兩岸非中流<br />The Meaning of Emptiness He courses in dharmas as empty, signiess and wishless; But he does not experience the Blessed Rest, nor does he course in a sign: As a skilful ferryman goes from this [shore] to the other shore, But does not stand at either end, nor does he stand in the great flood.<br />行空無相無願法,不證涅槃不持相,猶如舟子善往來,不住兩岸不住海。<br />如此諸法自本體是空性,因此是完全寂滅一切有緣見解的意義;所緣之基或因的相不存在,是完全斷除一切分別念的意義;為此對它無有耽著或者對果無有願求,是遠離一切三界之願的意義。行持所證悟以上三解脫門的甚深法——有寂平等性的意義,依靠它的威力,不證寂滅一邊的涅槃,不行持耽著三有之相,如同聰明的舟子,善於往來大海的兩岸,可是他既不住於彼此兩岸,也不住於海中。在講般若的此處,用三解脫、無生、真性、真如等盡其所有的別名來說明,也都是同一個意義,空性即是無相,也是無願等,所以我們要知道,各種異名雖然反體不同,但就像蜂蜜同一味道一樣,所證的法界是一味一體的。<br /><br />寅二、宣說其功德:<br />evaṃ carantu na ca manyati bodhisattvo ahu vyākṛto daśabalehi spṛśeya bodhim |<br />na ca trāsu bodhi bhavate na ihāsti kiṃcid evaṃ carantu caratī sugatāna prajñām || 19.7 ||<br />菩薩修行無所著 乃得受佛菩提記 若了菩提非所有 此即是行佛般若<br />Thus coursing, the Bodhisattva also does not think: ‘Predestined by those who have the ten powers, may I experience enlightenment!’ Nor is he trembling [because he sees that] enlightenment is here not anything. Thus coursing he becomes one who courses in the wisdom of the Sugatas.<br />如是行持之菩薩,無佛記證菩提想,此無菩提無畏懼,此行即行善逝智。<br />如是行持有寂平等性之義的菩薩們,心里并沒有“我將蒙受具十力者——佛陀授記,證得所得菩提”的執著想,因為他們完全通達了這一實相意義無有任何所遣所立、所得所斷,所以對菩提虛空的法相全無不能接受的畏懼而胸有成竹地如此行持,這就是在行持善逝的甚深智慧。<br /><br />子二、世俗之有境廣大行為——修行剎土:<br />kāntāramārgi durabhikṣi savyādhi lokāṃ paśyitva nāsti bhaya uttari saṃnahante |<br />aparāntakoṭi sada yukta prajānamāno aṇumātra kheda manaso na upādiyāti || 19.8 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ gaṅgadevābhaginīparivarto nāmaikānnaviṃśatimaḥ ||<br />譬如疾疫飢饉道 菩薩中行無怖畏 小人知已悉往來 得無苦惱如微塵<br />The Attitude to Places Which Might Inspire Fear When they have seen a world which is a wilderness, full of famine and disease, They have no fear, and go on putting on the armour. For the wise are always joined to the limit which is further on. They do not produce the least fatigue in their minds.<br />世間荒途飢饉疾,見而不懼披鎧甲,后際恆勤盡了知,塵許不生厭倦意。<br />在這個十方世間界,不清淨的顯現、無水無城貧乏荒寂的野外路途,似乎到處充滿了悽涼的景象、粗糙的處所和凶殘的猛獸等器世界的瑕疵。有情世界,缺乏正法與財富的飢饉,身心痛苦之病以及內在種種煩惱之疾。(行者菩薩)目睹此情此景,了知這一切是虛幻的心無所畏懼,於是披上修行剎土的大鎧甲而實地行,并由衷感嘆:悲哉!這些眾生福報淺薄,才這般被各種各樣的煩惱和痛苦所折磨,因此,我為了利益這所有眾生,要修行剎土,有朝一日,我成佛的佛土,全無這樣的弊端,富饒完美。為此目的,乃至究竟后際(即盡未來際)之間恆常精進修行波羅蜜多資糧,由於完全了知這也無有自性,而對此絲毫不生厭倦之意。<br />[20. Upāyakauśalyamīmāṃsāparivarta] 善解方便品第二十<br />Chapter XX The Three Doors to Deliverance, and the Buddha-dharmas<br />子三(善巧方便雙運之行為)分三:一、略說;二、廣說;三、攝義。<br />丑一、略說:<br />puna bodhisattva caramāṇu jināna prajñāṃ anupāda skandha imi jānati ādiśūnyān |<br />asamāhito karuṇa prekṣati sattvadhātum atrāntare na parihāyati buddhadharmān || 20.1 ||<br />菩薩奉行佛般若 了知本來蘊不生 佛法眾生界悉空 以空三昧起悲智<br />Furthermore, the Bodhisattva who courses in the wisdom of the Jinas Cognizes these skandhas as unproduced, as empty from the beginning. Even during the time that unconcentrated he views in compassion the world of beings, He does not become destitute of the Buddha-dharmas.<br />菩薩行持如來智,知蘊本空且無生,未入定悲入有情,期間佛法不退失。<br />所有菩薩隨時隨地行持并安住於如來之母——智慧波羅蜜多中。那是怎樣的呢?他們憑借有境智慧力,知曉蘊等所有這些法原本空性、無生,以無二的方式入定於法性義中,然而在沒有如此入定的階段,以大悲心趨入千差萬別不可限量的有情界,而入定安住在唯一法界中,也并非舍棄眾生利益,因為他們已經獲得了智悲雙運的甚深、殊妙瑜伽。在行持眾生種種利益期間,也不退失佛陀之法——不住之住般若波羅蜜多,因為獲得了智悲無二的善巧方便智慧。這里所謂的“未入定”,也可以解釋成:在以悲心趨入沒有入定(即平等安住)於甚深法性義的迷惑眾生界;或者菩薩自身沒有入定之時,以悲心趨入眾生界;或者安住於智悲雙運之間或者中道之類的時候,從十力等佛陀之法中不退失。由於具足如此善巧方便,而不現前唯一的寂滅。不管怎樣,都是說明智悲雙運善巧方便的本體。<br /><br />丑二(廣說——以八喻說明)分八:一、以幻喻說明不舍眾生;二、以器世界喻說明圓滿願力;三、以飛禽喻說明無依也不墮落;四、以射箭喻說明未圓滿而住;五、以神變喻說明住留也不厭他利;六、以撐傘喻說明不墮邊;七、以商主喻說明成辦自他利樂;八、以商人喻說明精通道。<br />寅一、以幻喻說明不舍眾生:<br />puruṣo yathā kuśala sarvaguṇairupeto balavān dudharṣu kṛtayogya kalāvidhijño |<br />iṣvastrapāramigato pṛthuśilpayukto māyāvidhijñaparamo jagadarthakāmo || 20.2 ||<br />如人有德力最勝 善解一切幻化法 乃至器仗及工巧 而能一向為世間<br />The Simile of the Hero A skilful man, endowed with all qualities, Powerful, unassailable, well-qualified, instructed in many arts, Perfect in archery, devoted to many crafts, Perfect in knowing the various forms of magical illusion, keen on the welfare of the world.<br />mātā pitā ca parigṛhya saputradāraṃ kāntāramārgi pratipadya bahūamitro |<br />so nirmiṇitva puruṣān bahu śūravīrān kṣemeṇa gatva puna geham upāgameyyā || 20.3 ||<br />彼人父母妻及子 遊行遠路多冤中 是人勇猛眾所知 安樂還家無怖畏<br />He takes his mother and father, together with his sons and daughters And enters a wilderness, full of many hostile forces. He conjures up many men, heroic champions, Gets away safely, and again goes back to his home;<br />emeva yasmi samaye vidu bodhisattvo mahamaitri sarvi upabandhati sattvadhātau |<br />caturo sa māra atikramya dvaye ca bhūmim asmin samādhi sthitu no ca spṛśāti bodhim || 20.4 ||<br />大智菩薩為眾生 安住第一三摩地 降伏四魔離二乘 亦復不求佛菩提<br />Just so at that time when a wise Bodhisattva Extends the great friendliness to all in the world of beings, Having passed beyond the four Maras, and the two levels, He permanently abides in the best of concentrations, but he does not experience enlightenment.<br />如有善巧諸德人,具力知技勤難事,投拋工巧臻究竟,知成幻術欲利生。<br />偕同父母及妻子,行至眾怨荒野路,彼化勇敢眾多士,安穩行程還家園。<br />爾時善巧之菩薩,於眾生界生大悲,盡越四魔及二地,住勝等持不證覺。<br />如果有人問:智慧大悲圓融雙運的善巧方便者到底是怎樣的呢?<br />下面依次以比喻說明:比如,具有善巧降伏怨敵方便一切功德的人,自己身強力壯,心有魄力,精進做出他人無能為力的難事,是什麼事呢?了達身體跳躍等技能之事或者方法,射箭等投拋以及工巧明眾多學問達到究竟,不僅如此,而且還知道成辦展示種種幻術的方式,他是極其渴望利益道中的眾生或者精進於其他眾生之利的大悲尊。這樣的人,自己偕同父母及妻子去往有眾多怨敵的荒郊野外路途,如果成群的仇敵來到那里,此人本身無有怯懦而幻化出英勇、具有力敵對方氣魄的眾多人士,全然不受怨敵等所害,而安穩到達想去的目的地,并順利返回自己的家園。菩薩在此修道階段,也與比喻相同行持眾生的利益,當時,善巧方便的菩薩,對於一切眾生界普遍萌生大悲心,完全越過成為大乘道違緣的天子魔等四魔及聲聞緣覺二地以后,安住於具三解脫的殊勝等持中,不以現前唯一真實際寂滅法界的方式而證得菩提。<br />如果有人認為:按一般來說,真實際單單是指遠離一切戲論,以一味的方式融合其中的入定無分別智已達成熟的清淨地大菩薩之類的聖者們可能趨入唯一寂滅法界的涅槃嗎?<br />那是不可能的。原因是,他們以善巧方便攝持,在圓滿佛陀的一切法之前不會現前真實際;其余經中宣說了經佛陀勸請等把他們從寂滅中喚醒的情形等,遮止寂滅的道理,真實際法界的本體中并非存在一個墮入寂滅邊的基,如果存在,那麼就成了不是以體性不住於有寂的基般若。所以,證悟它趨近果般若的基智,也就不合理了等等。這樣一來,就失去了大乘的要點,而般若波羅蜜多就成了三乘共同的道,而不該是大乘不共的道了。那到底是怎樣的呢?法界真實際,是自本體二諦無別平等性究竟實相的意義,不住於有寂,如果原原本本現前它,那就是佛陀。為此,在學道中不可能現前它,因為現前的因尚未齊全之故。<br />如果有人認為:那麼,對此就無需顧慮,既然中間不可能現前它,為什麼還宣說善巧方便等呢?<br />在學道位,方便智慧的部分有多有少,而從真實際無緣的反體來講,如果萬一唯獨耽著它,那就成了一邊的寂滅,從宣說善巧遣除邊執之方便的角度,為了認識到真實法界究竟的現空無別是那些住地菩薩也要再度趨入的深法。八地菩薩,安住於自己內在的善巧方便力,加之外緣——諸佛也勸勉“善男子,你尚未得到我的十力等法,因此當精進。當悲憫無量有情界”,這也是一種法爾。八地菩薩盡管獲得了無勤安住於現空無別境界的瑜伽,然而智慧方面安住於寂滅法界的等持占大部分,仍然沒有獲得法界現空無別、普皆清淨的本性、方便智慧無不平等而圓融一體等同諸佛的究竟入定行境,所以還需要, 趨入逐步向上的道,而絕對不是指萬一偶爾也可能有中間涅槃的清淨地者的意思,因為從一地開始就現見了二諦無別的法性,為此決定是佛陀的種姓,然而在不清淨七地尚未獲得與清淨地相同的無分別智慧,因此安住方便分占大部分。<br />如果有人問:經中不是說“萬一諸佛未勸請,他無疑將趨入涅槃”嗎?<br />盡管如此,但那是為了讓我們認識到:八地菩薩的等持極其寂滅、超群倫絕,才以假設句來說明的。事實上,諸佛不勸請他的情況在何時何地都不可能有。八地菩薩依靠內在善巧方便的智慧自在,加上外緣如是勸請以后,修行真實門,也是一種必然規律。而且,從轉生為大乘種姓、不退轉獲得一地開始便是這樣,更何況說八地菩薩了?所以,在沒有獲證究竟果位不住之大涅槃佛果前,中間涅槃也絕不是寂滅一邊的涅槃。善巧不入滅於此的方便,也就是二諦無別的有境空性大悲無二的般若而并非其他。可是,我們要理解,趨入這種善巧方便的不共方法是說在清淨地修行的時刻,這是相當關鍵的重大要點。以上對於至關重要的疑點稍加分析而闡釋了。<br /><br />寅二、以器世界喻說明圓滿願力:<br />ākāśaniśrita samīraṇa āpaskandho ta hi niśritā iha mahāpṛthivī jagacca |<br />sattvāna karma-upabhoganidānam eva ākāśasthānu kutu cintayi etam artham || 20.5 ||<br />譬如虛空無所有 風水火地皆依住 世間眾生得快樂 虛空無意住非住<br />The Simile of the Cosmos Supported by space is air, and [by that] the mass of water; By that again is supported this great earth and the [living] world. If the foundation of the enjoyment of the deeds of beings Is thus established in space, how can one think of that object?<br />emeva śūnyatapratiṣṭhitu eṣa sattvo jagati kriyāṃ vividha darśayate vicitrām |<br />sattvāna jñānapraṇidhānaadhiṣṭhānameva na ca nirvṛtiṃ spṛśati śūnyata nāsti sthānam || 20.6 ||<br />菩薩住空亦如是 現於世間種種相 以眾生智及願力 非彼寂靜非空故<br />Just so the Bodhisattva, who is established in emptiness Manifests manifold and various works to beings in the world, And his vows and cognitions are a force which sustains beings. But he does not experience the Blessed Rest; for emptiness is not a place to stand on.<br />風依虛空水依彼,大地依彼生依地,有情造業因即此,虛空何住思此義。<br />如是菩薩住空性,知有情願作所依,展現眾多種種事,不證涅槃不住空。<br />世界形成、安住時,最初風輪依靠虛空而形成,水依賴於風,這個大地依賴於水,而住於地面的四洲等眾生依附於大地,一切有情積累、造作共業的因或基礎,就是如此。所有大種這般互相依存,但最終虛空依於其他何法而住呢?思索這一意義時,必將認識到虛空任何法也不依賴的道理。同理,菩薩安住於虛空般的空性中,以了知有情之名言和勝義自性的無緣大悲,而為了一切眾生發下無量宏願作為依處,依靠願力所生,在一切有情界中展現多種多樣的利樂之事,不證一邊的涅槃果位,也不住於單空之道。<br /><br />寅三、以飛禽喻說明無依也不墮落:<br />yasmiṃś ca kāli vidu paṇḍitu bodhisattvo caratī imāṃ pravara śūnya samādhi śāntām |<br />atrāntare na ca nimitta prabhāvitavyo na ca ānimittasthitu śānta praśāntacārī || 20.7 ||<br />若菩薩行大智時 住空寂靜三摩地 此中不見一切相 亦復不見彼非相<br />At the time when the wise and learned Bodhisattva Courses in this most excellent quietude of the concentration on emptiness, During that time no sign should be exalted, Nor should he stand in the signless; for he is one who courses calm and quiet.<br />pakṣisya nāsti padu gacchata antarīkṣe no cāpi tatra sthitu no ca patāti bhūmau |<br />tatha bodhisattva caramāṇu vimokṣadvāre na ca nirvṛtiṃ spṛśati no ca nimittacārī || 20.8 ||<br />菩薩行此解脫門 非求寂靜非行相 如鳥飛空而往來 非住虛空非住地<br />The Simile of the Flying Bird A flying bird has no footing in the intermediate space. It does not stand on it, nor does it fall to the ground. So the Bodhisattva who courses in the doors to freedom Neither experiences the Blessed Rest, nor does he course in the sign.<br />何時菩薩明而知,行此空寂妙等持,其間全然不修相,住無相寂最寂行。<br />如飛虛空鳥無處,非住於彼不墮地,菩薩行持解脫門,不證涅槃不持相。<br />在修學大乘道的過程中,如此菩薩自己精通勝義并能驅散他眾的愚痴黑暗而帶來光明,在空性的有境——這一寂滅的微妙等持中行持,於學道期間,絲毫也不修行所緣相,安住於無相之義中,寂滅輪回分別念、完全寂滅涅槃的分別念而行持。然而,就像飛翔在虛空中的鳥并沒有所依的其余處,既不是安住於虛空任何地方,也不是墮落地上。同樣,菩薩行持三解脫門,以方便不證得涅槃之邊,依智慧不行持三有之相,因此不住於任何法,也不墮於任何邊。<br /><br />寅四、以射箭喻說明未圓滿而住:<br />iṣvastraśikṣita yathā puruṣodha kāṇḍaṃ kṣepitva anya puna kāṇḍa paraspareṇa |<br />patanāya tasya purimasya na deya bhūmim ākāṅkṣamāṇa puruṣasya pateya kāṇḍam || 20.9 ||<br />亦如有人習射法 習之不住經多歲 射法久習得盡妙 一一箭發無不中<br />The Simile of the Archer As a man trained in archery shoots an arrow upwards, And then again other arrows in [quick] succession, Without giving [a chance] to the first one to fall to the ground Until he wishes the arrow to fall to the ground.<br />emeva prajñavarapāramitāṃ caranto prajñā upāya bala ṛddhi vicāramāṇo |<br />tāvan na tāṃ paramaśūnyata prāpuṇoti yāvan na te kuśalamūla bhavanti pūrṇāḥ || 20.10 ||<br />最上般若行亦爾 修習智慧及方便 直至眾善悉圓滿 方獲最上神通力<br />Just so someone who courses in wisdom, the best of perfections, And who accomplishes wisdom, skill in means, the powers and the ability to work wonders: As long as these wholesome roots remain unfulfilled So long he does not obtain that most excellent emptiness.<br />如學箭法空射箭,余箭隨后不間斷,前箭不得落地機,彼人想時箭墜地。<br />如是行持勝般若,智方便力神變行,彼等善根未圓滿,期間不得妙空性。<br />比如,認真學習箭法的人,向空中射出帶有木板的箭,緊接着所射的其余箭,隨着前前箭的后面,連續不斷,一個接一個(指后箭不斷射前箭的箭舌) ,使前面的箭得不到落地的機會,而向上飛躍,當那些人想停止這種功力而沒有射的時候,那些箭就會墜落於地。與此比喻相同,行持殊勝般若者,在道位時,依靠無緣的智慧以及大悲回向等方便、信心等之力、身體隨心所欲顯示神變等而行持的那些圓滿、成熟、修行該達到究竟的一切善根在沒有圓滿期間,就不會獲得微妙空性無漏的法界,也就是實現願力之事沒有完成前要積累資糧的意思。<br />寅五、以神變喻說明住留也不厭他利:<br />bhikṣū yathā paramaṛddhibalenupeto gagane sthito yamaka kurvati prātihāryāṃ |<br />gaticaṃkramaṃ śayaniṣadya nidarśayāti na nivartate na pi ca khidyati yāva tatra || 20.11 ||<br />若苾芻證神通力 現神變化住虛空 行住坐臥四威儀 經俱胝劫不退倦<br />The Simile of the Twin Miracle A monk endowed with the most excellent ability to work wonders<br />Standing in the sky performs the twin miracle: He exhibits the coming and going, the lying down and the sitting; But he cannot be made to desist, nor does he feel exhausted however long he may be in it.<br />emeva śūnyatasthito vidu bodhisattvo jñānarddhipāramigato aniketacārī |<br />vividhāṃ kriyāṃ jagati darśayate anantāṃ na ca bhajyatī na pi ca khidyati kalpakoṭī || 20.12 ||<br />住空菩薩亦如是 修無相行到彼岸 行種種行現世間 經俱胝劫不退倦<br />Just so the wise Bodhisattva, standing in emptiness, Perfect in cognition and the ability to work wonders, wandering without a home, Manifests an endless variety of works to the world, But he cannot be worn down, nor does he feel exhausted for kotis of aeons.<br />如比丘具神變力,住空頓時顯神奇,行住坐臥四威儀,彼無厭煩無疲倦。<br />聰睿菩薩住空性,智神變竟無有住,為眾生現無邊事,俱胝劫間無疲厭。<br />例如,一位具備高超神變力的比丘,安住於虛空中頓時大顯神奇,變幻行住坐臥四種威儀種種舉止,可是他沒有以各種行為心生厭煩,他的身體也無有疲倦。與此比喻相同,聰睿的菩薩,安住於虛空般的空性之義中,善巧方便的智慧和神變達到究竟,盡管以對任何法也無有緣執的方式安住,然而為所有眾生,能展現相應各自的無邊種種利樂事,縱然在俱胝無量劫之間,也不厭其煩,身體沒有任何疲勞。<br /><br />寅六、以撐傘喻說明不墮邊:<br />puruṣā yathā mahaprapāti sthihitva kecid ubhi pāṇi chatradvaya gṛhṇa upakṣayeyyā |<br />ākāli vāyur avasṛjya mahāprapāte no ca prapāta patiyāti na yāva tatra || 20.13 ||<br />如人經險遇大風 二手持蓋心專注 是人怖險不能行 直至無風乃前進<br />The Simile of the Parachutes It is as with some men who have stood on a high cliff; If they held a parachute in each hand and would jump off into space, Their bodies, once they had left the high cliffs, Would go on falling until they had reached the ground.<br />emeva sthitva karuṇāṃ vidu bodhisattvo prajñāupāyadvayachatraparigṛhīto |<br />śūnyānimittapraṇidhiṃ vimṛṣāti dharmān na ca nirvṛtiṃ spṛśati paśyati dharmacārī || 20.14 ||<br />大智菩薩住大悲 智慧方便為二手 執空無相願法蓋 見法不住於寂靜<br />Just so the wise Bodhisattva, having stood in compassion, Having taken-hold of the two parachutes of skill in means and of wisdom, Considers dharmas as empty, signless and wishless; Though he does not experience the Blessed Rest, he nevertheless sees the dharmas.<br />如人處於大懸崖,雙手撐傘空中躍,身體下落不墜入,大深淵底直行進。<br />具有智悲之菩薩,手握方便智慧傘,悟法空性無相願,不證涅槃法亦見。<br />比如,有人處於大懸崖邊,雙手撐兩個傘,向空中跳躍,身體下落時,手拿的傘借助風抬起的力量,使他不會立即墜入大深淵底,在那期間,一直緩緩行進。同樣,具足通曉真如之智、心懷大悲的菩薩,撐着方便智慧兩把傘而住,如此持着智慧的傘而證悟諸法空性、無相、無願;持着方便的傘,不證得寂滅一邊的涅槃,一切盡所有法也得以現見。<br />寅七、以商主喻說明成辦自他利樂:<br />ratanārthiko yatha vrajitvana ratnadvīpaṃ labdhvāna ratna puna geham upāgameyyā |<br />kiṃcāpi tatra sukha jīvati sārthavāho api duḥkhito manasi bhoti sa jātisaṃgho || 20.15 ||<br />如人求寶往寶洲 獲寶安隱而還家 是人心足而快樂 豈有眷屬心苦惱<br />The Simile of the Merchant and the Jewel Island Someone, desirous of jewels, has travelled to the treasure island, And, having obtained the jewels, he would again return home. Although in those circumstances the merchant lives quite happily, Yet he bears in mind the hosts of his suffering kinsmen:<br />emeva śūnyata vrajitvana ratnadvīpaṃ labdhvāna dhyāna bala indriya bodhisattvo |<br />kiṃcāpi nirvṛti spṛśedabhinandamāno api sarvasattva dukhitā manasī bhavanti || 20.16 ||<br />詣空寶洲亦如是 獲得根力禪定寶 菩薩不住歡喜心 令諸眾生離苦惱<br />Just so the Bodhisattva who has travelled to the treasure isle of Emptiness, And has obtained the trances, faculties and powers; Although he could experience the Blessed Rest, wholly delighting in it, He would bear in mind all suffering beings.<br />如欲珍寶赴寶洲,已得珍寶返家中,商主非獨以安生,令親友眾不悅意。<br />菩薩詣至空寶洲,獲得禪定根及力,不喜獨自證涅槃,而令眾生心憂苦。<br />我們知道:例如,高貴種姓的人,為了使親友等人幸福安樂而想求得珍寶,於是赴往寶洲,已經獲得眾多珍寶以后返回自己的家中,商主并不是以本身獨自所得來安然維生而一絲一毫也不給其他親友眾人,使他們心不悅意。與此比喻相同,菩薩到達空性之等持的寶洲,獲得了禪定之樂、五根及五力等無量功德法時,并不歡喜獨自一人證得涅槃不饒益其余所有眾生而令他們內心憂苦,因為正是為了眾生的利益才修行那些法的緣故。<br /><br />寅八、以商人喻說明精通道:<br />abhyantare ya nagare nigame ca grāme kāmārtha vāṇiju yathā gami jānanāya |<br />no cāpi tatra sthihatī na ca ratnadvīpe na ca geha mārgi kuśalo puna bhoti vijño || 20.17 ||<br />商人為利悉所經 聚落國城諸里巷 雖達寶所亦非住 大智善道而復還<br />The Simile of the Merchant and His Journey As a merchant, interested in business, goes into the cities, Market towns and villages, which he comes across on his way, so as to get acquainted with them; But he neither abides therein, nor in the treasure island; But he, the discerning, becomes skilful in the path [which leads] to his home.<br />tatha jñāna śrāvakavimuktisapratyayānāṃ sarvatra bhoti kuśalo vidu bodhisattvo |<br />no cāpi tatra sthihate na ca buddhajñāne na ca saṃskṛte bhavati mārgavidū vidhijño || 20.18 ||<br />大智菩薩悉了知 聲聞緣覺解脫智 乃至佛智亦非住 何況行彼有為道<br />Just so the wise Bodhisattvas who become skilful everywhere In the cognition and emancipation of the Disciples and Pratyekabuddhas, They abide not therein, nor in the Buddha-cognition, Nor in what is conditioned. Wise as to the path becomes the one who knows the method.<br />如求利商熟知故,中經都市城邑村,不住彼處及寶洲,知不住家通路途。<br />明了菩薩則通曉,聲聞獨覺智解脫,不住於彼及佛智,不住無為解道理。<br />比如,謀求珍寶利的商人們由於熟知道路的緣故,從自己家到寶洲之間雖然經過所有都市(即大城市,舊譯王都)、城邑(中等城市)和村落(小城鎮或鄉村,舊譯聚落),可是他知道自己留在那沒有意義,也就不住在中間的城市等處,他也明白即便是留在寶洲也對自己的家起不到利益作用,也不住在寶洲,在行途當中,熟悉、了解道路,他們也不住在自己的家里,而善巧行程并精勤行路。同樣,我們要知道:追求利樂有情的菩薩正當修學方便智慧之道時,對此道理明明了了,這樣一來,精通中間之城等般的聲聞、緣覺的道——智慧及果——解脫的所有道理之后,自己不安住於下劣之道、果中,也不以耽著的方式安住於如寶洲般的佛智中,又不以享受(即著味)的方式安住於如自家般的無為涅槃法界中。充分理解暫時行道般的聲聞、緣覺、菩薩三道之理后,而利益各自種姓的無量有情。<br /><br />丑三(攝義)分二:一、意義;二、比喻。<br />寅一、意義:<br />yaṃ kāli maitri jagatī anubandhayitvā śūnyānimittapraṇidhī carate samādhim |<br />asthānameva yadi nirvṛti prāpuṇeyā athavāpi saṃskṛta sa prajñapanāya śakyaḥ || 20.19 ||<br />大智菩薩為世間 住空無相願三昧 若得寂靜無所著 乃可得知於無為<br />The Bodhisattva Undefinable At the time when he has communed with the world in friendliness, And courses in the concentrations on emptiness, the signless and the wishless: It is impossible that he either would [have an inclination to] reach the Blessed Rest, Or that he could be defined by the conditioned.<br />何時慈心結緣眾,行空無相願等持,彼者既不獲涅槃,亦不可立有為處。<br />什麼時候,以大慈心攝持而結緣眾生之后行持空性、無相、無願的微妙等持自性的菩薩,他既不可能獲得唯一無為法界涅槃,也不可能安立是流轉有為*輪回之處者。<br /><br />寅二、比喻:<br />yatha nirmito puruṣa no va adṛśyakāyo nāmena vā puna sa prajñapanāya śakyaḥ |<br />tatha bodhisattva caramāṇu vimokṣadvāraṃ nāmena vā puna sa prajñapanāya śakyaḥ || 20.20 ||<br />譬如人生人未識 稱其名故眾乃知 菩薩若行解脫門 於解脫門眾知識<br />As a magically created man, or one who has made his body invisible, Cannot be defined by words:<br />Just so the Bodhisattva who courses in the doors to freedom Can also not be defined by words.<br />如化人身非不現,彼以名稱亦能立,行解脫門之菩薩,彼以名稱亦能立。<br />我們要知道:盡管不能這樣來安立輪回、涅槃任意一種,但菩薩并非隨時隨地誰也不知、誰也不見,比如幻化人的身體并非在誰的面前都不顯現,他以名稱也能夠安立,世間中也有表達他的方式。雖然依靠名稱假立,但幻化終究不成為人或非人的其他補特伽羅。同樣,行持三解脫門的菩薩,雖然不住三有和寂滅,但在世間中能夠顯現并且以名稱也能安立。<br /><br />癸三(宣說退轉與不退轉之差別)分二:一、略說;二、廣說。<br />子一、略說:<br />yadi pṛcchamāna cari indriya bodhisattvo gambhīradharmaparidīpana no karoti |<br />śūnyānimitta avivartiyabodhidharmāṃ na ca śocatī na ca sa vyākṛtu veditavyo || 20.21 ||<br />菩薩聞彼甚深法 而於諸根悉照明 住空無相無願法 無退無思無授記<br />The Doors to Deliverance and the Irreversible Stage If on being questioned about the practice and the faculties A Bodhisattva does not effect the revelation of deep dharmas Which are empty and signless, if he fails to indicate the dharmas peculiar to The irreversible stage, he should not be known as one who has been predicted.<br />若問行為以及根,菩薩不說空無相,不講不退轉地法,知彼尚未得授記。<br />某位行者請問某某菩薩:佛子所安住的行為到底是怎樣的?行者對甚深之理如實信解、如實思維的信根及慧根等根是怎樣的?那位菩薩并不宣說所證空性無相的深法,對於根性成熟的那位(詢問的)行者不能夠傳講能使之誠信的不退轉地之法的驗相和行相等,由此可知他還沒有獲得不退轉的授記。比如說,有人問:“如若菩薩欲證無上正等菩提,當如何熟練空性、如何是不現行?”以此為例,詢問不退轉的行為、根、相是怎樣的?對此,由於自己沒有領會體悟而無法講述這一點。如經中說:“行菩提者多,能答復者少。” 自己已經現前了不退轉之道法者,對於別人如何提問,都能以極其肯定的方式予以回答,由此就能確定這是領會體悟如此深法的不退轉者,否則,無法確定是不退轉者。<br />第四品終<br />第五品<br />子二(廣說)分二:一、不退轉之清淨地;二、被魔欺惑之差別。<br />丑一、不退轉之清淨地:<br />arhantabhūmim api pratyayabuddhabhūmau traidhātukaṃ na spṛśate supināntare ’pi |<br />buddhāṃś ca paśyati katheti janasya dharmaṃ avivartiyeti ayu vyākṛtu veditavyo || 20.22 ||<br />觀於三界如夢幻 不求聲聞緣覺地 如佛說法為世間 名不退地應授記<br />Tokens of Irreversibility Not the level of an Arhat nor the Pratyekabuddha-level, Nor what belongs to the triple world does he long for in his dreams; But he sees the Buddhas, and himself as one who preaches Dharma to the world: Predicted as ‘irreversible’ should he then be known.<br />tri-apāyaprāptu supinasmi viditva sattvān praṇidheti tatkṣaṇa apāya ucchoṣayeyam |<br />satyādhiṣṭhāni praśameti sa cāgniskandham avivartiyeti ayu vyākṛtu veditavyo || 20.23 ||<br />知諸眾生墮三塗 發願剎那滅惡道 以真實力滅火蘊 名不退地應授記<br />Having seen in his dreams the beings who are in the three places of woe, He makes the vow, ‘May I that very instant abolish the places of woe!’ If, through the power of his declaration of the Truth, he appeases even a mass of fire: Predicted as ‘irreversible’ should he then be known.<br />bhūtagrahā vividha vyādhaya martyaloke satyādhiṣṭhāni praśameti hitānukampī |<br />na ca tena manyan upapadyati nāpi mānam avivartiyeti ayu vyākṛtu veditavyaḥ || 20.24 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām upāyakauśalyamīmāṃsāparivarto nāma viṃśatitamaḥ ||<br />諸惡宿曜及鬼神 作種種疫惱世間 真實願力悉滅除 無我能作應授記<br />Those possessed by ghosts, with various diseases, in the world of mortals, Through the power of his declaration of the Truth he appeases them, he who is benevolent and compassionate. Nor does there arise to him any self-consciousness or pride: Predicted as ‘irreversible’ should he then be known.<br />羅漢地及緣覺智,三界夢中亦不希,見佛亦為眾說法,知彼得不退轉記。<br />夢見有情三惡趣,剎那發願斷惡趣,諦實加持熄烈火,知彼得不退轉記。<br />人間鬼魅疾病多,利悲諦實加持息,而無執心不生慢,知彼得不退轉記。<br />對方便智慧圓融的大乘道生起定解之人,對於聲聞阿羅漢地和緣覺的智慧——寂滅邊以及三界輪回,不用說是真正,即便是在夢中也不希求,在夢境等中見到諸佛由如海眷屬圍繞,并且目睹佛也為眾生說法,由此可知,他是被授記由無上菩提中不退轉於下劣道者。此外,具有慈悲心的菩薩,在夢中見到有情三惡趣,那一剎那,就能發願斬斷所有惡趣相續,目睹他消除所有痛苦。再者,無論是在睡眠或醒覺時,看見火燒城區村落以后,這位菩薩以“如果我是獲得不退轉授記者,那麼願依此真諦和諦實語而熄滅此火”之類諦實力的加持而熄滅烈火的威力得以成功,由此可知他是獲得不退轉授記者。在人世間,有各種各樣的鬼魅和繁多的疾病,作為菩薩,懷着想利益他眾和希望救離痛苦的慈悲心口說諦實語等,從而依靠諦實的加持止息了這些。然而,他并沒有“我能做到這一點,因此我具備威神力”的執著心,不生起認為自己超勝的我慢,由此可知他是獲得不退轉授記者。<br />如此能夠體現對道有穩固定解、內在的暖相、在夢境等中見到外緣佛陀、現前內在的功德力者,全然無有執著,那就是不退轉相。<br />[21. Mārakarmaparivarta] 魔業品第二十一<br />Chapter XXI Pride and Other Deeds of Mara<br />丑二(被魔欺惑之差別)分二:一、魔業;二、宣說精進斷魔業之方法。<br />寅一(魔業)分三:一、以功德自詡之魔;二、由名而來之魔;三、以寂靜自詡之魔。<br />卯一、以功德自詡之魔:<br />athavāsya manyan upapadyati vyākṛto ’smi satyādhiṣṭhāna vividhāni samṛddhyayanti |<br />yadi anya vyākṛtaku manyati bodhisattvo jñātavya manyanasthito ayu alpabuddhiḥ || 21.1 ||<br />我得授記非能所 是實願力得增長 若見授記及能所 是名執著及少智<br />But when there arises in him the conceit, ‘I have been predestined [Because] by [my] declaration of the Truth manifold things get accomplished,' When a Bodhisattva sets himself above other [Bodhisattvas] as one who has been predestined, One should know that he stands in conceit, and has little intelligence.<br />自在種種諦加持,我得授記起慢心,執余菩薩予授記,當知住慢智淺薄。<br />如若某位行者,由於依靠自己或魔力等他緣成就或自在了種種真諦的加持而認為“我具有如此功德的緣故成了得授記者”,生起慢心,或者萌生“其余菩薩會授記我、宣揚我名聲”的妄執,就會處於以自我美名傳揚而功德驕傲自滿的心態中,由此可知,他具有妄執的緣故智慧淺薄、尚未成熟,很可能被魔所欺騙,那是由加持的因所導致的着魔。<br /><br />卯二、由名而來之魔:<br />nāmādhiṣṭhāna puna māra upāgamitvā evaṃ vadiṣyati idaṃ tava nāmadheyam |<br />mātāpitāya anusaptamupaiti vaṃśo buddho yadā bhavi idaṃ tava nāmadheyam || 21.2 ||<br />菩薩有執魔即知 現親友相來嬈惱 或作父母七代人 言汝名此佛可證<br />Again, as to the power of the name, Mara, having approached, Will say [to him]: ‘This is your name.‘ The lineage of [your] father and mother for seven generations backwards he runs through; ‘When you are a Buddha, this will then be your name!’<br />dhutavṛtta yādṛśu sa bheṣyati yuktayogī pūrvaṃ pi tubhya imi āsi guṇovarūpā |<br />yo eva śrutva abhimanyati bodhisattvo jñātavyu māru paryutthitu alpabuddhiḥ || 21.3 ||<br />魔所現作無數相 皆云愍汝作利樂 菩薩聞已有所忻 是名少智魔所著<br />If he is one who has behaved in accordance with the ascetic practices, a devoted Yogin, [Mara will tell him:] ‘Formerly [in your past lives] you have also had these very same qualities.‘ The Bodhisattva who, on hearing this, becomes conceited, One should know him to be possessed by Mara, of little intelligence.<br />名因生魔至近前,說此即汝及父母,汝祖七代之間名,汝成佛號乃是此。<br />頭陀戒行如何得,汝昔功德亦如是,聞此驕慢之菩薩,當知着魔智淺薄。<br />由名字的因中也會出現執著魔,那是什麼呢?魔王波旬身著佛陀等任何一種裝束來到某位修行者的近前之后,如此說道:這是你和你的父母、你的祖宗七代之間的名稱。一一說出他們的名字,并且迎合自己心里以前的意願等,說某時你成佛的名號就是某某。現今你這位行者,具有次第乞食、但一座食等頭陀功德,具足清淨戒律,思維、修行等瑜伽,將來如何獲得。同樣,明確地提到:你以往行頭陀功德等的情形也如同現在這樣。聽到魔所說的這番話,依靠宣講自己功德等有名無實的因緣,而生起驕慢心的菩薩,可以知道,已完全着魔蒙蔽而生起執著心的他們,是智慧淺薄者。<br /><br />卯三(以寂靜自詡之魔)分二:一、略說;二、廣說。<br />辰一、略說:<br />pravivikta grāmanagare girikandarāṇi raṇyā vivikta vanaprastha niṣevamāṇo |<br />ātmānukarṣi para paṃsayi bodhisattvo jñātavyu māru paryutthitu alpabuddhiḥ || 21.4 ||<br />或住城隍及聚落 山林曠野寂靜處 自稱己德毀他人 應知少智為魔作<br />Faults in Connection with Detachment Though he might practise quite detached from villages or cities in a mountain cave, In a remote forest, or in isolated woods, - The Bodhisattva who exalts himself, who deprecates others, One should know him to be possessed by Mara, of little intelligence.<br />依於極靜村落城,深山靜林阿蘭若,自贊毀他之菩薩,當知着魔智淺薄。<br />當自己依於、安住在不與他人接觸極其幽靜的村落、大城市、深山、遠離城區的阿蘭若以及無人的靜地、林間之類的任何一處時,心里這樣想:身居寂靜處,受到如來高度贊嘆,我住在靜處。以寂靜的因而產生驕傲自滿心,自我贊揚、詆毀不住在靜處之他人的這種菩薩,要知道,已經中魔誘惑或動搖相續的他們,是智慧淺薄者。<br /><br />辰二(廣說)分二:一、宣說內寂靜;二、講解不知內寂靜之過患。<br />巳一、宣說內寂靜:<br />grāme ca rāṣṭri nigame viharanti nityaṃ rahapratyayāni spṛhatāṃ janayanti tatra |<br />anyatra sattvaparipācanabodhiyuktā eṣo viveku kathito sugatātmajānām || 21.5 ||<br />雖住城隍聚落中 不求聲聞緣覺證 此心為度眾生故 我說是名為菩薩<br />Although they may constantly dwell in a village, a royal city [or] a market town; If therein they do not generate longing for the vehicle of the Arhats and Pratyekabuddhas, But are devoted to enlightenment for the sake of maturing beings: Then this has been preached as the detachment of the Sugata’s sons.<br />常居村落都城邑,成熟有情勤菩提,不求羅漢獨覺地,此謂佛子之遠離。<br />常時始終如一居住在里帕等之類的村落,鹿野苑、瞻巴嘎等一類的城邑,巴札勒布札等之類的都市,在那里成熟一切有情,精進於菩提道的菩薩,永遠不會生起希求阿羅漢和獨覺的果位,這才稱為善逝之子菩薩的真正遠離。僅僅做到身體遠離繁雜(即身寂靜),不能達到心遠離垢染。內心安住於遠離自私自利和劣道的心態,也就是安住於最殊勝的寂靜之中,比如《聖寶篋經》中記載:往昔聖者文殊菩薩立誓夏安居,沒有住在祇陀園僧團之中,而在波斯匿王的王妃中,成熟眾生。<br /><br />巳二(講解不知內寂靜之過患)分二:一、宣說無內寂靜之過患;二、宣說輕視內寂靜之過患。<br />午一、宣說無內寂靜之過患:<br />yo pañcayojanaśate girikandareṣu vyālāvakīrṇi nivasedbahuvarṣakoṭī |<br />no cā viveku imu jānati bodhisattvo saṃkīrṇa so viharate adhimānaprāptaḥ || 21.6 ||<br />五百由旬山險深 共諸惡獸多年住 若見逼迫著我慢 若無分別知菩薩<br />Though he may reside in mountain caves, five hundred miles wide, Infested with wild beasts, for many kotis of years: That Bodhisattva does not know this [true] detachment If he dwells contaminated by conceit.<br />五百由旬之深山,布滿蛇處住多年,不知寂靜之菩薩,得增上慢雜而居。<br />在大約五百由旬以內無有人來人往的幽靜深山——空無一人、布滿毒蛇、難以呆住的地方,住了俱胝多年,然而不知內在真實寂靜的菩薩,自己有了增上慢,混雜下劣作意而居住。其原因是,寂靜就是不相混雜的意思。如果問:與什麼不能混雜呢?菩薩的相續不能與過分貪執自我、作意劣道相混雜,不知曉這樣的寂靜而單單是以身體寂靜而傲慢,懈怠利益眾生,那就成了內心與違品的煩惱同流合污,所以并不是安住於寂靜之中。<br /><br />午二(宣說輕視內寂靜之過患)分二:一、真實宣說;二、宣說是故難以揣度他眾。<br />未一、真實宣說:<br />so caṃkramārtham abhiyuktakabodhisattvān baladhyāna-indriyavimokṣasamādhiprāptān |<br />abhimanyate na imi raṇyavivekacārī na vivekagocaru ayaṃ hi jinena ukto || 21.7 ||<br />菩薩住彼為世間 得力解脫三摩地 彼著山野寂靜行 此亦知彼魔所作<br />When he feels superior to Bodhisattvas who practise for the weal of the world, And who have attained the concentrations, emancipations, faculties, trances and powers, On the ground that they do not course in the detachment of the remote forest, - Of him the Jina has said that ‘he is established in Mara’s sphere.‘<br />菩薩勤利眾生得,禪力解脫根等持。輕思此非行寂靜,佛說彼住魔行境。<br />某位菩薩精勤利益眾生,獲得四禪、五力、五根、三解脫門等持以后,周游村落、城市,為了成熟一切有情而示現種種事業。另有不了知他的甚深密行之人,輕蔑地認為這并非在行持寂靜,佛說這種造作者是住於魔的行境——魔有機可乘的處境中,如《佛說諸法無生經》等中記載往昔說法比丘淨行與行慧的公案一樣。<br /><br />未二、宣說是故難以揣度他眾:<br />grāmānti yo viharate athavā araṇye dvayayānacittavigato niyato ’grabodhim |<br />eṣo viveku jagadarthabhiprasthitānāṃ ātmā kṣiṇoti tulayeya sa bodhisattvo || 21.8 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ mārakarmaparivarto nāmaikaviṃśatitamaḥ ||<br />雖住城隍及山野 樂佛菩提離二乘 修如是行利世間 一念如秤名菩薩<br />Whether he dwells in the neighbourhood of a village, or in the remote forest: If he is free from the thought of the twofold vehicle and fixed on the supreme enlightenment, Then this is the detachment of those who have set out for the weal of the world. As one whose self is extinct should that Bodhisattva be considered.<br />於住村落或靜處,離二乘心定大覺,利生寂靜之菩薩,妄念揣度壞自己。<br />任何菩薩無論是住在村落或者寂靜處,內在遠離聲聞緣覺二乘的心而對大菩提之道有定解,這種方式就是實際利益眾生的真正寂靜,其他菩薩不知此理而對具備如此寂靜的菩薩以妄念揣度他的境界,覺得這不是安住於寂靜……如此一來,他將毀壞自己已得與未得的功德。因此,佛在諸經中說:“除非我與如我者以外補特伽羅不能確定補特伽羅。”“菩薩當觀察自相續而莫尋他之過失。”<br />[22. Kalyāṇamitraparivarta] 善友品第二十二<br />Chapter XXII The Good Friends and the Perfections<br />寅二(宣說精進斷魔業之方法)分二:一、略說;二、廣說。<br />卯一、略說:<br />tasmā hu mānu nihanitvana paṇḍitena guruāśayena varabodhi gaveṣamāṇaḥ |<br />vaidyo va ātura svarogacikitsanārthaṃ kalyāṇamitra bhajitavya atandritena || 22.1 ||<br />有大智者依師學 速疾得證無上覺 亦如良醫除眾患 學從善友心無疑<br />Therefore then the learned who has slain pride, Who seeks with weighty resolution for the best enlightenment, Should, as one attends upon a physician to be cured of a multitude of ailments, Attend upon the good friend, undaunted.<br />故勇意尋妙菩提,善巧必定摧我慢,如患為愈依良醫,無懈怠依善知識。<br />對於尋覓正道者來說屢屢出現魔業,所以為了避免這一點,應當依止外攝持和內攝持。它是指什麼呢?依止者,是具有勇猛尋求微妙菩提之意樂并且善巧修行其方便的行者。如何依止呢?決定摧毀自相續的我慢,以最大的恭敬心依止其余善知識,如同患者為了治愈自己的病而依靠其余高明良醫一樣,在聽聞期間,也具備自己是病人、說法師是醫生、正法是良藥、精進修行是治病這四想,毫不懈怠地依止。依止誰呢?依止善知識。其中的善在這里是指大乘法。善妙宣說大乘法者就是善知識,因為善知識通過給我們開示正道、讓我們認清道障魔業、宣講超離其方便的途徑攝受而令我們不退失正道。因此,我們務必要依止善知識。<br /><br />卯二(廣說)分二:一、宣說外內兩種攝持;二、分說內攝持。<br />辰一、宣說外內兩種攝持:<br />buddhā ya bodhivaraprasthita bodhisattvā kalyāṇamitra imi pāramitā nidiṣṭāḥ |<br />te cānuśāsaka iyaṃ pratipattibhūmī duvi kāraṇena anubudhyati buddhabodhim || 22.2 ||<br />菩薩行佛菩提行 依彼善友波羅蜜 此最上地能調伏 為二種事證菩提<br />The Buddhas, the Bodhisattvas who have set out for the best enlightenment, And [those who have] these perfections have been enumerated as ‘the good friends.’ It is they who instruct them [i.e. the Bodhisattvas] in these progressive stages, For a double reason they [quickly] understand the Buddha-enlightenment.<br />菩薩入佛大菩提,具波羅蜜依善師,隨彼等說修行地,二因速證佛菩提。<br />趨入諸佛出有壞大菩提的菩薩,具足波羅蜜多之道,依止善知識,也就是說,隨從佛菩薩,而為他眾宣說此大乘道,為此稱為外攝持。他們所宣講的這一波羅蜜多道,是所實修或修行之地或者處,所以稱為內攝持。依靠外攝持內攝持而不墮入勝乘道以外的他道,為此憑借兩種攝持的這兩種因將迅速證悟佛陀菩提,因為完整無缺的因已圓滿的緣故。<br /><br />辰二(分說內攝持)分二:一、般若是善知識之理;二、如何依止善知識之理。<br />巳一、般若是善知識之理:<br />atikrāntanāgata jinā sthita ye diśāsu sarveṣu mārgu ayu pāramitā ananyo |<br />obhāsa ulka varabodhayi prasthitānām āloka śāstri imi pāramitā pradiṣṭāḥ || 22.3 ||<br />過去未來十方佛 行此正道無異路 行佛菩提最上行 說波羅蜜如電光<br />The past and future Jinas, and those who stand [just now] in all the ten directions, They all [have] this perfection for their path, and no other. As a splendid illumination, as a torch, as a light, as the Teacher Have these perfections been described to those who have set out for the best enlightenment.<br />過去未來十方佛,道皆般若非余者,此度是入大菩提,光燈日輪勝導師。<br />如果有人想:眾所周知,諸佛菩薩是善知識,但是般若波羅蜜多成為善知識的道理究竟是怎樣的呢?<br />過去已經出世的圓滿佛陀、現在沒有出世的未來佛以及現在成佛安住於十方也就是說三時的一切如來之道均是此般若波羅蜜多,而并非除此之外的余者,原因是:沒有依靠般若波羅蜜多而成佛的其他道,在何時何地都不可能有,因為依靠不具備證悟有寂等性的智慧而憑借他道決定不能成佛。一切如來均說:“這一智慧度是所有步入大菩提者的光明、明燈、太陽和殊勝導師。”因為(般若)按以上比喻次第宣說了人無我、法無我、世間出世間的一切法和究竟遍知菩提的道。<br /><br />巳二(如何依止善知識之理)分二:一、所依般若之本體;二、教誡必須依般若。<br />午一(所依般若之本體)分二:一、真實宣說;二、斷除成為染、淨不合理之爭議。<br />未一、真實宣說:<br />yatha prajñapāramita śūnyata lakṣaṇena tathalakṣaṇā ya imi jānati sarvadharmān |<br />śūnyānalakṣaṇa prajānayamāna dharmān evaṃ carantu caratī sugatāna prajñām || 22.4 ||<br />如彼般若空無相 知諸法相亦如是 了知一切法皆空 此即名行佛般若<br />As he cognizes the perfection of wisdom through the mark of emptiness, So by the same mark he cognizes all these dharmas; When he wisely knows dharmas as empty, as without marks, In coursing thus he courses in the wisdom of the Sugatas.<br />猶如般若法相空,知諸法相與彼同,盡曉萬法空無相,此行即行善逝智。<br />《聖般若八千頌》中對於請問般若法相的回答說“般若是空性之法相”,沒有指出名言的法相,宣說了勝義的法相。有變礙是色的法相等這種名言的實相,在勝義中并不成立,僅是以心識假立的,經不起觀察。諸法的本來實相就是空性,是無過的本相,所以才如此宣說。這里也是同樣,不但般若的法相是空性、真如的法相是空性,而且了知色等一切法的法相都與般若相同是空性。如果完全通曉盡其所有的一切假立法,本體空性,無所緣相,如此行持就是行持善逝的智慧波羅蜜多。<br /><br />未二(斷除成為染、淨不合理之爭議)分三:一、真實意義;二、其比喻;三、如是宣說之結尾。<br />申一、真實意義:<br />āhārakāma parikalpayamāna sattvāḥ saṃsāri yuktamanasaḥ sada saṃsmaranti |<br />ahu mahya dharma ubhi eti abhūta śūnyā ākāśagaṇṭhi ayu ātmana baddha bāle || 22.5 ||<br />繫著色欲及飲食 常在輪迴不休息 此愚迷人所見倒 於不實法生實想<br />Defilement and Purification In want of food, indulging in imagination, beings Always wander about in birth-and-death, their minds attached. Both I and Mine as dharmas are unreal and empty. By his own self has the fool become entangled in space.<br />眾生妄執欲求食,貪輪回意恆流轉,我我所法非真空,凡愚虛空打疙瘩。<br />如果有人問:假設一切萬法是寂滅、空性,那麼一切有情如何能成為染污者與清淨者呢?<br />與經中對此回答的意義相符來宣說染污、清淨合情合理:一切眾生由於非理作意的妄執所牽,對於能增長妄念的欲妙食生起欲求之心,由這種欲望驅使懷着貪戀輪回之心的眾生,如同豬出沒於不淨淤泥中一般恆常流轉在世間中,因此在現相中就會存在染污法。雖然在現相中由迷惑導致而存在,但實相中從來不曾如此存在,以分別妄念而執取的我與我所的二法,并不成立真實性,而是空性,因為原本無生的緣故。盡管對境本不存在,但不知此理的凡愚本性就是執無為有,就如同想將虛空打疙瘩一樣,雖然在諸法的空性法相中不存在染污,但對於不明其法相的迷亂者前是存在染污法的。<br /><br />申二、其比喻:<br />yatha śaṅkitena viṣasaṃjñata abhyupaiti no cāsya koṣṭhagatu so viṣu pātyate ca |<br />emeva bālupagato ahu mahya eṣo ahasaṃjñi jāyi mriyate ca sadā abhūto || 22.6 ||<br />譬如得食疑有毒 以虛妄見而不食 愚人妄心生我想 以我想故有生死<br />As someone who suspects that he has been poisoned May well be struck down, although no poison has got into his stomach; Just so the fool who has admitted into himself [the notions of] I and Mine Is forced by that quite unreal notion of an I to undergo birth and death again and again.<br />如顧慮想引發毒,毒未入內而昏迷,凡愚執我許我所,我想非真念生死。<br />如果有人認為:有實法的外境不存在,那麼執取它的分別心如何產生?比如,當自己以顧慮之想而引發毒性,認為毒已入體內而明顯生起中毒的分別念,盡管外境中實際毒并沒有入於他的腹內,然而以那種妄念所致,覺得毒似乎已發病,也會恐慌而昏迷,如同在膽小人面前,用厲鬼的形象嚇唬或者僅僅說“敵人要殺死你……”他就會瑟瑟發抖一樣,雖然沒有服毒,但是以自己的妄念而執著,以至於出現昏迷不醒等情況。同樣,所有愚昧無知的凡夫異生,明明不存在而執著我存在,把屬於自相續的法許為我所,一直串習,從中對所謂我的對境產生非真實的我想妄念。由此所牽,出現在三有中連續感受生死的迷亂相。<br /><br />申三、如是宣說之結尾:<br />yatha udgraho tatha prakāśitu saṃkileśo vyodāna ukta ahu mahya anopalabdhi |<br />na hi atra kaści yo kliśyati śudhyate vā prajñāya pāramita budhyati bodhisattve || 22.7 ||<br />亦如恒說諸煩惱 於諸煩惱不著相 煩惱清淨俱無有 如是菩薩知般若<br />Where one takes notice, there is defilement, so it has been revealed; The non-apprehension of I and Mine has been called purification. But there is herein no one who is defiled or who is cleansed. Then the Bodhisattva has understood the perfection of wisdom.<br />如是執著說染污,無我我所說清淨,此無成為染與淨,菩薩證悟智慧度。<br />如是盡管在實相中不存在,但執著我與我所存在,如此以自己的妄念而言染污法,如果按照萬法的實相,不緣我與我所,那麼就說為清淨。即使這般在世俗中成為染污、清淨法,但在真正的這一實相中,全然不存在補特伽羅成為染污與染污法得以清淨的情況,(了達了這一點的)菩薩就是證悟了本來平等性的智慧度。<br /><br />午二(教誡必須依般若)分三:一、以必要教誡精進般若法;二、以比喻說明如何精進;三、宣說如是精進行持之功德。<br />未一(以必要教誡精進般若法)分三:一、稍微行持即成大福德;二、成為一切眾生之應供處;三、成為為所化眾生示道之師。<br />申一、稍微行持即成大福德:<br />yāvanta sattva nikhile iha jambudvipe te sarvi bodhivaracitta upādayitvā |<br />dānaṃ daditva bahuvarṣasahasrakoṭīḥ sarvaṃ ca nāmayi jagārthanidāna bodhau || 22.8 ||<br />如閻浮提諸眾生 皆發無上菩提心 多千俱胝劫布施 迴施一切證菩提<br />The Supreme Merit of Perfect Wisdom If as many beings as there are here in the entire Jambudvipa<br />Would all, having aspired for the foremost enlightenment, And having given gifts for many thousands of kotis of years Dedicate it all to the enlightenment linked to the weal of the world;<br />yaś caiva prajñavarapāramitābhiyukto divasaṃ pi antamaśa ekanuvartayeyā |<br />kalapuṇya so na bhavatī iha dānaskandho tadatandritena sada osaritavya prajñā || 22.9 ||<br />若復有人於一日 奉行最上般若行 千俱胝施不及一 行般若功無為故<br />But if someone else, practised in wisdom, the foremost perfection, Would for even one single day comply with it: An infinitesimal merit would here that heap of giving bring. Therefore the undaunted should always plunge into wisdom.<br />贍洲盡其有眾生,無余發勝菩提心,俱胝千年作布施,利生回向菩提因。<br />何人精進於般若,甚至一日隨同行,布施福蘊不及彼,故當不懈恆入智。<br />作一個假設的比喻,贍部洲盡其所有的眾生無余獲得人身,他們都發起無上殊勝菩提心,而在數俱胝千年中廣作上供佛陀、下施眾生的布施,并將那所有善根為利益眾生普皆回向成為大菩提之因,盡管也有無量的功德利益,然而,另有某人,精進於殊勝的般若波羅蜜多,暫且不說長時間,甚至僅僅在一日隨同般若奉行,自己思維并為他眾講說等,那麼上文中所說的布施的福蘊遠遠比不上它的福德。為此,我們應當堅持不懈、持之以恆趨入這一智慧度。<br /><br />申二、成為一切眾生之應供處:<br />caramāṇu prajñavarapāramitāya yogī mahatīṃ janeti karuṇāṃ na ca sattvasaṃjñā |<br />tada bhonti sarvajagatī vidu dakṣiṇīyā satataṃ amoghu paribhuñjati rāṣṭrapiṇḍam || 22.10 ||<br />菩薩大悲行般若 度眾生故不起想 恒行乞食於國城 是得一切名大智<br />Compassion and Perfect Wisdom When the Yogin courses in wisdom, the best of perfections, He engenders the great compassion, but no notion of a being. Then the wise becomes worthy of the offerings of the whole world, He never fruitlessly consumes the alms of the realm.<br />行勝般若瑜伽者,起大悲無眾生想,時智者成眾應供,恆行乞食具實義。<br />行持殊勝般若波羅蜜多的瑜伽行者,雖然對於所有眾生界生起大悲,卻無有眾生之想,具備如此無緣悲心的當時,那些智者就成了一切眾生殊妙的應供處,恆時於諸國境化緣等具有實義而行,因為對他供養具有廣大的意義。<br /><br />申三、成為為所化眾生示道之師:<br />cirabuddhadevamanujān triapāyi sattvān parimocituṃ ya iha icchati bodhisattvo |<br />pṛthumārgu tīru upadarśayi sattvadhātau prajñāya pāramita yukta divā ca rātrau || 22.11 ||<br />菩薩欲度於人天 乃至三塗極苦眾 皆令速到於彼岸 晝夜勤行於般若<br />The Bodhisattva who wishes to set free the gods and men, Bound for so long, and the beings in the three places of woe, And to manifest to the world of beings the broad path to the other shore, Should be devoted to the perfection of wisdom by day and by night.<br />菩薩為度長結緣,人天三途之眾生,大道彼岸欲示眾,晝夜精進行般若。<br />某某菩薩在此輪回中為了救度以前長久結緣成父母子孫的天、人、三惡趣即五道的一切眾生脫離束縛和痛苦,想把能從中獲得三菩提、能為無量眾生提供機會、依靠它能達到輪回彼岸——涅槃的寬廣大道,指示給一切有情,因此日日夜夜精進行持般若波羅蜜多,如若精進於此,將成為能講說佛陀之無量法的大師。<br /><br />未二、以比喻說明如何精進:<br />puruṣo ya agru ratanasya alabdhapūrvo aparasmi kāli puna labdhva bhaveya tuṣṭo |<br />sa ha labdhva nāśayi puno ’pi pramādabhūto nāśitva duḥkhi satataṃ ratanābhikāṅkṣī || 22.12 ||<br />如人欲求無價寶 必過大海諸險難 無心忽爾而獲得 憂惱皆除喜無量<br />The Simile of the Pearl of Great Price A man who had gained at some time a very fine jewel Which he had not got before, would be contented. If, as soon as he had gained it, he would lose it again through carelessness, He would be sorry and constantly hankering after the jewel.<br />emeva bodhivaraprasthita ratnatulyo prajñāya pāramita yogu na riñcitavyo |<br />ratanaṃ va labdhva gṛhamāṇu abhinnasattvo anubuddhayati tvarito śivamabhyupaiti || 22.13 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ kalyāṇamitraparivarto nāma dvāviṃśatitamaḥ ||<br />求菩提寶亦如是 勤行般若諸功德 得無取捨無上寶 菩薩速證於菩提<br />Just so the Yogin who has set out for the best enlightenment Should not get parted from the perfection of wisdom, which is comparable to a jewel, Seizing the jewel which he has gained, with growing energy He moves forward, and swiftly he comes to the [state of] Bliss.<br />人昔未得之至寶,別時已獲心歡喜,得即不慎已遺失,失而求寶恆憂苦。<br />如是趨入大菩提,如寶般若行莫棄,如獲寶取勤纏裹,疾速而行消憂苦。<br />比如,一個人,前所未得也就是從來不曾得到過的至寶,在另一個時候已經獲得,心里無比歡喜,剛剛得到就由於不謹慎而遺失了那個珍寶,由於丟失了難得的珍寶,所以一心迫切渴求這個珍寶,恆常憂愁苦惱。如此比喻一樣,趨入了大菩提道者,對於如妙寶般難得難逢的這一般若波羅蜜多要修行,切切不要舍棄。就像那人失去以后又再度得到那個珍寶時會滿懷喜悅取受,十分勤懇精心地纏裹在衣服等里面,為不失壞而隱藏起來,唯恐丟失、被別人奪去,疾速而行返回自己的家里,從而消除遠離珍寶的憂傷和一切貧困的痛苦。<br />[23. Śakraparivarta] 法王品第二十三<br />Chapter XXIII The Superior Position of Bodhisattvas<br />未三(宣說如是精進行持之功德)分五:一、勝他修行之功德;二、成為人天指望處之功德;三、能擊敗惡魔之功德;四、攝集一切波羅蜜多之功德;五、他者隨喜彼善之功德。<br />申一、勝他修行之功德:<br />udayāti sūryu vigatāśca marīcimālā vidhamitva sarva tamasākulamandhakāram |<br />avibhonti sarva krimijotikaprāṇabhūtāṃ sarvāṃśca tārakagaṇānapi candra-ābhām || 23.1 ||<br />日出光明照世間 雲幻焰散黑闇滅 所有螢光及眾星 乃至滿月皆映蔽<br />When the sun rises, free from clouds and one blaze of rays, Having dispelled the entire blinding and confusing darkness, It outshines all animals such as glowworms, And also all the hosts of the stars, and the lustre of the moon.<br />emeva prajñavarapāramitāṃ caranto vidhamitva dṛṣṭigahanaṃ vidu bodhisattvo |<br />abhibhonti sarvajagatī rahapratyayāṃśca śūnyānimittacarito pṛthu bodhisattvo || 23.2 ||<br />菩薩住空無相願 行於最上大智行 羅漢緣覺證皆超 一切邪見俱能破<br />Just so the wise Bodhisattva, who courses in wisdom, the foremost perfection: Having destroyed the jungle of views, The Bodhisattva who courses in emptiness and the signless Very much surpasses the whole world, as well as the Arhats and Pratyekabuddhas.<br />如離云日光燦燦,驅散所有重重暗,映蔽一切螢火蟲,含生群星明月光。<br />行勝般若之菩薩,善行空性及無相,摧見濃暗勝眾生,羅漢獨覺多菩薩。<br />比如,離云的太陽光燦燦,驅散重重黑暗及其余所有黑暗而升起,映蔽所有自身一部分具有微光的螢火蟲、憑自身的光芒及拿燈盞等的力量能照亮附近的所有含生、稍稍發光的群星以及照亮部分的明月光——這四種光芒。同樣,行持殊勝般若波羅蜜多的菩薩宛若離開遮障云霧的太陽,他善巧行持空性及無相,盡情放射出正法的璀璨光芒,無余摧破我見、法見的濃重黑暗而勝過螢火蟲般的一切眾生、其余含生般的阿羅漢、星辰般的緣覺及明月般無有此般若之善巧方便的其余眾多菩薩,從智慧的角度超勝其余所有不具備此的修行。<br /><br />申二、成為人天指望處之功德:<br />yatha rājaputra dhanadāyaku arthakāmo sarveṣu śreṣṭha bhavate abhigāminīye |<br />sa hyeṣa etarahi sattva pramocayāti prāgeva rājyasthitu bheṣyati paṭṭadhārī || 23.3 ||<br />譬如王子施財寶 自在能利諸眾生 眾生歡喜悉隨順 無疑當得嗣王位<br />The Simile of the King and the Crown Prince Just as the son of a king, a giver of wealth, desiring the welfare [of others], Becomes a person of authority among all, much sought after.<br />emeva prajñacarito vidu bodhisattvo amṛtasya dāyaku priyo marumānuṣāṇām |<br />ayu eṣa eṣati hi sattvasukhābhiyukto prāgeva yāva sthitu bheṣyati dharmarājo || 23.4 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śakraparivarto nāma trayoviṃśatitamaḥ ||<br />菩薩勤行大智行 施甘露法利群生 一切人天悉愛樂 決定當證法王位<br />For even now he makes [many] beings happy, How much more so when he will be established as the resourceful [ruler] of the kingdom! Just so the wise Bodhisattva, who courses in wisdom,<br />A donor of the deathless, dear to gods and men. Already now he is interested in the happiness of [many] beings, How much more so when he will be established as king of the Dharma!<br />王子施財欲實義,成眾尊主樂親近,此今尚令群生悅,得勢在位何須說?<br />如是巧行智菩薩,施甘露令人天喜,此今尚勤利群生,住法王位何須說?<br />例如,國王的一位太子為了救濟百姓而布施財物,精通君規論典而渴求維護國境的實義,也就是說他知曉有利之事、行持有利之事,而并非無有實義,由此他成為國王所有太子中的尊主,所有百姓都尊敬、愛戴他,眾百姓會懷着希望樂於到他面前親近。這位王子現今沒有得成為君王之時尚且能夠使芸芸有情心懷喜悅,那得到王位灌頂、頭戴皇冠等執掌國政的權勢,換句話說成為擁有國政的君主以后能饒益、利樂所有民眾就更不需說了?與此比喻相同,善巧行持般若波羅蜜多的具義智者菩薩,施予一切有情正法甘露,使眾人天皆大歡喜,天等眾生來到他的面前,將其作為指望處而恭敬,這種菩薩在學道的現階段,尚且能精勤利益群生,那麼成為法王,住於佛智以后饒益有情就更不言而喻了。<br />[24. Abhimānaparivarta] 我品第二十四<br />Chapter XXIV How Mara is Discomforted and Defeated<br />申三(能擊敗惡魔之功德)分二:一、能令諸魔畏懼;二、魔不能害彼之理。<br />酉一、能令諸魔畏懼:<br />māro ’pi tasmi samaye bhavate saśalyo śokātu duḥkhitu anantamano ’lpasthāmo |<br />diśadāha ulka kṣipate bhayadarśanārthaṃ katham eṣa dīnamanaso bhavi bodhisattvo || 24.1 ||<br />魔恐菩薩證法王 雖處天宮常憂惱 放火掣電現諸相 欲令菩薩生退懼<br />But Mara at that time becomes like one who feels a thorn in his flesh, Afflicted with sorrow, miserable, displeased, of little stamina. [He manifests] a conflagration on the horizon, he hurls a meteor, in order to cause fear, ‘How can this Bodhisattva be made to become despondent in his mind!'<br />爾時惡魔懷刺痛,憂悽苦惱氣焰消,何能退此菩薩意?威逼諸方燒隕石。<br />菩薩具足要點如此行持般若的當時,三千大千世界的所有惡魔,心里這樣暗想:這個菩薩必定超越我的境界,他成佛以后將使我的境地化為空無。由此原因而心懷刺痛(如箭入心),想到依靠自己的力量也難以鎮服他,而憂傷悽慘,因此身體痛苦、內心憂惱。由菩薩的功德威懾,使自身的威力傲氣蕩然無存,氣焰消弱。如此一來,那些邪魔實在忍無可忍,一直琢磨如何才能使這位菩薩的心從遍知之道中退失、退轉?思量:能尋得攪擾遍知的一念之心的機會嗎?為了對那類菩薩進行威逼,從四面八方用火焚燒、拋落紛亂隕石,顯示諸如此類魔的種種幻化。<br /><br />酉二(魔不能害彼之理)分二:一、宣說無機可乘之理;二、附帶說明違品有機可乘之因。<br />戍一、宣說無機可乘之理:<br />[yatha te bhavanti vidu āśayasaṃprayuktā divarātri prajñavarapāramitārthadarśī] |<br />tada kāyacitta khagapakṣisatulyabhūtā avatāru so kutu labhiṣyati kṛṣṇabandhuḥ || 24.2 ||<br />大智菩薩心不動 晝夜常觀般若義 如鳥飛空心泰然 一切魔事無能為<br />When the wise become resolutely intent, Day and night beholding the meaning of wisdom, the foremost perfection, Then their bodies, thoughts and speech become [free] like a bird in the sky. How can the Kinsman of Darkness gain entrance to them?<br />智者具有勇猛心,晝夜觀勝般若義,如鳥飛空身心淨,魔眾豈能有機乘?<br />當魔顯示神變之時,那些智者菩薩,具備不退轉大乘道的勇猛意樂,行為上日夜常觀殊勝般若波羅蜜多的意義,如此而行的當時,菩薩的身心清淨,猶如飛翔空中的鳥一般,無有有寂險隘之懼而行,這來自於安住於不住之般若的威力。所以,對於他來說,凶惡魔眾又怎麼能有機可乘呢?就如同飛在空中的鳥不會受到狗等所害一樣。<br /><br />戍二(附帶說明違品有機可乘之因)分二:一、宣說主要是爭論;二、宣說脫離彼惡業之方法。<br />亥一(宣說主要是爭論)分二:一、總說爭論;二、別說未得授記故於得授記菩薩爭論之過患。<br />(一)總說爭論:<br />kalahāvivādupagatā yada bodhisattvā bhonti parasparaviruddhaka ruṣṭacittāḥ |<br />tada māra tuṣṭu bhavatī paramaṃ udagro ubhi eti dūra bhaviṣyanti jināna jñāne || 24.3 ||<br />菩薩若起瞋怒心 於晝夜分或鬪諍 時魔歡喜而精勤 菩薩是遠於佛智<br />What Makes Mara Contented When a Bodhisattva has taken to quarrels and disputes, And when the thoughts [of two Bodhisattvas] become mutually conflicting and angry, Then Mara becomes contented, and supremely elated, [thinking:] ‘Both these remain far distant from the cognition of the Jinas.<br />ubhi eti dūri bhaviṣyanti piśācatulyā ubhi eti ātma kariṣyanti pratijñahānim |<br />duṣṭāna kṣāntivikalāna kuto ’sti bodhi tada māru tuṣṭu bhavatī namucīsapakṣo || 24.4 ||<br />菩薩或諍或瞋怒 毘舍左鬼得其便 入彼菩薩身心中 令退菩提魔所作<br />Both these remain far distant [from it], comparable to malignant demons; Both these will effect for themselves a waning of their pledge. Those who are full of hate, deficient in patience, how can they have enlightenment?’ - Then Mara becomes contented, together with his host.<br />何時菩薩起鬥爭,相互不和具嗔心,時魔最悅心舒暢,思彼二者遠佛智。<br />彼二將遠如羅剎,二者失毀自誓言,嗔恨離忍豈證覺?彼時諸魔皆歡喜。<br />如上所述,雖然對於具足善巧方便和智慧盔甲的菩薩來說魔無機可乘,但是對於不具備此德相智慧淺薄者而言,魔有機可乘。《般若八千頌》中講了魔乘機的七種過失,《般若二萬頌》中在宣講十二種過失之末尾這樣說道:什麼時候,菩薩相互之間,發生身體打鬥、語言爭論,彼此之間不和睦,懷有嗔心,那時魔王波旬歡喜若狂,爭論越增長,他心情越舒暢,其原因是:想到這兩位菩薩違背方便智慧之道,由爭論的罪業所致將遠離如來智慧,我就有機可乘。如此一來,這兩者將距佛智遙遠,相續不調,猶如羅剎、餓鬼等食肉眾生一樣,以嗔還嗔的雙方依此爭論也將失毀自己所立下的“以利他悲心想證得正等菩提并實修其道般若”的誓言,因為懷着嗔恨爭論,與慈悲菩提心和現見無我智慧等完全相違的緣故。心懷憎恨、遠離其對治法安忍,豈能獲證菩提?就如同種子焚毀的苗芽一般。如此爭論的當時,所有惡魔及眷屬將皆大歡喜,因為他們已經如願以償。所以,對菩薩來講,在一劫之間生起貪欲的罪過,比不上一剎那生起嗔恨的罪業嚴重,因為它與慈悲心完全相違的緣故,有關這方面的道理,在諸經典中有廣說。尤其是對於菩薩對境心生嗔恨,罪業更大。正如《大寶積法·彌勒獅號聲品》中說:“當逃離有嗔恨之爭論處百由旬,切莫生嗔心,對於其他菩薩生起嗔恨之心,比責罵、毆打、刀砍三千大千世界的一切有情罪過更重。他將嗔恨、失毀了菩薩,就像鐵能斷鐵而土塊等不能斷鐵一樣,菩薩的善根也能以嗔恨另一位菩薩滅盡,而其他法不能滅盡。因此,彼此要懷着尊重、恭敬,對於初發心的菩薩也當生起本師想。”<br /><br />(二)別說未得授記故於得授記菩薩爭論之過患:<br />yo bodhisattva ayu vyākṛtu vyākṛtasmiṃ cittaṃ pradūṣayi vivādu samārabheyyā |<br />yāvanti cittakṣaṇikā khiladoṣayuktās tāvanta kalpa puna saṃnahitavya bhonti || 24.5 ||<br />菩薩授記未授記 或起瞋怒或鬪諍 乃至心念皆過失 知已倍更勤修行<br />The Bodhisattva’s Pride and Repentance If a Bodhisattva who has not had his prediction Should have angry thoughts for one who has had it, and should bring about a dispute: For as many moments as he persists in his obstinate faulty thoughts, For so many aeons he must again put on the armour.<br />未得授記之菩薩,嗔得授記起爭論,盡嗔具過心剎那,需彼數劫重披甲。<br />尤其是,沒有獲得不退轉授記的某位菩薩,嗔恨已得授記的菩薩,發起身體的爭鬥和語言的爭論,乃至沒有依靠后悔的方式舍棄嗔心而作懺悔,沒有放棄爭論期間,使相續不堪能、不會增長善法之種子諸如嗔恨之類具有過患的心生起了多少剎那,就需要在同等數的劫中重新披上入道的盔甲。萌生有過失的爭論心,盡其數目的劫中轉生地獄,以嗔恨能滅盡其數劫中所積累的善根,罪業同樣增長的緣故,盡其劫數中,在沒有重新披上鎧甲修學布施等一切道之前,一切道不能恢復,為此證得無上菩提的時間將延遲這麼久。<br /><br />亥二(宣說脫離彼惡業之方法)分二:一、世俗中具足四力而懺悔;二、觀勝義無緣而懺悔。<br />(一)世俗中具足四力而懺悔:<br />atha tasyupadyati matīti aśobhanā ti kṣāntīya pāramita bodhi spṛśanti buddhāḥ |<br />pratidarśayāti puna āyati saṃvarāṇi apayāti vā sa iha śikṣati buddhadharme || 24.6 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām abhimānaparivarto nāma caturviṃśatitamaḥ ||<br />菩薩思念於諸佛 皆從忍辱證菩提 懺悔如說持正行 是如佛法而修學<br />Then he sets up mindfulness, and [he reflects], ‘These are unwholesome thoughts; By means of the perfection of patience do the Buddhas experience enlightenment.’ He confesses his fault, and afterwards he restrains himself, Or he desists, and trains himself in this Buddha-dharma.<br />佛依忍度證菩提,思嗔非妙起正念,發露懺悔亦戒后,不喜彼學此佛法。<br />諸佛是依靠安忍度而證得菩提的,認為與之相反我的這個嗔心實在不好,它能焚毀多劫的善根,與菩提道極度相違,生起知過為過的正念,對所造的罪業追悔莫及,這是厭患力;對罪業一一發露懺悔的外所依力十方諸佛菩薩了了明知,即是所依對治力;諷誦甚深經藏,念陀羅尼咒,入定於甚深義等任意法行次第,這是現行對治力;返回力,也就是戒后,即從今以后再不造這樣的罪業。心想:這種惡行不是作為菩薩我所應作的,心生厭惡而不再喜愛邪念爭論等品行,那就是修學佛陀的此法,而不是修學魔法。<br />[25. Śikṣāparivarta] 戒品第二十五<br />Chapter XXV How a Bodhisattva Is Trained<br />(二)(觀勝義無緣而懺悔)分二:一、真實宣說;二、如是了知之功德。<br />1、真實宣說:<br />yo śikṣamāṇu na upaiti kahiṃci śikṣāṃ na ca śikṣakaṃ labhati nāpi ca śikṣadharmān |<br />śikṣā aśikṣa ubhayo avikalpamāno yo śikṣate sa iha śikṣati buddhadharme || 25.1 ||<br />若學戒法有作相 而於戒法不善學 知戒非戒無二相 如是乃名學佛法<br />When he trains himself, he does not anywhere approach a training, Nor does he get at one who trains, or at the dharmas which [constitute] training. Who trains himself, without discriminating between both, - training and no-training, - He trains himself in this Buddha-dharma.<br />何者學時不許學,不緣學者所學法,是學非學不分別,彼學即學此佛法。<br />任何行者在學道之時,不以耽著的方式承許所謂修學的任何所為,也不緣修學者我與其所修學的法——所有波羅蜜多,對於修學對治法與不修學其違品也不加分別而了知一切法無所得的自性,這般來修學,即是正確無倒修學這一遍智之因、佛陀之法的般若波羅蜜多。<br /><br />2、如是了知之功德:<br />yo bodhisattva imu jānati eva śikṣāṃ na sa jātu śikṣavikalo bhavate duśīlo |<br />ārādhiteṣu iha śikṣati buddhadharmaṃ śikṣātiśikṣakuśalo ti nirūpalambho || 25.2 ||<br />若有菩薩住無相 受持不離名持戒 於佛法學樂承事 是名善學而無著<br />The Bodhisattva who thus cognizes this training, He does not ever become deficient in training, or immoral. Having found pleasure in them, he trains himself in these Buddha-dharmas.<br />śikṣantu eva vidu prajña prabhaṃkarāṇāṃ notpadyate akuśalamapi ekacittam |<br />sūrye yathā gagani gacchati antarīkṣe raśmīgate na sthihate purato ’ndhakāram || 25.3 ||<br />是大智者如是學 心永不生不善法 如日虛空而往來 放百千光破黑闇<br />He trains himself, skilful in [the superior] training, but without apprehending anything, When they train thus in wisdom, to the wise shedders of light Not even one single thought arises that is unwholesome: As when the sun goes through the sky, before the impact of its rays No darkness can maintain itself in the intermediate space.<br />菩薩了知如此學,永不失學不破戒,為得佛法修學此,善學勝學無緣執。<br />智者學修發光慧,不善一念亦不生,如日行空光輝映,前方虛空暗不存。<br />某位菩薩了知如此不學之修學,永遠不退失慧學與定學,不會破戒,因為斷除了罪過之因——有緣之見的緣故,如同沒有毒種就不會生長毒葉毒果一樣。這樣的菩薩,為了證得或成就佛陀的(十)力等法,才修學如此甚深智慧之道;另外,也見到有解釋為:安住於令佛歡喜之法的意義。這類菩薩,善巧增上殊勝定學、戒學和慧學,其原因是,安住於無緣執之道。言外之意是說,如果帶着執著(有緣),就會由於被我見等所蒙蔽愚昧的緣故也就不成為殊勝之學了。精通二諦的智者菩薩應當如此修學放射正法光芒的智慧。倘若這般修學,則與遍知之道相違的染污分別、不善之心一念也不會生起,因為自相續中遍布甚深智慧的光明,惡分別念的黑暗無有容身之地,就如同太陽行於空中的光輝映照的前方虛空黑暗絕不會有存留之處。<br /><br />申四(攝集一切波羅蜜多之功德)分二:一、成為修學一切波羅蜜多之理;二、成為修學一切乘之理。<br />酉一(成為修學一切波羅蜜多之理)分二:一、成為根本之比喻;二、成為核心之比喻。<br />戍一、成為根本之比喻:<br />prajñāya pāramita śikṣita saṃskṛtānāṃ sarveṣa pāramita bhontiha saṃgṛhītāḥ |<br />satkāyadṛṣṭi yatha ṣaṣṭi duve ca dṛṣṭī antargatāstathami pāramitā bhavanti || 25.4 ||<br />若學般若住無為 能攝一切波羅蜜 六十二見身見攝 般若攝受亦復爾<br />Perfect Wisdom Comprehends All the Perfections For those who have effected a training in the perfection of wisdom All the [other] perfections are comprehended in it. As in the false view of individuality all the sixty-two false views Are included, so are these perfections [included in the perfection of wisdom].<br />修學般若波羅蜜,諸波羅蜜皆歸此,壞聚見攝六十二,如是攝集此等度。<br />修學智慧波羅蜜多,布施等一切波羅蜜多各自的學處都歸集於此智慧波羅蜜多當中,無不歸屬於此范疇。為什麼呢?因為:(通達了)道般若,就是真實精通了二諦之理,依靠這種智慧能鏟除波羅蜜多的違品——慳吝等,憑借善巧方便而不舍大菩提果,對此,也是以三輪無分別而使一切道成為現空無別之一波羅蜜多的本體,這一切在現空無別之本智——一切種智中一味一體。為此,如果具備了這個智慧波羅蜜多,那麼所有波羅蜜多的學處將圓整無缺而具足,依靠這一根本而出生一切度。例如,四種常派等依靠前際的十八種見以及說有無派、斷派等依於后際的四十四種見解,也就是《梵網經》中所說的六十二種見,這所有見都是認定差別基“我”存在,進而分析它的種種差別法。所以,我執或者壞聚見包括那六十二種見解,因為它們是依靠此因而生并且辨別其差別,如果沒有它,那麼其余一切也不復存在。如此了知與比喻相同,這一智慧波羅蜜多中也攝集了所有這些波羅蜜多。<br /><br />戍二、成為核心之比喻:<br />yatha jīvitendriya niruddhi ya kecidanye bhontī niruddha pṛthu indriya yāvadasti |<br />emeva prajñacarite vidu uttamānāṃ sarveta pāramita ukta ya saṃgṛhītā || 25.5 ||<br />譬如有人具諸根 命根滅故諸根滅 若諸菩薩行大智 亦行一切波羅蜜<br />As when the life faculty has been stopped Also all the other faculties that may exist are stopped: Just so, when the best of the wise course in wisdom, All these perfections have been said to be therein comprehended.<br />譬如命根若滅盡,所有余根皆滅盡,如是行慧大智者,諸波羅蜜皆集此。<br />例如,雖然眼等若干根已經具足,但住在這個世界的命根如果已經滅亡,那麼屬於今生的所有其余根都將滅亡。同樣,行持智慧波羅蜜多的大智者菩薩們的其余一切波羅蜜多學處,均攝集在這一般若中,如果不具備她,那一切通通不復出生,有了此般若,那一切都將成為出世間的波羅蜜多。與從中獲得成佛的證悟無我不相關的布施等,行持多少,也都不能從輪回中解脫,又怎麼能成為大菩提之道——波羅蜜多呢?絕無是處。<br /><br />酉二、成為修學一切乘之理:<br />ye cāpi śrāvakaguṇā tatha pratyayānāṃ sarveṣu bhonti vidu śikṣitu bodhisattvā |<br />no cāpi tatra sthihatāna spṛheti teṣām ayu śikṣitavyamati śikṣati etam artham || 25.6 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śikṣāparivarto nāma pañcaviṃśatimaḥ ||<br />聲聞緣覺諸功德 大智菩薩悉皆學 雖學非住亦非求 所學之學此為義<br />Bodhisattvas and Disciples In all the qualities of the Disciples and likewise of the Pratyekabuddhas,<br />The wise Bodhisattva becomes trained: But he does not stand in them, nor does he long for them.<br />‘In that [also] should I be trained,’ [he thinks]. In that sense he trains himself [in them].<br />善巧菩薩能修學,聲聞獨覺諸功德,不住於彼不希求,思此我所學故學。<br />善巧般若的菩薩,通曉三乘,如同一藏斗包括一藏升(一藏斗等於二十藏升)的比喻一樣。如果了解到堪為圓滿方便智慧道之最的這一般若,那麼自然了知相似方便智慧的聲聞緣覺之道。因此,(經中云:)般若中詳細宣說了三乘之道,欲求修學聲聞地者也要修學此般若 。如同大國王的寶庫里有各種各樣的財寶,所以下層人物所需要的財物在那里一定會取到。同樣,入於自利相似之道者的道果,在此般若中自然會更透徹更完全地了解。這樣的菩薩,也能夠不愚昧地修學聲聞所修學的一切功德,諸位緣覺修學的所有功德,并且通過相應他們各自種姓而攝受他們,那些菩薩自己不住於低劣之道,對它也不生起希求之心,然而他們會思量:這種法理是我所要修學的,為什麼呢?證悟人無我等的法理,也要同樣向往,作為下劣之道的相似的方便智慧部分,自己應該理解以后超越,為了攝受其他種姓者,理當宣講。為此而修學一切乘。<br /><br />[26. Māyopamaparivarta] 幻化品第二十六<br />Chapter XXVI Rejoicing and Perfect Wisdom<br />申五(他者隨喜彼善之功德)分二:一、真實宣說;二、彼之原因。<br />酉一、真實宣說:<br />avivartiyasya varabodhayi prasthitasya yo cittupādu anumoditu āśayena |<br />trisahasra meru tulayitva siyāpramāṇo na tveva tasya kuśalasyanumodanāye || 26.1 ||<br />若發志心而隨喜 最上菩提不退行 三千須彌重無量 隨喜善法重過彼<br />If someone resolutely rejoices in the productions of thought [Of a Bodhisattva who] has set out for the best enlightenment and is irreversible [from it]; One might [measure] the Merus in up to a trichiliocosm by comparing them [with a tip of straw], But not that merit derived from rejoicing.<br />於不退趨大菩提,發心誠意作隨喜,三千須彌秤可量,隨喜彼善非如是。<br />暫且不論精進於般若者的無量功德也就是精進者的現行福德,就算是隨喜精進般若也獲得大福德。為什麼呢?對於通過強烈的意樂和加行實修般若的方式不退轉而趨入大菩提的行者菩薩的如此發心,如果他人誠心誠意作隨喜,那麼位於這個三千大千世界之內的須彌山用秤可以稱量,而隨喜的那一善根并非能如此定量。<br /><br />酉二、彼之原因:<br />yāvanta sattva kuśalārthika mokṣakāmā sarveṣa bhonti anumoditu puṇyarāśi |<br />sattvarthi te jinaguṇa ananta prāpuṇitvā dāsyanti dharma jagatī dukhasaṃkṣayāye || 26.2 ||<br />眾生為求解脫法 一切隨喜作福蘊 作佛功德法迴施 當為世間盡諸苦<br />They rejoice at the heap of merit of all beings that there are, Who desire what is wholesome, land] who want emancipation. When for the weal of beings they have reached the infinite qualities of a Jina, They will give the Dharma to the world for the complete extinction of suffering.<br />求善欲利諸眾生,一切福蘊皆隨喜,故獲如來功德已,為盡苦於世法施。<br />如果有人問:為什麼有如此巨大的功德呢?直接隨喜那位菩薩行持唯一善法,間接也已經隨喜了世間中追求自己善妙以及想利益他眾的所有眾生的福蘊。為什麼呢?因為菩薩的善根就是成為一切有情的利益,所以不退轉的那些菩薩依靠此道而獲得導師如來的功德之后,為了永久滅盡重重痛苦,在一切世間中進行法布施,能滿足諸位追求善法并渴求利他者的意願。例如,精心保護藥樹,直接是使藥樹成長,間接則維護許多眾生的利益,以上的意義與此道理相同。<br /><br />辛四(如是趨入行者之超勝功德)分三:一、獲得無分別之行;二、雖無分別然行事不相違之比喻;三、獲得如是證悟之功德。<br />壬一(獲得無分別之行)分二:一、意義;二、比喻。<br />癸一、意義:<br />yo bodhisattva avikalpaku sarvadharmān śūnyānimitta parijānati niṣprapañcān |<br />na ca prajña bodhi parieṣati āśayena so yukta prajñavarapāramitāya yogī || 26.3 ||<br />菩薩不著諸法空 了知無相無罣礙 內心亦不求覺智 是行最上波羅蜜<br />The Bodhisattva who, not discriminating, comprehends All dharmas as empty, signless and unimpeded, Without any dualism he seeks in wisdom for enlightenment. Devoted to the foremost perfection of wisdom is that Yogin.<br />菩薩無念而徹知,法空無相無戲論,不以二慧尋菩提,瑜伽者勤勝般若。<br />某位菩薩,安住於無分別當中,徹底了知染、淨所攝的一切法是空性、無相、無戲或無願,他不以分別染污清淨、所取能取、近和遠等之相執著二邊的智慧尋覓菩提。遠離了執著二法分別念的瑜伽行者,就是在精勤於殊勝的般若波羅蜜多。<br /><br />癸二、比喻:<br />ākāśadhātu gaganasya siyā virodho na hi tena tasya kutu kenacideṣa prāptā |<br />emeva prajñacarito vidu bodhisattvo abhyovakāśasadṛśo upaśāntacārī || 26.4 ||<br />如虛空界無障礙 無所得故亦不有 大智菩薩亦復然 住寂靜行如虛空<br />The Simile of Space and the Firmament An obstruction of the space-element by the firmament<br />Cannot be found anywhere by anyone. Just so the wise Bodhisattva, coursing in wisdom, Is just like open space, and he courses calmly quiet.<br />虛空界與彼違一,非有何亦不得彼,善行智慧之菩薩,亦如虛空寂滅行。<br />如是遠離執著近、遠菩提等一切分別心的道理,如同虛空界既不能與它自本體相違也不能與虛空共存,這兩種情況都不存在,因為虛空自本性原本無有,以什麼法也得不到它,一無所得的虛空本性,與任何法既不相近也不相違——不遠。同樣,一切萬法於菩提的自性中圓滿正覺,就是虛空的方式,在勝義中誰也不會重新獲得,善巧行持與何者也不遠、本來安住於等性的甚深智慧的菩薩,也如同虛空一般,具有止息(即寂滅)一切分別而行持的殊勝特點。<br /><br />壬二(雖無分別然行事不相違之比喻)分三:一、以幻師之喻說明不分別對境有情;二、以幻化之喻說明不分別作者;三、以木匠工巧之喻說明不分別果。<br />癸一、以幻師之喻說明不分別對境有情:<br />yatha māyakārapuruṣasya na eva bhoti te śiṣya māṃ janata so ca karoti kāryam |<br />paśyanti taṃ vividha kāryu nidarśayantaṃ na ca tasya kāyu na pi citta na nāmadheyam || 26.5 ||<br />如有幻師作幻人 眾人見幻而皆喜 幻人雖現種種相 名字身心俱不實<br />The Simile of the People Created by Magic As it does not occur to a man whom a magician has conjured up [when he looks at the audience]: ‘I will please those people,’ and nevertheless he performs his work; They see him exhibiting manifold illusory works, Although he has no body, thought, or name.<br />人中幻人無此想:取悅此人彼亦行,見顯種種之神變,彼無身心亦無名。<br />如果有人問:獲得這般無分別行境者,是怎樣利益眾生等的呢?下面以比喻來說明:例如,在會集的大庭廣眾之中,虛幻的人也就是依靠虛幻的咒語等威力顯現的那個人并沒有“我顯現天尊等色相,依此取悅這眾多人群”這種想法,但事實上他也做了讓所有觀眾歡悅的事。盡管眾人看見他這般顯示搖擺等各式各樣的神變,但實際上虛幻的人身體無所成立,心也不存在,如此以設施處為空性,名稱也無所成立。<br />emeva prajñacarite na kadāci bhoti buddhitva bodhi jagatī parimocayitvā |<br />ātmopapatti vividhāṃ kriyasaṃprayogāṃ darśeti māyasadṛśo na vikalpacārī || 26.6 ||<br />行般若行亦復然 為世間說證菩提 乃至種種所作事 如幻師現悉無著<br />Just so it never occurs to one who courses in wisdom: ‘Having known enlightenment I will set free the world!' In his various rebirths he is associated with manifold works, Which he manifests like magical illusions, but he does not course in false discrimination.<br />如是行慧永不思,證悟菩提度有情,種種生具眾多事,如幻示現無念行。<br />同樣,行持智慧波羅蜜多無所得之義、無有分別的菩薩,永遠也不會這樣思維:“我證悟大菩提以后度化所有眾生。”但事實上,他在世間界中示現種種投生,并具有調伏所化有情的眾多所為。盡管如無而顯現幻術般來示現,但那是以無分別的方式行持的。<br /><br />癸二、以幻化之喻說明不分別作者:<br />yatha buddha nirmita karoti ca buddhakāryaṃ na ca tasyupadyati mado karamāṇu kiṃcit |<br />emeva prajñacarito vidu bodhisattvo darśeti sarva kriya nirmitamāyatulyam || 26.7 ||<br />佛佛化現諸佛事 所作皆無彼我相 菩薩大智行亦然 一切現行如幻化<br />The Simile of the Buddha’s Magical Creations As a Buddha’s magical creation performs a Buddha’s work, But, when he does so, no thought of self-conceit arises in him: Just so the wise Bodhisattva, who courses in wisdom, Manifests all works, comparable to a fictitious magical illusion.<br />如佛化現行佛業,於行驕傲毫不生,如是行慧巧菩薩,亦如幻化顯諸事。<br />就像寂慧如來的傳記一樣,一切佛陀化現為佛陀,行持講經說法等佛陀的一切事業,然而幻化者,對於自己行持佛陀的事業絲毫也不會產生“我在行持佛陀的事業”這種驕傲,因為他僅僅是幻化的顯現。同樣,修行、串習證悟諸法如幻現而無自性的智慧并且已獲得無分別善巧行境胸有成竹的菩薩,也是如幻化、幻術般顯示講經說法等一切事,但全然不生分別。<br /><br />癸三、以木匠工巧之喻說明不分別果:<br />palagaṇḍa dakṣa vidunā kṛtu dāruyantro puruṣe stritulya sa karoti ha sarvakāryam |<br />emeva prajñacarito vidu bodhisattvo jñānena sarva kriya kurvati nirvikalpo || 26.8 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ māyopamaparivarto nāma ṣaḍviṃśatimaḥ ||<br />如木匠人心善巧 一木造作種種相 菩薩大智亦復然 無著智行一切行<br />The Simile of the Machine An expert and experienced mason has made a wooden apparatus; Comparable to a man or a woman it performs here all its works. Just so the wise Bodhisattva, coursing in wisdom, Performs all his work by his cognition, but without discrimination.<br />巧木匠造男女像,彼亦能做一切事,如是行慧巧菩薩,無分別智行諸事。<br />擅長工巧之事的木匠,制造出男女像,所造的男女也能做行走等一切事情,而不分別“我做了此事”的果,因為它沒有思維的緣故。同樣,善巧行持智慧的菩薩也無所分別,但在安住於無分別智慧中的同時卻能行持圓滿、成熟、修行的一切事。如此萬法本來就是如幻般現而無自性,這般修習的明了智慧達到究竟時,將唯一顯現諸法的實相。為此,我們要知道,如同虛幻的人一樣無分別而生,憑借無分別智慧的威力示現任運自成的各種事業,恰似如意寶珠一般,也就是說,我們要了解到,無分別智慧,從有學道階段相似具足直至佛地完全圓滿。<br />[27. Sāraparivarta] 妙義品第二十七<br />Chapter XXVII The Bodhisattva Worthy of Homage<br />壬三(獲得如是證悟之功德)分二:一、受到眾天頂禮之功德;二、能擊敗惡魔之功德。<br />癸一、受到眾天頂禮之功德:<br />evaṃ carantu vidu nā pṛthudevasaṃghāḥ kṛtaañjalīpuṭa praṇamya namasyayanti |<br />buddhā pi yāvata daśaddiśi lokadhātau guṇavarṇamālaparikīrtana kurvayanti || 27.1 ||<br />大智菩薩行如是 天人合掌恭敬禮 乃至十方佛剎中 亦得功德鬘供養<br />To the wise, who courses thus, many congregations of gods, Having bent forth their outstretched hands, in respectful salutation, will pay homage. The Buddhas also, as many as there are in the world-systems in the ten directions, Effect the proclamation of the garland of the praises of his qualities.<br />如是行持諸智者,眾天合掌亦頂禮,十方世界諸佛陀,亦作贊嘆眾功德。<br />如是善巧行持無分別行為的諸位智者,梵天、帝釋等世間眾天尊雙手合掌,以最大的恭敬躬身頂禮,堪為尊中尊的十方世界所有住世的佛陀也不斷盡情宣說贊嘆獲得無分別行境之菩薩的眾功德,如同諸佛贊說文殊和普賢菩薩那樣。<br /><br />癸二(能擊敗惡魔之功德)分二:一、真實宣說;二、彼之原因。<br />子一、真實宣說:<br />yāvanti gaṅganadivālisame hi kṣetre sattvā ta sarvi parikalpa bhaveyu mārāḥ |<br />ekaika roma puna tāntaka nirmiṇeyyā sarve na śakya karaṇe vidu antarāyam || 27.2 ||<br />假使恒河沙佛剎 所有眾生皆作魔 一一毛變無邊相 不能嬈動於菩薩<br />Mara Is Powerless against Certain Bodhisattvas If as many beings as there are in the fields countless like the sands of the Ganges Would all, let us assume, become Maras; And if every single hair on their bodies would again magically create a snare, They all could not hinder the wise.<br />等恆河剎諸有情,假設普皆成惡魔,一毛亦化相同數,彼等無法障智者。<br />等同大恆河微塵數的剎土中盡其所有的有情,假設通通變成了惡魔,每一個魔的每一汗毛也幻化出相同數目的魔,盡管這所有魔都對獲得無分別智慧的菩薩尋機挑釁,可是他們對那種智者連動搖其毛孔的障礙也無法做到。<br /><br />子二、彼之原因:<br />catukāraṇehi balavāṃ vidu bodhisattvo bhavate dugharṣu catumāraasaṃprakampyo |<br />śūnyāvihāri bhavate na ca sattvatyāgī yathavādi sattvakaruṇānugatāvasthānaḥ || 27.3 ||<br />大智菩薩有四力 而彼四魔不能動 空行亦不捨眾生 菩薩慈悲處利樂<br />For four reasons does the powerful and wise Bodhisattva Become unassailable by the four Maras, [and] unshakable: He becomes one who dwells in the empty; and yet he is not one who abandons beings; He acts as he speaks; he is sustained by the Sugatas.<br />四因菩薩具智力,四魔難勝不能動,安住空性不舍眾 ,如說而行佛加持。<br />如果有人問:為什麼無法制造違緣呢?依靠四種因,菩薩具足善巧方便和證悟法性的力量,使天子魔等四魔難以勝過,不能令其從正道中動搖。何為四因呢?安住於空性意義的智慧;不舍一切眾生的大悲;按照以往自己曾承諾過的“我要為利益一切有情修行無上菩提”所說而如實不退轉修行的堅定誓言;積累二資而令諸佛歡喜,依靠法爾在他們相續中融入了諸位善逝的加持。菩薩憑借以上這四種因能擊敗一切魔。<br /><br />辛五(彼所修學法之超勝功德)分三:一、入果由經之一道;二、堪為一切住道者之最;三、是一切修學所知之最。<br />壬一、入果由經之一道:<br />yo bodhisattva adhimucyati bhāṣyamāṇām ima prajñapāramita māta tathāgatānām |<br />pratipattiyā ca abhiyujyati āśayena sarvajñatāya abhiprasthitu veditavyo || 27.4 ||<br />佛母般若波羅蜜 菩薩了知深信重 內心真實而奉行 應知是行一切智<br />The True Attitude to Suchness The Bodhisattva who resolutely believes when this perfection of wisdom, The mother of the Tathagatas, is being taught, And who practises the progressive path with resolution, He should be known as having well set out towards all-knowledge.<br />講此佛母般若時,若有菩薩起信解,誠心精進而修行,知靜者入一切智。<br />在傳講一切如來之母這一般若波羅蜜多時,如果某位菩薩對此法理由衷生起信解,誠心誠意精進實修或者修行她,那麼應該知道三門寂靜調柔的菩薩,趨入一切種智的道理,因為她是趨入遍知智慧果獨一無二的道。<br />壬二(堪為一切住道者之最)分二:一、認清菩提心之處般若;二、宣說為一切余處之最。<br />癸一、認清菩提心之處般若:<br />na ca dharmadhātutathatāya upaiti sthānaṃ bhavatī athānasthita so laghu antarīkṣe |<br />vidyādharo va abhilambhu vanābhiprāyā khagu kālahīna druma mantrabalādhiṣṭhāno || 27.5 ||<br />法界如實不可得 由如虛空無處所 如天宮殿應念生 亦如飛禽思菓樹<br />But he does not come to a standing place in the Suchness of the Dharma-element. He becomes as one who, like a cloud, stands in the sky without anywhere to stand on, As a sorcerer who, like a bird, rides on the wind which offers him no support, Or as one who, by the force of his spells, miraculously produces on a tree full-blown flowers out of season.<br />法界真如不可住,如空中云無住住,咒師無住行於空,欲住依咒加持花 。<br />如果問:菩薩的住所到底是什麼呢?菩薩安住於般若中。為什麼這樣說呢?法界以外的法絲毫也得不到,因此一切法就成了法界的自性。了知此理而心住法界的名言,任何法也不住的意義是說,遠離一切所緣的真如就取名為法界,而它并沒有所緣的基礎,為此法界真如或真實性,也不可以執著的方式安住。它是不住一切,由此稱為不住之住。證悟如此遠離一切所緣行境平等性的智慧就如同空中的云不依賴於一切一樣,對任何法一無所住而安住。雖然不住一切,但依靠甚深不住之住的威力能自在擁有如海的圓滿、成熟和修行,這就好比某位持明咒者,并沒有為自己安住營造的房屋等而是行於空中,如果他想安住,就依靠明咒的威力,隨心所欲地加持,剎那間在虛空界就能夠呈現并不是時間成熟從地里生長等,具足悅意的鮮花和果樹等莊嚴的美妙樂園等。<br /><br />evaṃ carantu vidu paṇḍitu bodhisattvo na ca budhyakaṃ labhati nāpi ca buddhadharmān |<br />na ca deśikaṃ na pi ca paśyaka dharmatāyāṃ śāntaiṣiṇām ayu vihāra guṇe ratānām || 27.6 ||<br />大智菩薩如是行 住彼寂靜之功德 法不可見亦無說 菩提非得非不得<br />The Bodhisattva Dwells Supreme The wise and learned Bodhisattva who courses thus Does not get at one who wakes up to enlightenment, nor also at the Buddha-dharmas, Nor at one who demonstrates, nor also at one who loves and sees the Dharma. This is the dwelling of those who desire calm, of those who delight in the precious qualities.<br />此行明智之菩薩,不緣能證佛諸法,不緣視為講求法,是求寂喜德者住。<br />如是借助堪為無上甚深明咒的不住而住之般若的加持,可以隨心所欲行持圓滿、成熟、修行之理的善巧菩薩,明了他相續,能使別人趨入不可思議的圓滿、成熟、修行,卻不緣於為自利能證悟的道法和所得的佛陀一切法。不緣也就是不視為利他講法和求法者即講經說法的對境,因為已經證悟了一切無所得的自性。這種方式,僅在名言中,就是希望消除其余一切眾生的痛苦、自己歡喜大乘之道果功德的諸位菩薩的安住。<br /><br />癸二、宣說為一切余處之最:<br />yāvanta śrāvakavihāra sapratyayānāṃ śāntā samādhipraśame sukhasaṃprayuktā |<br />arhanvimokṣa sthapayitva tathāgatānāṃ sarveṣu agra ayu vihāru niruttaraś ca || 27.7 ||<br />所有聲聞及緣覺 修行寂靜三摩地 愛樂寂靜得解脫 唯佛超出於一切<br />As many as there are the dwellings of Disciples and Pratyekabuddilas, Associated with the peace and happiness of calm concentration: With the exception of the Arhat-liberation of the Tathagatas This dwelling is among all the foremost and the unsurpassed.<br />羅漢解脫如來外,此住堪為諸聲聞,緣覺息具寂樂定,眾住之最是無上。<br />不包括摧毀二障之敵的阿羅漢卓越的解脫等持和如來的安住之內,即除此之外,菩薩的此安住,堪為其余所有聲聞及緣覺止息所有煩惱、具足寂滅、無漏之安樂等持所有安住之最。在它之上別無其他,因此這是無上的安住。<br /><br />ākāśi pakṣi viharāti na co patāti dakamadhyi matsya viharāti na co marāti |<br />emeva dhyānabalapāragu bodhisattvo śūnyāvihāri na ca nirvṛti prāpuṇāti || 27.8 ||<br />菩薩依禪到彼岸 不住寂靜行如空 如禽飛翔不墮地 如魚水中行自在<br />How and Why One Should Dwell in Emptiness A bird dwells in space, but does not fall down.<br />A fish dwells amidst water, but does not die. Just so the Bodhisattva who through the trances and powers has gone beyond, Dwells in the empty, but does not reach the Blessed Rest.<br />飛禽住空不墜地,魚住水中無閉死,如是菩薩依定力,到岸住空不涅槃。<br />盡管安住於無余滅盡戲論的等持之處,然而不成為一邊寂滅。比如,眾飛禽,雖然住於無所依處的虛空中,但是不會墜到地上;魚兒雖住水中,并沒有耳鼻等閉氣而亡的情況。同樣,菩薩依靠不住而安住的禪定力抵達輪回彼岸的寂滅涅槃法界,雖然已經證悟、安住於空性中,但是無有所依,如飛禽一般不墮於有寂之邊;由於也不耽著空性,因此如同魚兒不被自己的住所水所閉氣一樣,不成為寂滅一邊的涅槃。<br /><br />yo sarvasattvaguṇa-agratu gantukāmo agraṃ spṛśeya paramādbhuta buddhajñānam |<br />agraṃ dadeya vara uttamadharmadānam imu agru sevatu vihāru hitaṃkarāṇām || 27.9 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sāraparivarto nāma saptaviṃśatimaḥ ||<br />菩薩若為諸眾生 當求未曾有佛智 施與最上第一法 此名最上行行者<br />One who wants to go to the summit of the qualities of all beings, To experience the best, the exceedingly wonderful, Buddha-cognition, To give the best gift of the highest and supreme Dharma, He should resort to this best dwelling of those who bring benefit.<br />欲成眾生功德最,證最稀有佛勝智,發放上勝妙法施,當依利者此勝處。<br />因此,凡是希求成為一切有情界盡其所有的功德之最、渴望證得諸法之最——稀有佛陀的殊勝智慧并渴求對一切有情發放上等、最勝、微妙的法布施者,當依止利益一切眾生諸佛菩薩的這一最殊勝之處(般若)。堪為一切有情功德之最對應去往超越一切世間的法身處,具足稀有佛智對應報身,於世間發放法布施對應化身,上等法布施對應隨福德分道,最勝法布施對應隨解脫分道,微妙法布施對應勝乘之法,盡管有此等對應來解釋的,然而沒有分別對應,只是作為功德超勝的異名也可以。<br />[28. Avakīrṇakusumaparivarta] 散華品第二十八<br />Chapter XXVIII Who Trains in Perfect Wisdom Trains in Buddhahood<br />壬三(是一切修學所知之最)分二:從本體角度說為最;二、從生無盡之果角度說為最。<br />癸一、從本體角度說為最:<br />yāvanti śikṣa paridīpita nāyakena sarveṣa śikṣa ayu agru niruttarā ca |<br />yaḥ sarvaśikṣavidu icchati pāra gantum imu prajñapāramita śikṣati buddhaśikṣām || 28.1 ||<br />如來說戒波羅蜜 一切戒中為第一 智者欲奉一切戒 當學佛戒波羅蜜<br />Of all the trainings which have been revealed by the Leader, This teaching is the best and unsurpassed. One who, wise in all trainings, wishes to go Beyond, He should train in this perfection of wisdom, in the Buddha-training.<br />此學處乃導師說,諸學之最是無上,智者欲學到彼岸,當學佛學此般若。<br />這一般若的學處,堪為導師圓滿佛陀所宣說的種種法門無量學處的所有學處之最,較此更勝的學處絲毫也不存在的緣故,是至高無上的,希望達到一切諸學彼岸的某位智者,應當修學佛陀的學處——這一般若波羅蜜多學處。<br /><br />癸二(從生無盡之果角度說為最)分三:一、略說;二、廣說;三、攝義。<br />子一、略說:<br />agraṃ nidhāna ayu uttamadharmakośa buddhāna gotrajananaṃ sukhasaukhyagañjo |<br />atikrāntanāgata daśaddiśi lokanāthā itu te prasūta na ca kṣīyati dharmadhātuḥ || 28.2 ||<br />今此法藏諸佛母 為最第一快樂所 過現未來十方佛 生此法界而無盡<br />Inexhaustibility of Perfect Wisdom This is the best receptacle, the storehouse of the supreme Dharma, The treasury of happiness and ease of those people who belong to the clan of the Buddhas. The past and future world saviours, [and those who are at present] in the ten directions, They have come forth from this, and yet the Dharma-element does not get exhausted.<br />此勝法藏妙法藏,佛種眾生安樂藏,過去未來十方佛,此生法界不窮盡。<br />這一般若是三世諸佛所說的一切無盡正法的源泉,堪為正法第一大寶藏,能產生十力等果功德珍寶,也能產生波羅蜜多、陀羅尼、菩提分法等道功德的種種財物,因此是微妙、稀有、廣大的法藏;也是出生諸佛的種姓,因為諸佛由此誕生的緣故;她還是眾生的身心安寧、快樂的寶藏;由證悟這一甚深般若波羅蜜多,能獲得甚深廣大的一切法,能出生世間正見之間的所有妙道。我們要知道,以緣於基般若、實修道般若、獲得果般若中出生世間出世間的所有善妙。因為:如果沒有她,那麼一切不復存在,有了她,一切應有盡有,是隨存隨滅的關系。過去、未來和現今住世的十方世界的所有怙主佛陀,都是由實修此般若誕生的,然而作為此般若之本體的法界,永遠不會窮盡,無盈無虧而安住。如果沒有基般若,就不存在如理如實證悟而實修的情況;倘若沒有道般若,也就不存在果。但是,我們應當了知,如實證悟并宣說安住基法界無二的義理或者法性的智慧也就是因的道理。<br /><br />子二(廣說)分二:一、以外緣起而闡釋;二、以內緣起而闡釋。<br />丑一(以外緣起而闡釋)分二:一、外緣起之比喻;二、宣說般若意義。<br />寅一、外緣起之比喻:<br />yāvanti vṛkṣa phalapuṣpavanaspatī yā sarve ca medinisamudgata prādubhūtāḥ |<br />na ca medinī kṣayamupaiti na cāpi vṛddhiṃ na ca khidyatī na parihāyati nirvikalpā || 28.3 ||<br />一切樹林華菓等 皆從大地而生長 大地不厭亦不著 不減不增復不倦<br />As many trees, fruits, flowers and forest trees as there are, They all have come out of the earth and originate in it. And yet the earth does not undergo exhaustion, or growth, It does not get tired, does not dwindle away, making no discrimination.<br />所有樹果花林園,皆從地生并呈現,大地無盡亦無增,不失無念無厭倦。<br />如此法界的本體雖然一成不變,可是有法緣起的游舞不滅,即外界的一切法都是緣起而生,所有樹木、果實、花朵、林園,均是從大地上真實生出并呈現在大地上。盡管屢次三番生長盡其所有的樹木等,可是大地并不存在以前相續泯滅、窮盡的現象,也無有增長,而結出一切果,并不存在從開始的階段變遷、退失的情況,也沒有分別“我生出這些果”的心念,雖然反反復復長出所有果實,卻從無厭倦。我們要知道,由一切眾生的業因所感,乃至世間安住期間,從大地上生出草木等,并沒有其余作者,就是緣起的規律,以此為例外界的一切法都是由各自因中產生并且無有分別而造作。<br /><br />寅二、宣說般若意義:<br />yāvanta buddhasama śrāvakapratyayāś ca marutaś ca sarvajagatī sukhasaukhyadharmāḥ |<br />sarve ti prajñavarapāramitāprasūtā na ca kṣīyate na ca vivardhati jātu prajñā || 28.4 ||<br />佛及聲聞緣覺等 天及世間安隱法 皆從般若之所生 般若無增亦無減<br />The Buddha’s offspring, the Disciples and Pratyekabuddhas, The gods, and the dharmas which lead to the ease and happiness of all the world, - as many as there are, They all have issued from wisdom, the foremost perfection, And yet wisdom does not ever get exhausted, nor does it increase.<br />佛子聲聞獨覺天,一切眾生安樂法,悉由殊勝般若生,智慧無盡亦無增。<br />諸位佛子菩薩、聲聞、緣覺、天人以及除此之外的人類等所有眾生的一切安樂幸福的法,都是由殊勝般若波羅蜜多中產生,佛陀由般若所生,佛陀說法而出生增上生、決定勝的一切功德,而他者不會宣說,甚至他們通達善惡因果的世間正見也決定不會獲得,因為依靠自力無法了解的緣故。如果不具備世間正見,那麼也就不會成辦、產生世間的一切安樂,更何況說真正出世間的道果了?般若波羅蜜多始終是無上智慧的含義,她是無有顛倒、一五一十趨入二諦自性的智慧。為此,無誤通達二諦之理的一切智慧都包括在她當中,因為屬於她的一部分,行持增上生、決定勝的一切智慧也直接或間接依賴於她。盡管般若波羅蜜多如此產生輪涅的一切安樂,可是這種智慧永遠無盡無增而如是安住。<br /><br />丑二(以內緣起而闡釋)分二:一、以比喻宣說順次輪回緣起之理;二、以意義宣說逆次清淨緣起之理。<br />寅一、以比喻宣說順次輪回緣起之理:<br />yāvanta sattva mṛdumadhyamutkṛṣṭa loke sarve avidyaprabhavā sugatena uktāḥ |<br />sāmagripratyayu pravartati duḥkhayantro na ca yantra kṣīyati avidya na cāpi vṛddhiḥ || 28.5 ||<br />世間上中下眾生 一切皆從無明生 因緣和合轉苦身 無明無增亦無減<br />As many beings as there are in the low, middle and high [regions of the] world, They have all, so has the Sugata said, been brought about by ignorance. The machinery of ill is kept going by the full complement of the conditions, And yet the machinery of ignorance does not get exhausted, nor does it grow.<br />所有下中上有情,佛說皆由無明生,眾緣聚合極生苦,無明無盡亦無增。<br />在這個世間,觀待身體、受用而言,下等的三惡趣眾生,中等的人類,上等的天人,盡其所有的眾生趣,都是由根本無明所產生,這是如來宣說的。如云:“諸法由因生,彼因如來說。” 對於執著我與我所的分別心,未見真實義并且顛倒執著的心所,就稱為無明。由無明中產生行……出生緣起十二支。為此,有漏的業和愛等煩惱的一切外緣聚合以后,就完全產生眾多的痛苦,形成輾轉流轉的自性。有情界的無明迷惑輪,沒有產生果而滅盡的情況,也沒有增長,就是如是存在着。所以,在自性不成立的同時顯現猶如幻術之景象般的三有無增無減,這是就法界無邊的世間界總體而言的,也就是從名言的側面來說的。<br /><br />寅二、以意義宣說逆次清淨緣起之理:<br />yāvanti jñāna nayadvāra uyāyamūlāḥ sarve ti prajñavarapāramitāprasūtāḥ |<br />sāmagripratyaya pravartati jñānayantro na ca prajñapāramita vardhati hīyate vā || 28.6 ||<br />乃至方便諸法門 皆從般若所生出 彼方便法隨緣轉 般若無增亦無減<br />As many roots of skilful devices as there are, or doors and methods of cognition, They all have issued from wisdom, the foremost perfection. The machinery of cognition is kept going by the full complement of conditions, And yet the perfection of wisdom does not increase or become diminished.<br />智慧理門方便本,皆由殊勝般若生,眾緣聚合極生智,般若無盡亦無增。<br />修學無學位佛陀的智慧及相應之理的修道,加上成為其門的見道、生起它的方便——加行道、彼之根本的資糧道,所有這一切,都是由殊勝般若波羅蜜多所產生,因為由證悟無我中產生這一切。三種智慧、善知識、積累資糧等等的一切緣聚合之后,斷除自道的所斷,增長證悟的功德,完全產生出世間的業輪或者智慧輪,而作為其根本的般若波羅蜜多,永遠無有相續中斷的窮盡,也不存在較前階段更為增勝的情況,而如是安住。對此,《虛空藏請問經》中也說:“如若盡了知,依因生諸法,彼藏無窮盡,法藏不可思。四法不窮盡,世間怙主說,有情及虛空,菩提心佛法。彼等若是實,彼等將窮盡,彼無故不盡,是故說不盡。”<br /><br />子三、攝義:<br />yo tu pratītyasamutpādu anudbhavāye imu prajña akṣayata budhyati bodhisattvo |<br />so sūrya abhrapaṭale yatha muktaraśmī vidhamitvavidyapaṭalaṃ bhavate svayaṃbhūḥ || 28.7 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām avakīrṇakusumaparivarto nāmāṣṭāviṃśatimaḥ ||<br />菩薩了知十二緣 乃至般若無增減 如日雲中放光明 破無明障證菩提<br />Conditioned Coproduction But the Bodhisattva who understands conditioned coproduction as non-production And this wisdom as non-extinction: As the rays of the sun freed from the covering of the clouds, So he has dispelled the covering of ignorance, and become one Self-Existent.<br />菩薩知曉此緣起,無生無滅此般若,如日無云放光芒,除無明暗獲自然。<br />了知輪涅的一切法僅是緣起的顯現,就是通達了佛陀最珍貴甚深的法,證悟此理者就是獲得正法光明,現見佛陀法身。因此,我們要領悟二諦所分的世俗諦緣起無欺的道理。任何菩薩如果以理證認真分析此緣起法,那麼充分理解到緣起經不起分析,在勝義中自本體無生無滅、本來於法界體性中平等二諦無別的般若波羅蜜多的甚深意義,而進一步加以修行,它的作用就如同太陽在萬里無云的情況下放射光芒,無余驅散黑暗一樣,將無余遣除客障無明的黑暗以后獲得與法界無二的自然本智,即得以成佛。<br />[29. Anugamaparivarta] 聚集品第二十九<br />Chapter XXIX The Perfection of Concentration<br />己二(解說其余五度)分五:一、宣說禪定度;二、宣說精進度;三、宣說安忍度;四、宣說戒律度;五、宣說布施度。<br />庚一(宣說禪定度)分四:一、修學成為妙果所依之禪定;二、修學亦不貪自利;三、以無貪方式實行他利;四、以意樂差別成為勝劣而結尾。<br />辛一(修學成為妙果所依之禪定)分二:一、修學四禪;二、修學四無色定。<br />壬一、修學四禪:<br />caturbhī ca dhyāna viharanti mahānubhāvā na ca ālayo na pi ca niśrayu kurvayāti |<br />api kho punāśrayu ime catudhyāna sāṅgā bheṣyanti bodhivara-uttamaprāpaṇāya || 29.1 ||<br />大菩薩修四禪定 如所愛樂而無住 或復不住於四禪 當得最上之菩提<br />Those of great might who dwell in the four Trances Do not make them into a place to settle down in, nor into a home. But these four Trances, with their limbs, will in their turn become The basis for the attainment of the supreme and unsurpassed enlightenment.<br />具大力者依四禪,能住非依亦無住,然依此四禪定支,成得大菩提所依。<br />具大威力的菩薩依靠四禪能安住并串習熟練。當時,并不是以相執作為所依,也無有以著味而安住的情況,然而依靠這四個禪定正行尋、伺等各個分支,成為獲得大菩提斷證的所依,因為見道等依賴於禪定心的緣故。<br /><br />壬二、修學四無色定:<br />dhyāne sthito ’tra bhavatī varaprajñalābhī ārūpyarūpi ca samādhi catasra śreṣṭhā |<br />upakāribhūta imi dhyāna varāgrabodhau na punāsravakṣati sa śikṣati bodhisattvo || 29.2 ||<br />得最般若住禪定 四無色等三摩地 為得最上大禪定 而復不學諸漏盡<br />One who is established in the Trances becomes one who obtains the foremost wisdom; And also when he experiences the four most excellent Formless Trances, He makes these Trances subservient to the best and foremost enlightenment. But it is not for the extinction of the outflows that the Bodhisattva trains himself in these.<br />獲勝智慧住禪定,受四無色妙等持,此定利勝妙菩提,菩薩非為漏盡學。<br />獲得了殊勝智慧的菩薩安住於禪定中,也領受四無色殊妙等持,然而對其也不耽著,這些無色定,無有罪苦,成為神通等的順緣,因此作為有利於獲證勝妙菩提的助緣,故而修學。但是,菩薩并不是像聲聞那樣為了使相續中的有漏法滅盡進而現前一邊的寂滅果才修學它的。<br /><br />辛二(修學亦不貪自利)分二:一、略說;二、廣說。<br />壬一、略說:<br />āścaryam adbhutam idaṃ guṇasaṃcayānāṃ dhyāne samādhi viharanti nimitta nāsti |<br />tatra sthitāna yadi bhajyati ātmabhāvo puna kāmadhātu upapadyati yathābhiprāyā || 29.3 ||<br />此功德藏未曾有 行三摩地而無相 住彼不破於我見 有心所思生欲界<br />Astonishing and wonderful is this accumulation of precious qualities. When they have dwelled in Trance and Concentration, there is then no sign. When the personality of those who have stood therein breaks up, They are reborn again in the world of sense-desire, as [and where] they had intended.<br />此是積德之奇跡,住定等持而無相,安住彼中若身亡,隨意受生欲界中。<br />上述的這種方式是能積累所有功德的菩薩們的奇跡,是指什麼呢?安住於禪定等持中而依靠智慧證悟其無相。安住於禪定中的菩薩們假設命絕身亡,那麼為了成熟眾生等,而隨自己的意願受生到欲界當中。<br /><br />壬二(廣說)分二:一、比喻;二、意義。<br />癸一、比喻:<br />yatha jambudvīpaka manuṣya alabdhapūrvā divi devauttamapurā anuprāpuṇeyā |<br />paśyitva te viṣaya tatra parigṛhītā punarāgameya na ca niśrayu tatra kuryāt || 29.4 ||<br />譬如南閻浮提人 未生諸天生北洲 見彼境界而求生 作彼住已而復還<br />As some man from Jambudvipa who had in the past been a god, Would, after reaching again the highest abodes of the gods, See the apartments contained in them And would then again come back, and not make his home therein;<br />如贍洲人昔未至,天境天城后前往,見彼擁有一切境,復還此處不貪執。<br />如果有人問:如此已經獲得因等持禪定的同時,不轉生到果禪天而投生到下面欲界中的原因何在呢?<br />因為菩薩不貪執禪定,而是為了自己的功德法得以圓滿。比如,贍部洲的一個人以往沒有去過位於天境的善見城等堪為之最的天界城市,后來某個時候到了天界,看見那里眾天人所擁有的宮殿、樂園等一切悅意境以后不留戀它而返回到此贍部洲,那人雖然見到了天境的莊嚴,卻不貪執不留住那里,自然不會貪執這個贍部洲的外境等。<br /><br />癸二、意義:<br />emeva te guṇadharā varabodhisattvā dhyāne samādhi viharitva prayuktayogī |<br />puna kāmadhātusthita bhonti anopaliptā padmeva vāriṇi aniśrita bāladharme || 29.5 ||<br />菩薩所修之功德 三摩地行而相應 雖同凡夫住欲界 由如蓮華不著水<br />Just so those Bodhisattvas, bearers of the best qualities, Having dwelt in Trance and Concentration,<br />Yogins who have exerted themselves, Become again established in the sense-world, unstained As the lotus in water, independent of the dharmas of the fools.<br />菩薩持有勝功德,精勤瑜伽住禪定,后住欲界無貪著,不住凡法如水蓮。<br />與上述比喻相同,菩薩持有智悲等殊勝功德,精勤等持瑜伽,安住於四禪等三摩地而不耽著於它,后來住於欲界中,對先前的禪定和欲界的法也無有貪著,雖轉生欲界,卻不被欲貪等所染,宛若蓮花不被水染(即“猶如蓮花不著水”)一般,不住於凡愚的法中。<br /><br />辛三(以無貪方式實行他利)分二:一、略說;二、廣解。<br />壬一、略說:<br />anyatra sattvaparipācana kṣetraśodhī paripūraṇārtha imi pāramitā mahātmā |<br />ārūpyadhātuupapatti na prārthayantī yatreha bodhiguṇapāramitāna hāni || 29.6 ||<br />菩薩度脫於眾生 圓滿淨土波羅蜜 不求生於無色界 而求菩提波羅蜜<br />Except in order to mature beings, to purify the [Buddha-] field, To fulfil these perfections, the Great-souled ones Do not strive after rebirth in the formless world, Lest there be a loss of the perfections and of the qualities of enlightenment therein.<br />至尊唯為成熟眾,修行剎土圓滿度,失菩提德波羅蜜,不求轉生無色界。<br />菩薩雖然獲得了四禪、四無色定,卻不轉生到色界和無色界,而要再度投生到欲界的必要:這些至尊唯一就是為了通過宣講正法而成熟有情,修行佛陀剎土,圓滿波羅蜜多,并不是因為別的原因。<br />如果有人認為:那麼,這三種在無色界等處也可能行持啊!由於在無色界并沒有講經說法和布施的對境等,因此在那里,將從成就能生起菩提功德的因——布施等廣大波羅蜜多中退失。為此,菩薩不希求轉生到無色界。<br />壬二(廣解)分二:一、比喻;二、意義。<br />癸一、比喻:<br />yatha kaścid eva puruṣo ratanaṃ nidhānaṃ labdhvā tu tatra spṛhabuddhi na saṃjaneyyā |<br />ekāki so puna gṛhītva parasmi kāle gṛhṇitva geha praviśitva na bhoti lubdho || 29.7 ||<br />譬如天人獲寶藏 雖得不生愛樂心 或言天人而起心 欲收彼寶不可得<br />It is as if some man, having found a deposit of jewels, Would not generate longing in his intelligence with regard to it. At some other time he may acquire a few of them; Having taken hold of them, having entered his home, he would not be covetous [for any more?].<br />如人獲得珍寶藏,於其未起愛樂心,彼於他時取彼等,取而還家不貪執。<br />比如,一個人獲得了珍寶藏以后,對於那個寶藏,他自己未生起貪戀或愛樂之心,而沒有取受,那人在其他某時,為了利他而取了那些大寶藏,取受之后返回自己的家,對它也不貪執而奉送給親友們。運用比喻來了知意義。<br /><br />癸二、意義:<br />emeva dhyāna catur eva samādhi śāntāṃ labdhvāna prīti sukhadāṃ vidu bodhisattvāḥ |<br />avasṛjya dhyānasukhaprītisamādhilābhaṃ puna kāmadhātu praviśanti jagānukampī || 29.8 ||<br />大智菩薩不樂住 四禪寂靜三摩地 出彼寂靜三摩地 而入欲界為世間<br />Just so the wise Bodhisattvas who have gained The calm concentration of the four Trances, which gives joy and ease, Having let go the acquisition of the joy and ease of Trance and concentration, They enter again into the sensuous world, compassionate for all that lives.<br />善巧菩薩喜樂施,獲四禪定寂等持,具禪樂棄所得定,悲憫眾生入欲界。<br />與比喻相同,善巧的菩薩將暫時的歡喜和究竟的安樂布施給一切眾生,獲得四種滅除違品過失的四種寂靜禪定等持,具備了禪樂而不貪著,毅然放棄所得的生果禪定三摩地,滿懷悲憫眾生之情又再入欲界,因為:這個欲界中有重重痛苦所提醒,而想到修行剎土;由於這里有修行波羅蜜多的對境,因此能快速圓滿資糧;依靠講經說法能夠成熟一切眾生。所以,想要迅速成佛的菩薩投生到這個欲界能速疾圓滿資糧。<br /><br />辛四(以意樂差別成為勝劣而結尾)分二:一、應舍低劣之理;二、應取殊勝之理。<br />壬一、應舍低劣之理:<br />yadi bodhisattva viharāti samādhidhyāne rahapratyayāni spṛhabuddhi na saṃjaneyyā |<br />asamāhito bhavati uddhatakṣiptacitto parihīnabuddhiguṇa nāvika bhinnanāvo || 29.9 ||<br />若菩薩行三摩地 不樂羅漢及緣覺 乃至散亂兇惡心 無知迷亂無功德<br />When a Bodhisattva dwells in the concentration of the Trances, He generates no longing in his intelligence for the vehicle of the Arhats and Pratyekabuddhas: [For then] he becomes unconcentrated, in his thought distracted and puffed up, He has lost the qualities of a Buddha, a sailor who suffers shipwreck.<br />若菩薩住禪等持,欲求羅漢獨覺乘,非定掉散失佛德,猶如舟子壞船只。<br />假設菩薩安住於解脫等持和四禪中,然而生起欲求聲聞阿羅漢和獨覺乘的心態,觀待大乘道,這并不是入定,是掉舉,是心思散亂,為什麼呢?由作意劣道已經動搖了心進而從大乘義中渙散,為此,完全失毀大義佛果的功德,就如同舵手壞了船只而不能到達寶洲一樣。<br /><br />壬二、應取殊勝之理:<br />kiṃcāpi rūpam api śabda tathaiva gandho rasa sparśa kāmaguṇa pañcabhi yukta bhogī |<br />rahapratyayāna vigato ’nantabodhisattvo satataṃ samāhitu prajānayitavya śūro || 29.10 ||<br />色聲香味觸五欲 及彼緣覺聲聞等 如是之法悉遠離 等引不離菩提心<br />Although he applies himself to the five sense-qualities, - To form and sound, and likewise smell, and taste, and touch, When free from the vehicle of the Arhats and Pratyekabuddhas, the joyous Bodhisattva Should, a hero, be wisely known as being constantly concentrated.<br />此外雖勤享色聲,香與味觸五欲妙,離小乘喜菩提心,當知勇士恆入定。<br />與上述情形相異,即此外,雖然以喜愛和貪戀而精勤享受色聲香味觸五種欲妙,但如果離開了希求羅漢獨覺乘的心態而發起無上菩提心或者歡喜無上菩薩道,那麼要知道,這種勇士恆常都是入定者,因為即使依靠五種欲妙而散亂,可是由於沒有生起障礙遍知之心,而一緣專注大利,為此稱作是入定。可見,菩薩的所有禪定均成為獲得正等菩提果的支分、他利大悲攝持的方便、證悟無自性的智慧攝持以無貪的方式趨入的這三種特點說明了大乘禪定的這一道理,下面所有波羅蜜多也是如此。<br /><br />庚二(宣說精進度)分三:一、教誡精進他利;二、不怯懦而精進;三、以三輪清淨方式精進。<br />辛一(教誡精進他利)分二:一、略說;二、廣解。<br />壬一、略說:<br />parasattvapudgalanidāna viśuddhasattvā vicaranti vīryabalapāramitābhiyuktāḥ |<br />yatha kumbhadāsi avaśāvaśa bhartikasya tatha sarvasattvavaśatāmupayānti dhīrāḥ || 29.11 ||<br />菩薩一向為眾生 修行精進波羅蜜 如僕事主心專注 雖被瞋辱而無對<br />The Perfection of Vigour They have pure and courageous minds and are linked to other beings and persons, [When] they are practising the excellent perfection of Vigour. As a maid servant is submissive to her master who is not subject to anyone else, So do the firmly wise submit to subjection by all beings.<br />為余有情心清淨,勤行精進波羅蜜,如取水仆受主制,勇士隨從眾生行。<br />為了有補特伽羅名稱的所有其余有情,披上成辦利樂之盔甲的菩薩勇士,自私之心垢得以清淨,以恭敬精進加行和恆常加行而行持精進波羅蜜多,比如取水的仆人們身不由己受主人控制。同樣,菩薩勇士們受一切眾生主宰而行或者隨眾生而行。<br /><br />壬二(廣解)分二:一、雖作損害亦不舍精勤他利;二、恆常精進他利之理。<br />癸一(雖作損害亦不舍精勤他利)分二:一、比喻;二、意義。<br />子一、比喻:<br />na ca svāmikasya prativākyu dadāti dāsī ākruṣṭa cāpi athavā sada tāḍitā vā |<br />ekāntatrastamanasā sa bhayābhibhūtā mām eva so anu vadhiṣyati kāraṇena || 29.12 ||<br />凡所動止常在心 唯恐彼主責其過<br />The servant does not answer back to her master, Even when abused, struck, or beaten. Exceedingly trembling in mind, and overcome by fear, She thinks, ‘He surely will kill me for that!’<br />責罵抑或常毆打,女仆於主不頂撞,思量彼將殺害我,懷極恐懼受其壓。<br />即便主人口出惡語進行責罵或者常常毆打,那個女仆由於從屬於主人而不頂撞,即便主人再怎樣大發雷霆,女仆對他不僅不心懷嗔恨,而且想到如果得罪了他,他會殺死我的,因為我畢竟受此人的控制。於是,懷着極其恐懼的心理,對主人言聽計從,受他的壓迫。<br /><br />子二、意義:<br />emeva bodhivaraprasthitu bodhisattvo tiṣṭheya sarvajagatī yatha preṣyabhūto |<br />anu bodhiāgamu guṇāna ca pāripūrī tṛṇa agni kāṣṭhaprabhavo dahate tam eva || 29.13 ||<br />菩薩為求佛菩提 如奴事主利眾生 證得無上菩提已 利生如火燒草木<br />Just so the Bodhisattva who has set out for the foremost enlightenment, Should behave towards the entire world like a true servant. Thereupon he obtains enlightenment, and the fulfilment of the qualities takes place. Fire, which has arisen from grass and sticks, [then] burns them up.<br />為菩提入大菩提,當如眾生之奴仆,依此成佛圓功德,草木失火焚燒彼。<br />正如剛剛講的比喻一樣,為了無上菩提而步入大菩提之道的諸位菩薩,應當像一切眾生的奴仆一樣,其原因是:依靠以大悲心攝受這一切眾生,我將獲得菩提并圓滿所有功德,為此要顧及其面、隨順其心而實行,就像女仆一樣行事。否則,如果對眾生嗔恨,那麼就如同草木失火會把草木本身焚燒一樣,自己的嗔心之火會自我焚毀而葬送、滅絕菩提道的性命。<br /><br />癸二、恆常精進他利之理:<br />avasṛjya ātma sugatāṃ parasattvakārye abhiyukta rātridiva niṣpratikāṅkṣacitto |<br />māteva ekasutake paricāryamāṇo adhyāśaye na parikhinna upasthiheti || 29.14 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyām anugamaparivarto nāmaikūnatriṃśatimaḥ ||<br />晝夜勤行利他行 利已內心無我相 如母愛子常衛護 寒暑雖苦心無倦<br />Having renounced a happy destiny for himself, Practising his duty towards other beings, day and night, in his thought free from hesitation: Like a mother, ministering to [her] only child, He abides in his resolute intention unexhausted.<br />舍棄自樂無求心,晝夜精進眾生利,當如生母侍獨子,誠心無厭而行持。<br />由於愛重自己而引生出輪回的一切痛苦,珍愛他眾能獲得佛陀的一切功德,認識到這一點以后,舍棄渴求自我安樂的心態,而懷着不求異熟回報的心,日日夜夜精進成辦其他眾生所需的利益,應當如同親生母親何時何地都不厭其煩地侍候獨生子那樣,誠心誠意無有厭倦地而行持眾生之利。<br />[30. Sadāpraruditaparivarta] 常歡喜品第三十<br />Chapter XXX The Perfection of Vigour<br />辛二(不怯懦而精進)分二:一、略說;二、廣解。<br />壬一、略說:<br />yo bodhisattva cirasaṃsaraṇābhiprāyo sattvārtha kṣetrapariśodhanayuktayogī |<br />na ca khedabuddhi aṇumātra upādiyāti so vīryapāramitayukta atandritaś ca || 30.1 ||<br />菩薩愛樂為眾生 修治佛剎清淨行 恒行精進波羅蜜 無如微塵心退倦<br />The Bodhisattva who intends to wander about in birth-and-death for [a] long [time], A Yogin devoted to the purification of the [Buddha-] field for the welfare of beings, And who does not produce the least thought of fatigue, He is endowed with the perfection of vigour, and undaunted.<br />菩薩欲長住輪回,勤利眾生修剎土,縴塵不生厭倦心,彼具精進無懈怠。<br />某某菩薩以大悲心驅使,想要在漫漫長期里不舍住於這個輪回。住在輪回精勤利益眾生、修行剎土的瑜伽者,對於這種行持縴塵不生厭倦之心,那麼他具備精進波羅蜜多,對於成辦眾生之事,無有懈怠。<br /><br />壬二(廣解)分二:一、所斷;二、對治。<br />癸一、所斷:<br />saci kalpakoṭi gaṇaye vidu bodhisattvo cirasaṃjña bodhi samudāniya tena duḥkhe |<br />ciraduḥkha bheṣyati samācaramāṇu dharmaṃ tatu vīryapāramitahīna kusīdarūpo || 30.2 ||<br />大智菩薩俱胝劫 久修苦行為菩提 不離精進波羅蜜 無懈怠心終得證<br />If the unwise Bodhisattva counts the kotis of aeons, And has the notion that it is long until the full attainment of enlightenment, he is bound to suffer, And for a long time he will be suffering while moving unto Dharma. Therefore he is inferior in the perfection of vigour, and essentially indolent.<br />不巧菩薩俱胝劫,久想苦想修菩提,修行正法成長苦,失精進度懶惰者。<br />不善巧方便的菩薩思維:如果在俱胝等數劫這麼長時間里精進,才能獲得無上菩提。假設他對這樣的時間作長久想,對於施舍頭顱肢體等難行懷着痛苦想,來修行菩提,那麼在修行無上菩提正法的當時,以這種想所牽,就變成了長久和痛苦,由此會退失精進波羅蜜多而成為懶惰者,因為:精進的本體是喜樂善法,如果具備這種喜樂,那就能夠無有怯懦地行事,相反依靠久長想等退失了這種喜樂就會變得懈怠。比如,世間中,對某件事有着強烈興趣的時候,縱然是百由旬的路途,也欣然前往;當興趣索然的時候,就算是走一聞距也覺厭倦、苦惱。所以,通過證悟無自性的智慧和大悲圓滿雙運的善巧方便而想在等同無量有情界究竟際中,圓滿、成熟、修行達到無量無邊。發起這種無邊無際的心,就是菩薩的披甲精進,憑借這樣的披甲,越修道精進越增上,最終達到不可限量的程度,就像文殊菩薩等的傳記那樣。我們理解以后就要這般實行。<br /><br />癸二(對治)分二:一、從時間角度說明;二、從根基角度說明。<br />子一、從時間角度說明:<br />prathamaṃ upādu varabodhayi cittupādo so vā anuttaraśivām anuprāpuṇeyā |<br />rātriṃdivaikamanasā tam adhiṣṭhiheyā ārambhavīrya vidu paṇḍitu veditavyo || 30.3 ||<br />從初發心為菩提 乃至得獲寂靜證 恒於晝夜行精進 大智菩薩應如是<br />Beginning with the production of the first thought of the foremost enlightenment, Until in the end he reaches the unsurpassed Bliss, If night and day he would persevere single-mindedly, The wise and learned should be known as one who has put forth vigour.<br />初發殊勝菩提心,至獲無上菩提間,作意僅一晝夜時,當知明智行精進。<br />斷除如是認為時間漫長、事情難行的想法而精進的方式:對於從最初發起殊勝菩提心時起直到最終獲得無上菩提之間,心里要作意成好像僅僅是容易流逝的一晝夜時間,而滿懷喜悅,那麼應當了知擁有智慧光明的智者行持精進的方式就是如此。盡管我們前劫沒完沒了地在這個輪回中輾轉感受難忍的痛苦,可是利益一無所成,尚且對此仍無厭煩,那麼我如今修行成就大義究竟果位的此道,理當修成,如果越來越好,對此生什麼厭煩呢?而會歡喜行持,依此壓制漫長和困難的想法,從而對長久時間也作短暫想,對困難作無苦快樂想,以這種方式增上精進,就如同發現珍寶利潤以后不會認為路途遙遙、難之又難,而會懷有快樂之想等。為此,我們要知道,不觀待所行的事,只是在心態的驅使下使事情成為難與不難。如同諸位菩薩舍身利他,縱然步入無間地獄也作歡喜快樂想。<br /><br />子二、從根基角度說明:<br />saci kaścid eva vadayeya sumeruśailaṃ bhinditva paśca adhigamyasi agrabodhim |<br />saci khedabuddhi kurute ca pramāṇabuddhiṃ kausīdyaprāpta bhavate tada bodhisattvo || 30.4 ||<br />有言能破於須彌 方證無上菩提果 聞已懈怠而退心 是彼菩薩之過失<br />If someone would say, ‘On condition that you have shattered Mount Sumeru, You will be one who will attain to the foremost enlightenment,’And if he [then] effects a thought of fatigue or limitation [to his efforts], Then that Bodhisattva is affected by indolence.<br />atha tasyupadyati matī kimutālpamātraṃ kṣaṇamātra bhasma nayatī vilayaṃ sumerum |<br />ārambhavīrya bhavate vidu bodhisattvo nacireṇa bodhivara lapsyati nāyakānām || 30.5 ||<br />大智菩薩聞是言 謂須彌盧甚微小 於一念間可破壞 亦不住證佛菩提<br />But when there arises to him the mindful thought, ‘That is nothing difficult.In a mere moment Sumeru [will] break up into dust,’Then the wise Bodhisattva becomes one who puts forth vigour.<br />Before long he will attain the foremost enlightenment of the Leaders.<br />若有說毀須彌山,隨繼將得大菩提,生厭倦心思其量,爾時菩薩成懈怠。<br />僅此限度有何難?發剎那粉山王心,智者菩薩行精進,不久獲佛勝菩提。<br />假設有人說:摧毀這個須彌山王,毀了它之后你將獲得大菩提。行者不禁會想:這個須彌山如此巨大,這般堅固,難以摧毀。從而生起厭倦之心,并且想到這要用多少年或多少劫才能摧毀,也思維它的限量,帶着這樣的怯懦之心,當時菩薩就變得懈怠了,因為已經失去歡喜心。另有菩薩如此思量:無上菩提如果僅僅以這麼一點精進的限度就能獲得,那麼須彌山王是逐漸就能摧毀的,為此有何困難?并不困難。想到這一點以后,不衡量時間而發起似乎一剎那間就能將須彌山粉為灰跡的強烈歡喜心,當時,精通義、非義之處的智者菩薩就是在行持精進。通過這種方式喜樂遍智,具備不怯難行的精進,過不了多久,就將獲證導師佛陀的殊勝菩提,因為具有能獲得菩提之因——精進。<br /><br />辛三(以三輪清淨方式精進)分二:一、應止;二、應行。<br />壬一、應止:<br />saci kāyacittavacasā ca parākrameyyā paripācayitva jagatī kariṣyāmi artham |<br />kausīdyaprāpta bhavatī sthitu ātmasaṃjñaiḥ nairātmabhāvanavidūri nabhaṃ va bhūmeḥ || 30.6 ||<br />於身心語行精進 度脫世間作大利 或著我相起懈怠 而不能證佛菩提<br />If he would exert himself with body, thought and speech, [thinking] ‘Having matured [it] I will work the weal of the world,’Then, established in the notion of a self, he is affected by indolence. He is as far distant from the meditational development of not-self as the sky is from the ground.<br />成熟眾生行利益,若身語意精勤行,存有我想成懈怠,遠一切智如天地。<br />即便是如此行持精進,但如果被有緣所牽,那就成了不清淨的懈怠。這是指什麼呢?假設有着“我成熟一切眾生以后行持他利”的相執之想,身語意進行精進,存有“我想”觀待無緣的精進就成了懈怠,其原因是,依靠有緣的見解不能成為真正清淨的精進,由於墮落其違品中而遠離一切智佛果,如同天地之遙一般。<br /><br />壬二、應行:<br />yasmin na kāyu na pi citta na sattvasaṃjñā saṃjñāvivarti sthitu advayadharmacārī |<br />ayu vīryapāramita ukta hitaṃkareṇa ākāṅkṣamāṇu śivam acyutam agrabodhim || 30.7 ||<br />無身心相無眾生 離諸相住不二法 為求無上佛菩提 是行精進波羅蜜<br />When one has no notion of either body, or thought, or a being, Standing rid of perception, coursing in the non-dual Dharma, That has been called by Him who bestows benefits the perfection of vigour Of those who desire the blissful, imperishable, foremost enlightenment.<br />時無身心眾生想,滅想行持不二法,佛說是求寂不失,大菩提者精進度。<br />在行持精進的某時,行持者無有自己的身體、內心和其余眾生之想,滅除精勤的三輪之想而行持無有二邊或自他二者的法理,利他者一切佛陀說:這就是希求消除垢染、永不退失大菩提果位的諸位菩薩的精進波羅蜜多。<br />庚三(宣說安忍度)分三:一、諦察法忍;二、耐怨害忍;三、安受苦忍。<br />辛一(諦察法忍)分二:一、真實宣說;二、彼之功德。<br />壬一、真實宣說:<br />paruṣaṃ śruṇitva vacanaṃ parato duruktaṃ paritoṣayāti susukhaṃ vidu bodhisattvo |<br />ko bhāṣate ka śṛṇute kutu kasya kena so yukta kṣāntivarapāramitāya vijño || 30.8 ||<br />大智菩薩行利樂 令人聞言悉歡喜 說法無說無聽人 名最上忍波羅蜜<br />The Perfection of Patience When he hears someone else speaking to him harshly and offensively<br />The wise Bodhisattva remains quite at ease and contented. [He thinks: I ‘Who speaks? Who hears? How, to whom, by whom?’ The discerning is [then] devoted to the foremost perfection of patience.<br />若聞他說粗惡語,我樂善巧菩薩喜,孰說孰聞以何說,具勝忍度是智者。<br />假設聽到別人出口不遜說詆毀我等粗惡語時,心里想:如此得到了安忍的對境才能安忍,這是我安樂之因,進而善巧方便的菩薩滿懷歡喜。再者,勝義中,誰說、誰聽此惡語,以嗔恨等什麼因而說,依靠某某惡語刺傷別人心等為什麼目的而說,如果對這些加以觀察,那麼通達了本體不成立如幻般的緣起顯現,具足殊勝安忍波羅蜜多的人就是智者,因為領悟了對於依緣所生的法無所嗔恨的意義。而不知此理的愚者則以嗔還嗔,失毀自他。<br /><br />壬二、彼之功德:<br />so bodhisattva kṣamate guṇadharmayukto yaś caiva ratnabharitaṃ trisahasra dadyāt |<br />buddhāna lokavidunārhatapratyayānāṃ kalapuṇya so na bhavate iha dānaskandhe || 30.9 ||<br />譬如寶滿三千界 施佛緣覺及羅漢 不如知法忍功德 百千萬分不及一<br />If a Bodhisattva, devoted to the precious Dharma, remains patient, - And if someone else would give the trichiliocosm filled with precious things To the Buddhas, Knowers of the world, and to the Arhats and Pratyekabuddhas, - Infinitesimal only will be [by comparison] the merit from that heap of gifts.<br />菩薩若具忍善法,三千世界滿寶供,羅漢緣覺世間解,施蘊不及彼福德。<br />任何菩薩如果具足安忍的善行之法,那麼另有某人將這個三千大千世界遍滿奇珍異寶,供養一切世間解佛陀、羅漢和緣覺,所作的布施福蘊比不上具足安忍的一分福德。<br /><br />kṣāntīsthitasya pariśudhyati ātmabhāvo dvātriṃśalakṣaṇaprabhāva anantapāro |<br />[sattvāna śūnyavaradharma niśāmayātī priyu bhoti sarvajagatī kṣamamāṇu vijño || 30.10 ||<br />持忍菩薩得清淨 三十二相到彼岸 一切眾生悉愛樂 聞法信受而調伏<br />The personality of one who is established in patience is completely purified, Exalted by the thirty-two marks, [it becomes] boundless. He preaches the best empty Dharma to beings. Dear to the entire world do the patient and discerning become.<br />住安忍者身潔淨,三十二相力無窮,於諸有情宣空法,眾喜具忍成智者。<br />住於安忍的異熟果,身體變得如純金般潔淨,具足三十二妙相,威力無窮;諦察法忍的士用果,能對一切有情宣講最極的空性法;增上果,在這個世間中,一切眾生都喜歡具有安忍者并將其作為依處;離系果,成為不愚昧的智者。<br /><br />辛二(耐怨害忍)分二:一、如何安忍;二、如是安忍之果。<br />壬一、如何安忍:<br />saci kaści candanapuṭaṃ grahiyāna sattvo abhyokireya gurupremata bodhisattvam |<br />dvitīyo ’pi] agni sakale śirasi kṣipeyā ubhayatra tulyu manu tena upāditavyo || 30.11 ||<br />或有眾生以栴檀 塗菩薩身為供養 或有持火遍燒然 行平等心無瞋喜<br />If someone had taken a basket containing sandalwood power, And, with respect and affection, strewed it over the Bodhisattva; And if a second one were to throw live coals over his head, - He should produce a mind equal to both of them.<br />有眾生取檀香包,恭敬塗敷菩薩身,或有火燼撒其頭,於二者起平等心。<br />假設有些眾生拿出檀香包,以極其恭敬的心(用檀香粉)塗敷菩薩的身體,或者另有某人以損害心把火燼撒在他的頭上,對於這兩者,菩薩應當無有貪嗔而生起平等之心。<br /><br />壬二、如是安忍之果:<br />evaṃ kṣamitva vidu paṇḍitu bodhisattvo taṃ cittupādu pariṇāmayi agrabodhau |<br />yāvanti kṣānti rahapratyayasattvadhātoḥ abhibhoti sarvajagatī kṣamamāṇu śūraḥ || 30.12 ||<br />大智菩薩持是忍 或為緣覺及聲聞 乃至世間諸眾生 悉皆迴向佛菩提<br />Having thus been patient, the wise and learned Bodhisattva Dedicates that production of thought to the foremost enlightenment. The hero who remains patient in all the worlds, surpasses Whatever Arhats and Pratyekabuddhas there may be in the world of beings.<br />智者菩薩安忍已,發心回向大菩提,勇士為世安忍勝,羅漢獨覺眾有情。<br />如果精通義理的智者菩薩如此進行安忍之后,將具有安忍的發心,普皆回向大菩提,那麼菩薩勇士為了利益一切世間而安忍,能勝過聲聞阿羅漢、緣覺和其余眾多有情界。其余經中說:“舍利子,聲聞之安忍唯斷自之煩惱,故是相似安忍,菩薩之安忍是為一切有情,故不可估量。”之后又以贍部純金和紅銅、須彌山和芥子、大海與發梢水滴的差別比喻作了說明。<br /><br />辛三、安受苦忍:<br />kṣamamāṇu eva puna citta upāditavyo narakeṣu tiryayamaloki aneka duḥkhā |<br />anubhūya kāmaguṇahetu akāmakārā kasmā hu adya na kṣameya nidāna bodhau || 30.13 ||<br />譬如世間貪五欲 甘忍三塗無邊苦 菩薩為求佛菩提 今何不勤持忍辱<br />Again, one who is patient should produce a thought [thus] ‘In the hells, in the world of animals and in the Yama world there are many ills. With the sense-pleasures as cause one must experience much that causes displeasure. Better, for the sake of enlightenment, to be patient today!’<br />kaśadaṇḍaśastravadhabandhanatāḍanāśca śirachedakarṇacaraṇākaranāsachedāḥ |<br />yāvanti duḥkha jagatī ahu tatsahāmi kṣāntīya pāramita tiṣṭhati bodhisattvo || 30.14 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sadāpraruditaparivarto nāma triṃśatimaḥ ||<br />割截首足劓耳鼻 禁縛捶拷諸楚毒 如是苦惱悉能忍 是住忍辱波羅蜜<br />‘Whip, stick, sword, murder, imprisonment, and blows, Decapitation, and amputation of ears, hands and feet, and of nose, As many ills as there are in the world, [all] that I [will] endure,’[When he thinks thus, then] the Bodhisattva stands in the perfection of patience.<br />能忍者當生此心:獄畜閻羅界多苦,欲因受害不自主,我為菩提何不忍?<br />鞭棍兵刃打殺縛,砍頭斷耳鼻手足,世間諸苦我能忍,菩薩安住忍辱度。<br />能安忍者,也應當生起這樣的心思維:地獄、旁生、閻羅世界——餓鬼有着寒熱、飢渴等難以忍受的眾多痛苦,那些眾生由貪戀欲妙的因所致,不由自主遭受那些損害,并且依靠它,自他利益一無所作,尚且毫無意義地感受痛苦,那麼我為了成辦自他之利的無上菩提,為什麼不能現在就安忍呢?心想:鞭子抽、棍子擊、兵刃刺、用石頭錘子毆打、滅絕生命殺戮、用鐵鐐等束縛、砍斷頭顱耳鼻及手足,諸如此類世間中所有的痛苦,我都能忍受。這樣的菩薩就是安住於忍辱波羅蜜多中。<br />[31. Dharmodgataparivarta] 出法品第三十一<br />Chapter XXXI The Perfection of Morality<br />庚四(宣說戒律度)分二:一、具足殊勝戒律之功德;二、宣說戒律勝劣之分類。<br />辛一、具足殊勝戒律之功德:<br />śīlena udgata bhavanti samādhikāṅkṣī sthita gocare daśabalāna akhaṇḍaśīlāḥ |<br />yāvanti saṃvarakriya anuvartayanti tāṃ sarvasattvahita bodhayi nāmayanti || 31.1 ||<br />持戒當得高名稱 亦復證得三摩地 持戒為利諸眾生 後當證於佛菩提<br />By morality those who hanker after calm are lifted up, Established in the sphere of those with the ten powers, unbroken in their morality. How ever many actions of restraint they comply with, They dedicate them to enlightenment for the benefit of all beings.<br />戒令求寂者超勝,十力行境戒無失,戒行隨行於一切,回向菩提為利生。<br />依靠戒律,能使希求寂滅涅槃者變得超勝,因為戒律如同趨往解脫的雙足一般。本體的差別:菩薩的戒律住於十力者的行境,十力者是指佛陀,菩薩的戒律就是隨學佛陀的戒律,與作意劣道等不相關聯,并且不被大乘道的一切所斷之垢所染,因此戒律無有缺失,這已說明了嚴禁惡行戒。戒律的所為隨行於所有一切善法,防護違品,實行對治,以此作為戒律的本體,這稱為攝集善法戒。為了利益一切眾生,將如此護持戒律回向大菩提,即是饒益有情戒。以上略說了戒律的本體。<br /><br />辛二(宣說戒律勝劣之分類)分三:一、以回向而分;二、以發心而分;三、以有無慢心而分。<br />壬一、以回向而分:<br />saci pratyayānarahabodhi spṛhāṃ janeti [duḥśīla bhoti]viduṣāṃ tatha chidracārī |<br />atha bodhi uttamaśivāṃ pariṇāmayanti sthitu śīlapāramita kāmaguṇebhi yukto || 31.2 ||<br />心重緣覺及聲聞 及見破戒說他過 雖實持戒為菩提 是名持戒行五欲<br />If he generates a longing for the enlightenment of Arhats and Pratyekabuddhas, He becomes immoral, unwise, and likewise faulty in his coursing. But when one turns over [all one’s merit] into the utmost Bliss of enlightenment, Then one is established in the perfection of morality, [although] joined to the sense-qualities.<br />欲得獨覺羅漢果,破戒無知失行為,回向寂滅勝菩提,勤欲妙亦住戒度。<br />假設以想要證得獨覺菩提、聲聞阿羅漢果的心守護戒律,觀待大乘而言,那位行者就已經破戒了,意樂愚昧無知,也失毀行為,因為從大義中墮落的緣故,失壞意樂和加行。如果守護戒律,回向於成就消除二障的寂滅殊勝無上菩提,那麼即便那位行者以勤於享受五種欲妙的方式安住,也稱為安住於戒律波羅蜜多者,因為為了殊勝道果趨入而無有退失的緣故。<br /><br />壬二(以發心而分)分二:一、略說;二、廣說。<br />癸一、略說:<br />yo dharma bodhiguṇaāgamu sūratānāṃ so śīlaarthu guṇadharmasamanvitānām |<br />yo dharma bodhiguṇahāni hitaṃkarāṇāṃ duḥśīlatā ayu prakāśitu nāyakena || 31.3 ||<br />欲證菩提功德法 持戒具足行利樂 若行毀破於尸羅 是則滅壞於菩提<br />The Dharma from which come the qualities of the enlightenment of the Gentle, That is the object of the morality of those who are endowed with the qualities of Dharma. The Dharma which [involves] the loss of the qualities of the enlightenment of those who act for the weal of the world, As immorality has that been proclaimed by the Leader.<br />法解菩提功德生,具功德法戒律義,法失利者之菩提,此謂破戒導師語。<br />通過發心而對學處的法生起定解,能產生菩薩們所得的殊勝菩提功德,這就是具功德法菩薩們戒律的意義所在。以下劣等起(即發心或動機)攝持的法,能退失能利益者——菩薩們的所得大菩提果,這就稱謂破大乘戒,此為導師佛所宣說。<br /><br />癸二(廣說)分二:一、所行殊勝;二、所止下劣。<br />子一、所行殊勝:<br />yadi pañca kāmaguṇa bhuñjati bodhisattvo buddhaṃ ca dharma śaraṇāgatu āryasaṃgham |<br />sarvajñatā ca manasī bhaviṣyāmi buddho sthitu śīlapāramita vedayitavya vijño || 31.4 ||<br />菩薩雖樂受五欲 歸命佛法及聖眾 念我當證一切智 是住尸羅波羅蜜<br />When a Bodhisattva tastes of the five sense-qualities, But has gone for refuge to the Buddha, the Dharma, and the holy Sangha And has turned his attention towards all-knowledge, [thinking] ‘I will become a Buddha,’ - As established in the perfection of morality should that discerning one be known.<br />菩薩縱享五欲妙,然皈依佛法聖僧,思維成佛念遍知,當知智者住戒度。<br />某某初學菩薩縱然以沉迷的方式享受五種欲妙,但如果誠心皈依佛、法、聖僧,心想我要成就佛果而不離開作意遍知,那麼應當知道:通達意義的智者他就安住於戒律波羅蜜多中。<br /><br />子二、所止下劣:<br />yadi kalpakoṭi daśabhī kuśalaiḥ pathebhiś caramāṇu pratyayarahatvaspṛhāṃ janeti |<br />tada khaṇḍaśīlu bhavate api chidraśīlo pārājiko gurutaro ayu cittupādo || 31.5 ||<br />菩薩經歷俱胝劫 奉行十善無間斷 心樂緣覺及羅漢 是犯波羅夷重罪<br />If, when coursing for kotis of aeons in the ten paths of wholesome action, He engenders a longing for Arhatship or Pratyekabuddhahood, Then he becomes one whose morality is broken, and faulty in his morality. Weightier than an offence deserving expulsion is such a production of thought.<br />俱胝劫行十善業,然求獨覺羅漢果,時戒有過是失戒,彼發心罪重他勝。<br />假設有人在俱胝劫中行持十善業道,然而如果對聲聞阿羅漢及獨覺地生起希求之心,當時,大乘戒就出現了過患,實是失毀了真正的戒律。大乘行者為聲聞緣覺果位發心,作為菩薩,罪業比比丘犯四他勝更為嚴重,因為即便是犯他勝罪,但如果沒有舍棄發殊勝菩提心,僅以此就不會斷絕大菩提道的緣分,而發小乘心者在沒有放棄它之間,沒有緣分趨入大乘的道果。<br /><br />壬三(以有無慢心而分)分二:一、應取;二、應舍。<br />癸一、應取:<br />rakṣantu śīla pariṇāmayi agrabodhiṃ na ca tena manyati na ātmana karṣayethā |<br />ahusaṃjñatā ca parivarjita sattvasaṃjñā sthitu śīlapāramiti vucyati bodhisattvo || 31.6 ||<br />持戒迴向佛菩提 而不作念求自益 但念利他諸眾生 是則持戒波羅蜜<br />When he guards morality, he turns [the resulting merit] over to the foremost enlightenment, But he does not feel conceited about that, nor does he exalt himself. When he has got rid of the notion of I and the notion of other beings, Established in the perfection of morality is that Bodhisattva called.<br />守戒回向大菩提,無驕慢心不贊自,盡除我想眾生想,菩薩住戒波羅蜜。<br />如果守護戒律并將此回向大菩提,而對戒律無有相執的驕慢心,不以戒律等贊嘆自己,全然斷除我想、眾生想,那麼這樣的菩薩,就稱為安住於戒律波羅蜜多者。<br /><br />癸二(應舍)分二:一、真實應舍;二、宣說彼之對治。<br />子一、真實應舍:<br />yadi bodhisattva caramāṇu jināna mārge imi śīlavānimi duśīla karoti sattvān |<br />nānātvasaṃjñaprasṛto paramaṃ duśīlo api chidraśīlu na tu so pariśuddhaśīlo || 31.7 ||<br />菩薩若行諸佛道 於眾生離種種相 不見破戒諸過患 此為最上善持戒<br />If a Bodhisattva, coursing in the path of the Jinas, Makes [a difference between] these beings as observers of morality and those as of bad morality, Intent on the perception of multiplicity he is perfectly immoral. He is faulty in his morality, not perfectly pure in it.<br />若行佛道菩薩思,此等具戒此破戒,起種種想是破戒,失戒不具清淨戒。<br />假設行持大乘佛道的某某菩薩思維:這些眾生是具戒者,這些是破戒者,起種種想而耽著,唯有這種想法就稱為破戒,因為依靠具有耽著而輕蔑別人等的垢染已經失壞了大乘戒,那位行者不具備清淨的戒律,因為他的戒律以有緣之想已經失毀了。<br />子二、宣說彼之對治:<br />yasyo na asti ahasaṃjña na sattvasaṃjñā saṃjñāvirāgu kutu tasya asaṃvaro ’sti |<br />yasyo na saṃvari asaṃvari manyanāsti ayu śīlasaṃvaru prakāśitu nāyakena || 31.8 ||<br />菩薩要離於諸相 無我無人及壽者 不著戒相及行相 是則持戒之殊勝<br />He who has no notion of I and no notion of a being, He has performed the withdrawal from perception, [and] he has no [need for] restraint. One who minds neither about restraint nor about non-restraint, He has been proclaimed by the Leader as restrained by morality.<br />誰無我想眾生想,離想貪豈有惡戒?誰無執戒非戒心,導師說此是戒律。<br />任何行者,具備無有我想、眾生想——人無我的證悟,如此遠離了耽著我之想和由它所生的貪執,那怎麼會有惡戒——破戒的現象呢?因為所有不善業就是由貪執我之想的根本所致,如果沒有了我執,自然就不會有罪業產生,因為因不存在的緣故。任何行者,通過了知諸法無自性而無有執著戒非戒、具戒破戒二法的心,導師佛說這就是菩薩的戒律。如果具足這種戒規,則遠離所有惡行,具足聖者歡喜的戒律,也是無有緣執,因此完全清淨。<br /><br />庚五(宣說布施度)分二:一、了知發放布施之功德與未發放布施之過患后當歡喜布施;二、如何發放布施之理。<br />辛一(了知發放布施之功德與未發放布施之過患后當歡喜布施)分三:一、菩薩發放布施之方式;二、平凡者沒有如此發放之過患;三、如是了知后當樂於布施之理。<br />壬一、菩薩發放布施之方式:<br />yo evaśīlasamanvāgatu niṣprapañco anapekṣako bhavati sarvapriyāpriyeṣu |<br />śirahastapāda tyajamāna adīnacitto sarvāstityāgi bhavate satataṃ alīno || 31.9 ||<br />如是具足而持戒 一切無礙無分別 頭目手足施無悋 一切所愛皆無著<br />The Perfection of Giving But one who, endowed with morality, a pure being, Becomes unconcerned about anything that may be dear or unclear, If, when he renounces head, hands and feet his thought remains undejected, He becomes one who gives up all he has, always uncowed.<br />jñātvā ca dharmaprakṛtīṃ vaśikā nirātmyaṃ ātmāna māṃsa tyajamānu adīnacitto |<br />prāgeva vastu tada bāhira nātyajeyā asthānameta yadi matsari so kareyā || 31.10 ||<br />了知法本空無我 乃於此身無戀著 況外財物而不捨 及彼非處而嫉妬<br />And having known the essential original nature of dharmas as void and without self, He would renounce his own flesh, undejected in thought, To say nothing of his renouncing of property and gold. It is impossible that he should act from meanness.<br />清淨有情具戒律,不見可愛不可愛,施頭手足無怯心,布施所有恆無執。<br />知法無性我不實,縱舍自體無怯心,爾時況施身外物?無有慳吝之是處。<br />相續清淨的某某有情,如剛剛所講遠離想和貪執而具足清淨戒律,他對於可愛不可愛一切不視為某某相,布施頭顱、手足給他眾,當時,沒有無能為力的怯懦心,以這種方式舍施自己所擁有的一切,恆時也不會對所擁有的一切有耽著,如此了知諸法無自性、無我、依緣而起、空而不實之后,縱然施舍自己的軀體尚且不生怯懦之心,當時更何況說布施身外之物了?何時何地都無有慳吝的情況,因為無有貪執之故。<br /><br />壬二、平凡者沒有如此發放之過患:<br />ahasaṃjñatastu mamatā bhavate ca rāgo kutu tyāgabuddhi bhaviṣyati sā muhānām |<br />mātsarya preta bhavate upapadyayātī athavā manuṣya tada bhoti daridrarūpo || 31.11 ||<br />於內外施生我慢 是菩薩病非為施 或起嫉妬生鬼趣 或得為人處貧賤<br />Through the notion of I comes about a sense of ownership about property, as well as greed; How can the deluded have the resolve to renunciation? The mean are reborn in the world of the Pretas,<br />Or if as humans, then they are poor.<br />我想執物為我所,貪愚焉有施舍心?吝嗇轉生餓鬼處,投生為人亦貧窮。<br />原本無有而執為我想,將眼睛等事物執為我所具有貪執的愚者們怎麼能有如此施舍之心,他們沒有。具有吝嗇者將轉生到餓鬼趣,萬一有機會投生為人,當時也成為貧窮者。<br /><br />壬三、如是了知后當樂於布施之理:<br />tada bodhisattva imi jñātva daridrasattvān dānādhimukta bhavatī sada muktatyāgī |<br />catvāri dvīpi samalaṃkṛtu kheṭatulyaṃ dattvā udagra bhavate na hi dvīpalabdho || 31.12 ||<br />知彼眾生貧賤因 菩薩發心恒布施 施如四洲草木數 如是廣大亦無相<br />Then the Bodhisattva, having understood why these beings are poverty-stricken, Becomes resolved on giving, always a generous giver. When he has given away the four Continents, well adorned, as if they were just spittle, He becomes elated, for he has not kept the Continents.<br />菩薩知眾貧乏已,渴求舍施恆博施,四洲莊嚴如唾沫,施喜得洲非如是。<br />當時,諸位菩薩知曉一切眾生由於吝嗇所感而貧乏之后,自己斷絕慳吝之心,意樂上渴求舍施,行為上恆常無遮而慷慨博施。實際上,這個莊嚴的四大部洲如果沒有布施而置之,那麼就成了有為法無常的自性,沒有可靠的實質性可言,如同唾沫也就是唾液吐出的細屑一般。如果認識到這一點,那就從無有實質中取受實質,將四大部洲布施給他眾之后菩薩滿懷歡喜,而獲得那些大洲并非如是歡喜,其原因,正是剛剛所述的那一點。<br /><br />辛二(如何發放布施之理)分二:一、真實宣說;二、彼之功德。<br />壬一(真實宣說)分三:一、以悲心為利他而施舍;二、以善巧方便而回向;三、不圖異熟和事物而布施。<br />癸一、以悲心為利他而施舍:<br />dānaṃ daditva vidu paṇḍitu bodhisattvo yāvanti sattva tribhave samanvāharitvā |<br />sarveṣu teṣu bhavate ayu dattadānaṃ taṃ cāgrabodhi pariṇāmayate jagārtham || 31.13 ||<br />大智菩薩行施已 復念三有諸眾生 菩薩亦為彼眾生 悉皆迴向於菩提<br />Having given gifts, the wise and learned Bodhisattva, Having brought to mind all the beings that there are in the triple world, Becomes to all of them a donor, and he turns over That gift into the most excellent enlightenment, for the weal of the world.<br />明智菩薩如此思,但願依此而布施,三有眾生發放施。<br />明智的菩薩,哪怕只是布施一口食物,也以悲心作為前提,想到:但願依靠這樣的布施,施予屬於三有的所有眾生,使他們擁有無罪的財富以及成就入於三乘之果,悉皆獲得無上佛果。進而發放布施。。<br />癸二、以善巧方便而回向:<br />利生回向大菩提。<br />發放布施的福德,也為了利益一切眾生界,為了我與一切有情現前大菩提成佛而普皆回向。<br /><br />癸三、不圖異熟和事物而布施:<br />na ca vastuniśrayu karoti daditva dānaṃ vidu pāku naiva pratikāṅkṣati so kadācit |<br />evaṃ tyajitva bhavate vidu sarvatyāgī alpaṃ tyajitva labhate bahu aprameyam || 31.14 ||<br />如是行施無所著 亦復不求於果報 名大智者為一切 施因雖少果無量<br />When he has given a gift, he does not make it into a basis or support. And he does never expect any reward from it. Having thus renounced, he becomes a wise renouncer of all. The little he has renounced becomes much and immeasurable.<br />施已於事無能住,彼永不求異熟果。<br />如此菩薩發放布施以后,內心對於布施物和回報之事無有以貪執或執相能安住的心(即心里沒有貪執和相執)。不僅如此,而且這種菩薩何時也不希求“布施的異熟果報將成為我所有”,不貪執事物連同異熟,為一切眾生的利益而施舍。<br />壬二(彼之功德)分二:一、總功德;二、別功德。<br />癸一、總功德:<br />如是知舍施一切,施少成多無有量。<br />如剛剛所述,這樣布施的菩薩具足善巧方便的作意而精通布施,不貪著而舍施財物與其異熟果報這一切,如此一來,即便是施舍少少的財物,也成了發放眾多不可估量的布施,而且它的異熟果也將變成如此多的數目,不可限量。<br /><br />癸二(別功德)分二:一、具足悲心等善巧方便之布施功德;二、無貪而施舍之功德。<br />子一、具足悲心等善巧方便之布施功德:<br />yāvanta sattva tribhave nikhilena asti te sarvi dāna dadayanti anantakalpān |<br />buddhānuloki vidu nārhatipratyayānāṃ yāvanti śrāvakaguṇān parikalpa sthāne || 31.15 ||<br />乃至三有諸眾生 一切皆以尊重施 如供養佛及菩薩 緣覺聲聞之功德<br />If all the beings in the entire triple world, as many as there are Would, let us assume, give gifts for endless aeons, To the Buddhas, Knowers of the world, to Arhats and Pratyekabuddhas, But would wish for the virtues of the Disciples;<br />yaś co upāyakuśalo vidu bodhisattvo teṣāṃ sa puṇyakriyavastvanumodayitvā |<br />sattvārtha agravarabodhayi nāmayeyā abhibhoti sarvajagatī pariṇāmayukto || 31.16 ||<br />大智菩薩以方便 用彼施福行迴向 當令一切眾生類 皆悉證得無上覺<br />And if a Bodhisattva, wise and skilled in means, Would rejoice at the foundation of their meritorious deed, And would, for the weal of beings, turn it over into the best and most excellent enlightenment, - By having turned over he surpasses the [merit of the] entire world.<br />kācasya vā maṇina rāśi siyā mahanto vaiḍūryaratna abhibhoti sa sarva eko |<br />emeva sarvajagatī pṛthu dānaskandho abhibhoti sarvapariṇāmaku bodhisattvo || 31.17 ||<br />如假琉璃寶大聚 不及一真琉璃寶 迴施世間一切眾 不及迴施無上覺<br />If there were a large heap of spurious glass jewels, One single gem of lapis lazuli surpasses it all:<br />Just so the Bodhisattva, who rejoices, surpasses The [merit from the] whole vast heap of gifts of the entire world.<br />三有無余諸眾生,假設彼等無量劫,供世間解佛羅漢,獨覺而求聲聞果。<br />善巧方便智菩薩,隨喜彼等做福事,利生回向大菩提,回向勝過諸群生。<br />如碔砆寶縱成堆,一琉璃寶能勝彼,眾生廣大諸布施,隨喜菩薩勝過彼。<br />三有之中所有的眾生無一余留,假設他們在無量劫期間,廣興供養世間解佛陀出有壞、聲聞阿羅漢及緣覺,而為了求得它的果聲聞菩提。如果某某精通大乘、善巧方便的智者菩薩,在心的一個成事剎那中隨喜剛剛所講的那些眾生所做的福德事,并且為了利益一切眾生普皆回向最極殊勝的菩提佛果,那麼僅僅依靠如此回向的一念心,就勝過一切群生的善根。比如說,碔砆寶縱然積成大堆,可是一個琉璃寶王,就能勝過那所有的碔砆寶。同樣,其余眾生的所有布施雖然極其廣大,可是以絕妙意樂作一次隨喜的菩薩已經勝過它。<br /><br />子二、無貪而施舍之功德:<br />yadi bodhisattva dadamāna jagasya dānaṃ mamatāṃ na tatra karayen na ca vastuprema |<br />tatu vardhate kuśalamūla mahānubhāvo candro va tatra prabhamaṇḍalu śuklapakṣe || 31.18 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ dharmodgataparivarto nāmaikatriṃśatimaḥ ||<br />菩薩行施於世間 不作我慢無所愛 修行而得大增長 如月離障出雲中<br />If the Bodhisattva, when giving gifts to the world Remains unaffected by a sense of ownership or by affection for his property, From that his wholesome root grows into something of great might:<br />As the moon, in the absence of cloud, is a circle of radiant light in the bright half of the lunar month.<br />若菩薩於眾生施,不執我所不惜事,彼生善根增大力,猶如無云上弦月。<br />假設菩薩對一切眾生發放布施之后,對於布施的福德不執為我所,對於所布施的事物也無有吝惜,如果以這樣全無貪執的方式慷慨博施,那麼發放這種布施的善根,就具足圓滿資糧、斷除障礙的大威力而與日俱增。布施的違品就是貪執所牽而懷有吝嗇,對此根本不讓貪執有機可乘,就像萬里無云、具足白光的上弦月一樣。<br />第五品終<br />[32. Parīndanāparivarta] 善護品第三十二<br />Chapter XXXII Rewards of the Six Perfections<br />第六品<br />戊二(宣說道之果)分二:一、分別道之果;二、道圓滿之果。<br />己一、分別道之果:<br />dānena pretagati chindati bodhisattvo dāridrakaṃ ca chinatī tatha sarvakleśān |<br />bhogāṃś canantavipulāṃ labhate caranto dānena sattva paripācayi kṛcchraprāptān || 32.1 ||<br />菩薩布施濟貧乏 令得富盛度苦惱 果報永滅餓鬼趣 及得斷除諸煩惱<br />Through Giving a Bodhisattva cuts off rebirth as a Preta. He also cuts off poverty, and likewise all the defilements. When he courses in it [i.e. giving] he gains infinite and abundant wealth. Through [his] giving he matures beings in trouble.<br />菩薩布施離餓鬼,中止貧窮諸煩惱,行時廣得無量財,布施成熟苦有情。<br />菩薩的一切道無不包含在六波羅蜜多中,因此大乘和廣般若的教義實際上也包括在六度中。<br />以上說明了這樣的六度實修法。接着闡述六度的果:菩薩依靠布施而斷絕轉生餓鬼趣的相續,而且也能中止受用貧乏和一切煩惱。自己憑借發放無緣的布施,斷除吝嗇、無明等所有煩惱。依靠對他眾作法布施,也能斷除他們的一切煩惱。菩薩在行持(菩薩)行之時,生生世世能得到無量無邊、有增無盡、所需要的丰富圓滿、受用。財布施、法布施,歸納而言能成熟處於苦因及苦果中的一切有情。<br /><br />śīlena tīryagati varjayi nekarupām aṣṭau ca akṣaṇa kṣaṇāṃ labhate sa nityam |<br />kṣāntīya rupa labhate paramaṃ udāraṃ suvarṇacchavi priyu jagasya udīkṣaṇīyo || 32.2 ||<br />持戒遠離畜生趣 捨八非念得正念 忍辱當得最上色 如金世間悉愛樂<br />Through Morality he avoids rebirth as one of the many animals, And also the eight untoward moments; he constantly gains rebirth at an auspicious moment. Through Patience he gains a perfect and exalted body, With golden skin, dear to the world to look at.<br />依戒能斷旁生體,離八無暇恆得閑,忍得廣大微妙相,宛如金色眾樂見。<br />依靠戒律,能斷除旁生趣種姓、身相等各不相同形形色色的本體,不僅如此,而且還能遠離八無暇處,依靠持戒恆常獲得閑暇的殊妙所依身份。通過安忍,一直到能獲得相好莊嚴、廣大微妙的色相——佛身,宛若金色般可人、眾生樂見。<br /><br />vīryeṇa śuklaguṇa hāni na abhyupaiti jñānaṃ ananta labhate jinakośagañjam |<br />dhyānena kāmaguṇa utsṛjate jugupsyān vidyā abhijña abhinirharate samādhim || 32.3 ||<br />精進善法獲無邊 所有功德不可盡 修行禪定離五欲 從等持得神通明<br />Through Vigour he does not incur the loss of the bright qualities. He gains the storehouse of the infinite cognition of the Jinas. Through Trance he casts off the sense-qualities in disgust, He acquires the “lore,” the superknowledges and concentrations.<br />精進白法不減失,得無邊智佛寶庫,禪定舍棄呵欲妙,成就明通及等持。<br />依靠精進使一切白法的功德不會減退而與日俱增的威, 力,將獲得無邊智慧佛陀的功德寶庫。依靠禪定,能舍棄由過患嚴重、安樂甚微、受到呵責的欲界欲妙,并且以現前成就三明 ——宿命通、漏盡通、他心通,天耳通、天眼通、神境通三通 ,總共六通,以及獅子奮迅等等持。<br /><br />prajñāya dharmaprakṛtī parijānayitvā traidhātukānta samatikramate apāyān |<br />vartitva cakraratanaṃ puruṣarṣabhāṇāṃ deśeti dharma jagatī dukhasaṃkṣayāye || 32.4 ||<br />智獲無邊佛法藏 慧了諸法本來因 佛知三界諸過咎 為轉法輪滅諸苦<br />Having, through Wisdom, comprehended the essential original nature of dharmas, He completely transcends the triple world and the states of woe. Having turned the precious wheel of the Mightiest of Men, He demonstrates Dharma to the world for the complete extinction of ill.<br />依慧遍知法自性,真超無余諸三界,人中之尊轉寶輪,為盡苦於眾說法。<br />依靠智慧,能完全了知萬法自性空性,進而斷除實執,真正超離一切三界,成為具足二身、人中之尊法王佛陀,連續不斷而旋轉駕馭所有世間界的事業寶輪,為了永久滅盡一切痛苦,也為眾生展示殊勝的妙法光明。<br />第六品終<br /><br />第七品、第八品<br />己二、道圓滿之果:<br />paripūrayitva imi dharma sa bodhisattvo api kṣetraśuddhi parigṛhṇati sattvaśuddhim |<br />api buddhavaṃśa parigṛhṇati dharmavaṃśaṃ tatha saṃghavaṃśa parigṛhṇati sarvadharmān || 32.5 ||<br />菩薩此法得圓滿 佛剎清淨眾生淨 受持佛種并法種 聖眾種及一切法<br />When the Bodhisattva has fulfilled these dharmas, He then still receives the purity of the field and the purity of [the] beings [in it]. He also receives the lineage of the Buddha, the lineage of the Dharma, And likewise the lineage of the Sangha. He receives all dharmas.“<br />此法圓滿彼菩薩 ,受持淨土攝淨情,受持佛種及法種,聖僧之種一切法。<br />住於大乘種姓的某位行者,從最初發菩提心起,在三大阿僧祇劫等期間,以善巧方便的方式實行所說的無余(包含)六度大乘道的此法。其中善巧方便是指什麼呢?所有波羅蜜多不相脫離而歸為一義,如此以相輔相成或一者具足一切進行實修,這一切也都是以成為現空無別智慧波羅蜜多之本體的方式實地修持的。通過這樣實修,所有波羅蜜多的實修達到究竟圓滿以后,菩薩依靠一剎那的智慧就能現前無不齊全一切無漏法現空無別的法界,獲得十地相續末際的大智慧,依靠它而於無學大菩提地現前圓滿佛果。之后,憑借證得的究竟轉依力,而受持天邊無際、不墮偏方、普皆清淨的剎土——自現密嚴剎土,攝受內清淨有情十地大菩薩為眷屬。由於獲得了與諸佛平等的智慧身而受持十方世界遍虛空際本師三身自性佛陀的種姓——無有時空邊際的本性,也受持教法、證法的無邊法脈,還受持奉行佛陀之法十方世界中無邊無際的聖僧之種,以及依靠廣大事業受持屬於有寂利樂的一切法。法界所及的智慧身斷證究竟、恆常穩固、無有遷變,以如虛空、如摩尼寶珠般任運自成的大事業乃至輪回際行持利樂,這就是獲得究竟的果。<br /><br />丁三、以如是宣說之必要結尾:<br />vaidyottamo jagati rogacikitsakārī prajñopadeśa kathito ayu bodhimārgo |<br />nāmena ratnaguṇasaṃcaya bodhimārgaḥ taṃ sarvasattva itu mārgatu prāpnuvanti || 32.6 ||<br />bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ parīndanāparivarto nāma dvātriṃśatimaḥ ||<br />醫世間病最上師 以智慧說菩提方 寶德藏有種種藥 令眾生服悉證道<br />Conclusion The supreme physician who accords medical treatment to the sickness of the world,<br />Has taught this exposition of wisdom which is the path to enlightenment. It is called “The Path to enlightenment which is the ‘Accumulation of Precious Qualities,’“ And it has been taught so that all beings might reach that Path.<br />療眾生疾大明醫,示慧說此菩提道,攝功德寶菩提道,為眾生得說此道。<br />能通過徹底根除的方式療愈眾生身心的一切疾病、堪為之最的大明醫,就是佛陀,而作為疾患的一切痛苦的根本就是實執,從中產生的所有煩惱,以及煩惱障和所知障所產生的有寂一切衰敗,依靠所有如來的般若波羅蜜多正法甘露能夠恢復。這樣的醫王出有壞釋迦佛親口宣說所詮般若波羅蜜多,到底有什麼殊勝性呢?佛宣說了具足大乘的甚深、廣大所有法的這一殊勝菩提之道。此經的名稱,以世間、出世間之道果功德寶無余歸集於此,故而稱為攝功德寶的大菩提道。如此宣說的必要,就是為了讓無量無邊的一切眾生獲得才解說了這樣的道,這是從往昔無數劫以來“為了救度眾生我要現前成佛”的誓言已經圓滿的結果。以無緣大悲,將自己所領悟的甚深究竟之法為所化眾生宣講,當時近的所化眾生,直接聽受佛親口宣說,一切遠的所化眾生也間接聽到。通過這般聞法打開思路,依靠思維理解意義,憑借觀修實地修行,逐步得以成佛。無邊無際智慧身平等性的一切佛陀,就是通過這種方式、以這種詞句和意義,將一切眾生安置於無上菩提道中。<br />第七品、第八品終<br /><br />乙四(末義)分二:一、無余宣說剩余經義之句而總結;二、為表明來源可靠而說譯師之譯跋。<br />丙一、無余宣說剩余經義之句而總結:<br />聖般若攝頌圓滿!<br /><br />丙二、為表明來源可靠而說譯師之譯跋:<br />印度堪布布雅嘎熱桑哈與主校譯師萬得拜則(即著名三大譯師之一的噶瓦拜則)由梵譯藏并校勘抉擇。<br /><br />這以上《聖般若攝頌功德寶經》直接宣說的意義已經解釋完畢。<br /><br />甲二、依照間接宣說道現觀而解釋:<br />對應道現觀次第的內容,當從他論(指麥彭仁波切著的《經論對照》)中了知。<br />此言:<br />善說經教之大海,堪為精華之般若,無價珍寶之精髓,是攝功德寶神珠。<br />妙相滿月之色身,深寂意界中安住,吉祥喉中引生出,如此法理世稀有。<br />當憶真實語佛陀,臨近入滅留遺囑:所有法理寧失毀,般若只言莫損失。<br />十地菩薩恆河沙,不表其智之一分,善逝親口所說經,講聞著論興趣增。<br />且觀此法善男子,廣大甚深之寶藏,圓滿二資佛智因,即此妙法當愛重。<br />實修現觀之次第,意義明了而直敘,注疏無垢之妙論,憑依教理竅訣著。<br />願以此善生生世,悟深空性緣起義,於如來喜之妙道,永時不復退轉也。<br />願我自此至成佛,世世得以增智慧,依離自私之悲心,善巧方便行眾利。<br />願以思報佛恩心,受持如來諸法藏,佛子普賢文殊同,弘揚佛業至有際。<br />願見聞思此論等,於我結善惡緣者,速除見解之稠林,安住不復退轉地。<br />願依法爾善說此,真諦諸佛及佛子,令受持此慧辯才,得以發揮勝諸方。<br />願此經函安放處,害佛教鬼野人等,惡人非人眾眷屬,永息作害之心行。<br />願諸偽法之謬論,依此加持無遺摧,正法璀璨光明力,利樂有情與日增。<br />願今時濁盛暗際,散發利他之涼光,多種莊嚴得彰顯,勝心上弦月升起。<br />願持教尊久住世,佛法施主財富增,佛教精華眾信奉,佛教珍寶至殊勝。<br />願普天下有情海,唯獨由我善安置,般若波羅蜜妙道,一切皆成圓滿佛。<br />願此論興之方所,消除疾病貧困爭,意願如法成吉祥,喜宴日日得增上。<br />無倒趨入佛母密意的此注釋,我從小就對此法有着殊勝信解,為了使自相續中保存深法的善習等,有想撰著之心,以此作為近取因,應前譯大圓滿瑜伽持明那湊揚珠以最大的誠心再三勸請,前譯自宗殊勝上師龍多也策勵勸請,多聞的多昂等諸多法師勸請,以此作為俱有緣,對此法理具有堅固誠信的麥彭文殊歡喜金剛,依靠印藏注釋善說,於自壽四十七歲水龍年,於蓮花生大師加持的聖地嘎姆達倉(白色虎穴)吉祥給倉古瑪札士白班瑪得丹洲,自六月十四開始,每天持續,一有空閑就相應寫書,到本月二十八日吉時,緣起圓滿,撰著完畢,依此願遍及十方三時,無偏不斷殊妙弘法利生。願增吉祥!<br />[ācāryaharibhadrakṛtā praśastiḥ] |<br />lokaṃ prāpayituṃ sukhena padavīṃ saṃpaddūyāvāhinīṃ kāruṇyāhitacetasā bhagavatā buddhena saṃdīpitam |<br />śrutvā te ’khiladharmatattvanilayaṃ sūtraṃ samādānato gatvā sthānamaharniśaṃ nijamalaṃ dhmāyantu ye ’bhyāgatāḥ || HPr 1 ||<br />kāle ’smin bahudṛṣṭisaṃkulakalau pāṭhe ’pi dūraṃ gate gāthābhedamanekapustakagataṃ dṛṣṭvādhunā nyāyataḥ |<br />kūpaṃ vādigajendrakumbhadaraṇe bhadreṇa yā śodhitā lokārthaṃ hariṇā mayā suvihitā seyaṃ budhairgṛhyatām || HPr 2 ||<br />āryāṣṭasāhasrikāyā bhagavatyāḥ prajñāpāramitāyāḥ parivartānusāreṇa bhagavatī ratnaguṇasaṃcayagāthā samāptā ||<br />ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat |<br />teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ ||<br />[lekhakapraśastiḥ] |<br />yo ’sau dharmaṃ sugatagaditaṃ paṭhate bhaktibhāvān mātrāhīnaṃ katham api padaṃ pādagāthākṣaraṃ vā |<br />jihvādoṣaiḥ pavanacaritaiḥ śleṣmadoṣapracārair yūyaṃ buddhāḥ subhavanagatā bodhisattvāḥ kṣamadhvam || LPr 1 || samāptam | śubham || </span><br /><span style="font-size: medium;"></span><p><style type="text/css"><font size="4">p { margin-bottom: 0.21cm }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-42315860076385552522022-04-29T16:25:00.002+08:002022-04-29T16:26:16.171+08:00現觀莊嚴論略釋-法尊法師譯釋<p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">1.
</span></span><span style="font-family: cwTeX 明體;">現觀莊嚴論略釋,彌勒菩薩造頌,法尊法師譯釋</span></span>
</p><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">2.
Maitreyanatha: Abhisamayalamkaranamaprajnaparamitopadesasastram</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US"><a href="http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/buddh/bsa026_u.htm">http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/buddh/bsa026_u.htm</a></span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">3.
</span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">Abhisamayalamkara
with V</span></span><span style="font-variant: normal;"><span style="color: black;"><span style="font-family: Tahoma, Verdana, Lucida Sans Unicode, sans-serif;"><span style="letter-spacing: normal;"><span style="font-style: normal;">ṛ</span></span></span></span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">tti
and Āloka, V</span></span><span style="font-variant: normal;"><span style="color: black;"><span style="font-family: Tahoma, Verdana, Lucida Sans Unicode, sans-serif;"><span style="letter-spacing: normal;"><span style="font-style: normal;">ṛ</span></span></span></span></span><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">tti
by Ārya Vimuktisena, Āloka by Haribhadra, English Translation by
Gareth Sparham</span></span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">4.
</span></span></span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">現觀莊嚴論注疏</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">,</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">白蓮花之瓔珞</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">,</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">麥彭仁波切著</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">,</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">堪布索達吉譯</span></span></p><span style="font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;">kṛtirmaitreyanāthasya //<br />Oṃ namo maitreyanāthāya //<br />稽首大雄師。慈尊無著等。傳此教授者。加持利有情。<br />Homage to Her Ladyship (bhagavati), the noble Perfection of Wisdom. <br />序品第一<br />今依宗喀巴大師父子及無等恩師札迦大師之著述。略錄少分詮釋正義。釋此分三。<br />(甲一)論前義。(甲二)論正義。(甲三)論後義。初中又二。(乙一)釋論題。(乙二)解敬禮。今初。現觀莊嚴般若波羅蜜多教授論。<br />此論題在梵語為阿毘三昧耶。阿朗迦羅。那摩。般若波羅蜜多。鄔拔提沙奢薩哆囉。華語譯阿毘三昧耶為現觀。阿朗迦羅為莊嚴。那摩為名曰。般若波羅蜜多為慧到彼岸。鄔拔提沙為教授。奢薩哆囉為論。<br />謂般若波羅蜜多經廣(初會)中(二會)略(四會)三部中難通達義。此論能令容易了解。故名教授。此具整治救拔二種功德故名為論。(依世親釋正理論意)此復現前親證。故名現觀。喻如世人容儀端嚴復著眾多妙莊嚴具。用鏡照顯。倍生歡喜。如是般若自體甚深微妙即自體莊嚴。復以七十義莊飾。照顯於此論之中。能令智者倍生歡喜。故此論名曰莊嚴。(即明顯莊嚴也)。<br />(乙二)解敬禮。敬禮一切諸佛菩薩。<br />翻梵為藏諸譯師等。為令息滅一切留難。為令翻譯事業圓滿。令知此論屬經藏攝及為證得無上菩提。故於翻譯前敬禮一切諸佛菩薩也。<br />(甲二)釋正論分三。(乙一)正申敬禮兼明造者之志願。(乙二)為樂廣者分別廣說。(乙三)為樂略者更說略義。今初。<br />yā sarvajñatayā nayatyupaśamaṃ śāntaiṣiṇaḥ śravakān<br />yā mārgajñatayā jagaddhitakritāṃ lokārthasaṃpādikā /<br />savārkāramidaṃ vadanti munayo viśvaṃ yayā saṃgatā<br />stasyai śrāvakabodhisattvagaṇino buddhasya manne namaḥ //<br />求寂聲聞由徧智。引導令趣最寂滅。諸樂饒益眾生者。道智令成世間利。<br />諸佛由具種相智。宣此種種眾相法。具為聲聞菩薩佛。四聖眾母我敬禮。<br />Homage to the Mother of the Buddha with an assembly of Listeners and Bodhisattvas: which, as all-knowledge leads Listeners seeking peace to tranquility; which, as the knowledge of the paths of those who work for the benefit of the world is accomplisher of the aims of the masses; and perfectly endowed with which the Sages give expression to this all-aspected variety.21 [Ornament homage]<br />慈尊於造論之前先禮讚三智者。為令所化於此般若佛母發生淨信。由此因緣當得解脫及一切種智。現在正申敬禮兼明造論誓令究竟。如諸善士雖至命難亦不棄捨所發願故。此釋敬禮所為。皈敬頌文義分兩段為稱讚與敬禮。讚又分二。正讚三智之功德。次讚為四聖之母。初讚一切智謂能引導所化趣證寂滅。讚道相智謂能成辦三種所化所求義利。讚一切相智謂能轉法輪。如其次第即頌前三句。(漢文譯成前六句)最後一句。(譯成兩句)即讚為聲聞獨覺菩薩如來四聖之母。初句正標聲聞亦兼取獨覺。以彼為求自利而趣湼槃與聲聞同故未分說我敬禮者。即明三業至誠敬禮彼四聖之母般若波羅蜜多也。此釋敬禮略義。<br />慈尊造論之前先讚禮三智。以就所依補特伽羅聲聞獨覺。諸求寂滅苦集二諦者。由能徧知蘊處界法皆是補特伽羅無我之一切智。能引導彼令趣有餘依無餘依寂滅湼槃妙果。而禮彼智故。又就所依補特伽羅謂求饒益諸眾生之菩薩。由通達三道無我之道相智。成辦世間三類種性眾生之利益。而禮彼智故。又謂諸佛由具一切相智通達一切相悉皆無我為說法之增上緣。宣說種種法藏詮一切相。而於彼智三業敬禮故。此釋敬禮文義。<br />(乙二)為樂廣者分別廣說分三。(丙一)論所為義。(丙二)全論總義。(丙三)全論文義。今初。<br />sarvākārajñatāmārgaḥ śāsitrā yo 'tra deśita /<br />dhīmantī vīkṣīṣīraṃstamanālīḍhaṃ parairiti // Abhs_1.1 //<br />smṛtau cādhāya sūtrārthaṃ dharmacaryā daśātmikā /<br />sūkhena pratipatsīrannityārambhaprayojanam // Abhs_1.2 //<br />大師於此說。一切相智道。非餘所能領。於十法行性。<br />經義住正念。具慧者能見。為令易解故。是造論所為。<br />The path of the knowledge of all aspects that the Teacher has taught here— may those with awareness gain insight into that not touched by others; having settled in recollection the Sutra's meaning may they easily take to the spiritual conduct in ten forms: [bringing that about] is the purpose of the undertaking. [Ornament 1.1-2]<br />如是讚禮為先而造正論。此論所釋為廣中略三部般若。其釋經之儀式如世親云。演說經義者。當先說所為。略義及文義。結合與答難。為令易解。故以五支方便而解釋也。此中。大師於此說。至是造論所為二頌。是明造論之所為義(即造論之用或果也)。般若波羅蜜至四相正宣說凡有十五頌。是明全論之略義。發心為利他至第八品最後之許法身事業。有二十七種止。是明全論七十義之文義。又論中次一切智性。及次由入。獅子等之次字。即是明結合義。結合前後文義令相貫澈。又論中法界無差別。及若誰於何義。及不可說義中等文。皆是顯示答難。由此五支釋經。能令聽者恭敬易了斷疑生信。如世親云。由聞經勝利。若聽聞受持。聞者起恭敬。故先說所為。成此由略義。略義由文知。次第前後理。由餘二無違。謂諸欲求經義者。由見現前究竟勝利。乃於文義恭敬受持。為令於經發起希求。故先說所為。若以正量成立彼所為義者。必須粗知略義方可。若欲詳知所說略義。則須依論廣學文義。欲使論文前後貫屬。則賴結合之文。欲釋前後所許無違。則須解釋妨難也。<br />初釋所為義中大師於此說。一切相智道二句。明所詮法。非餘所能領者。明此法之差別。其次三句明究竟所為果最後二句正明造論之意。即為令末法有情。容易了解如來所說般若之甚深義也。繫屬之義。文中闇述。<br />總謂此論所詮。即佛在此廣中略三部般若經中。分為八種現觀所說一切相智之道。發心等十法也。此所詮之八種現觀。非外道小乘等所能領受。以彼等未於方廣大乘經典勤聞思故。此論亦有究竟所為之果。以於發心等十法行為體性之經義。安住聞思正念。其聰慧菩薩即能現見證得故。今造此論與經無重複之過。以依此論易解經義。即造論之所為義故。<br />(丙二)全論總義分二。(丁一)略標論體。(丁二)隨標廣釋。初又分二。(戊一)標能所釋。(戊二)標能釋數。今初。<br />prajñāpāramitāṣṭābhīḥ padārthaiḥ samudīritā /<br />sarvākārajñatā mārgajñatā sarvajñatā tataḥ // Abhs_1.3 //<br />sarvākārābhisaṃbodho murdhaprārpto 'nupūrvikaḥ /<br />ekakṣaṇabhisaṃbodho dharmakāyaśca te 'ṣṭadhā // Abhs_1.4 //<br />cittotpādo 'vavādaśca nirvedhāṅgaṃ caturvidhaṃ /<br />ādhāraḥ pratipatteśca dharmadhātusvabhāvakaḥ // Abhs_1.5 //<br />ālambanaṃ samuddeśaḥ saṃnāhaprasthitikriye /<br />saṃbhārāśca saniryāṇāḥ sarvākārajñatā muneḥ // Abhs_1.6 //<br />dhyāmīkaraṇatādīni śiṣyakhaṅgapathau ca yau /<br />mahānuśaṃso dṛṅmārga aihikāmutrikairguṇaiḥ // Abhs_1.7 //<br />kāritramadhimuktiśca stutastobhitaśaṃsitāḥ /<br />pariṇāme 'numode ca manaskārāvanuttamau // Abhs_1.8 //<br />nirhāraḥ śuddhiratyantāmityayaṃ bhāvanāpathaḥ /<br />vijñānāṃ bodhisattvānāmiti mārgajñatoditā // Abhs_1.9 //<br />prajñayā na bhave sthānaṃ kṛpayā na śame sthitiḥ /<br />anupāyena dūratvamupāyenāvidūratā // Abhs_1.10 //<br />vipakṣapratipakṣau ca prayogaḥ samatāsya ca /<br />dṛṅmārgaḥ śrāvakādīnāmiti sarvajñateṣyate // Abhs_1.11 //<br />ākārāḥ saprayogāśca guṇā doṣāḥ salakṣaṇāḥ /<br />mokṣanirvedhabhāgīye śaikṣo 'vaivartiko gaṇaḥ // Abhs_1.12 //<br />samatābhavaśāntyośca kṣetraśuddhiranuttarā /<br />sarvākārābhisaṃbodha eṣa sopāyakauśalaḥ // Abhs_1.13 //<br />liṅgaṃ tasya vivṛddhiśca nirūḍhiścittasaṃsthitiḥ /<br />caturdhā ca vikalpasya pratipakṣaścaturvidhaḥ // Abhs_1.14 //<br />pratyekaṃ darsanākhye ca bhāvanākhye ca vartmani /<br />ānantaryasamādhiśca saha vipratipattibhiḥ // Abhs_1.15 //<br />mūrdhābhisamayaḥ tredhā daśadhā cānupūrvikaḥ /<br />ekakṣaṇābhisaṃbodho lakṣaṇena caturvidhiḥ // Abhs_1.16 //<br />svābhāvikaḥ sasāṃbhogo nairmāṇiko 'parastathā /<br />dharmakāyaḥ sakāritraścaturdhā samudīritaḥ // Abhs_1.17 //<br />[The Buddhas] proclaim the Perfection of Wisdom [Sutra] by way of eight subjects. These eight are the knowledge of all aspects, knowledge of paths, and all-knowledge. Then there is the awakening to all aspects, when culmination is attained, serial, awakening in an instant, and the Truth Body. [Ten topics figure in the description of] the knowledge of all aspects of the Sage: production of the thought, preceptual advice, four aids to penetration, the substratum of the practice the nature of which is the dharma element, objective support, aim, the activities of putting on armor and setting out, and the accumulations and emergences. <br />[The Buddhas] explain the knowledge of paths thus: darkening, etc., [that are its causes], certain Learner and Rhinoceros paths, the path of seeing of the wise Bodhisattvas (greatly beneficial on account of qualities belonging to this and the other world), and their path of meditation [detailed in terms of] function, belief, praises, commendations, and glorifications, dedicatory and admiring attitudes of the highest sort, and consummation and complete purity. They assert all-know ledge thus: [Bodhisattvas] are not stationed in existence because of wisdom ; nor, because of compassion, do they abide in peace. <br />[Listeners] are distant because of lacking method, and [Bodhisattvas] not distant because of method. [They explain] what is to be shunned and what counteracts, [Bodhisattva] training and its sameness, and the Listeners' path of seeing, etc. [14] <br />[Eleven topics figure in the description of] this full awakening to all aspects: aspects, trainings, qualities, faults, marks, aids to liberation and penetration, assembly of irreversible trainees, sameness of existence and quietude, unsurpassed purification of [Buddha]field, and skillful means. [Eight topics figure in the description of] culmination clear realization: sign, its increase, steadying, and mental composure, four types of antidote to four types of conceptualization on each of the paths called seeing and meditation, uninterrupted meditative stabilization, and wrong practices. They proclaim the thirteen serial [clear realizations], and single instant full awakening with four marks. They proclaim fourfold a Svabhavika [Body], similarly, with the other (apara) Enjoyment and Emanation [Bodies], the Dharma Body with its work. [Ornament 1.3-17] <br />般若波羅蜜。以八事正說。<br />現觀莊嚴論以能詮八品及所詮八事。正釋廣中略三部般若經之義故。亦可釋為教。道。果三種般若。即文字方便究竟般若也。<br />(戊二)標能釋數。<br />徧相智道智。次一切智性。一切相現觀。至頂及漸次。剎那證菩提。及法身為八。<br />此論所詮之義。謂一切相智。道相智。一切智。圓滿證一切相加行。至頂加行,漸次加行。一剎那現證菩提加行。及法身果。<br />(丁二)隨標廣釋分三。(戊一)廣釋三智體。(戊二)廣釋四加行體。(戊三)廣釋法身體。初明一切相智。<br />發心與教授。四種決擇分。正行之所依。謂法界自性。<br />諸所緣所為。甲鎧趣入事。資糧及出生。是佛徧相智。<br />表示一切相智之體者。有十法。誓願意樂謂發心。成辦誓願之方便謂教授。最初通達空性之修得正行謂四順決擇分。大乘修行所依之根本。謂法界自性住種性。大乘修行斷除增益之所依謂所緣。大乘正行之究竟所修謂所為。此行須發廣大心謂無擐甲正行。加行須廣大進趣謂趣入正行。又須二種廣大資糧謂資糧正行。決定出生一切相智謂出生正行。是為表示一切相智之十法。<br />次明道相智。令其隱闇等。弟子麟喻道。此及他功德。 <br />大勝利見道。作用及勝解。讚事并稱揚。廻向與隨喜。 <br />無上作意等。引發最清淨。是名為修道。諸聰智菩薩。如是說道智。<br />表示道相智之體者。謂由如來自性光明。令諸天光隱闇不現等。是道相智之支分。了知聲聞弟子道之道相智。了知麟喻獨覺道之道相智。了知菩薩道之道相智中。有見道修道二種。初者謂具足現法後法廣大勝利之大乘見道。第二謂修道之作用。或由修習修道之力。所得之勝利。及信解般若為三利隨一本源之勝解修道。勝解修道之勝利謂讚美承事稱揚之修道。能轉自他所有善根為大菩提支分之廻向修道。於自他善根深修歡喜之隨喜作意無上修道。此勝解廻向隨喜三種修道是有漏修道。(即後得有分別智。)能得究竟智德之因謂引發修道。(或譯正行修道。)能得究竟斷德之因謂最清淨。即清淨修道。諸聰智菩薩之現觀道相智。以如是十一法表示而說。<br />三明一切智。智不住諸有。悲不滯湼槃。非方便則遠。 <br />方便即非遙。所治能治品。加行平等性。聲聞等見道。 <br />一切智如是。<br />表示一切智之體者。謂觀待世俗事。是能破有邊現觀種類之大乘聖現觀。即由智不住諸有之道相智。又觀待世俗事。是能破靜邊現觀種類之大乘聖道。即由悲不滯寂滅之道相智。遠離殊勝方便智慧者。即非方便遙遠之一切智。殊勝方便智慧所攝持者。即方便非遙遠之一切智。此二如其次第亦即是所治品之一切智與能治品之一切智。此正修對治實執之中正所說者。謂菩薩加行。破除實執智慧所攝持之加行。即加行平等性。大乘之諦現觀。即見道。就建立所依。謂聲聞獨覺等聖者身中所立之一切智。即以九法如是解釋也。<br />(戊二)廣釋四加行體分四初釋圓滿眾相加行體。<br />行相諸加行。德失及性相。順解脫決擇。有學不退眾。<br />有寂靜平等。無上清淨剎。滿證一切相。此具善方便。<br />圓滿一切相加行之體者。謂所修之行相及能修之諸加行。加行功德。加行過失。加行之性相。大乘順解脫分。大乘順決擇分。有學不退轉僧眾之不退相。安立法身之三有寂滅平等加行。安立受用身之嚴淨無上佛土加行。安立化身之善巧方便加行。此即表示圓滿一切相加行之十一法也。<br />二釋頂加行體。<br />此相及增長。堅穩心徧住。見道修道中。各有四分別。<br />四種能對治。無間三摩地。並諸邪執著。是為頂現觀。<br />頂加行之體者。謂得頂加行十二相中隨得一相之初順決擇分。較供三千大千世界有情數佛所得功德尤為增上之十六種增長第二順決擇分。通達三智隨順之慧。及於利他不可破壞獲得堅穩之第三順決擇分。引發見道之功能成熟心能徧住無邊三摩地之第四順決擇分。見道頂加行與修道頂加行。謂彼二道中各有四種分別之四種真能對治。次謂無間三摩地之頂加行。及所應遣除之邪行。以此八法而表示頂加行也。<br />三釋漸次加行體。<br />漸次現觀中。有十三種法。<br />漸次加行之體有十三種。謂六波羅蜜多之六種漸次加行。隨念三寶之三種漸次加行。隨念天捨戒之三種漸次加行。及無性自性之漸次加行。是為表示漸次加行之十三法也。<br />四釋剎那加行體。<br />剎那證菩提。由相分四種。<br />剎那加行體唯有一就相不同而分為四。謂異熟剎那加行。非異熟剎那加行。無二剎那加行。無相之剎那加行。<br />(戊三)廣釋法身體。<br />自性圓滿報。如是餘化身。法身并事業。四相正宣說。<br />正說法身有四種法謂自性身。圓滿受用身。如是所餘之化身。并智慧法身及所作事業。<br />一切相智品第二(攝般若第二會二卷歡喜品至二四卷遠離品)<br />(丙三)全論文義分三。(丁一)廣釋三智。(丁二)廣釋四加行。(丁三)廣釋法身。初又分三。(戊一)釋所求一切相智。(戊二)釋趣彼方便道相智。(戊三)釋淨道相智之支一切智。初又分三。(己一)釋為求一切相智所發誓願。(己二)釋為成辦彼誓顯示方便之教授。(己三)釋如教授所修之正行。今初。<br />cittotpādaḥ parārthāya sammyaksaṃbodhikāmatā /<br />samāsavyāsataḥ sā ca yathāsutraṃ sa cocyate // Abhs_1.18 //<br />bhūhemacandrajvalanairnidhiratnākarārṇavaiḥ /<br />vajrācalauṣadhīmitraiścintāmaṇyarkagītibhiḥ // Abhs_1.19 //<br />nṛpagañjamahāmārgayānaprasravaṇodakaiḥ /<br />ānandoktinadīmeghairdvāviṃśatividhaḥ sa ca // Abhs_1.20 //<br />發心為利他。求正等菩提。彼彼如經中。略廣門宣說。 <br />如地金月火。藏寶源大海。金剛山藥友。如意寶日歌。 <br />王庫及大路。車乘與泉水。雅聲河流雲。分二十二種。<br />Production of the thought is desire for perfect enlightenment for the welfare of others. [Ornament 18ab] [This definition] follows the Sutra that speaks in brief and detail about that [enlightenment] and that [welfare]. [Ornament 1,18cd] It is of twenty-two types: like earth, gold, moon, fire, treasure, jewel-mine, sea, vajra. mountain, medicine, virtuous friend, wish-granting gem, sun, song, monarch, storehouse, highway, vehicle, a spring, love talk, river, and cloud. [Ornament 1.19-20]<br />現證發心等十法之究竟智。是一切相智之相。表示此智有十法。一謂發菩提心。即為利他而希求大菩提欲相應所起入大乘道門所顯之最勝第六意識心王。是大乘發心之相。界限從大乘資糧道。乃至佛地。<br />發心所緣之菩提彼。及所為之利他彼。廣中略三部般若皆就略廣二門宣說。如二萬頌般若經所說。餘二經亦說故。如是發心依譬喻助伴相同門中分為二十二種。謂與助伴欲相應之發心。是一切白法之所依處。猶如大地。意樂相應者。乃至菩提而不改變。猶如純金。增上意樂相應者。能增長門念住等一切善法。猶如初月。與修三智隨順加行相應者。能燒障礙三智之柴。猶如猛火。布施相應者。能滿足眾生願。猶如寶藏持戒相應者。是一切功德之生源。猶如寶源。(寶礦。)安忍相應者。雖遇逆緣不能擾亂。猶如大海。精進相應者。他不能破壞。猶如金剛。靜慮相應者。散亂所不能動。猶如山王。般若相應者。能除二障重病。猶如良藥。方便相應者。不捨利他。猶如善友。(善知識。)大願相應者。如願成辦。猶如如意寶珠。力相應者。能成熟所化。猶如日輪。妙智相應者。以愛語調伏所化。猶如歌音。神通相應者。勢力無礙。猶如國王。二資糧相應者。具足無量福慧資糧。猶如倉庫。三十七菩提分相應者。三世諸佛皆行此道猶如大路。悲及毘鉢舍那相應者。不墮生死湼槃。猶如車乘。總持辯才相應者。能持[A1]已聞未聞諸法。猶如泉水。(或池沼。)四法嗢柁南相應者。發揚眾生解脫生死之妙音。猶如雅音。唯一共道相應者。饒益眾生等無有異。猶如河流。法身相應之發心。能示現住覩史多天及從彼沒等。猶如大雲。<br />如是二十二種發心之界限。初三發心。如其次第是大乘資糧道下中上品所攝。加行相應者是大乘加行道所攝。其後十種發心。即極喜等十地所攝。再次神通相應等五種發心。三清淨地所攝。最後三種發心。佛地所攝。大乘經莊嚴論云。發心於諸地。勝解意樂淨。許餘為異熟。後永斷諸障。此說資糧加行位者。名勝解發心。七未清淨地者。名增上意樂清淨發心。三清淨地者。名異熟發心。佛地者。名障斷發心。<br />又說如地之發心為下品資糧道所攝者。是說最下界限。非說以上便無彼發心。如金如月等發心界限准此應知。<br />(己二)釋為成辦彼誓顯示方便之教授分二。(庚一)正釋教授。(庚二)修教授義。今初。<br />pratipattau ca satyeṣu buddharatnādiṣu triṣu /<br />asaktāvapariśrāntau pratipatsaṃparigrahe // Abhs_1.21 //<br />cakṣuḥṣu pañcasu jñeyaḥ ṣaṭsvabhijñāguṇeṣu ca /<br />dṛṅmārge bhāvanākhye cetyavavādo daśātmakaḥ // Abhs_1.22 //<br />修行及諸諦。佛陀等三寶。不躭著不疲。周徧攝持道。<br />五眼六通德。見道並修道。應知此即是。十教授體性。<br />[Bodhisattvasl have to know ten pieces of advice to do with practice, truths, Three Buddha, etc., Jewels, nonattachment, indefatigability, full acceptance of the path, five eyes, six qualities of direct knowledge, path of seeing, and the path called meditation. [Ornament 1.21-22] <br />若大乘語開示能得大乘發心所求之方便。是大乘教授之相。界限從未入道前乃至佛位。<br />此有十種。一修行自性。開示世俗勝義二諦之教授。二修行所緣。開示四諦之教授。三修行所依。開示佛法僧等三寶之教授。四修行堅穩之因。對治貪著惡事懈怠。開示不怯弱精進之教授。五修行增進之因。對治退屈懈怠。開示不疲勞精進之教授。六修行不退之因。對治自輕懈怠。開示攝持大乘道精進之教授。七於所修行能自在轉。不依仗他之因。謂得五眼。能見百踰繕那乃至三千大千以內粗細眾色之肉眼。從昔有漏善業所感異熟而生。能如實見眾生生死之天眼。現證諸法無實之慧眼。能知一切聖者根性利鈍之法眼。能現觀一切諸法之佛眼。開示此五眼之教授。八所修行果能速圓滿廣大資糧之因。謂六神通。能轉變種種事之神變通。能現知世界粗細諸聲之天耳通。能知他善惡等心之他心通。能知往昔受生之宿住隨念通。能知世界粗細諸色之天眼通。永斷煩惱障之漏盡通。開示此六通之教授。九十為令了知須斷分別與俱生之種子。故開示見道與修道之教授。當知此即是十種大乘教授之體性。<br />mṛdutikṣṇendriyau śraddhādṛṣṭiprāptau kulaṃkulau /<br />ekavīcyantarotpadya kārākārākaniṣṭhagāḥ // Abhs_1.23 //<br />plutāstrayo bhavasyāgraparamo rūparāgaha /<br />dṛṣṭadharmaśamaḥ kāyasākṣī khaṅgaśca viṃśatiḥ // Abhs_1.24 //<br />諸鈍根利根。信見至家家。一間中生般。行無行究竟。<br />三超往有頂。壞色貪現法。寂滅及身證。麟喻共二十。<br />The twenty [members of the Bodhisattva Sarigha] are those with dull and keen faculties, attaining by faith and seeing, those who go from family to family; having a single interruption, in the intermediate state, at birth, with work, without work, [going] to the heaven of the Highest gods, the three upstreamers; those intent on proceeding to the Summit of Existence, destroyers of attachment to form, those for whom there is peace in this life, who witness with a body, and the Rhinoceros.<br />此處別說三寶教授中之僧寶。謂如第二品所說道相智所攝大乘見道十六剎那中。安住八忍之聖位菩薩。名預流向。有鈍根隨信行。利根隨法行之二。安住見道八智之聖位菩薩。由永盡見斷三結。名但住預流果。此是論中隱說者。斷欲惑三品之聖位菩薩。名曰家家。分天家家。人家家之二。為斷欲地第六品修所斷惑得解脫道。故精進修行之修道菩薩。鈍根者名信解。利根者名見至。此二合一名一來向。已斷欲地第六品修所斷惑之聖位菩薩。名一來果。此亦是論中隱說者。已斷欲地修惑第八品之聖位菩薩。名曰一間。為斷欲地九品修惑得解脫道。故精進修行之修道位菩薩。信解見至准前合一名不還向。其次中般。謂聖位菩薩於色界中有身而得斷隨一煩惱障之解脫道者。生般。有行般。無行般。謂生色界乃得彼解脫道者。及勤修功行而得與不用功行而得者。於色究竟身而證斷隨一煩惱障之聖位菩薩名往色究竟者。此分三超。即全超半超徧歿。若先往梵眾天生。捨諸餘處。次生色究竟而證彼解脫道者。名曰全超。若從梵眾天歿。在下三淨居天隨受一生。次生色究竟天而證彼道者。名曰半超。若從梵眾天乃至色究竟天漸次受生。後證彼道者。名曰徧歿。菩薩不求無色界生。故名為往有頂者。是說離色界貪之菩薩。此分二種。盡斷惑業結生相續者。名現法湼槃。證得八解脫者。名曰身證。為欲盡斷煩惱障故。精進修行之七地菩薩。名阿羅漢向。此是論中隱說者。十地菩薩名曰麟喻獨覺。此上共為二十種僧。此依獅子賢論師意述。解脫軍論師等義。茲不繁說。<br />(庚二)修教授義(最初發起緣空性之修得)分二。(辛一)略標。(辛二)廣釋。今初。<br />ālambanata ākārāddhetutvātsaṃparigrahāt /<br />caturvikalpasaṃyogaṃ yathāsvaṃ bhajatāṃ satām // Abhs_1.25 //<br />śrāvakebhyaḥ sakhaḍgebhyo bodhisattvasya tāyinaḥ /<br />mṛdumadhyādhimātrāṇāmūṣmādīnāṃ viśiṣṭatā // Abhs_1.26 //<br />所緣及行相。因緣并攝持。菩薩救世者。如煖等體性。<br />依具四分別。分下中上品。勝出諸聲聞。及以諸麟喻。<br />The Protector Bodhisattva's small, middling, and big warmed, etc., [aids to penetration] that are connected with the four conceptualizations in due order, are superior to the Listeners and Rhinoceroses on account of objective support, aspect, being cause, and mentor. [Ornament 1.25-26]<br />圓滿大乘順解脫分所生之現觀種類。隨順諦現觀之大乘世間道。即大乘加行道相。界限唯在大乘加行道。<br />菩薩救護世者之加行道煖等四位。由所緣行相因緣攝持。如世間道自性依止四種分別。并分下中上三品差別。勝出聲聞及獨覺之加行道也。<br />(辛二)廣釋分三。(壬一)釋煖等前三勝法。(壬二)釋分別。(壬三)釋攝持。今初。<br />ālambanam anityādi satyādhāraṃ tadākṛtiḥ /<br />niṣedho 'miniveśāderheturyānatrayāptaye // Abhs_1.27 //<br />rūpādyāyavyayau viṣṭhāsthitī prajñaptyavācyate /<br />rūpādāvasthitisteṣāṃ tadbhāvenāsvabhāvatā // Abhs_1.28 //<br />tayormithaḥsvabhāvatvaṃ tadanityādyasaṃsthitiḥ /<br />tāsāṃ tadbhāvaśūnyatvaṃ mithaḥ svabhāvyametayoḥ // Abhs_1.29 //<br />anudgraho yo dharmāṇāṃ tannimittāsamīkṣaṇam /<br />parīkṣaṇaṃ ca prajñāyāḥ sarvasyānupalambhataḥ // Abhs_1.30 //<br />rūpāderasvabhavāvatvaṃ tadabhāvasvabhāvatā /<br />tadajātiraniryāṇaṃ śuddhistadanimittatā // Abhs_1.31 //<br />tannimittānadhiṣṭhānānadhimuktirasaṃjñatā /<br />samādhistasya kāritraṃ vyākṛtirmananākṣayaḥ // Abhs_1.32 //<br />mithastrikasya svābhāvyaṃ samādheravikalpanā /<br />iti nirvedhabhāgīyaṃ mṛdumadhyādhimātrataḥ // Abhs_1.33 //<br />所緣無常等。是四諦等相。行相破著等。是得三乘因。 <br />色等離聚散。住假立無說。色等不安住。其體無自性。 <br />彼等自性一。不住無常等。彼等彼性空。彼等自性一。<br />不執著諸法。不見彼相故。智慧所觀察。一切無所得。 <br />色等無自性。彼無即為性。無生無出離。清淨及無相。 <br />由不依彼相。非勝解無想。正定定作用。授記盡執著。<br />三互為一性。正定不分別。是順決擇分。下中上三品。<br />The objective supports and aspects of the aids to penetration, [each subdivided] into small, middling, and big are as follows: [small object] impermanence, etc., based on the truths, [small aspect] cessation of settling, etc. (This [and all the following] are the cause of attaining all three vehicles.) [65] [Middling object] the arising or passing away of form, etc., [middling aspect] discontinuous or continuous; [big object] concept, and [big aspect] being inexpressible. [Small object] not taking a stand on form, etc., in their nature in a state devoid of own-being; [small aspect] given their state of being each other's own-being, not taking a stand on them as impermanent, etc.; [middling object] given the state of their being empty in their natures, their state of being each other's own-being; [middling aspect] the nonappropriation of dharmas; [big object] not looking for their signs; [big aspect] investigation by wisdom that does not take anything as a basis. [Small objectl the lack of an own-being of forms, etc., [small aspect] the nonbeing which is their own-being; [middling object] their being unborn and not going forth, [middling aspect] purity; [big object] signs have no standing, [big aspect] hence not believing in and perceiving them. [Small object] meditative stabilization, [small aspect] its activity; [middling object] prediction, [middling aspect] extinguishing conceit; [big object] the mutual sameness of the three, [big aspect] nonconceptual meditative stabilization. [Ornament 1.27-33]<br />解釋煖等所緣行相因緣之中。初煖位中下品煖之所緣。謂無常等四諦之十六種相。其行相謂於四諦十六相上。破除實有執著之煖下品智。大乘煖等四加行道。皆是能得三乘證得大乘見道之近因。以是隨順彼見道之勝方便故。中品煖之所緣。謂色等離真實聚散所差別四諦。其行相謂離名相續安住。及知無勝義安住之智。上品煖之所緣。謂色等一切諸法。皆是假立所差別之四諦。行相謂通達皆不可說之智。第二頂位中下品頂之所緣有二。一不安立諦。謂色等勝義不安住。及其自體無實有自性。行相謂知色等與彼法性其自性為一之智。次安立諦。謂彼色等由彼實性空故。色等不住勝義無常等所差別之四諦。行相謂知無常等與彼法性其自性為一之智。中品頂之所緣。謂不執著諸法相。行相謂不見彼諸法有實相故。由是因緣通達無實之智。上品頂之所緣。謂以觀察勝義之慧。周徧觀察之四諦。行相謂知三輪一切諸法於勝義中。皆無所得之智。第三忍位中下品忍之所緣。謂色等法於勝義中。皆無自性。行相謂知色等於勝義無。即是名言中自性之智。中品忍之所緣。謂色等於勝義中無生死無湼槃。行相謂知如是修當得身語意三業清淨之智。上品忍之所緣。謂四諦勝義無相。行相謂由勝義不依彼自性。故知非勝解相及無想之智。第四世第一法位中下品第一法之所緣。謂法性無生及健行等三摩地。行相謂知在佛位中彼正定作用任運而轉之智。中品第一法之所緣。謂於不現見事授記之勝因。行相謂於勝義盡粗分之三輪執著。上品第一法之所緣。謂能修之三摩地與修者之菩薩并所修之般若波羅蜜多。三輪之法性互為一性所差別之四諦。行相謂知所修之三摩地後。至全無分別。即是成佛之最勝方便之智。<br />上來所說即是大乘四順決擇分中各有下中上三品也。<br />如是四加行道中。由是見道智火之前相。故名曰煖。由諸善根不被邪見所動。故曰頂。由滅惡業所感生之惡趣及於真空性遠離怖畏。故曰忍。由是見道之親因。一切世間法中最為第一。故名世第一法也。<br />(壬二)釋分別。<br />dvaividhyaṃ grāhyakalpasya vastutatpratipakṣataḥ /<br />moharāśyādibhedena pratyekaṃ navadhā tu saḥ // Abhs_1.34 //<br />dravyaprajñaptyadhiṣṭhāno dvividho grāhako mataḥ /<br />svatantrātmādirūpeṇa skandhādyāśrayatastathā // Abhs_1.35 //<br />由所依對治。二所取分別。由愚蘊等別。彼各有九種。<br />由實有假有。能取亦分二。自在我等體。蘊等依亦爾。<br />They assert two object conceptualizations based on bases and their antidotes, each subdivided into nine based on ignorance and skandha, etc, [71] And two subject [conceptualizations] based on substantial and nominal existence, [subdivided into nine] in the form of an independent I, etc., and [representations] based on the aggregates, etc. [Ornament 1.34-35]<br />分別有二。謂所取分別。與能取分別。所取中又二。依雜染事為所依者。及依彼對治者。彼二之中又各有九種。由緣愚蒙無明等。及緣蘊等有差別故。初之九種謂染污總集緣染污無明。總苦謂緣有漏色等諸蘊。此緣苦集總體為二。執著名色謂愛著邪果。貪著常斷二邊謂愛邪所知。於染淨法不知取捨謂緣不信。於諸聖道不勇悍住謂緣懈怠。此緣別煩惱為四。有漏適悅逼迫中容三受。諸受所依謂有漏自他等。知受為苦性由此厭離引發清淨等。緣彼執為實有受用。是緣別苦為三。共成九種雜染所取分別。清淨諸蘊。增上緣諸處所攝生門。因緣諸界所攝種族。清淨之生緣起還滅。是所知中盡所有性所攝之四。緣如所有空性謂緣清淨所知者一。緣波羅蜜多義執著諸行謂緣行者一。緣見道修道無學道者謂緣三道者為三。共成九種清淨所取分別。<br />第二能取分別亦有兩種。謂實有補特伽羅為依。及假有士夫為依。彼二復各有九種。由緣自在我等體。及緣蘊等所依。有如是等諸分別故。此各分九種者。謂緣執有自在我之執。此一是就執著相而立。餘八就執著境而立。謂緣執自在我是一。是造因之我。是見境之我等。又緣執雜染為自在之我。緣世間道離欲我執。及出世間見道。修道。道作用所依之力等執為自在之我。其我執即此分別之所緣。我執有九種故其能緣之分別亦有九種。即是九種實有能取分別也。<br />又於蘊界處執為假有士夫。及於十二緣起執為假有士夫。於三十七菩提分法。見道。修道。勝進道。無學道。執為假有士夫。緣此諸我執計為實能受用者。即九種假有能取分別也。<br />(壬三)釋攝持(即善知識之名)。<br />cittānavalīnatvādi naīḥsvābhāvyādideśakaḥ /<br />tadvipakṣaparityāgaḥ sarvathā saṃparigrahaḥ // Abhs_1.36 //<br />心不驚怖等。宣說無性等。棄捨所治品。應知為攝持。<br />The mentor is the mind not being cowed, etc., [and friends] who teach essencelessness, etc., and complete rejection of [Mara who is] the opposite of these. [Ornament 1.36]<br />加行道菩薩不離一切相智作意。於甚深空性不驚不恐等方便善巧。捨此違品二乘作意。及隨一實執。如是菩薩加行道智。即是加行道菩薩之內攝持。以此即是雙破生死湼槃二邊之菩薩現觀故。若佛勝應身為加行道菩薩宣說一切諸法皆勝義無自性等。及說捨此違品惡魔惡友之道者。即是加行道菩薩之外攝持。以是圓滿開示大乘道之善知識故。<br />(己三)釋如教授所修之正行分四。(庚一)釋修行所依。(庚二)釋修行所緣。(庚三)釋修行所為。(庚四)釋修行自體。初又分二。(辛一)種性差別。(辛二)斷諍。今初。<br />ṣoḍhādhigamadharmasya pratipakṣaprahāṇayoḥ /<br />tayoḥ paryupayogasya prajñāyāḥ kṛpayā saha // Abhs_1.37 //<br />śiṣyāsādhāraṇatvasya parārthānukramasya ca /<br />jñānasyāyatnavṛtteśca pratiṣṭhā gotramucyate // Abhs_1.38 //<br />通達有六法。對治與斷除。彼等皆永盡。具智慧悲愍。<br />不共諸弟子。利他漸次行。智無功用轉。所依名種性。<br />[They call the lineage the site of the six realization dharmas, of antidote and abandonment, of their complete termination, of wisdom with mercy, of what is not shared with disciples, of successive goals for the welfare of others, and of the operation of effortless knowledge.[Ornament 1.37-38 ]<br />菩薩身中之法性復作大乘修行之所依。即大乘修行所依自性住種性之相。界限從大乘資糧道乃至最後心。<br />此由十三能依法之修行。分為十三種法性。謂大乘四順決擇分。及見修二道。是就修行自性分為六種智德。就對治逆品立能治修行。就斷除逆品立能斷修行。就逆品盡分。立彼永盡解脫道之修行。是就修行作用分三。依八地增上立雙破生死湼槃二邊之慧悲修行。依九地增上立不共聲聞弟子之修行。依十地後得增上立次第利他之修行。依十地後心增上立智無功用轉修行。是就界限增上分四。如是十三類菩薩身中十三種修行之法性。即是大乘所依修行之種性。彼諸修行皆由緣彼法性昇進故。<br />(辛二)斷諍分二。(壬一)諍。(壬二)答。今初。<br />dharmadhātorasaṃbhedādgotrabhedo na yujyate /<br />法界無差別。種性不應異。<br />Since the dharma elem ent is not divided, lineage-division is not tenable. <br />三乘種性不可分為各異。或一切三乘種性人。皆應通住三乘種性。以彼等法界無差別。法界即種性故。<br />(壬二)答。<br />ādheyadharmabhedāttu tadbhedaḥ parigīyate // Abhs_1.39 //<br />由能依法異。故說彼差別。<br />But they proclaim its division because of the division of the dharm as that are founded on it,[Ornament 1.39]<br />所通達之法界雖無差別。然無不可分三類種性。及種性不可分別之過。以就能依三乘智德功能大小之別。而說所依法性之差別故。譬如所依同一瓦瓶。就能依蜜糖等不同而分器皿之差別故。<br />(庚二)釋修行所緣。<br />ālambanaṃ sarvadharmāste punaḥ kuśalādayaḥ /<br />laukikādhigamākhyāścaṃ ye ca lokettarā matāḥ // Abhs_1.40 //<br />sāsravānāsravā dharmāḥ saṃskṛtāsaṃskṛtāśca ye /<br />śiṣyasādhāraṇā dharmā ye cāsādhāranā muneḥ // Abhs_1.41 //<br />所緣一切法。此復為善等。若世間所知。及諸出世間。<br />有漏無漏法。諸有為無為。若共弟子法。及佛不共法。<br />The objective support is all dharmas. [Ornament 1.40a] They are, furthermore, wholesome, etc. [Ornam ent 1.40b]. . . those called ordinary realization and those thought extraordinary; dharmas with outflows and without outflows, and conditioned and unconditioned; dharmas shared in common with trainees and those unique to the Sage. [Ornament 1.40cd-41]<br />大乘修行斷增益處。即大乘修行所緣之相。界限通一切法。<br />此中差別。分十一種。謂善等等取不善無記。此復有世間道所攝或所通達謂五蘊。及諸出世道中無漏四靜慮。有漏法謂五取蘊。無漏法謂四念住。有為謂道諦。無為謂滅諦。共聲聞弟子法謂四靜慮。佛不共法謂十力等。<br />(庚三)釋修行所為。<br />sarvasattvāgratā cittaprahāṇādhigamatraye /<br />tribhirmahattvairūddeśo vijñeyo 'ya svayaṃbhuvām // Abhs_1.42 //<br />勝諸有情心。及斷智為三。當知此三大。自覺所為事。<br />You should know this [motivating] aim of the Self-originated ones is three— the thought that puts all beings highest, abandonment, and realization— because of three greatnesses. [Ornament 1.42]<br />為何而修之究竟果。即大乘修行所為之相。界限唯在佛地。<br />此中差別分為三大。勝出諸有情之大悲心等即是心大。斷德究竟是能斷大。智德究竟是能證大。當知此三大即菩薩自覺之所為。以緣此果而修行故。<br />(庚四)釋修行自體分四。(辛一)意樂廣大披甲正行。(辛二)加行廣大趣入正行。(辛三)二資糧廣大資糧正行。(辛四)定出一切相智出生正行。今初。<br />dānādau ṣaḍvidha teṣāṃ pratyekaṃ saṃgraheṇa yā /<br />saṃnāhapratipattiḥ sā ṣaḍbhiḥ ṣaṭkairyathodithā // Abhs_1.43 //<br />由彼等別別。皆攝施等六。故披甲修行。六六如經說。<br />They correctly explain armor practice in six sets of six when the six [perfections of], giving, etc., are combined with each other one by one. IOrnament 1.43]<br />欲於布施等一一度中俱攝六度而修習。此廣大意樂所攝持之菩薩瑜伽。即披甲正行之相。界從大乘資糧道至最後心。<br />所謂披甲正行。如經所說慈尊亦以六六而說。以彼六種披甲正行。一一皆於施等之中攝六度故。<br />(辛二)加行廣大趣入正行。<br />dyānārūpyeṣu dānādau mārge maitryādikeṣu ca /<br />gatopalambhayoge ca trimaṇḍalaviśuddhiṣu // Abhs_1.44 //<br />uddeśe ṣaṭsvabhijñāsu sarvākārajñatānaye /<br />prasthānapratipajjñeyā mahāyānādhirohiṇī // Abhs_1.45 //<br />靜慮無色定。施等道慈等。成就無所得。三輪善清淨。<br />所為及六通。於一切相智。能趣入正行。當知昇大乘。<br />You should understand their practice of setting out to the concentrations and formless states, six perfections, path, love, etc., not taking anything as a basis, [action] purified of the three circles, aim, direct knowledges, and the knowledge of all aspects as their mounting up on the Mahayana. [Ornament 1.44-5]<br />大乘因果諸法隨其所應由精進加行為主而修之菩薩瑜伽。即趣入正行之相。界從大乘加行道煖位至最後心。<br />此差別有九。道之所依謂靜慮及無色定。能引究竟智德者謂施等六度。能引究竟斷德者。謂見道修道無學道勝進道。利他之方便謂慈等四無量心。清淨利他者謂成就無所得。不同小乘者謂於一切物三輪清淨。轉諸善根令成三種所為義。能速圓滿二種資糧者謂六神通。於果位謂能趣入一切相智之正行。當知此九趣入正行能昇進大乘也。<br />(辛三)資糧廣大資糧正行分二。(壬一)總標。(壬二)別釋三資糧。今初。<br />dayā dānādikaṃ ṣaṭkaṃ śamathaḥ savidarśanaḥ /<br />yuganaddhaśca yo mārga upāye yacca kauśalam // Abhs_1.46 //<br />jñānaṃ puṇyaṃ ca mārgaśca dhāraṇī bhūmayo daśa /<br />pratipakṣaśca vijñeyaḥ saṃbhārapratipatkramaḥ // Abhs_1.47 //<br />悲及施等六。並修止觀道。及以雙運道。諸善權方便。<br />智福與諸道。陀羅尼十地。能對治當知。資糧行次第。<br />You should know equipment practice in the following order: sympathy, the six sets of giving, etc., calm abiding together with insight, the path which is unified and skill in means, know ledge, merit, the path, dharani, the ten levels, and the antidote. [Ornament 1.46-7]<br />由二廣大資糧攝持。勝出大乘中品世第一法以下加行道。能生菩提自果之菩薩瑜伽。即資糧正行之相。界從大乘加行道上品世第一法至最後心。<br />此中差別有十七種。欲令有情離苦之大悲。由大悲故修行布施等六波羅蜜多。在入定時修習止觀及雙運道。於利他事善權方便。智慧資糧與福德資糧。見道等為道資糧。諸法文義乃至多刦受持不忘之陀羅尼。此分通達諸字真實之忍陀羅尼。為救護眾生能制諸明咒之咒陀羅尼。諸經文句乃至多刦受持不忘之法陀羅尼。諸經義理乃至多刦受持不忘之義陀羅尼。能為功德作所依處之十地資糧。能斷相違品之對治資糧。當知此等即是資糧正行之次第。<br />(壬二)別釋三資糧分三。(癸一)智資糧。(癸二)地資糧。(癸三)對治資糧。<br />今初。此別釋智資糧論無頌文而釋有之。謂所緣境有二十種空性。故能緣智亦分二十種智慧資糧。由內六處真實空故名內空。由外色等真實空故名外空。由內外俱分所攝之根依處真實空故名內外空。由空性亦真實空故名空空。由十方真實空故名大空。由道所證之湼槃真實空故名勝義空。由緣生有為真實空故名有為空。由非緣生無為真實空故名無為空。由內外中間真實空故名畢竟空。由生死前際後際真實空故名無際空。由取捨真實空故名無散空。由實性真實空故名本性空。由一切法真實空故名一切法空。由諸法生等真實空故名自相空。由過去未來等真實空故名不可得空。由因緣和合真實空故名無性自性空。由五蘊自性真實空故名有性空。由無為虛空等真實空故名無性空。由本性空亦真實空故名自性空。由諸法作者自性空故名他性空。如空有二十。亦有爾許之能緣智慧資糧故。<br />(癸二)別釋地資糧分二。(子一)釋因位九地修治。(子二)釋果位第十地相。初又分九。(丑一)初地修治。<br />labhyate prathamā bhumirdaśadhā parikarmaṇā /<br />āśayo hitavastutvaṃ sattveṣu samacittatā // Abhs_1.48 //<br />tyāgaḥ sevā ca mitrāṇāṃ saddharmālambanaiṣaṇā /<br />sadā naiṣkramyacittatvaṃ buddhakāyagatā spṛhā // Abhs_1.49 //<br />dharmasya deśanā satyaṃ daśamaṃ vākyamiṣyate /<br />jñeyam ca pārikarmaiṣāṃ svabhāvānupalambhataḥ // Abhs_1.50 //<br />由十種修治。當能得初地。意樂饒益事。有情平等心。<br />能捨近善友。求正法所緣。常發出家心。愛樂見佛身。<br />開闡正法教。諦語為第十。彼性不可得。當知名修治。<br />They attain the first level through ten preparations. [The Lord] asserts that the ten are intention, beneficial things, the same attitude of mind to beings, renunciation, serving friends, searching for the good dharma as objective support, always having the thought to leave, longing for the Buddha Bodies, demonstrating the dharma, and truthful speech. Know these are preparations because thev do not apprehend an essential nature. [Ornament 1.48-50]<br />由十種修治。能得初地所有功德。謂於一切事無諂誑心。能饒益自他之事謂受持大乘。於諸有情修四無量其心平等。能捨內身資財善根等不生慳結。三業至誠親近承事諸善知識。尋求三乘正法所緣。常發出家之心不樂居家。念佛不捨愛見佛身。開闡教法全無慳悋。誓願究竟發諸實語。初極喜地之十法。當知由大悲與不得自性之空慧所攝持故名為修治。<br />(丑二)二地修治。<br />śīlaṃ kṛtajñatā kṣāntiḥ pramodyaṃ mahatī kṛpā /<br />gauravaṃ guruśuśrūṣā vīryaṃ dānādike 'ṣṭamam // Abhs_1.51 //<br />戒報恩安忍。極喜及大悲。承事敬師聞。第八勤施等。<br />[They attain the second through] morality, gratitude, patience, joy, great compassion, respect, hanging on the guru's words, and eighth, vigor for giving, etc. [Ornament 1.51]<br />第二地中有八修治。謂攝善法等戒。酬報他恩。安忍怨害。最極歡喜修諸善行。於諸眾生起大悲愍。恭敬承事鄔波陀耶等。敬重師長諸善知識聽聞正法。第八修治謂精進修習布施波羅蜜多等。由此八能修治第二離垢地。以能搉彼逆品圓滿對治故。<br /><br />(丑三)三地修治。<br />atṛptatā śrute dānaṃ dharmasya ca nirāmiṣam /<br />buddhakṣetrasya saṃśuddhiḥ saṃsārāparikheditā // Abhs_1.52 //<br />hrīrapatrāpyamityetat pañcadhā mananātmakam /<br />多聞無厭足。無染行法施。嚴淨成佛剎。不厭倦眷屬。及有慚有愧。五種無著性。<br />[They understand the third through] an absence of conceit that is fivefold: an insatiable desire to learn, disinterested giving of dharma, thorough purification of the Buddhafield, not being depressed about samsara, and shame and embarrassment. [Ornament 1.52-53ab]<br />第三地中有五修治。謂勤修多聞聞法無厭。不求利譽等無諸染著為他說法。於自將來成佛國土淨治情器世間諸過。雖見眷屬邪行等過而不厭利他。觀待自法不造諸惡名曰有慚。觀待世間不造諸惡名曰有愧。於彼一切無執著心。由通達無我慧所攝持故。此五即能修治第三發光地准前應知。<br />(丑四)四地修治。<br />vanāśālpecChatā tuṣṭirdhūtasaṃlekhasevanam // Abhs_1.53 //<br />śikṣāyā aparityāgaḥ kāmānāṃ vijugupsanam /<br />nirvitsarvāstisaṃtyāgo 'navalinānapekṣate // Abhs_1.54 //<br />住林少欲足。杜多正律儀。不捨諸學處。訶厭諸欲樂。寂滅捨眾物。不沒無顧戀。<br />[They attain the fourth when] they dwell in the forest, have few desires, are content, resort to a strict regimen of asceticism, do not give up training, loathe sense pleasures, turn away, renounce all there is, are uncowed, and have no expectations. [Ornament 1.53cd-54]<br />第四地中有十修治。謂常住林藪阿練若處遠離憒鬧。未得利養無諸貪欲名為少欲。已得利養不求多妙名為知足。誓行十二杜多功德故正律儀。十二種杜多功德者謂常乞食。一坐食。一受食。此三對治飲食貪。住阿練若。樹下坐。露地坐。塚間坐。此四對治處所貪。常三衣。毳毛衣。糞掃衣。此三對治衣服貪。常端坐。隨宜坐。此二對治臥具貪。所受學處皆不捨棄。於五欲樂深生厭離。稱所化機令住寂滅。一切財物如欲而捨。修諸善法心不滯沒。於一切物心無顧戀。如是十法修治第四焰慧地准前應知。<br />(丑五)五地修治。<br />saṃstavaṃ kulamātsaryaṃ sthānaṃ saṃgaṇikāvaham /<br />ātmotkarṣaparāvajñe karmamārgān daśāśubhān // Abhs_1.55 //<br />mānaṃ stambhaṃ viparyāsaṃ vimatiṃ kleśamarṣaṇam /<br />vivarjayan samāpneti daśaitān pañcamīṃ bhuvam // Abhs_1.56 //<br />親識及慳家 。樂猥雜而住 。自讚及毀他 。十不善業道。<br />憍慢與顛倒 。惡慧忍煩惱 。遠離此十事 。證得第五地。<br />They attain the fifth level when they avoid these ten: intimacy, being jealous of family, places which invite crowds, praising them selves and disparaging others, the ten unwholesome action paths, conceit, arrogance, perverted views, doubt, and tolerance for cankers. [Ornament 1.55-6]<br />第五地中有十修治。謂樂與居家往還親識。嫉他利養慳諸居家。愛與大眾猥雜而住。若自稱讚。若毀咨他。由此增長十不善業道。恃自多聞等不恭敬他令心高舉。於取捨處顛倒執著。執持邪見等惡慧。忍受趣向貪等煩惱。若能遠離此十法。依止十種對治。即能證得第五難勝地。<br />(丑六)六地修治。<br />Dāna-śīla-kṣamā-vīrya-dhyāna-prajñā-prapūraṇāt /<br />śiṣyakhaḍgaspṛhātrāsacetasāṃ parivarjakaḥ // Abhs_1.57 //<br />施戒忍精進。靜慮慧圓滿。於弟子麟喻。捨喜捨怖心。<br />yācito 'navalinaśca sarvatyāge 'pyadurmanāḥ /<br />kṛśo 'pi nārthināṃ kṣeptā ṣaṣṭhīṃ bhūmiṃ samaśrute // Abhs_1.58 //<br />見求無愁慼。盡捨無憂悔。雖貧不厭求。證得第六地。<br />They reach the sixth level by [twelve preparations]. They perfect giving, morality, patience, vigor, concentration, and wisdom , they avoid thought with Listener and Rhinoceros longings and that is scared, they are not cowed by beggars, do not feel sad even when they have given everything away,<br />and do not reject supplicants even when they are poor. [Ornam ent 1.57-8]<br />第六地中有十二修治謂由圓滿布施持戒安忍精進靜慮智慧六種波羅蜜多。而能遠離六種所治。謂由圓滿持戒與靜慮故。於聲聞弟子及麟喻獨覺地能遠離喜樂。由圓滿安忍波羅蜜多故。於怨害等能遠離恐怖心。由圓滿布施波羅蜜多故見求者來心無愁慼。由愛樂布施精進圓滿故捨一切物心無憂悔。由圓滿般若波羅蜜多故雖極貧乏而終不捨求者。由此十二修治證得第六現前地。<br />(丑七)七地修治。<br />ātmasattvagraho jīvapudgalocChedaśāśvataḥ /<br />nimittahetvoḥ skandheṣu dhātuṣvāyataneṣu ca // Abhs_1.59 //<br />執我及有情。命與數取趣。斷常及相因。蘊界并諸處。<br />traidhātuke pratiṣṭhānaṃ saktirālīnacittatā /<br />ratnatritayaśīleṣu taddṛṣṭyabhiniveśitā // Abhs_1.60 //<br />住三界貪著。其心徧怯退。於三寶尸羅。起彼見執著。<br />śūnyatāyāṃ vivadaśca tadvirodhaśca viṃśatiḥ /<br />kalaṅkā yasya vicChinnāḥ saptamīmetyasau bhuvam // Abhs_1.61 //<br />The twenty blemishes are when they seize on self, being, soul, person, annihilation, and perm anence, are established in, have attachment to, and let their thoughts sink down onto a mark, cause, skandhas, elements, sense fields, and the three realms, when they settle down in views about the Three Jewels and morality, and when they argue about emptiness and refute it. Those who have removed these proceed to the seventh level. [Ornament 1.59-61]<br />諍論於空性。違空性過失。由離此二十。便得第七地。<br />斷除此說二十種過失即成二十種修治。由如前說空慧攝持便能證得第七遠行地。謂執我。執有情。執命者。執補特伽羅。如是執斷邊。常邊。相。因。蘊。界。處。執三界為真實應住。著為真實應捨。自覺不能得勝上功德心徧怯退。於三寶及戒起彼見而執著。妄執空性為破壞有事而興諍論。執彼空性與世俗相違。是為七地應離之二十種過失。<br />trivimokṣamukhajñānaṃ trimaṇḍalaviśuddhatā /<br />karūṇāmananā dharmasamataikanayajñatā // Abhs_1.62 //<br />anutpādakṣamājñānaṃ dharmāṇāmekadheraṇā /<br />kalpanāyāḥ samuddhātaḥ saṃjñādṛkkleśavarjanam // Abhs_1.63 //<br />śamathasya ca nidhyaptiḥ kauśalaṃ ca vidarśane /<br />cittasya dāntatā jñānaṃ sarvatrāpratighāti ca // Abhs_1.64 //<br />sakterabhūmir yatrecChaṃ kṣetrāntaragatiḥ samam /<br />sarvatra svātmabhāvasya darśanaṃ ceti viṃśatiḥ // Abhs_1.65 //<br />知三解脫門。三輪皆清淨。大悲無執著。法平等一理。<br />知無生知忍。說諸法一相。滅除諸分別。離想見煩惱。<br />奢摩他定思。善毘鉢舍那。內心善調伏。一切無礙智。<br />非貪地隨欲。等遊諸佛土。一切普現身。共為二十種。<br />And the tw enty [seventh level preparations] are: They have know ledge that is the three doors to deliverance, have purified [the stain of taking] the three circles [as a basis], have com passion, and are not conceited. D harm as are the same for them and they know the one principle. They know nonproduction and forbearance, and for them dharmas move as one. They destroy projection, reject discrimination, views, and cankers,88 meditate calm abiding and are skilled in insight, have calm ed thoughts, and have totally unobstructed knowledge. For them there is no ground for attachment, they go equally to other fields as they wish, and they show themselves everywhere. [Ornament 1.62-65]<br />由其所治有二十種。故第七地亦有二十種修治對治。謂知諸法因果自相皆真實空故知三解脫門。現證能殺所殺殺業三輪皆非實有故皆清淨。緣一切有情起大悲心。於諸法上無真實執。知一切法平等皆真實空。了知究竟唯一乘理。知一切法勝義無生。於甚深空性不起驚怖了知深忍。宣說發心所攝諸法皆無實一相。摧壞一切實執分別。無有執著常樂我淨等相之想。遠離薩迦耶等五見。遠離貪等煩惱。由奢摩他門決定思惟一切相智。於毘鉢舍那勝慧了知緣起如幻之方便獲得善巧。調伏內心實執。於一切所知成就無障礙智。通達一切皆非貪著真實之地。隨自所欲平等遊歷諸佛剎土。由於自身獲得自在普於一切時會能自現其身。由此二十種修治能得七地准前應知。<br />sarvasattvamanojñānamabhijñākrīḍanaṃ śubhā /<br />buddhakṣetrasya niṣpattirbuddhasevāparīkṣaṇe // Abhs_1.66 //<br />akṣajñānaṃ jinakṣetraśuddhirmāyopamā sthitiḥ /<br />saṃcintya ca bhavādānamidaṃ karmāṣṭadhoditam // Abhs_1.67 //<br />(丑八)八地修治。<br />知諸有情意。遊戲諸神通。修微妙佛剎。觀故親近佛。<br />知根淨佛土。安住如幻事。故思受三有。說此八種業。<br />[The Lord] proclaim s that there are eight preparations [for the eighth level]: They know what all beings think, sport in direct know ledge, create a beautiful Buddhafield, tend to and contemplate the Buddha, have eye know ledge, purify the Jinafield, are firm in magical apparition, and appropriate existence at will. [Ornament 1.66-7]<br />第八地中有八修治。諸有情意有貪離貪等能如實知。於諸國土遊戲神通。修微妙佛剎以吠瑠璃等而為自性。為欲觀擇諸法文義故親近承事諸佛。由天眼故知諸根利鈍。於自當來成佛國土淨治有情所有過失。出定入定一切如幻而住。由悲願故故思受生三有。此是第八不動地中八修治業。由此八事圓滿八地准前應知。<br />(丑九)九地修治。<br />praṇidhānānyanantāni devādīnāṃ rūtajñatā /<br />nadīva pratibhānānāṃ garbhāvakrāntirūttamā // Abhs_1.68 //<br />kulajātyośca gotrasya parivārasya janmanaḥ /<br />naiṣkramyabodhivṛkṣāṇāṃ guṇapūreśca saṃpadaḥ // Abhs_1.69 //<br />無邊諸誓願。了知天等語。辯說如懸河。入胎最第一。<br />種姓族圓滿。眷屬及生身。出家菩提樹。圓滿諸功德。<br />They make infinite prayers, know the languages of gods, etc., are like a river of inspired utterances, make the supreme descent into a womb, [104] and have the excellence of family, descent, lineage, retinue, birth, leaving home, bodhi tree, and perfection of qualities.<br />第九地中有十二修治。謂由圓滿九種波羅蜜多。無邊大願皆能成辦。又能了知天等一切有情語言差別。由得辯無礙解故說法辯才無盡猶若懸河。遠離一切婦人過失為一切人共所稱讚入此母胎最為第一。若剎帝利若婆羅門種族圓滿。若日親若甘蔗等姓氏圓滿。母等七族圓滿。自所教化令住菩提之眷屬圓滿。若帝釋天及人王等稱讚而生。由諸佛及淨居天人勸令出家。成就大菩提樹。如大師之阿輸他樹。慈尊之龍華樹。燃燈佛之諾瞿陀樹。圓滿十力等一切功德。由此十二種修治。圓滿第九善慧地。准前應知。<br />(子二)釋果位第十地相。<br />nava bhūmīratikramya buddhabhūmau pratiṣṭhate /<br />yena jñānena sā jñeyā daśamī bodhisattvabhūḥ // Abhs_1.70 //<br />超過九地已。若智住佛地。應知此即是。菩薩第十地。<br />[When Bodhisattvas], having passed beyond nine levels, stand because of their knowledge at the Buddha level, you should know it is the Bodhisattva's tenth level.<br />此中九地者。謂指小乘八地及因位菩薩九地合為一菩薩地。前八地由智見而超。後一地由安住而超。過九地已。其上第十地智。經說超越九地安住佛地。當知彼即是十地菩薩。<br />若爾因位九地皆說修治。於果位十地何故不說修治而說十地之相耶。由第十地圓滿以下諸地之斷智功德種類。故不別說也。<br />小乘八地者。謂聲聞種姓地。預流向是居四雙八單之最初智德名八人地。預流是斷三結所顯之智德故名見地。一來是多分離欲所顯住果之智德故名薄地。不還是斷下五分結所顯住果之智德故名離欲地。下五分結者謂三結及貪欲瞋恚。聲聞阿羅漢果。是斷上五分結所顯小乘之智德名已辦地。上五分結者謂色無色貪。掉舉慢無明。餘三聲聞果前之三向。是聲聞果向所餘智德故。同名一聲聞地。獨覺聖現觀以是中乘現觀故名辟支佛地。<br />(癸三)別釋對治資糧。<br />pratipakṣo 'ṣṭadhā jñeyo darṣanābhyāsamārgayoḥ /<br />grāhyagrāhakavikalpānāmaṣṭānāmupaśāntaye // Abhs_1.71 //<br />見修諸道中。所能取分別。由滅除彼故。說八種對治。<br />You should understand eight sorts of antidote to calm eight object and subject conceptualizations on the paths of seeing and repeated practice.<br />大乘見道修道之中。由滅除所取能取八種分別故。其對治資糧正行故亦說八種。<br />(辛四)定出一切相智出生正行。<br />uddeśe samatāyāṃ ca sattvārthe yatnavarjane /<br />atyantāya ca niryāṇaṃ niryāṇaṃ prāptilakṣaṇam // Abhs_1.72 //<br />sarvākārajñatayāṃ ca niryāṇaṃ mārgagocaram /<br />niryāṇapratipajjñeyā seyamaṣṭavidhātmikā // Abhs_1.73 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre<br />sarvākārajñatādhikāraḥ prathamaḥ //<br />所為及平等。利有情無用。超二邊出生。證得相出生。<br />一切相智性。道有境出生。當知此八種。是出生正行。<br />You should know eight going forth practices: going forth to the aim, sameness, welfare of beings, and spontaneity, going forth beyond extremes, going forth marked by attainment, going forth to the knowledge of all aspects, and that ranges over the paths.<br />定能出生一切相智之淨地瑜伽。是出生正行之相。界限唯在三清淨地。差別有八。謂三種所為事。通達一切法空性平等。能作無邊有情利益。任運利他不加功用。此三種是心大之差別。超出常斷二邊出生無住湼槃。永離一切所治證得一切所證為相之出生。此二是斷德大之差別。現證十法之究竟智謂一切相智。能生一切相智之勝進道金剛喻定之有境(即能緣心也)出生。此二是智德大之差別。如是總別八種出生正行。應知是名出生正行也。<br />道相智品第三(攝般若第二會二五卷帝釋品至三六卷清淨品)<br />(戊二)釋趣彼方便道相智分二。(己一)釋道相智之支分。(己二)釋道相智之本性。今初。<br />dhyāmīkaraṇatā bhābhirdevānāṃ yogyatāṃ prati /<br />viṣayo niyato vyāptiḥ svabhāvastasya karma ca // Abhs_2.1 //<br />調伏諸天故。放光令隱闇。境決定普遍。本性及事業。 <br />[ The Tathāgata's ] light that eclipses the gods to make them fit [ for higher goals ] ; the object , [ i.e. , the knowledge of paths ] that is restricted [ to Bodhisattvas ] ; [ the capacity to produce the thought of enlightenment ] that pervades ; the own-being [ of the knowledge of paths that reaches a goal beyond nirvāṇa ] ; and its work , [ maturing beings and so on ] . [ Ornament 2.1 ]<br />道相智因果自性三法隨一所攝大悲任持之殊勝功德。是道相智支分之相。界限從醒覺大乘種性乃至佛地。<br />由如來本性之光明隱蔽欲色諸天異熟光明者。為令了知由摧伏其增上慢心故。乃能發心及生道相智之智德。又為摧彼諸天增上慢令堪生道相智故。此顯遠離生道相智之障礙增上慢現行。次明道相智唯發菩提心者乃生起故境各別決定。總謂一切有情皆可生道相智故云普遍。不求斷自身欲有諸漏為本性。成就利他殊勝作用。是為道相智之五支也。<br />(己二)釋道相智之本性分三。(庚一)知聲聞道之道相智。(庚二)知獨覺道之道相智。(庚三)知菩薩道之道相智。初又分二。(辛一)自性。(辛二)順決擇分因。今初。<br />caturṇamāryasatyānāmākārānupalambhataḥ /<br />śrāvakāṇāmayaṃ mārgo jñeyo mārgajñatānaye // Abhs_2.2 //<br />道相智理中。由諸四聖諦。行相不可得。當知聲聞道。<br />[ Bodhisattvas ] practicing the knowledge of paths should know the path of Listeners without taking the aspects of the four noble truths as a basis . [ Ornament 2.2 ]<br />由發心廻向通達空慧三法任持。為欲攝受聲聞種性所應知之現觀種類大乘聖智。即是知聲聞道道相智之相。界從大乘見道乃至佛地。<br />道相智理者。即此品中四聖諦上無常等十六行相。由發心廻向真實不可得之空慧三法任持門中。當知修此聲聞道相。四諦無常等十六行相者。謂因緣生故無常。隨煩惱業轉故苦。無異體清淨之我故空。無自體之我故無我。是苦諦上之四相。是苦之根本故名因。數數生苦故名集。招猛利苦故名生。與後生果作助緣故名緣。是集諦上之四相。是斷除煩惱之離繫故名滅。是寂滅苦之離繫故名靜。是利樂自性之離繫故名妙。是苦不再生之離繫故名離。此是滅諦上之四相。是趣解脫之道故名道。是對治煩惱之道故名理。由現證之體性不顛倒行故名行。能從根本拔除苦及煩惱故名出。此是道諦上之四相。苦諦上四相互違。餘三諦上四相義同。<br />(辛二)順決擇分因。<br />rūpādiskandhaśūnyatvācChūnyatānāmabhedataḥ /<br />uṣmāṇaḥ anupalambhena teṣāṃ murdhagataṃ matam // Abhs_2.3 //<br />kṣāntayasteṣu nityādiyogasthānaniṣedhataḥ /<br />daśa bhūmīḥ samārabhya vistarāsthānadeśanat // Abhs_2.4 //<br />agradharmagataṃ proktamāryaśrāvakavartmani /<br />tatkasya hetorbuddhena buddhvā dharmāsamīkṣaṇāt // Abhs_2.5 //<br />聖聲聞道中。由色等空故。空無別為煖。由彼無所得。<br />許為至頂位。忍位於色等。破住常等理。依於十地等。<br />由廣說無住。即名第一法。由佛以現智。不見諸法故。 <br />When [ Subhūti says ] on the Noble Listener path the form skandha and so on are empty and hence the emptinesses are not different [ he is talking about ] the warmed [ aids to penetration ] . [ Ornament 2.3ab ] <br />[ When he says Bodhisattvas] do not make anything into a basis he is thinking about their being at the peak . [ Ornament 2.3cd ]<br />When he prohibits them taking their stand on them as permanent and so on [ he is talking about ] the forbearances . [ Ornament 2.4ab]<br />And when he teaches in detail that they do not stand , starting with the ten levels , he is talking about them being at the highest dharma . [ Ornament 2.4cd - 2.5ab ] <br />And why ? Because when Buddhas are enlightened they do not look for dharmas . [Ornament 2.5cd ]<br />了知聖聲聞道之道相智因。有四順決擇分。謂色等勝義空故。通達空性與色等無分別慧所攝持之加行道即煖位。通達色等勝義無所得慧所攝持之加行道即頂位。通達色等於勝義中破除安住常無常等理。此慧所攝持之加行道即忍位。依於十地者謂通達極喜地等勝義無所住如經廣說。此慧所攝持之加行道即世第一法。何故如是十地勝義無耶。謂十地是無。以佛世尊現知一切法。於勝義中不見有十地故。<br />若爾此處之加行道與第一品所說之加行道。有重複失。答云。前品所說是為了知勝出聲聞之加行道。此中所說。是為令了知以通達空性慧攝持而修四諦無常等十六行相。故無過失。<br />(庚二)知獨覺道之道相智分三。(辛一)所依差別。(辛二)如何了知彼道。(辛三)釋順決擇分因。初又分二。(壬一)正說。(壬二)斷諍。今初。<br />paropadeśavaiyarthyaṃ svayaṃbodhāt svayaṃbhuvām /<br />gambhīratā ca jñānasya khaḍgānāmabhidhīyate // Abhs_2.6 //<br />自覺自證故。亦不依他教。是故當宣說。麟喻智甚深。 <br />[ Buddhas ] say self-born Rhinoceroses do not need to be instructed by others , and have knowledge that is deep because of their own realization . [ Ornament 2.6 ]<br />由三別法(發心廻向空慧)任持門中。為欲攝受獨覺種性所應了知之現觀種類大乘聖智。即知獨覺道道相智之相。界從大乘見道乃至佛地。言自覺者指獨覺阿羅漢。此於最後有時。不須依仗他師教授自能證得菩提。其亦字者表於彼時自亦不用言語為他說法。此麟喻智當說較聲聞為甚深。非如聲聞可依言教能了彼智。唯以身表現神通說法甚深智故。<br />(壬三)斷諍。<br />śuśrūṣā yasya yasyārthe yatra yatra yathā yathā /<br />sa so 'rthaḥ khyātyaśabdo 'pi tasya tasya tathā tathā // Abhs_2.7 //<br />若誰於何義。欲聞如何說。於彼彼彼義。無聲如是現。 <br />[ Buddhas ] demonstrate in whatever way necessary , even without words , any topic anyone wants to learn in whatever way they have to . [ Ornament 2.7 ]<br />獨覺無聲云何說法耶。如是說法無違。若有誰等所化有情。於何等義欲聞如何行相言說。即於彼等所化。有彼彼義。雖無聲音亦如是現也。<br />(辛二)如何了知彼道。<br />grahyārthakalpanāhānādgrāhakasyāprahāṇataḥ /<br />ādhārataśca vijñeyaḥ khaḍgamārgasya saṃgrahaḥ // Abhs_2.8 //<br />遠所取分別。未離能取故。當知由所依。攝為麟喻道。 <br />You should know in summary that the path of the Rhinoceros eliminates conceptualization of an object but not of a subject , and that it has a [ distinct ] foundation . [ Ornament 2.8 ]<br />當知麟喻道。由三法差別所攝。謂遠離色等外境所取分別。未能遠離內識能取實執分別。就所依差別。是依獨覺乘所攝法之法性為所依種性故。<br />(辛三)釋順決擇分因。<br />prajñapteravirodhena dharmatāsūcanākṛtiḥ /<br />usṣmagam mūrdhagaṃ rūpādyahānādiprabhāvitam // Abhs_2.9 //<br />adyātmaśūnyatādyābhī rūpāderaparigrahāt /<br />kṣāntiḥ rūpādyanutpādādyākārairagradharmatā // Abhs_2.10 //<br />開闡假法性。無違相為煖。頂由達色等。無減等所顯。 <br />忍由內空等。不執色等故。色等無生等。相為第一法。 <br />[ Where Subhūti] indicates the true nature of dharmas without obstructing the concept it is the warmed [ aid to penetration ] aspect . [ Ornament 2.9ab]<br />[ Where he] explains that form does not decrease and so on is the peaked . [ Ornament 2.9cd ]<br />[ Where he says ] the emptiness of a subject and so forth do not appropriate form and so forth is the forbearance . [ Ornament 2.10ab ] <br />And with the aspects of nonproduction and so forth of form , etc. , [ he indicates ] the highest true nature of dharmas Ornament [2.10cd ]<br />了知獨覺道之道相智因。順決擇分有四。謂開闡色等勝義中無名言中假有。不違法性。是為煖位。頂位是由通達色等勝義無減等所顯。忍位由通達內空等故了知色等勝義不可執。世第一法。了知色等勝義無生等相。<br />(庚三)知菩薩道之道相智分二。(辛一)見道。(辛二)修道。初中又二。(壬一)略標剎那。(壬二)廣釋修相。今初。<br />kṣāntijñānakṣaṇaiḥ satyasatyaṃ prati caturvidhaiḥ /<br />mārgajñatāyāṃ dṛṅmārgaḥ sānuśaṃso 'yamucyate // Abhs_2.11 //<br />由諦與諦上。忍智四剎那。說此道相智。見道具功德。 <br />They talk about this path of seeing in the knowledge of paths , with its benefits , as four forbearance and knowledge instants for each truth . [ Ornament 2.11 ]<br />現證空性慧所攝持之大乘諦現觀。即是大乘見道之相。界限唯在大乘見道。<br />此說大乘見道人身中具大功德勝利之見道。由依苦集諦及滅道諦上忍智四剎那而說故。<br />(壬二)廣釋修相。<br />ādhārādheyatābhāvāttathatābuddhayormithaḥ /<br />paryāyeṇānanujñānaṃ mahattā sāpramāṇatā // Abhs_2.12 //<br />parimāṇāntatābhāvo rūpāderavadhāraṇam /<br />tasyāṃ sthitasya buddhatve 'nugrahātyāgatādayaḥ // Abhs_2.13 //<br />maītryādi śūnyatā prāptirbuddhatvasya parigrahaḥ /<br />sarvasya vyavadānasya sarvādhivyādhiśātanam // Abhs_2.14 //<br />nirvāṇagrāhaśāntatvaṃ buddhebho rakṣaṇādikam /<br />aprāṇivadhamārabhya sarvākārajñatānaye // Abhs_2.15 //<br />svayaṃ sthitasya sattvānāṃ sthāpanaṃ pariṇāmanam /<br />danādīnāṃ ca saṃbodhāviti mārgajñatākṣaṇāḥ // Abhs_2.16 //<br />真如與諸智。無互能所依。故不許差別。廣大無能量。<br />無量無二邊。住彼於色等。執為佛自性。無取無捨等。<br />慈等及空性。證得佛陀性。遍攝諸淨法。除遣諸苦病。 <br />滅除涅槃執。諸佛守護等。不殺害生等。一切相智理。<br />自住立有情。所修布施等。廻向大菩提。是道智剎那。 <br />[ The first instant is where Subhūti ] does not accept that the discourse [ contradicts the ultimate and covering levels ] because suchness and Buddha that are reciprocally base and based - on do not exist ; [ the second to fifth where Sakra and Subhūti say the Perfection of Wisdom ] is great and immea surable , has no limit , and is infinite ; [ the sixth and seventh where the Lord says Bodhisattvas ] standing in that [ Perfec tion of Wisdom ] are certain that their form [ skandha ] and so on is the Buddha , and do not appropriate and do not let go [ of form ] and so on ; [ the eighth and ninth where the Lord says they havel friendliness and so on , [ and a knowledge of ] emptiness [ that stops fear ; the tenth to thirteenth where Sakra says the Perfection of Wisdom allows Bodhisattvas ] to reach the state of a Buddha the Lord says it ] incorporates all on the bright side , removes all misfortunes and diseases , and appeases seizing on nirvana . [ The fourteenth instant is where the Lord says ] Buddhas give [ Bodhisattvas ] shelter and so on . [ the fifteenth where he says ] they them selves stand in the practice of not hurting living beings , to , the practice of the knowledge of all aspects , and establish beings in those too ; [ and the sixteenth where he says they turn over giving and so on to full enlightenment . These are the instants of the knowledge of paths . [ Ornament 2,12-16 ]<br />道相智所攝之見道中有十六剎那。謂苦諦真如與佛現證彼之智。於勝義中無互相能依所依之性。於勝義中不許能所依差別現證無彼之大乘見道即苦法忍。廣大者謂色等由勝義實空法界體性故。其能緣之般若波羅蜜多亦成廣大即苦法智。現證苦諦於勝義中無能量之量。是苦類忍。現證苦諦勝義無量。即苦類智。此是苦諦四相。四中第一剎那是所治種子之真能治無間道。後三剎那是從彼所治種子解脫之解脫道。以下諸相准此應知。現證集諦勝義無常斷二邊是集法忍。住彼集法忍之瑜伽師。於色等上定執佛性實空。即集法智。現知集諦於勝義中無取捨等即集類忍。修慈悲等四無量之功德即集類智。此是集諦四相。現證色等真實空之空性。即滅法忍。所修善根能得佛果即滅法智。具足遍攝滅類忍中一切淨法種類功德即滅類忍。具足除遣外界一切苦害及內身一切病惱之功德即滅類智。此是滅諦四相。息滅實執湼槃之戲論。即道法忍。安住道法智之瑜伽師有為諸佛守護之功德即道法智。能得斷除殺生等十惡。遍知十善相一切相智之因理自己安住亦安立他。此智即道類忍。所修布施等六度廻向大菩提果。即是大乘見道道類智。此是道諦四相。道相智品此十六剎那一座無間而生故。<br />(辛二)修道分二。(壬一)修道作用。(壬二)有作用之修道。今初。<br />sarvato damanaṃ nāma sarvataḥ kleśanirjayaḥ /<br />upamakrāviṣahyatvaṃ bodhirādhārapūjyatā // Abhs_2.17 //<br />遍息敬一切。能勝諸煩惱。怨敵不能害。菩提供養依。 <br />[ From the Perfection of Wisdom comes ] total discipline , total bending , victory over cankers , no occasion for attacks , enlightenment , and a state that is a basis worthy of worship . [Ornament 2.17]<br />由修大乘修道力故所得勝利。即是大乘修道作用之相。界從修大乘修道第二剎那乃至佛地。<br />大乘修道作用有六。起上諸道心得自在名遍息滅。由摧慢故恭敬善知識等一切眾生。由不隨煩惱轉故勝伏貪等諸煩惱。他諸怨敵不能損害。此四是士用果。自力能辦大菩提果是等流果。修道位菩薩隨所住處皆成可供養處。是增上果。<br />(壬二)有作用之修道分二。(癸一)有漏修道。(癸二)無漏修道。初又分三。(子一)勝解修道。(子二)廻向修道。(子三)隨喜修道。初中又二。(丑一)正釋。(丑二)勝利。今初。<br />adhimuktistridhā jñeyā svārthā ca svaparārthakā /<br />parārthikaivetyeṣa ca pratyekaṃ trividheṣyate // Abhs_2.18 //<br />mṛdvī madhyādhimātrā ca mṛdumṛdvādibhedataḥ /<br />sā punastrividhetyevaṃ saptaviṃśatidhā matā // Abhs_2.19 //<br />勝解謂自利。俱利及利他。當知此三種。各有下中上。 <br />別別為三品。又以下下等。復各分為三。共二十七種。 <br />[ The Lord says ] you should know three types of belief : for your own welfare , for your own and others ' welfare , and for the welfare of others alone . [ Ornament 2.18ac ]<br />And [ the Lord ] asserts three of each : small , middling , and big . [ Ornament 2.18d - 19a ] . <br /> [ He says ] there are again three of them divided into small small and so on . [ Ornament 2.19b - c]<br /> So he considers there are twenty - seven sorts . [ Ornament 2.19d ] <br />信解佛母(即般若波羅蜜多)為三利之根本大乘隨現觀。即大乘勝解修道之相。界從初地乃至最後心。<br />當知大乘勝解修道有三種。謂有自利自他俱利利他之勝解修道故。此三種勝解修道復各分下中上三品。其下中上品。又各分為三種。謂下下品等。如是許勝解修道為二十七種。<br />(丑二)勝利。<br />stutiḥ stobhaḥ praśaṃsā ca prajñāparamitāṃ prati /<br />adhimokṣasya mātrāṇāṃ navakaistribhiriṣyate // Abhs_2.20 //<br />般若波羅蜜。於諸勝解位。由三種九聚。讚事及稱揚。<br />[ Sakra and the Lord ] assert praise , commendation , and glori fication for the Perfection of Wisdom [ that correspond ] with the triad of nine degrees of belief . [ Ornament 2.20 ]<br />由修勝解修道之力所得勝利。即勝解修道勝利之相。界從修勝解修道第二剎那乃至佛地。<br />若於教道果三種般若波羅蜜多修勝解時。佛以三類九品如其次第後後轉勝。讚美承事稱揚令發歡喜故。<br />(子二)廻向修道。<br />viśeṣaḥ pariṇāmastu tasya kāritramuttamam /<br />nopalambhākṛtiścāsāvaviparyāsalakṣaṇaḥ // Abhs_2.21 //<br />vivikto buddhapuṇyaughasvabhāvasmṛtigocaraḥ /<br />sopāyaścānimittaśca buddhairabhyanumoditaḥ // Abhs_2.22 //<br />traidhātukāprapannaśca pariṇāmo 'parastridhā /<br />mṛdurmadhyo 'dhimātraśca mahāpuṇyodayātmakaḥ // Abhs_2.23 //<br />殊勝徧廻向。其作用最勝。無所得行相。不顛倒體性。<br />遠離佛福品。自性念行境。 有方便無相。諸佛所隨喜。<br />不繫於三界。下中及上品。是餘三廻向。生大福為性。 <br />[ They say special ] turning over has [ seven ] distinguishing features , and that its function [ of securing enlightenment for the welfare of others ] is supreme , its aspect does not take anything as a basis , it is marked by an absence of error , it is isolated [from an own-being] , is the merit-flood of the Buddhas that has mindfulness of own - being as its sphere of activity , [does what it does ] with [ skillful] means , is signless , is enjoined by the Buddhas , and is not included in the triple world . [ Finally ] there is another turning over [ divided ] into three - small , middling , and big that gives rise to great merit . [ Ornament 21-23 ]<br />能轉自他隨一善根令成大菩提之支分有分別大乘隨現觀。即大乘廻向修道之相。界從初地乃至最後心。<br />成就殊勝廻向之修道位菩薩。具足最勝作用能轉自他善根為大菩提之支分。此廻向有十二種。謂有勝作用之廻向。於所廻向物破除實執無所得行相之廻向。於能廻向心破除實執不顛倒體相之廻向。於廻向者破除實執遠離之廻向。於自善法與佛善法破執實好惡。名念佛福德資糧自性為行境之廻向。於六度善法破執實好惡。名有善巧方便之廻向。破執實三輪為無相廻向。知名言中緣起如幻而緣佛地名諸佛隨喜廻向。於名言中不廻向為三有之因名不繫三界廻向。餘有下中上三品廻向出生廣大福德為性。<br />(子三)隨喜修道。<br />upāyānupalambābhyāṃ śubhamūlānumodanā /<br />anumode manaskārabhāvaneha vidhīyate // Abhs_2.24 //<br />由方便無得。隨喜諸善根。是此中所說。修隨喜作意。 <br />Here [ the Lord ] says they should cultivate attention to rejoicing , rejoicing in wholesome roots with skillful means and without taking anything as a basis . [ Ornament 2.24 ]<br />於自他隨一善根而修歡喜有分別大乘隨現觀。即大乘隨喜修道之相。界從初地乃至最後心。<br />修道位菩薩之隨喜。由名言中有所得之方便與勝義中無所得之智慧二所攝持。於自他善根深修隨喜相應之淨信。即此處所說大乘有漏隨喜作意修道。此諸修道立為有漏者。是就有分別漏而立。非所治品之有漏也。<br />(癸二)無漏修道。分二。(子一)引發修道。(子二)清淨修道。今初。<br />svabhāvaḥ śreṣṭhatā tasya sarvasyānabhisaṃskṛtiḥ /<br />nopalambhena dharmāṇāmarpaṇā ca mahārthatā // Abhs_2.25 //<br />此自性殊勝。一切無作行。立法不可得。是大義利性。 <br />[ They explain ] its own-being , that it is most excellent , that it does not bring anything about , that it gives [ Bodhisattvas ] what is to be procured when they do not take any dharma as a basis , and [ that it brings about ] a great aim . [ Ornament 2.25 ]<br />能立究竟智德之大乘無漏隨現觀。即引發修道之相。界從初地乃至十地。<br />引發修道就所相不同差別為五。謂此修道自體性。是無倒見色等實性之慧。若不由此慧攝持。布施等餘五度不能成佛。故是殊勝方便。此慧行相謂知一切法無勝義生。即於一切不起實有作行。即由自性殊勝等之道。將通達諸法不可得之慧。安立於行者相續。令得究竟義利廣大之佛果。是大義利性。<br />(子二)清淨修道分四。(丑一)因差別。(丑二)境差別。(丑三)果差別。(丑四)自性差別。今初。<br />buddhasevā ca dānādirūpāye yacca kauśalam /<br />hetavo 'trādhimokṣasya dharmavyasanahetavaḥ // Abhs_2.26 //<br />mārādhiṣṭhānagambhīradharmatānadhimuktate /<br />skandhādyabhiniveśaśca pāpamitraparigrahaḥ // Abhs_2.27 //<br />依佛及施等。善巧諸方便。此是勝解因。諸法衰損因。 <br />謂魔所魅著。不信解深法。執著五蘊等。惡友所攝持。 <br />Here tending the Buddhas and [ perfecting ] giving and so on [ in countless previous lives ] , and skill in means cause belief [ the Perfection of Wisdom ] . Being under the influence of Mara and lacking belief in the deep true nature of dharmas , settling down in the skandhas and so on , and being men tored by bad friends cause the ruin of Dharma . [ Ornament 2.26-27 ]<br />能立究竟斷德之大乘無漏隨現觀。即清淨修道之相。界從初地乃至十地。外緣親近諸佛。內緣修行施等。及善巧方便止觀雙運。是於清淨修道勝解之因或順緣。此清淨修道等法衰損之因或違緣者。謂被魔所魅著及惡友所攝受。是外違緣。若種性下劣不能信解深法及根器下劣執著五蘊等實有。是內緣違。此等即不生清淨修道之因也。<br />(丑二)境差別。<br />phalaśuddhiśca rūpādiśuddhireva tayordvayoḥ /<br />abhinnācChinnatā yasmāditi śuddhirudīritā // Abhs_2.28 //<br />果法清淨性。即色等清淨。以彼二無異。不可分故淨。 <br />[ The Lord ] proclaims purity thus : " The purity of the fruit is identical to the purity of form " and so on , because both of them " are not broken or cut apart . " [ Ornament 2.28 ]<br />沙門果解脫道。由自因無間道斷垢之清淨。彼境色等亦由彼垢斷而清淨。以由一種所治遠離所成之二種清淨。自性無異。亦不可用異理。分別令異。故說為一種清淨。<br />(丑三)果差別。<br />kleśajñeyatrimārgasya śiṣyakhaḍgajinaurasām /<br />hānādviśuddhirātyantikī tu buddhasya sarvathā // Abhs_2.29 //<br />惑所知三道。斷故為弟子。麟喻佛子淨。佛一切最淨。 <br />While the purity of Learners , Rhinoceroses , and the Victor's offspring is from forsaking [ obscuration associated with ] cankers , the knowable , and the three paths , the purity of Buddha is absolute in all respects . [ Ornament 2.29 ]<br />聲聞阿羅漢解脫道。由自所治品之清淨。即聲聞弟子之清淨。以是唯斷貪等煩惱所顯之清淨故。獨覺者為麟喻之清淨。是斷煩惱及斷所取分別一分所知障所顯之清淨故。聖位菩薩者。為聖佛子之清淨。是斷煩惱障能取所取分別三道垢所顯之清淨故。最極清淨法界所出生之佛果滅諦。即無上佛陀之清淨。是一切種斷煩惱所知二障及習氣所顯之清淨故。<br />(丑四)自性差別分二。(寅一)是否最清淨之差別。(寅二)立佛清淨為最清淨。今初。<br />mṛdumṛdvādiko mārgaḥ śuddhirnavasu bhūmiṣu /<br />adhimātrādhimātrādermalasya pratipakṣataḥ // Abhs_2.30 //<br />對治九地中。上上等諸垢。謂由下下等。諸道能清淨。 <br />counteracts the triple world . [ Ornament 2.30a ] <br />the path's [ knowledge] that measures , and [ its known objects ] that are measured are the same . [ Ornament 2.30b ] <br />By refuting objections to it , [ the Lord ] asserts the path . [ Ornament 2.30cd ] 22 <br />有作是念。此非說二乘清淨之時。云何於此宣說清淨之餘而說佛與二乘是否最清淨耶。答。亦可述此差別。以於三界九地中對治修所斷能取所取分別上上品諸垢。其對治自性如其次第謂大乘修道下下品等道能清淨二障。二乘不能斷二障故。<br />(寅二)立佛清淨為最清淨。<br />tridhātupratipakṣatvaṃ samatā manameyayoḥ /<br />mārgasya ceṣyate tasya parihārataḥ // Abhs_2.31 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre mārgajñatādhikāro dvitīyaḥ //<br />由斷諍門中。道能量所量。由是平等性。遍對治三界。 <br />佛清淨為最清淨者。由於能治所治次第斷過門中。許大乘修道由能量之智與所量實空平等性故。是能盡清淨三界諸障之真對治故。<br />此處之諍者。謂下下等九種修道。斷除上上等九種實執不應道理。譬如羸劣士夫不能摧伏強力怨敵。於劣怨敵不須強力士夫。如是下品修道不能斷除上品實執。斷下品實執不須上品修道故。答云無過。譬如浣衣。洗除粗垢不待勤勞。洗除細垢。須大劬勞。如是能治所治亦應理故。<br />一切智品第四(攝般若第二會三六卷無標幟品)<br />(戊三)釋淨道智之支一切智分二。(己一)一切智自體。(己二)總結三智。初中又三。(庚一)釋遠近道。(庚二)一切智加行。(庚三)修加行之果。初又分三。(辛一)遠近道之理。(辛二)成立彼理。(辛三)所治能治之差別。今初。<br />nāpare na pare tīre nāntarāle tathoḥ sthitā /<br />adhvanāṃ samatājñānāt prajñāpāramitāmatā // Abhs_3.1 //<br />非此岸彼岸。不住其中間。知三世平等。故名般若度。 <br />She is not standing on the shore this side ( apara ) or on the shore beyond ( para ) , nor between them . [ Ornament 3.1ab]<br />[ The Lord ] asserts that she is the Perfection of Wisdom because of knowing the sameness of the periods of time . [ Ornament 3.1cd ] <br />現證無我慧所攝持復是小乘現觀種類。即一切智相。界遍一切聖者皆有。觀待世俗事是破有邊現觀種類大乘聖智。即智不住三有之道相智相。界從大乘見道乃至佛地。觀待世俗事是破寂滅邊現觀種類大乘聖智。即悲不住寂滅之道相智相。界從大乘見道乃至佛地。<br />菩薩一切智道般若波羅蜜多。由慧故不住生死此岸。由悲故不住湼槃彼岸。於彼二岸中間亦勝義不住。以是雙破二邊現證空性智所攝持之現觀故。如是不住三有寂滅二邊之一切智。即是近諸佛菩薩者。以是現證三世諸法平等無實自性智所攝持之現觀故。此中兼說聲聞獨覺之一切智。是遠離真一切智道般若波羅蜜多者。以彼不知三世諸法平等實空故。<br />(辛二)成立彼理。<br />anupāyena dūraṃ sā sanimittopalambhataḥ /<br />upāyakauśalenāsyāḥ samyagāsannatoditā // Abhs_3.2 //<br />彼由緣相門。非方便故遠。由善巧方便。即說為鄰近。 <br /> [ They say for those] unskilled in means she is distant .... [ Ornament 3.2a ]<br /> ...because they seize on [ the Perfection of Wisdom ] through a sign . [ Ornament 3.2b ] <br />[ For Bodhisattvas ] with skill in means she is perfectly close by . [ Ornament 3.2cd ] <br />若有一切智遠離大悲實執所縛。即與果般若波羅蜜多遠離之一切智相。界從小乘見道乃至小乘無學道。大悲與空慧所攝持大乘聖智住小乘現觀種類者。即與果般若波羅蜜多鄰近之一切智相。界從大乘見道乃至佛地。<br />有作是難。聲聞與菩薩之一切智不應分遠近。以通達三世諸法平等性。即知一切法性。聲聞菩薩皆知彼法性故。如龍猛菩薩云「因緣所生法。我說即是空」。此說空即緣起義。二乘亦通達緣起性故。為答此難故說。此處所說二乘之一切智可說為遠。由緣一切法與道執有實相。非修果般若波羅蜜多之方便故。彼由遠離大乘善知識。及遠離通達無自性慧等之善巧方便故。菩薩聖者之一切智可說為近。由生果般若波羅蜜多善巧方便所攝持故。彼由長時親近大乘善知識聽受無倒教授。於引生聞思等慧善巧方便故。<br />(辛三)所治能治之差別分五。(壬一)一切智相執所治。(壬二)能治。(壬三)果上相執所治。(壬四)能治。(壬五)結。今初。<br />rūpādiskandhaśūnyatve dharmeṣu tryadhvageṣu ca /<br />dānādau bodhipakṣeṣu caryāsaṃjñā vipakṣatā // Abhs_3.3 //<br />色蘊等空性。三世所繫法。施等菩提分。行想所治品。 <br />[ Bodhisattvas ] should shun coursing in and perceiving the emptiness of the form and other skandhas , dharmas that are the three periods of time , giving and so forth , and [ the dharmas in the wings of enlightenment . [ Ornament 3.3 ] <br />若一切智遠離方便及殊勝慧。是所治品一切智相。界從小乘見道乃至無學道。若於如所有性所攝之色蘊等補特伽羅我空。盡所有性所攝三界繫諸法。及於布施等菩提分道。起真實行想。此想所縛之道。即是菩薩道所治品。以是彼歧誤處故。<br />(壬二)能治。<br />dānādiṣvanahaṃkāraḥ pareṣāṃ tanniyojanam /<br />saṅgakoṭīniṣedho 'yaṃ sukṣmaḥ saṅgo jinādiṣu // Abhs_3.4 //<br />施等無我執。於此令他行。此滅貪著邊。 <br />When they give and so on they have no sense of I. [ Ornament 3.4a]<br />They prevent the attachment extreme ( koti ) when they connect others to this . [ Ornament 3.4bc]<br /> [ They have ] an attachment to the Victors and so on that is subtle . [ Ornament 3.4d ] <br />安住大乘現觀種類方便勝慧所攝之大乘聖智。即對治品一切智相。界從大乘見道乃至佛地。<br />自於布施等六度住無我執。亦於此上安立諸餘眾生令他修行。如是通達所依道相三法皆無實之智。即能於所依及道滅除貪著之邊。以是彼貪正對治故。<br />(壬三)果上相執所治。<br />執佛等微細。 <br />於佛等境起微細實執繫縛。修禮拜等雖是福德資糧之因而能對治不信等。然是菩薩道之所治品。以是彼歧誤處故。<br />(壬四)果上之能治分三。(癸一)是所治品之理。(癸二)正對治。(癸三)傍義。今初。<br />tadgāmbīryaṃ prakṛtyaiva vivekāddharmapaddhateḥ *iti* /<br />ekaprakṛtikaṃ jñānaṃ dharmāṇāṃ saṅgavarjanam // Abhs_3.5 //<br />法道最甚深。自性遠離故。 <br />It is deep , because the path ( paddhati ) of dharmas is in its essential nature isolated . [ Ornament 3.5ab ] <br />To understand they are of one essential nature is to abandon attachment to dharmas . [ Ornament 3.5cd ] <br />於果上微細實執。亦是菩薩道之所治品。以諸法道究竟真義最為甚深。是自性遠離之法性故。<br />(癸二)正對治。<br />知諸法性一。故能斷貪著。 <br />現知諸法同一自性所謂實空。由此菩薩智能斷果上實執。以是彼真對治故。<br />(癸三)傍義。<br />dṛṣṭādipratiṣedhena tasyā durbodhatoditā *iti* /<br />rūpādibhiravijñānāttadacintyatvamiṣyate // Abhs_3.6 //<br />由遣除見等。故說難通達。色等不可知。故為不思議。 <br /> They say she is hard to know fully because anything seen and so on is negated . [ Ornament 3.6ab] <br />They assert that she is unthinkable because she is not dis cernible in form and so on . [ Ornament 3.6cd ]<br />說勝義諦難通達者。以唯是究竟內智所證。遮遣見色等之名言量所能知故。又勝義諦說為不可思議。以名言量不能了知從色等乃至佛不共法是世俗法性。其究竟實性唯是聖根本智所見故。<br />(壬五)結。<br />evaṃ kṛtvā yathokto vai jñeyaḥ sarvajñatānaye /<br />ayaṃ vibhāgo niḥśoṣo vipakṣapratipakṣayoḥ // Abhs_3.7 //<br />如是一切智。所治能治品。無餘諸差別。當知如經說。 <br />Having taken it in this way , as [ the Lord ] has explained , you should know the full classification of [ the Listener's path ] to be shunned and [ the Bodhisattva path ] that counteracts it in the all - knowledge mode . [ Ornament 3.7 ] <br />如是此一切智品中所說之所治品能治品等一切智之無餘差別。當知皆是如經所說也。<br />(庚二)切智加行分二。(辛一)加行差別。(辛二)自性。今初。 <br />rūpādau tadanityādau tadapuriprapūrayoḥ /<br />tadasaṅgatve caryāyā: prayogaḥ pratiṣedhataḥ // Abhs_3.8 //<br />avikāro na kartā ca prayogo duṣkaras tridhā /<br />yathābhavyaṃ phalaprāpteravandhyo 'bhimataśca saḥ // Abhs_3.9 //<br />aparapratyayo yaśca saptadhā khyātivedakaḥ /<br />色等無常等。未圓滿圓滿。及於無貪性。破實行加行。<br />不變無造者。三難行加行。如根性得果。故許為有果。<br />不依仗於他。證知七現事。<br /> [ The Lord explains ] the practice by denying that [ Bodhisattvas ] course in the form [ skandha ] and so on , in their impermanence and so on , in their completeness and incompleteness , and without attachment to those [ skandhas an so on] . He asserts that this practice is immutable and is not an agent , that it is the three difficult ones , that it is not in vain because [ trainees ] obtain results in accord with their states , that it is not conditioned by anyone else , and that you know it through the seven points of comparison . [ Ornament 3.8-10ab ]<br />於世俗性自性、差別顛倒執著。及於勝義性自性、差別顛倒執著。修彼隨一對治之菩薩瑜伽。即此一切智品所說菩薩加行之相。界從大乘資糧道乃至最後心。<br />此中所說菩薩一切智加行有十種。就境分四。就自性分三。就作用分二。就證知譬喻有一。<br />初之四種。1)謂於色等事,破實執行之加行。2)於彼別法無常等,破實執行之加行。3)於功德所依圓滿未圓滿,破實執行之加行。4)於無實貪性,破實執行之加行。<br />次之三種。5)謂於所作業,破除實執,謂不變加行。6)於造者,破除實執,謂無造者加行。7)於果,破除實執,謂三種難行加行。三種難行者謂三智之中。一切相智於勝義無所得。於世俗須經三無數刧修二資糧方能證得。是所為難行。道相智於勝義無所得。於世俗須學三道。乃至未圓滿成熟嚴淨不證彼果。是加行難行。一切智須自身生起由此門中利益二乘種性。然自不證唯斷煩惱之果。是所作難行也。次之二種。謂如三種所化根性而令得果。故許為有果加行。由勝利門救護等事不依仗他加行。就七種現事證知無自性加行為一也。證知七現事及喻者。謂諸有漏緣起。皆非實有。唯由執著習氣所變現故。譬如夢事。又即前宗。唯是因緣和合所現故。譬如幻事。又即前宗。雖如是現若如是有成相違故。譬如陽燄。又即前宗。唯仗緣現故。譬如谷響。又即前宗。唯從習氣相如是現故。譬如影像。又即前宗無實所依如是現故。譬如乾闥婆城。又即前宗。無實作者如是現故。譬如變化。<br />(辛二)加行自性。<br />caturdhā mananā tasya rūpādau samatā matā // Abhs_3.10 //<br />不執著色等。四種平等性。 <br /> They assert that the absence of four sorts of conceit is its sameness . [ Ornament 3.10cd ]<br />於境有境破除實執慧所攝持之菩薩瑜伽。即一切智品所說菩薩加行平等性相界從大乘資糧道乃至最後心。<br />此處所說之加行有四平等性。謂於色等自性。青等相。差別。有境。無實執著之加行有四種故。<br />(庚三)修加行之果分二。(辛一)略標剎那。(辛二)廣釋行相。今初。<br />dharmajñānānvayajñānakṣāntijñānakṣaṇātmakaḥ /<br />duḥkhādisatye dṛṅmārga eṣa sarvajñatānaye // Abhs_3.11 //<br />苦等諸聖諦。法智及類智。忍智剎那性。一切智見道。 <br /> In all - knowledge mode this path of seeing has the instants of knowledge , subsequent knowledge , forbearance , and knowledge of dharma in the truth of suffering and so on . [ Ornament 3.11 ]<br />此處所說現證離戲論大乘諦現觀。即此處所說大乘見道之相。界唯在大乘見道。緣苦等四諦所生法智類智。法智忍類智忍等。謂無間道所攝之八忍。解脫道所攝之八智。此十六剎那體性。即一切智品所說之大乘見道也。<br />(辛二)廣釋行相。 <br />rūpaṃ na nityaṃ nānityamatitāntaṃ viśuddhakam /<br />anutpannāniruddhādi vyomābhaṃ lepavarjitam // Abhs_3.12 //<br />parigraheṇa nirmuktamavyāhāraṃ svabhāvataḥ /<br />pravyāhāreṇa nāsyārthaḥ pareṣu prāpyate yataḥ // Abhs_3.13 //<br />nopalambhakṛdatyantaviśuddhirvyādhyasaṃbhavaḥ /<br />apāyocChittyakalpatve phalasākṣātkriyāṃ prati // Abhs_3.14 //<br />asaṃsargo nimittaiśca vastuni vyañjane dvaye /<br />jñānasya yā cānutpattiriti sarvajñatākṣaṇāḥ // Abhs_3.15 //<br />色非常無常。出二邊清淨。無生無滅等。如虛空離貪。 <br />脫離諸攝持。自性不可說。由宣說此義。不能惠施他。 <br />皆悉不可得。畢竟淨無病。斷除諸惡趣。證果無分別。 <br />不繫屬諸相。於義名二種。其識無有生。一切智剎那。<br /> The [ sixteen ] instants of all - knowledge [ are where the Lord says the Perfection of Wisdom knows that ] the form [ skandha and so on ] is not permanent or impermanent , transcends extremes , has purity , is not produced or stopped and so on , is like space , is stainless , and cannot be seized on ; [ where he says the Perfection of Wisdom ] is essentially inexpressible , and hence its content cannot be conveyed to others through communication , gives no basis for apprehension , is perfectly pure , is without diseases , is liberation from states of woe , is a non - conceptual state that causes the result to manifest , is not connected to signs , and is the knowledge that does not arise when there is a basis - sign duality . [ Ornament 3.12-15 ]<br />色等無常相者。謂勝義中離常無常。故非常非無常。苦相者。謂勝義中離苦非苦。故出常斷二邊。空相者謂勝義中離空不空。故名清淨。無我相者謂勝義中非我無我性。故無生無滅。等取非染非淨。是苦諦諸相。有漏業及愛取。謂苦因非因勝義非有。故如虛空。又彼於勝義中非集非無集。故離貪等一切煩惱。又彼於勝義生苦不生苦皆不繫屬。故脫離諸攝持。又彼脫離是苦緣非苦緣。故自性不可說。此是集諦諸相。滅諦離煩惱義。於勝義中若滅無滅皆不繫屬。故宣說此滅諦義。於勝義中不可惠施於他。又彼於勝義中無苦靜不靜。故皆不可得。又彼於勝義中離妙非妙。故遠離常斷二邊畢竟清淨。又彼於勝義中無離不離。故具足不生一切疾病之勝利。此是滅諦諸相。道諦現證真空之智。由勝義中離道非道。故斷除地獄等惡趣。又彼於勝義中是理非理不相雜亂。故於證預流果等之方便。無諸分別。又後於勝義中脫離是行非行。故與諸法實有相不相繫屬。又彼於勝義中。無出不出生湼槃。故於所詮所知義與能詮聲。皆不生有能所取二相之識。此是道諦諸相。如是行相之一切智剎那。即是菩薩之見道也。<br />(己二)總結三智。<br />iti seyaṃ punaḥ seyaṃ seyaṃ khalu punastridhā /<br />adhikāratrayasyaiṣā samāptiḥ paridīpitā // Abhs_3.16 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre<br />sarvajñatādhikāras tṛtīyaḥ //<br />如是此及此。又此三段文。當知即顯示。此三品圓滿。<br /> [ After explaining ] thus , [ the Lord ] clearly indicates that these three sections are complete with three [ statements beginningl . " And again this [ Perfection of Wisdom ] , " " And again this , " and " And again this . " [ Ornament 3.16 ] <br />如是廣說三智已。經云。善現於一切法非有自在等。此段經文。總結一切智。又云善現如是境非捨三界等。此段經文。總結道相智。又云善現如是般若波羅蜜多。從佛法乃至獨覺法不取不捨等。此段經文。總結一切相智。當知此三段文即是般若經中顯示以三智為所詮三品之圓滿總結文也。<br />圓滿一切相現觀品第五 (攝般若第二會三七卷不可得品至五二卷習近品)<br />(丁二)廣釋四加行分二。(戊一)自在因果。(戊二)堅固因果。初中又二。(己一)自在因一切相加行。(己二)果頂加行。初中又二。(庚一)一切相加行總建立。(庚二)從順解脫分釋生起次第。初中有三。(辛一)一切相加行自性。(辛二)修加行之德失。(辛三)加行之性相。初又分二。(壬一)智相差別。(壬二)明勝加行。初又分二。(癸一)略標。(癸二)廣釋。今初。<br />vastujñānaprakārāṇāmākārā iti lakṣaṇam /<br />sarvajñatānāṃ traividyāt trividhā eva te matāḥ // Abhs_4.1 //<br />一切智差別。行相為能相。由三種智故。許行相為三。 <br />The aspects (akara) of the particular forms of basis-knowledge are the mark [of the aspects of a Bodhisattva's practice].[Ornament 4.1ab]<br />They assert that they are just three because all-knowledge is of three types. [Ornament 4.1cd]<br />總修三智行相慧所攝持之菩薩瑜伽。即一切相加行之相。界從大乘資糧道。乃至最後心。修三智隨一行相慧所攝持之菩薩瑜伽。即菩薩能治品智相之相。界從大乘資糧道。乃至最後心。<br />了知四諦上無常第十六行相一切智之諸差別。由善現起對治執五蘊常等所治品之能治行相。而摧伏彼執等之菩薩瑜伽。為此所說能修對治之能相。此能對治之行相。許有三種。由三智決定故。<br />(癸二)廣釋分三。(子一)一切智相。(子二)道相智相。(子三)一切相智相。今初。 <br />asadākāramārabhya yāvanniścalatākṛtiḥ /<br />catvāraḥ pratisatyaṃ te mārge pañcadaśa smṛtāḥ // Abhs_4.2 //<br />始從無邊相。乃至無動相。三諦各有四。道中說十五。<br />From the non-existing aspect up to the unwavering aspect, [the Lord] recollects four for each [of the first three] truths and fifteen for the path. [Ornament 4.2]<br />從經云如是般若波羅蜜多是無邊波羅蜜多。就苦諦無常相。至云如是般若波羅蜜多是無動波羅蜜多。說道諦無動相。此諸經文。於前三諦各說四相。於道諦上說十五相。共說一切智二十七種相。前三諦各有四相者謂苦無常。勝義無生。遠離異體我。自我分別不能屈伏。如其次第即苦諦無常苦空無我四相。生苦之愛因勝義無住。集勝義如虛空。尋伺勝義不可說。感後有之受愛緣勝義無名。如其次第即集諦因集生緣四相。滅勝義無行。靜緣不可奪。妙解脫無盡。離垢之滅無生。如其次第即滅諦滅靜妙離四相。道諦說十五者。分為三種。屬煩惱障無漏對治。屬所取分別所知障有漏對治。及彼無漏對治。初有四相。謂現證無作者補特伽羅我之菩薩見道。是道諦相。如是現證無知者補特伽羅我。無移轉者補特伽羅我。無調伏煩惱補特伽羅我之菩薩見道。如其次第即道諦上道理行出四相。所知障有漏對治有五相。謂外境無自性如夢。外境勝義無生如響。外境無滅如影像。外境本來寂靜如陽燄。外境自性湼槃如幻事。此是大乘修道五後得智。所知障無漏對治有六相。謂現證所執外境無染。外境無淨。無習氣薰染。無差別戲論。無味著智德之慢。已得不退之無動轉相。此是菩薩見道現證無所取之六根本智。<br />(子)二道相智相。<br />hetau mārge ca duḥkhe ca nirodhe ca yathākramam /<br />aṣṭau te sapta pañceti ṣoḍaśeti ca kīrtitāḥ // Abhs_4.3 //<br />於因道及苦。滅中如次第。說彼有八七。五及十六相。 <br />They proclaim eight, seven, five, and sixteen [aspects] for cause, path, suffering, and cessation, respectively. [Ornament 4.3]<br />道相智有三十六相。謂如其次第緣集諦因之道相智有八相。緣道諦有七。緣苦諦有五。緣滅諦有十六。是經中所說故。初緣集諦有八者。謂大乘見道身中現證無我之智。遠離染著欲塵之欲。於彼不執著而住。寂滅樂後有愛相。如其次第。即集諦之因相上。愛境界欲。愛不離貪。樂後有愛之對治。又如是智。現證無貪著境。無瞋恚境。無愚痴境。即集相上貪瞋癡之對治。又如是智。現證無非理作意之煩惱境。即生相上執著常樂我淨等之對治。又如是智。現證無自在有情相。即緣相上執著自在有情之對治。第二緣道諦有七者。謂於無量有情啟開解脫道之道智相。啟開之理須不繫生死湼槃二邊之道智相。此二是道相。了知法界無離壞之道智相。了知之理須現證無取著聲聞獨覺道永離戲論之道智相。此二是理相。不分別實有之道智相。此須現證無限量法性之道智相。此二是行相。無實滯礙之道智相。即是出相。第三緣苦諦有五者。謂五取蘊剎那壞故是無常相。行苦性故是苦相。遠離異體之作者故是空相。無補特伽羅之我性故是無我相。實體空故是無相相。第四緣滅諦有十六者。謂離煩惱之滅。有內空。外空。內外空三相。靜相中有空空。大空。勝義空。有為空。無為空。畢竟空。無際空。無散空八相。妙相即本性空相。出離相中有一切法空。自相空。不可得空三相。唯出離相者謂無性自性空一相。此就十六種有法。而明十六種離垢法性之滅諦。如是道相智三十六種相。集諦相是就能治所治門中說。道諦相就所立與能立門中說。苦諦相就自相共相門中說。滅諦相是就勝利門中說。<br />(子三)一切相智相。<br />smṛtyupasthānamārabhya buddhatvākārapaścimāḥ /<br />śiṣyāṇāṃ bodhisattvānāṃ buddhānāṃ ca yathākramam // Abhs_4.4 //<br />saptatriṃśaccatustriṃśattriṃśannava ca te matāḥ /<br />trisarvajñatvabhedena mārgasatyānurodhataḥ // Abhs_4.5 //<br />始從四念住。究竟諸佛相。道諦隨順中。由三智分別。 <br />弟子及菩薩。諸佛如次第。許為三十七。卅四三十九。 <br />Beginning with close mindfulness and ending with the aspects of Buddhahood, they assert thirty-seven, thirty-four, and thirty-nine of these [aspects] for Trainees, Bodhisattvas, and Buddhas, respectively. Why? Because these are in accord with the divisions of the true path into the three kinds of all-knowledge. [Ornament 4.4-6]<br />從念住相。乃至佛相。分為三聚。謂隨順聲聞弟子所有者三十七。隨順菩薩所有者三十四。唯佛所有者三十九。如是分為三智之理。謂隨順三類補特伽羅身中之道諦。分為三智故。<br />宣說一切相智之相時。何故宣說共聲聞獨覺菩薩之相耶。由一切相智攝盡一切聖人之智德種類。故無過失。<br />此中分三。隨順聲聞弟子所有一切智相。隨順菩薩所有道相智相。一切相智不共相。初者謂以慧觀察有漏身不淨。受是苦。心無常。法無我之別相。及觀察無常苦空無我皆真實空之共相。安住正念。即四念住。其自性謂緣身受心法四事。各修別共二相。念慧隨一之入道現觀。為入四諦之取捨而修也。不善已生令斷。未生令不生。善已生令增長。未生令生之四正斷。自性謂於能治所治勇悍取捨之精進入道現觀。為斷已生不善等而修也。依止欲三摩地。依止精進。依止心三摩地。依止簡擇諸法之觀三摩地觸證心一境性之四神足。自性謂對治五過失修八斷行所得三摩地入道之現觀。五過失者謂懈怠。忘教授。沈掉。不作行。作行。八斷行者謂懈怠對治之信欲勤安。忘教授對治之正念。沈掉對治之正知。不作行對治之作行。作行對治之不作行。此為變化種種相而修也。深忍諦理之信。勇悍取捨之精進。不忘所緣行相之念。心一境性之三摩地。簡擇實性之慧根。是為五根。自性謂於引生自果聖道能自在轉加行道煖位以上之信等五法。為速證聖諦及速圓滿加行道而修。深信四諦之信。趣證四諦之精進。不忘所緣行相之念。心一境性之三摩地。簡擇四諦相之慧力。是為五力。自性謂加行道忍位以上之信等五法。所為與根同。專緣四諦不散亂支謂念。自體支謂擇法。出離支謂精進。饒益身心勝利支謂喜。無染污支謂輕安。安住支謂定。自性支謂捨。是七菩提分。自性謂見道所得之念等七法。為斷見所斷及速圓滿滅道而修。見道以上根本智見。在後得時以觀察慧簡擇諸法。名為正見。欲為他說發起言語之尋名正思惟。語業清淨之智名正語。身業清淨之智名正業。身語二業清淨之智名正命。斷修所斷勇悍精進名正精進。任持不忘奢摩他所緣之念名正念。於念所取境專注之三摩地名正定。是為八聖道支。自性謂發生自果聖道之因聖者身中之智。見道未生令生。已生為令圓滿而修。如是七聚三十七法。諸聲聞弟子亦有。菩薩亦修。由一切智道相而說也。此七聚法界限若如俱舍。初聚立於資糧道。次四聚立於煖等四加行位。聖道支立為見道。菩提分立為修道。若依集論。初三聚如其次第在下中上三資糧道。中二聚在加行。後二聚如其次第在見道修道。<br />第二隨順菩薩所有道智之相。此有六類。第一對治道類。謂對治我見空解脫門。對治彼相續非理作意無相解脫門。對治願求三界為勝義應得無願解脫門。第二變化道類。謂修瑜伽師由內住有色想觀外色解脫。即有色觀色解脫。又瑜伽師由內住無色想觀外色解脫。即無色觀色解脫。勝解一切色相同一淨味解脫。即淨解脫。第三現法樂住道類。謂四無色定各從自定障解脫。即四無色解脫。又滅粗受想而解脫。即滅解脫。前三解脫名變化道者。以成就種種變化作用故。後五解脫名現法樂住道者。謂即於現法成就三摩地安樂住之作用故。第四出世間道類。差別有九。謂出世間道性之四靜慮四無色等至及滅盡等至。此九由前前漸次而得後後。故名九次第定。第五能斷道類謂苦法忍。集法忍。滅法忍。道法忍。此是見道無間道所攝之四。第六成佛道類十度。謂從布施波羅蜜多乃至般若波羅蜜多之六。更加方便波羅蜜多。願波羅蜜多。力波羅蜜多。智波羅蜜多為十。此是隨順菩薩所有道相智道三十四相。<br />第三唯佛所有一切相智之相。有三十九。初十力者。謂知從布施感大資財是為處。感貧乏是非處之智力知微細業異熟智力。知種種勝解智力謂樂善趣樂三乘。知世間界之自性住種及修所成種非一智力。知信等根上中下三勝非勝智力。知往增上生及決定勝一切道。及彼相違無礙著智力。知染淨智力。隨念自他往昔一切生智力。知一切眾生死生智力。知聲聞獨覺盡煩惱障。諸佛盡一切垢漏盡智力。四無畏者。自云我成正覺無能如法攻難。謂智無所畏。為利他故宣說煩惱障所知障障礙解脫與一切智。無能如法攻難。謂說障礙法無所畏。宣說一切智等道定能出生三菩提。無能如法攻難。謂說出離道無所畏。自云我已盡一切漏無能如法攻難。謂說自斷德圓滿無所畏。四無礙解者。謂無障礙了知諸法異名謂法無礙解。能無障礙了知諸法自相共相謂義無礙解。能無障礙了知諸有情語謂詞無礙解。能無障礙了知諸法自性及行相差別謂辨無礙解。十八不共佛法者。謂六不共行。六不共證。三不共事業。三不共智。初者謂如來不與醉象等同行身行無失。不在稠林發無義狂呌語行無失。不忘失所作及遲誤時等念無失。無時不住空定。生死湼槃無勝義取捨異想。於可化所化時至未至無不觀察放捨。第二謂希求利有情之欲。樂往利所化處之精進。不忘調伏有情方便之念。於此專一之定。簡擇一切法之慧。永斷諸障之解脫。皆無退失。第三四威儀中調伏有情之身業。宣說具法具義之語業。大慈大悲等意業皆智為先與智俱行智隨行轉。第四謂於過去未來現在智無障礙轉。如來相者。謂佛身如所有智。於離一切垢真如常不起定。自然相者。謂佛身盡所有智。於一切盡所有法心自在轉。正等覺相者。謂具前二分。於如所有盡所有一切相現正等覺智。如是三智中。一切智三十七相者。謂諸聲聞以斷煩惱障為主名無煩惱漏。道相智三十四相者。謂諸菩薩不以斷煩惱障為主假名有漏。一切相智三十九相者。謂諸佛盡斷二障故唯是無漏。<br />(壬二)明勝加行分二。(癸一)積善根之身。(癸二)正明加行。今初。<br />kṛtādhikārā buddheṣu teṣūptaśubhamūlakāḥ /<br />mitraiḥ sanāthāḥ kalyāṇairasyāḥ śravaṇabhājanam // Abhs_4.6 //<br />buddhopāsanasaṃpraśnadānaśīlādicaryayā /<br />udgrahadhāraṇādīnāṃ bhājanatvaṃ satāṃ matam // Abhs_4.7 //<br />昔承事諸佛。佛所種善根。善知識攝受。是聞此法器。<br />親近佛問答。及行施戒等。諸勝者許此。是受持等器。<br />Those who have fulfilled their duties under the Buddhas, planted wholesome roo ts under them, and had spiritual friends as master are vessels for listening to this [Perfection of Wisdom], [Ornament 4.7]<br />The good, [i.e., Sakra and Sariputra] assert that those who have honored the Buddhas, questioned, and who have practiced giving, morality, and so on are vessels for taking up, bearing in mind, and so on this [Perfection of Wisdom]. [Ornament 4.8]<br />此處正說緣空性止觀雙運慧所攝持之菩薩瑜伽。即此處正說之加行相。界從大乘加行道煖乃至最後心。<br />若於往昔承事諸佛。并於佛所供飲食等種諸善根。具足大乘善知識之資糧道菩薩。乃是聽聞此教道果般若之器。又彼資糧道菩薩。親近無數諸佛。請問疑惑之文義。於所問義如理修布施持戒等。諸佛勝者許為受持文義等之法器。<br />(壬二)正明加行。<br />rūpādiṣvanavasthānātteṣu yoganiṣedhataḥ /<br />tattathatāgambhīratvātteṣāṃ duravagāhataḥ // Abhs_4.8 //<br />tadaprāmāṇyataḥ kṛcChāccireṇa pratibodhataḥ /<br />vyākṛtāvavivartyatve niryāṇe sanirantare // Abhs_4.9 //<br />āsannabodhe kṣipraṃ ca parārthe 'vṛddhyahānitaḥ /<br />dharmādharmādyadṛṣṭau ca rupācintyādyadarśane // Abhs_4.10 //<br />rūpādestannimittasya tadbhāvasyāvikalpakaḥ /<br />phalaratnapradātā ca śuddhakaḥ sāvadhiśca saḥ // Abhs_4.11 //<br />不住色等故。遮彼加行故。彼真如深故。此等難測故。<br />此等無量故。劬勞久證故。授記不退轉。出離及無間。<br />近菩提速疾。利他無增減。不見法非法。色等不思議。<br />色等諸行相。自性無分別。能與珍寶果。清淨及結界。<br />Because it do es not insist on form and so on, prevents the practice of them, and, because those [form and so on] and suchness are deep, hard to fathom, and immeasurable, this [practice] is a realization that is painful and slow, is when [Bodhisattvas] are predicted, are irreversible, go forth to, have no impediment to, are near to, and quickly reach awakening. It does not grow or decrease [as a practice of] other's welfare, does not view dharma and non-dharma, does not see an unthinkable form and so on, does not conceive of form and so on, their signs, or their essential identity (bhava), bestows the jewel of the fruits, is pure, and has a limit. [Ornament 4.9-11]<br />大乘加行道根本智。於所緣境破除實執。名於勝義不住色等。於能緣心破實執。名於色等勝義不加行而於真實義加行。色等實空之真如甚深。諸道之法性難測度。諸行相之法性無量。通達此五之加行是就加行自體而分。又資糧道鈍根菩薩智。於真空性多起驚恐。由是初業菩薩之加行故。須大劬勞要經長時乃能成佛。名劬勞長久之加行。大乘加行道煖位。由於空性成就無畏名得授記之加行。大乘加行道頂位。勝出於煖。聽聞受持般若等故名不退轉加行。大乘加行道忍位。由遠離二乘作意等障碍法故名出離加行。大乘加行道世第一法。為見道正因常修法故名無間加行。大乘見道。是大乘道無漏法所依故名近大菩提加行。從二地至七地智。速能成辦法身果故名速疾證大菩提加行。第八地智。是普於三種種姓轉法輪之淨地智故。名利他加行。此八加行是就補特伽羅而分。又八地智是於勝義不見增減之淨地智故名無增減加行。又彼智。是於勝義不見法非法等之加行。又彼智是破色等不思議相之加行。又彼智。是於所相事色等。彼行相變礙等。所相自性不分別之加行。此四加行是就圓滿加行之方便而分。第九地智。是於預流等果能安立他之淨地智。名能與寶果之加行。第十地智是從色乃至一切相智修習清淨之淨地智故。名清淨加行。速修般若之菩薩瑜伽。是分日月年時勤修般若精進不捨之菩薩瑜伽。名結界加行。此三是就果與時間而分共為大乘二十種加行。<br />(辛二)修加行之德失分二。(壬一)加行功德。(壬二)加行過失。今初。<br />mārāṇāṃ śaktihānyādiścaturdaśavidho guṇaḥ /<br />摧伏魔力等。十四種功德。 <br />There are fourteen qualities beginning with the waning of the power of the Maras. [Ornament 4.12ab]<br />由修大乘加行力所得之勝利。是大乘加行功德相。界從大乘資糧道乃至佛地。修一切相加行有十四種功德。謂修無倒加行獲得喜悅之菩薩。於未來世摧伏魔力之功德。諸佛護念之功德。由依止諸佛加行勝進之功德。接近菩提之功德。轉趣利他大異熟果之功德。生有甚深般若國土請問持誦等功德。圓滿一切無漏功德之功德。一切生中為能宣說甚深般若丈夫之功德。魔等不能破壞菩提之功德。引生不共二乘善根之功德。誓行利他如實而行之功德。攝受廣大善果之功德。引發有情義利之功德。轉生亦定得甚深般若之功德。<br />(壬二)加行過失。<br />doṣāśca ṣaḍviboddhavyāścaturbhirdaśakaiḥ saha // Abhs_4.12 //<br />當知諸過失。有四十六種。 <br />And you should be aware of forty-six faults. [Ornament 4.12cd]<br />若於加行生住圓滿隨一留難之魔事。是加行過失相。界從未入道乃至七地。修加行之過失有四十六種魔事依自違緣有二十種。謂修加行時長時勤勞乃能得知由此疲厭。又修加行時速得辯才由此憍逸。此二是依辯才而生。又修加行時。頻申欠呿無端戲笑等由身粗重令心散亂。又修加行時。由心粗重令心散亂。又修加行時非理發起持誦等事。此三是由粗重而生。又修加行時執取退轉般若之因。又修加行時於得一切相智之因甚深般若等退失信心。又修加行時棄捨甚深般若趣小乘道退失妙味。又修加行時於小乘法尋求一切相智退失攝持大乘。又修加行時棄捨所得般若而於小乘法尋求一切相智退失所為。又修加行時唯修小乘法便欲得一切相智退失隨。順因果。又修加行時執大乘法同小乘法退失無上三身之因。此七是退失大乘之因。又修加行時於色聲等眾多欲塵起下劣尋伺辯才。又修加行時棄捨義理唯著書寫為般若波羅蜜多。又修加行時執著無性為真實義。又修加行時執著文字為般若波羅蜜多。又修加行時執無文字為般若波羅蜜多。又修加行時貪著境界作意國土等。又修加行時味著利養恭敬稱譽。又修加行時棄捨佛道於魔法中尋求善巧方便。此八是散失大乘之因。依自他隨一缺乏順緣有二十三種。謂修加行時。聞者欲樂增上說者懶惰增上。不能和合。退失法行。又聞者欲於此方聽聞。說者欲往他方講說。又聞者少欲說者大欲。又聞者具足杜多功德。說者不具杜多功德。又聞者勤修善業。說者勤作不善業。又聞者廣大好施。說者上品慳悋。又聞者欲施說者不受。又聞者略說便領。說者廣演乃知。又聞者欲知三藏十二分教說者不知。又聞者成就六度。說者不具六度。又聞者於大乘法有方便善巧說者無方便善巧。又聞者已得陀羅尼。說者未得陀羅尼。又聞者欲得書寫。說者不欲書寫。又聞者遠離五蓋。說者未離五蓋。不能和合退失法行。此十四種是依說者過失。又聞毀說地獄等諸苦深生怖畏。背棄利他而不往惡趣。又聞讚說天趣等安樂貪愛善趣。退失大乘。此二依自過失。又修加行時說者欲獨處遠離。聞者好領徒眾。不能和合退失法行。又聞者欲隨行。說者不許。又說者為名利故而為說法。聞者不施。又說者欲往有命難處聞者不欲隨往。又說者欲往饑饉難處聞者不欲隨往。又說者欲往多諸盜賊兵亂等處。聞者不欲隨往。又說者數數顧施主家歡喜散亂。聞者不樂。兩不和合退失法行。此七是俱依自他過失。依餘違緣有三種。謂修加行時。有諸惡魔作苾芻形。離間人法方便破壞。又魔說偽假般若波羅蜜多。又有諸惡魔作佛形像亂菩薩心令於非實發生愛樂。此上共為四十六種魔事。又彼二十三種缺乏順緣中。有二十一種屬於師資觀待成過。或反上說如弟子懶惰師長欲樂增上等亦成過失。<br />(辛三)加行之性相分二。(壬一)略標。(壬二)廣釋。今初。<br />lakṣyate yena tajjñeyaṃ lakṣaṇaṃ trividhaṃ ca tat /<br />jñānaṃ viśeṣaḥ kāritraṃ svabhāvo yaśca lakṣyate // Abhs_4.13 //<br />由何相當知。即性相分三。謂智勝作用。自性亦所相。<br />You should know the mark is what marks [the practice] (as well as what is marked— [its] own-being) and that it is of three sorts— knowledge, distinction, and action. [Ornament 4.13]<br />能得果般若波羅蜜多之方便止觀雙運菩薩瑜伽。是道般若波羅蜜多之相。界從大乘資糧道乃至最後心。由何能相而相加行自性。當知即是加行之性相。此說性相有三種。謂能相三智加行之智相。能相勝出聲聞獨覺加行之勝相。能相具足殊勝利他作用加行之作用相。所有十六種加行自性。亦能相加行故亦名性相。又性相之梵語為「廬札」通於能作及作業。前三種性相是就能作而立。以能表相菩薩三智加行故。後一性相是就作業而立。以彼十六自性是所相事故。<br />(壬二)廣釋分四。(癸一)智相。(癸二)勝相。(癸三)作相。(癸四)自性相。初又分三。(子一)一切智加行相。(子二)道相智加行相。(子三)一切相智加行相。今初。<br />tathāgatasya nirvṛttau loke cālujyanātmake /<br />sattvānāṃ cittacaryāsu tatsaṃkṣepe bahirgatau // Abhs_4.14 //<br />akṣayākāratāyāṃ ca sarāgādau pravistṛte /<br />mahadgate 'pramāṇe ca vijñāne cānidarśane // Abhs_4.15 //<br />adṛśyacitajñāne ca tadunmiñjādisaṃjñakam /<br />punastathatākāreṇa teṣāṃ jñānamataḥ param // Abhs_4.16 //<br />tathatāyāṃ munerbodhe tatparākhyānamityayam /<br />sarvajñatādhikāreṇa jñānalakṣaṇasaṃgrahaḥ // Abhs_4.17 //<br />知如來出現。世界無壞性。有情諸心行。心略及外散。<br />知無盡行相。有貪等及無。廣大無量心。識無見無對。<br />及心不可見。了知心出等。除此等所餘。知真如行相。<br />能仁證真如。復為他開示。是攝一切智。品中諸智相。<br />Here is the compilation of knowledge marks based on all-knowledge: knowledge of the appearance of the Tathagata, of the non-crumbling nature of the world, of the thought activities of beings, of that [thought when it is] collected, when it wanders outside, of [its] inextinguishable aspect, when it is with and without greed, of consciousness that has expanded, gotten bigger, is unlimited, without indication, of thought that is imperceptible, when it is called unraveling and so on, and also, other than those, knowledge of the suchness aspect [of these thoughts], as well as knowledge of the Sage's understanding of suchness and communicatipn of it to others. [Ornament 4.14-17]<br />一切智加行有十六相。謂由修一切智加行為依。知如來出現世間。通達世間勝義無壞慧所攝智。了知眾生無量心行。於補特伽羅無我知心攝略。於彼知心外散。猶如虛空知心無盡相。又知心有貪等。等取有瞋有癡。又知無貪無瞋無癡等。又知心行廣大。又知於名言中大心。又知於勝義無量心。知心於眼識等無見無對。知以五眼心不可見。又知心出等。等取沒屈申。皆依蘊起。皆是補特伽羅無我。又知除此人無我相而知其餘出沒心等真實空之真如相。又知能仁自證彼真如復為他開示建立。如是十六種菩薩智。當知皆攝為一切智品中之智相。又出沒屈申四心。即十四種不可記見。十四見者依前際有四。謂執我及世間是常是無常二俱二非。依後際有四謂執我及世間有邊無邊二俱二非。依湼槃有四謂執如來死後有非有二俱二非。依身命有二謂執命者即身。命者異身。其中執我及世間是常是無邊。如來死後有者名出心以此執著是於境轉趣相故。如數論外道之見。其執我及世間無常有邊。如來死後非有者名沒心。以此執著是於境遮止相故。如斷見外道之見。其執我及世間亦常亦無常。亦有邊亦無邊。如來死後亦有亦無者。名申心。以此執著於進退二相平等轉故。如無慚外道之見。其執我及世間非常非無常。非有邊非無邊。如來死後非有非非有者。名屈心。以彼執著。於進退二相俱遮止故。如犢子部見。其執命者即身如勝論師。執命者異身如數論師。亦是出心。以彼執著是於境進趣相故。又彼十四見皆可收為出沒二心。於境轉趣者即出心。退縮者即沒心故。<br />(子二)道相智加行相。<br />śūnyatve sānimitte c praṇidhānavivarjite /<br />anutpādanirodhādau dharmatāyā akopane // Abhs_4.18 //<br />asaṃskare 'vikalpe ca prabhedālakṣaṇatvayoḥ /<br />mārgajñatādhikāreṇa jñānalakṣaṇamiṣyate // Abhs_4.19 //<br />空性及無相。并捨棄諸願。無生無滅等。法性無破壞。<br />無作無分別。差別無性相。道相智品中。許為諸智相。<br />[The Lord] asserts that the knowledge mark based on the knowledge of paths is [knowledge] of emptiness, the signless, and the exclusion of wishes, of non-production, non-cessation, and so on, of the undisturbed true nature of dharmas, of the unconditioned, of non-conceptuality, distinctions, and of the absence of marks. [Ornament 4.18-19]<br />此加行相有十六種。謂依道相智加行般若波羅蜜多。了知空性。了知無相。了知無願。了知勝義無生。了知勝義無滅。等字攝取了知勝義無染。了知勝義無淨。了知勝義無所取性。了知勝義無自體性。了知勝義無所依。了知勝義如虛空相。又依彼加行。了知法性勝義無破壞相。了知於勝義中以覺為先無造作性。了知。勝義無分別。了知能相所相等差別勝義非有。又依道相智加行般若波羅蜜多了知於勝義中無性相。許此即是道相智品中諸智相故。<br />(子三)一切相智加行相。<br />svadharmamupaniśritya vihāre tasya satkṛtau /<br />gurūtve mānanāyāṃ ca tatpūjākṛtakatvayoḥ // Abhs_4.20 //<br />sarvatra vṛttimajjñānamadṛṣṭasya ca darśakam /<br />lokasya śūnyatākārasūcakajñāpakākṣagam // Abhs_4.21 //<br />acintyaśāntatādarśi lokasaṃjñānirodhi ca /<br />jñānalakṣaṇamityuktaṃ sarvākārajñatānaye // Abhs_4.22 //<br />依真如法住。恭敬善知識。尊重及承事。供養無作用。<br />及了知徧行。能示現無見。世間真空相。說知及現見。<br />不思議寂靜。世間滅想滅。一切相智中。是說諸智相。 <br />[The Lord] says the knowledge mark of the practice (naya) of the knowledge of all aspects is: the knowledge of [the Buddha who] dwells taking recourse to his own Dharma, [and who] honors, values greatly, reveres, and worships it; the knowledge [that all dharmas are] without a maker, that reaches everywhere, and that shows the unseen; the knowl edge of the emptiness aspect of the world that indicates, teaches, and reveals [that], that teaches unthinkability and calmness, and [that knows] the cessation of the world and the perception [of it]. [Ornament 4.20-22]<br />此相亦有十六種。謂由依止一切相智加行。了知如來依真如法現法樂住。了知恭敬善知識。了知尊重善知識不違師教。了知承事善知識令師歡喜。了知以香花等供養善知識。了知勝義無作用。了知徧行一切所知。了知於勝義中示現真實義全無所見。了知世間空相。了知宣說世間空性。了知證知世間空性。了知現見世間空性。了知顯示諸法法性無分別心不可思議。了知顯示於勝義中戲論寂靜。了知世間滅真實有。又依彼加行。了知滅除此世他世取捨異想。當知即是一切相智品中諸智相故。<br />(癸二)勝相分二。(子一)略標。(子二)廣釋。今初。<br />acityādiviśeṣeṇa viśiṣṭaiḥ satyagocaraiḥ /<br />viśeṣalakṣaṇaṃ ṣaḍbhirdaśabhiścoditaṃ kṣaṇaiḥ // Abhs_4.23 //<br />由難思等別。勝進諦行境。十六剎那心。說名殊勝相。 <br />[The Lord] also says the mark distinguishing [the practice] is the sixteen instants with the truths for their range distinguished by the unthinkability feature and so on. [Ornament 4.23]<br />由四諦等法性不思議等差別。勝出聲聞獨覺所有加行。以如是勝進四諦為行境之見道忍智十六剎那最超勝故說名殊勝相。此說見道者僅是一例。若就通達不思議等十六種勝法而論。則從資糧道通最後心。<br />(子二)廣釋。<br />acintyātulyate meyasaṃkhyeyāsamatikramau /<br />sarvāryasaṃgraho vijñavedyāsādhāraṇajñate // Abhs_4.24 //<br />kṣiprajñānyunapūrṇatve pratipatsamudāgamau /<br />ālambanaṃ ca sādhāraṃ sākalyaṃ saṃparigrahaḥ // Abhs_4.25 //<br />anāsvādaśca vijñeyo viśeṣaḥ ṣoḍaśātmakaḥ /<br />viśeṣamārgā mārgebhyo yenānyebhyo viśiṣyate // Abhs_4.26 //<br />不思議無等。超越諸量數。攝聖智者了。證知諸不共。 <br />通疾無增減。修行及正行。所緣與所依。一切并攝受。 <br />及無味當知。十六殊勝性。由此勝餘道。故名殊勝道。 <br />You should know sixteen features that distinguish this special path from other paths. It is unthinkable, incomparable, transcends measure and calculation, includes all noble persons, is knowable by the discerning, is an uncommon knowledge, quick knowledge, neither decreases nor increases, is [an instinctual] practice, and [brings] full attainment, and is also [distinguished by its] objective support, foundation, full complement, assistance, and non-relishing. [Ornament 4.24-26]<br />外增上緣由諸佛菩薩攝受智慧力故。了知苦等法性不可思議。無事能喻名為無等超過諸名言量所能稱量。知彼法性超出數量。總攝一切聖者功德。了知智者之覺了謂如所有性及盡所有性。了知甚深廣大諸不共法非聲聞等所行境界。大乘神通最為速疾。通達勝義世俗二諦一切諸法於勝義中性無增減。於勝義中能施所施施物等三輪清淨。而修行布施等六波羅蜜多。由殷重無間加行經無量刧修集福智。方便所攝緣一切法之無分別智。法界體性為菩薩道之所依止。成就大願等十種波羅蜜多。圓滿一切資糧。為宣說圓滿道大乘善知識之所攝受。於生死湼槃一切法皆無味著。當知此即十六種殊勝相。由此菩薩道勝出所餘聲聞獨覺加行故名勝道。<br />(癸三)作相。<br />hitaṃ sukhaṃ ca trāṇaṃ ca śaraṇaṃ layanaṃ nṛṇām /<br />parāyaṇaṃ ca dvīpaṃ ca pariṇāyakasaṃjñakam // Abhs_4.27 //<br />anābhogaṃ tribhiryānaiḥ phalāsākṣātkriyātmakam /<br />paścimaṃ gatikāritramidaṃ kāritralakṣaṇam // Abhs_4.28 //<br />作利樂濟拔。諸人歸依處。宅舍示究竟。洲渚及導師。<br />并任運所作。不證三乘果。最後作所依。此即作用相。<br />The function [or result] that marks [the practice of the Perfection of Wisdom is] benefit, happiness, protection, refuge, and resting place for people, [becoming] a final resort, island, "leader," effortless [teacher, one who teaches] the three vehicles without realizing the fruit [as something real], and, finally, being a basis (gati) [as a Buddha]. [Ornament 4.27-28]<br />此作用相有十一種。安立所化於解脫樂是作未來之利益。為諸所化息滅憂苦等安立現法樂。於生死苦濟披有情成辦無苦法性。此三表示。菩薩身中成就殊勝作用之一切智加行。諸人者謂諸所化。安立於畢竟安樂之湼槃。名作歸依處。安立所化令滅除苦因。名作宅舍。安立所化令知生死湼槃平等。名作示究竟。令諸所化離貪愛水安立解脫成自他利之所依止名作洲渚。成辦所化現時究竟二種義利名作導師。令諸所化於利他事任運而轉。雖為所化說三乘果。不令非時現證實際。此七表示菩薩身中成就殊勝作用之道相智加行。由修一切相智加行而為世間作所依處。此一表示菩薩身中成就殊勝作用之一切相智加行。如是十一種作用相所攝之菩薩三智加行具足利他之作用故名作用相。<br />(癸四)自性相。<br />kleśaliṅganimittānāṃ vipakṣapratipakṣayoḥ /<br />viveko duṣkaraikāntāvuddeśo 'nupalambhakaḥ // Abhs_4.29 //<br />niṣiddhābhiniveśaśca yaścālambanasaṃjñakaḥ /<br />vipratyayo 'vighātī ca so 'padāgatyajātikaḥ // Abhs_4.30 //<br />tathatānupalambhaśca svabhāvaḥ ṣoḍaśātmakaḥ /<br />lakṣmeva lakṣyate ceticaturthaṃ lakṣaṇaṃ matam // Abhs_4.31 //<br />離煩惱狀貌。障品及對治。難性與決定。所為無所得。<br />破一切執著。及名有所緣。不順無障礙。無跡無去生。<br />真如不可得。此十六自性。由如所相事。許為第四相。<br />They consider own-being [or essential nature] is the fourth mark [of the practice] because it marks the marked [target], as it were, [as the target]. It has sixteen [aspects]: isolation from cankers, tokens, signs, and the side to be shunned and its antidote. [It is the own-being of a practice] that is difficult to do, is definite [to reach enightenment that is] the aim [motivating it], offers no basis, prohibits settling, is the "objective support," is antagonistic, unobstructed, trackless, is not a basis, is unborn, and does not apprehend [even] suchness. [Ornament 4.29-31]<br />此自性相有十六種。謂遠離貪等煩惱加行自性。遠離煩惱狀身粗重等加行自性。遠離煩惱貌非理作意等加行自性了知貪等所治品及無貪等能治品取捨真實皆空。此慧所攝持之菩薩四種加行。即菩薩一切智加行自性。勝義無有情而於名言須披甲令般湼槃是難行加行自性。不墮餘乘決定趣一佛乘之加行自性。長時修習三種所為之加行自性。通達能修所修法皆勝義無所得之加行自性。破除一切執著實事之加行自性。此五是菩薩道相智加行自性。一切智及道相智所緣境中所攝之事與道。緣此之加行自性。破除執著有性世間實有與無性出世實有等。通達生死湼槃平等性故名不順愚夫之加行自性。了知色等無障礙加行自性。能知所知皆於勝義無跡可得之加行自性。通達空性真如於勝義中全無所去之加行自性。通達色等由勝義無性故無有生之加行自性。通達有性無性二俱之本性真如於勝義中無所得之加行自性。此七是菩薩一切相智加行自性。如是三智十六種加行自性。由能表顯所相事故許為第四相。<br />此上諸加行相總義。謂遠離煩惱狀貌等四種自性相。表示大乘一切智加行。以了知如來出現等通達補特伽羅無我之十六智為體。是具足作利益安樂等三種作用之加行故。又難性及決定等五種自性相。表示道相智加行。以了知空性及無相等道真實十六智為體。是具足作皈依等七種作用之加行故。又不順無障礙等七種自性相。表示一切相智加行。以了知如來依真如現法樂住等果位智相真實十六種智為體。是具足作世間依止處一種作用之加行故。又道相智與一切相智之加行。表示勝出二乘加行。以是通達不可思議等法無我所顯之加行故。<br />(庚二)從順解脫分釋生起次第分三。(辛一)明正所為機。(辛二)生能熟道之次第。(辛三)生殊勝現觀之次第。初又分二。(壬一)道總相。(壬二)明正所化機。今初。<br />animittapradānādisamudāgamakauśalam /<br />sarvākārāvabodhe 'smin mokṣabhagīyamiṣyate // Abhs_4.32 //<br />無相善施等。正行而善巧。一切相品中。謂順解脫分。<br />They assert that in this understanding of all aspects the wholesome [root that grows into ] the perfect achievement of giving and so on, without making it into a sign, is the aid to liberation. [Ornament 4.32]<br />善巧修一切相智菩薩身中之法現觀。即此處所說大乘順解脫分之相。界限唯在大乘資糧道。<br />通達空性之菩薩資糧道。善巧正行通達勝義無相慧所攝持之布施等乃至一切相智。故許彼為圓滿現證一切相加行品中順解脫分。<br />(壬二)明正所化機。<br />buddhādyālambanā śraddhā vīryaṃ dānādigocaram /<br />smṛtirāśayasaṃpattiḥ samādhiravikalpanā // Abhs_4.33 //<br />dharmeṣu sarvairākārairjñānaṃ prajñeti pañcadhā /<br />tīkṣṇai subodhā saṃbodhirdurbodhā mṛdubhirmatā // Abhs_4.34 //<br />緣佛等淨信。精進行施等。意樂圓滿念。無分別等持。<br />知一切諸法。智慧共為五。利易證菩提。許鈍根難證。<br />It has five parts: [faith that has the Buddha and so on as objective support, vigor when it comes to giving and so on, mindfulness of the complete aspiration, non-conceptual meditative stabilization, and wisdom that knows dharmas in all their aspects. Ornament 4.33-34b] <br />They think sharp [Bodhisattvas] easily know perfect enlightenment. [Ornament 4.34c]<br />Those with soft [faculties] know it with difficulty. [Ornament 4.34d]<br />此攝道為五法而明聰叡所化機。謂緣佛等道果諸法所發淨信。於布施等行境勇悍之精進。意樂圓滿大乘發心所攝之正念。虛空藏等無分別三摩地。二諦所攝一切諸法一切種了知之勝慧。現觀莊嚴論正所為機資糧位菩薩。即善巧彼五境者。然非一切機皆能易證無上菩提。以信等五根利者易得無上正等菩提。諸鈍根者則難得故。<br />(辛二)生能熟道之次第。<br />ālambanaṃ sarvasattvā ūṣmaṇāmiha śakyate /<br />samacittādirākārasteṣveva daśadhoditaḥ // Abhs_4.35 //<br />svayaṃ pāpānnivṛttasya dānādyeṣu sthitasya ca /<br />tayorniyojanānyeṣāṃ varṇavādānukulate // Abhs_4.36 //<br />mūrdhagam svaparādhāraṃ satyajñānaṃ tathā kṣamā /<br />tathāgradharmā vijñeyāḥ sattvānāṃ pācanādibhiḥ // Abhs_4.37 //<br />此煖等所緣。讚一切此情。緣彼心平等。說有十種相。<br />自滅除諸惡。安住布施等。亦令他住彼。讚同法為頂。<br />如是當知忍。自他住聖諦。如是第一法。成熟有情等。<br />Here [the Lord] teaches that the objective support of the warmed is all beings, and says an even mind and so on towards just them are the ten aspects. [Ornament 4.35] <br />The peaked [aids to penetration are] when [Bodhisattvas] themself desist from evil, stand in giving, etc., enjoin those on others, and praise and show favor. [Ornament 4.36-37a]<br />Similarly, the forbearance is knowledge of the four truths underpinned by self and other. <br />[Ornament 4.37ab] where [he says] they mature all beings and so on. [Ornament 4.37cd]<br />正以方便為主所說大乘之義現觀。即此處所說大乘順抉擇分相。界限唯在大乘加行道。大乘加行道煖等之所緣。此處經中讚為是一切有情。經說此加行道緣彼有情心觀平等等十種相故。十種相者。謂於有情破貪瞋執而修習捨謂平等心。修悅意之大慈心。究竟利益之大悲心。無瞋恚心。無惱害心。於年老男女起父母心。於年等者起兄弟姊妹心。於年幼者起子女心。於中容人起朋友心及親族心。此是加行道煖位十相。自滅除諸惡安住布施等諸善。亦安立他止惡修善。若他有情未待勸勉即自能行應當稱讚。見同法者如是行時應讚善哉。此三是加行道頂位相。如是自住了知四諦亦安立他。是加行道忍位相。如是令諸有情成熟解脫等。當知是加行道世第一法相。<br />(辛三)生殊勝現觀之次第分二。(壬一)不退無上菩提之相。(壬二)引發三身之殊勝道。初又分二。(癸一)略標。(癸二)廣釋。今初<br />nirvedhaṅgānyupādaya darśanābhyāsamārgayoḥ /<br />ye bodhisattvā vartante so 'trāvaivartiko gaṇaḥ // Abhs_4.38 //<br />從順抉擇分。見修諸道中。所住諸菩薩。是此不退眾。<br />Here, starting from the aids to penetration, Bodhisattvas who are (varttante) on the paths of seeing and repeated meditation are the assembly of those who have not [turned, and will not] turn back (avaivarttika). [Ornament 4.38]<br />於色等上退轉實執現行等四十四相。隨得一種之菩薩。即得不退轉相菩薩僧之相。界從大乘加行道煖位乃至最後心。<br />從安住順抉擇分利根菩薩。乃至見修諸道中所有利根菩薩。即此處所說不退轉無上正等菩提之菩薩眾。以於色等遠離分別實執現行等隨得一相之菩薩故。<br />(癸二)廣釋分三。(子一)加行道不退轉相。(子二)見道不退轉相。(子三)修道不退轉相。初又分二。(丑一)略標。(丑二)廣釋。<br />rūpādibhyo nivṛttyādyairliṅgairviṃśatidheritaiḥ /<br />nirvedhāṅgasthitasyedamavaivartikalakṣaṇam // Abhs_4.39 //<br />由說於色等。轉等二十相。即住決擇分。所有不退相。<br />[The Lord] proclaims twentv signs (linga), beginning w'ith turning away from form and so on, that are-the mark [that Bodhisattvas] standing on the aids to penetration are irreversible (avaivarttika). [Ornament 4.39]<br />由經所說遮轉色等分別實執現行等二十種相。當知即是住順決擇分利根菩薩不退轉大菩提之相。<br />(丑二)廣釋。<br />rūpādibhyo nivṛttiśca vicikitsākṣaṇakṣayau /<br />ātmanaḥ kuśalasthasya pareṣāṃ tanniyojanam // Abhs_4.40 //<br />parādhāraṃ ca dānādi gambhire 'rthe 'pyakāṅkṣaṇam /<br />maitraṃ kāyādyasaṃvāsaḥ pañcadhāvaraṇena ca // Abhs_4.41 //<br />sarvānuśayahānaṃ ca smṛtisaṃprajñatā suci /<br />civarādiśarīre ca kṛmīṇāmasamudbhavaḥ // Abhs_4.42 //<br />cittākauṭilyamādānaṃ dhūtasyāmatsarāditā /<br />dharmatāyuktagāmitvaṃ lokārthaṃ narakaiṣaṇā // Abhs_4.43 //<br />parairaneyatā mārasyānyamārgopadeśinaḥ /<br />māra ityavabodhaśca caryā buddhānumoditā // Abhs_4.44 //<br />ūṣmamūrdhasu sa kṣāntiṣvagradharmeṣvavasthitaḥ /<br />liṅgairamībhirviśatyā saṃbodher na vivartate // Abhs_4.45 //<br />由於色等轉。盡疑惑無暇。自安住善法。亦令他安住。<br />於他行施等。深義無猶豫。身等修慈行。不共五蓋住。<br />摧伏諸隨眠。具正念正知。衣等恒潔淨。身不生諸虫。<br />心無曲杜多。及無慳悋等。成就法性行。利他求地獄。<br />非他能牽引。魔開顯似道。了知彼是魔。諸佛歡喜行。<br />由此二十相。諸住煖頂忍。世第一法眾。不退大菩提。<br />They turn away from form, etc., extinguish doubt and bad rebirth, themselves undertake to observe wholesome [action] and join others to that, give [the gift of Dharma] and so on underpinned by, [i.e., focused on the welfare of] beings, do not hesitate even about the deep topic, do friendly [deeds of] body, etc., do not meet with the five hindrances, destroy all latent tendencies, are mindful and introspective, have clean robes and so on, do not have worms in their bodies, do not entertain crooked thoughts, do the ascetic practices, are not stingy and so on, move yoked to the true nature of dharmas, seek out the hells for the sake of the world, are not led astray by others, know' "It is Mara" when Mara shows a different path, and do the practice in which the Buddhas rejoice. Those on the warmed, peaked, forbearance, and highest dharma stages with these twenty signs do not turn back from enlightenment. [Ornament 4.40-45]<br />遮轉色等分別實執現行。於真皈依處滅盡疑惑為是為非。斷盡八無暇處。自住善行亦安立他。由修自他換菩提心於他行布施等。於甚深義無復猶豫。三業諸行修慈愍行。不與貪欲瞋恚惛沉睡眠掉舉惡作疑等五蓋共住。摧伏無明惡見等一切隨眠。常時具足正念正知。受用衣服等潔淨非聖所呵責。此十一相是煖位不退轉相。身不生諸虫類。心無曲屈自利作意。修行十二杜多功德。無慳悋毀戒等過。成就般若波羅蜜多瑜伽不違真空法性行。為利他故欲往地獄。此六相是頂位不退轉相。修所說道非他能引。於開顯相似道之魔了知是魔。此二相是忍位不退轉相。三業一切行皆佛歡喜之行。此一是世第一法不退轉相。如是二十種相。當知即住煖頂忍世第一法利根菩薩不退轉大菩提之相。<br />(子二)見道不退轉相分二。(丑一)略標。(二)廣釋。今初。<br />kṣāntijñānakṣaṇaḥ ṣaṭ ca pañca pañca ca dṛkpathe /<br />bodhisattvasya vijñeyamavaivartikalakṣaṇam // Abhs_4.46 //<br />見道中忍智。十六剎那心。當知此即是。菩薩不退相。 <br />You should know that the six, five, and five forbearance and knowledge instants mark Bodhisattvas on the path of seeing as irreversible. [Ornament 4.46]<br />由見道位忍智十六剎那所引後得身語殊勝名言。當知即是住見道菩薩不退轉大菩提之相。<br />(丑二)廣釋。<br />rūpādisaṃjñāvyāvṛttirdārḍhyaṃ cittasya hinayoḥ /<br />yānayorvinivṛttiśca dhyānādyaṅgaparikṣayaḥ // Abhs_4.47 //<br />kāyacetolaghutvaṃ ca kāmasevābhyupāyikī /<br />sadaiva brahmacāritvamājīvasya viśuddhatā // Abhs_4.48 //<br />skandhādavantarāyeṣu saṃbhāre sendriyādike /<br />samare matsarādau ca neti yogānuyogayoḥ // Abhs_4.49 //<br />vihārapratiṣedhaśca dharmasyāṇoralabdhatā /<br />niścitatvaṃ svabhumau ca bhūmitritayasaṃsthitiḥ // Abhs_4.50 //<br />dharmārthaṃ jīvitatyāga ityamī ṣoḍaśa kṣaṇāḥ /<br />avaivartikaliṅgāni dṛṅmārgasthasya dhīmataḥ // Abhs_4.51 //<br />遣除色等想。心堅退小乘。永盡靜慮等。所有諸支分。 <br />身心輕利性。巧便行諸欲。常修淨梵行。善清淨正命。 <br />蘊等諸留難。資糧及根等。戰事慳悋等。加行及隨行。 <br />破彼所依處。不得塵許法。安住三地中。於自地決定。 <br />為法捨身命。此十六剎那。是住見道位。智者不退相。 <br />They turn away from the perception (saṃjñā) of form, etc., their thought is firm, and they reverse from the two deficient . vehicles. They exhaust the branches of the concentrations and so on, and have lightness of body and mind. They are skillful in their use of sense objects, at all times lead a chaste life, and are pure in the way they earn their livelihood. They do not dwell preoccupied with skandhas and so on, obstacles, accumulation, battle, faculties, and so on, or stinginess and so on. They do not take even an atom as a basis, are certain about their own level, have stood firm on the triad of levels, and give up even their life for Dharma. These sixteen instants are the signs that the thoughtful [Bodhisattva] standing on the path of seeing is irreversible. [Ornament 4.47-51]<br />初依苦諦有四相。謂住見道中根菩薩。於色等法遣除分別實執。世俗勝義二菩提心最極堅固。於小乘道令心退捨。雖得靜慮及無色等至。然斷盡由彼力受生之功能。依於集諦有四相。謂身心輕利具足輕安之樂。善巧方便受用諸欲而無染著。常修梵行。斷除邪命正命清淨。依於滅諦有四相。謂於蘊界處等破除實執加行及隨加行處。於諸留難法破除實執加行及隨加行處。於布施等菩提資糧破除實執加行及隨加行處。聚落言所顯諸根。城邑言所顯諸根依處。國土言所顯諸境。士夫言所顯諸識。執此為實有之實執與通達彼為無我之智。能治所治之戰事。破除執此實有之加行與隨加行處。依於道諦有四相。謂於慳悋毀戒等破除實執加行及隨加行處。所證之道及菩提果法。於勝義中無微塵許可得。自安住一切智等三地中雖魔破壞然於自所住之地。決定無疑。為求一切相智等正法故能捨身命如是忍智十六剎那所攝諸相。即是安住見道不退轉相。<br />(子三)修道不退轉相。分二。(丑一)廣釋大乘修道。(丑二)不退轉相。今初。<br />gambhiro bhāvanāmārgo gāmbhīryaṃ śunyatādikam /<br />samāropāpavādāntamuktatā sā gabhīratā // Abhs_4.52 //<br />cintātulananidhyānānyabhīkṣṇaṃ bhāvanāpathaḥ /<br />nirvedhāṅgeṣu dṛṅmārge bhāvanāmārga eva ca // Abhs_4.53 //<br />prābandhakatvādiṣṭo 'sau navadhā ca prakārataḥ /<br />mṛdumadhyādhimātrāṇāṃ punarmṛdvādibhedataḥ // Abhs_4.54 //<br />asaṃkhyeyādinirdeśāḥ paramārthena na kṣamāḥ /<br />kṛpāniṣyandabhūtāste saṃvṛtyābhimatā muneḥ // Abhs_4.55 //<br />hānivṛddhī na yujyete nirālāpasya vastunaḥ /<br />bhāvanākhyena kiṃ hinaṃ vartmanā kimudāgatam // Abhs_4.56 //<br />yathā bodhistathaivāsāviṣṭasyārthasya sādhakaḥ /<br />tathatālakṣaṇā bodhiḥ so 'pi tallakṣaṇo mataḥ // Abhs_4.57 //<br />pūrveṇa bodhirno yuktā manasā paścimena vā /<br />dīpadṛṣṭāntayogenagambhīrā dharmatāṣṭadhā // Abhs_4.58 //<br />修道謂甚深。甚深空性等。甚深離增益。及損減邊際。<br />於順決擇分。見道修道中。有數思稱量。及觀察修道。<br />此常相續故。諸下中上品。由下下等別。許為九種相。 <br />經說無數等。非勝義可爾。佛許是世俗。大悲等流果。<br />不可說性中。不可有增減。則所說修道。何斷復何得。<br />如所說菩提。此辦所欲事。菩提真如相。此亦彼為相。 <br />初心證菩提。非理亦非後。由燈喻道理。顯八深法性。 <br />Deep is the path of meditation. Depth is emptiness and so on. The depth is freedom from the extremes of superimpose tion and over-negation. [Ornament 4.52]<br />The path of meditation is continual reflection, weighing (tul), and meditation on the aids to penetration, path of seeing, and path of meditation . [Ornament 4.52]<br />Because it is in a continuum they assert that it is subdivided into nine (small, middling, and big) small and so on subdivisions. [Ornament 4.53]<br />Ultimately, declarations about the incalculable and so on do not bear [analysis]. [Ornament 4.55ab] The Sage asserts that on the covering level these are outpourings of pity. [Ornament 4.55cd]<br />Diminution and growth, when the entity cannot be expressed [in words], are not tenable. The so-called meditation" path does not diminish . . . [Ornament 4.56ac] nor build up [Ornament 4.56d]<br />[The Lord] asserts that this [path] also accomplishes the desired aim, like enlightenment. [Ornament 4.57ab] He asserts "enlightenment" has “suchness for its mark, and that [path] has that mark as well. [Ornament 4.57cd] <br />Enlightenment is not joined to [or possible through] [yukta] the earlier or later thought. [Ornament 4.58ab] by using the example of a lamp. [Ornament 4.58c] There are eight, deep, true dharmic natures. [Ornament4.58d]<br />大乘修道甚深。是證甚深空性等之慧故。空性甚深。是離增益損減二邊之法界故。大乘順決擇分及見道與修道之中於所見義三智行相。數數思惟。以量稱量。審細觀察。故此大乘修道常相續轉。如是大乘修道。許為九品。若於勝義由是空性之體性故不可分別然於名言。就所斷所知障能取所取分別。有上中下三品。一一品中各分三品而為九品。如是能對治之修道亦由下下等差別分九品故。九品行相相續而生故。他作是難。云何大乘修道九品決定不應道理。佛在廣中略三部般若經中。於九品修道說一一品皆能引生無數無量無邊福德果故。答曰。經說生無數等福德果者。非依勝義而說。於名言中無不應理之過。以於世俗大乘修道九品決定與生無數等福果不相違故。如來許彼是無緣大悲通達法界之等流果故。<br />他又難云。所說修道有何可斷及何可得。應無所得。以勝義非有故。於勝義不可說之修道性中。斷除所治增長能治不應理故。答曰。雖大乘修道勝義無增減。然斷除所治增長能治非不應理。例如菩提智慧法身雖勝義非有。然名言中可作有情事。如是大乘修道雖勝義無。然於名言許斷除所治等成辦義利故。此二亦無法喻不合之過。以此二於名言中利益有情亦同。菩提智慧法身以真如為相。修道亦以真如為相故。<br />他又難云。大乘修道所攝二種發心。應不能生大菩提果。以彼前前剎那皆不能生。前後剎那同時亦不能生。後後剎那亦不能生故。答曰。依大乘發心漸次而起前後剎那。無不能生大菩提之過。喻如燈燭依漸次起前後剎那而能盡焦脂炷。如是大乘發心前後漸起無量剎那。而能引生大菩提果。及能了解八種甚深法性故。<br />(丑二)不退轉相。<br />utpāde ca nirodhe ca tathatāyāṃ gabhīratā /<br />jñeye dāne ca caryāyāmadvayopāyakauśale ca // Abhs_4.59 //<br />生滅與真如。所知及能知。正行并無二。巧便皆甚深。 <br />The depth is in production, stopping, suchness, the knowable, knowledge, practice, non-duality, and skill in means.[Ornament 4.59]<br />第八地菩薩通達八種甚深。謂所發心非唯以前後剎那而生菩提。亦非彼二隨一之體而能生。然知於名言中由修習與殊勝所證互相觀待而生。名通達生甚深。又已生諸法皆無自性勝義無滅。然於名言有滅亦不相違。名通達滅甚深。又有學位中雖恒修真如然非時不應作證。名通達真如甚深。又真如自性雖勝義無。然於一切法可隨修施等。名通達所知甚深。又一切法真如為性雖於勝義都無所見而云見真實。名通達能知甚深。又真空法性於一切法都無可行。而是行真實義。名行甚深。又於勝義無二性中修一切道。名無二甚深。又圓滿一切資糧。而於勝義不得佛果。名通達巧便甚深。<br />(壬二)引發三身之殊勝道分三。(癸一)法身因生死湼槃平等加行。(癸二)受用身因嚴淨佛土加行。(癸三)化身因善巧方便加行。今初。<br />svapnopamatvāddharmāṇāṃ bhavaśāntyorakalpanā /<br />karmābhāvādicodyānāṃ parihārā yathoditāḥ // Abhs_4.60 //<br />諸法同夢故。不分別有靜。無業等問難。如經已盡答。 <br />Because dharmas are like dreams [Bodhisattvas] do not construct [imaginary] existence and peace. [Ornament 4.60ab] Answers to the argument that karma would not exist and so on are as they are given [in the Sutra], [Ornament 4.60cd]<br />由現證生死湼槃真空慧所攝持故後得位中永盡實執現行之淨地瑜伽即生死湼槃平等加行之相。界限唯在三清淨地。<br />第八地根本智。是生死有與湼槃靜平等加行。由於勝義不分別生死湼槃異性是現證生死湼槃真空之淨地智故。以通達所治生死與能治淨法。皆勝義無名言幻影悉同夢故。<br />他作是難。若爾應無業果建立。以一切法皆勝義無故。答云不定。此等答難經已盡說即能斷諍故。<br />(癸二)受用身因嚴淨佛土加行。<br />sattvalokasya yā śuddhistasyāḥ suddhyupahārataḥ /<br />tathā bhājanalokasya buddhakṣetrasya śuddhatā // Abhs_4.61 //<br />如有情世間。器世未清淨。修治令清淨。即嚴淨佛土。 <br />The purity of the Buddha-field is when [Bodhisattvas] bring purity to the impure world of inhabitants, and similarly the [impure] container world as well. [Ornament 4.61 ]<br />令將來成佛殊勝國土之大願等善根。強盛有力之淨地瑜伽。即嚴淨佛土之加行。界唯在三清淨地。<br />八地菩薩成就嚴淨佛土之加行。依善根成熟力。由所淨情器世間之差別。佛土亦分二種。如有情世間有飢渴等過。其能對治修天受用等。如器世間塊石荊棘等過。其能對治修純金為地等。證得如是嚴淨佛土之加行故。<br />(癸三)化身因善巧方便加行。<br />viṣayo 'sya prayogaśca śātravāṇāmatikramaḥ /<br />apratiṣṭho yathāvedhamasādhāraṇalakṣaṇaḥ // Abhs_4.62 //<br />asakto 'nupalambhaśca nimittapraṇidhikṣataḥ /<br />lalliṅgaścāpramāṇaśca daśadhopāyakauśalam // Abhs_4.63 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre<br />sarvākārābhisaṃbodhādhikāraś caturthaḥ //<br />境及此加行。超過諸魔怨。無住如願力。及不共行相。 <br />無著無所得。無相盡諸願。相狀與無量。十方便善巧。 <br />its object and practice [Ornament 4.62a] Skill in means is subdivided into ten: that overcomes<br />enemies, has no support, is propelled [by earlier prayers], is marked as uncommon, is unattached, without basis, has ended signs and wishes, is the sign of that [irreversibility], and is measureless. [Ornament 4.62b-63]<br />寂靜粗顯功用。事業任運轉之淨地瑜伽。即方便善巧之相。界限唯在三清淨地。<br />心境和合之方便善巧加行有十種。謂超過四魔之方便善巧加行。雖修空性不證實際無住之方便善巧加行。由昔願力引發利他之方便善巧加行。不共二乘之方便善巧加行。於一切法無實執著之方便善巧加行。經無量刧修空解脫門之方便善巧加行。經無量刧修無相解脫門之方便善巧加行。經無量刧修無願解脫門之方便善巧加行。自善示現不退轉相狀之方便善巧加行。善巧五明處。經無量劫修真實義之無量加行。<br />此處之四魔體性。五蘊魔謂五取蘊。煩惱魔謂三界一切煩惱。死魔謂不自在而命斷。天魔謂障礙修善之他化自在天眾。由彼等能障不死湼槃故名曰魔。小乘證見道位於三寶所獲得證信即降伏粗分天魔。得有餘依湼槃時永斷一切煩惱故降煩腦魔。若證俱解脫阿羅漢能加持壽行得自在故降伏死魔。證得無餘依湼槃時。盡滅惑業所感有漏取蘊降伏粗分五蘊魔。大乘證得不退轉相於三寶所獲得證信。即降伏粗分天魔。得八地已於無分別智得自在故。降餘粗分三魔。微細四魔者謂依無明習氣地及無漏業所起之意生身。即微細蘊魔。無明習氣地即微細煩惱魔。不可思議變化生死即微細死魔。欲超彼三魔凡能作障之法即微細天魔。降伏微細四魔。是法身功德。故降伏微細四魔與成佛同時也。<br />頂現觀品第六(攝般若第二會五二卷增上慢品至六五卷徧學品)<br />(己二)自在果頂加行分四。(庚一)加行道頂加行。(庚二)見道頂加行。(庚三)修道頂加行。(庚四)無間道頂加行。初又分四。(辛一)煖頂加行。(辛二)頂頂加行。(辛三)忍頂加行。(辛四)世第一法頂加行。今初。<br />svapnāntare 'pi svapnābhasarvadharmekṣaṇādikam /<br />murdhaprāptasya yogasya liṅgaṃ dvādaśadhā matam // Abhs_5.1 //<br />夢亦於諸法。觀知如夢等。是至頂加行。所有十二相。 <br />[The Lord] asserts that culmination practice has twelve signs: even in dreams [they do not wish for a lower vehicle and] they see all dharmas like dreams and so on. [Ornament 5.1]<br />總修三智圓滿大乘資糧道慧所攝持之菩薩瑜伽。即頂加行相。界限從大乘加行道煖乃至最後心。十二種頂加行相隨得一相之大乘第一順決擇分。即煖頂加行相。界唯在大乘加行道煖位。<br />般若經說得煖位頂加行者雖於夢中亦能觀一切諸法皆如夢境等十二種相。謂住加行道煖位利根菩薩。由醒覺時緣真空性薰修毘鉢舍那故。則於夢中亦能觀一切諸法皆如夢境。又由醒時多修菩提心力。則於夢中亦能不發愛樂小乘道之心。又由醒時不離見佛善根成熟力。則於夢中亦能見如來百千大眾圍繞說法。又於夢中亦見佛騰空現通說法。又於夢中亦能為無邊眾生發心說法謂我醒時當說一切諸法皆如夢事。又隨於覺夢若見地獄等有情。皆能發願願我成佛國土全無惡趣之名。隨念遠離惡趣。又隨於覺夢見焚燒聚落等發諦實語加持令息。若見他人為藥叉等非人魅著說諦實語令無魔害。又由自具通神能親近映蔽魔業之善知識。又一切種為利他故修學般若波羅蜜多。又於一切法無真實執著。又近佛菩提。<br />(辛二)頂頂加行。<br />jambudvipajaneyattābuddhapūjāśubhādikām /<br />upamāṃ bahudhā kṛtvā vivṛddhiḥ ṣoḍaśātmikā // Abhs_5.2 //<br />盡贍部有情。供佛善根等。眾多善為喻。說十六增長。 <br />There are sixteen increases based on many examples of the good and so on that the total population of Jambu-dvipa gets from worshipping the Buddhas. [Ornament 5.2]<br />較三千世界有情供養諸佛福德尚多等十六增長。證此增長之大乘第二順決擇分。即頂位頂加行相。界限唯在頂位。<br />安住頂位頂加行之菩薩智。此以贍部洲眾生為喻。乃至盡其三千大千世界有情供養諸佛所有善根等眾多為喻。此福較彼尤多以十六種增長為體也。福德十六增長者。謂贍部洲等三千世界諸有情類。以香花等供養如來。較此福德尤為增長。成就思惟甚深般若波羅蜜多。較前福德尤為超勝。若得無生法忍較前福德尤為超勝。若由頂加行力了解能證所證諸法皆於勝義無所得較前福德尤為超勝。較贍部洲一切有情皆行十善得四靜慮四無色定尤為超勝。又由證得頂加行之力諸天眾皆來自所。又由頂加行力。映蔽一切諸魔。恭敬其他菩薩等同大師。於一切種慧學清淨善巧方便二種資糧。由頂加行力。得佛種性。獲得殊勝發心等得佛果之因。由頂加行力不生六度所治品之心。不於色等起執實之心。於一一波羅蜜多中了知攝餘波羅蜜多而行。獲得圓滿三乘智德。由頂加行力。近大菩薩。<br />(辛三)忍頂加行。<br />trisarvajñatvadharmāṇāṃ paripuriranuttarā /<br />aparityaktasattvārthā nirūḍhirabhidhīyate // Abhs_5.3 //<br />由三智諸法。圓滿最無上。不捨利有情。說名為堅穩。 <br />They set forth the steadying as a perfect completion of the dharmas of the three all-knowledges [and] not forsaking the needs of beings. [Ornament 5.3]<br />獲得三智隨順慧及於利他不壞堅穩之大乘第三順決擇分。即忍位頂加行之相。界限唯在忍位。大乘加行道忍位。成就自利智德所攝圓滿發心等表示三智智德種類之無上妙慧。及利他德不捨有情利益堅穩方便。經中說名堅穩頂加行。<br />(辛四)世第一法頂加行。<br />caturdvipakasāhasradvitrisāhasrakopamaḥ /<br />kṛtvā puṇyabahutvena samādhiḥ parikīrtitaḥ // Abhs_5.4 //<br />四洲及小千。中大千為喻。以無量福德。宣說三摩地。 <br />[The Lord] proclaims the meditative stabilization through the great merit, measuring [its immeasurability] against a thousand four-continent world-systems, or two or three thousand of them [that could, theoretically, be measured]. [Ornament 5.4]<br />成熟親生大乘見道之功能於無邊三摩地得心徧住之大乘第四順決擇分。即是世第一法頂加行之相。界限唯在世第一法。<br />大乘世第一法之智。以四洲。小千。中千。大千世界微塵。及諸水塵用髮端滴數可知其量為喻。若隨喜四菩薩之善根其福極多。經中以此表示宣說世第一法頂加行之三摩地也。四菩薩者謂初地。二地至七地。第八地。及住十地。以住加行道世第一法之菩薩隨喜彼四菩薩之善根故。如是圓滿六度所攝一切現觀種類殊勝三摩地之世第一法頂加行。即名心徧住頂加行也。<br />(庚二)見道頂加行分二。(辛一)所治分別。(辛二)分別之對治。初又分二。(壬一)略標。(壬二)廣釋。初又分二。(癸一)略標所取分別。(癸二)略標能取分別。今初。<br />pravṛttau ca nivṛttau ca pratyekaṃ tau navātmakau /<br />grāhyau vikalpau vijñeyāvayāthāviṣayātmakau // Abhs_5.5 //<br />轉趣及退還。其所取分別。當知各有九。非如其境性。 <br />You should know there are two grasped-object conceptualizations connected with entering into and stopping [samsãra], nine for each, conceiving of objects that appear different from what they are in reality. [Ornament 5.5]<br />大乘見所斷於轉趣退還事執為實有所取之分別各有九種。當知彼九非如其境之體性而妄起執著。是於所著境錯亂之識故。<br />(癸二)略標能取分別。<br />dravyaprajñaptisatsattvavikalpau grāhakau matau /<br />pṛthagjanāryabhedena pratyekaṃ tau navātmakau // Abhs_5.6 //<br />grāhyau cenna tathā sto 'rthau kasya tau grāhakau matau /<br />iti grāhakabhāvena śunyatālakṣaṇaṃ tayoḥ // Abhs_5.7 //<br />由異生聖別。分有情實假。是能取分別。彼各有九性。 <br />若所取真如。彼執為誰性。如是彼執著。自性空為相。 <br />They assert two grasper-subject conceptualizations of a materially and nominally existing being, nine for each of them, because of the division into ordinary and noble persons. [Ornament 5.6]<br />If the contents grasped are not true (tathã), of what do you suppose they are two grasper subjects? So they are marked by an emptiness of being a grasper subject. [Ornament 5.7]<br />大乘見所斷能取分別亦有二種。由於異生執實有有情。及由聖者差別執為假有士夫。皆於彼二執為實有能受用者故。當知彼執各有九種。由有九種境故。此諸分別皆是錯亂。不得境之實性故。以彼所取於真如無故。故彼所執。為誰境之性耶。都非彼境之性故。如是當知彼諸執著皆以性空為相也。<br />(壬二)廣釋分二。(癸一)廣釋所取分別。(癸二)廣釋能取分別。初又分二。(子一)轉趣所取分別。(子二)退還所取分別。今初。<br />eṣa svabhāve gotre ca pratipatsamudāgame /<br />jñānasyālambanābhrāntau pratipakṣavipakṣayoḥ // Abhs_5.8 //<br />svasminnadhigame kartṛtatkāritrakriyāphale /<br />pravṛttipakṣādhiṣṭhāno vikalpo navadhā mataḥ // Abhs_5.9 //<br />自性及種姓。正修行諸道。智所緣無亂。所治品能治。 <br />自內證作用。彼業所造果。是為轉趣品。所有九分別。 <br />They assert the nine conceptualizations based on the side of entering into [samsãra] are of an own-being, lineage, full attainment through practice, not being mistaken about the object of knowledge, the opposing and counteracting sides, one's own realization, doer, its doing, and the successful deed. [Ornament 5.8-9]<br />如是於大乘道果執為實所受用中初轉趣所取分別差別有九。謂菩薩總所趣事由六度因勝義非有於勝義非有之無上菩提果亦勝義無得。然名言有可得之果緣此執為實所受用。又由趣入不動地故。故緣佛種性決定。又緣道自性見道等正修行。又緣道所緣不錯亂智境。又緣能除所治之殊勝功能。由先見功德而取與先見過失而捨。便能生所知障之對治及得永害所治品之功能故。又依道果自利緣大乘自內證。又依道果利他功能。緣大乘種性決定者遠離聲聞等地之作用。又依利他業緣稱所化意。樂現變化身而利有情。由善巧方便力安立一切眾生於湼槃果。緣彼執為實所應趣之所取分別。由此等皆是所應行事。故名轉趣。緣彼執實即是分別。<br />(子二)退還所取分別。<br />bhavaśāntiprapātitvānnyūnatve 'dhigamasya ca /<br />parigrahasyābhāve ca vaikalye pratipadgate // Abhs_5.10 //<br />parapratyayagāmitve samuddeśanivartane /<br />prādeśikatve nānātve sthānaprasthānamohayoḥ // Abhs_5.11 //<br />pṛṣṭhato gamane ceti vikalpo 'yaṃ navātmakaḥ /<br />nivṛttipakṣādhiṣṭhānaḥ śrāvakādimanobhavaḥ // Abhs_5.12 //<br />墮三有寂滅。故智德下劣。無有攝受者。道相不圓滿。<br />由他緣而行。所為義顛倒。少分及種種。於住行愚蒙。<br />及於隨行相。九分別體性。是所退還品。聲聞等心起。 <br />The conceptualization of a deficient realization because of falling into [suffering] existence and peace, of no mentor, of a practice that is incomplete, of being contingent on others, of a retreat from the aim, of something that is partial, of something that is diverse, of confusion about standing and setting out, and of going afterwards are the nine based on the side of stopping [samsãra] that arise as a Listener mind. [Ornament 5.10-12]<br />第二所取分別謂退還分別此亦有九。謂二乘道由墮三有與寂滅邊故智德下劣。由無方便妙慧攝持故增上緣下劣。修利他行道相不圓滿。修自利行方便下劣故隨他緣而往解脫。謂最後有亦須待如來等教授。修俱利行下劣所為顛倒不趣三大。斷德下劣但斷少分。智德下劣得初果等種類智德。雖得二乘阿羅漢果。亦未能斷無明隨眠。故於自利住定及利他正行不如實知。由大乘能攝三乘一切功德故一切相智須隨小乘一切湼槃行。故二乘湼槃俱有過失。如是九境是二乘心中所起。非定性菩薩所應趣事故名退還也。<br />(癸二)廣釋能取分別分二。(子一)實執分別。(子二)假執分別。今初。<br />grāhakaḥ prathamo jñeyo gragaṇapratimokṣaṇe /<br />manaskriyāyāṃ dhātūnāmupaśleṣe trayasya ca // Abhs_5.13 //<br />sthāne cābhiniveśe ca prajñaptau dharmavastunaḥ /<br />saktau ca pratipakṣe ca yathecChaṃ ca gatikṣatau // Abhs_5.14 //<br />所取及所捨。作意與繫屬。所作意三界。安住與執著。 <br />法義唯假立。貪欲及對治。失壞如欲行。當知初能取。 <br />You should know the first is [the conceptualization of] a subject-grasper that takes hold and releases, pays attention, clings to the triad of realms, stands, settles, projects a basis of dharmas, is attached, is an antidote, and is impeded in going as it wants. [Ornament 5.13-14]<br />見道頂加行時所斷於執補特伽羅為實物有。更執彼為勝義能受用者。此見所斷初能取分別亦有九種。謂緣取功德捨過失之補特伽羅。緣作意實有者。緣繫屬所作意之實有三界者。緣執一切法實有而安住者。緣執著一切皆無我者。緣了知法義皆唯假立者。緣所治品貪欲者。緣執相之能對治者。緣失壞如欲往一切相智經久稽留之補特伽羅。分別為實有故。當知此九即初能取分別。<br />(子二)假執分別。<br />yathoddeśamaniryāṇe mārgāmārgāvadhāraṇe /<br />sanirodhe samutpāde vastuyogaviyogayoḥ // Abhs_5.15 //<br />sthāne gotrasya nāśe ca prārthanāhetvabhāvayoḥ /<br />pratyarthikopalambhe ca vikalpo grāhako 'paraḥ // Abhs_5.16 //<br />不如所為生。執道為非道。謂生俱有滅。具不具道性。 <br />安住壞種性。無希求無因。及緣諸敵者。是餘取分別。 <br />The other conceptualization is of a subject-grasper that does not go forth in accord with the aim, determines what is and is not the path, is produced and stops, conjoins with and disjoins from bases, stands, destroys the lineage, that does not yearn and is not a cause, and apprehends hostile dharmas. [Ornament 5.15-16]<br />假執能取分別有九。緣唯修小乘道不能如所為事出生三大之假士夫。緣離小乘道執六度為非道之假士夫。緣果生須俱因滅離世俗性執。有餘勝義之士夫。緣執一切道性實有相續具不具之士夫。緣執色等實有而安住之士夫。緣由發心等失壞聲聞等種性之士夫。緣唯以空性便執為足更不希求佛果之士夫。緣不修般若波羅蜜多因之士夫。緣魔等障礙菩提之諸敵者事。此九分別即緣彼彼境執為實受用者之分別。此即除前實執分別之所餘能取假有分別也。<br />(辛二)分別之對治分三。(壬一)見道頂加行之因。(壬二)彼大菩提果。(壬三)見道頂加行之自性。今初。<br />bodhau sandarśanānyeṣāṃ taddhetośca parindanā /<br />tatprāptyanantaro hetuḥ puṇyabāhulyalakṣaṇaḥ // Abhs_5.17 //<br />為他示菩提。其因謂付囑。證彼無間因。具多福德相。<br />[Sakra] shows enlightenment to others. [The Lord] entrusts [the Perfection of Wisdom to Ananda]. That is also a cause of that [enlightenment]. The cause of gaining it without hindrance is marked by immense merit. [Ornament 5.17]<br />為他開示證菩提之方便於大菩提而安立他。其大菩提之因謂付囑般若波羅蜜多之文義。能證彼頂加行之無間因謂自於定中修般若波羅蜜多等具足眾多福德為相之大乘加行世第一法。即見道頂加行之因也。<br />(壬二)彼大菩提果分二。(癸一)明自宗之大菩提。(癸二)許實有性不應道理。(癸三)欲證究竟大菩提須許諸法皆空。今初。<br />kṣayānutpādayorjñāne malānāṃ bodhirūcyate /<br />kṣayābhāvādanutpādātte hi jñeye yathākramam // Abhs_5.18 //<br />垢盡無生智。說為大菩提。無盡無生故。彼如次應知。<br />They call enlightenment knowledge of the extinction and non-production of stains. [880] They should be known from the absence of extinction and non-existence of production, respectively. [Ornament 5.18]<br />經說垢盡智與無生智即是大菩提。然非垢先實有而後永盡。亦非先無而後新生。是故當知了達本來永盡及無生之究竟智。如其次第即盡智與無生智。<br />(癸二)許實有性不應道理。<br />prakṛtāvaniruddhāyāṃ darśanākhyena vartmanā /<br />vikalpajātaṃ kiṃ kṣīṇaṃ vānutpattimāgatam // Abhs_5.19 //<br />sattā ca nāma dharmāṇāṃ jñeye cāvaraṇakṣayaḥ /<br />kathyate yatparaiḥ śāsturatra vismīyate mayā // Abhs_5.20 //<br />無滅自性中。謂當以見道。盡何分別種。得何無生相。<br />若有餘實法。而於所知上。說能盡諸障。吾以彼為奇。<br />Given that the basic nature [of things] is unceasing, what class of conceptualization does a so-called path of seeing extinguish, what non-production comes about? [Ornament 5.19]<br />I am really surprised that others say dharmas “exist” for our Teacher and that obscurations to the knowable are extinguished. [Ornament 5.20]<br />諸實事師。謂先有真實垢法。後以壞想於彼盡相了知為盡名為盡智。又許實法相續生斷。以無生想於不生相了知不生名無生智。此破彼云。大乘見道。何能盡其實有之所知障能取所取分別種類耶。定不應盡。何能得其斷相續生之無生相耶。定不能得。以汝所許先有之真實障法令乃新滅。無此滅性故。以彼障先未有故。是故當許中觀宗也。又實事宗。既說實有能治所治諸法。復說愚蒙所知之垢障可盡。吾慈氏實覺彼甚奇希有。以障若實有。則對治不可斷故。<br />(癸三)欲證究竟大菩提當許諸法皆空。<br />nāpaneyamataḥ kiṃcitprakṣeptavyaṃ na kiṃcana /<br />draṣṭavyaṃ bhūtato bhūtaṃ bhūtadarśī vimucyate // Abhs_5.21 //<br />此中無所遣。亦無少可立。於正性正觀。正見而解脫。<br />There is nothing to eliminate and nothing to be added. Reality is to be seen as it really is. Those who see reality are liberated. [Ornament 5.21]<br />今此法中。諸世俗法由損減門無可除遣。諸勝義法由增益門無少法可安立。故於世俗正有性。正觀勝義無自性之法性。如是遠離增減二邊所決擇之正見。若能精勤修習。便能現見真實義解脫二障而成正覺也。<br />(壬三)見道頂加行之自性分二。(癸一)正說。(癸二)斷德自在。今初。<br />ekaikasyaiva dānādau teṣāṃ yaḥ saṃgraho mithaḥ /<br />sa ekakṣaṇikaḥ kṣāntisaṃgṛhīto 'tra dṛkpathe // Abhs_5.22 //<br />施等一一中。彼等互攝入。一剎那忍攝。是此中見道。<br />Here the mutual incorporation of each of these in giving and so on is the single instant of the path of seeing systematized as the forbearance. [Ornament 5.22]<br />布施等一一度中。皆能互攝六度。以一剎那苦法智忍所攝之無間道。彼頂加行即此中之見道故。言「此中見道」者。表示頂加行品中。由一一度互攝六度而顯見道。諸餘品中則以餘相而明見道也。<br />(癸二)斷德自在。<br />sa samādhiṃ samāpadya tataḥ siṃhavijṛmbhitam /<br />anulomaṃ vilomaṃ pratītyotpādamīkṣate // Abhs_5.23 //<br />次由入獅子。奮迅三摩地。觀察諸緣起。隨順及迴逆。<br />Having entered on the “Lion's Sport” meditative stabilization, this [Bodhisattva] then surveys [the links of] dependent origination in direct and reverse order. [Ornament 5.23]<br />見道頂加行斷障相之後。又說見道頂加行。正習彼加行之瑜伽師。根本定時安住獅子奮迅三摩地。於後得位。觀察緣起順逆也。十二緣起。謂無明。行。識。名色。六處。觸。受。愛。取。有。生。老死。其中從無明緣行。乃至生緣老死。是雜染品隨順緣起。從老死由生起。乃至行由無明起。是雜染品廻逆緣起。從無明滅故行滅。乃至生滅故老死滅。是清淨品隨順緣起。從由生滅故老死滅。乃至由無明滅故行滅。是清淨品廻逆緣起。如是修習雜染品隨順緣起者。便能通達集諦自性。以了知惑業之主即無明與行故。修彼迴逆緣起者。便能通達苦諦自性。以了知生與老死。是惑業之果究竟成熟性故。修習清淨品隨順緣起者。便能通達道諦自性。以知無明對治。證無我慧能斷無明之根本故。修彼廻逆緣起者。便能通達滅諦自性。以知永斷染污無明之究竟果。即滅除生與老死故。是故修習順逆緣起。即是通達四諦之最勝方便也。<br />(庚三)修道頂加行分三。(辛一)修道頂加行。(辛二)所斷分別。(辛三)斷除所斷之勝利。今初。<br />kāmāptamavadhīkṛtya vijñānamasamāhitam /<br />sanirodhāḥ samāpattīrgatvāgamya nava dvidhā // Abhs_5.24 //<br />ekadvitricatuḥpañcaṣaṭsaptāṣṭavyatikramāt /<br />avaskandasamāpattirāniroodhamatulyatā // Abhs_5.25 //<br />滅盡等九定。修往還二相。後以欲界攝。非定心為界。<br />超越入諸定。超一二三四。及五六七八。至滅定不同。<br />Having made the unabsorbed consciousness included in (apta) the Desire [Realm] the lower point of departure, and gone and returned in the nine meditative and cessation absorptions in two ways, surmounting one, two, three, four, five, six, seven, and eight [levels, Bodhisattvas] yet [enter into] the crowning assault absorption that goes on incomparably (atulya-gã) until (a) cessation. [Ornament 5.24-25]<br />是對治修所斷種子之能治種類大乘隨現觀。即修道頂加行相。界唯在修道。此說修道菩薩。由加行與根本二門入超越等持。謂俱滅盡定等次第定。先修往上順行與下還逆行二相之獅奮迅三摩地為加行。次乃進修超越等持之根本故。其修根本時。先從初靜慮直往滅盡定。全無超越修一返。次於八定間雜滅盡定而修一返。謂從滅定起入初靜慮。從初靜慮起仍入滅定。次入二靜慮次入滅定。如是漸上乃至從滅盡定。入非非想定。又入滅定。復入非非想定也。其次起欲界攝不定心為界。入滅盡定。從滅定起不定心。次超(即置而不入也)滅盡一定而入非非想定。次起不定心。次超滅盡與非非想二定。入無所有定。次起不定心。如是乃至超三四五六七八定而入初靜慮。次從初靜慮起不定心。此等何故名超越等持耶。謂從初靜慮乃至滅盡定為所間雜。而雜不同類法欲界不定心而修定故。般若經中廣說。論中初二句僅說加行。後六句僅說雜欲界心而修九定。其中直往一返及以八定雜修滅盡定一返。意為易解故未宣說也。<br />(辛二)所斷分別分二。(壬一)所取分別。(壬二)能取分別。初又分二。(癸一)轉所取分別。(癸二)還所取分別。今初。<br />saṃkṣepe vistare buddhaiḥ sanāthyenāparigrahe /<br />traikālike guṇābhāve śreyasastrividhe pathi // Abhs_5.26 //<br />eko grāhyavikalpo 'yaṃ prayogākāragocaraḥ /<br />略標及廣釋。佛所不攝受。無三世功德。及於三妙道。<br />所取初分別。加行相行境。<br />One that has forms of practice for its object is this object conceptualization [of practice explained] in brief, and in detail, that is unassisted by the Buddhas acting as their lord, that is the absence of good qualities in the three periods of time, and the threefold path to definite goodness, [i.e., enlightenment]. [Ornament 5.26-27ab]<br />大乘修所斷轉趣所取分別有九。謂為攝受愛樂略說眾生。執略說法為實所取。俱生所攝之分別。又為攝受樂廣眾生執廣說法為實所取之俱生分別。若不如說修行則佛不攝受。執彼對治修般若波羅蜜多瑜伽為實所取之俱生分別。觀待見道由其已滅故加行道功德於勝義無於名言有。執為實所取之俱生分別。由無四句因生故見道功德於勝義無於名言。有執為實所取之俱生分別。由未來無實物故大乘修道功德於見道時無於修道時有。執為實所取之俱生分別。由寂靜常樂我淨四倒等故執能得湼槃之加行道為實所取之俱生分別。於新證空性之見道執為實所取之俱生分別。由修習已證之勝義無自性故執大乘修道為實所取之俱生分別。如是九種分別。即所取中初一類轉趣分別。是修道加行相時所之所行境也。<br />(癸二)還所取分別。<br />dvitīyaścittacaittānāṃ pravṛttiviṣayo mataḥ // Abhs_5.27 //<br />anutpādastu cittasya bodhimaṇḍāmanaskriyā /<br />hīnayānamanaskārau saṃbodheramanaskṛtiḥ // Abhs_5.28 //<br />bhāvane 'bhāvane caiva tadviparyaya eva ca /<br />ayathārthaśca vijñeyo vikalpo bhāvanāpathe // Abhs_5.29 //<br />次許心心所。轉趣時有境。<br />不發菩提心。不作意菩提。作意小乘法。不思大菩提。<br />有修與無修。及與彼相反。非如義分別。當知屬修道。<br />They assert that the second [set of conceptualizations] has the operation of minds and mental factors for its object. You should know the second conceptualization on the path of meditation is of not producing the thought, not paying at- tention to the terrace of enlightenment, paying attention to the Hinayânas, not paying attention to full enlightenment, meditating, not meditating, the opposite of those, and of the goal not as it really is. [Ornament 5.27cd-29]<br />修道所斷第二所取分別。許為大乘修道心及心所無間道轉時之有境能緣心法也。彼心就境界門差別有九。謂二乘資糧道位由離大乘善知識等故不發大菩提心。執彼大乘所遮之法為實所受用。由無為利他而求成佛之殊勝福故。名不作意菩提藏。由是聲聞種性故作意彼乘法。由是獨覺種性故現證彼乘法。由不修般若波羅蜜多故不思惟正等菩提。由有所得修般若影像。由不能緣真實義故不修真實義。由不緣真實義故亦無能修彼者。由無常等不能無得故亦非無修無常等。由顛倒執真實義故。於不如實義分別執著。於彼等違菩薩道法。執為實所受用。當知此九分別屬於大乘修道所斷。<br />(壬二)能取分別分二。(癸一)實執分別。(癸二)假執分別。今初。<br />grāhakaḥ prathamo jñeyaḥ sattvaprajñaptigocaraḥ /<br />dharmaprajñaptyaśūnyatve saktipravicayātmakaḥ // Abhs_5.30 //<br />kṛtena vastuno yānatritaye ca sa kīrtitaḥ /<br />dakṣiṇāyā aśuddhau ca caryāyāśca vikopane // Abhs_5.31 //<br />施設有情境。施設法不空。貪著簡擇性。為寂事三乘。 <br />受供不清淨。破壞諸正行。經說是第一。能取應當知。 <br />You should know the first subject [conceptualization] has within its range a nominal being, nominal dharmas and non- emptiness, it is in the form of attachment and discernment [of dharmas], and is proclaimed in respect of [the exposition of] bases, the three vehicles, impure donation, and a distur- bance of practice. [Ornament 5.30-31]<br />大乘修道加行位就境差別。第一實執有九分別。謂自在補特伽羅非實有生。是依五蘊施設為有情。執為實。能受用者之俱生分別。又緣諸法唯由心現故於五蘊等施設為法之補特伽羅執為實有等。准上應知。又緣觀一切法由名言有故非空之補特伽羅執為實有。又緣未斷一切執著。故於諸法起實貪著之補特伽羅執為實有。又緣能簡擇諸實性之補特伽羅執為實有。又緣不求三所為事而求苦寂滅事之補特伽羅執為實有。又緣由色等不可得故三乘出離之補特伽羅執為實有。又緣由未正知法性故施主等供養未能清淨之補特伽羅執為實有。又緣由於布施等執實而修破壞波羅蜜多正行之補特伽羅執為實有能受用者之俱生分別。此九分別般若經說當知即是修所斷第一能取分別也。<br />(癸二)假執分別分二。(子一)略標。(子二)廣釋。今初。<br />sattvaprajñaptitaddhetuviṣayo navadhāparaḥ /<br />bhāvanāmārgasaṃbuddho vipakṣastadvighātataḥ // Abhs_5.32 //<br />設有情及因。由此所摧害。故是修道繫。其餘九違品。 <br />於五蘊等假設有情。及於彼安立之因唯現諸法假立士夫。執彼為實能受用者之心。由此修道頂加行之所摧害。故彼與修道是能治所治相繫之違品。除前實執此是其餘九種假執分別也。<br />(子二)廣釋。<br />sarvajñatānāṃ tisR^īṇāṃ yathāsvaṃ trividhāvṛtau /<br />śāntimārge tathatādisaṃprayogaviyogayoḥ // Abhs_5.33 //<br />asamatve ca duḥkhādau kleśānāṃ prakṛtāvapi /<br />dvayābhāve ca saṃmohe vikalpaḥ paścimo mataḥ // Abhs_5.34 //<br />如自所緣性。三智障有三。靜道真如等。相應不相應。<br />不等及苦等。諸煩惱自性。及無二愚蒙。為最後分別。<br />The other nine [conceptualizations] connected with the path of meditation have as an object a nominal being, and are the side opposite [to the path of meditation] that destroys them. They assert that the last conceptualization is confusion appropriate (yathâsvam) to the three obscurations of the three all-knowledges, about the path of peace, conjunction and disjunction from suchness and so on, the absence of the state of sameness, suffering and so on, the essential nature of cankers, and about the absence of duality. [Ornament 5.32-34]<br />修道頂加行心心所轉無間道時所應斷之有境分別心有九。謂如自所緣境之體性而知者即三智。此三智有三種障。由不了知一切相皆空。障一切相智。緣於斷此障愚蒙之假立士夫執為實受用者之俱生分別。由不了知一切道障道相智。緣於斷此障愚蒙之假立士夫執為實受用者。由不了知一切事障一切智。緣於斷此障愚蒙之假立士夫執為實受用者。由不了知般若波羅蜜多。於寂靜一切障道愚蒙之假立士夫。緣彼執為實受用者。由不了知色等所知與真如。故於真如等與色相應為一性不相應為異性而愚蒙之假立士夫。緣彼執為實受用者。由不了知魔性本空。於大小乘道不等愚蒙假立士夫。緣彼執為實受用者。由於宣說無常等之經義。如言執為究竟真理。故於苦等四諦法性愚蒙假立士夫。緣彼執為實受用者。由不了知貪等客性與真如性故。於煩惱性愚蒙假立士夫。緣彼執為實受用者。由不了知二取相空。於無二取愚蒙之假立士夫。緣彼執為實受用者之俱生分別。此九分別是修所斷最後之能取分別也。<br />(辛三)斷除所斷之勝利。<br />āsāṃ kṣaye satītīnāṃ cirāyocChvasitā iva /<br />sarvākārajagatsaukhyasādhanā guṇasaṃpadaḥ // Abhs_5.35 //<br />sarvāḥ sarvābhisāreṇa nikāmaphalaśālinam /<br />bhajante taṃ mahāsattvaṃ mahodadhimivāpagāḥ // Abhs_5.36 //<br />如諸病痊愈。常時獲安隱。恒修眾生樂。一切勝功德。<br />任運而依附。勝果所莊嚴。上品位菩薩。如眾流歸海。<br />With the end of these plagues, like gasps after holding your breath for a long time, troves of good qualities establishing complete happiness in the world, like rivers and the sea coming totally together (sarvabhisara),o lodge in that great being who is the store of the desired results. [Ornament 5.35-36]<br />十地菩薩安住大乘上上品修道。由經多無數刧修修道故。能取所取四類分別所知障猶如重病。悉盡斷盡。具足順緣永離違緣。譬如病者諸病痊愈長得安樂。又一切種為大悲所轉善巧成辦眾生利樂如是一切勝妙功德。自然依附彼三乘斷智德果莊嚴之菩薩。猶如四河同歸大海也。<br />(庚四)無間道頂加行分二。(辛一)正說。(辛二)除邪執。初又分二。(壬一)多福喻顯。(壬二)釋所緣行相。今初。<br />trisāhasrajanaṃ śiṣyakhaḍgādhigamasaṃpadi /<br />bodhisattvasya ca nyāmo pratiṣṭāpya śubhopamāḥ // Abhs_5.37 //<br />kṛtvā puṇyabahutvena buddhatvapteranantaraḥ /<br />ānantaryasamādhiḥ sa sarvākārajñatā ca tat // Abhs_5.38 //<br />安立三千生。聲聞麟喻德。及離生菩薩。眾善為譬喻。<br />經以無量福。明佛無間道。無間三摩地。證一切相智。<br />[The Siúitra] compares the good [that comes when Bodhi- sattvas] have established a trichiliocosm of people in the wealth of Trainee and Rhinoceros-[like Pratyekabuddha] realization, and in [all the stages of the Mahãyâna up to] the fixed state of a Bodhisattva, with the great merit of the uninterrupted meditative stabilization that comes just be- fore reaching the Buddhahood that is the knowledge of all aspects. [Ornament 5.37-38]<br />正生一切相智之菩薩究竟瑜伽。即無間道頂加行相。此與最後心智義同。無間頂加行。經中以自果多福為喻而宣說。謂若有人將三千大千世界有情。皆安立於聲聞地獨覺地菩薩正性離生地所獲眾多福德為喻。說無間道頂加行所親生之佛果勝出彼福。以此佛果福聚而顯此無間道頂加行。謂由親果福聚多故表彼親因亦甚多福也。最後心無間道之三摩地亦名無間三摩地。以得一切相智為自性之佛果。更無餘道間隔。此即是究竟之親因故。<br />(壬三)釋所緣行相。<br />ālambanamabhāvo 'sya smṛtiścādhipatirmataḥ /<br />ākāraḥ śāntatā cātra jalpājalpipravādinām // Abhs_5.39 //<br />無性為所緣。正念為增上。寂靜為行相。愛說者常難。<br />It asserts that non-existence (abhiva) is its objective support [condition], mindfulness (smyti) its dominant [condition], and the state of calm its aspect. [Ornament 5.39ac]<br />無間道頂加行之所緣緣。謂無實性一切如幻諸法。以此是斷除一切增益之處故。此之增上緣。謂最後心加行道所攝之正念。即大乘發心。以此於生彼道為自在之緣故。此無間道頂加行之行相。謂寂靜一切戲論之智。以此寂靜即彼狀貌故。頗有不善巧方便愛說二諦相違者。對此無間道頂加行之所緣行相常發攻難。以此所緣行相甚深難測故。<br />(辛二)除邪執。<br />ālambanopapattau ca tatsvabhāvāvadhārraṇe /<br />sarvākārajñatājñāne paramārthe sasaṃvṛtau // Abhs_5.40 //<br />prayoge triṣu ratneṣu sopāye samaye muneḥ /<br />viparyāse samārge ca pratipakṣavipakṣayoḥ // Abhs_5.41 //<br />lakṣaṇe bhāvanāyāṃ ca matā vipratipattayaḥ /<br />sarvākārajñatādhārā ṣoḍhā daśa ca cādinām // Abhs_5.42 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre<br />mūrdhābhisamayādhikāraḥ pañcamaḥ //<br />於所緣證成。及明所緣性。一切相智智。勝義世俗諦。<br />加行與三寶。巧便佛現觀。顛倒及道性。能治所治品。<br />性相並修習。說者邪分別。依一切相智。說為十六種。 <br />Here those who give voice to a litany of disputes assert six and ten wrong opinions based on the knowledge of all aspects, saying an objective support is tenable, its own-being has been ascertained, [and opinions about] knowledge of the knowledge of all aspects, the ultimate and covering level, practice, the Triple Gem, the Sage's skillful means and real- ization, error, possessing a path, counteracting and oppos- ing sides, a mark, and meditation. [Ornament 5.39d-42]<br />此說若執二諦不能同一性攝或種子或現行隨類所攝。即此處說所除邪執之相。界限從未入道乃至七地。此邪執就所緣分十六種。謂由有為無為界皆離實體故無間道頂加行及一切相智之所緣不應道理。此於所緣證成起邪分別。由一切法畢竟無自性故所明離戲論之所緣自性不應道理。此於行相起邪分別。由有性無性皆於勝義無所得故一切相智之智不應道理。此於果上起邪分別。實空為真如性故勝義世俗二諦不應道理。此於二諦起邪分別。布施等波羅蜜多勝義無所得故止觀雙運加行不應道理。此於加行自性起邪分別。圓滿慧所證一切所知皆於勝義無所得故佛寶不應道理。一切諸法唯假名故法寶不應道理。所依色等皆於勝義無所得故僧寶不應道理。此於正行所依之歸依及歸境三寶起邪分別。布施等勝義無所得故善巧方便不應道理。此於差別行起邪分別。所證有性及無性之自性皆於勝義無可證故。如來現觀不應道理。此於佛現觀起邪分別。無常不淨等戲論建立皆於勝義無所得故。緣蘊常等四倒不應道理。此於所治顛倒起邪分別。修道之果於勝義中無菩提可證故。其道自性不應道理。此於道自性起邪分別。勝義中無所捨所取故。所治品與能治品之差別不應道理。此於能治所治之差別起邪分別。所相諸法勝義無故諸法之相不應道理。此於性相起邪分別。所修自共相皆於勝義無所得故。修自共相不應道理。此於修習起邪分別。其中二諦三寶開為五種。即說二諦互相違者依一切相智及無間道頂加行之所緣行相。所起之十六種邪分別也。其以中觀師所許勝義為因而破世俗之難。當依所許世俗而答謂犯不定過。其以中觀師所許世俗為因而破勝義之難。當依所許勝義而答謂犯不定過。總之凡說二諦相違之攻難。皆須以二諦不違而答也。<br />漸次現觀品第七(攝般若第二會六五卷漸次品)<br />(戊二)堅固因果分二。(己一)為得堅固修漸次加行。(己二)已得堅固剎那加行。今初。<br />dānena prajñayā yāvadbuddhādau smṛtibhiśca sā /<br />dharmābhāvasvabhāvenetyanupūrvakriyā matā // Abhs_6.1 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre<br />anupurvābhisamayādhikāraḥ ṣaṣṭhaḥ //<br />布施至般若。隨念於佛等。法無性自性。許為漸次行。 <br />[The Lord] asserts that serial activity is giving, up to, wisdom and the mindfulnesses of the Buddha and so on, [and the understanding that] dharmas have non-existence (abhãva) for their own-being (sva-bháva). [Ornament 6.1]<br />為得三智行相堅固漸次修三智行相慧所攝持之菩薩瑜伽。即漸次加行之相。界從大乘資糧道乃至最後心之前一剎那。<br />從布施乃至般若者謂布施等六度之六漸次加行。隨念佛等者謂六念之六種漸次加行。通達一切法於勝義中為無性。自性之漸次加行。許此十三種為漸次加行。以是布施等十三法所攝持之三智一切行相。次第決定而修之菩薩瑜伽故。此十三法通彼諸位及三智行相之加行。以無性自性為所緣相。六念為意樂圓滿。六度為加行圓滿故。無性與六度通一切位易了。六念者。在加行道時名念住等。在見道位名菩提分。在修道位名正道支。由此十三法攝持漸修三智一百七十三種行相。即漸次加行之義。<br />剎那證大菩提品第八(攝般若第二會六五卷無相品至六八卷無雜品)<br />(己二)已得堅固剎那加行。<br />anūsravāṇāṃ sarveṣāmekaikenāpi saṃgrahāt /<br />ekakṣaṇāvabodho 'yaṃ jñeyo dānādinā muneḥ // Abhs_7.1 //<br />aradhaṭṭaṃ yathaikāpi padikā purūṣeritā /<br />sakṛtsarvaṃ calayati jñānamekakṣaṇe tathā // Abhs_7.2 //<br />vipākadharmatāvasthā sarvaśuklamayī yadā /<br />prajñāpāramitā jātā jñānamekakṣaṇe tadā // Abhs_7.3 //<br />svapnopameṣu dharmeṣu sthitvā dānādicaryā /<br />alakṣatvaṃ dharmāṇāṃ kṣaṇenaikena vindati // Abhs_7.4 //<br />svapnaṃ taddarśinaṃ caiva dvayayogena nekṣate /<br />dharmāṇāmadvayaṃ tattvaṃ kṣaṇenaikenapaṣyati // Abhs_7.5 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre<br />ekakṣaṇābhisamayādhikāraḥ saptamaḥ //<br />施等一一中。攝諸無漏法。當知即能仁。一剎那智德。<br />猶如諸士夫。動一處水輪。一切頓轉動。剎那智亦爾。<br />若時起異熟。一切白法性。般若波羅蜜。即一剎那智。 <br />由布施等行。諸法如夢住。一剎那能證。諸法無相性。<br />如夢與能見。不見有二相。一剎那能見。諸法無二性。 <br />One should know the Sage's full awakening in a single instant from the incorporation of all [dharmas] without outflows in each of the perfections of giving and so on. [Ornament 7.1] <br />Just as the whole water wheel moves at once when someone sets even one [910] paddle in motion, so too knowledge in a single instant. [Ornament 7.2] <br />When the perfection of wisdom that arises from the maturation (true nature of dharmas) of all bright [dharmas] is born, there is knowledge in a single instant. [Ornament 7.3] <br />“Having stood” in dream-like dharmas, [Bodhisattvas] who “course” in giving and so on find, with a single instant [of knowledge], that dharmas have no marks. [Ornament 7.4] <br />One does not view a dream and the experience (darsana) of it dualistically. Similarly, [Bodhisattvas] see with a single instant [of knowledge] the non-dual true reality of dharmas. [Ornament 7.5]<br />若一剎那現證非異熟之無漏一法。與此同類諸法皆能現證。此慧攝持對治所知障之菩薩究竟瑜伽。即非異熟剎那加行之相。若一剎那現證異熟無漏一法與彼同類諸法皆能現證。此慧攝持對治所知障菩薩究竟瑜伽。即異熟剎那加行之相。現證空性慧所攝持對治所知障菩薩究竟瑜伽。即無相剎那加行之相。二取戲論畢竟不動不起空定之菩薩究竟瑜伽。即無二剎那加行之相。此四加行同是一事。界唯在最後心。<br />最後無間道菩薩能仁身中之一剎那智。當知即是非異熟剎那加行。以是現證一非異熟無漏法時。即能現證一切無漏法有學位之究竟智故。如是現證一無漏智。亦能現證餘智。以布施等一一法皆攝一切無漏道法故。譬如士夫搖水車輪。但動一處餘一切處皆頓動故。<br />第二異熟剎那加行者。謂若時生起猶如離障白淨月光一切白法之自性般若波羅蜜多無漏異熟法最後心菩薩之智時。此最後無間道於一剎那能證菩提。以是菩薩有學道究竟智故。<br />第三無相剎那加行者。謂最後心智。即一剎那證菩提之無相剎那加行。以是善修布施等六度行。知一切法猶如夢事。增上力故。一剎那頃能知染淨一切諸法皆勝義無相之有學究竟瑜伽故。<br />第四無二剎那加行者。謂最後心智即無二剎那加行。以是一剎那頃能現見能取所取一切諸法無二實體之有學究竟瑜伽故。譬如夢中所見宅舍等與能見之心無二體故。<br />法身品第九(攝般若第二會六八卷眾德品至七八卷空性品)<br />(丁三)廣釋法身分二。(戊一)身建立。(戊二)事業。初又分四。(己一)自性身。(己二)智法身。(己三)受用身。(己四)勝應身。今初。<br />sarvākārāṃ viśuddhiṃ ye dharmāḥ prāptā nirāsravāḥ /<br />svābhāvikomuneḥ kāyasteśāṃ prakṛtilakṣaṇaḥ // Abhs_8.1 //<br />能仁自性身。得諸無漏法。一切種清淨。彼自性為相。 <br />The Sage's Own-being Body has for its mark the essential nature of those dharmas without outflows that have reached complete purity. [Ornament 8.1]<br />具二清淨之究竟法界。即自性身之相。界限唯在佛地。<br />佛自性身具三別法。已得念住等二十一聚無漏法故具足差別。二障及習氣畢竟清淨故離繫差別。無漏智之自性以真空為相故自性差別。此後二差別即離垢清淨之自性身與自性清淨之自性身。<br />(己二)智法身分三。(庚一)正義。(庚二)差別。(庚三)斷諍。今初。<br />bodhipakṣāpramāṇāni vimokṣā anūpurvaśaḥ /<br />navātmikā samāpattiḥ kṛtsnaṃ daśavidhātmikam // Abhs_8.2 //<br />abhibhvāyatanānyaṣṭaprakārāṇi prabhedataḥ /<br />araṇā praṇidhijñānamabhijñāḥ pratisaṃvidaḥ // Abhs_8.3 //<br />sarvākārāścatasno 'thaśuddhayo vaśitā daśa //<br />balāni daśa catvāri vaiśāradyānyārakṣaṇam // Abhs_8.4 //<br />trividhaṃ smṛtyupasthānaṃ tridhāsaṃmoṣadharmatā /<br />vāsanāyāḥ samuddhāto mahati karūṇā jane // Abhs_8.5 //<br />āveṇikā munereva dharmā ye 'ṣṭādaśeritāḥ /<br />sarvākārajñatā ceti dharmakāyo 'bhidhīyate // Abhs_8.6 //<br />順菩提分法。無量及解脫。九次第等至。十徧處自體。<br />最為殊勝處。差別有八種。無諍與願智。神通無障解。<br />四一切清淨。十自在十力。四種無所畏。及三種不護。 <br />並三種念住。無忘失法性。永害諸隨眠。大悲諸眾生。<br />唯佛不共法。說有十八種。及一切相智。說名為法身。 <br />They say the Dharma Body is the dharmas in the wings of enlightenment, immeasurables, deliverances, sequence of nine meditative absorptions, ten complete [immersions] (krtsna, P. kasina), the stations (dyatana) of mastery divided into eight kinds, [samâdhi through which there is] no- war (aranã), knowledge from prayer, direct clairvoyant knowledges, analytic knowledges, the four kinds of total purity, ten controls, ten powers, four self-confidences, the absence of [faults] you conceal, threefold application of mindfulness, a state that in its true dharmic nature does not forget, the destruction of residual impressions, great compassion for beings, the unentangled dharmas of just the Sage proclaimed as eighteen, and the knowledge of all aspects. [Ornament 8.2-6]<br />現證發心等十法之究竟智。即智法身之相。界限唯在佛地。又現見如所有性盡所有性之究竟智。亦是智法身之相。此智法身分二十一聚。第一聚謂三十七菩提分法。第二聚謂慈等四無量心。第三聚有色觀色等八解脫。第四聚謂九次第等至。此等如前已說。第五聚謂十徧處。增上緣依止靜慮所緣緣為地水火風四大種及青黃赤白四大種所造並空識二境。令其如欲徧一切處世間定慧相應之十種等至也。所餘諸處不立為徧處者。以諸根不能向外展。聲處不能相續。香味二處色界無故。徧者謂相續普徧開展義。第六聚八勝處。謂內有色想外觀色多勝處及少勝處。內無色想外觀色多勝處及少勝處。此四是形色勝處。青勝處。黃勝處。赤勝處。白勝處。此四是顯色勝處。由此形顯諸勝處。發生奢摩他勝知與毘鉢舍那勝見之定慧相應也。前四勝處從初二解脫因生。後四勝處從淨解脫因生。第七聚謂無諍。由佛無諍三摩地力能令眾生有拔除煩惱之功能也。第八聚謂願智。乃至生死未空隨願成辦眾生義利也。第九聚謂六神通。第十聚謂四無礙解。如前已說。第十一聚謂四一切種清淨。所依身清淨。所緣受用清淨。心三摩地清淨。智清淨。是為究竟四清淨。第十二聚謂十自在。能住壽一刧名壽自在。於無數三摩地獲得自在名心自在。已得虛空藏定名資具自在。開示一切工巧藝術等事業名事業自在。能隨願而受生名生自在。能現佛身充滿一切世界名勝解自在。成就無數調伏眾生大願名願自在。能於一時頓現無量神變調伏眾生名神通自在。獲得殊勝四無礙解名智自在。如欲能演十二分教名法自在。第十三聚謂十力。第十四聚謂四無畏。如前已說。第十五聚謂三不護。如來身語意行究竟清淨故。不恐他知三業邪行而護過失也。第十六聚謂三念住。佛說法時於善聽者不起貪心。於不善聽者不起瞋心。於間雜者不起二心。唯念住於捨也。第十七聚謂不忘失法。利益有情不越時也。第十八聚謂永害隨眠。永斷煩惱所知二障之習氣種子也。第十九聚謂大悲心。晝夜六時以饒益心恒觀一切眾生誰已成熟。誰未成熟。誰成增上生器。誰成決定勝器。第二十聚謂佛十八不共法。如前已說。第二十一聚。謂一切相智。及字亦攝究竟道相智。一切智。如是二十一聚無漏智。即說名智法身也。<br />(庚二)差別。<br />śravakasyāraṇādṛṣṭernṛkleśaparihāritā /<br />tatkleśasrotaucChittyai grāmādiṣu jināraṇā // Abhs_8.7 //<br />anābhogamanāsaṅmavyāghātaṃ sadā sthitam /<br />sarvapraśnāpanudvauddhaṃ praṇidhijñānamiṣyate // Abhs_8.8 //<br />聲聞無諍定。離見者煩惱。佛無諍永斷。聚落等煩惱。 <br />佛所有願智。任運無礙著。無障礙常住。普答一切問。 <br />[Meditative stabilization through which there is] no war stops cankers in persons who see a Listener. A Victor's [meditative stabilization through which there is] no war is for cutting the stream of their cankers when they are in towns and so on. [Ornament 8.7]<br />They assert that the Buddha's knowledge from prayer is spontaneous, unattached, unimpeded, constantly abiding, and answers all questions. [Ornament 8.8]<br />如來無諍三摩地勝出聲聞等之無諍三摩地。以聲聞之無諍三摩地。唯斷自身為眾生作生煩惱之所緣緣。佛之無諍三摩地。謂入聚落等時能盡斷除見自眾生身中之煩惱故。又如來願智勝出聲聞等之願智。佛者無少功用相故任運而轉。無執著故不貪著色等。永斷二障故於一切所知智無障礙。乃至生死未空。三摩地作用安住故恒常而住。由得四無礙解故能普答一切問。聲聞等之願智則不能爾。<br />(庚三)斷諍分二。(辛一)於法身常住斷諍。(辛二)於徧常斷諍。今初。<br />paripākaṃ gate hetau yasya yasya yadā yadā /<br />hitaṃ bhavati kartavyaṃ prathate tasya tasya saḥ // Abhs_8.9 //<br />varṣatyapi hi parjanye naiva bījaṃ prarohati /<br />samutpāde 'pi buddhānāṃ nābhavyo bhadramaśrute // Abhs_8.10 //<br />若善因成熟。於彼彼所化。爾時能饒益。即於彼彼現。 <br />如天雖降雨。種壞不發芽。諸佛雖出世。無根不獲善。 <br />It manifests itself (prathate) whenever its help is needed, to whomever needs it, when the cause has come to maturity. The Rain god (parjanya) may rain, but a rotten seed will never sprout; the Buddhas arise, but the unfortunate do not gain the auspicious state. [Ornament 8.9-10]<br />若佛現身饒益有情者。須彼有情已集善根。要由值遇善知識等宿植善根。遇佛等之因勢力成熟。於彼彼所化彼時彼處現身說法能有利益。乃於彼彼所化現身說法故。於未集資糧之有情。則不如是現。由彼眾生業障障蔽。不具現佛之因故。諸佛世尊雖出世間。亦有一類眾生不獲聞法等善根。以彼等無親見佛之善根故。譬如天雖降雨。然燋爛之種不發青芽也。<br />(辛二)於徧常斷諍。<br />iti kāritravaipulyāt buddho vyāpī nirūcyate /<br />akṣayatvācca tasyaiva nitya ityapi kathyate // Abhs_8.11 //<br />如是事廣大。故說佛為徧。即此無盡故。亦可說為常。 <br />Thus a Buddha is described as “all-pervading” because his work expands so far, and as “eternal” because it does not finish. [Ornament 8.11]<br />諸佛世尊可說為徧。如上所說若有眾生調伏時至。則一切時處現身說法作廣大利他事故。事業相續亦可說為常。乃至生死未終安住利他時無盡故。<br />(己二)受用身分二。(庚一)略標行相。(庚二)廣釋功德。今初。<br />dvātriṃśallakṣaṇāśītivyañjanātmā munerayam /<br />sāṃbhogiko mataḥ kāyo mahāyānopabhogataḥ // Abhs_8.12 //<br />許三十二相。八十隨好性。受用大乘故。名佛受用身。 <br />They consider this form (ãtman) of the Sage with the thirty- two marks and eighty minor signs the Enjoyment Body, because it enjoys the Mahãyâna. [Ornament 8.12]<br />具足五種決定之究竟色身。是受用身相。界限唯在佛地。五決定者。謂處決定。唯住色究竟天宮。身決定唯是相好圓明莊嚴之身。眾決定唯聖菩薩之所圍繞。法決定唯說大乘之法。時決定乃至生死未空而住。三十二相。八十隨好為性之能仁色身。許為圓滿受用身。圓滿受用大乘法等五種決定所別之身故。<br />(庚二)廣釋功德分二。(辛一)釋相。(辛二)釋隨好。今初。<br />cakrāṅkahastaḥ krākurmapādo jālāvāddhāṅgulipāṇipādaḥ /<br />karau sapādau tarūṇau mṛdū ca mamutsadaiḥ saptabhirāśrayo 'sya // Abhs_8.13 //<br />dīrghāṅgulirvyāyatapārṣṇigātraṃ prājyaṃ tvṛjucChaṅkhapadordhvaromā /<br />eṇeyajaṅghaśca paṭūrūbāhuḥ kośāvanaddhottamabastiguhyaḥ // Abhs_8.14 //<br />suvarṇavarṇḥ pratanucChaviśca pradakṣiṇaikaikasujātromā /<br />ūūrṇāṅkitāsyo haripūrvakāyaḥ skandhau vṛtāvasya citāntarāṃsaḥ // Abhs_8.15 //<br />hīno rasaḥ khyāti rasottamo 'sya nyagrodhavanmāṇḍalatulyamūrtiḥ /<br />uṣīṣamūrdhā pṛthucārūjihvo brahmasvaraḥ siṃhahanuḥ suśuklāḥ // Abhs_8.16 //<br />tulyāḥ pramāṇe 'viralāsca dantā anyūnasaṃkhyā daśikāścatasraḥ /<br />nīlekśaṇe govṛṣapakṣmanetro dvātriṃśadetāni hi lakṣaṇāni // Abhs_8.17 //<br />yasya yasyātra yo heturlakṣaṇasya prasādhakaḥ /<br />tasya tasya prapūryāyaṃ samudāgamalakṣaṇaḥ // Abhs_8.18 //<br />gurūṇāmanuyānādirdṛḍhatā saṃvaraṃ prati /<br />saṃgrahāsevanaṃ dānaṃ praṇitasya ca vastunaḥ // Abhs_8.19 //<br />vadhyamokṣasamādānāṃ vivR6iddhiḥ kuśalasya ca /<br />ityādiko yathāsutraṃ heturlakṣaṇasādhakaḥ // Abhs_8.20 //<br />tāmrāḥ snigdhāśca tuṅgāśca nakhā aṅgulayo muneḥ /<br />vṛttāścitānupūrvāśca guḍhā nirgranthyaḥ śirāḥ // Abhs_8.21 //<br />guḍhau gulphau samau pādau siṃhebhadvijagopateḥ /<br />vikrāntaṃ dakṣiṇaṃ cārūgamanamṛjuvṛttatā // Abhs_8.22 //<br />手足輪相具。足底如龜腹。手足指網連。柔輭極細嫩。<br />身七處充滿。手足指纖長。跟廣身洪直。足膝骨不突。<br />諸毛皆上靡。腨如瑿泥耶。雙臂形長妙。陰藏密第一。 <br />皮金色細薄。孔一毛右旋。眉間毫相嚴。上身如獅子。<br />髆圓實項豐。非勝現勝味。身量縱橫等。譬諾瞿陀樹。<br />頂肉髻圓顯。舌廣長梵音。兩頰如獅王。齒潔白平齊。 <br />諸齒極細密。數量滿四十。紺目牛王睫。妙相三十二。<br />此中此此相。所有能生因。由彼彼圓滿。能感此諸相。<br />迎送師長等。正受堅固住。習近四攝事。布施妙資財。 <br />救放所殺生。增長受善等。是能生因相。如經所宣說。 <br />There are wheel-lines on his hands and feet, he is turtle- footed, webs join the fingers on his hands and feet, his feet and hands are tender and soft, his body declares its promi- nence in seven ways, and his toes and fingers are long. He has full heels, legs big and straight, smooth and rounded from the feet up, hairs pointing upwards, [920] with calves like the Aineya's [a special black antelope]. His arms can [reach down past] his thighs, a magnificent one is cocooned away below. Golden in color, he has extremely fine skin, and each separate body hair grows beautifully, curling to the right, an úrnã la soft, long, fine, coiled white hair between his eyebrows] marks his face. His upper body [stomach and chest] is like a lion's, his shoulders go right around [seamlessly incorporating his neck], filled between the collar bones, an apparent bad taste is excellent for him.” His body is equi-dimensional, like a fig (nyagrodha) tree, the top of his head [has] a [naturally formed] turban [of hair] (usnisa), he has a delightfully wide tongue, a Brahmã-like voice, jaws like a lion's, with the full count of forty very white teeth, even in size and without gaps, and his eyes are dark, with eye-lashes like a cow and a bull. These are the thirty-two marks. Here [a Tathãgata] comes into full possession of the marks when the cause that establishes any one of them is fully completed. The causes that accomplish the marks are these, according to the Súitra: following after gurus, firmness with regard to the restraints, cultivation of the four ways of gathering disciples, the gift of sublime things, freedom from murder, undertaking the wholesome, its growth and so on. [Ornament 8.13-20]<br />由昔於有學道時極善迎送師長等故感得能仁手足具足輪相。由昔正受律儀堅固安住故感得足下平整如龜腹狀。由昔修習四攝事故感得手足指間縵網相連猶如鵝王。由昔布施善妙食物等故感得手足柔輭細嫩。由昔布施善妙飲物等故感得佛身手足四背(漢文經謂掌)雙肩及頸七處充滿。由昔救脫被殺被縛被打有情故感得手足諸指纖長可愛。由昔饒益他活命故感得足跟寬廣。由昔離殺生故感得佛身洪直。由昔正受布施等善法故感得足踝膝骨皆不突現。由昔自所行善轉增長他故感得諸毛皆悉上靡。由昔將醫方明工巧明等傳授他故感得雙腨漸次細圓如瑿泥耶腨。由昔不捨諸來求財者故感得雙臂長妙。由昔安立一切有情於梵行律儀。及善防護秘密語故。感得陰相藏密最為第一。由昔施他妙敷具故感得皮如金色清淨鮮明。由昔施他勝宮殿故感得身皮細薄潤滑。由昔遠離憒鬧散亂等故感得一一毛孔唯一毛生皆向右旋。由昔敬承一切眾生及師長等。亦令他敬事故。感得眉間毫相莊嚴。量如橄欖核許形如銀管。潔白輭柔。展長三肘。縮即右旋毫端上靡。由昔未曾輕毀他故感得上身猶如獅子。由昔隨順他善說故感得臂髆圓實。由昔施他醫藥等故感得雙肩之中項部極善豐滿。由昔承事眾生作看病人等故感得於非上味中亦得上味。由昔建造園林等故感得身量與弓相等如諾瞿陀樹。由昔施他寺院等故感得頂上烏瑟尼沙高顯周圓。由昔三無數刧說和愛語等故感得舌相薄淨廣長如紅蓮色。由昔一音為一切世界有情宣說正法故感得成就五支梵音。由昔遠離綺語過故感得兩頰如獅子王。由昔承事稱讚一切眾生故感得齒潔白相。由昔遠離邪命正命清淨故感得齒平齊相。由昔修諦實語故感得齒細密相。由昔遠離離間語故感得整四十齒。由昔視一切眾生如一子故感得眼如紺青寶相。由昔視一切眾生無貪瞋故感得兩眼上下睫毛不相雜亂猶如牛王。此等即是三十二相。能仁圓滿報身定能感得此三十二相。謂由能感此此諸相之彼彼因。皆圓滿故。迎送師長等因。隨各各相時已廣宣說。此等名為相者。由誰具足此相即能表現彼是大丈夫故。<br />(辛二)隨好。<br />mṛṣṭānupūrte medhyamṛdutve śuddhagātratā /<br />pūrṇavyañjanatā cārupṛthumaṇḍalagāratā // Abhs_8.23 //<br />samakramatvaṃ śuddhatvaṃ netrayoḥ sukumāratā /<br />adīnossadagātratve susaṃhatanagātratā // Abhs_8.24 //<br />suvibhaktāṅgatā dhvāntapradhvastālokaśuddhatā /<br />vṛttamṛṣṭākṣāmakukṣitāśca gabhiratā // Abhs_8.25 //<br />dakṣiṇāvartatā nābheḥ samantaddarśanīyatā /<br />samācāraḥ śuciḥ kālatilakāpagatā tanuḥ // Abhs_8.26 //<br />karau tulamṛdūsnigdhagambhīrāyatalekhatā /<br />nātyāyataṃ vaco bimbapratibimbopamauṣṭhatā // Abhs_8.27 //<br />mṛdvī tanvī ca raktā ca jihvā jimūtaghoṣatā /<br />cārūmañjasvaro daṃṣṭrā vṛttāstīkṣṇāḥ sitāḥ samāḥ // Abhs_8.28 //<br />anupurvī gatāstuṅgā nāsikā paraṃ śuciḥ /<br />viśale nayane pakṣmacitaṃ padmadalākṣitā // Abhs_8.29 //<br />āyataślakṣṇasusnigdhasamaromnau bhruvau bhujau /<br />pīnāyatau samau karṇāvupaghātavivarjitau // Abhs_8.30 //<br />lalāṭamaparimlānaṃ prṛthupūrṇottamāṅgatā /<br />bhramarābhāścitāḥ ślakṣṇā asaṃlulitamūrtayaḥ // Abhs_8.31 //<br />keśā aparuṣāḥ puṃsāṃ saurabhyānyapahāriṇaḥ /<br />śrīvatsaḥ svastikaṃ ceti buddhānuvyañjanaṃ matam // Abhs_8.32 //<br />karoti yena citrāṇi hitāni jagataḥ samam /<br />ā bhavātso 'nupacChinnaḥ kayo nairmāṇiko muneḥ // Abhs_8.33 //<br />tathā karmāpyanucChinnamasyāsaṃsāramiṣyate /<br />gatīnāṃ śamanaṃ karma saṃgrahe ca caturvidhe // Abhs_8.34 //<br />佛爪赤銅色。潤澤高諸指。圓滿而纖長。脈不現無結。<br />踝隱足平隱。行步如獅象。鵝牛王右旋。妙直進堅密。<br />光潔身相稱。潔淨軟清淨。眾相皆圓滿。身廣大微妙。<br />步庠序雙目。清淨身細嫩。身無怯充實。其身善策勵。<br />支節善開展。顧視淨無翳。身圓而相稱。無歪身平整。<br />臍深臍右旋。為眾所樂見。行淨身無疣。無諸黑黶點。 <br />手軟如木棉。手文明深長。面門不太長。唇紅如頻婆。<br />舌柔軟微薄。赤紅發雷音。語美妙牙圓。鋒利白平齊。<br />漸細鼻高修。清淨最第一。眼廣眼睫密。猶如蓮華葉。<br />眉修長細軟。潤澤毛齊整。手長滿耳齊。耳輪無過失。<br />額部善分展。開廣頂周圓。髮紺青如蜂。稠密軟不亂。<br />不澀出妙香。能奪眾生意。德紋相吉祥。是為佛隨好。<br />A Sage's nails are copper-colored, moistened, and high [not sunken]; toes and fingers are rounded, compact, and taper- ing; and the veins [on the hands of Sages] do not show and are free from knots. Their ankle bones do not show; their two feet are the same [size]; they walk with the stride of a lion, elephant, swan, and bull, [922] keeping [things worthy of respect] to the right, elegantly, and upright. [The body] that conveys them (gatra) is attractive, smooth, gradual, [i.e., speeds up when others can keep up], clean, soft, and pure. The minor signs are complete [on it]. All their limbs in harmony (mandala-gãtra) come across as large and beautiful. They walk at an even pace. They are pure for the eyes [that see them]. They carry themselves (gátra) like a youthful [prince], without slouching, erect, and compact, with well- proportioned limbs, the pure light [from their bodies] dis- pelling the darkness. Their bellies are round, smooth, un- marred, undamaged, and non-emaciated, with the navel deep and swirling to the right. From all sides they are beautiful to behold, their habits clean. With a body free from black moles; hands soft like cotton-wool with lines that are moistened, deep, and long; a mouth not too wide; lips like (pratibimba) the [red] bimba [berry], and a supple, slender, and red tongue, they sound like a rumble of thunder, with a voice that is sweet and soft. They have eye-teeth that are tubular, sharp, very white, equal [in size], and tapering; a prominent, supremely unsullied nose, wide-spaced eyes, thick eye-lashes, lotus-petal-like eyes, and eye-brows that extend a long way, are smooth, quite moistened [and glossyl, with hairs of equal length. With ear-lobes (bhuja) that are long and full, two ears, equal in size and unimpaired [of hearing], and an unwrinkled, broad forehead their supreme part [i.e., head] is well filled, [i.e., large] with hair like black bees, thick, smooth, undisturbed, not spikey, and with a fragrant smell that captivates men. [The Lord] asserts that these, and the srivatsa and svastika, are the minor marks of a Buddha. [Ornament 8.21-32]<br />The Emanations Body of the Sage is the one that works impartially to benefit the world in various ways until the end of existence. [Ornament 8.33]<br />佛受用身有八十隨好。由於一切諸行離貪愛究竟故感得能仁爪如赤銅色鮮紅光明。由於一切有情增上利益意樂到究竟故爪色潤澤。由於上等族姓生故爪甲高起。由行境無罪故諸指圓形。由集善根究竟故諸指豐滿。由漸次修三種智德故指漸細長。由昔善護十不善業道及邪命故筋脈不現。由已解釋煩惱結故筋脈無結。由能了知甚深密義踝骨不現。由從生死等難可行處度諸眾生故足無不平。由善巧映覆人故行步如獅子。由善巧映覆龍故行步如象王。由善巧騰空故行步如鵝王。由善引有情至安樂處故行步如牛王。由順繞路而行故回身右旋。由行步善巧端莊故行步善妙。由心常無曲屈故行步直進。由稱讚他功德故身盤緊密。由不染著諸惡法故其身光潔。由說稱機法故身次第相稱。由行清淨故身最潔淨。由心具大悲故身柔妙。由意垢清淨故身善清淨。由法毘奈耶圓滿故眾相圓滿。為他說廣妙功德圓滿故身廣大微妙。於一切有情心平等故行步安庠平等。由說清淨法故雙目清淨無翳。由說易解法故身極細嫩。由於難行處心不退故身容無怯弱。由修善根勝出一切世間故身最充實。由盡後有故身善策勵。由善分別緣起順逆故支節善開展。由說清淨法義故顧視清淨無翳。由弟子戒圓滿故其身圓滿。由未染著生死過故身部相稱。由摧伏我慢故身無歪倒。由說無盡法故身相平整無諸高下。由通達甚深法故臍底深妙。由弟子受持順自之教授故臍紋右旋。由諸徒眾行端嚴故威儀端莊眾所樂見。由意淨故三業行淨。由於非時不說法毘奈耶故身無疣贅及諸黶點。由說身等安樂法故雙手柔輭如覩羅棉。由得光明大沙門故手文光明。由住甚深法故手文甚深。由數數說真淨法故手文長直。由為眾生宣說眾多學處故面門不太長。由通達一切世間猶如影像故唇紅如頻婆果。由柔和語調伏眾生故舌極柔輭。由說眾多功德正理故舌極微薄。由所說法毘奈耶諸著我我所之凡夫難測度故舌赤紅色。由無一切怖畏故語具雷音。由說和愛語故音韻美妙。防護三有結使故四牙圓整。調伏難調故四牙鋒利。降伏煩惱法毘奈耶最潔白故四牙潔白。安住通達生死湼槃平等地故四牙相齊。漸說三乘現觀故四牙漸細。安住方便所持勝慧故鼻相高修。具足眾生信仰淨行故鼻清淨。由說廣大法故眼目寬廣。由度眾生出生死故眼睫厚密。能令眾生歡喜稱讚故眼目青白分明圓滿如蓮華葉。由常時回顧諸有情故雙眉修長。由善巧和緩調伏非以五火炙身等故眉毛細輭。意為善故雙眉潤澤。徧見貪等過患故眉毛齊整。由遮遣有情損害故手長圓滿。由戰勝貪等故兩耳相齊。令諸有情相續不壞故耳根不壞。不由邊執見等擾動心故額部與髮際極善分展。由摧壞一切邪說故額部開展寬大。由圓滿勝願故頂圓如蓋。由於色等斷除貪愛故髮紺青色如蜂。徧盡見修所斷隨眠故頭髮稠密。由說聖教妙慧徧知故頭髮柔輭。由意不為貪等亂故頭髮不亂。常時不說粗惡語故髮不粗澀。由於三寶前散布妙花故髮出妙香奪眾生意。手足拇指有德紋相猶如金剛。手足掌中有四方吉祥紋。其外無名指等有七紋右旋而善莊嚴。此八十種名佛隨好者。由身外現功德相表內心功德故。<br />(己四)勝應身。<br />niveśanaṃ sasaṃkleśe vyavadānāvabodhane /<br />sattvānāmarthayāthātmye ṣaṭsu pāramitāsu ca // Abhs_8.35 //<br />若乃至三有。於眾生平等。作種種利益。佛化身無斷。 <br />不具足五種決定所顯之究竟色身。是化身相。此分生化身。巧化身。勝應身之三。例如釋迦世尊。初如為天子時。次如現乾闥婆王時。三如釋迦能仁也。又生化身亦現為禽獸河橋樹木等。<br />若有乃至三有未空。於淨不淨眾生。同時而作增上生決定勝等種種利益之身。即能仁佛世尊之化身。以是不具五種決定所顯之究竟色身故。佛作事業亦常無間斷。乃至生死未空於一切世界事業相續無斷故。<br />(戊二)事業。<br />buddhamārge prakṛtyaivaśunyatāyāṃ dvayakṣaye /<br />saṃkete 'nupalambhe ca paripāke ca hehinām // Abhs_8.36 //<br />bodhisattvasya mārge 'bhiniveśasya nivāraṇe /<br />bodhiprāptu jinakṣetraviśuddhau niyatiṃ prati // Abhs_8.37 //<br />aprameye ca sattvarthe buddhasevādike guṇe /<br />bodheraṅgeṣvanāśe ca karmaṇāṃ satyadarśane // Abhs_8.38 //<br />viparyāsaprahāṇe ca tadavastukatānaye /<br />vyavadāne sasaṃbhāre saṃskṛtāsaṃskṛte prati // Abhs_8.39 //<br />vyatibhedāparijñāne virnāṇe ca niveśanam /<br />dharmakāyasya karmedaṃ saptavimśatidhā matam // Abhs_8.40 //<br />// abhisamayālaṅkāre prajñāpāramitopadeśaśāstre<br />dharmakāyādhikāro 'ṣṭamaḥ //<br />如是盡生死。此事業無斷。諸趣寂滅業。安立四攝事。<br />令知諸雜染。及知諸清淨。有情如證義。六波羅蜜多。<br />佛道自性空。盡滅二戲論。假名無所得。成熟諸有情。 <br />及立菩薩道。遣除諸執著。得菩提嚴淨。佛土及決定。<br />無量有情利。親近佛等德。菩提分諸業。不失壞見諦。<br />遠離諸顛倒。無彼根本理。清淨及資糧。有為與無為。 <br />悉不知有異。安立大湼槃。許法身事業。有二十七種。 <br />Similarly, [the Lord] also asserts that its work goes on with- outinterruption until the end of samsãra. He asserts twenty- seven types of Dharma Body work: the work of relieving life-forms, and of entering into the four [ways of] gathering [trainees], understanding defilement and purification, the true nature of the welfare of beings, six perfections, path of a Buddha, emptiness of even an essential nature, the end of duality, conventional symbol, [knowledge] that takes noth- ing as a basis, maturing beings, the Bodhisattva's path, preventing settling, the attainment of enlightenment, and purification of a Victor's field; entering into certainty, the immeasurable welfare of beings, the quality (guna) [that comes from] serving the Buddhas and so on, the limbs of enlightenment, the inexorable workings of cause and effect (anase karmanâm), the vision of the truths, elimination of errors, axiom (naya) that they are groundless, purification, accumulation, the absence of the comprehension of the con- ditioned and unconditioned as different, and the work of entering into nirvâna. [Ornament 8.34cd-40]<br />如前所說智法身不間斷故如是乃至盡其生死此法身事業亦不間斷。以如是不間斷之資糧因已達究竟故。此事業者謂安立眾生於意樂圓滿。以令發求諸趣安樂及解脫寂靜之意樂故。又安立他於成熟加行。以令了知布施愛語利行同事四攝事故。又安立他令知四諦之正見。以令他了知雜染因果之苦集二諦為所捨。清淨因果滅道二諦為所取故。此三是安立於資糧道。又安立他自利意樂圓滿。以令有情了知如自所證之真實義故。又安立他於自成熟加行。以令圓滿六度行故。又安立他於俱利行。以令往趣佛地十善道故。又安立他於清淨見。令以世間修所成慧通達勝義自性空故。此四安立於加行道。又安立他於見道。令諸眾生親證盡滅二取戲論之空性故。又安立他於修道中第二地第三地者。由令了知彼二地所攝諸法皆唯假名安立於尸羅安忍故。安立於第四地第五地第六地者。由令第四地了知菩提分慧。第五地了知四聖諦慧。第六地了知緣起慧中。皆知一切諸法勝義無所得故。安立於第七地者。令以彼地所攝方便善巧波羅蜜多成熟諸有情故。安立於八地中。初安立於了知三道之道相智者。安立於彼地所攝菩薩道表示之三道道相智故。第二安立於實執寂靜者。安立於遣除現行實執故。第三安立於假名佛寶者。安立令得名佛寶之菩提故。第四安立嚴淨佛土加行者。安立於嚴淨佛土故。安立於九地中。初安立於自定成佛者。安立決定成佛不墮小乘故。第二安立令成熟他者。安立令作地上所攝無量有情義利故。安立第十地中。初安立親近善知識者。安立令修彼地所攝親近無數諸佛為善知識等功德故。第二安立智德增長中。安立令得菩提分者。安立令圓滿菩提分善故。安立業不失壞者。安立令知諸業無失壞不欺誑故。安立令知四諦者。令現見四諦故。安立令遠離顛倒者。令永遠離常樂我淨等四顛倒故。安立令知無彼所依之根本者。安立於無實執生諸顛倒之根本故。安立圓滿清淨者。安立圓滿證得平等性之清淨故。安立資糧圓滿者。令圓滿無上菩提之二資糧故。安立令知生死湼槃平等者。令現知生死有為與湼槃無為於勝義中全無異故。又安立於道果者。安立於究竟所得無住大湼槃故。如上所說即是所許二十七種法身事業也。<br />攝品第十<br />(乙三)釋餘略義分二。(丙一)攝為六義。(丙二)攝為三義。今初。<br />lakṣaṇaṃ tatprayogastatprakarṣastadanukramaḥ /<br />tanniṣṭā tadvipākascotyanyaḥ ṣeḍhārthasaṃgrahaḥ // 1 //<br />相及彼加行。彼極彼漸次。彼竟彼異熟。餘六種略義。 <br />There is also another summary into six topics: mark, its prac- tice, its limit, its stages, its perfection, and its maturation. [Ornament 9.1]<br />如是為樂廣者已開八門廣說。次為樂中者除前八門當知說餘六種略義。謂三智自性之相。修彼三智行相之圓滿相加行。修三智相最極之頂加行。三智行相一串次第修習時之漸次加行。修三智加行究竟時之剎那加行。三智之異熟果法身也。<br />(丙二)攝為三義。<br />viṣayastritayo hetuḥ prayogaścaturātmakaḥ /<br />dharmakāyaḥ phalaṃ karmetyanyastredhārthasaṃgrahaḥ // 2 //<br />abhisamayālaṅkāraṃ nāma prajñāpāramitopadeśaśāstraṃ samāptam //<br />kṛtirāryamaitreyanāthasya //<br />初境有三種。因四加行性。法身事業果。餘三種略義。<br />There is another summary into three topics: three objects [the three knowledges], four practices that are the cause, and the result Dharma Body [with its] work. [Ornament 9.2] <br />如是為樂中者已開六門宣說。次為樂略者當攝為三門宣說。謂三智是修加行之境。四加行是彼究竟三智之因。法身及事業是加行之果。此境行果三門。即離前二另說餘門也。<br />(甲三)論後義。其造論者。謂此般若波羅蜜多教授現觀莊嚴論。是成就究竟大悲大智現住覩史多天一生補處彌勒菩薩所造。由梵譯藏者謂天竺明本光論師與吉祥積譯師繙譯校對。後又經天竺大德無死論師與具慧譯師重譯校閱善為決擇也。<br />謹依先覺論。摘譯少分義。歸命慈氏尊。加持成佛事。<br /></span><br /></span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-size: medium;"><br /></span></p><p><style type="text/css"><font size="4">p { margin-bottom: 0.21cm }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-43870278746173708042022-04-21T21:10:00.002+08:002022-04-21T21:10:12.633+08:00佛說老女人經<p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">No.559</span></span><span style="font-family: cwTeX 明體;">,佛說老女人經,吳月氏優婆塞支謙譯</span></span><span style="font-size: medium;">
</span></p><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">No.560</span></span><span style="font-family: cwTeX 明體;">,佛說老母女六英經,宋天竺三藏求那跋陀羅譯</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">No.561</span></span><span style="font-family: cwTeX 明體;">,佛說老母經,僧祐錄云闕譯人名今附宋錄</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">1.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="194"></col></colgroup><colgroup><col width="206"></col></colgroup><colgroup><col width="198"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="194">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">559</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">聞如是:一時,佛在墮舍羅,所止處名樂音。時有八百比丘、菩薩萬人俱。</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="206">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛為世尊,功德巍巍,愍念眾生,為之傷悲。時與弟子、大士相追,止處樂音,廣有所開。</span></span></p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="198">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">聞如是:一時佛在維耶羅國,所止處名曰樂音。時與八百比丘僧、菩薩萬人俱。</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">2.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="218"></col></colgroup><colgroup><col width="143"></col></colgroup><colgroup><col width="237"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="218">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">559</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">時有貧窮老女人來到佛所,以頭面著地,為佛作禮,白佛言:願欲有所問。佛言:善哉!當問。</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="143">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">有一母人,貧老傴僂,長跪問佛:</span></span></p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="237">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">時有貧窮老母,來到佛所,以頭面著地,為佛作禮,白佛言:願欲有所問。佛言:善哉!善哉!當問。</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">3.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="255"></col></colgroup><colgroup><col width="144"></col></colgroup><colgroup><col width="198"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="255">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">559</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">老女人言:生從何所來,去至何所?老從何所來,去至何所?病從何所來,去至何所?死從何所來,去至何所?色、痛痒、思想、生死、識從何所來,去至何所?眼、耳、鼻、口、身、心從何所來,去至何所?地、水、火、風、空從何所來,去至何所?</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="144">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">五陰、六衰會合我身,悉為是誰?來何所從?去何所歸?惟願世尊為我思惟!</span></span></p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="198">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">老母言:人生、老、病、死從何所來,去至何所?色、痛痒、思想、行、識從何所來,去至何所?眼、耳、鼻、舌、身、心從何所來,去至何所?地、水、火、風、空從何所來,去至何所?</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">4.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="294"></col></colgroup><colgroup><col width="106"></col></colgroup><colgroup><col width="198"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="294">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">559</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛言:善哉!問是大快。生無所從來,去亦無所至;老無所從來,去亦無所至;病無所從來,去亦無所至;死無所從來,去亦無所至;色、痛痒、思想、生死、識無所從來,去亦無所至;眼、耳、鼻、口、身、心無所從來,去亦無所至;地、水、火、風、空無所從來,去亦無所至。</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="106">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛言:善哉!宜識其幾。諸法因緣,識之者希。</span></span></p>
<p><span style="font-size: medium;"><br /></span>
</p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="198">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛言:人生、老、病、死無所從來,去亦無所至;色、痛、想、行、識無所從來,去亦無所至;眼、耳、鼻、舌、身、心無所從來,去亦無所至;地、水、火、風、空無所從來,去亦無所至。</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">5.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="240"></col></colgroup><colgroup><col width="101"></col></colgroup><colgroup><col width="256"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="240">
<p><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">559</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">:</span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">諸法皆如是,</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">1)</span></span></span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">譬如兩木相揩,</span></span><span style="color: maroon; font-size: medium;"><span style="font-family: cwTeX 明體;">火</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">出還燒木;木盡火便滅。佛問老女人:是火從何所來,去至何所?老女人言:因緣合便得火,因緣離散火便滅。佛言:諸法亦如是,因緣合乃成,因緣離散即滅。法亦無所從來,去亦無所至。目見色即是意,意即是色,二者俱空,無所有成,滅亦如是。</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">2)</span></span></span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">譬如鼓,不用一事成,有皮,有</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">[</span></span></span><span style="font-family: cwTeX 明體;">壴</span><span style="font-family: AR PL UMing TW, serif;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">*</span></span></span><span style="font-family: cwTeX 明體;">桑</span><span style="font-family: AR PL UMing TW, serif;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">]</span></span></span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">,有人持桴打鼓,鼓便有</span></span><span style="color: maroon; font-size: medium;"><span style="font-family: cwTeX 明體;">聲</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">。是聲亦空,當來聲亦空,過去聲亦空。是聲亦不從皮,亦不從</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">[</span></span></span><span style="font-family: cwTeX 明體;">壴</span><span style="font-family: AR PL UMing TW, serif;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">*</span></span></span><span style="font-family: cwTeX 明體;">桑</span><span style="font-family: AR PL UMing TW, serif;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">]</span></span></span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">,亦不從桴、從人手出,合會諸物乃成鼓聲,聲從空盡空。萬物亦爾,本淨無所有,因作法,法亦無所有。</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">3)</span></span></span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">譬如雲起,陰霧便</span></span><span style="color: maroon; font-size: medium;"><span style="font-family: cwTeX 明體;">雨</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">,不從龍身出,亦不從龍心出,皆龍因緣所作乃致此雨。諸法亦無所從來,去亦無所至。</span></span><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Nimbus Roman No9 L, serif;">4)</span></span></span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">譬如畫師先治壁板素,便和調諸彩,自在所作。是</span></span><span style="color: maroon; font-size: medium;"><span style="font-family: cwTeX 明體;">畫</span></span><span style="color: black; font-size: medium;"><span style="font-family: cwTeX 明體;">不從壁板素出,亦不從人手出,隨意所作,各各悉成。生死亦如是,各自隨所作行。譬禍生、泥犁、天上、人間亦爾。有餘是者不著,著便有。</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="101">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1<span style="color: black;">)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">譬如鑽火,兩木相揩。火不從鑽,亦不從燧。火出其間,赫赫甚輝,還燒其木,木盡消微。</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">2)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">亦如搥鼓,其音哀摧。聲不從革,亦不從搥。諸法如是,因緣相推。</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">3)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">亦如天雨,風雲、雷電合會作雨,不獨龍威。諸法如是,文亦如是。</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">4)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">譬如畫師,調和彩色,因素加畫,無形不即,皆須緣合,非獨一力。</span></span></p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="256">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛言:諸法亦如是。</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">1)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">譬如兩木相鑽出火,火還燒木,木盡火便滅。佛問老母言:是火本從何所來,滅去至何所?老母報佛言:因緣合會便得火,因緣離散火即滅。佛言:諸法亦如是,因緣合會乃成,因緣離散即滅。諸法亦無所從來,去亦無所至。眼見好色即是意,意即是色。是二者俱空,無所有成,滅亦如是。</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">2)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">諸法譬如鼓,不用一事成。有人持桴捶鼓,鼓便有聲。是鼓聲亦空,當來聲亦空,過去聲亦空。是聲亦不從木、革、桴、人手出,合會諸物乃成鼓聲,聲從空盡空。諸所有萬物一切亦如是。我人壽命亦如是。本際皆淨,無所有從,無所有因作法,法亦無所有。</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">3)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">譬如雲起陰冥便雨。雨亦不從龍身出,亦不從龍心出,皆龍因緣所作乃致是雨。諸法無所從來,去亦無所至。</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: black;">4)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: black;">譬如畫師先治板素,却後調和眾彩,便在所作。是畫亦不從板素彩出,隨其意,所為悉成。生死亦如是,各各異類,地獄、禽獸、餓鬼、天上、世間亦爾。有解是慧者不著,著便有。</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">6.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="218"></col></colgroup><colgroup><col width="132"></col></colgroup><colgroup><col width="248"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="218">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">559</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">老女人聞之,大歡喜言:蒙佛恩,得法眼。雖身羸老,今得開解。阿難政衣服,長跪,白佛言:是老女人何以智慧乃爾?聞佛言即開解。佛告阿難:是老女人者,是我前世發意學道時母也。</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="132">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">母人聞經,歡喜傾側,即得法忍,身不疲極。阿難啟陳:此何母人?問佛諸法生死所從,心開意解,即得道真?</span></span></p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="248">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">老母聞佛言,大歡喜,即自說言:蒙天中天恩得法眼。雖身老羸,今得安隱。阿難正衣服,前長跪,白佛言:是老母聞佛言即解,何因緣智慧乃爾?佛言:大德巍巍,以是故而即解。是老母者,是我前世發菩薩意時母。</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">7.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="194"></col></colgroup><colgroup><col width="174"></col></colgroup><colgroup><col width="229"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="194">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">559</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">阿難問佛言:是母何以貧窮困苦乃爾?佛言:往昔拘留秦佛時,我欲作沙門。是母慈愛,不肯聽我去。我憂愁,不食一日。因是故,五百世來生世間輒貧窮。今壽盡當生阿彌陀佛國,供養諸佛。却後六十八億劫當作佛,號波犍,其國名化華。作佛時,人所有被服、飲食如忉利天上。其國中人民皆壽一劫。</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="174">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛語阿難:聽我所言。前過去佛,名曰拘樓秦。爾時此母是我之親。我行學道,戀閉我身,憂思不食一日之間。緣此恩愛,五百世貧。今我得佛,萬福皆臻,眾生無量,清淨佛前。過六十億劫當得作佛,號薩婆,國名多華,劫名禮禪。時人衣食如忉利天,各壽一劫無有苦勤。</span></span></p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="229">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">阿難白佛言:佛前世時母,何因困苦、貧窮如是?佛言:乃昔拘樓秦佛時我為菩薩道,意欲作沙門。母以恩愛故,不聽我作沙門。我憂愁,不食一日。以是故前、後來生世間,五百世遭厄如是。佛語阿難:是老母壽終,當生阿彌陀佛國中供養諸佛。却後六十八億劫當得作佛,字扶波健,其國名化作。所有被服、飲食如忉利天上。其國中人民皆壽一劫。</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">8.</span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 624px;">
<colgroup><col width="194"></col></colgroup><colgroup><col width="206"></col></colgroup><colgroup><col width="198"></col>
</colgroup><tbody><tr valign="top">
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="194">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">559</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛說經已,老女人及阿難,諸菩薩、比丘僧,諸鬼神、龍、天、人、阿須倫,皆大歡喜,前為佛作禮而去。</span></span></p>
</td>
<td style="border-bottom: 1px solid #000000; border-left: 1px solid #000000; border-right: none; border-top: 1px solid #000000; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0cm; padding-top: 0.1cm;" width="206">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">560</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">爾時母人、天、龍、夜叉聞佛說法,皆大歡喜。八萬七千人皆得正真道意,禮佛而去。</span></span></p>
</td>
<td style="border: 1px solid #000000; padding: 0.1cm;" width="198">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">561</span></span><span style="font-family: cwTeX 明體; font-size: medium;">:<span style="color: black;">佛說經已,老母及阿難等菩薩、比丘僧,諸天、龍、鬼神、阿須倫,皆大歡喜,前以頭面著地,為佛作禮而去。</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p style="line-height: 100%; margin-bottom: 0cm;"><span style="font-size: medium;"><br /></span>
</p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">td p { margin-bottom: 0cm }p { margin-bottom: 0.21cm }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-4783032520306573802022-03-21T09:51:00.006+08:002022-04-03T15:38:13.750+08:00七佛略教法<span style="font-size: medium;"></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">七佛略教法</span></span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">cf.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">Prātimokṣa-sūtra
(Mūlasarvāstivāda), </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">根本說一切有部戒經,</span><span style="font-family: Roman Unicode;"><span lang="en-US">T24,500b</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">增一阿含經卷四十四,</span><span style="font-family: Roman Unicode;"><span lang="en-US">T02</span></span><span face="cwTeX 明體">,</span><span style="font-family: Roman Unicode;"><span lang="en-US">786c</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">根本薩婆多部律攝卷第十四,</span><span style="font-family: Roman Unicode;"><span lang="en-US">T24</span></span><span face="cwTeX 明體">,</span><span style="font-family: Roman Unicode;"><span lang="en-US">608c</span></span></span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">namo bhagavate vipaśyine tathāgatāyārhate samyaksambuddhāya | <br />namo bhagavate śikhine tathāgatāyārhate samyaksambuddhāya | <br />namo bhagavate viśvabhuve tathāgatāyārhate samyaksambuddhāya | <br />namo bhagavate krakucchandāya tathāgatāyārhate samyaksambuddhāya | <br />namo bhagavate kanakamunaye tathāgatāyārhate samyaksambuddhāya | <br />namo bhagavate kāśyapāya tathāgatāyārhate samyaksambuddhāya | <br />namo bhagavate śākyamunaye tathāgatāyārhate samyaksambuddhāya | <br /></span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">(</span></span><span face="cwTeX 明體">一</span><span style="font-family: Roman Unicode;"><span lang="en-US">)</span></span></span><span style="color: maroon; font-size: medium;"><span face="cwTeX 明體">毘缽尸佛出現於世,諸聲聞眾多樂苦身以為正行。又諸邪師順其情欲,為說邪法。但由苦行能招樂果,令生信解。作如是說:往昔惡業由苦身除,今日新罪更不復作,宿業既盡苦果不生,果不生故破生死堰。永出有流獲得常樂,作如是行,方曰沙門。爾時,彼佛為欲對治諸弟子故,說斯略教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">1.
cf.dhp184, uv.26.2.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">kṣāntiḥ
paramaṃ tapas titikṣā nirvāṇaṃ paramaṃ vadanti buddhāḥ
/</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">na
hi pravrajitaḥ paropatāpī śramaṇo bhavati parān viheṭhayānaḥ
// </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">忍是勤中上,能得涅槃處,出家惱他人,不名為沙門。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">忍辱為第一,佛說無為最,不以剃鬚髮,害他為沙門。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">kṣāntiḥ
paramaṃ tapas titīkṣā nirvāṇaṃ paramaṃ vadanti buddhāḥ
|</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">忍辱
最上 苦行 寬恕 涅槃 最上 說
諸佛</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">na
hi pravrajitaḥ para-upatāpī śramaṇo bhavati paraṃ viheṭhayan
vai ||</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">不
實 出家 他 害 沙門 是 他
惱 實</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">忍恕為最高苦行,諸佛說涅槃最上。害他實非出家者,惱他不名為沙門。</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">此頌意顯對治苦身修行之類,故說:<span style="color: maroon;"><u>忍是精勤中上</u></span>。不由自餓苦身,受諸熱惱,得勝<span style="color: maroon;"><u>涅槃</u></span>。此中<span style="color: maroon;"><u>忍</u></span>者,謂諦察法忍。由解了法終獲涅槃,是常善故,不由苦身而能證會。</span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">復為遮彼邪見外道出家之輩,妄說異法,教化他人,無益苦身,令同己行。自他俱惱,終無果益。故云:</span></span></span></span><span style="color: maroon; font-size: medium;"><u><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">出家惱他人,不名無沙門</span></span></span></u></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">。沙門者,是寂靜義。</span></span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">(</span></span><span face="cwTeX 明體">二</span><span style="font-family: Roman Unicode;"><span lang="en-US">)</span></span></span><span style="color: maroon; font-size: medium;"><span face="cwTeX 明體">尸棄佛出現於世,諸聲聞眾多為生天而修梵行,希望後世受天妙樂。爾時,彼佛為欲對治諸弟子眾,說斯<span face="cwTeX 明體">略教。</span></span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">2.
cf.uv.28.13.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">cakṣuṣmān
viṣamāṇīva vidyamāne parākrame /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">paṇḍito
jīvaloke 'smin pāpāni parivarjayet // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">明眼避險途,能至安隱處,智者於生界,能遠離諸惡。 </span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">若眼見非邪,慧者護不著,棄捐於眾惡,在世為黠慧。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;">cakṣuṣmān
viṣamānī iva vidyamāne parākramet |</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"> <span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">具眼者
危險 如 存有 避開</span></span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="ar-SA">paṇḍito
jīvaloke ’smin pāpāni parivarjayet ||</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"> <span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">智者
世間 此 惡 應離</span></span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">猶如明眼的人,能避存有的危險,智者於此世界,能遠離諸惡。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">如人有眼能避險難,終獲安隱。此中<span style="color: maroon;"><u>眼</u></span>者,謂是慧眼。眼有明照,與慧相應故名<span style="color: maroon;"><u>明眼</u></span>。<span style="color: maroon;"><u>險途</u></span>者,謂是二處:一是生天,二是惡道。雖復生天受諸勝樂,報盡之後還墮惡趣。<span style="color: maroon;"><u>安隱處</u></span>者,所謂涅槃安隱常住。<span style="color: maroon;"><u>智者</u></span>,即是善解方便修出離因。<span style="color: maroon;"><u>生界</u></span>者,謂是三界眾生。<span style="color: maroon;"><u>諸惡</u></span>者,謂是愚夫殺羊祠祀,求生天樂。智者了非,不隨其見。修出離行,遠彼邪途。</span></span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">(</span></span><span face="cwTeX 明體">三</span><span style="font-family: Roman Unicode;"><span lang="en-US">)</span></span></span><span style="color: maroon; font-size: medium;"><span face="cwTeX 明體">毘舍浮佛出現於世,諸聲聞眾多於持戒心生喜足,不修勝行。又常樂說他人過失,以語、以意,惱害於人。為遮彼故,說斯略教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">3.
cf.dhp185, uv.31.50</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">nopavādī
nopaghātī prātimokṣe ca saṃvaraḥ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">mātrajñatā
ca bhakte 'smin prāntaṃ ca śayanāsanam</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">adhicitte
samāyoga etad buddhānuśāsanam//</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">不毀亦不害,善護於戒經,飲食知止足,受用下臥具,勤修增上定,此是諸佛教。 </span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">不害亦不非,奉行於大戒,於食知止足,座床亦復然,執志為專一,是則諸佛教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;">na
upavādī na upaghātī prātimokṣe ca saṃvaraḥ |</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">無
誹 無 害 別解脫 與 戒律</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="ar-SA">mātrajñatā
ca bhakteṣu prāntaṃ ca śayana-āsanam |</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">知量
與 於食 邊際 及 床 坐具</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="ar-SA">adhicitte
samāyoga etad buddhasya śāsanam ||</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">增上心
勤修 此 佛 教</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">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。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">此頌意明初遮口過不毀訾他,次防意業不欲害彼。<span style="color: maroon;"><u>善護戒經</u></span>等者,為對治彼不能證得沙門果故,令依教行,求妙涅槃。要由戒淨,捨諸欲樂,及以苦身,不同白衣諸外道輩,離二邊過,方契正修故。言<span style="color: maroon;"><u>飲食知止足下臥具</u></span>者,謂在邊房,受麤臥具。及蘭若處常習定門,順教勤修。故云:<span style="color: maroon;"><u>勤修增上定,此是諸佛教。</u></span></span></span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">(</span></span><span face="cwTeX 明體">四</span><span style="font-family: Roman Unicode;"><span lang="en-US">)</span></span></span><span style="color: maroon; font-size: medium;"><span face="cwTeX 明體">拘留孫馱佛出現於世,諸聲聞眾多希利養,慢修善品,為欲遮彼,說斯略教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">4.
cf.dhp049, uv.18.8.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">yathāpi
bhramaraḥ puṣpād varṇagandhāv aheṭhayan/</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Roman Unicode;">paraiti
rasaṃ ādāya tathā grāmān muniś caret</span> // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">譬如蜂採花,不壞色與香,但取其味去,苾芻入聚然。 </span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">譬如蜂採花,其色甚香潔,以味惠施他,道士游聚落,</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">yathā
api bhramaraḥ puṣpād varṇa-gandhāv aheṭhayan |</span></span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">猶如
蜂 華 色 香 不壞</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">paraiti
rasaṃ ādāya tathā grāmān muniś caret ||</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"> <span face="cwTeX 明體"><span style="font-weight: normal;">飛去
味 取 然 聚落 牟尼 應行</span></span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">猶如蜂採華,不壞色與香,但取味飛去,牟尼入聚然。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">彼佛世尊教諸苾芻,行入聚落乞食之時,不應壞彼施主敬心。喻若遊蜂,在於花處。少持輕蕊,無損色香,趣得充虛,勿生惱壞。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">又釋云:苾芻之行有二端嚴,猶如妙花色香具足,持戒喻色具,定如香。乞食資身勿虧此二。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">(</span></span><span face="cwTeX 明體">五</span><span style="font-family: Roman Unicode;"><span lang="en-US">)</span></span></span><span style="color: maroon; font-size: medium;"><span face="cwTeX 明體">羯諾迦牟尼佛出現於世,諸聲聞眾自談己勝,毀訾於他。唯習多聞,講論義理,好相違逆,乖上人行。為對治彼,說斯略教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">5.cf.dhp050,
uv.18.9.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">na
pareṣāṃ vilomāni na pareṣāṃ kṛtākṛtam /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">ātmanas
tu samīkṣeta samāni viṣamāṇi ca // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">不違逆他人,不觀作不作,但自觀身行,若正若不正。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">不誹謗於人,亦不觀是非,但自觀身行,諦觀正不正。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">na
pareṣāṃ vilomāni na pareṣāṃ kṛta-akṛtam |</span></span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">不
他人 過失 不 他人 作 未作</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">ātmanas
tu samīkṣeta samāni viṣamāni ca ||</span></span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">自
但 應觀 正 不正 與</span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">不觀他人惡,勿觀作不作,但自觀身行,若正若不正。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">時彼苾芻,由自持戒,觀他破戒,常樂伺求他人過失:是應作、是不應作。令心散亂,不能證解。為對治彼說初半頌。下之兩句反上應知。<span style="color: maroon;"><u>正不正</u></span>者,謂善惡行。</span></span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">(</span></span><span face="cwTeX 明體">六</span><span style="font-family: Roman Unicode;"><span lang="en-US">)</span></span></span><span style="color: maroon; font-size: medium;"><span face="cwTeX 明體">迦攝波佛出現於世,諸聲聞眾多樂習定,心生味著更不進修。為對治彼,說斯略教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">6.
cf.uv.4.7.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">adhicetasi
mā pramādyato munino maunapadeṣu śikṣataḥ/</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">śokā
na bhavanti tāyina upaśāntasya sadā smṛtimataḥ // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">勿著於定心,勤修寂靜處,能救者無憂,常令念不失。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">執志莫輕戲,當學尊寂道,賢者無愁憂,當滅志所念。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">uv.4.7.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">adhicetasi
mā pramādyato munino mauna-padeṣu śikṣataḥ/</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"> <span face="cwTeX 明體" style="font-size: medium;">增上心
莫 放逸 牟尼 牟尼 處 學</span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">śokā
na bhavanti tāyina upaśāntasya sadā smṛtimataḥ //</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"> <span face="cwTeX 明體" style="font-size: medium;">憂
不 有 如來 寂靜 常 有念 </span>
</p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於增上心莫放逸,常學牟尼戒,已寂靜、正念的如來常無憂。
</span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體"><span style="color: maroon;"><u>勿著於定心</u></span>者,勸勿放逸耽味於定。<span style="color: maroon;"><u>勤修寂靜處</u></span>者,謂是涅槃,勸彼速令證入見諦,由見諦理,是妙涅槃所生處故。</span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體"><span style="color: maroon;"><u>能救</u></span>者,謂是苾芻無憂。<span style="color: maroon;"><u>常令念不失</u></span>者,顯由見諦獲斯果利,長無憂惱。假令證定暫得無憂,由定不能斷煩惱故。由有煩惱,心不靜息,念不圓滿,於未來世憂惱還生。若見諦理,更不復退,諸餘煩惱漸次斷除。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">7.
cf.uv.28.2</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">dadataḥ
puṇyaṃ pravardhate vairaṃ saṃyamato na cīyate /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">kuśalī
prajahāti pāpakaṃ kleśānāṃ kṣayatas tu nirvṛtiḥ// </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">若人能惠施,福增怨自息,修善除眾惡,惑盡至涅槃。 </span></span></p><span style="font-size: medium;">
</span><p><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="ar-SA"><span style="font-family: Roman Unicode;">dadataḥ
puṇyaṃ pravardhate vairaṃ saṃyamato na cīyate |</span></span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"> <span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">惠施
福報 增 怨敵 自制 不 積
</span></span></span></span>
</p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="ar-SA">kuśalī
prajahāti pāpakaṃ <span style="font-family: Roman Unicode;">kleśānāṃ
kṣayatas tu nirvṛtiḥ</span> ||</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"> <span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">善
滅 惡 惑 盡 然 涅槃</span></span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">因為布施,福報增長,因為自制,不樹立敵人,因為惑盡,有善的人滅惡,得涅槃。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">次一行頌明見諦者斷餘煩惱次第之義。初之三句,明斷欲界煩惱,除慳貪垢,故能行施等,其<span style="color: maroon;"><u>福漸增</u></span>。又於聖人清淨尸羅及行忍等,<span style="color: maroon;"><u>息諸怨諍</u></span>。由上二地等持力故,能除欲界散亂惡心。<span style="color: maroon;"><u>惑盡至涅槃</u></span>者,若三界惑盡,業累俱亡,契會無生,證涅槃樂。</span></span><span style="font-size: medium;">
</span></p><p style="margin-bottom: 0cm;"><span style="font-family: AR PL UMing TW, serif; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Roman Unicode;"><span style="font-weight: normal;">cf.
</span></span></span><span style="font-family: Roman Unicode;">DN.16.
Mahāparinibbānasuttaṃ</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-size: medium;">‘‘<span style="font-family: Roman Unicode;"><span lang="en-US">Dadato
puññaṃ pavaḍḍhati, Saṃyamato veraṃ na cīyati;</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">Kusalo
ca jahāti pāpakaṃ, Rāgadosamohakkhayā sanibbuto’’ti.</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">ud.8.5.</span></span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"> Dadato
puññaṃ pavaḍḍhati, Saṃyamato veraṃ na cīyati;</span></span><span style="font-size: medium;">
</span></p><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">Kusalo
ca jahāti pāpakaṃ, Rāgadosamohakkhayā sanibbuto”ti.</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">(</span></span><span face="cwTeX 明體">七</span><span style="font-family: Roman Unicode;"><span lang="en-US">)</span></span></span><span style="color: maroon; font-size: medium;"><span face="cwTeX 明體">釋迦牟尼佛出現於世,諸聲聞眾性多煩惱,造諸惡業,多行放逸,不修善品。作少善時,便生喜足。為三事故,說其三頌。為遮惡行,示善方便。令不忘念,善品日增。於十二年中為無皰僧伽,說斯波羅底木叉略教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">8.
cf. dhp183, uv.28.1.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">sarvapāpasyākaraṇaṃ
kuśalasyopasaṃpadā /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">svacittaparidamanam
etad buddhānuśāsanam // 8</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">一切惡莫作,一切善應修,遍調於自心,是則諸佛教。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">一切惡莫作,當奉行其善,自淨其志意,是則諸佛教。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;">sarvapāpasya
akaraṇaṃ kuśalasya upasampadā |</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">諸惡
莫作 諸善 具足</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="ar-SA">svacitta-paridamanam
etad buddha-anuśāsanam ||</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="color: black; font-size: medium;"> <span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">自心
凈化 此 佛 教導</span></span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">諸惡莫作,諸善奉行,自淨其意,是諸佛教。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]</span></span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">此中初頌上句云:<span style="color: maroon;"><u>一切惡莫作</u></span>者,明性遮罪俱不應作。遮其惡行,事通三業。故云一切惡莫作。所有眾善悉應奉行,故云:<span style="color: maroon;"><u>一切善應修</u></span>。心所行處悉皆調伏,故云:<span style="color: maroon;"><u>遍調於自心,是則略明佛所教誡</u></span>。</span></span><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">9. cf. dhp361,
uv.7.11.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">kāyena
saṃvaraḥ sādhu sādhu vācā ca saṃvaraḥ/</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">manasā
saṃvaraḥ sādhu sādhu sarvatra saṃvaraḥ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">sarvatra
saṃvṛto bhikṣuḥ sarvaduḥkhāt pramucyate // 9</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">護身為善哉,能護語亦善,護意為善哉,盡護最為善,苾芻護一切,能解脫眾苦。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">kāyena
saṃvaraḥ sādhu sādhu vācā ca saṃvaraḥ |</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"> <span face="cwTeX 明體" style="font-size: medium;"><span style="font-weight: normal;">身
護 善哉 善哉 語 與 護</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">manasā
saṃvaraḥ sādhu sādhu sarvatra saṃvaraḥ |</span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"> <span face="cwTeX 明體" style="font-size: medium;">意
護 善哉 善哉 一切 護</span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">sarvatra
saṃvṛto bhikṣuḥ sarva-du<span style="color: black;"><span style="font-family: Roman Unicode;">ḥ</span></span>khāt
pramucyate ||</span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"> <span face="cwTeX 明體" style="font-size: medium;">一切
護 苾芻 一切 苦 解脫</span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">護身為善哉,護口善亦然,護意為善哉,護一切亦然。苾芻護一切,能盡諸苦際。</span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">次頌即是示善方便,初之三句如其次第,別護三業,故云:<span style="color: maroon;"><u>善護身等</u></span>。一一</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">不作,體皆是善。然生死涅槃皆由三業捨惡從善,勸令盡護,即解脫眾苦,故歎善哉。是故,苾芻隨其力分,常善護持,能證常樂。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">10.
cf.uv.7.12.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">vācānurakṣī
manasā susaṃvṛtaḥ kāyena caivākuśalaṃ na kuryāt/</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">etāṃs
trīn karmapathān viśodhyann ārādhayen mārgam ṛṣipraveditam//
10</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">善護於口言,亦善護於意,身不作諸惡,常淨三種業。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">是則能隨順,大仙所行道。 </span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">增</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">護口意清淨,身行亦清淨,淨此三行跡,修行仙人道。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">vācā
anurakṣī manasā susaṃvṛtaḥ kāyena ca eva akuśalaṃ na
kuryāt |</span></span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"> <span face="cwTeX 明體" style="font-size: medium;"><span style="font-weight: normal;">口
護 意 護 身 與 實
惡 不 為</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="color: black;"><span style="font-family: Roman Unicode;">etāṃs
trīn karma-pathān viśodhyann ārādhayen mārgam ṛṣi-praveditam/</span></span>
||</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"> <span face="cwTeX 明體" style="font-size: medium;"><span style="font-weight: normal;">此
三 業 道 淨 應勤 道
仙 所行</span></span></p><span style="font-size: medium;">
</span><p style="font-weight: normal; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">護口意清淨,身終不為惡,淨化此三業道,應勤於大仙所行道。</span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">次第三頌,令不忘念。然於三時人多忘念,教令存意,攝想現前。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">一於他人詰罪之時,應審護口以答於彼,勿令失念為卒暴言,故言:<span style="color: maroon;"><u>善護於口言</u></span>。</span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">二於先時所經欲境若起憶念,當善護心勿生愛著,故言:<span style="color: maroon;"><u>亦善護於意</u></span>。</span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">三於五處非所行境而作遊行,他不與物而輒自取,所不應食而強食之。或時以身觸惱於彼,離此諸過,故言:<span style="color: maroon;"><u>身不作諸惡</u></span>。</span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">此之三業常令清淨,名善苾芻。方是光顯奉順聖教,能隨大師所行正道。</span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">結集所說:</span></span><span style="color: black; font-size: medium;"><span face="cwTeX 明體">然七佛世尊褒灑陀日,隨機設教,多少不同。初則六月,一為長淨說其略教。次則五月,乃至釋迦如來半月半月,說斯略教。</span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">11.</span></span></span><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"> </span></span></span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">buddho
vipaśyī ca śikhī ca viśvabhu krakutsundaḥ kanakamuniś ca
kāśyapaḥ/</span></span></span><span style="font-size: medium;">
</span></p><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">anuttaraḥ
śākyamuniś ca gautamo devātidevo naradamyasārathiḥ // 11</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">毘缽尸式棄,毘舍俱留孫,羯諾迦牟尼,迦攝釋迦尊,</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">如是天中天,無上調御者。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">buddho
vipaśyī ca śikhī ca viśvabhu krakutsundaḥ kanakamuniś ca
kāśyapaḥ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">佛
毘缽尸 與 式棄 與 毘舍 俱留孫 羯諾迦牟尼
與 迦攝</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">anuttaraḥ
śākyamuniś ca gautamo devātidevo nara-damya-sārathiḥ //</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">無上
釋迦牟尼 與 喬答摩 天中天 人 調御
導師</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">毘缽尸、式棄、毘舍、俱留孫、羯諾迦牟尼、迦攝、釋迦牟尼喬答摩,天中天,無上調御丈夫。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">初有三頌結集所說。初一頌彰七佛名。言<span style="color: maroon;"><u>天中天</u></span>者,一切諸佛皆是淨天,由彼自證清淨無上法故。釋迦大師是天中天,獨能於此五濁惡世調難調者,號<span style="color: maroon;"><u>調御師</u></span>。隨機教化令得解脫,故曰:天中天。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">12.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">saptānāṃ
buddhavīrāṇāṃ lokanāthāgratāyināṃ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">uddiṣṭaḥ
prātimokṣo 'yaṃ vistareṇa yaśasvinām// 12</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">七佛皆雄猛,能救護世間,具足大名稱,咸說此戒法。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">saptānāṃ
buddha-vīrāṇāṃ loka-nāthā-agra-tāyināṃ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">七
佛 雄 世 救護 尊 護主</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">uddiṣṭaḥ
prātimokṣo 'yaṃ vistareṇa yaśasvinām// </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">所說
別解脫 此 廣說 具足名稱</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">七佛皆雄猛,能救護世間,具足大名稱,咸說此戒法。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">次有二頌讚佛勝德,諸聲聞眾尊重戒經。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">13.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">asmin
sagauravā buddhā buddhānāṃ śrāvakāś ca ye /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">asmin
sagauravā bhūtvā prāpnumadhvam asaṃskṛtam // 13</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">諸佛及弟子,咸共尊敬戒,恭敬戒經故,獲得無上果。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">asmin
sagauravā buddhā buddhānāṃ śrāvakāś ca ye /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">此
共敬 佛 佛 弟子 與 若</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">asmin
sagauravā bhūtvā prāpnumadhvam asaṃskṛtam//</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">此
共敬 是 你們能得 無為</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">諸佛及弟子,咸共尊敬戒,恭敬戒經故,汝輩得無為。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">14.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">ārabhadhvaṃ
niṣkrāmata yujyadhvaṃ buddhaśāsane /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">dhunīta
mṛtyunaḥ sainyaṃ naḍāgāram iva kuñjaraḥ // 14</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">汝當求出離,於佛教勤修,降伏生死軍,如象摧草舍。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">ārabhadhvaṃ
niṣkrāmata yujyadhvaṃ buddha-śāsane /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">汝輩當勤
汝輩當出離 汝輩當修 佛 教</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">dhunīta
mṛtyunaḥ sainyaṃ naḍa-agāram iva kuñjaraḥ // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">降伏
生死 軍 草 舍 如 象</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">cf.
Avadanasataka</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">ārabhadhvaṃ
niṣkrāmata yujyadhvaṃ buddhaśāsane |<br />
dhunīta mṛtyunaḥ
sainyaṃ naḍāgāram iva kuñjaraḥ || AVŚ_1.1 ||<br />
<span style="color: black;"><span style="font-weight: normal;">[</span></span></span></span><span style="font-family: Roman Unicode; font-size: medium;"><span style="color: black;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">律攝</span></span></span></span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-weight: normal;">]
</span></span></span><span style="font-family: Roman Unicode;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">次有二頌是結集引經,勸希出離,勤修解脫。言</span></span></span><span style="color: maroon;"><u><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">汝當求出離</span></span></span></u></span><span style="color: black;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">者,發心捨俗修出離行,於無常等不應樂著。</span></span></span></span><span style="color: maroon;"><u><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">於佛教勤修</span></span></span></u></span><span style="color: black;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">者,謂得見道。</span></span></span></span><span style="color: maroon;"><u><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">降伏生死軍</span></span></span></u></span><span style="color: black;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">者,謂得修道。</span></span></span></span><span style="color: maroon;"><u><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">如象摧草舍</span></span></span></u></span><span style="color: black;"><span face="cwTeX 明體"><span lang="ar-SA"><span style="font-weight: normal;">者,譬如大象摧於草舍,未勞盡力。智者亦爾,壞生死獄,不假多時。</span></span></span></span></span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">15.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">yo
hy asmin dharmavinaye apramattaś cariṣyati /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">prahāya
jātisaṃsāraṃ duḥkhasyāntaṃ kariṣyati // 15</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">於此法律中,常為不放逸,能竭煩惱海,當盡苦邊際。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">yo
hy asmin dharma-vinaye apramattaś cariṣyati /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">若
實 此 法 律 不放逸 將行 </span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">prahāya
jāti-saṃsāraṃ duḥkhasya antaṃ kariṣyati // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">已竭
生 輪迴 苦 邊際 將作</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">於此法律中,常為不放逸,已竭生輪迴,當盡苦邊際。</span></span></p><span style="font-size: medium;">
</span><p style="margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US">cf.
Avadanasataka<span style="color: black;"><span style="font-weight: normal;"><br />
yo
hy asmin dharmavinaye apramattaś cariṣyati |<br />
prahāya
jātisaṃsāraṃ duḥkhasyāntaṃ kariṣyati || AVŚ_1.2 || iti</span></span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">依教奉行,作自他利,斷諸結漏,於佛教中不為放逸,出煩惱海,盡苦邊際,證妙菩提。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">16.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">anyonyaṃ
śīlaguptyarhaṃ śāsanasya ca vṛddhaye /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">uddiṣṭaḥ
prātimokṣo 'yaṃ kṛtaḥ saṃghena poṣadhaḥ // 16</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">所為說戒經,和合作長淨,當共尊敬戒,如犛牛愛尾。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">anyonyaṃ
śīla-gupty-arhaṃ śāsanasya ca vṛddhaye /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">互相
戒 護 宜 教 與 增長</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">uddiṣṭaḥ
prātimokṣo 'yaṃ kṛtaḥ saṃghena poṣadhaḥ // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">所說
戒經 此 所作 和合 長淨</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">宜互相護戒,能令教增長,所為說戒經,和合作長淨。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">次有二頌亦是結集所置。初序勸誡作長淨意,護戒慇懃,寧死不犯,如犛牛愛尾,不顧身命。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">17.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">yasyārthe
sūtram uddiṣṭaṃ yasyārthe poṣadhaḥ kṛtaḥ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">tac
chīlam anurakṣadhvaṃ bālāgraṃ camaro yathā // 17</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">根</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">我已說戒經,眾僧長淨竟,福利諸有情,皆共成佛道。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">yasya
arthe sūtram uddiṣṭaṃ yasya arthe poṣadhaḥ kṛtaḥ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">若
利 戒經 已說 若 利 長淨 已作</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">tac
chīlam anurakṣadhvaṃ bālāgraṃ camaro yathā // </span></span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">彼
戒 應隨護 尾 犛牛 如</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">我已說戒經,眾僧長淨竟,汝輩當護戒,如犛牛愛尾。</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">[</span></span><span face="cwTeX 明體">律攝</span><span style="font-family: Roman Unicode;"><span lang="en-US">]
</span></span><span face="cwTeX 明體">次明所為福業迴施有情,廣利無邊,俱成佛果。</span></span></p><span style="font-size: medium;">
</span><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">18.</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">prātimokṣasamuddeśād
yat puṇyaṃ samupārjitaṃ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">aśeṣas
tena loko 'yaṃ maunīndraṃ padam āpnuyāt // 18</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">prātimokṣa-samuddeśād
yat puṇyaṃ samupārjitaṃ /</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">戒經
說 若 福 所得</span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US">aśeṣas
tena loko 'yaṃ maunīndraṃ padam āpnuyāt // 18</span></span></span></p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;">
<span face="cwTeX 明體">無餘
彼 世間 此 佛 道 願成 </span></span>
</p><span style="font-size: medium;">
</span><p lang="ar-SA" style="font-weight: normal; margin-bottom: 0cm;"><span style="color: black; font-size: medium;"><span face="cwTeX 明體">因說戒經故,所得諸福業,以此願世間悉成佛道。</span></span></p><span style="font-size: medium;"></span><span style="font-size: medium;"></span><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.21cm }a:link { so-language: zxx }</font></style></span>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-64851418020469121082022-02-26T17:34:00.001+08:002022-02-26T17:34:38.596+08:00迦那迦牟尼佛的教導-聽法之人得三十二功德<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之四十二</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之二十八</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,鵝王告諸天眾:常當聽法,勿行放逸,當近善友能利他者,詣之聽法。聞正法已,以敬重故,是人善心乃至涅槃漏盡大樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">This
voice has likewise made the gods with their attending goddesses give
up their careless abandon and come to dwell here. It has caused them
to heedfully listen to the Dharma. It causes them to listen to the
true Dharma from an authentic person who does what is beneficial. And
those who respond with respect when the Dharma is taught become
destined for the transcendence of suffering. Their joy and happiness
will abound. Their defilements will be exhausted. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">有二種人生於梵福:一者善觀察持;二者求漏盡。復有二種:一者常說法;二者常聽法。如是法師,猶如父母,為人說法,能出生死,得究竟善法。如是法師,猶如父母,說法之人以法布施。法之施主,令他聞法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
both this world and the next, such holy people bring forth the merit
of Brahmā. Acting properly, they will cause others to embrace the
Dharma. They extinguish defilements. They act properly in all regards
as they teach the Dharma. Those who make one hear the true Dharma are
equal to one’s mother and father. They teach the Dharma of
deliverance from cyclic existence. They teach the Dharma that causes
ultimate and virtuous qualities to increase and so they are equal to
one’s mother and father. A teacher of the true Dharma is a giver of
Dharma —a Dharma benefactor. He is a communicator of the Dharma who
proclaims the teachings so that listeners may hear them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">既聞法已,心得清淨,直心敬重。聽法之人得三十二功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4860 “ ‘Those who listen when the Dharma is thus spoken, and
respond with diligence, [F.91.b] sincerity, and respect for the
sacred Dharma, will achieve thirty qualities due to their wish to
listen to the Dharma from those who proclaim it.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何等三十二?法師說法,於聽法人猶如父母,於生死中猶如橋梁,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">所謂聞所未聞,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">聞已覺知,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">知已思惟,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">既思惟已,則修行入;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">既修行已,則能安住,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">安立他人,共彼思量,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">若得衰惱,其心不動;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">9)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">未種善根,能種善根,思量增上;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">10)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">令根熟者而得解脫,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">12)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">令邪見者入於正見;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">13)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">若不善念生,能令斷滅,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">15)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">增長善心,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">16)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">斷不善因緣、</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">17)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">不放逸行;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">18)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">親近善人,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">19)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">離慳諂曲;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">20)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">供養父母,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">21)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">信業果報,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">22)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">集長壽業;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">23)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">世人稱歎,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">24)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">諸天所護,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">25)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">所念成就,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">26)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">得如法樂;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">27)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">離於懈怠,發勤精進;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">28)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">知恩報恩;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">29)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">常修念死;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">31)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">於命終時,心不悔恨,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">32)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">終得涅槃。如是聽法三十二功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">What
are the thirty? When in the presence of a Dharma teacher, a
proclaimer of the Dharma, a Dharma benefactor, someone who is equal
to one’s father and mother, and someone who is not a cause of
cyclic existence, one will (1) hear the Dharma that one has not heard
before, (2) understand what one hears, (3) discern what one
understands, (4) accomplish what one discerns, (5) practice what one
has adopted, (6) establish others in that which one observes, (7)
develop discernment by listening to the Dharma, (8) be unaffected by
decline, (9) give rise to roots of virtue that did not exist
previously, (10) cause them to mature, (11) liberate those who are
matured, (12) establish those with wrong view in the authentic view,
(13) overcome all unvirtuous thoughts, (14) cultivate all virtuous
thoughts, (15) relinquish negativities that arise by the force of
conditions, (16) develop carefulness, (17) follow holy people, (18)
overcome deceit and stinginess, (19) be respectful to one’s
parents, (20) understand karmic actions and their effects, (21)
cultivate activity that increases one’s lifespan, (22) be praised
by the people of the world, (23) be protected by the gods, (24) have
excellent intentions, (25) possess the wealth of being endowed with
the Dharma, [F.92.a] (26) be free from laziness, (27) be diligent and
grateful, (28) continuously cultivate the recollection of death, (29)
be free from regrets at the time of death, and, finally, (30) go
completely beyond suffering. These are the thirty qualities that are
achieved by listening to someone who is endowed with the Dharma and
who is equal to one’s father and mother, a Dharma benefactor who
proclaims the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">說法之師猶如父母,說法示人畢竟利益。不濁心說,以清淨心利益眾生通達智慧。聞是法已,如佛利益,於生死中而得解脫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4861 “ ‘Such a teacher is one’s father because he benefits
one in ultimate and infinite ways. Such a Dharma teacher, who is
pure, bright, helpful, and who imparts understanding to others,
carries out the activities of the Buddha, Dharma, and Saṅgha. He
liberates beings from cyclic existence. When one listens to the
Dharma before such a speaker of the Dharma, a proclaimer of the
Dharma, all such effects will occur.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是聞法者於無始來流轉生死,<span style="color: maroon;">未曾聞法</span>,於法師所,初得聞已,發希有心,如生盲人,良醫決膜,得見世間種種色像,本所不見種種妙色,見已歡喜。如是眾生於無始來流轉生死,癡力所盲,得聞正法,於覺分地種種善根、可愛四聖諦,本未曾聞經義光明,見之歡喜,如生盲人見色歡喜,見覺分地,心生歡喜,亦復如是。是名聞法第一功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (1) Hearing the Dharma That One Has Not Heard Before · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4862 “ ‘Those who have engaged in cyclic existence since time
without beginning will, upon hearing the Dharma from such a Dharma
speaker, be struck with wonder at hearing the Dharma that they have
not heard previously. How is that wonder felt? Think of someone who
is blind due to an eye disorder. Ifthat person is cured by a skilled
doctor, he will become overjoyed and ecstatic upon seeing the many
features of the landscape. At that point, he can directly see
numerous delightful forms that he has never encountered or even heard
about before. Likewise, when beings who have roamed in cyclic
existence since time without beginning understand the meaning taught
by a teacher of the sacred Dharma, they become able to see the
colorful features of the joyous and delightful landscape of the
branches of awakening. As the meaning of the discourses is conveyed,
they see it all and so feel completely overjoyed. Their joy is
similar to that of a blind person who gains eyesight. [F.92.b] That
is the first quality.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二聞法功德。以聞法故,<span style="color: maroon;">內心思惟</span>:法有何義?若自不解,從他諮問:如是法者,有何等義?是聞法者從他聞法,復自思惟,以思惟故,修習、增長說法義故,前後相應,至心受持,數數觀義,以觀察故,心則歡喜。如是如是隨所思惟,憶念觀察,通達深義。是為聞法第二功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (2) Understanding What One Hears · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4863 “ ‘When hearing the true Dharma from the teachers, one
will gain understanding. It is by listening to the true Dharma that
one becomes able to comprehend it. If one has any doubts with regard
to the meanings explained, one can ask others about those points.
Inquiring into the subject matter that one has been taught by others,
one becomes able to comprehend, consider, internalize, and acquaint
oneself with the meaning. One will understand the relation between
successive topics and contemplate them. Doing so, one will repeatedly
consider those points. Contemplating the meaning in this way brings
joy. The more one pays attention, the better one will be able to
understand the profound meaning. That is the second quality that is
achieved when one listens to teachers of the Dharma as they explain
what one had previously not heard.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第三聞法功德。隨所聞法,聞已思惟:<span style="color: maroon;">如此之義,為何意說?如此之義,何因緣說?</span>如是之義,為調伏眾生是故宣說。復與同心同行之人而共思量,思惟前後,得大利益,終得涅槃。是名第三聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (3) Discerning What One Understands · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4864 “ ‘There is also a third quality that is achieved when one
discerns what one has understood. One will now be able to identify
the various <span style="color: maroon;">points and their intent.</span> One
will comprehend the <span style="color: maroon;">general meaning,</span>
which the blessed ones have taught in consideration of those to be
trained. One will discern the subject matter that was heard, connect
the various points, and remain attentive to them. Discerning their
sequence is very precious and will ultimately lead to the
transcendence of suffering. That is the third quality that is
achieved by listening to teachers of the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第四聞法功德。思量前後說法之義,<span style="color: maroon;">了知而受</span>。了知受者,名曰如所說義,身口意業攝受、修行,作三善業,修習、增長,攝取說法。以清淨心,既受持已,句句思量,尋其因緣,隨其所思,隨思則得未曾有義。以得義故,則能滅諸煩惱、結、使,悉能攝受無量功德、戒、施、智慧,深心勝故,戒、施、智故。是名第四聞法功德,<span style="color: maroon;">當樂習行</span><span style="color: maroon;">、</span><span style="color: maroon;">修習</span><span style="color: maroon;">、</span><span style="color: maroon;">增廣</span>。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (4) Accomplishing What One Discerns · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4865 “ ‘There is also a fourth quality: [F.93.a] as one
discerns the Dharma teachings and becomes able to understand their
successive meanings, one will also accomplish them. Accomplishment
here refers to the accomplishment of physical, verbal, and mental
activities, thus engaging in, cultivating, and increasing the three
virtues. In this way, one accomplishes what was explained. As the
mind brightens, one is able to discern the individual words,
implications, and relations. By discerning the teachings in this way,
one will not misunderstand them. As one thus discovers this
unprecedented meaning, one will strive to deal with the afflictions.
Likewise, one will strive to deal with the bonds and fetters, and
thus one will accomplish numerous qualities, as well as discipline,
insight, and generosity. With a unique intention, one develops
generosity, discipline, and insight. This is the fourth quality that
ensues from <span style="color: maroon;">attending to, cultivating, and
increasing</span> the proclamation of the sacred Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第五聞法功德。善聞、善攝,三種之業,<span style="color: maroon;">自修堅固,聞法安住</span>。若沙門、婆羅門、若在家人說:某善男子安住正法,如說修行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (5) Practicing What One Has Adopted · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4866 “ ‘There is also a fifth quality that arises from properly
listening to and engaging with the proclamation of the sacred Dharma:
by means of the threefold activity, one will develop tremendous
steadfastness and become settled in the Dharma-Vinaya. Mendicants,
brahmins, and householders will then say, “The noble son known as
so-and-so genuinely practices the Dharma-Vinaya. What he does is in
accord with what he says.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是修行,能知自住。又攝受法,隨其所住,能滅百千億那由他劫、百千萬億億億生死,能滅無量百千萬億地獄、餓鬼、畜生之苦。是名聞法大功德聚,修習、親近,得多利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this way, one will cause both oneself and others to practice the
Dharma-Vinaya. By observing that, one will overcome and eliminate
trillions and trillions of lives, and eons within cyclic existence.
[F.93.b] One will bring an end to hundreds of thousands of lives as a
hell being or starving spirit. That is another great quality that
ensues from hearing, <span style="color: maroon;">attending to, cultivating,
and discerning</span> the proclamation of the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">說法之人,示人涅槃,如佛世尊,<span style="color: maroon;">令住法中</span>。是為聞法第五功德,聽正法故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
who listen to the Dharma deeply cherish those who proclaim the
Dharma. Since such people reveal the transcendence of suffering, they
are truly like buddhas. Those who proclaim the sacred Dharma in
accordance with the Dharma and in a way that establishes others in
the Dharma —such teachers of the sacred Dharma —<span style="color: maroon;">are
to be cherished, respected, and trusted</span>. Since they are free
from deceit, they must be accepted as teachers.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第六聞法功德,何等功德?所謂<span style="color: maroon;">自住法中,建立他人</span><span style="color: maroon;">,</span><span style="color: maroon;">令成法器</span>、令厭生死、示安隱處、說苦、集、滅,自他二身俱生福德,利益他故,得大功德。隨所聞法,轉轉增長,隨滅煩惱亦復如是,煩惱滅故,而得涅槃。以聞正法,得此功德,是名第六聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (6) Establishing Others in That Which One Observes · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4867 “ ‘What is the sixth quality of listening to the Dharma?
Establishing others in that which one observes and causing them to
develop faith. In this way, one will eliminate the manifold
sufferings they would otherwise experience during lives as a hell
being or a starving spirit, and one will turn them into proper
vessels for the Dharma. One will cause them to develop sadness about
cyclic existence, instruct them about how to gain happiness, and
speak to them about suffering, its origin, its cessation, and the
path. Thus,one will create merit in both oneself and others. In terms
of one’s own being, one achieves great merit because one’s
actions benefit others. The more one declares the Dharma, the deeper
one’s insight grows and the more one’s afflictions will be
exhausted. Once all afflictions are exhausted, one will go completely
beyond suffering. Such are the qualities that ensue from the
proclamation of the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第七聞法功德,修習、增廣,何等功德?所謂<span style="color: maroon;">若逢衰惱,其心不退。</span>聞業報故,雖逢衰惱,心不退沒,不作惡業、不作惡口,不惡思惟,不壞勇猛。是名第七聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (7) Being Unaffected by Decline 562 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4868 “ ‘There is also a seventh quality that is achieved by
attending to, cultivating, and increasing the proclamation of the
Dharma. What is that? Not being depressed due to decline. [F.94.a]
When one hears about the ripening of the effects of karmic actions,
one will not become depressed in the face of decline. One will avoid
doing what should not be done, avoid saying what should not be said,
and avoid thinking what should not be thought. The courage of such a
mind will not wane. That is the seventh quality that ensues from the
proclamation of the sacred Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第八聞法功德,云何功德?或見他人或知他人來從求法,或求聞法,或從求戒,或求智慧,<span style="color: maroon;">離於憍慢</span><span style="color: maroon;">,</span><span style="color: maroon;">為之解釋</span>,隨其所說種種分別,令其淺易。是名第八聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (8) Developing Discernment of the Characteristics of the Dharma
563 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4869 “ ‘The proclamation of the sacred Dharma also has an
eighth quality, manifesting as one discerns the characteristics of
the Dharma: being free from pride by means of special insight
achieved from knowledge, study, discipline, or insight. In this way,
one clarifies unclear points in the explanation. That is the eighth
quality associated with the proclamation of the sacred Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第九聞法功德。聞正法者,<span style="color: maroon;">種善根子</span>,譬如稻田,封畔不壞,放以清流,下種芽生;往法師所聽聞正法,以善種子種於耳田心之封畔,亦復如是。至於熟時,多收果實,救於地獄、餓鬼、畜生、飢儉、惡怖。救三惡故,一切眾苦皆得斷滅。住於曠野,解脫一切怖畏處故,得入無上寂滅之處。因說法故,得入涅槃。說法之人猶如世尊,是故聽法功德,出生死中最為第一,常當親近,專心聽法,聞已修行。是名第九聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (9) Giving Rise to Roots of Virtue That Did Not Exist
Previously · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4870 “ ‘One also gives rise to roots of virtue that did not
exist previously because, upon hearing the proclamation of the
Dharma, roots of virtue that had hitherto not been brought forth will
manifest. Roots of virtue are engendered through a wish for the
Dharma teaching in the same way that seeds sown in a field will
sprout. Those of fervent diligence develop roots of virtue because
when they go to listen to the proclamation of the Dharma, the seeds
of roots of virtue that they receive through their ears will be sown
in the fields of their minds. When the seeds of the Dharma are thus
planted in the fields of their ears, they are protected from any
terrifying starvation and suffering that abounds in the realms of
hell beings, starving spirits, and animals. Therefore, the
proclamation of the Dharma offers such protection and overcomes such
suffering. It eliminates all chasms, liberates from all terrors,
[F.94.b] and takes one all the way to the stage of unsurpassable,
supreme peace. In this way, one enters the transcendence of
suffering. Therefore, proclaiming the Dharma amounts to performing
the deeds of the buddhas. The proclamation of the sacred Dharma in
that manner is endowed with even more qualities because when one
attends continuous teachings of the sacred Dharma, offers respect and
veneration, and practices the teachings, one will receive protection.
This is the gateway to escape from cyclic
existence.</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">復次,第十聞法功德,云何功德?既已種於聞法種子,</span><span style="color: maroon;"><span style="font-family: cwTeX 明體;">當善護持,令其成熟</span></span><span style="font-family: cwTeX 明體;">。若人聞法,善根種子常習行故,則得成就。譬如稻田以時下種,以日光照,時至則熟。聽法之人種諸善根,以智慧日令得成就,亦復如是。以是因緣,常應詣於說法之處,聽受正法。是名第十聞法功德。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (10) Causing the Roots of Virtue to Mature · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4871 “ ‘There is yet another quality that ensues from the
proclamation of the Dharma. What is that? Enhancing the roots of
virtue so as to make them grow and ripen. Those who with great
diligence continuously attend teachings of the Dharma will experience
the ripening of their roots of virtue. For example, when seeds have
been sown in a field, they will be ripened by sunshine and seasonal
changes. Similarly, roots of virtue will be ripened by the sun of
insight. Therefore, the sacred Dharma should be taught and listened
to, always and continuously.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十一聞法功德,何等功德如是成就?以心善根,常詣法會,聽聞正法,聞法、受持,思惟、攝受。以是因緣,令心調伏,能滅煩惱。煩惱盡故,則得解脫。以解脫故,厭有為法,應作是念:我生已盡,梵行已立,所作已辦,不受後有。一切皆由聞法功德,是故應當常聽正法。是名第十一聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (11) Liberating Those Who Are Matured · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4872 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Liberating those who
are matured. When the roots of virtue ripen in one’s mind, the
causal factors of constantly attending to teachings, retaining them,
discerning them, and accomplishing the teachings will purify one’s
mindstream, and in this way the afflictions are overcome. As the
exhaustion of the afflictions occurs, one is liberated. Those who are
liberated have no attachments. They think, “My births are over now.
I have engaged in pure conduct. My works are done. [F.95.a] I do not
perceive any further existences of mine.” All those qualities are
due to the proclamation of the Dharma. Therefore, one should
continuously listen to the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十二聞法功德有異方便,是大功德、解脫之因。何等功德?所謂<span style="color: maroon;">令邪見者入於正見</span>。無始流轉在生死中,聞於惡法,攝受邪見。以邪見故,墮於地獄、餓鬼、畜生。若聞正法,樂習、親近,修令增廣,能捨邪見,修行正法,增長正智,得第一樂——無誑之樂。以聽法故,修習、增長。是名第十二聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (12) Establishing Those with Wrong View in the Authentic View ·
· · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4873 “ ‘There is yet another causal quality that brings about
liberation. What is that? Establishing those with wrong view in the
authentic view. Since time without beginning, unwholesome actions in
cyclic existence have caused beings to remain in error and pursue
unwholesome learning. Unwholesome learning also causes birth in the
realms of hell beings, starving spirits, and animals. When one
listens to the sacred Dharma and abides by, cultivates, and increases
the proclamation of the sacred Dharma, any adherence to,cultivation
of, and increase of wrong views will be avoided. At that time there
will be perfect happiness, and one will develop undeceptive and true
wakefulness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十三聞法功德,何等功德習、修、增廣?<span style="color: maroon;">所謂若生微少不善念心,即能除斷</span>。若生欲覺,修不淨觀而斷滅之。若生瞋恚,修慈心觀。若愚癡覺,應當觀察十二因緣對治斷滅。以聞法故,知對治法,非不聞法。以聞法故,尚滅如是三不善根微細覺觀,況隨煩惱,是故聞法是大功德。是名第十三聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (13) Overcoming All Unvirtuous Thoughts · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4874 “ ‘Therefore, when attending to, cultivating, and
increasing the proclamation of the sacred Dharma there is yet another
quality to be achieved. What is that? All present unvirtuous thoughts
will be overcome. When attending to, cultivating, and increasing the
proclamation of the sacred Dharma one will achieve further qualities,
because even if slightly unvirtuous thoughts arise in one’s mind,
one will apply a remedy to decisively overcome them. In this way,
when a thought of desire is present, one decisively remedies that
with repulsiveness. When a thought of anger is present, one
decisively remedies that with love. If a thought of ignorance arises,
one remedies that by contemplating dependent origination. [F.95.b]
Those three remedies all stem from the proclamation of the sacred
Dharma. By means of hearing, one is therefore able to remedy all
three roots of nonvirtue, so it goes without saying that the more
subtle, subsidiary afflictions will also be remedied thereby. This,
then, is an additional quality that ensues from the proclamation of
the sacred Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十四聞法功德。以聞法故,<span style="color: maroon;">滅於不善覺觀之心</span>,猶如日光滅於闇冥。智亦如是,能滅一切不善之闇,令法增長,煩惱損減。離聞正法,則不能滅。是為第十四聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4875 “ ‘The sacred Dharma conquers unvirtuous thoughts. Just as
the sun vanquishes darkness, insight dispels all the darkness of the
afflictions, because the forces of the sacred Dharma are powerful,
and the forces of affliction are weak. Nevertheless, those forces
cannot be conquered by anything but the proclamation of the sacred
Dharma. This is another quality that ensues from the proclamation of
the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十五聞法功德,所謂<span style="color: maroon;">能令善心增長</span>。以此聞法功德力故,非唯滅於不善覺觀,復增善觀,善觀增故,則得智慧。譬如少火置草木中,以風吹故,火則增長。少善根生亦復如是,以智慧故,而得增長。若聞正法,聽受其義,<span style="color: maroon;">生一念善,能滅無量百千劫生死,令不復生</span>。既知如是聞法功德,當勤聽法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (14) Cultivating All Virtuous Thoughts · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4876 “ ‘The proclamation of the Dharma also engenders another
quality. What is that? The cultivation of present virtuous mind
states. This is another quality because the proclamation of the
sacred Dharma not only overcomes unvirtuous factors, it also
increases virtuous ones. The factor that enhances virtuous thoughts
is insight. For example, when a small flame emerges, it will blaze if
it is accompanied by straw, twigs, and so forth, as well as the wind.
Likewise, when a small root of virtue emerges it can be enhanced by
insight, [F.96.a] and thus <span style="color: maroon;">even a single moment
of virtuous mind</span> —arisen from hearing the meaning of the
Dharma —can continue for hundreds of thousands of eons without ever
being exhausted. This also enables one to go beyond birth. Therefore,
as you understand these benefits, you should listen diligently to the
Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">無有異法能作此護。以聞法故,作大施主,行於布施。以聞法故,捨離非法。以聞法故,而得智慧。既觀如是聽法功德能出生死,應當精勤,乃至盡壽勤聽正法。如是聽法,第一救護、第一歸依,能出有海。是名第十五聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4877 “ ‘There is no savior apart from the Dharma. Generosity
ensues from listening to the Dharma. Thus, the Dharma turns one into
a benefactor. Expertise follows from hearing the Dharma and adhering
to it. Insight issues from hearing the Dharma. Therefore, as you hear
about and come to see these qualities, you should pursue the Dharma
that is the cause of deliverance. Listen diligently for as long as
you live. This is the supreme among all saviors. Since the
proclamation of the sacred Dharma thus causes one to escape from the
suffering of existence, it is supreme.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十六聞法功德,何等功德?所謂<span style="color: maroon;">能避不善因緣</span>。若不善緣生,觀惡道畏。智慧之人觀已捨離,怖畏生死。若不善緣生,避而不行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (15) Relinquishing Negativities That Arise by the Force of
Conditions · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4878 “ ‘There is yet another quality that ensues from the
proclamation of the Dharma. What is that? Relinquishing negativities
that arise by the force of conditions. Whenever unvirtuous conditions
manifest, one will come to witness the terrors of the lower realms.
Hence, such conditions must be discarded. Those who exercise proper
judgement are frightened by the terrors of cyclic existence, and
those who understand reality therefore give up unvirtuous factors
that arise due to conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">為不生故,勤行精進,持戒、智慧。若生貪心,應行布施。若生慳心,不貪滅之。以智慧心,破壞愚癡。以如實見,滅不善觀。以正見心,斷於邪見。以正覺觀,斷妄分別。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not engage with such factors. In order to prevent the arising of
such factors, they develop discipline and insight. If they become
motivated by the pursuit of wealth and honor, they will overcome that
by means of generosity. Any stains of stinginess they conquer by
means of detachment. Ignorance they conquer with insight. Thoughts
they remedy by seeing things as they are. Non- Buddhist discourse
they overcome with reasoned discourse. Inauthentic thought they
remedy with authentic thought. [F.96.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若起樂覺,當觀眾苦。若起實覺,當修空觀。若起我覺,當觀無我。是為如實對治覺觀,若因緣生,當遠離之;若細、若麁、若中,當斷滅之。一切不善因緣生者,聞正法故能遠避之,若不聞法則不能避。一切聞法,如安隱藏。是名第十六聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Thoughts
of pleasure they overcome with thoughts of suffering. Thoughts of no
emptiness they overcome by means of thoughts of emptiness. Thoughts
of self they overcome with thoughts of no self. In this way, by means
of thoughts associated with the true remedies, they give up
unwholesomeness. All that arises from conditions they give up
—whether extremely subtle, coarse, or middling. At all times and
occasions, such unvirtuous conditions are relinquished by hearing the
sacred Dharma, not by not hearing it. The proclamation of the sacred
Dharma is like a foundation for all forms of fortune. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十七聞法功德,何等功德?所謂放逸之人以聞法故,<span style="color: maroon;">滅惡覺觀,行不放逸</span>。不放逸人能攝諸根,一切善法皆得增長。不放逸人能斷一切不善之法,其人則去涅槃不遠,得一切安樂。以何因緣斷於放逸?謂聞正法。聞正法故,知放逸過,則能遠避。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (16) Developing Carefulness · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4879 “ ‘The proclamation of the sacred Dharma also involves
another quality. What is that? Developing carefulness. Carefulness is
achieved when thoughts are relinquished. In this way, all fortune is
achieved. How, then, does one overcome carelessness? Exclusively
through the proclamation of the Dharma, because carelessness is
relinquished upon hearing about the defects of carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">聞正法故,能調諸根,調五根故,則能攝心,善念增長,滅惡覺觀,以善觀故得第一樂。一切煩惱,放逸為本,亦如一切善法之中,不放逸心以為根本。聞正法故,斷除放逸,是故眾生常應一心聽受正法,聞已修行,修習增長。是名第十七聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
who achieve carefulness through the proclamation of the sacred Dharma
also achieve mastery of their five senses. As they compose their five
senses, their minds will not be harmed by inappropriate mental
activities. Instead, they will constantly engage in proper mental
activities. Gratified by proper mental activities, they achieve the
highest happiness, because all afflictions are rooted in carelessness
and all factors of awakening are based on carefulness. Therefore,
since it remedies against carelessness, you must pursue nothing but
the proclamation of the Dharma, cultivating it again and again and
increasing it. [F.97.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十八聞法功德,何等功德?所謂聞正法故,<span style="color: maroon;">親近善友</span>,供養善人,愛重尊敬,思惟籌量。近善友故,得大功德,若近惡友,多招過咎。無有餘法得近善友如聞正法,聞正法故得近善友,是故第一梵行謂近善友。是名第十八聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (17) Following Holy People · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4880 ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Following holy
people. One follows holy people based on hearing the sacred Dharma.
One follows them with joy and keeps company with them. The greatest
of all joys is mental equanimity. The best of all qualities ensues
from following holy people. Following holy people is the best of all
qualities. Accompanying unholy people is the foremost of all flaws.
Moreover, following holy people means following the sacred Dharma,
and nothing else. Therefore, following holy people is also the
supreme among all aspects of pure conduct. In this way one will
follow holy people.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十九聞法功德,何等功德?所謂聞正法故,<span style="color: maroon;">能斷姦詐</span><span style="color: maroon;">、</span><span style="color: maroon;">慳嫉之心</span>。若近善友,得何功德?近善友故,得勝功德,所謂能斷姦詐慳嫉。以聞法故,能如實信業及果報。若有眾生姦詐慳嫉,身壞命終墮於惡道或墮餓鬼或墮地獄。若本多行姦詐慳嫉,以聞正法,即能捨離,毀之不行,於先所作,厭離悔過;見他姦詐,勸令不作,令他厭離,悔本所作,令住善道。以聞正法,得此功德,於人天中第一堅固,謂聞正法。是為第十九聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (18) Overcoming Deceit and Stinginess · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4881 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Overcoming deceit
and stinginess. What qualities are achieved based on following holy
people? There are numerous such qualities, but, among all of them,
the ability to overcome deceit and stinginess based on hearing about
the ripening of the results of such actions is a most special
quality. What happens to the deceitful and the stingy? When their
bodies disintegrate and they die, they suffer an inauspicious fall
into the lower realms, where they are born among starving spirits or
hell beings. However, when the sacred Dharma is proclaimed and one
comes to hear about the ripening of actions, one will overcome the
proliferation of deceit and stinginess. One will lament 564 those
factors, and should one fall into ordinariness, one will resent,
lament, 565 and confess that. If others become deceitful and stingy,
[F.97.b] one will seek to stop them, express resentment for that,
inspire them to confess, and establish them on the path of virtue.
All those qualities ensue from listening to the proclamation of the
Dharma. Therefore, for human beings, the proclamation of the sacred
Dharma is most crucial.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十聞法功德,何等功德?所謂得聞法已,<span style="color: maroon;">供養父母</span>,知業果報,知於福田,是上功德。第一福田所謂父母,以是知業果報因緣,能為種種供養父母,多設敷具、病瘦醫藥所須之具,隨其所作供養父母,能生梵福。以福德故,後得涅槃。又以聞法供養父母,眾人所愛,於現在世為一切人之所讚歎,命終之後,生於善道,受諸天身,聞法力故,終得涅槃。是故智者知此功德,乃至失命,常當供養父母福田,正行、正意,一心敬重。是名第二十聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (19) Being Respectful to One’s Parents · · ·</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4882 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Having respect for
one’s parents. When hearing the sacred Dharma, one becomes aware of
the ripening of karmic actions and the qualities of the fields. And
one’s mother and father constitute a supreme field. When one gains
trust regarding the effects of karmic actions, and when one
cultivates that trust, one will worship one’s parents. One will
supply them with medical remedies and household articles. Whenever
one makes offerings to one’s parents, one achieves the merit of
Brahmā. Such acts cause the attainment of the transcendence of
suffering. Yet another quality follows from worshiping one’s
parents based on the proclamation of the sacred Dharma. One thereby
receives everyone’s praises. In this life, one’s parents will
bring one praise, and upon the disintegration of one’s body, one
will after death next be born among the gods in the joyous higher
realms. Also, based on such causes and conditions, one will
ultimately go completely beyond suffering. Therefore, perceiving all
those qualities, wise people will respect their parents throughout
their lives. Staying clear of other mindsets or modes of conduct,
they develop mental equipoise and thus practice observantly.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十一聞法功德,所謂<span style="color: maroon;">知業果報</span>。知業報故,不樂異法,以聞正法能知業果。若念不善,知不善念,若心念善,知心念善。如實知於業之果報,若心緣念不善之法,知不善念後得不善不愛果報,墮於地獄、餓鬼、畜生。以是知故,不復生於不善之心。以此不善,定知當得不愛果報,墮於地獄、餓鬼、畜生。以作如是惡業緣故,我身必當墮於地獄、餓鬼、畜生。此三種業,以聞正法而得了知,離聞法已餘無能知。是故智者,乃至失命,常應聽法。若常聞法,修習善業,則不造作不善之業。是名第二十一聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (20) Understanding Karmic Actions and Their Effects · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4883 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. [F.98.a] What is that?
Understanding karmic actions and their effects. Only the proclamation
of the sacred Dharma, and nothing else, will make one see the reality
of karmic actions and their effects. Thereby, one will understand as
follows: “When an unvirtuous mind maintains an unwholesome
observation, it is unvirtuous,” or “When a virtuous mind
maintains a wholesome observation, it is virtuous.” In this way,
one correctly understands karmic actions and their effects. Any form
of unvirtuous mind will in the future have unattractive and
unpleasant ripening, thus leading to birth in the realms of hell
beings, starving spirits, and animals. If one engages in a flawed
verbal act, one will think, “Unvirtuous actions such as this bring
a ripening that is unattractive, unpleasant, and ugly. They bring
birth among hell beings, starving spirits, and animals.” Should one
engage in a flawed physical act, one will likewise think, “Unvirtuous
actions such as this bring a ripening that is unattractive,
unpleasant, and ugly. They bring birth among hell beings, starving
spirits, and animals.” Such knowledge of these three types of
karmic ripening is exclusively achieved by means of the proclamation
of the Dharma, and nothing else. Therefore, one should listen to the
proclamation of the Dharma by holy people for as long as one is
alive. For as long as one listens to the sacred Dharma, one will be
engaged in positive action and have given up flawed acts.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十二聞法功德,何等功德?所謂<span style="color: maroon;">能集增長長命之業</span>。聞正法故,信業果報,不作殺生、偷盜等業,隨何善業樂修增廣,生天人中,壽命延長。以聞正法,樂修增廣,是故復得如此功德,壽命延長。以此聞法因緣,生天人中。若生天上,於餘天眾最為長壽,飲食遊戲受第一樂。以聞法故,若生人中,種種色力、財富長壽,生好國土,常習正見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (21) Cultivating Activity That Increases One’s Life Span · ·
· </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4884 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Cultivating activity
that increases one’s lifespan. [F.98.b] When pursuing the
proclamation of the sacred Dharma, one will perceive the reality of
the consequences of karmic actions and thus disengage from unvirtuous
actions, such as killing. Instead, one will continuously abide by,
familiarize oneself with, and increase acts that are virtuous. As the
result of such actions, one will then be born as a god or human who
has a long lifespan. The reason for such a birth is that one
previously abided by, familiarized oneself with, and increased
actions pertaining to the sacred Dharma. Therefore, this is a further
quality that ensues from the proclamation of the sacred Dharma: the
cultivation of activity that increases one’s lifespan. The
qualities associated with the proclamation of the sacred Dharma
possess causal powers such that upon hearing the Dharma, one becomes
born among gods and humans. One takes birth as a human, or otherwise,
in the case of a divine birth, one will be born as a long-living god.
One will become a god endowed with a distinctive complexion,
physique, glow, and playful activity. If, due to the proclamation of
the sacred Dharma, one is born as a human, one will be born into a
great family, enjoy a fine physique and perfect circumstances, and be
endowed with excellent qualities and a long life. The land of one’s
birth will also be excellent, and one will possess the authentic
view.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞正法,樂習增廣,必得出苦。若人能以善心聽法,第一福德。為聽法故,若行一步,皆生梵福。聽正法者,常行聽法,得善身業;聞已讀誦,得善口業;聞已心淨,得意善業。是聽法者三業善故,生天人中,受於第一最勝富樂,壽命長遠,終得涅槃。如是一切諸大功德,皆由聽法,非餘能得,是故聞法第一安隱。是名第二十二聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4885 “ ‘Attending to, cultivating, and increasing the
proclamation of the sacred Dharma also brings another aspect of
deliverance from suffering, because when one walks with a faithful
mind toward the proclamation of the sacred Dharma, one will thereby
achieve the merit of Brahmā. Whenever one respects the proclamation
of the sacred Dharma and acts accordingly, one will engage in
wholesome physical conduct. When one’s mind has heard the teaching,
one will engage in wholesome verbal conduct. When one hears the
teaching and develops strong faith, the mind will engage in wholesome
mental conduct. [F.99.a] Therefore, endowed with this threefold
positive conduct that is rooted in the proclamation of the Dharma,
one will be born among gods and humans, experiencing perfect
happiness. One will also enjoy a long life, and one will completely
transcend suffering. All good qualities are achieved from the
proclamation of the Dharma, not from anything else. Therefore, the
highest fortune is achieved through the proclamation of the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十三聞法功德,何等功德?謂聞法者,<span style="color: maroon;">一切眾人之所稱歎</span>,持戒、功德及以多聞、調伏、勝慧,一切世人皆共恭敬、禮拜、問訊,於一切人美言、直心。如是之人,功德相應,於微塵惡常生怖畏;眾所知識,一切讚歎,若得惱亂,眾人救護。是聞法者,世所讚歎。是名第二十三聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (22) Being Praised by the People of the World · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4886 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Being praised by the
people of the world. All good things are achieved through the
proclamation of the Dharma: discipline, qualities, learning,
training, vast intelligence, and everyone’s praises. Homage,
pleasant words, honesty, and sincerity —all of this ensues from the
proclamation of the Dharma. People with these qualities are
apprehensive of even the most subtle unvirtuous factors, and everyone
will therefore become their friends. Such people are praised by
everyone. In fearful circumstances and when suffering arises, they
will receive everyone’s help. In this way, those who proclaim the
sacred Dharma will be praised by the people of the world.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十四聞法功德,何等功德?所謂<span style="color: maroon;">諸天之所護念</span>。聞法之人善業相應,身行善業、口行善業、意行善業,以此功德,諸天所護。以此人故,眾人安隱;此人命終,無量人眾不得利益。護此人故,魔眾損減,正法增長。見此因緣,是故諸天晝夜守護,常隨其後,隨其所作,一切成就。天恩力故,以善業故,互相為因。彼所作業,既得成就,隨所作業轉修增廣,一切善業皆得成就。如是次第,二世利益。如是聞法功德,即是第一安隱之藏。是名第二十四聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (23) Being Protected by the Gods · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4887 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Being protected by
the gods. Endowed with such qualities, those who proclaim the Dharma
engage in excellent physical actions and are therefore protected by
the gods. Protected by the gods, those in possession of such
qualities will develop good qualities assisted by great gatherings of
people. [F.99.b] The obstacles that may otherwise be inflicted by
great gatherings of people will wane, and such people cannot be
caught or apprehended by the forces of the māras. The forces of the
sacred Dharma are then very visible. Seeing the presence of such
causes, the gods will offer their protection and assist such people
day and night, following them wherever they go. Whatever projects
such people initiate will turn out excellently, and the gods will
develop faith in them because of their positive actions. Due to such
mutual causal relationships, any success that they achieve will give
further rise to exceptionally great virtues in the future. All their
positive acts will lead to great success, and the more successful
they become, the more their virtuous activities will expand. In this
way, going from one joy to the next, they accomplish goodness in both
this world and the next. Such are the qualities that grow from the
proclamation of the sacred Dharma, which is like a supporting ground.
Therefore, the supreme treasure of all fortune is this: the
proclamation of the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十五聞法功德,何等功德?<span style="color: maroon;">所謂一切憶念皆得成就</span>。是順法行、智慧之人,持戒、布施,現前業報,一切憶念皆得成就。隨其所作皆得成就,無能劫奪。若其所作,易得成就,如法受用,離五種難,正命清淨,不為他攝,身壞命終生於善道,受諸天身。是名第二十五聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (24) Having Excellent Intentions · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4888 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Having excellent
intentions. People who in this way are endowed with the Dharma and
adhere to the Dharma —possessing knowledge, discipline, and
generosity —will have excellent intentions throughout their present
life. Any project of theirs that has not yet been completed, or that
has been unsuccessful, they will accomplish with diligence. They do
not become afflicted but are endowed with the Dharma. They relinquish
the five terrors of being attached to possessions, and they live
uniquely by maintaining a proper livelihood. [F.100.a] When their
bodies disintegrate, they die and are then born in the higher realms
of the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十六聞法功德,何等功德?所謂<span style="color: maroon;">如法富樂</span>。同持戒者,豪富之人悉來親近,同持戒故,迭相齎遺所得財物,非害人得,非壓他人,順法得財,施法行人。其人布施功德上上增長,二世利益、二世安樂。以聞法故,得此功德。是名第二十六聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (25) Possessing the Wealth of Being Endowed with the Dharma ·
· · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4889 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Possessing the
wealth of being endowed with the Dharma. People will follow the
disciplined teachers who are endowed with such qualities of
proclaiming the Dharma. They will be generous in equal measure to all
such beings who observe discipline. When they are in the presence of
religious beings, they will give generously to such people of the
Dharma, but not because they are forced to do so or out of
embarrassment. This causes them to have continuous flourishing. It
leads to welfare and happiness, both in this life and the next. That
is another quality that stems from the proclamation of the sacred
Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十七聞法功德,何等功德?<span style="color: maroon;">所謂智慧遠離懈怠</span>,以聽正法,聞懈怠過。以懈怠故,於諸世間、出世間法義不得成就。以聞法故,捨離懈怠,一切所作常勤精進,正念不亂,離懈怠人,一切所作方便疾成,如時所作,如法所作,一切成就二世利益。若離懈怠,常勤精進,一切所作皆悉究竟,一切發心,無不成辦。若本懈怠,聞正法故,知懈怠過,速捨離之,如捨刀火。以懈怠故,能壞一切世間作業。聞懈怠過,一切義利皆得成就,以聞正法功德力故。是名第二十七聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (26) Being Free From Laziness · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4890 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Being free from
laziness. When wise people listen to the proclamation of the Dharma,
they hear about the flaws of laziness, how laziness prevents success
both in this life and beyond. All such failure is due to laziness.
Upon hearing about its flaws, they will give up laziness. Endeavoring
diligently with mindfulness and introspection, they become free from
all forms of laziness. As they become expedient, timely, and free
from negativity and neglect, they will accomplish all aims perfectly.
Such people who do what is beneficial in this world and beyond, who
are free from laziness, and who are disciplined and diligent, will
perfect all aims. They will follow through in all their pursuits. In
the unlikely event that laziness should enter their hearts, the
proclamation of the Dharma will make them recall the flaws of
laziness. [F.100.b] As they constantly uphold excellent qualities and
resent all flaws, they will give up laziness. They will abandon it as
if it were a weapon. Also, if any achievement should deteriorate,
then that is a flaw of laziness. Freedom from laziness accomplishes
any and all objectives related to study. That is another quality that
stems from the proclamation of the sacred Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十八聞法功德,何等功德?所謂<span style="color: maroon;">次第聞法,起報恩心,知他恩分</span>。聞正法中說報恩故,思念報恩。知恩報故,一切親友悉皆堅固。以功德故,一切怨家猶如親友。若人少恩,常念不忘,知恩報恩,得大功德。是名第二十八聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (27) Gratitude · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4891 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Gratitude. As one
hears the different teachings, one will become grateful and
understand reality. Hearing about the qualities of gratitude, one
will always be grateful to those who proclaim the Dharma. Those who
are grateful and appreciative will have extremely steadfast friends.
Even people who have not previously declared their friendship will
become your friends. You will be acknowledged as a person with good
qualities and will recall even trifling help you have received.
Endowed with gratitude, you thereby attain all great qualities and
achieve omniscience.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十九聞法功德,何等功德?<span style="color: maroon;">所謂修行念死</span>。第一勝念,所謂念死,以常念死,則懷怖畏,以怖畏故,不造惡業。設見美色,不念分別;聞諸樂音,亦不憶念;若聞眾香,不貪不樂亦不憶念;若舌得味,不貪不樂亦不憶念;若身得觸,不貪不樂亦不憶念;意思惟法,不貪不樂亦不憶念,斷離如是一切有網。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (28) Continuous Recollection of Death · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4892 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Constant
recollection of death. Among all forms of mindfulness, mindfulness of
death is supreme. Contemplating death is overpowering and instills
fear in all beings. Frightened, they will then not engage in
inappropriate actions. When their eyes see forms, they will not
develop attachments or entertain thoughts about what they see. When
their ears hear sounds, they will not develop attachments or
entertain thoughts about what they hear. When their tongues perceive
tastes, they will not develop attachments or entertain thoughts about
what they taste. [F.101.a] When their bodies feel textures, they will
not develop attachments or entertain thoughts about what they touch.
When their minds perceive mental phenomena, they will not develop
attachments or entertain thoughts about that. In this way, they will
cut through the entire web of existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是之人怖畏死故,觀諸世間悉無堅固,一切皆苦,一切無我,一切皆空。實見之人於一切處——若天、若人——無有著心,何況地獄、餓鬼、畜生,於五道中悉斷悕望,而得解脫。於一切生死苦中不復欣樂,怖畏厭離。以厭離故,而得解脫,得解脫智:我生已盡,梵行已立,所作已辦,不受後有。若離聞法,不得如是梵行立等厭離功德,是故應勤聽受正法,親近師長,供養聽法,現在、未來二世利益,所謂近善知識、聽聞正法,以此二法而得安隱。是名第二十九聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4893 “ ‘The fear of those who are afraid of death makes all
those things appear pointless. All those things are seen as painful.
All those things are seen as empty of self. All those things are seen
as empty. As they see things correctly, they become detached. Hence,
they have no attachment to the world of gods. Nor do they have any
attachment to the world of humans. And why should they have any
attachment to the realms of hell beings, starving spirits, or
animals? Therefore, they are liberated from attachment to the five
realms. They have left it all behind. They are terrified by it all
and distraught by the sufferings of death and rebirth. Free from
desire, they are liberated. And from their liberation emerges the
wakefulness of liberation. They now think, “I have accomplished
what was needed in terms of pure conduct. I do not perceive any
further existences of mine. I have achieved these qualities having
practiced pure conduct, just as they were taught. All this is due to
nothing but listening to the sacred Dharma and following spiritual
teachers.” Therefore, at all times and with all manner of diligent
effort, everyone should listen to the proclamation of the sacred
Dharma. Within cyclic existence, that which is beneficial both in
this world and the next is adherence to those who proclaim the sacred
Dharma and spiritual teachers. Those are the two factors that bring
fortune both here and beyond. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第三十聞正法功德,何等功德?所謂以聞法故,<span style="color: maroon;">死時不悔</span>。修念死者,若有過起,則能速斷。若三種垢——貪、瞋、癡起生死因緣,以念死故,則能斷除。以斷三垢,不生不死、不退不出,無有異法能斷此法,以得聞法功德力故,得如是法。一切安隱功德之中,聞法功德第一根本。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (29) Being Free From Regrets at the Time of Death · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4894 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? [F.101.b] Being free
from regrets at the time of death. Upon hearing the proclamation of
the Dharma, all holy people cultivate the recollection of death in
accordance with what they have heard. The flaws that cause sentient
beings to take birth must be given up, and the three stains of
desire, anger, and ignorance are those causes of cyclic existence.
Once those have been eliminated, there is no future birth. Nothing
will die. There is no more death. All these are qualities that emerge
based on having listened to the sacred Dharma, and not anything
else.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,鵝王菩薩說迦那迦牟尼所說經法,為天眾說,正法相應,是為第三十聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4895 “Since this is the root of nothing but the highest fortune,
Auspicious Time thus teaches the discourse spoken by the blessed
Kanakamuni to the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第三十一聞法功德,何等功德?所謂<span style="color: maroon;">死時,心不悔恨</span>。若得聞於正法之義,行善業故,於命終時心不生悔。隨所聞義,既得聞已,憶念、思惟。既思惟已,於佛法僧,增長淨心。以心淨故,血則清淨,血清淨故,顏色清淨,身心淨故,臨命終時,見於善道,有白光明可愛天處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4896 “ ‘There is another quality that those who proclaim the
sacred Dharma possess, due to their proclamation of the sacred
Dharma. What is that? Freedom from regrets at the time of death. 566
Those who are endowed with the meaning of the initial proclamation of
the Dharma, and who act accordingly, will not have any regrets at the
time of death. Those who have practiced wholesome activities will not
have any regrets at the time of death. Those who have heard the
meaning of the proclaimed Dharma will actualize the path at the time
of death. What they at that point see directly will make them have
even stronger faith and devotion for the Buddha, Dharma, and Saṅgha.
As their minds brighten, their blood will be purified, and when their
blood is purified, their countenance also brightens. When their mind
is bright, their physical form will also appear resplendent. They
will appear as nothing but light, perfectly white and radiant, and
thus they are born into the joyous world of the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">見生處故,轉增淨心,隨其淨心,信佛法僧,轉生勝處。若作四天王業,心淨信故,生第二天;若有三十三天之業,生夜摩天;若有夜摩天業,生兜率陀天。如是展轉,乃至第六他化自在天,以心淨力故,得增勝處。如是一切皆由聞法,若離聞法,終不能得。若聽正法,於命終時,為救為歸。是名第三十一聞法功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4897 “ ‘As they witness all this, they become even more
inspired and thus, [F.102.a] corresponding to their degree of trust
in the Buddha, Dharma, and Saṅgha, they are born into increasingly
excellent classes of gods. If they have performed actions that propel
one to birth in the Heaven of the Four Great Kings, their conviction
can make them take birth in the Heaven of the Thirty-Three instead.
If they have performed actions that cause birth in the Heaven of the
Thirty-Three, they may be born in the Heaven Free from Strife.
Likewise, if they have done actions that cause birth in the Heaven of
Joy, they may be born among the gods in the Heaven of Delighting in
Emanations. In this way, they may take birth all the way to the
Heaven of Making Use of Others’ Emanations. Corresponding to their
impelling mental factors and their levels of faith, they attain such
auspicious abodes. All of that is due to hearing; it does not occur
without it. Such hearing, moreover, is that of the proclamation of
the Dharma, not anything else. This, then, is another quality that
ensues from the proclamation of the sacred Dharma: the proclamation
of the sacred Dharma is the source of protection, refuge, and escape
at the time of death.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第三十二聞法功德,何等功德?以聞法故,<span style="color: maroon;">終得涅槃</span>。聽法功德,於一切功德最勝最上。何等勝上?所謂涅槃。以聽正法,修習增長,如說修行,如實成就,其人決定能斷煩惱,到於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (30) Finally Going Completely Beyond Suffering · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4898 “ ‘There is yet another quality that ensues from the
proclamation of the sacred Dharma. What is that? Ultimate, complete
transcendence of suffering. One quality thus supersedes all the
others. What is that? To finally pass completely beyond suffering.
Holy people who abide by, become familiar with, and increase what
they have heard, and thus act in accordance with the teachings, will
certainly extinguish their afflictions and attain the transcendence
of suffering.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是善時鵝王菩薩為斷夜摩天眾放逸行故,以無等音說於真法,天眾皆生希有之心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.-
4899 “In this way, the ruler of swans, Auspicious Time, teaches
these authoritative teachings to the careless gods who roam
carelessly, teaching them in a wondrous and unparalleled voice.
[F.102.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天眾聞佛法故,心得清淨。一切天眾白鵝王言:於此天中,汝是天主,以有智慧辯才力故。我等天眾猶如畜生,以放逸故,樂於境界,常為欲愛,自害心故。鵝王音聲,我等歌音所不能及。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4900 “Upon hearing these authoritative teachings, the gods will
all become deeply trusting, and thus they will declare, ‘Only
someone like you is a true god. But our minds and accomplishments are
nothing like that. We are animals, overcome by carelessness. We look
to objects for protection, and our minds are continually destroyed by
craving. Our minds are nothing like what you have explained. We are
in awe at all this. We sing many songs, but never have we heard a
voice like this.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,鵝王菩薩說於正法相應頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞正法故,能止於惡法;以離惡法故,常得安隱處。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.2.10-35</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4901 “In response, the ruler of swans will utter these verses: “
‘The sacred Dharma holds blessings, And thus the proclamation of
the Dharma is powerful. Based on hearing the proclamation of the
sacred Dharma, One will give up unwholesomeness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞正法故,其心得清淨,能令心安住,不作眾惡業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4902 “ ‘Such a person will joyfully accomplish what is good And
engender it continuously. Those who hear the proclamation of the
sacred Dharma Will be satisfied by it. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">聞法能總持,聞法不造惡,聞法知業果,後得於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4903 “ ‘This will instill tremendous virtue Within their
mindstreams. Hearing the Dharma, they retain it. Hearing it, they
avoid negative acts. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">聞法故知法,聞法故信佛,智者聞法故,能解脫眾苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4904 “ ‘Hearing it, they comprehend actions and their results.
Thus, they proceed to the transcendence of suffering. Hearing it,
they comprehend the Dharma; Hearing it, they turn toward the Buddha. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞正法故,能知真法相,是故有智者,當勤聽正法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4905 “ ‘Those who hear the Dharma and are liberated from
suffering Are people of wisdom. With the proclamation of the Dharma
comes knowledge of reality. Hearing the Dharma transforms the minds
of beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">聞如來說法,能離於生死,斷離三種愛,得至無盡處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4906 “ ‘Therefore, as your minds pursue learning, You must act
with great diligence. Hearing the Dharma makes you turn away from
cyclic existence. This is what the blissful ones teach. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4907 “ ‘Conquering the three realms of existence, Such people
proceed to the stage beyond decay. 567 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞正法故,知四法因緣,及諸法生滅,聞法皆能知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4908 “ ‘Endeavoring with fourfold diligence, They understand
that phenomena neither arise nor cease. Through hearing, they attain
all seminal factors, And thus gain familiarization by means of
hearing. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞正法故,了知陰界入,如是二種相,智者應修行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4909 “ ‘They hear that the aggregates, elements, and sense
sources All possess the two characteristics. Hearing this, they gain
omniscience. Therefore, insight is supreme. [F.103.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">第一大力過,縛一切生死,以聞正法故,一切皆能知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4910 “ ‘The flaws of bondage in cyclic existence Are extremely
powerful. But, by hearing the sacred Dharma, They are overcome
without remainder. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以惡大力故,縛一切生死,以聞正法故,一切皆能滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4911 “ ‘They may be dealt with every instant And also reversed
without remainder. Endowed with hearing, one gains thorough
knowledge. That is why hearing is supreme. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於一切轉相、一切不轉相,以聞勝法故,一切皆能知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若死時欲至,則受大苦惱,以念聞法故,死苦不能亂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4912 “ ‘Embodied beings who become overpowered By the
sensations of impending death Can focus on what they have heard And
thereby gain strength in their hearts. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞智慧故,燒諸煩惱樹,以智火燒故,滅已不復生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4913 “ ‘The fire of hearing Burns away all the afflictions So
that they never Will be seen again.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">聞法不放逸,則得一切樂,聞法故安隱,是故應聽法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4914 “ ‘From the burning of carefulness Arises all forms of
happiness. From the ground of hearing grows fortune. Therefore,
hearing is supreme. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">得聞正法已,近智及耆老,能到無上處,永離老病死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4915 “ ‘Having listened to the proclamation of the sacred
Dharma, The wise increase it and follow it. In this way they proceed
to the unsurpassable realm, Which lies beyond aging and death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">聞故不造惡,聞故順法行,聞法故離苦,聞法最第一。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4916 “ ‘Based on hearing, one refrains from the unwholesome.
Based on hearing, one engages in the Dharma. Based on hearing, one is
released from suffering. Therefore, hearing is paramount. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以聞正法故,得三業清淨,若求清淨者,當勤聽正法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4917 “ ‘Through hearing beings acheive The purity of body,
speech, and mind. Therefore, those who wish for happiness Should
listen with respect. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以依聞法故,堅固勤精進,是則能速度,廣大三界海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4918 “ ‘Sailing the ship of hearing, One reaches the far shore
through steadfast diligence. In this way, beings are quickly
liberated In many far-reaching ways. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">聞法之財富,世間最第一,多財不知義,智者說貧窮。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4919 “ ‘People who are rich in hearing Are known to possess all
forms of wealth. The rich who are deprived of hearing Are called
destitute by the buddhas. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">遠離於師長,失聞正法財,是人無命果,為惡所破壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4920 “ ‘Those who are poor in terms of the sacred Dharma And
who lack a spiritual master Live lives to no effect And are destroyed
by unwholesomeness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">放逸懈怠人,親近惡知識,是人無命果,如殖種沙鹵。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4921 “ ‘The careless and the lazy Who keep unwholesome company
Will never witness any success, As all success is snatched away by
others. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">遠離見聞法,是則為盲人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4922 “ ‘Those who lack the eye achieved through hearing Are
known as blind. 568 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人遠離法,而行於非法,是人捨離藥,攝取於疾病。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4923 “ ‘Letting go of the Dharma To follow non-Dharma Is like
giving up medicine To indulge in disease. [F.103.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人近善友,增長無量法,猶如注大雨,河流皆增長。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4924 “ ‘For those who follow the Dharma, It will increase in
many ways, Just as rivers overflow During the season of monsoon. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">順法寂靜行,夙興念正法,必定得安樂,不為放逸誑。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4925 “ ‘Those who practice the Dharma are serene; They arise on
time and rest in equipoise. They are destined to happiness And are
not deceived by carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">既知智功德,智者應修行,非是無智者,而得受安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4926 “ ‘Therefore, knowing insight to be valuable, The wise
practice insight. Thus, even those who are not knowledgeable Can
become destined for happiness beyond arising and ceasing.’ 569 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是善時鵝王為諸天眾種善根故,數數為說利益之法,斷無利益,說佛經法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4927“With these words, Auspicious Time plants roots of virtue in
the hearts of the gods and establishes them in virtue. Repeatedly,
and in myriad ways, he benefits them and extends them favors, freeing
them from harm. He delivers the authoritative teachings that were
spoken by that perfect buddha.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天眾既聞法已,生敬重心,生歡喜心,放逸薄少。天同業故,復詣異處而受天樂。善時鵝王既以迦那迦牟尼所說經,名集無量功德聞法堅固經,為諸天眾具演說已,復詣異處,思惟念法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4928 “Hearing the Dharma in his presence, the gods are deeply
respectful and satisfied. However, careless and feeble as they are,
they will nevertheless plow ahead, stirred by the wish to engage in
unwholesome physical revelry. As Auspicious Time has now delivered
the discourse of the blessed Kanakamuni known as The Essence of the
Proclamation of the Sacred Dharma, which has so many good qualities,
he will also take up residence elsewhere, being intent on nothing but
the Dharma. This concludes the discourse taught by the blessed
Kanakamuni known as The Thirty Qualities of the Essence of the
Proclamation of the Sacred Dharma.</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-75318670398136703702022-02-23T09:35:00.004+08:002022-02-24T19:53:22.029+08:00迦迦村陀佛的教導-二十二法<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之三十九</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之二十五</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;"></span><span style="font-size: medium;"></span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,諸天眾為求樂故,空中旋轉,如四天王、行使天等或去或來,此諸天眾亦復如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· The Twenty-Two Wholesome Factors 538 · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4473 “At this point, those gods who descended from the Heaven of
Joy will have been flying about in the sky, moving through space in a
way that resembles the movements of the gods in the Heaven of the
Four Great Kings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,兜率陀諸天眾聞此聲已,七萬天眾從上而下,敬重正法,放逸薄故,向夜摩天種種莊嚴孔雀王所。時,種種莊嚴孔雀王菩薩知兜率陀天以心歡喜,告諸天子:善來真天!少放逸故,能來至此求未來果。若欲得聞種種法要,汝當速下,如我所聞寂靜之法,當為汝說。我已修集,能至涅槃。我於往昔所聞之法,一切師等本所不聞。我於迦羅村陀佛所,得聞此法。生生之處,以願力故,常不忘失,為他人說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">From
time to time, they will hear some of the many aspects of the peacock
king’s melodious teaching. Having now developed respect for the
sacred Dharma and having become less careless, seventy thousand of
these gods who heard the song will return and land on the ground.
They will arrive before the peacock king Resplendent, who teaches the
Dharma in a magnificent manner. Seeing the gods that descended from
the Heaven of Joy, the peacock king will say to them with great joy,
‘Welcome! Foremost gods, you have come flying to this place because
your carelessness has waned. You have come out of a concern for both
this world and what lies beyond. You have come to listen to numerous
presentations of the Dharma. Listen well to my Dharma and I shall
teach you. [F.41.a] The teachings are a method that brings
auspiciousness and leads to the city of the transcendence of
suffering. They constitute a previously unknown way to prevent any
further rebirths. When, in another life, I was born as a human, I
heard these teachings from the blessed Krakucchanda, and because I
remember past lives and have made aspirations for that purpose, I now
recall those teachings and can share them with others.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,兜率陀天聞孔雀王說是語已,從空中下,敬重正法。於山峯中、大眾共會山峯之中無量蓮花池、無量流泉、無量寶性,無量眾鳥出妙音聲。於摩尼間錯山峯之中圍遶孔雀王,四面而住。威德殊勝,色相具足,一切光明勝夜摩天。如夜摩天比閻浮提人,兜率陀天勝夜摩天亦復如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4474 “Hearing these words from the peacock king, the gods from
the Heaven of Joy will descend from the sky and gather around him,
satisfied out of respect for the sacred Dharma. They will assemble on
the summits of Bright Jewels, the mountain that abounds with cascades
and pools as well as gorgeous forests, parks, lotus pools, and jewel
mines. With respect to their perfect looks, steadfastness, and
magnificence, the visitors are far superior to the gods of the Heaven
Free from Strife. In fact, the gods of the Heaven of Joy are as
superior to the gods of the Heaven Free from Strife, as are the gods
of the Heaven Free from Strife to the humans of Jambudvīpa.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">時,夜摩天見兜率天破壞色慢及自在樂,往詣孔雀王菩薩所。有樂遊戲入於林中,未曾見於兜率天故,瞻仰而住,或上山頂欲求遊戲。復有諸天圍遶孔雀王四面而住。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4475 “When the gods in the Heaven Free from Strife see the gods
of the Heaven of Joy, their elation based on looks, majesty, and
magnificence will be humbled, and thus they will approach the place
where the peacock king resides. However, some of them will remain in
the forests and groves due to their fondness for playing. Just as the
gods of the Heaven Free from Strife are in all regards superior to
the humans of Jambudvīpa, the gods of the Heaven of Joy are far
superior to the gods of the Heaven Free from Strife. [F.41.b]
Therefore, wishing to see the unprecedented wonders of gods from the
Heaven of Joy, some of the gods in the Heaven Free from Strife will
approach and watch. Others, however, will fan out over the mountain
peaks in order to resume their frolicking.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩告諸天眾:有二十二法,我今當說。我所敬習,利益天人,第一安樂,一切眾生令得正行。此二十二法利益安樂天人愛法。現在、未來天人愛法,能斷放逸,滅令不生。若諸天人能離放逸,常得安樂,乃至涅槃。此法利益,父母利益所不能及。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4476 “Once the gods from the Heaven of Joy have assembled around
the peacock king, the bodhisattva will speak to them: ‘Gods, this
is the way gods and humans benefit by trusting the Dharma and
becoming familiar with it. This is the way to achieve the highest
happiness. This is the way to benefit all beings and establish them
at the levels of gods and humans. There are twenty-two factors that
benefit gods and humans in this world and beyond, bringing desirable,
attractive, and delightful consequences. These twenty-two factors
serve to relinquish carelessness, free one from failure and
destruction, deliver infinite happiness, and bring gods and humans to
the transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何等二十二?一者悔心;二者畏惡道;三者忍;四者精進;五者說法;六者悲心;七者軟心;八者調伏;九者信業;十者不住壞處;十一者住心;十二者畏惡名;十三者不樂著;十四者獨行;十五者心不散亂;十六者念死;十七者離色富財種姓憍慢;十八者軟語;十九者於一切眾生起平等心;二十者知足;二十一者畏於境界;二十二者捨不信心。此二十二法,若天、若人如實修行,不墮惡道,速得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">What
are these factors of the Dharma that thus benefit beings in ways that
are superior to any mother or father? They are as follows: (1)
remorse, (2) fear of the lower realms, (3) patience, (4) diligence,
(5) teaching the Dharma, (6) compassion, (7) gentleness, (8)
observance, (9) faith, (10) fear of scandal, (11) absence of
clinging, (12) delighting in solitude, (13) an undistracted mind,
(14) recollection of death, (15) freedom from infatuation based on
one’s body, family, nobility, and health, (16) overcoming
fickleness, (17) steadfastness, (18) gentle speech, 539 (19)
impartiality with respect to all beings, [F.42.a] (20) contentment,
(21) weariness of objects, and (22) distrust of the mind. Any god or
human who attends to those twenty-two factors will not be born in the
lower realms but will soon attain the transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">1.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何名悔?云何悔已而得安隱?</span>既生悔已,斷不善法。<span style="color: maroon;">云何生悔?</span>若見他人造作不善身口意業,他作身業而呵毀之,應生悔心,不共同住。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (1) Remorse · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4477 “ ‘How should one develop remorse? When one engages in
delightful conduct, one may become mentally attached, which will then
destroy any virtuous factors. How to remedy that? Monks should regard
those who engage in unvirtuous actions of body, speech, and mind as
revolting, they should rebuke them, and they should not keep company
with those whose minds are preoccupied by attachments.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有因緣,自起不善覺觀之心,隨生即捨,不生憶念,不味不著,內心生慚愧於他人,勤修精進令其不生,不受覺觀。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Likewise,
if they should themselves fall under the power of conditions and
develop such thoughts, they must immediately overcome those thoughts
and not relish them. Whatever they were carried away by they should
confess in the presence of others, and endeavor and train so as to
avoid any recurrence. In this way, they will ensure that they do not
thereafter engage in such thinking. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">心呵惡覺觀。譬如大坑,滿中糞屎死狗不淨。有清淨人入中求淨,既入坑中不淨沒咽,爾時其人心生厭惡。若有起於不善覺觀,其心生悔亦復如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Monks
perceive such unvirtuous thoughts like excrement or a dog’s corpse
that is tied around their necks. They feel just as revolted as people
who are obsessed with cleanliness feel when they encounter feces or a
dog’s corpse. That is how disgusted monks feel by unvirtuous
factors. [F.42.b] They reject them and regret them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">譬如異人常求淨行,以不知故,誤食糞穢。或有強力怨家強令食糞,食已惡賤,心生悔恨,後更不食。若有行於善業之人慚愧、呵毀不善覺觀亦復如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4478 “ ‘As an example, if people who are fond of cleanliness,
who maintain a high level of hygiene, and who find great comfort in
cleanliness should happen to accidentally eat excrement, or if they
became forced to do so by an opponent, they would condemn and deplore
it, they would not do so again in the future, and they would regret
it. In the same way, if monks or people of a similar kind who adhere
to virtue should give rise to an unvirtuous thought, they would
condemn and deplore it and would make sure to train their minds and
practice what is virtuous, so that whatever led them astray would not
recur. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">勤修精進,斷除覺觀,是名初法。不生放逸,斷除放逸,破壞放逸,是故天人應當修學。若有善人欲求真諦,怖畏生死,若生微少不善覺觀,應生悔心,不生願心,不生放逸。不放逸人能起悔心,放逸之人則不能悔。如是一法,是諸善業之根本也。所謂斷除不善覺觀而生悔心,是名初法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4479 “ ‘This is the first among those factors whereby gods and
humans can overcome, destroy, and annihilate carelessness. Therefore,
holy people who pursue insight into reality and are fearful of the
terrors of cyclic existence should train like this, giving rise to
remorse about even the subtlest forms of unvirtuous thought. Be
heedful of this and do not become careless for even a moment, because
the single root of all unvirtuous factors is relishing and being
attached to things. That, then, is the first factor.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">復次,第二善法增長善法,所謂畏於惡道</span>,名大出法,滅於放逸,能斷放逸。一切人天畏惡道行。若有沙門、若婆羅門、若復餘人,若畏惡道,不作惡業,若見他作亦不隨喜,知不善業墮於地獄、餓鬼、畜生,是故不作惡不善業。惡業之因,墮於惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (2) Fear of the Lower Realms · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4480 “ ‘Fearing the lower realms is another factor that
likewise causes virtue to increase. Fearing the lower realms is a
quality of the Great Vehicle, because with fear of the lower realms,
both gods and humans succeed in destroying and overcoming
carelessness. [F.43.a] When a monk or someone of a similar kind fears
misfortune, he will not engage in unvirtuous actions, nor will he
rejoice when others do so. Knowing that unvirtuous actions cause
beings to be born as hell beings, starving spirits, or animals, such
people will think, “I must not pursue unvirtuous factors because
such unwholesomeness leads to a fall into misfortune.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何以故?於少惡業習近喜樂,令惡增長,墮於地獄、餓鬼、畜生。是故沙門、若婆羅門及餘畏惡道者應如是學,常應怖畏,不善果報甚為大惡,成就地獄、餓鬼、畜生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4481 “ ‘If living beings resort to, become habituated to, and
increase acts of even minor negativity, then that will make them take
birth among hell beings, starving spirits, and animals. Therefore,
monks, brahmins, or others of such kind should train so that fear of
the lower realms may make them fearful of unvirtuous factors. The
effects of unvirtuous actions ripen as the experience of life as a
hell being, starving spirit, or animal.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">放逸行人、少智之人若能如是畏惡道者,不作放逸,不作身口意三種惡業,如是之人常修善業,捨不善業,是名畏惡道。<span style="font-family: Nimbus Roman No9 L, serif;">
</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Such
are the effects of fearing the lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
careless gods of base minds who roam carelessly must develop fear of
the lower realms, for when they are fearful of the lower realms, they
will not remain careless. They will refrain from unvirtuous actions
of body, speech,and mind. Every single day, they will practice
virtuous actions and refrain from unwholesome ones.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">譬如有人知自他力,畏於毒蛇及以刀火能斷人命;畏惡道者,怖畏惡業亦復如是。如是之人於微細業捨而不作,不行放逸。捨放逸故,生天人中,受大富樂。受富樂已,後入涅槃。以勝樂故,無死無變、無退無盡,是故常應怖畏惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">People
who know their own strength and that of others will be able to
eradicate all forms of poison, wild animals, precipices, and lethal
dangers. [F.43.b] Likewise, fear of the realms of misfortune will
make them avoid such factors as they occur, so that they may give
them up, refrain from even subtle unvirtuous actions, and avoid being
careless. By relinquishing those, they will then enjoy a divine or
human life. They will pursue the path to the city of the
transcendence of suffering, ensuring by all means that they attain
this transcendence of suffering. They will attain a supreme happiness
that is stainless, immutable, and undefiled. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有沙門、若婆羅門及餘行者能如是行,得無上處。彼時,世尊說此偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4482 “ ‘Therefore, one should always fear the lower realms.
Whether one is a mendicant, a brahmin, or someone else of a similar
kind, this will deliver the attainment of the supreme stage. This can
also be expressed in these verses: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人畏惡道,應捨放逸垢,修善求功德,則到涅槃城。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4483 “ ‘People who fear the realms of misfortune Will give up
the powers of carelessness. Practicing what is virtuous and pursuing
good qualities, They will realize the transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人畏惡道,其人心正直,以其正心故,從樂得樂處。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.106</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4484 “ ‘Those who fear the realms of misfortune Will have
peaceful minds. While resting in composure, They will experience one
happiness after another. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若不畏惡道,則多造惡業,為惡火所燒,將入於地獄。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.15.69-71</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4485 “ ‘Those who have no fear of the lower realms Will engage
in many unwholesome actions. Burned by their unwholesome minds, Such
people will experience suffering in the future. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">譬如微少火,雖小亦能燒,惡道亦如是,經劫猶得報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4486 “ ‘Even though a spark is tiny, It can nonetheless ignite
a fire. Likewise, even minor unwholesomeness Can lead the
unintelligent and unwholesome mind to hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人欲得樂,應畏於惡道,怖畏救惡道,則能得安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4487 “ ‘Therefore, those who wish for happiness Should develop
fear of the lower realms. That is a steady refuge for all beings. No
happiness ensues from unwholesomeness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是法中,若天、若人、若沙門、婆羅門及餘善人,若畏惡道,於少不善,尋即悔過,心不隨喜亦不思惟,心念地獄、餓鬼、畜生,怖畏苦果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4488 “ ‘In this way, gods and humans, mendicants, brahmins, and
all others of a similar kind should cultivate this factor. Should
they give rise to even minor forms of mental negativity, those who
have developed fear will confess it as soon as it arises. [F.44.a]
They will not rejoice in negativity, and they will notentertain any
negative thoughts, because they are mindful and aware of the
sufferings of hell beings, starving spirits, and animals. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">念已畏於三不善道,捨十惡業,止而不作,不教他作亦不隨喜,不近如是惡業之人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
three forms of suffering in the lower realms can also be further
divided into ten in relation to the ten unvirtuous actions. Hence,
fearing the lower realms, one will relinquish and refrain from such
actions. One will not rejoice in them, nor will one mingle with
people who engage in such actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">修行善業,捨一切惡,行淨無垢,捨離放逸,止一切惡,於不善法流轉有中而得解脫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4489 “ ‘This is how holy people give up all forms of
unwholesome conduct and engage in the virtuous practices of holy
people whose conduct is stainless and free from carelessness.
Relinquishing all forms of existence that are caused by unwholesome
conduct, and abandoning all unvirtuous actions, they are freed from
all flaws.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於一切法得解脫已,解脫諸過則能安隱,度有彼岸。是故應當常畏惡道,當如是學,一切天人若愛此法,能至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
beings who are free from all flaws, free from all affliction, at
ease, and sharp are able to cross the river of existence. Therefore,
you must train in this, cultivating an understanding of the terrors
of the lower realms. Through this further factor that is desirable,
attractive, and delightful, all beings will reach the transcendence
of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,彼佛世尊說離放逸能至涅槃,利益安樂一切天人。我於先世人中得聞,憶念不忘,我今當為諸天眾說。云何名為第三忍法?如是忍者,第一善法、第一清淨,佛所讚歎。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (3) Patience · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4490 “ ‘The Blessed One also taught another factor that brings
benefit and happiness to gods and humans and allows them to overcome
carelessness and attain the transcendence of suffering. Such is the
teaching that I heard when I was a human, and since I now recall it,
I shall share it with the gods. What is that factor? Patience.
Patience is a supreme virtue, extremely auspicious, and extolled by
the buddhas. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">忍有二種:一者法忍;二者生忍。云何法忍?<span style="color: maroon;">緣法道行</span>,思惟白法——忍堅固法,思惟善道,勝故能忍,故名為忍。譬如大地忍諸世間山河、園林無量種類,忍之不疲,一切法忍亦復如是。能到涅槃,一切法忍堅固最勝,白淨善法,涅槃道攝,故名法忍。如是之人堅固世間忍故,能至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4491 “ ‘Moreover, there are two kinds of patience. [F.44.b] One
type of patience is achieved by the unique virtuous qualities
associated with the path of concentration when practiced in
accordance with reality. Such a path is traversed by meditators who<span style="color: maroon;">
follow the path of the sameness of all phenomena.</span> They develop
patience as they live on the ground of this world, among the rocks,
in forests, or in the jungle. It prevents them from becoming
depressed. With such patience, they adhere to the factors that
deliver all the qualities of the transcendence of suffering. This is
the patience of those who attain what is stable, essential, real,
unique, and foremost. They attain all virtuous factors as well as the
path to the transcendence of suffering. By following the path of such
a stable patience, they shall go beyond the world and attain the
transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第二忍。所謂若沙門、婆羅門、若復餘人,欲起瞋恚,忍令不起,知瞋過故,作是思惟:若起瞋恚,自燒其身,其心噤毒顏色變異,他人所棄,皆悉驚避,眾人不愛,輕毀鄙賤,身壞命終墮於地獄。以瞋恚故,無惡不作,是故智者捨瞋如火。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4492 “ ‘There is also a second kind of patience. Thereby,
mendicants, brahmins, and others of a similar kind overcome the
poison of anger. Recognizing the effects of anger, they do not grant
it any occasion to grow. Otherwise, when people become angry, they
burn their own support. Their appearances transform and their faces
turn red. They make others notice their carelessness and they are
frightening to people of the world. They are indiscord with everyone
around them, appear unappealing, and attract scorn. When later their
bodies disintegrate, they will suffer an inauspicious fall and be
born in the hells. There is no greater misconduct than that of people
who are overcome by anger. [F.45.a] Therefore, the steadfast must
give up anger as if it were fire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">知瞋過故,能自利益,為欲自利、利益他人,應當行忍。譬如大火焚燒屋宅,有勇健者以水滅之,智慧之人忍滅瞋恚亦復如是。能忍之人第一善心,能捨瞋恚,眾人所愛,眾人樂見,人所信受,顏色清淨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4493 “ ‘People who do what is beneficial will understand the
effects of such flaws. As they are engaged in what benefits both
themselves and others, they will cultivate patience and dispel those
flaws. Just as people will extinguish a fire that has broken out in
their home, wise people will extinguish anger with the water of
wakefulness and thus develop a supremely virtuous mind of perfect
patience. People who are patient and who have relinquished anger get
along with everyone. They are beautiful and delightful to behold.
They are highly trustworthy, and their faces are radiant. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">其心寂靜,心不躁動,善淨深心,離身口過、離心熱惱、離惡道畏、離於怨憎、離惡名稱、離於憂惱、離怨家畏、離於惡人惡口罵詈、離於悔畏、離惡聲畏、離無利畏、離於苦畏、離於慢畏。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Their
minds are very pure and well-poised, and they have a highly virtuous
attitude. They are free from misdeeds of the body, flaws of speech,
and torments of the mind. They have departed from the terrors of the
lower realms. They have no adversaries and no enemies. They are free
from all offensive stains, have no wish to harm, and their hearts are
free from attachment. They are free from the terrors of royal
punishment. They are free from the terrors of speaking unwise and
incorrect words. They are free from the terrors of regret, free from
the terrors of wealth being lost, free from the terrors of suffering,
and free from the terrors of excitement. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人能離如是之畏,一切功德皆悉具足,名稱普聞,得現在未來二世之樂,眾人視之猶如父母。是忍辱人,眾人親近。是故瞋怒猶如毒蛇、如刀如火,以忍滅之,能令皆盡。能忍瞋恚,是名為忍。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Instead,
they are endowed with all good qualities. They are constantly praised
by everyone. Wherever they go, in this world and beyond, they find
happiness. [F.45.b] They are like a mother or father to everyone.
They always do what is proper. 540 They become holy people, endowed
with patience. Hence, by means of patience, they pacify aggression,
which is like a lethal poison, a weapon, and a tempest. They declare
any mistakes, are forbearing, and observe their commitments. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有善人欲修行善,應作是念:忍者如寶,應善護之。如是忍者,能破瞋恚。正法忍光猶如炬火,能滅瞋闇。如盲者眼貧。正法者之財賄除邪見之貧窮,猶如父母利益其子。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4494 “ ‘Patience is to be cultivated by all holy people who
pursue what is virtuous, so treat it like a jewel. When others are
burned by the fire of anger, or are lost in the darkness of anger,
then you must light the lamp of the sacred Dharma for them and thus
give sight to the blind. To those who are starving from a lack of
Dharma, give them the sustenance of the sacred Dharma. Overcome all
that has been ruined by wrong view. Be like a mother or father to
those who are abandoned due to injustice.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">瞋恚沒溺,忍為大船。墮惡道者,忍為救拔。忍如大水滅地獄火,忍力能斷餓鬼慳嫉飢渴之惱。若墮畜生互相殘害,忍力則能施其身命。應樂行忍,常習不捨,若畏惡道,當勤精進思惟忍力。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Be
an ever-present swimmer to save those who are drowning in the waters
of anger. Reach out and pull to safety those who are plunging into
the lower realms. Be the water that extinguishes the red-hot embers
of hell into which those consumed by anger fall. Be the food and
drink that satisfy the hunger and thirst of those envious beings who
roam the world of starving spirits overcome by such suffering. Be the
gift of life for those who take pleasure in killing each other, thus
tying themselves to the realms of animals. In this way, practicing,
abiding by, and increasing patience, virtuous people who fear the
terrors of the lower realms should endeavor with supreme diligence
and keep these matters in mind.’ [F.46.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人忍莊嚴,諸莊嚴中勝,財物可劫盜,忍則不可失。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.24.1-14</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4495 “At that point the peacock king will utter these poetic
verses: “ ‘People adorned by patience Cannot be matched by those
adorned with wealth, Because wealth may be robbed, But patience never
will.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人修行忍,一切眾所愛,後時得安隱,忍為第一戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4496 “ ‘People endowed with patience Are a joy for all beings,
And they later reach what is excellent. Therefore, patience is the
supreme austerity.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人修行忍,捨一切瞋恚,現在及未來,常得安隱處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4497 “ ‘People endowed with patience Give up all the flaws of
anger. In this life and the next They reach what is excellent.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">忍辱戒智慧,如是三種財,此財最第一,非珍寶能譬。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4498 “ ‘Patience is wealth, And so are discipline and insight.
Such riches are worthy of praise, Unlike jewels and such. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人修行忍,一切應供養,善人所讚歎,是故應行忍。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4499 “ ‘People endowed with patience Receive constant
veneration by the holy, And they also achieve great renown.
Therefore, patience is supreme. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">忍藥為第一,能除於瞋毒,忍能滅瞋恚,令其不復生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4500 “ ‘Patience is held to be the perfect medicine Against the
poison of anger. When anger is crushed by patience, It will not
recur.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">闇覆愚癡人,忍為勝光明,如燈能除闇,忍示於正道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4501 “ ‘Especially for childish beings Who suffer in the dark,
The path of patience Is the lamp that illumines. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若離正法財,流轉於五道,若有忍財物,於世最豪富。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4502 “ ‘Those deprived of the wealth of Dharma Roam through the
five classes of beings,But with the substance of patience, One will
remember the wealth of the world. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">瞋恚大曠野,黑闇甚難度,忍資糧具足,能過無留難。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4503 “ ‘When lost in the darkness of anger — The wilderness
that is so hard to cross — If beings discover sustenance on the
path of patience, They are certain to be free. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若迷正法路,忍能為正導,怖畏惡道者,忍力為救護。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4504 “ ‘For those who follow the path of the sacred Dharma,
Patience is the supreme support. Patience is taught in order to
provide fearlessness To those fearing the terrors of the lower
realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常令眾生樂,能滅於苦惱,常得安隱樂,永離諸怖畏,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4505 “ ‘Patience crushes all suffering And brings lasting
happiness to everyone. Always delivering all forms of fortune, It
excludes all forms of adversity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">善人之所愛,能生信功德,和集善吉祥,捨離不善法,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4506 “ ‘Holy beings always delight in patience, Which is the
source of virtues. [F.46.b] It creates trust and great qualities And
causes the relinquishment of all that is unvirtuous. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">示人正解脫,能滅生死畏,昇天之階陛,滅除地獄火,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4507 “ ‘For people who adhere to liberation And are fearful of
the terrors of cyclic existence, This staircase to the higher realms
Overcomes the fires of hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">餓鬼畜生界,忍為能救護。忍能滿功德,令眾生寂滅,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4508 “ ‘Warding off the world of starving spirits, As well as
that of the animals, Patience auspiciously imbues All beings with
excellent qualities. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">欲得吉祥樂,當修行忍辱。如是忍者,名第一法,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4509 “ ‘Praise and happiness are attained By endeavoring in
patience. Therefore, cultivate this additional factor That is known
as patience. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以修行故,現在未來常得安樂,身壞命終生於天上,後得涅槃。是故為不放逸生天人中,當修行忍。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4510 “ ‘In that way, one will enjoy great happiness, and when
one’s body disintegrates, one will take birth among the gods in the
joyous higher realms. One will even attain the transcendence of
suffering. Therefore, all who have been born as gods or humans should
cultivate patience so that they may be free from carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,第四善業能離放逸。若沙門、婆羅門及餘善人作何等善業?<span style="color: maroon;">所謂精進勤求善法</span>。與善相應,道法精進,正時相應,時處寂靜,修習世間、出世間法相應寂靜,非不相應。若沙門、婆羅門於世間、出世間法,初夜後夜知時止息,知時知處及知方便,如是則得安隱而住精進,能破一切懈怠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (4) Diligence · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4511 “ ‘Mendicants, brahmins, and others of this kind should
cultivate another virtuous factor that neutralizes the poison of
carelessness. What is that? Diligence. Diligence is a most auspicious
and virtuous factor. By genuinely cultivating diligence so as to
proceed along the path of liberation, one’s actions will be
suitable in terms of time and object, which will bring about
fortunate circumstances. All mundane and supramundane matters will be
accomplished without contradicting what is right. Mendicants or
brahmins who are diligent with respect to mundane and supramundane
affairs will meet with success. They will get up at the right time
and rest at the right time. Such people who do what is proper in
terms of place and time will always meet with fortunate
circumstances. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、婆羅門為破煩惱,勤修精進,既生精進,於色聲香味觸境界不起著心。若得因緣,持心令住,正心精進,二法為伴。攝心令離一切境界。若不善力起,精進遮之,正念斷除。一切法中,精進第一。以此二法為同伴故,令諸善法堅固不壞而得果報。正心精進功德力故,終得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4512 “ ‘Diligence is certain to overcome all indolence.
[F.47.a] Through diligence, mendicants or brahmins who endeavor to
crush the afflictions will turn their minds away from all the objects
that they hear, touch, taste, smell, and see. Although the arising of
objects is circumstantial, they examine their nature and remain
guarded against them. Then, assisted by diligence, they decisively
turn away from all such objects. With a swift mental commitment, they
relinquish objects by means of their virtuous diligence. They become
composed, stop the objects, and develop restraint. Therefore,
diligence is a factor that is found at the summit of all good
qualities. When accompanied by diligence, all virtuous factors become
extremely stable, enduring, and fruitful. When the qualities of a
virtuous mind are brought together with diligence, they lead to
complete awakening.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、婆羅門及餘善人知此功德,當勤精進。於世間中,精進最勝。若世間業,以勤修故,而得堅固。以勤修故,而得果報。久住於世,他不能壞。若人精進,於命終時,其心清淨亦不怯弱,心不散亂、不恐不怖。雖得衰惱,不休不息,常勤修習,諸善增長,怨不能壞,無有人能說其過惡。隨所作業,具足成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4513 “ ‘Therefore, understanding these qualities and abiding
within the Great Vehicle, mendicants or brahmins who wish to quickly
awaken to unexcelled and perfect buddhahood must cultivate this
helpful factor. Diligence makes one excel with respect to both
mundane and supramundane qualities. Even if one’s diligence is
steadily applied toward some mundane objective, one’s efforts will
not be fruitless. Diligence brings long-lasting effects that cannot
be destroyed by any extraneous factors. [F.47.b] Even when the great
mundane terrors of death arise in their totality, people who are
diligent will not feel any agony. They will not be shaken and will
not suffer from disease. Even if they should fail completely with
respect to their own and others’ objectives, they will not become
disheartened but keep endeavoring toward their goals. They will be
bold and hard for enemies to sway. Whatever they achieve will not be
subject to destruction. Whatever they start will come to fruition. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是世間善業精進,智者所讚,何況出世正智精進而不勝妙。是故一切法、一切時、一切智,有智和合現前精進,知時知處,正見勤修。發精進故,得一切樂。若行顛倒,則得無利衰惱憂患。若無智慧,雖復勤苦,不名精進。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4514 “ ‘Since even people who are skilled in mundane pursuits
offer praise to diligence, it goes without saying that diligence also
is of foremost importance to those who have developed genuine
knowledge about supramundane matters. Therefore, everyone should at
all times and in all contexts let their actions be informed by proper
understanding and thus engender diligence with intelligence and
knowledge of place and time. Doing so will lead to the highest
happiness. Barring that, one will be unhappy and encounter many types
of misfortune. Therefore, whenever one’s diligence is informed by
misunderstanding, it cannot be considered proper diligence.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">時處相應故,令作業增長,如法勤精進,則得善果報。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.25.1-9</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4515 “At this point the peacock lord will sing the following
poetic verses: “ ‘Those who act diligently With knowledge of
place and time Will attain fruitful results Through their intelligent
endeavors. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">雖法處作業,捨離於正法,作業不成就,以離精進故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4516 “ ‘When one does not understand objects and actions And
becomes separated from the Dharma, All one’s pursuits will fail And
one will end up discarding diligence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如法勤精進,智慧得涅槃,如空中投戟,即生於天上。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4517 “ ‘When diligence is practiced intelligently, The wise
reach liberation. Like an arrow released into the sky, One can reach
the world of the gods. [F.48.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人勤作業,而修行精進,所作皆和合,得廣大成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4518 “ ‘When strong and diligent people Begin a given project,
They will also see it through To completion and perfection. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若於世間義,若出世間義,皆由精進力,一切得成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4519 “ ‘Those wishing to achieve a supramundane objective
Beyond the world of the gods Will accomplish that by means of
diligence But will fail if they lack diligence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若離精進力,及離於正法,彼人無富樂,如求月中垢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4520 “ ‘People with few worries and no diligence, Who have
given up the Dharma, Will never increase their splendor, Just like
tasty food once it has been digested. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">賢聖八分道,念為能守護,精進大力人,能到第一道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4521 “ ‘Those who are sustained by the knowledge Of the
eightfold path of the noble ones Will be diligent and joyful As they
proceed to the supreme destination. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">精進得菩提,精進故生天,一切諸道果,無非精進得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4522 “ ‘Diligence brings awakening, Diligence leads to the
higher realms, And diligence even brings buddhahood. Nothing brings
success like diligence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">既知此功德,精進調諸根,意發勤精進,無與精進等。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4523 “ ‘Therefore, understand its qualities And let diligence
lead your faculties. Give rise to a mind of diligence. There is no
wealth like diligence.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是孔雀王菩薩為兜率陀天眾、夜摩天眾,說於本生所持經法。時,諸天眾皆悉聽受,離於放逸,諸根調伏,一心諦聽。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4524 “With these verses, the peacock king Resplendent teaches the
gods from the Heaven of Joy and the gods in the Heaven Free from
Strife the Dharma that he remembers from a previous life. Hearing the
Dharma, all the gods will become free from carelessness, and with
attentive ears and one-pointed minds, they will become tranquil.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">時孔雀王知諸天心生大歡喜,發勤精進,以清淨心為之說法,令集安隱,寂滅涅槃,利益安樂一切諸天。一切菩薩法利眾生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Recognizing
their state of mind, the peacock leader will continue his teaching of
the Dharma with great vigor and tremendous delight. For the benefit
of those gods, he will give a teaching that is skillful, excellent,
auspicious, and brings the transcendence of suffering.</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">
</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><a name="__DdeLink__1207_1514186004"></a><span style="font-family: Roman Unicode;"><span lang="en-US"></span></span></span><span style="font-size: medium;"></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之四十</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之二十六</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次第五,聞法利益安樂一切人天,謂<span style="color: maroon;">何等法?所謂說法</span>,說於一切布施之法,說諸善法一切尊中,聞法最勝,能斷一切憍慢根本。<span style="color: maroon;">所謂說法</span>,能調憍慢。說法、聞法、尊敬重法,說於信法,說受持法,說修行人不離說法。諸佛如來以法為師,何況聲聞緣覺。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (5) Teaching the Dharma · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4525 “Practicing what is of benefit to others, the bodhisattva
will proceed: [F.48.b] ‘There is also a fifth factor that brings
benefit and happiness to gods and humans. What is that? Teaching the
Dharma. Teaching the Dharma is the foremost among all forms of
generosity, for it overcomes all forms of agitation. Such is the
teaching of the Dharma. Teaching the Dharma includes listening to the
teaching, having respect for the teaching, being inspired by the
teaching, holding the teaching dear, accomplishing the teaching, and
teaching without interruption. Since even the thus-gone ones praise
the Dharma, that is obviously also the case with respect to hearers
and solitary buddhas. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">說法有十功德,多所利益。何等為十?時處具足,分別易解,與法相應,非為利養,為調伏心,隨順說法,說施有報,說生死法多諸障礙,說天退沒,說有業果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4526 “ ‘A Dharma teaching is particularly precious when it
involves eleven factors. What are the eleven? It should (1) be
appropriate to the place and time, (2) be informative, (3) be free
from contradictions, (4) be clear, (5) be given without concern for
wealth and honor, (6) be in accord with the minds of the students,
(7) teach the unfailing effects of generosity, (8) belong to the
Great Vehicle, (9) teach about the defects of cyclic existence, (10)
teach about the passages to the higher realms, and (11) teach about
karmic actions and their effects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若說法人有此十法,令聞法者得多功德,利益安樂乃至涅槃。是聽法者及說法人隨所作願,各得成就。一切種種布施之中法施最勝,乃至能令一切眾生得涅槃樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
a teaching of the Dharma is delivered by means of those eleven
factors, the Dharma that is taught will be precious for both the
listener and the teacher. In exact accord with the way it is
dedicated, such a teaching will be meaningful, engender good
qualities, give rise to happiness, and eventually lead to the
transcendence of suffering. Among all possible forms of generosity,
giving the gift of the Dharma by teaching the sacred Dharma is
extremely special. Such generosity delivers the happiness of the
final transcendence of suffering to all beings. [F.49.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,聞法功德:成就深心,信根清淨,一向淨心信於三寶。詣聽法處,為聞正法,隨舉一足,皆生梵福。若人供養說法法師,當知是人即為供養現在世尊。其人如是隨所供養,所願成就,乃至得阿耨多羅三藐三菩提,以能供養說法師故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4527 “ ‘There are also other qualities that ensue from teaching
and listening to the sacred Dharma. When the proclamation of the
Dharma is heard, householders and mendicants may respond with faith
and devotion and turn one-pointedly 541 toward the Three Jewels with
pure minds and receptive faculties. When people leave their homes and
go to a temple or a park with the wish to listen to the Dharma, they
achieve the merit of Brahmā with every step they take. Likewise,
when offerings of wealth are made to the Dharma and to the teachers
of the Dharma, that amounts to making offerings directly to the
Buddha. All such offerings will ripen in perfect accordance with the
way they are dedicated, and the effects will continue to emerge all
the way to the attainment of unexcelled and complete awakening.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何以故?以聞法故,心得調伏;以調伏故,能斷<span style="color: maroon;">無知流轉</span>之闇。若離聞法,無有一法能調伏心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4528 “ ‘Why do offerings made to teachers of the Dharma have
such effects? Because when the Dharma is taught, minds become
pliable, and pliable minds can overcome the darkness that has
otherwise endured <span style="color: maroon;">since time without beginning</span>.
Nothing else can make the mind pliable in the same way.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如聞說法,有四種恩甚為難報。何等為四?一者母;二者父;三者如來;四者說法法師。若有供養此四種人,得無量福,現在為人之所讚歎,於未來世能得菩提。何以故?以說法力,令憍慢者得調伏故,令貪著者信布施故,令麁獷者心調柔故,令愚癡者得智慧故。以聞法力,令迷因果者得正信故。以聞法力,令邪見者入正見故。以聞法力,令樂殺生、偷盜、邪婬業者得遠離故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4529 “ ‘There are four kinds of people whose kindness can
hardly be repaid. Who are the four? They are one’s mother, one’s
father, the Buddha, and one’s Dharma teacher, because their
generosity is immeasurable. When those who are deluded with respect
to cause and effect hear the Dharma, they will develop faith with
respect to cause and effect. Those whose view is misguided will come
to possess the genuine view. Those who are fond of killing, stealing,
and sexual misconduct will give up such misdeeds upon hearing the
Dharma. [F.49.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以此說法調伏因緣,終得涅槃。以此因緣,說法法師甚為難報。父母之恩難可得報,以生身故,是故父母不可得報。若令父母住於法中,名少報恩。如來、應、等正覺,三界最勝,度脫生死,無上大師,此恩難報,唯有一法能報佛恩,若於佛法深心得不壞信,是名報恩。以此供養,亦自利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Hearing
the Dharma makes one’s mind pliable and, ultimately, makes it
proceed to the transcendence of suffering. For those reasons it is
not easy to repay the kindness of a Dharma teacher. The kindness of
one’s mother and father, from whom one received one’s body, is
also impossible to repay. Other than introducing one’s parents to
the Dharma there is not much else that a child can do for its
parents. Nor is it possible to repay the kindness of a thus-gone one,
a worthy one, a fully awakened buddha, who is the foremost in the
three realms and who has achieved the exalted state of liberation
beyond all of cyclic existence. Joyfully understanding and
accomplishing that is all one can do to repay such kindness, and
whatever one does for a thus-gone one will also result in fortune for
oneself.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩說經偈曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以說法因緣,得安隱涅槃,能斷一切縛,眾生之大師。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.2.1-9</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4530 “At that point the peacock leader will sing the following
poetic verses:“ ‘Those who teach the Dharma That leads to fortune
and the transcendence of suffering Are teachers who cut through the
bonds Of all embodied beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以說寂靜法,能斷愚癡網,如是勝導師,能示眾生道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4531 “ ‘Cutting through the chains of ignorance, They reveal
the auspiciousness beyond. The teachers of the Dharma Are the guides
who show the way. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若法令眾生,超度諸有海,此法最殊勝,世法莫能及。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4532 “ ‘Since the Dharma liberates people From the ocean of
existence, The sacred Dharma is known to be supreme. It is not at all
a worldly matter.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人能供養,此四種福田,斯人得善果,導師如是說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4533 “ ‘For all corporeal beings, These are the four fields:
The supreme and unsurpassable vehicle, Possessing faculties that are
complete, </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">既得具諸根,亦得聞佛法,若行於非法,後悔無所及。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4534 “ ‘The present life, and its fruits — That is what the
teacher of the path has taught. People who dislike the Dharma Will
later have regret. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">處處生愛著,常求於欲樂,恒貪愛妻子,不覺死來至。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4535 “ ‘With their ever-attached minds, They constantly pursue
pleasures. [F.50.a] Utterly attached to their children and spouses,
Embodied beings are destroyed. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">念念多諸惡,種種過所亂,以心縛眾生,將趣三惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4536 “ ‘The flaws of dense and constant afflictions Cause the
minds of embodied beings To descend into the lower realms, Where they
are bound by the mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是惡難調伏,常求天人便,是心不可信,眾生之大怨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4537 “ ‘Hard to tame and using the three rods, 542 The mind is
constantly bringing ruin. The mind is people’s enemy, So do not be
swayed by the mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以善聞善見,無量種修習,以法調伏心,如馬得銜勒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4538 “ ‘You must train that enemy of yours In numerous ways and
with a keen eye. As if the mind were a wild horse, Use the Dharma to
train it!’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是第一深厚福田,具善功德,應修供養。利益天眾,說如是法及說業道,尊重讚歎說法之師,孔雀王菩薩以願力故,生彼天中利益諸天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4539 “In this way, praising the qualities of the supremely
profound field, the bodhisattva who has taken birth there by the
power of aspiration and who practices what is of benefit to others
teaches the Dharma in numerous ways, proclaiming the qualities of the
Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">時,諸天眾既聞法已,心得清淨,皆悉一心聽其所說,作如是言:此孔雀王所說相應非不相應,與兜率陀寂靜天王所說相應,無異無別。思惟此法,初中後善,第一清淨、第一善法、第一安隱,利益安樂一切天人,令得寂滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4540 “As they hear the Dharma-Vinaya, the gods will develop great
trust, and thus they will listen to the teachings with one-pointed
minds and discuss them among one another. They will say, ‘This
Dharma teaching is flawless. What the bird king taught us gods of the
Heaven of Joy does not in any way conflict with, or diverge from, the
peaceful Dharma that is taught by the ruler of the Heaven of Joy. It
is not different at all. When we examine this Dharma-Vinaya, we find
that it is wholesome in the beginning, middle, and end. It is
supremely pure and highly auspicious. It brings the highest fortune,
benefits all gods and humans, and bestows auspiciousness.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4541 “Having said this to each other, the gods will make the
following request: ‘Peacock king, please continue your Dharma
teaching of the twenty-two principles that bring benefit, happiness,
and the ultimate transcendence of suffering.’ [F.50.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王聞兜率陀天說是語已,心淨歡喜,一切悲心安忍利益一切天眾乃至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4542 “When he hears these words from the gods, the peacock king
will be very pleased. With an utterly pure mind that is saturated
with compassion for beings, he practices what benefits others and
thus he will now continue his Dharma teaching, explaining the
twenty-two factors of the most profound Great Vehicle, which delivers
the highest fortune.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span><span face="cwTeX 明體" style="font-size: medium;">復說第六深勝法門能至涅槃,如是之法,第一安隱、第一最勝,眾人所愛,<span style="color: maroon;">所謂悲心</span>。一切人愛,令人生信,安慰生死怖畏眾生,心不安隱令得安隱,於無救者為作救護。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (6) Compassion · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4543 “He then proceeds: ‘The next factor, which is supremely
liberating, most magnificent, and a source of joy for all beings, is
compassion. The factor known as compassion is beautiful for all
beings and trustworthy for everyone. Compassion provides a firm
ground for those who fear the terrors of cyclic existence, ushers
those with well-guarded minds toward the transcendence of suffering,
and saves those who have no protector.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有悲心,是人則去涅槃不遠。悲心柔濡,無欺誑心、無麁獷心,能斷瞋心,悲潤心故。又悲心者,名大莊嚴。於五道眾生若起悲心,能破瞋惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
compassionate are never far from the transcendence of suffering.
Compassion is never deceptive and always completely beyond anger.
People whose hearts are free from anger and whose minds are filled
with compassion are adorned by the magnificence of compassion.
Compassion overcomes all the flaws of ill will and cares for everyone
born throughout the five classes of wandering beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何於地獄眾生而起悲心?</span>此諸眾生云何為於自業所誑?由心怨家之所造作,得不可喻種種大苦。鐵鈎鐵杵、融銅熾然,惡蟲所噉,難度瀑河漂沒眾生,鵰鷲烏鵲之所啄食,入劍樹林及灰河中受種種苦,不可具說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4544 “ ‘Therefore, bodhisattvas who abide in the Great Vehicle
must cultivate compassion for beings in hell. How so? By recognizing
how they have been tricked by their own actions and deceived by the
enemy of their own minds. Hence, they now undergo indescribable
tortures inflicted by spikes, acid, hammers, [F.51.a] molten copper,
mortars, rivers of burning embers, vultures and ravens that pull them
apart, forests with leaves of razors, and rivers of acid.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">所謂活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄,乃至阿鼻地獄及其隔處大地獄等一百三十六處。眾生墮中,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">土</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span face="cwTeX 明體" style="font-size: medium;">已</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">裂劈坼、斷截燒煮,自心所誑,業網所縛,愛火所燒,無救無歸,東西馳走,求哀自免以求救護。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Throughout
the hells of Reviving, Black Line, Crushing, Howling, Great Howling,
Heat, Intense Heat, all the way to Ultimate Torment — throughout
the hundred and thirty-six central and surrounding hells —they are
burned, cleaved, split, and flattened. They are deceived by their own
actions, caught by the noose of karmic actions, and consumed by the
fire of craving. Searching for a savior, in pursuit of refuge, they
all rush around. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">我當何時得度如此大苦惱海?於此眾生而起悲心。若種如是悲心種子,則為天王或作轉輪聖王,一切眾生之所愛重。悲心之人,愛樂善業。是名觀地獄眾生受大苦惱而起悲心,則得增長無量梵福。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4545 “ ‘One must consider what could make all those beings happy
and offer them protection. <span style="color: maroon;">With compassion one
will then think</span>, “<span style="color: maroon;">I shall liberate
them all from that ocean of fierce pain!” </span>Those who possess
such compassion will, when they die, be born as rulers of the gods,
and, if born as humans, they will become universal monarchs. All
sentient beings are fond of qualities that are desirable, attractive,
delightful, and virtuous. Therefore, when one observes how beings in
hell suffer, it makes one engender compassion. Those who let their
compassion grow wide-ranging and multifaceted will bring forth the
merit of Brahmā.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,若沙門、婆羅門及餘善人利益眾生,<span style="color: maroon;">觀諸餓鬼當起悲心。云何眾生墮餓鬼中?</span>種種飢渴自燒其身,如燒叢林,四面馳走,互相搪突,炎火焚燒,遍體熾然,無救無歸,處處遍走以求救護,無能救者。此諸眾生何時當離種種苦惱?何時當斷飢渴乏苦?是名觀餓鬼苦而起悲心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4546 “ ‘Likewise, mendicants, brahmins, or others who develop
the bodhisattva frame of mind and abide within the Great Vehicle
should likewise be inspired by a one-pointed wish to benefit others,
[F.51.b] and thus arouse compassion for starving spirits. They should
think, “Those creatures are born as starving spirits. Their bodies
are emaciated and withered; they look like a scorched forest. They
roam about in groups with blazing flames shooting from their bodies.
Searching for a refuge, they rush in all ten directions, and yet they
find no refuge whatsoever. <span style="color: maroon;">I must free them all
from their suffering. Alas, they are tormented by myriad forms of
hunger and thirst —when shall they be free?” </span>In this way
one develops compassion for the beings born in the world of starving
spirits.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,若沙門、婆羅門及餘善人,<span style="color: maroon;">觀於畜生而起悲心。</span>畜生之中無量苦惱,互相殺害。畜生三處,所謂空行、水行、陸行,死法無量,互相殘害、互相食噉,此諸眾生何時當脫?是名觀畜生苦而起悲心。若有能生如是之念,則生梵天,以悲心念諸眾生故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4547 “ ‘Those who abide within the Great Vehicle should also
develop the mind of awakening and thus give rise to compassion at
the sight of animals. Starving spirits undergo tremendous suffering
and find pleasure in killing one another due to their filthy and
negative circumstances. The animals that inhabit the air, water, and
earth similarly feed on each other and thus fall prey in numerous
different ways. Developing compassion for those who are born as
animals one thinks, “Alas, how can they be liberated from their
copious sufferings?” Giving rise to such a frame of mind, one
engenders the merit of Brahmā. One develops the supremely virtuous
mind of a bodhisattva great being [F.52.a] and thus regards all
beings, including the animals, with compassion.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">悲念眾生於三惡道大苦惱處,於最大惡業果之地興悲心已,復於六欲諸天而起悲心。於六欲天,受天之樂不可譬喻,種種山谷、山峯、園林而受快樂,蓮華、林池,共諸天女遊戲受於百千種樂。既受樂已,業盡還退,生在苦處,受大苦惱,墮於地獄、餓鬼、畜生。此生死處,戲弄眾生,愛鎖所縛,東西馳走,迷亂無知,受大苦惱。是名<span style="color: maroon;">觀諸天苦而起悲心</span>。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4548 “ ‘Once one has generated compassion for the three types
of beings, who experience the karmic effects of extremely flawed
actions and undergo fierce and tremendously painful suffering, one
must also develop compassion for the six classes of gods in the
desire realm. The gods may experience indescribably rich and diverse
heavenly pleasures amid their mountains, flatlands, woodlands, and
parks, and they may revel in hundreds of thousands of delights
together with their divine ladies in lotus ponds and forests, yet,
once their karmic actions are exhausted, they suffer the pain of
dying, and after that comes life in the realms of hell beings,
starving spirits, and animals. Thus, the gods are beings who engage
in flawed conduct within cyclic existence. Since they are bound by
the extremely tight chains of craving, they are continuously pulled
along without ever pursuing the genuine path. As one observes the
painful deaths of the gods, one develops compassion for them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次若沙門、婆羅門及以餘人,<span style="color: maroon;">觀於人中而起悲心</span>,以種種業生於人中,受苦樂果。上中下眾生種種作業、種種心性、種種信解,或有貧窮依恃他人,憎愱妨礙,畏他輕賤,追求作業以自存活。如是觀人世間而起悲心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4549 “ ‘Compassion likewise arises for human beings who are
born as an effect of diverse forms of karmic actions and accordingly
experience inferior, intermediate, or superior levels of pleasure and
pain. Engaged in various inferior, intermediate, or superior forms of
karmic actions, they proceed in various ways based on such diverse
thoughts and intentions. Impoverished, helpless, and oppressed, they
suffer intensely and are tormented by the pains of searching. Seeing
the world of humans, one will arouse compassion.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是悲心,第一白法,能得涅槃。如是觀五道眾生五種苦已而興悲心,如是之人得勝安隱,則得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4550 “ ‘Meanwhile, the source of perfect joy and liberation
into the transcendence of suffering is the Dharma. [F.52.b]
Therefore, when mendicants or brahmins who abide within the Great
Vehicle observe the sufferings of the five realms of sentient beings,
they arouse compassion and thus attain the most excellent fortune of
the transcendence of suffering.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩說迦迦村陀如來頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人心柔軟,悲心自莊嚴,為一切所護,眾人所稱歎。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.21.6-17</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4551 “At that point, the peacock king will recite the following
verses of Krakucchanda: “ ‘Ah, those whose minds always abide
Within the Great Vehicle Relate to others with compassion, Just like
a mother to her child.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4552 “ ‘Those adorned with compassion Are renowned as friends
Throughout this world. Saturated by compassion, they are free from
flaws, </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是柔軟心,諸根常悅預,此正見善人,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4553 “ ‘Their faculties are directed well, And they possess the
genuine view. Such people are not far From the complete transcendence
of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若悲心莊嚴,則為人中天;若人無悲心,是則常貧窮。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4554 “ ‘Those who are adorned with compassion Are gods even
while living in the world of humans. Those who are poor in terms of
compassion Are considered impoverished in the extreme.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人柔軟心,調伏如真金;若悲在心中,此寶無窮盡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4555 “ ‘Good people with gentle minds Resemble fine gold, As
their minds are engaged With precious compassion. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人常精進,恒修行正法,此人心智光,猶如大明燈。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4556 “ ‘Those who endeavor constantly, Always immersed in the
Dharma, Shall illumine their hearts With the lamp of compassion.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人於晝夜,心常住於法,斯人之悲心,晝夜常不離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4557 “ ‘Those for whom the sacred Dharma Is like an unstoppable
river, day and night, Are ever immersed in the joys of compassion And
given cooling relief by compassion. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">其人心清淨,利益諸眾生,既受安樂已,後得於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4558 “ ‘Delighting in helping all beings, They experience
incomparable happiness, And later they proceed to the transcendence
of suffering. In this way, the able ones praise compassion. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">悲心清淨施,牟尼所讚歎,能斷一切過,悲財無窮盡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4559 “ ‘Compassion is the stainless essence, Compassion is the
crusher of all flaws, Compassion is the inexhaustible treasure, The
best quality, the greatest ornament. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">功德勝莊嚴,能斷一切過,牟尼悲潤心,故至不滅處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4560 “ ‘Compassion overcomes all flaws. Saturated with
compassion, The able ones proceed To the supreme stage. [F.53.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">悲因隨所在,如蜜乳和合,瞋恚及熱惱,不能住其心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4561 “ ‘Whoever owns the cow of compassion Possesses the
greatest of all milks. It flows delightfully into hearts That are
thereby freed from the burning of anger. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">既昇悲心栰,哀矜心勇健,能度於有海,三毒大洄澓。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4562 “ ‘Riding the victorious 543 Great Vehicle Of loving
compassion, One is freed from the ocean of existence With its
powerful waves of the three flaws. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">功德勝營邑,無勝此莊嚴,善人之所愛,故名為悲心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4563 “ ‘The best of all great qualities, The wealth that is
like the mother of ornaments, The constant affection of all good
people — That is said to be compassion.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是孔雀王菩薩為天說法,初中後善,相應寂滅,一切天眾樂集聽受。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4564 “In this way, he teaches the Dharma to the gods. He teaches
the Dharma that is virtuous in the beginning, middle, and end. It is
entirely free from conflict. It is praiseworthy, auspicious, and
causes the gods to flourish.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,彼佛世尊說第七法,<span style="color: maroon;">謂何等法與之相應而得解脫,斷於放逸。以何等業?謂柔軟心</span>,斷輕躁過,攝諸功德。若有人能柔軟深心,離一切垢,涅槃解脫猶如在手。軟心之人,心如白鑞,修行善業,眾人所信。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (7) Gentleness · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4565 “He will then continue: ‘What else did the Blessed One
teach? What is the next quality that causes a bodhisattva great
being who abides within the Great Vehicle to awaken rapidly to
unexcelled and perfect buddhahood? Gentleness. With the qualities of
gentleness, one will relinquish weak flaws and take hold of good
qualities. People whose intentions are gentle will discover the
transcendence of suffering, free from all stains, within the palm of
their hand. People with gentle thoughts engage singularly in what is
virtuous and are trusted by everyone.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">麁獷之心如金剛石,恒常不忘怨結之心,行不調伏,眾人所憎,不愛不信;若起惡心,堅執不捨,心不安樂,不樂禪誦,不近善人,不生善法。如沙鹵地不生種子,又如沙中不出麻油,麁獷心人亦復如是不生善法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">People
whose minds are savage keep grudges that are as hard as vajra or
stone, they have no sense of restraint, and they fall into conflict
with everyone. Whatever such ugly and unpleasant people perceive
brings them great worries. They are always unhappy [F.53.b] and
cannot walk concentratedly through a delightful area. They do not
mingle with holy people and are not interested in the Dharma-Vinaya,
just as if they were the seeds of a different plant species. Savage
people with vicious minds do not yield any qualities of the Dharma,
just as sand cannot yield any oil. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如搆角乳,如月中暖,如石女兒,如空中花。麁獷惡業,誑詐無智,自誑誑他,五有所沒,近不善人,捨離三寶。此生盲人不覩正法明慧之日,甚可哀愍,生老病死、憂悲苦惱眾苦之聚,入大曠野受無量苦,遠離柔軟甘露之味。如是惡人沒於苦海,去涅槃遠。何以故?<span style="color: maroon;">不行涅槃道因行故</span>。以是義故,常不得樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4566 “ ‘Milk does not flow from the horn of a cow, the moon is
not a source of warmth, the barren woman has no son, and the sky does
not grow any flowers. Likewise, savage and aggressive people, who are
highly deceitful and of a cunning nature; whose intelligence is
vulgar; who wear themselves out while cheating others; who sink into
the mud of existence and indulge in negative actions; who reject the
Three Jewels and shun the Great Vehicle; who are blind and incapable
of seeing the sun of the sacred Dharma; who roam through the
wilderness of agonizing birth, aging, death, sorrow, lamentation,
suffering, and unhappiness; who are bereft of the elixir that
neutralizes limitless pains; and who drown in the river of suffering
—such people do not attain the transcendence of suffering. Why is
that so? <span style="color: maroon;">Because they do not create the causes
for the path that leads to the realization of the transcendence of
suffering</span>. Therefore, they lack the fortune for such
happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有人能柔軟其心,其人一切定得涅槃,譬如麻性出油,日性光明,月光性冷,火熱、地堅、風動、水濕,四大各各自相不倒。軟心之人調伏其心,信心、精進、不顛倒見,信於因果,則於涅槃如在現前。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4567 “ ‘Those whose minds are gentle and pliant have the
fortune of attaining the transcendence of suffering. Analogously, oil
can be derived from sesame seeds, the sun has rays of light, the moon
is cooling, fire yields heat, earth is supportive, the ocean’s
depths are never stirred, drinking water is refreshing, [F.54.a] and
the four great elements are grounded in perception. Likewise, the
transcendence of suffering lies right in front of those with gentle
minds, those whose minds are serviceable and endowed with faith and
diligence, those who teach correctly, and those who have faith in
cause and effect.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩以佛經偈,而說頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">若人心柔軟,猶如成鍊金,斯人內外善,速得脫眾苦。
</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.21.18-21</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4568 “At that point the peacock king will sing these authoritative
verses: “ ‘Those who have tamed their hearts Resemble refined
gold. They soon proceed to what has lasting goodness, The virtuous
transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人心器調,一切皆柔軟,斯人生善種,猶如良稻田。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4569 “ ‘Those who have tamed their afflictions And turned their
minds into proper vessels Produce many types of happiness, As if they
were a field of rice sprouts. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切諸眾生,不能盡斯藏,能破於貧窮,及以多誑詐。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4570 “ ‘Those who possess this treasure in the haven of their
mind Will overcome all the poverty Encountered by beings Due to
savage and deceitful people. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">利根寂靜人,常修行禪定,不著放逸境,永離諸苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4571 “ ‘Those with sharp and serene faculties Who constantly
abide by concentration And are careful about objects Will never be
harmed by objects.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是孔雀王菩薩說是偈時,夜摩天眾、兜率天眾樂聞無厭,復欲聞法,合掌恭敬白言:大聖!願為我等具說二十二法。我等為欲利益他故,當至心聽。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4572 “As the peacock king speaks these verses, the gods of the
Heaven Free from Strife and the Heaven of Joy listen insatiably.
Wishing to hear more of the Dharma-Vinaya, they will join their palms
and beseech him with veneration for the sacred Dharma, ‘Noble one,
please teach us. Peacock king, please explain. Great being, if we may
hear the remainder of the Dharma teaching of the twenty-two factors,
we will be overjoyed.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">8.</span></span><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩為諸天眾說二十二最勝法門,已說七法,今當次第說第八法。若有沙門、婆羅門及餘善人,<span style="color: maroon;">心生思惟有何等法?謂調伏法</span>,能與一切作莊嚴法,一切調伏毘尼相應。若沙門、婆羅門,若復餘人,在家、出家,若老若少,調伏相應,以此莊嚴能令端正。若離調伏,猶如野干、烏鵄鵰鷲。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (8) Observance · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4573 “Accordingly, the peacock king Resplendent will continue his
exposition of the Dharma teaching of the twenty-two factors: [F.54.b]
‘There is also another factor that must be kept in mind by a
mendicant, brahmin, or the like who abides firmly within the Great
Vehicle. What is that? Observance. Observance is a quality that is
becoming in all regards. A mendicant, brahmin, or someone else of
that kind —be it a householder or a monastic, a child or an old
person —is always beautiful when possessed of and immersed in
observance. And whoever lacks observance is not. Such a person is
like a jackal or a crow.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">出家之人云何調伏?</span>出家之人初以袈裟而自調伏,當行七事。何等為七?一者如其國法,受糞掃衣,隨所住國在家之人所棄之衣。若在塚間有死人衣,死屍所壓,則不應取;若於塚間得破壞衣,則應受用。是名袈裟調伏之法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4574 “ ‘How is observance to be cultivated by a monastic? Here,
there are seven aspects. What are the seven? A monastic should obtain
clothing from a suitable refuse site where old garments that have
been worn and discarded by householders can be obtained. In this way,
a monastic should obtain garments that are stained, tattered, and
torn. That is observance with respect to the garments of the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第二調伏。若入聚落,觀地而行,前視一尋,念佛影像,一心正念,諸根不亂,數出入息,係心身念。入於聚落,不觀一切所須之具,不觀種種器物,亦不觀他莊嚴幃帳,不與女人言論語說,不抱小兒,不數動足,亦不動臂及其床座,不手摩頭,不數整衣,不抖擻袈裟,不按摩手亦不彈指。是名第二調伏之法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4575 “ ‘Observance of the gaze means that when a monk is on the
road, he should look ahead as far as the length of a yoke, and when
visiting the home of a donor and benefactor, he should look toward
the ground. He should also maintain continuous recollection of the
form of the Buddha. His faculties and entire body should be properly
guarded. Keeping count of his inhalations and exhalations, he should
move with mindfulness of the body. In this way, when in the home of a
donor, he should not look at the amenities of that home. [F.55.a] He
should not stare, and he should not entertain any thoughts about the
females of the house. He should not hug the children and should not
continuously move his legs. Nor should he keep moving his arms. He
should not be restless on his seat and should not fiddle with his
head or keep adjusting his Dharma garments. He should not massage his
hands or play with his fingers. That is the second aspect of
observance —a monk who observes these points observes the proper
gaze.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第三調伏。入施主家,於飯食時齊腕澡手。若受食時,不大舒手,當前一肘,不滿口食亦不太少。若於食時,不輕弄、不調戲,謂不知足,失他淨信,令他輕慢,當觀他心。若所揣飯,不大不小,不大張口,不令有聲,不大出氣。所應之食,但食二分,食知止足,不觀他鉢而生貪心。所受飲食,不壞他心,自觀其鉢,不左右顧視。食已離鉢,澡漱清淨,守攝諸根,正心說法,心念審諦,不遲不速、不曲不直,不非時說,不多不少,護施主心,不壞其信。是名第三調伏之法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4576 “ ‘There is also a third aspect of observance. When a monk
enters the home of a donor or benefactor, he should wash his feet,
clean his hands, and rinse his alms bowl. Once he has cleansed his
bowl, he should sit down on his seat in a very humble frame of mind.
While seated, he should place his alms bowl in its circular stand in
front of his legs. With his right arm he should then properly lift up
the bowl in his right hand and accept the alms. Having done that, he
should partake of them as if they were medicine and without
overeating. When eating, he should not open his mouth too wide, he
should not munch or slurp, and he should be content with filling only
a third of his stomach. He should not look at others’ bowls either.
He should abstain from eating food he is especially fond of. He
should ensure that what he eats does not become a cause of further
carelessness. He should make sure to conclude the meal in the proper
way and at the proper time, and then teach the Dharma with clear and
composed faculties. When his mind is composed, he will be able to
teach in a manner that is neither rushed nor slow, not overly direct
or roundabout, [F.55.b] and also not too long, but cognizant of time
and place. In this way, the monk should protect the mind of the
benefactor. Thus, he will not fall prey to carelessness. That is the
third type of observance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第四調伏。若於食時,若於聚落或於城邑先所見食,不生心念,不數言說,亦不悕望所受敷具,如法受畜,不求上勝。是名第四調伏之法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4577 “ ‘When a monk obtains food, th,e sight of towns, cities,
or markets should not preoccupy his mind and he should not give rise
to any desires in that regard. His mind ought not to become
distracted or excited thereby. In this way, he should avoid staying
at dwellings that he has determined to be inappropriate. That is the
fourth observance. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第五調伏。一切所作不倚不著,不惜身命,於所用具不多聚積,不行邊方危怖之處,不異服飾,不樂請喚,不偏樂於一家往返。是名第五調伏之法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4578 “ ‘Observance in terms of detachment is to be unconcerned
about one’s life and limb in all situations. Someone who possesses
and carries lots of supplies and utensils is not a monk. A proper
monk does not delight in busily traveling through the land. He does
not adopt the costumes and garments of others, and he will not attach
too much importance to what they announce. He also does not become
fond of visiting just a single home. That is the fifth observance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第六調伏。不斷草木及掘生地,不著雜色革屣、雜色衣服。若他破戒,不謗不說。心不悕望王者之饍,不親近於憙鬪比丘。是名第六調伏之法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4579 “ ‘Moreover, someone who is observant of detachment does
not cut wood or grass, nor does he break the earth. He does not keep
several sets of shoes or clothes that he can alternate between. He
does not scold people, even those whose discipline has degenerated.
He is not interested in depending on alms from a king. He does not
associate with monks who are burdened by arguments. That is the sixth
observance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第七調伏。若有比丘同意、同法,應當親近利益,令有常度,欲棄魔境,寂滅調伏,守攝諸根,如此比丘應當親近。若於山窟、若於山澗、樹下露地,常修行空、無相、無願。是名第七調伏之法。若有比丘能如是行,則能捨離一切諸縛而得解脫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4580 “ ‘Moreover, observance also refers to a monk who
practices a mind of equality and so does what is beneficial. He
escapes the realm of the māras with great diligence. [F.56.a]
Seeking serenity and with his faculties subdued, he takes to
mountainous retreats, caves, and unsheltered places in order to
constantly abide by emptiness, signlessness, and wishlessness. That
is the seventh aspect of observance. This is how monks conquer and
free themselves from all the bonds.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩為諸天眾,以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">調伏法相應,修行智境界,怖畏生死過,則不空出家。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.154</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4581 “At that time the peacock king will sing another set of
verses: “ ‘As one is steadfast in conduct, So one is stable in
the arena of experience. Fearing the flaws of cyclic existence,
Monastics are said to attain fruition. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">學處不毀缺,不念於本樂,常觀於諸陰,應住靜林中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4582 “ ‘Maintaining the bases of training without corruption,
Disenchanted by past pleasures, And frightened by the continuity of
the aggregates, Those who steadfastly adhere to the forest attain
fruition. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">軟語寂滅人,現趣於涅槃,持戒莊嚴身,與出家相應。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4583 “ ‘When they speak gentle words, are at peace, Face the
transcendence of suffering, And are adorned by physical discipline,
Monastics are said to attain fruition.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於自他法中,若能不迷惑,業報非業報,道非道亦然。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4584 “ ‘Those whose minds are free from delusion About the
entities of self and other Will not be struck by the ripening of
karmic actions, And thus it is with the true path and the wrong path.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">離於惡業行,苦樂不怖畏,於家得解脫,眾苦不能縛。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.156</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4585 “ ‘Those who fear the terrors of pleasure and pain And are
free from obscurations Are liberated from the shackles of the
household And will not remain in suffering.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是孔雀王說於調伏無量功德,令諸天眾皆得信解,一切天眾一心諦聽。爾時,孔雀王菩薩為夜摩天眾、兜率陀天眾說法,心不休息,知諸天眾敬重法故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4586 “In this way, the peacock king extols the many qualities of
observance so that the gods may increase their faith. When in this
way the gods are taught the many aspects of the Dharma-Vinaya, they
will begin to listen within a state of equipoise. Hence, with
unstoppable delight, the peacock king will continue his Dharma
teaching. Since they have developed respect for the teaching of the
sacred Dharma, he will continue to explain the Dharma to the gods of
the Heaven Free from Strife and the visiting gods from the Heaven of
Joy. [F.56.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">9.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">復說第九無垢淨法</span><span style="color: maroon;">。</span><span style="color: maroon;">云何名為無垢淨法?</span>若沙門、婆羅門及餘世間信於業報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (9) Faith · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4587 “ ‘What is the next factor that is cherished by
mendicants, brahmins, and others like them who abide within the Great
Vehicle? Faith regarding karmic actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">信業報故則得大法。若沙門、婆羅門及餘世間信業果報,此人則能知身惡業,於身惡業不習增長,不愛不樂,以其得果在於地獄、餓鬼、畜生惡境界故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4588 “ ‘Faith regarding the causes and effects of karmic
actions is a magnificent quality. When mendicants, brahmins, or
others like them have faith with respect to karmic actions and their
effects, they will recognize flawed physical conduct and think, “If
I resort to, become habituated to, and increase flawed activities of
the body, I will experience an unattractive, ugly, and unpleasant
ripening —in the realms of hell beings, starving spirits, and
animals, I will experience the many pains of unattractive, ugly, and
unpleasant ripenings.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是於口惡業不習增長,不愛不樂,以其當受地獄、餓鬼、畜生惡果報故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4589 “ ‘Similarly, with respect to the consequences of flawed
verbal activities, they will think, “If I resort to, become
habituated to, and increase flawed activities of speech I will
experience an unattractive, ugly, and unpleasant ripening. By the
force of unvirtuous actions, I will experience life in the realms of
hell beings, starving spirits, and animals.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是於意惡業不習增廣,不愛不樂,以其當受地獄、餓鬼、畜生苦故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4590 “ ‘Likewise, they will understand that by resorting to,
becoming habituated to, and increasing flawed activities of the mind
they will experience unattractive, ugly, and unpleasant consequences
in the realms of hell beings, starving spirits, and animals.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、若婆羅門先作惡業,念已生悔,止不更作,親近師長從其聞法,云何得脫惡業果報?如是師長有智調伏,為說因緣,以方便說,令悔所作,過去惡業則為盡滅。以其如是念善業故,不作惡業。觀業因緣從何所起,如是觀之,不作惡業,能令一切不善之業漸得消滅,或令輕薄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Hence,
mendicants, brahmins, and others who are identical or similar to them
will bring to mind their own past unwholesome actions and confess
them. They will regret them and thereafter follow the buddhas. They
will begin to ask themselves, [F.57.a] “How can we be free from the
consequences of our misdeeds?” Hence, out of interest in taming
themselves they will confess their downfalls before a qualified
elder. From that time onward, they will strive to eliminate
negativity. From then on, they will no longer engage in improper
actions of the type that they engaged in before, but instead practice
what they have now committed themselves to. Hence, they will free
themselves from all unwholesome actions or will hold such actions in
contempt. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">現在所作身口意惡不善之業,以心輕故,作已速悔,不復更作,如是悔心,若業成就,一切惡業皆悉消滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4591“ ‘Likewise, if at the present time they should
inadvertently come to engage in any misdeed of the body, speech, or
mind, they will as soon as possible mentally renounce such a course
of action and confess their error. They will develop regret and avoid
such actions in the future. As they strongly regret this, they will
not have any interest in that sort of action in the future. They will
not engage in or maintain such unwholesome activity. Rather, they
will disengage from all such actions and, at all times and occasions,
they will make them disappear, bring them to an end, and hold them in
contempt.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、婆羅門及餘世間如是知業,作是思惟:我以習惡,當作身口意惡不善之業,報熟之時,墮於地獄、餓鬼、畜生。彼於未生惡不善業,以正方便,令其不生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4592 “ ‘In this way, a mendicant, brahmin, or the like who has
knowledge of the way karmic actions ripen will reason as follows: “If
I engage in and become habituated to misdeeds of body, speech, or
mind, I will encounter the fierce consequences of such actions within
the realms of hell beings, starving spirits, or animals. Hence, I
shall endeavor, strive, and muster diligence so that I may avoid any
such effects of unvirtuous actions that have not yet manifested.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">沙門、婆羅門若能如是信業果報,設有地獄惡業成就,應久在地獄受大苦惱,或得薄少或皆消滅。復次,勤精進故,若有惡業應墮餓鬼,久在餓鬼飢渴大苦,或少時受或皆消滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4593 “ ‘In this way, a mendicant or brahmin who possesses the
power of faith with respect to the consequences of past actions
[F.57.b] may succeed in curtailing, greatly weakening, or even
eradicating those sensations that would otherwise be experienced over
an extremely long time in the hells. Likewise, by practicing,
endeavoring, and mustering diligence in this way, one may weaken the
unwholesome actions that otherwise would produce long-lasting
experiences of excruciating suffering due to hunger and thirst. One
may curtail such experiences or cause them to disappear entirely. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是沙門、婆羅門及餘眾生若有應墮畜生惡業,久在畜生互相食噉,或少時受或一切滅。唯除作習決定成就隨於何道,若於地獄、餓鬼、畜生境界之中,定受果報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4594 “ ‘Similarly, mendicants, brahmins, or others like them
who have faith regarding the consequences of karmic actions may in
the same way significantly shorten the otherwise long-lasting
experiences of mutual predation that are the effects of the
terrifying acts that lead to birth as an animal. In this way, one may
avoid such experiences of mutual predation, shorten them, or even
cause them to disappear completely. This goes for all negative
actions, except for completed and accumulated acts of which the
effects are certain to be experienced in the body of a hell being,
starving spirit, or animal.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,信業果報,思惟難解微細業果。於三種惡業作已懺悔,不復更作。<span style="color: maroon;">以不定業生畜生中。</span>如是思惟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4595 “ ‘One investigates the effects of karmic actions that are
otherwise extremely hard to recognize and tremendously subtle, and by
confessing one’s completed unvirtuous actions of the three
categories, one relinquishes unwholesomeness. <span style="color: maroon;">By
carefully contemplating the effects of karmic actions that are
certain to be experienced in the animal realm, one may purify and
relinquish them entirely. </span>[F.58.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若地獄業、若餓鬼業、受畜生身,悔心清淨能破重業。以心力故,或一切滅,或斷少分。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this way,<span style="color: maroon;"> one will regret karmic actions</span>
that are to be experienced in the realms of hell beings, starving
spirits, or animals, including those actions of which the
consequences are to be experienced in other lives.<span style="color: maroon;">
Crushing them with a virtuous remedy,</span> one may entirely prevent
such actions from occurring or otherwise greatly weaken them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有應受畜生惡業,心悔能滅。<span style="color: maroon;">自業能滅</span>,不受長命畜生之身,不受大苦,或以勝心能斷惡業。以此因緣,當信業果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4596 “ ‘Through confession, one can thus overcome karmic
misdeeds that are otherwise certain to be experienced as intense pain
in the animal realm. Or, <span style="color: maroon;">by means of extremely
wholesome positive karmic action,</span> one may overcome the
long-lasting tortures of the animals, thus shortening the duration of
such lives, making them less painful, or preventing them completely.
Due to such causes and reasons, one must develop faith with respect
to karmic actions and their effects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、婆羅門及以餘人信業果報,則能到於生死彼岸。何以故?一切生死五道之中,以善不善業果報故有,是故應信實業果報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4597 “ ‘For mendicants, brahmins, or anyone else of that kind
who have faith with respect to karmic actions and their
consequences, there will be a riverbank where the swirling waters of
cyclic existence cannot reach. Why is that? Because there is no life
within the five realms of sentient beings that is not a product of
virtuous or unvirtuous actions. Therefore, karmic actions and their
consequences are indeed the essence of sentient beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切眾生,一切業果因緣故與。是故,若男若女應勤精進,晝夜思惟,業之果報於生死中第一堅牢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">All
living beings experience their particular share of karmic effects.
Whether one is a woman or a man, everyone must endeavor day and night
to develop the power of faith with respect to karmic actions and
their consequences. Doing so will make their lives in cyclic
existence meaningful.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">10.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,第十。若沙門、婆羅門及以餘人應當思惟,<span style="color: maroon;">思何等法?所謂住處所害</span>。若沙門、婆羅門及以餘人,少智慧者,住處所害,其心樂著,情戀不捨。或僧伽藍或僧住處、或在聚落、或住國土或住城邑及以異處,常樂懈怠,樂於非處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (10) Overcoming Fickleness 544 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4598 “ ‘There is also another factor that mendicants, brahmins,
and others like them should take care to avoid. What is that? Being
overcome by fickleness. [F.58.b] Fickleness weakens the intelligence
of mendicants and brahmins. The flaws of fickleness make their minds
develop attachment. Fickleness causes them to churn in cyclic
existence. Whether they are in a park or atemple for the saṅgha, or
in a town, a city, or elsewhere, fickleness is always a cause of
laziness. It makes them develop fondness for all sorts of things.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不至寂靜阿蘭若處,不行異處,不名在家,不名出家,於非法處乃至命終。如是之人為何因緣而行出家?不至一切所應山林、阿蘭若處,乃於非處而盡身命。為修禪故而行出家,不入山林寂靜之處而住非處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">If
they stay in a hermitage, or some other peaceful location, they will
find no joy in doing so. They do not travel well either, because when
on the road, such people will remain neither monks nor householders.
The same goes for all other situations. Even if they stay in one
single place, they will pass their time without resting in the
happiness of concentration, which was otherwise the reason they
became monastics. In this way, they are overcome by shortcomings with
respect to stability. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、婆羅門住於非處,為諸施主之所輕毀,不樂親近,不修供養,亦不樂見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4599 “ ‘When donors and benefactors recognize that a mendicant,
brahmin, or the like is impulsive, they will deride them. They will
never come to meet them. Donors and benefactors will not be
influenced by them due to a lack of attraction. They will not listen
to their words and will not offer any alms out of respect. Due to
their extremely weak mental abilities and their inability to stay in
one place, they are destroyed as they constantly end up socializing
and serving others.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若住非處,過失彰顯,為諸凡俗之所輕笑,互共論說言:某沙門、某婆羅門及以餘人,樂住非處。不名在家,不名出家,不樂山林阿蘭若處,貯畜財物,樂見俗人,親近在家,猶如奴僕,為諸白衣之所輕賤。是故此人不名在家,不名出家,住非處故。設令無過,為他所謗。無有一人住於非處,不為施主之所輕賤。數見白衣或近在家,雖不輕慢,或生異過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Marred
by the flaws of instability, they become the laughingstock of others.
Householders will talk about them, saying, ‘That mendicant or
brahmin is unable to remain anywhere. [F.59.a] Overcome by
fickleness, he gets excited about all sorts of things.’ Rather than
staying in peaceful hermitages, such people are constantly involved
in searching and hoarding. They are always eager to meet
householders. They go to render them service and end up like domestic
servants. Serving householders, they obey their commands. Therefore,
they are neither successful householders, nor are they monastics, for
they are destroyed by the flaws of fickleness. Whoever is free from
such flaws will be offered riches by everyone, whereas those who are
afflicted by such faults cannot escape the mockery of donors and
benefactors. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、婆羅門住非法處,以住非處,得無利益。是故沙門、婆羅門不應住於破壞之處,常樂住處,常樂獨處,樂住樹下、樂住塚間、樂住靜處,以修禪默,或在山谷獨一而行,乃至盡命。應避非處,捨離一切非法之處能得解脫;住非處者,不得解脫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4600 “ ‘Shallow-minded in their restless pursuits, mendicants
or brahmins who are destroyed by their lack of stability will breed
other flaws as well. Therefore, mendicants, brahmins, and others like
them must one-pointedly endeavor to develop a detached mindset,
always delighting in solitude, developing concentration under a tree,
at a charnel ground, or in a cave. Residing in mountainous retreats
and always moving alone, they must make sure to avoid being
undermined by fickleness for as long they are alive. They must stay
alone and avoid becoming attached to anything. They must let go of
all attachments. By giving up all attachments, they will achieve
liberation. That is how fickleness is overcome.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩而說頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">比丘住非處,人視如僮僕,輕之如草芥,亦失自利益。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.157-164</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4601 “At this point the peacock king will sing these verses: “
‘A monk who is overcome Will be regarded by people as a servant.
Having become as insignificant as grass, [F.59.b] He fails even in
his own objectives. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">比丘住非處,非在家出家,於禪誦法中,其心不憙樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4602 “ ‘A monk who is destroyed by fickleness Is neither a
householder nor a forest dweller. He has no confidence In the
practice of concentration. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">比丘住非處,貯積稸財物,貪心著財寶,不覺死時至。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4603 “ ‘A monk overcome by fickleness Is always involved in
searching and hoarding. With his mind preoccupied with searching and
hoarding, His life is wasted.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">身命念念盡,而不能覺知,不知所作業,能受未來報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4604 “ ‘Life rushes by with each moment, Yet he fails to
understand this. Erroneously pursuing pleasures, He does not
recognize what he has done.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">比丘住非處,常樂見俗人,常行於非處,死則入惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4605 “ ‘A monk overcome by fickleness Is increasingly concerned
with others. Always engaged in what is unwholesome, He is bound for
the lower realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">心無所樂著,一切不悕望,能脫一切貪,是名為沙門。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4606 “ ‘Free from mental clinging And without attachment, One
is liberated from attachment. Such a person is said to be a
successful monk. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若在山樹下,常修習禪觀,則得清淨智,遠離一切過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4607 “ ‘Staying in the mountains or under a tree, Practicing
constant concentration, Having faith in what is virtuous and
possessing wakefulness, One has given up all flaws. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">遠離一切貪,不為境界惑,則能滅煩惱,如火焚乾薪。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4608 “ ‘When liberated from all attachments And no longer
fooled by objects, Monks burn away the afflictions As when fire
consumes dry wood. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">獨修行比丘,攝持於五根,如實知身相,則得涅槃道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4609 “ ‘Delighting in solitude, A virtuous monk whose faculties
are guarded Understands the characteristics of the body And realizes
the transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常念勤精進,遠離一切過,是人到涅槃,如至遊戲處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4610 “ ‘Endowed with diligence and mindfulness And always
beyond all flaws,He proceeds to the transcendence of suffering As if
he were strolling in the park. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常求於涅槃,常怖畏生死,如是清淨心,則不樂非處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4611 “ ‘With constant joy in the transcendence of suffering And
wary of the three rivers of existence, He is not deceived by
gathering places But remains a monk of pure nature.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">比丘如是住於非處,得眾多過,是故比丘應當捨離非法之處。若有比丘住於非處,凡俗無異,若有俗人住於非處,得無量惡,何況沙門,近在家故,則與一切善法相違,是故應當遠離非處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4612 “ ‘Monks who are destroyed by the flaws of fickleness will
always wander aimlessly. This is why those who remain alone and
achieve what is meaningful must give up the flaws of fickleness.
Also, householders can be destroyed by even minor fickleness.
[F.60.a] Since fickleness is therefore a flaw even for householders,
it goes without saying that the same is the case for monks who have
gone forth from the household. In this way, through stability, all
virtuous qualities can be attained. Therefore, be diligent so that
you may overcome fickleness and relinquish it.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">11.</span></span><span face="cwTeX 明體" style="font-size: medium;">時,孔雀王菩薩復為夜摩天眾及兜率天,說迦迦村陀如來第十一法。如是善法,甚可愛樂,能至涅槃。<span style="color: maroon;">何等善法?所謂住心</span>。若比丘有住心者,能持善法,人所讚歎。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (11) Steadfastness 545 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4613 “Addressing the gods of the Heaven of Joy and the Heaven
Free from Strife, the peacock king will then continue teaching that
blessed one’s discourse: ‘There is another factor that is
desirable, attractive, delightful, and yields the attainment of the
transcendence of suffering. What is that? Steadfastness, which
enables monks to carry the load of the praiseworthy virtuous factors.
Steadfastness is also praised highly by mundane people. Steadfastness
is the adornment of both the mundane and supramundane paths.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">住心之法,離一切惡,無始流轉。心過羅網結使周遍繫縛堅固,非是少時少精進、少定能斷。如是大惡羅網,若有比丘薄少住心,則不能斷心地過網。無有異法能斷生死如住心法。唯修行者有住心法,若不善法起,攝心令伏,不樂惡業,精勤斷除,勇猛精進,斷不善法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4614 “ ‘Steadfastness liberates from all flaws. Steadfast
people achieve freedom from all flaws, even though the web of flaws
has been present since time without beginning. It has been spread,
tightened, and strengthened within the mind, so it cannot be overcome
in merely a short time, with little diligence, poor absorption, and
weak steadfastness. The web of flaws that has thus been present in
the basis of the mind due to attachment can only be cut through by
monks who are steadfast in the practices that liberate from cyclic
existence. Spiritual practitioners who are truly endowed with
steadfastness can use their steadfast intelligence to entirely
relinquish all the unvirtuous attachments that have arisen based on
conditions. Without developing attachments, they will give rise to
steadfast diligence [F.60.b] and thereby free themselves of the
terrors of unvirtuous factors.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若貪欲心起,修不淨觀,是名相應。是惡欲心,不淨能斷,不樂不著。若起瞋恚,攝心修慈。若起癡心,攝心觀於十二因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4615 “ ‘Even if desire arises, a monk will contemplate
repulsiveness. Endowed with and guarded by steadfastness, he will
entirely relinquish the unvirtuous mind that arises due to the
circumstance of the darkness of desire. He will not be led astray
thereby. Likewise, if an aggressive state of mind should arise, he
will not be ruined by that and instead steadfastly adhere to the
remedy, which is love. And when an ignorant state of mind arises, he
will practice by means of the remedy, which is dependent
origination.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若不樂住心,隨樂起諸愛,若為愛所縛,失於二世利。
</span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4616 “At that point the peacock king will speak this verse: “
‘Those who remain attached Are always ruled by craving. Those who
remain bound by craving Fail both in terms of this world and what
follows.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是孔雀王菩薩為夜摩天、兜率陀天,說不住心無量過惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4617 “In this way, the peacock king explains to the gods of the
Heaven of Joy and the Heaven Free from Strife the many different
flaws incurred if one constantly and exclusively pursues enjoyments.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天眾聞二世利,樂聽無厭,作如是言:孔雀王未曾有也。乃能為我演說深法,初中後善,能至涅槃。於種種生死,能生厭離,第一安隱。唯願為我次第宣說,我等當共一心聽受,自利利他。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4618 “Although the gods will have now listened to many teachings
that benefit both in this life and the next, they will feel
insatiable, and so they will thus address the peacock king: ‘The
Dharma teachings that you have given us are amazing and most
profound. Virtuous in the beginning, middle, and end, they lead to
the transcendence of suffering. Once more, please teach us the
principles of the supreme path that in numerous ways trigger
weariness of cyclic existence. We shall all listen one-pointedly.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">12.</span></span><span face="cwTeX 明體" style="font-size: medium;">時,孔雀王聞是語已,知諸天眾一心樂聞,踊躍歡喜,其心怡悅,第一利他美妙音聲告諸天眾:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4619 “As he hears from those gods about their interest in the
Dharma path that accomplishes the benefit of oneself and others,
[F.61.a] the peacock king will once more understand that they have
all developed one-pointed attention and are listening to the Dharma
correctly. With tremendous joy, he will therefore continue teaching
them and so, in his clear, penetrating, and deep voice, he continues
his magnificent speech, which accomplishes the benefit of others.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沙門、婆羅門及以餘眾,心念於法,既念法已,勤修怖畏。修何等法?所謂<span style="color: maroon;">畏惡名稱</span>。若有比丘畏於惡名,則離諸過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (12) Fear of Scandal 546 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4620 “ ‘O gods, there is also another factor that mendicants,
brahmins, or others like them who abide within the Great Vehicle
should keep in mind as they diligently strive to give rise to
weariness. What is that? Fear of scandal. A monk wary of scandal has
a determined mind. Based on his fear of scandal, he will give up
flaws.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">所謂不入女人戲笑之處,不入酒肆,不近沽酒,不與共語,不近嗜酒人亦不與語,不近賊人,不近先作大惡之人,不近好鬪人,不近陰惡懷毒人,不近無恒數捨道人,不近博戲人,不近伎樂人,不近小兒,不近繫縛女色人,不近輕躁人,不近不護口人,不近貪人,不近販賣欺誑人,不近巧偽市道世所惡賤人,不近決掘河池人,不近黃門女人同路一步,不近調象人,不近魁膾人,不近調馬人,不近斷見人,不近無戒人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">He
will not enter a house that is highly stained by the flaws of women,
nor will he socialize there. He will not mingle with alcohol peddlers
or with people who are wild. Nor will he associate with thieves or
unvirtuous people, or with brazen or argumentative people. He will
also not associate with people with other blemishes or with those who
follow such people, or with gamblers or grifters. Nor will he
associate with childish people or with those who live off women, or
with con artists or exaggerators,with greedy people or swindlers who
use weigh scale tricks, with businesspeople who flout worldly
conventions, [F.61.b] or with executioners who kill along riverbanks
547 or with neuters. They will not walk a single step along the road
together with a woman or with tame elephants or wild elephants, with
tame horses, with nihilists, with those who turn their backs on the
Three Jewels, with those who are hostile toward the Great Vehicle,
with people who observe unvirtuous vows, or with people who belong to
an unwholesome family. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是惡人,比丘一切不應親近。何以故?近如是人,失比丘法。世間之人作如是念:如是比丘近如是人,必與同行,與如是人習近共行。生一切人如是之念。是故比丘當畏惡名,不應與此不淨業人同路行於一足之地。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4621 “ ‘Monks should not associate with such perpetrators of
negative deeds. And why is that? Because by associating with such
people, their monkhood will come to nothing. People of the world will
also come to know all about it. Monks will therefore correctly
contemplate how such actions are defiled. They will recognize that
people turn out in the same way as the people with whom they
associate. Therefore, those who are wary of scandal will not walk a
single step together with people who engage in defiled actions.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩以如來偈,而說頌曰</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">上顯文中少第十二摽文,或合或闕本同未詳</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span><span face="cwTeX 明體" style="font-size: medium;">:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人近不善,則為不善人,是故應離惡,莫行不善業。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.3-8</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4622 “At that point the peacock king will recite these verses of
the Blessed One: “ ‘If the unpolluted mingle with the polluted,
They themselves become polluted. Therefore, do not mix with the
polluted. It makes sense to stay clear of pollution. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">隨近何等人,數數相親近,近故同其行,或善或不善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4623 “ ‘Any kind of person will, If always associating with a
certain other kind of person, Come to be seen in the same light as
the other, Be it a virtuous or unvirtuous person. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切人求善,當近於善人,如是能得樂,善則非苦因。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4624 “ ‘People in pursuit of happiness Should practice nothing
but virtuous actions. That is how happiness is obtained here —
Virtue does not produce suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">近善增功德,近惡增尤苦,功德及惡相,今如是略說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4625 “ ‘Good qualities arise through association, And so do
flaws. Such, in short, are the characteristics [F.62.a] Of good
qualities and flaws. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常近於善人,則得善名稱;若近不善人,令人速輕賤。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4626 “ ‘Monks who always keep company with the good Will attain
excellent renown. Those who accompany the bad Will soon become bad
themselves.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常應親善人,遠離於惡友,以近善人故,能捨諸惡業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4627 “ ‘Give up the bad And always do what is meaningful.
Always adhering to the wholesome, You should at the same time give up
the unwholesome.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">時,孔雀王菩薩復為諸天說如是言:若有比丘有七功德,則離惡名。何等為七?一者離眾人;二者不樂供養之利;三者知足,能令施主得清淨心;四者樂住山谷靜處,攝諸善業;五者離於多語;六者若入聚落,不至酒家;七者不作販賣貿易。比丘若有如是功德正行相應,則無惡名,眾人所敬。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
4628 - “In this way, the peacock king teaches the Dharma to the
gods. He goes on to say, ‘Moreover, monks who are wary of scandal
possess the following seven qualities: They do not associate with
unwholesome people, they are disinterested in wealth and reputation,
they are content and have the respect of donors and benefactors, and
they remain in a mountain hermitage. Such people become destined for
happiness. Moreover, the other qualities are not being talkative, not
roaming through towns and not entering bars, and not engaging in
commerce. Monks endowed with those qualities live well and their
lives are not wasted. They will be held in high regard by many
people.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故畏惡名者,為最第一。若有比丘不畏惡名,所得過惡,過於白衣,隨意而作、隨意而說,於所破戒,心無慚愧,是破戒人身壞命終,墮於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4629 “ ‘Therefore, the frolicking that is based on carelessness
ensues from not being concerned about having a poor reputation. Monks
who have no fear of scandal stand out as far more flawed than
householders. They do as they please, say whatever they feel like,
have no shame and no modesty, and let their discipline become more
and more flawed. When their bodies disintegrate, they will suffer an
inauspicious fall and be born in the hells.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">畏惡名者,樂空閑處,不樂近於聚落城邑,以知足故,不壞他信,遠離一切憒閙之處,於微小過,心常怖畏。如是怖畏惡名比丘,得世間善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4630 “ ‘Those who fear scandal live alone and do not associate
with households. They remain in the mountains and places of solitude
and they feel content. [F.62.b] They are disinterested in pleasures
and do not covet anything. They give up all the flaws of village
life. They regard even minor negative acts as fearsome. A monk is
someone who is wary of scandal. Such a person becomes destined for
virtue.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">13.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,第十三法能多利益,<span style="color: maroon;">何等善法?所謂不樂著法——此法可愛</span>。若有比丘離著清淨,意純無著,樂於閑靜,安住淨命,離於憂惱,第一安隱,攝心一處。若遭苦厄,心不怯怖;若他罵辱,不起瞋恚。逢喜不喜,於畏不畏。不親宗族,自失利益。隨所作事皆悉究竟。於先所作諸惡之業,不生喜樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (13) Absence of Clinging 548 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4631 “ ‘There is also another factor that is cherished by monks
who abide in the Great Vehicle. What is that? Absence of clinging.
Absence of clinging is a most delightful quality. Monks who are free
from clinging are pure and sincere, and their minds are not attached.
They live in solitude and their minds are well poised. Their
livelihood is pure and they are utterly unperturbed. They adhere to a
state of mind that is perfectly at ease. They are not intimidated by
suffering. They do not become angry or upset. They are not interested
in trivial fun. They have no fear of the realms of terror. Fondness
and affection for friends will not make them fail to achieve their
own objectives.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不樂觀看遊戲歌舞。從一聚落至一聚落、從城至城、從邑至邑、從家至家,心不樂著睡安覺安。不樂著故,清淨正行,猶如耆老,魔不得便。不著於色聲香味觸,亦不樂著供養之利;得已,捨於不善覺觀,精勤斷除令其不生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
pay no attention to the jokes, charms, games, and enjoyments of city
people. They seek none of that. They do not become attached to one
town, city, market, or household after another, and thus they fall
asleep happy and wake up happy. Their frame of mind is unattached and
pure. Their conduct is pure and cannot be disturbed by any māras or
by anysounds, textures, tastes, forms, or smells. [F.63.a] They have
no fondness for wealth or honor. Hence, they overcome all thinking
concerned with the attainment of these and similar things. They give
them up entirely. They diligently endeavor to prevent the arising of
such unvirtuous thoughts. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若生惡覺,尋即除滅,令不惱心。如是比丘尚能精勤滅不善覺,況復麁過而不斷除。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">And
thus they think, “As I follow these paths, I shall make sure to
overcome any occurrence of unvirtuous conceptual thinking that could
possibly disturb my mind.” Since they therefore strive diligently
in this way to prevent even a single unwholesome factor that might
otherwise emerge due to the circumstance of thinking, it goes without
saying that they do not develop any crude mundane clinging. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">有三種法應當修行,何等為三?所謂已生不善法妨於悲心,為斷除故,勤行精進。未生不善法,為不生故,勤行精進。已生善法,念當精勤修習增廣。若有比丘心不樂著正意清淨,欲求愛盡、欲求厭離、欲求安樂,無得樂著。若有比丘心不樂著,則得第一最勝之樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4632 “ ‘Spiritual practitioners diligently cultivate three
factors. What are these three? Complete prevention of present
unvirtuous factors that would ruin one’s mindstream, prevention of
any future factors of that type, and recollection of past virtuous
factors. In this way, monks who rest in complete equipoise, who
engage in pure conduct, who are free from clinging in all regards,
who act purely, who are wholly intent on extinguishing craving, who
wish to be free from desire, and who wish for happiness must give
rise to a mind that is free from clinging. Monks who are free from
attachment attain supreme happiness and the state of great bliss.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常修於禪定,心無所樂著,心常清淨故,意正不錯亂。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.26.1-12</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4633 “At that point the peacock king will recite these verses: “
‘A mind that is thoroughly detached Rests always in concentration.
Such a mind is always pure, [F.63.b] A one-pointed mind of great joy.
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人正憶念,諸惡不能染,以能離諸過,是名得安隱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4634 “ ‘A one-pointed mind Is free from the bondage of flaws.
Liberated from the terrors of flaws, This is referred to as natural
rest. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一心正憶念,覺觀莫能亂,以離惡覺觀,是名善安住。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4635 “ ‘A mind that delights in one-pointedness Does not
practice by means of thinking. Liberated from thought, It abides
beautifully in its natural state. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人意寂靜,常樂於涅槃,其人諸根中,遠離諸不善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4636 “ ‘A mind that is always at peace Delights continuously in
the transcendence of suffering. It will not become swayed by the
flaws That arise from the senses due to unvirtuous causes. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有修行者,得禪三昧樂,皆由一心念,修行之所得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4637 “ ‘Blissful through concentration, Blissful through
absorption —Such are the minds of beings Who abide in constant
one-pointedness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若樂獨比丘,樂從內心生,此樂於諸樂,第一無等倫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4638 “ ‘When delighting in one-pointedness and the vows, One
experiences happiness in one’s heart. That is what is meant by
happiness, Not what worldly people call it. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一心係念者,其心則清淨,得脫諸過網,心意常寂滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4639 “ ‘Delighting in the one-pointed mind, Purified and
liberated From the stains of all flaws, One will recognize peace. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常一心係念,攝持於五根,斯人智慧水,能滅愛毒火。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4640 “ ‘A mind that remains one-pointed And keeps the five
faculties collected Will extinguish the raging fires of craving With
the waters of wakefulness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">解脫愛縛人,常得清淨樂,現前得勝處,無盡亦無壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4641“ ‘When one is free from craving And wishes only for pure
happiness, One stands right at the brink of that state That is
inexhaustible and incorruptible. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">覺觀亂其心,處處受生死,一念緣相應,三昧力能持。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4642 “ ‘Whatever way deceptive thoughts May form and arise,
They can all be arrested by the absorption That maintains a single
focal point. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故此勝道,能到涅槃城,以一心念故,能破魔王軍。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4643 “ ‘Therefore, the best of all qualities, Which brings you
to the city of the transcendence of suffering, Is this maintenance of
a one-pointed mind. This is how to crush all the subterfuges of the
māras. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">堅固智光明,繫縛心逸馬,到第一彼岸,無垢清淨處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4644 “ ‘With the steadfast light of wakefulness One controls
the horse of the mind And proceeds to the supreme destination,
Triumphant over all miserable afflictions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">第一勇健者,修行到彼岸,以一心係念,能至不壞處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4645 “ ‘In sum, the steadfast ones, Who engage in the highest
practice, Will attain one-pointed mind And thereby proceed to the
immutable stage.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是孔雀王菩薩為諸天眾無量說法,利益安樂。復為兜率陀天、夜摩天眾不斷說法,能至涅槃,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4646 “In this way, the peacock king teaches the Dharma in
numerous ways for the sake of bringing the gods happiness and
benefit. [F.64.a] The peacock king will then continue his Dharma
teaching to the inhabitants of the Heaven Free from Strife and the
Heaven of Joy, bringing delight in that which is unborn, as well as
inspiring them toward virtue and the transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">14.</span></span><span face="cwTeX 明體" style="font-size: medium;">告諸天眾:一切善法中第一真法,<span style="color: maroon;">所謂第十四,獨行比丘</span>,好行善業,行林樹間,善寂滅行。所謂獨行比丘,寂靜調伏,心無所畏,一切處樂。若在山谷、若在山窟、若草</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">卄</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">/</span></span><span face="cwTeX 明體" style="font-size: medium;">積</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">邊,心無偏著,其心正直。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (14) Delighting in Solitude 549 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4647 “He will then proceed: ‘O gods, listen here to another
teaching. Delighting in solitude is the essence of all the Dharma.
Monks who delight in solitude are well guarded, their conduct is
tremendously restrained, they adhere properly to their vows, and they
are perfectly serene and pure. Monks who delight in solitude practice
with thorough restraint and are peaceful, gentle, and extremely
steadfast. In this way, by delighting in solitude, they always meet
with happiness. In a peaceful mountain hermitage, in a cave in the
mountains, at a charnel ground, or upon a mat of straw, they develop
a mind that is in all regards well guarded.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">獨行比丘有七法利益,何等為七?一者知足,心常歡喜;二者心常清淨;三者世間所敬,諸天所護;四者離惡塵垢;五者善法增長;六者一心正念,淨身口意,解脫現前;七者離於垢法,成就白法。以獨行故,能破無量無始流轉煩惱怨家。獨行比丘一心正行,怖畏煩惱,於微少惡,心生怖畏,常勤精進,威儀寂靜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4648 “ ‘There are seven things that are cherished by monks who
delight in solitude. What are they? Constant happiness, constant
inspiration, being listened to by mundane people, being protected by
the gods, becoming free from all stains, increasing virtuous
qualities, and having a mind that is in supreme equipoise such that
perfectly pure actions of body, speech, and mind can manifest the
path of liberation. Such people will be far removed from stains.
Lastly, as an effect of their virtuous qualities, they will also be
content in the company of mundane people. [F.64.b] They overcome the
enemy, the many different afflictions that have been active since
time without beginning. Therefore, monks who delight in solitude are
extremely well guarded, they fear the afflictions, and they regard
even subtle unwholesome factors with caution. They are endowed with
constant diligence, definitive liberation, stainless activities, and
joyous serenity.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩為利諸天,以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">輕擾堅牢惡,大力難調伏,勇健調伏心,則得第一樂。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.107</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4649 “At that point the peacock king will recite these verses for
the benefit of the gods: “ ‘Terrible, fluctuating, and rough,
Hard to bear and overwhelming, Overpowering for the mind when
indulged in — That is what the world considers enjoyable. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是三種過,破壞諸世間,智水能除滅,則得第一樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4650 “ ‘Those who give up the three flaws That otherwise burn
the world, Extinguishing that fire with the water of
wakefulness,Thereby achieve happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人不愛法,雖人而非人,不住於真道,不至涅槃城。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.3.8-13</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4651 “ ‘Humans with no interest in Dharma Are not proper
humans. They are not on the path to the city Of the transcendence of
suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">既得此人身,功德所依處,云何不昇栰,度諸有流海?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4652 “ ‘Those who gain accomplishment While abiding in great
happiness Will, by sailing the raft of the Great Vehicle, Be
liberated from the ocean of craving. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切眾生命,如電旋火輪,如乾闥婆城,速過不暫停。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4653 “ ‘Like a flash of lightning, a spinning waterwheel, Or a
city of the gandharvas, Such is the extremely cherished and always
quickly passing Life of an embodied being. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是身念念壞,常畏於老死,速滅無堅住,如何起身慢?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4654 “ ‘The sprouts of the body Are always destroyed, from one
instant to the next. They are extremely unstable and insubstantial
And lead to the great terrors of aging and death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此身為病城,是大憂悲處,善不善之地,是故名為身。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4655 “ ‘They give rise to these bodies of disease And
continuous agony — Such is the field of virtue and negativity That
is referred to as the body. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人施戒智,而自莊嚴身,於人中最勝,成就善果報。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.3.13</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4656 “ ‘When a mind of generosity and discipline Continuously
adorns the body, Then that is a meaningful sentient being, And that
kind of body bears fruit. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人有七真,其人與佛等,施戒智精進、悲忍善調伏。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4657 “ ‘Buddhahood is renowned As that which is meaningful in
terms of seven aspects: Diligence, generosity, discipline, [F.65.a]
Wakefulness, love, patience, and gentleness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人於無量,不可數時劫,修六波羅蜜,斯人名為佛。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4658 “ ‘Those who are endowed With the limitless Great Vehicle
And have gone beyond the six perfections Are known as buddhas. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人捨離欲,三界最第一,以捨諸欲故,常得大安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4659 “ ‘The relinquishment of all desires Is what is most
meaningful in the three realms. Abandonment of all desires Is what is
known as perpetual happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人貪著欲,眾苦常現前,欲為眾苦因,是故應捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4660 “ ‘Those who are attached to pleasures Find suffering
right in front of them. Therefore, understand the flaws So that you
may give them up.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">如是孔雀王菩薩為兜率陀天、夜摩天眾,說如是法。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4661 “In this way the peacock king teaches the Dharma to the gods
of the Heaven of Joy and the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">15.</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">爾時,孔雀王復為天眾說</span><span style="color: maroon;"><span face="cwTeX 明體">第十五利益之法。若沙門、婆羅門及餘世間,心不散亂,則得利益。</span></span><span face="cwTeX 明體">若散亂心,善攝心意,令心正住,常樂親近同梵行者,常勤精進以求安隱,離諸惡道。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (15) Undistracted Mind 550 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4662 “Then he will continue: ‘There is also another factor that
is cherished by mendicants and brahmins who abide within the Great
Vehicle: an undistracted mind. The mind of an undistracted monk
abides in great equipoise. Such a monk lives alone, adheres
constantly to pure conduct, and is endowed with constant diligence.
He finds happiness and is liberated from all the terrors of the lower
realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">若比丘心不散亂,折伏六根,不著境界,怖畏生死,捨離一切不善之法;捨離一切不善法故,常得安樂。若有比丘於色聲香味觸法中,心不散亂,是名比丘心意正念;心正念故,善法增長。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4663 “ ‘A monk who delights in solitude, whose six faculties are
well guarded, who has relinquished all objects, and who is fearful
of the terrors of cyclic existence will never give up any virtuous
factors but will relinquish all unwholesome ones and live in constant
happiness. Those whose minds are free from distraction will remain in
constant equipoise regardless of sounds, textures, tastes, forms, or
smells. Because their minds are in equipoise, they will see all
virtuous qualities increase.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">正念之人不樂生死,常勤精進,樂修三昧。以正念故,則能得道;既得道已,勤修眾行。以勤修道,發起眾行,正憶念故,而得道果。心常正念修習道故,斷除眾結,滅於諸使。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
will delight in those very qualities [F.65.b] and will not have any
fondness for cyclic existence. With constant diligence they rest in
absorption and so rapidly give rise to the path. They always follow
and cultivate the path. They cause it to increase. By following the
path and becoming accustomed to it and increasing it, they actualize
the path. They constantly and continuously cultivate the path. They
practice in a state of mind that knows the path, and in so doing they
free themselves from all the bonds and overcome all latent
tendencies. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">斷何等結?所謂愛結、恚結、無明結、慢結、姤結、慳結,皆斷此結。滅何等使?所謂欲染使、恚使、有染使、無明使、慢使、見使、疑使,此使皆滅。以此結使大力因緣,流轉諸道,三界所攝。若心不散,一心念於見道</span><span face="cwTeX 明體">、</span><span face="cwTeX 明體">修道,皆悉能滅。若沙門、婆羅門、若復餘人,欲得安隱,一切善不善法,心為根本。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4664 “ ‘What are the bonds that they separate from? The bonds
of desire, anger, ignorance, pride, envy, and stinginess. What are
the latent tendencies that they leave to rot away? The latent
tendencies related to desire, anger, desire for existence, ignorance,
pride, view, and doubt. They let all such latent tendencies rot and
decompose. An undistracted mind conquers such powerful factors that
otherwise cause wandering beings to change existence within the three
realms. That is achieved on the paths of seeing and cultivation. A
one-pointed mind is cherished by mendicants and brahmins, because
virtuous and unvirtuous factors are all equally rooted in the mind.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">是故宜應精進修道,怖畏有過,攝心正念,能滅煩惱,無有餘法能滅如是無始流轉煩惱稠林如正念心。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4665 “ ‘Therefore, those who diligently follow the path due to
fear of the terrible flaws of existence must all endeavor to
cultivate a one-pointed mind. [F.66.a] That is how the afflictions
can be extinguished. Other than that, it is impossible to overcome
the power of the afflictions that have been active since time without
beginning.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,孔雀王菩薩以一切智偈而說頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一心念現前,怖畏於諸惡,能生無漏法,猶如畦種稻。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.3.13</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4666 “At that point the peacock king will teach these verses of
the Omniscient One: “ ‘For spiritual practitioners who have a
one-pointed mind And who fear the flaws, The mind is like a lotus
flower — In such minds arise undefiled qualities. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一心念現前,精勤修習道,斷除不善法,如日除闇冥。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4667 “ ‘The one-pointed mind cultivates The path of virtue And
overcomes unvirtuous factors, Just as the rising sun dispels the
dark. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若一心現前,常正念寂滅,則不畏眾過,如金翅鳥毒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4668 ‘The one-pointed mind that is always At peace and in
equipoise Has no fear of the flaws, Just as the garuḍa has no fear
of poison. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是散亂心,如風有大力,智者能調伏,猶如調象師。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4669 “ ‘The mind that moves Is powerful like a storm, Yet a
trainer who knows how to catch it Will steadfastly tame it. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">戒三昧智慧,猶如大猛火,與風共和合,焚燒諸惡林。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4670 “ ‘Wakefulness, discipline, and absorption Burn down the
forest of flaws, Just like a wildfire Fanned by the wind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故應修智,斷除於愚癡,離於老死患,得無上勝處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4671 “ ‘Therefore, always adhere to knowledge And give up
ignorance. This is how to proceed To the unsurpassable stage beyond
birth and death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若能勤攝心,修行於精進,以其攝心故,能斷一切惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4672 “ ‘Diligently persevere In fostering a one-pointed mind.
Mastering that training is held To prevent the arising of flaws. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">心常緣境界,勇猛能攝持,諸欲不能壞,如毒藥在手。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4673 “ ‘When the constantly moving objects Are restrained in a
steady manner, They become like poison in the palm of one’s hand,
And one will not be harmed by desire and the like. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是勤精進,能調伏其心,三道大愛河,速度勿停住。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4674 “ ‘Therefore, let the mind be swiftly steered By the
qualities of diligence, steadfastness, and so forth. And so, without
delay, One will cross the three rivers of craving.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是孔雀王為利夜摩天眾、兜率天眾,說於善行。時,諸天眾聞是法已,怖畏生死,捨離一切境界之樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4675 “For the sake of benefiting them in many different ways, the
peacock king thus teaches the Dharma to the group of gods from the
Heaven of Joy and the Heaven Free from Strife. [F.66.b] The minds of
the gods will have by now become extremely well guarded, and they
will rest in utter equipoise. They will have let go of all their
enjoyable objects, and so they will listen to nothing but the Dharma.</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">
</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之四十一</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之二十七</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">16.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">時,孔雀王菩薩知天眾心,復為宣說第十六法,告諸天眾:復有善法、可愛樂法,能制放逸猶如鐵鉤,應念修行。<span style="color: maroon;">何等善法?所謂念死</span>。若人念死,常勤修習,不休不息。無等大惡惱亂一切諸眾生等,無能逃避,決定無免。有生必死,能令一切恩愛別離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (16) Recollection of Death 551 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4676 “Realizing that their minds are now fearful of cyclic
existence, the peacock king will then continue to explain the
teachings: ‘There is also another desirable, attractive, and
delightful factor that is like a hook for the careless and that those
who abide within the Great Vehicle should keep in mind. What is that?
Recollection of death. When practicing, becoming habituated to, and
increasing the recollection of death one understands that this
suffering is encountered by absolutely all beings. Death is
unstoppable and unavoidable for everyone. As death is absolutely
certain, it will make one lose everything and separate from
everything, no matter how agreeable and delightful it may otherwise
be.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">令人喪滅,生於異處,或有從樂生於苦處,業繩繫縛,自業所資,墮於地獄、餓鬼、畜生。於命終時,無有伴侶,唯有善業及不善業以為同伴。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4677 “ ‘Once we pass away from this world, we will be born in
another, where we will experience happiness or pain. Riding on karmic
actions, sentient beings thus follow the path where they have to
taste the fruits of their own actions, and thus they take birth among
hell beings, starving spirits, and animals. When beings are born and
pass away, they may be completely without company, and yet at that
time they will always be accompanied by their virtuous and unvirtuous
karmic actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">所作善業猶如父母,將至樂處;不善惡業猶如大怨,將至地獄、餓鬼、畜生。以是義故,應修善業,捨離諸惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
virtuous karmic actions are like one’s mother and father, and
misdeeds are like one’s enemies, causing one to be born among hell
beings, starving spirits, and animals. Therefore, positive actions
are always to be carried out, whereas all misdeeds must be avoided.
[F.67.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若能如是修行念死,其心則不著於境界,不著貪欲、瞋恚、愚癡。怖畏死故,不為妻子眷屬因緣作不善業。一切在家若修此念,尚得寂靜,何況出家。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4678 “ ‘When the recollection of death is explained in this
way, one will develop weariness and no longer be so attracted to
objects. One will not be marred by desire, anger, or ignorance. Nor
will one engage in unvirtuous actions for the sake of one’s
children or spouse. Since even the minds of householders who fear
death will calm down, there is no need to mention monastics.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有沙門修於念死,則不犯戒,不樂境界,不處憒閙。若處憒閙,心則散亂,多言之本,多見女人。能生一切貪欲之處應當捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Monastics
who remember death will never stray from their discipline. Nor will
they develop any fondness for objects. Nor will they roam the land.
Even if they do travel through the land, such monks will give up all
distractions, including women, who are the root of all diversions,
and all other such sources of distraction.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">思惟念死,若處憒閙,心意不善,於命終時,當得一切無利衰惱,不得安樂。臨死之時,刀風、劍風之所解截,無歸無救,業繩所縛,將至餘世,非父母、兄弟、妻子、眷屬所能救護。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4679 “ ‘Recollecting death, they will think, “Were I to
travel through the land, I would only be able to keep but a few
virtuous factors in mind. Once I arrive at the place and time of my
death, those factors will not be sufficient to help me or give me
relief. When the assisting and piercing winds 552 take me to the time
and place of my death, then what will be my refuge, who will protect
me? Tied by the shackles of my own karmic actions, I will be led away
and dragged into the next life. My mother, father, siblings,
relatives, companions, and friends —none of them can protect me at
the place and time of my death.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若能如是修念死相,是人則樂持戒、智慧,如是修行,是則能令善業增長,不善消滅,以善業故,受人天樂,後得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4680 “ ‘In that way, they cultivate the recollection of death,
and whenever they do so, they also naturally develop fondness for
generosity, discipline, and insight. Hence, karmic actions that are
positive and virtuous will increase, and they will disengage from
unvirtuous actions. [F.67.b] Based on such wholesome karmic actions,
they will experience the happiness and enjoyments of gods and humans
and ultimately attain the transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若男、若女知此功德,若在家、出家,若沙門、婆羅門,常應念死。以念死故,其心怖畏,不作一切不善之業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
whether you are female or male, householder or monastic, mendicant or
brahmin, you should understand those qualities and always remember
death. People endowed with such mindfulness will fear the terrors of
the Lord of Death, and thus they will disengage from all unvirtuous
actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心作是念:一切眾生皆當歸死,天人、地獄、餓鬼境界無處不死。若能如是修行念死,畏未來世,其心不著色聲香味觸。如是境界非常不變、非不壞法,常念無常、苦、空、無我。若心念死,不為諸惡之所惱亂,常當數數修不淨觀,善觀增長。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4681 “ ‘Cultivating this understanding, one then thinks, “All
sentient beings are sure to die. Nowhere in the realms of gods,
humans, hell beings, starving spirits, or animals is there any place
that is not ruled by the Lord of Death.” Cultivating this
understanding, one will be wary of the terrors that are to follow
this life and so will not chase after sounds, textures, tastes,
forms, or scents. One’s mind will not think in terms of things
being permanent, stable, and enduring. Rather, one will be aware of
impermanence, suffering, emptiness, and the absence of self. When
mindful of death, one will not be harmed by flaws but will always and
continuously remain attentive to virtuous factors. Such mental
activity will then increase.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">數數念死,修習增長,係念無常。無有常處而不破壞、不變不滅。可愛山峯百千萬億乃至須彌山王,劫火所燒,皆當摧滅,況人、天身。大海無邊,一切大河、一切龍王所住之處,一切諸龍及阿修羅,七日既出,則皆乾竭,何況我身。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4682 “ ‘When constantly practicing, becoming habituated to, and
increasing the recollection of death, one will always keep these
points in mind. One will think, “Nowhere at all is there anything
that will not disintegrate, fall, split apart, or transform. Mount
Sumeru towers majestically amid a hundred thousand delightful
mountains, yet even that will be destroyed by the fire at the end of
the eon. Ah, how could my body then possibly endure? The infinite
ocean into which all rivers flow, the home of nāgas and asuras,
[F.68.a] will certainly dry up when the seven suns blaze. What then
can be said of my body? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">舉要言之,欲界、色界、無色界,一切三界無常變動皆當破壞,況我身命當是常住不動、不破壞法?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
short, the desire realm, the form realm, and the formless realm are
all impermanent and unstable; they do not endure and are subject to
transformation. So there is no need to mention that my body and life
force are also impermanent and unstable, that they also do not endure
and are subject to transformation.” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若能如是心意常念,意善觀察,如是修心,無處可樂、無處可貪、無處可瞋。貪瞋淨故,癡亦隨滅,離三過故,得第一處,不老不死、不盡不滅。如是念死,無所緣念,是故念死於一切念最為第一。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4683 “ ‘As one contemplates that which is wholly and certainly
virtuous with a mind that is constantly composed, such a practice
will prevent any form of clinging. With a mind free from attachment,
one will not be bound by desire or anger, and when desire and anger
are continuously overcome, there will not be any ignorance. Freed
from all flaws, one attains the supreme stage that knows no death,
aging, or exhaustion whatsoever. Therefore, remain focused on the
recollection of death. The best among all types of mindfulness is the
mindfulness of death.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">修念死相,復有功德。若沙門、婆羅門如是修行,諦觀此身猶如虎檻。云何觀苦?如我此身,身心病惱,為老所壞,死王將去,死網所縛,為何所作,不能修行布施、持戒及修智慧。是故應當於死未至,修行施、戒及以智慧,不久死至,壞於一切眾生之命。若沙門、婆羅門如是係心念於死相,所作不空,必得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4684 “ ‘Cultivating the recollection of death also involves
other qualities. When a mendicant or brahmin practices this
recollection, he will understand that the body is like a casket of
suffering. With an awareness of suffering he will then think, “When
sickness and disease manifest, my body will be destroyed. What can I
do once I am bound by the shackles of the Lord of Death? At that
time, I will be unable to cultivate generosity, discipline, and
insight. Therefore, until the Lord of Death arrives, [F.68.b] I shall
make sure to cultivate generosity, discipline, and insight. The Lord
of Death who kills the life force of all sentient beings will soon be
here!” For mendicants and brahmins who thus keep in mind nothing
but the recollection of death, such considerations will bear fruit
and lead them to the final transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次念死,所謂此身唯有無常,一切諸行皆悉無常、苦、空、無我,念念變壞,速疾不停,破壞之法,空無所有,非堅固法,如旋火輪、乾闥婆城。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4685 “ ‘There is also another way of being mindful of death.
What is that? Here one thinks as follows: “This aggregate of form
is emptiness. This body is empty and impermanent. These conditioned
factors are all impermanent, painful, empty, and devoid of self. They
are always in rapid motion, and thus they constantly shift and
deteriorate. They are nothing, void, empty, and insubstantial,
resembling a spinning waterwheel and a city of gandharvas.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切諸行皆亦如是。我之身命亦復如是,無有堅固,猶如水沫、乾闥婆城。如是死法,一切皆有,畢定來至,甚可怖畏;是故當修堅固之法,攝三善業,捨三不善。當作如是念於死想。若沙門、婆羅門自心修念,修是念故,得大利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Alas,
all these conditioned factors, including my own body and life force,
are just like foam and bubbles of water —they have no essence and
are like a city of gandharvas. Any moment, without exception, might
very well be the occasion for the terror of my death. Therefore, I
must now do what is meaningful: I must cultivate the three kinds of
virtuous action, give up the three kinds of unvirtuous action, and be
mindful of death. That is what mendicants and brahmins cherish. I
must train so that I am mindful of this fact.” ’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,孔雀王菩薩以先佛偈,而作頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此六惡怨家,破壞於世間,老病死不斷,由於三毒故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4686 “At that point the peacock king will utter these verses: “
‘Six great terrors Cause destruction in this world: Aging, disease,
and death, And the three stains of desire and the rest. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">五境界大賊,能劫於善財,此怨詐親善,行於嶮惡處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4687 “ ‘The five objects are thieves That steal the substance
of virtue. Like enemies pretending to be friends, They roam the
wilderness of existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">放逸不善心,堅著於境界,能將諸眾生,疾至三惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4688 “ ‘A mind full of carelessness [F.69.a] Is perpetuated by
objects. Such a person will soon be destroyed In the hells and among
the starving spirits. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有能覺知,苦等真實諦,是人則能得,安隱寂靜處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4689 “ ‘When the truths of suffering and so forth Are
understood and comprehended, That supreme being attains The level of
happiness and fortune. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">拔斷諸毒根,增長功德行,應離懈怠心,莫近惡知識。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.9</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4690 “ ‘Work at uprooting all flaws And let excellent qualities
flourish. Do not befriend unvirtuous people, But turn your back on
the lazy. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若比丘精進,勤修念死觀,則得無上處,永離老病死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4691 “ ‘Mustering diligence and endowed with mindfulness, A
mendicant who is protected by insight Will proceed to the supreme
abode That lies beyond aging and death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有能如實,覺知於根塵,依止正智慧,則能渡有海。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.27.4</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4692 “ ‘When the faculties and their objects Are understood
precisely as they are, One proceeds, based on insight, Beyond the
ocean of existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">念死常生怖,離慢及懈怠,親近智慧人,眾惡不污心。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.10</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4693 “ ‘The wise do not befriend Those who are proud or lazy,
Or those who are suspicious, Arrogant, or unwholesomely inclined. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">精進心柔軟,修法離眾惡,正見心不動,此人應親近。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.11</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4694 “ ‘Those who are highly diligent and naturally gentle, Who
observe the Dharma and have given up their flaws, Who possess the
true view and are uncorrupted — It is beautiful to befriend such
people. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若近惡知識,則不得善法;若近於勝者,則不畏眾過。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.12</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4695 “ ‘The unvirtuous are not suited for friendship, But
supreme people are indeed. When befriending supreme beings, There
will be no terrors of the flaws. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一念及須臾,晝夜常不離,智者常念死,無有逃避處。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.14.61-64</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4696 “ ‘Every instant, every moment, every period of time,
Throughout day and night, Think of death, O steadfast ones. Death
cannot possibly be halted. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">念死最殊勝,諸念無與等,修行得寂滅,永離諸塵垢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4697 “ ‘Remembering one’s impending death Is praised as the
supreme mindfulness. Those who practice in this way will find perfect
peace And proceed to the immaculate state. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有念死畏,則不起心惡,心離一切過,當得寂滅處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4698“ ‘Keeping in mind the terrors of the Lord of Death, How
can one possibly engage with flaws? Free from flaws, one permanently
Pacifies all the stains. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不放逸勝果,世尊如是說,若常念死畏,則離諸不善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4699 “ ‘The thus-gone ones teach That carefulness is the
supreme stage. Be constantly mindful of the Lord of Death And thereby
relinquish all unvirtuous factors.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">時,孔雀王菩薩為諸天眾說如斯法
</span><span style="font-family: cwTeX 明體;">。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
4700- “In this way, the peacock king teaches the Dharma to the gods
of the Heaven of Joy and the Heaven Free from Strife. [F.69.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">17.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十七法能多利益沙門、婆羅門,<span style="color: maroon;">有何等法?所謂離於色慢、種姓之慢及財富慢</span>。若有色慢、種姓之慢及財富慢,是愚癡人口行惡業、身行惡業、意行惡業,以此因緣,身壞命終墮於地獄、餓鬼、畜生,於彼生處處處輪轉,無量生死受大苦惱,不可稱說。既知過已,不起色慢、種姓之慢及財富慢。若有人能離於色慢、種姓之慢及財富慢,當知是人則不造作身口惡業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (17) Freedom from Infatuation with One’s Body, Family, and
Nobility 553 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4701 “He will then proceed: ‘There is also another factor that
is cherished by mendicants and brahmins who abide in the Great
Vehicle. What is that? Freedom from infatuation with one’s body,
family, and nobility. Childish beings who are infatuated and attached
to their bodies, family, and nobility will engage in negative bodily
activities. And just as this applies to physical actions, so it
applies to verbal and mental actions. Hence, due to such causes and
conditions, these people will, upon the disintegration of their
bodies, suffer an inauspicious fall and be born in the hells.
Likewise, they will obtain lives as animals and take birth in the
realms of starving spirits. As they keep changing lives, they will
experience myriad sufferings of various kinds —it is hard to even
know all their names! Therefore, recognize these terrifying flaws and
do not be infatuated with your body, family, or nobility. In this
way, you will avoid misdeeds of body, speech, and mind.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如實見色無常、苦、空、無我,空無所有,無有堅固,是不淨器,髮毛爪齒、皮肉和合,無量骨鎖筋髓脂肉,屎尿膿血充滿其中。我此色身初亦不淨,中亦不淨,後亦不淨,無量業煩惱因緣所生,無堅無常、無實無我。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4702 “ ‘Seeing the body as it is means acknowledging that it is
impermanent, painful, empty, and devoid of self. It is fake, hollow,
and insubstantial; a vessel of impurities that contains hair, body
hair, nails, teeth, blood, skin, and so on; a bone frame that is
filled with muscles, fat, urine, and excrement. This body is not
clean to begin with, nor is it clean in the middle or the end. A
product of karmic actions and affliction, it possesses no essence
whatsoever. It does not last and does not contain a self.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">今我此身若至死時,不為我伴乃至一步,棄於塚間或以火燒,或為雕鷲烏鵄狐狗之所啖食。若人如是思惟憶念,於色慢中,或滅或薄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">At
the place and time of one’s death this body cannot accompany one
for even a single step. Rather, it ends up being cremated in the
charnel ground [F.70.a] or consumed by vultures, owls, jackals,
crows, or the like. Holy people who contemplate these matters will
give up or curb any form of infatuation with the body and nobility. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,若沙門、婆羅門起種姓慢,自言:我種姓勝。若以實觀於真諦中,無有種姓,但妄分別。以愚癡故,妄生分別:此種姓勝。此種姓不如。如實不然。何以故?以有生故,是故有姓,如是變易。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4703 “ ‘Likewise, if infatuation with their family should arise
in mendicants or brahmins due to the thought “I was born into a
good family,” they will proceed to examine and investigate what
family really is. They will then realize that ultimately there is no
such thing as family; it is entirely a conceptual construct that
childish people believe in. Families do not truly exist because they
lack causes. The same goes for one’s parental lineage — there is
no such thing. Only through virtuous causes can one join a high
family. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">隨何等人有實布施、持戒、智慧、定心調伏,有此功德:其人雖生下姓之中,名大種姓。何以故?以有功德勝種姓故,非生種姓;功德因緣,非生因緣,若無功德,則無因緣。是故沙門、婆羅門不應起於種姓憍慢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">What
are those causes? They are the qualities of truth, discipline,
generosity, insight, serenity, and gentleness. Through such causes,
even those who belong to a low family will take birth in an important
family. The reason is that family depends on one’s qualities, not
on one’s birth. Therefore, mendicants, brahmins, or others of
similar pedigree must not get elated about their birth, family, or
nobility. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次觀於色慢。若沙門、婆羅門及餘行人,觀我此色於嬰兒時,雖有色貌,昂面不動非動時色,動時之色非匍匐色,乃至少年非中年色,中年之色非老年色,老年之色非死時色,如新死色非久死色。如我死屍,眾蠅唼食、蛆蟲所啖,風吹日曝、雨漬濕爛,一切破壞分散狼藉滿於塚間,此身分散為無量分,骨節分張,髑髏異處,咽喉肩臂、手指爪甲諸節異處,脊骨、臗骨、髀骨、脛骨、踝骨、足骨、指骨。以斯如實觀於色故,離於色慢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4704 “ ‘Mendicants, brahmins, or kindred spirits also
investigate the nature of the body in a different way. They say to
themselves: “This body that I now possess has been mine since I was
an infant, and as I have aged. However, the body of the infant that
was lying on its back is not the body of the crawling baby. The body
of the crawling baby is not that of the child whose hair was shaven,
and the body of the child whose hair was shaven is not that of the
youth. [F.70.b] The body of the young adult is not that of a person
who might die suddenly, nor is it the body of a person who might die
after a long time has passed. Once my body has turned into a corpse,
ants and other such creatures will devour it, and it will be ravaged
by the wind, sun, and rain. The myriad fragments of it will end up
strewn over all the ten directions. Once I have been carted off to
the charnel ground, my body will be sundered into numerous different
parts. Some will take off with my bones, some will take my skull,
some my neck bones, some my nose, some my elbows, some my shoulders,
some my fingers, some my nails, some my ribs, some my back, some my
spine, some my thighs, some the bones of my feet, some my toes.” In
this way, by correctly discerning the different parts of one’s
body, one will not develop any infatuation based on one’s body.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何如實觀財富慢,觀已,遠離一切世間?</span>如實觀知,一切世間皆無自在,無量種法皆無自在,云何此法當有自在?以一切有為諸法因緣所縛,不得自在,從因緣生。譬如屋宅,集眾材木、塼墼合和,互相依止,名之為屋;身亦如是,皮肉脂骨、筋髓和合,名之為身,無有自在,是身色相亦無作者。如是沙門、婆羅門如實觀察色慢、種姓慢、財富慢,一切皆滅,或令薄少。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4705 “ ‘What type of perspective and understanding will make
infatuation with nobility disappear? Such infatuation vanishes when
it is correctly understood that everyone depends on extraneous
factors, and that no one is independent. Everyone is subject to
numerous factors other than themselves, so how could they be
independent? All these conditioned phenomena that depend on other
factors are thoroughly influenced by external factors. That is to
say, [F.71.a] they all arise based on causes and conditions.
Consider, for example, a house. A so-called house is a mere
convention that applies to a gathering of numerous factors, such as
the roof, that are all interdependent and mutually reliant.
Similarly, the aggregate of form that is referred to as a body
becomes known as such due to the coming together of skin, flesh,
bones, and fat. No god or creator is involved. Such is the aggregate
of form that is referred to as a body. When mendicants, brahmins, or
other kindred spirits examine matters in this way and investigate the
body in accordance with the way things really are, they will free
themselves from, or otherwise curb, any infatuation with their
bodies, family, and nobility.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,以不實觀故起種姓慢,若如實觀,如是種姓但有分別,無目之人妄生憶念。若布施、持戒、智慧、淨行、正見和合,如是種姓則為殊勝,非如愚癡妄起慢心念種姓勝。若沙門、婆羅門及以餘人,若能如實知於種姓,於種姓慢一切皆滅,或令薄少。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4706 “ ‘Moreover, when someone thinks, “I was born into a
family of high standing,” and thereby becomes conceited based on
their family, that perception is not in accordance with the way
things in fact are. Later, such people may regard matters in a way
that accords with reality, and they will then realize that family is
a mere notion. In this way, the blind will come to comprehend the
nature of reality. They will then come to regard those who are
endowed with insight, discipline, and generosity as members of the
pure family. They will understand that childish beings become
arrogant in the absence of that family. For example, mendicants,
brahmins, and others like them will, by understanding family in a way
that accords with reality, become utterly free from infatuation with
family, and they may also curb such infatuation.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,孔雀王菩薩以迦迦村陀如來經偈而作頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有人常起,色姓財富慢,是人如醉象,不見嶮惡岸。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.13-18</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4707 “At that point the peacock king will sing these verses: “
‘Beings who view things While infatuated with their bodies,
nobility, and family Are insane and resemble mad elephants; [F.71.b]
In this way, they fall and do not see well. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切諸憍慢,放逸亂諸根,現在人所輕,命終墮惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4708 “ ‘The faculties of crude people Become agitated through
their carelessness. In this world, they carry no weight, And they
later go to the lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人起憍慢,色富慢所盲,其人則無樂,命終墮惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4709 “ ‘Blinded by infatuation based on body and nobility,
People engage in negative actions. Failing to find happiness, They
later come to see the lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若恃色富慢,非為如實見,愚癡無智慧,不能渡苦海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4710 “ ‘Those stained by body, nobility, and family Are
therefore not worthy ones. Failing to realize that, Childish beings
do not cross the ocean of existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">色種姓財富,及以諸樂具,一切皆無常,智者不應信。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4711 “ ‘People wish to have family, Perfect circumstances, and
happiness, But all of that is impermanent. Therefore, do not place
your trust in these things! </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若離施戒智,則無有種姓;若有施戒智,是種姓最勝。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.18</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4712 “ ‘A family devoid of insight and discipline Will not
receive the praises of the wise. Yet, the insightful and disciplined
Belong to the family of great beings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">愚者不名富,非善道種姓,是故智為因,離智無種姓。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.21</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4713 “ ‘Without insight, one will possess no power, No good
family, and no good customs. Therefore, family indeed comes down to
insight; Without insight there is no family. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有持淨戒,猶如清涼池,斯人大種姓,是名勝種子。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.19</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4714 “ ‘The discipline of those with stainless conduct
Resembles a cooling pond. People of that kind are born into the
family of great ones, But those who are stained are not. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">布施戒及智,勇猛實精進,能與此相應,是名勝種姓。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.20</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4715 “ ‘Discipline, endurance, concentration, generosity,
Truthfulness, steadfastness, and overcoming adversity — Those are
the true features of the family. If you shave your head while
abandoning those qualities, </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若離於正法,非剃髮種姓,名之為沙門,名為婆羅門;</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若修於正法,有施戒智慧,乃名為沙門,乃名婆羅門。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4716 “ ‘You cannot be regarded as a monk. Being a brahmin is
not a matter of family lineage. Mendicants and brahmins are those Who
are by nature insightful and disciplined. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">老能奪壯色,死能斷命根,財物必散壞,一切法如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4717 “ ‘Old age destroys the body, The Lord of Death
extinguishes life, Destitution ruins riches — This is the constant
state of affairs. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">病能壞強健,令眾生流轉;若有智慧者,應離色財慢,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4718 “ ‘Disease conquers good health In all embodied beings. So
wise people will never fall Due to infatuation based on nobility.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">知如是惡已,誰有起憍慢?是故色財慢,智人所捨離,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4719 “ ‘Comprehend the tortures of cyclic existence And do not
develop infatuation. Therefore, with prudence, do not Get excited
about your body and do not cherish power. [F.72.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以修行善法,則無諸苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4720 “ ‘Practice the Dharma well, And you will not be brought
down by suffering.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">上顯文中少第十八標文或合或闕本同未詳</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">。如是孔雀王菩薩為諸天眾如是說法:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4721 “In this manner, the peacock king teaches them the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">19.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,沙門、婆羅門復有行法,<span style="color: maroon;">謂第十九,於一切眾生起平等心。</span>若沙門、婆羅門及以餘眾,若平等心,得第一樂,一切眾生之所愛敬,身壞命終生於善道天世界中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (18) Equality with Respect to All Beings 554 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4722 “Next, he will say, ‘There is also another factor that
mendicants and monks who belong to the Great Vehicle should
cultivate. What is that? Equality with respect to all beings. The
factor known as equality with respect to all beings brings supreme
happiness to mendicants, brahmins, and others like them. It causes
them to act in a way that is agreeable to all sentient beings. And
when their bodies disintegrate, they will, after dying, be born in
the world of the higher realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">云何於一切眾生起平等心?若沙門、婆羅門捨於諍論,不與人諍,既捨諍亂,於一切眾生得平等心。是故沙門、婆羅門能捨諍論,則於一切眾生得平等心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4723 “ ‘How then should mendicants and brahmins cultivate
equality with respect to all sentient beings? They should avoid
mendicants and brahmins who are involved in disputes and they should
not argue with anyone. When they have given up disputes, they will
regard all beings in the same way. Therefore, first of all,
mendicants and brahmins should at all times and by any means give up
participating in disputes. That will make them even-minded toward all
beings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,有法能令沙門、婆羅門於一切眾生得平等心:觀一切眾生皆為衰惱,觀於怨家猶如親友。此諸眾生生死所攝,生死不斷,以有生故,有老病死憂悲苦惱、寒熱飢渴、打縛鞭撻、怨憎會苦、愛別離苦。如是觀於苦惱眾生得大衰惱,於怨親中修平等觀。若沙門、婆羅門作是觀已,於一切眾生中得平等心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4724 “ ‘There is also another remedy that helps mendicants and
brahmins to regard all beings in terms of equality: they correctly
recognize that all beings suffer. Suffering is a fact for everyone,
whether they are one’s friends or not. All beings trapped in cyclic
existence must by the very nature of things separate from all the
qualities of the family into which they have been born. Their lives
are truly marked by aging, disease, [F.72.b] death, sorrow,
lamentation, suffering, unhappiness, and exhaustion. They are subject
to cold, heat, hunger, thirst, killing, and the Lord of Death. They
suffer as they encounter what they detest and are separated from what
they love. Such suffering equally strikes one’s friends and all
others. Contemplating those facts causes mendicants and monks to
regard all beings in terms of equality.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若沙門、婆羅門復作是念:此諸眾生眾苦所惱,所謂疾病惱諸眾生身心疾病,以病衰惱,得大苦惱。於怨親中如是思惟,作是念故,心得清淨;以心淨故,血則清淨;以血淨故,顏色清淨,一切諸根皆亦清淨。如是觀察,得現果報,一切眾生之所樂見,愛敬瞻仰,以是因緣,身壞命終生於天上。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4725 “ ‘Mendicants and brahmins further think, “Alas, these
beings experience suffering in the form of an utterly oppressive 555
pain. What is that pain? The experience of disease. All sentient
beings are brought down by disease. The torments of disease afflict
both their bodies and their minds.” Noticing how this applies to
their friends as well as all others, they come to regard all beings
from a perspective of equality. With that perspective, their minds
will be uplifted, and so also their voices become uplifted. As even
their blood will clear up thereby, their complexion clears too, and
so all their faculties thus become clear in a constant and continuous
manner. That is an effect with respect to the present life. Moreover,
everyone will find such people desirable, attractive, and delightful.
Upon the disintegration of their bodies, those who have love for all
sentient beings in this way will go to the joyous higher realms after
they die and be born among the gods. [F.73.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,沙門、婆羅門復以異法觀諸親友猶如怨家。一切眾生無有不死,不離生死,生已復死。如是眾生以自業故,墮於地獄、餓鬼、畜生,此等眾生諸苦所惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4726 “ ‘There is also another way in which mendicants and
brahmins train in regarding all sentient beings from a perspective of
equality. Here they observe the following: “Whether friend or
enemy, all living beings are equally subject to death, and they are
never beyond the nature of death. Whoever is born must also die. And
due to their own karmic actions, sentient beings are then born in the
realms of hell beings, starving spirits, and animals —alas, this
has gone on for so long!”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是思惟,利益一切眾生,心則清淨;心清淨故,血則清淨;血清淨故,顏色清淨;顏色淨故,端正無比,一切眾生愛樂瞻仰,得現果報,身壞命終生於善道天世界中。如是比丘修大善業,於諸眾生起平等心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4727 “ ‘When they meditate in this way and develop the desire
to help other beings, their blood will clear up. As their blood
clears up, their complexion clears as well. And when their complexion
brightens, they become beautiful to behold. All beings will find them
endearing. Such are the effects of their training in terms of the
present life. As their actions ripen, they will upon the
disintegration of their bodies journey to the joyous higher realms
and be born among the gods. In this way, monks carry out great
virtuous actions by embracing all beings from a perspective of
equality.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,沙門、婆羅門及餘世間復以異法修平等觀。此諸眾生業與業藏,因業流轉,如業所作,或善不善,皆悉成就。以善業故,生人、天中;以惡業故,墮於地獄、餓鬼、畜生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4728 “ ‘There is also another way in which mendicants,
brahmins, and others of such kind cultivate equality toward sentient
beings. Here they think, “All these beings each experience their
own share of karmic action. They are born according to their actions
and keep appropriating actions, and thus they each create their own
karmic destiny based on whichever virtuous or unvirtuous actions they
may carry out. Through positive actions, they are born among gods and
humans, and through misdeeds they take birth among hell beings,
starving spirits, and animals.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若沙門、婆羅門及餘人、天如是修行,心則清淨;心清淨故,血則清淨;血清淨故,顏色清淨;顏色淨故,一切眾生愛樂瞻仰,身壞命終生於善道,受諸天身,必得涅槃。心清淨故,於一切眾生起平等心,得如是果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4729 “ ‘When mendicants, brahmins, or others of their kind
contemplate matters in this way, their minds will brighten, as will
their faces. When their visages thus become radiant, they will appear
desirable, attractive, and delightful to everyone. [F.73.b] Upon the
disintegration of their bodies, they will go to the joyous higher
realms and be born among the gods. In the end, they will go
completely beyond suffering. Such are the effects for mendicants and
brahmins whose minds thus brighten as they regard all beings from a
perspective of equality.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,若沙門、婆羅門復有異法於一切眾生修平等心。何等異法?所謂一切眾生共愛別離。一切眾生生死所攝,無一眾生非愛別離,此愛別離甚為大惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4730 “ ‘There is also another way in which mendicants and
brahmins cultivate the perception of equality with respect to all
beings. What is that? In this case, they think, “All beings will,
without any exception, have to separate from what is attractive and
delightful to them. It will all be lost, and everything will be
dispersed. They will have to separate from it all and lose it all.
Nowhere in cyclic existence is there any being at all who will remain
together with, and not have to depart from, that which is desirable,
attractive, and delightful to them. And losing what one holds dear is
extremely painful.” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是修行,心則清淨;心清淨故,血則清淨;血清淨故,顏色清淨;顏色淨故,端正無比。以端正故,一切人見心得清淨,愛樂瞻仰。以於一切眾生起平等故,得現果報,身壞命終生於善道,受諸天身。以餘業故,後得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4731 “ ‘As they contemplate matters in this way, their minds
brighten; when their minds become bright, also their faces will light
up, and with a bright and clear countenance, everyone will find their
physical appearance delightful. With their fine physical form they
will light up the minds of all beings. They will appear delightful,
attractive, and desirable. Such are the effects experienced in the
present life that occur due to the power of seeing all beings in
terms of sameness. Upon the disintegration of their bodies, they will
go to the joyous higher realms and be born among the gods. By means
of the remainder of their karmic actions, they will pass completely
beyond suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,若沙門、婆羅門及以餘人復以異法於一切眾生修平等心。何等異法?所謂是<span style="color: maroon;">心輕轉,速行不住</span>,若欲心起,修不淨觀;若瞋心起,修慈心觀;若癡心起,當觀察思惟十二因緣。是三種心,三法對治,於一切眾生起平等心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4732 “ ‘There is also another way in which mendicants and
brahmins cultivate a mind that perceives all beings in terms of
equality. [F.74.a] What is that? The mind is fickle and engages
fleetingly and without stability. Therefore, when a desirous state of
mind crops up, mendicants and brahmins contemplate the repulsive
nature of things; when an aggressive state occurs, they cultivate
love; and when a deluded state of mind manifests, they contemplate
dependent origination. Directing their minds in these three remedial
ways, they come to regard all beings from a perspective of
impartiality.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於怨親中修平等心。意清淨故,一切行處心無疑慮,則得第一清淨樂行,覺安臥安,諸天所護,無能得便,有大威德。以心淨故,血則清淨;血清淨故,顏色清淨;顏色淨故,端正無比,一切眾生愛樂瞻仰。於一切眾生起平等心,得現果報,身壞命終生於善道,天世界中受諸天身。以是業故,終得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Without
considering them as either friend or enemy, but rather as equal, they
develop an intelligence that is unburdened and bright, and so they
move without hesitation and remain perfectly pure and happy. They
sleep delightfully at night, are happy and awake during the day, and
the gods protect them. They also develop great mastery and become
highly powerful. When their minds brighten in this fashion, their
blood is purified as well. When their blood ispurified, their
countenance also brightens, and when their complexion is bright,
their physical form becomes lovely to behold. They become beautiful
people who appear delightful, attractive, and desirable to everyone.
Due to the karmic effects of regarding all beings from a perspective
of equality, such people will, when their bodies disintegrate and
they have died, go to the joyous higher realms and be born among the
gods. Based on such superior acts they will also, in accordance with
their wishes, achieve the transcendence of suffering.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,孔雀王菩薩以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若於怨親中,其心常平等,如法無偏黨,牟尼說智慧。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.166-174</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4733 “At that point the peacock king will sing the following
verses: “ ‘The able ones are said to be those Who understand the
Dharma Without any attachments In terms of friend or enemy. [F.74.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人心清淨,不為過所污,獨行林樹間,牟尼說無貪。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4734 “ ‘The able ones are said to be those Whose minds are
unstained By the mud of the flaws, Who delight in solitude, and who
are free from attachment. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心無悕望垢,遠離一切濁,不樂諸境界,牟尼說寂靜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4735 “ ‘The able ones are said to be those Who do not think in
terms of “mine,” Whose conduct is stainless and free from dirt,
And who are not carried away by objects or afflictions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切無常等,如實諦觀察,知世間明闇,牟尼說勇猛。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4736 “ ‘The able ones are said to be those Who correctly see
the truths Of impermanence and so forth, And who are steadfast within
the darkness of the world. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不厭世間法,而修行善法,於苦樂平等,牟尼說離垢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4737 “ ‘The able ones are said to be those Who never tire in
the face of any mundane phenomena, But are stainless with the insight
That pleasure and pain are equal. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心常知止足,常遠離諸欲,不悕重供養,牟尼說清淨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4738 “ ‘The able ones are said to be those Who, with constant
and supreme delight, Always relinquish desires, Live purely and
modestly, and are free from craving. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不近惡親友,不行非義處,獨行自堅心,牟尼說正業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4739 “ ‘The able ones are said to be those Who do not follow
after companions, But live alone and observe their commitments By
means of steadfast intelligence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">遠離喜及畏,愛力不能壞,諸根悉寂靜,聖說不悕望。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4740 “ ‘The able ones are said to be those Who are free from
fear and aging, Who are not destroyed by the force of craving, And
who are not attached to the taste of the mastery of peace. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">平等平等心,境界常平等,於一切平等,牟尼說智慧。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4741 “ ‘The able ones are said to be those Who, with insight,
regard all beings as equal, Remaining the same regardless of any
differences, Seeing everyone as the same.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">了知一切法,善不善業果,捨於善不善,牟尼為人說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4742 “ ‘The able ones are said to be those Who recognize the
nature of the causes and effects Of all virtuous and unvirtuous
qualities, Including the world that abandons virtue and nonvirtue. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">精進斷諸惡,常修身念處,如實知受生,牟尼說為智。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4743 “ ‘The able ones are said to be those Who, with insight,
endeavor to conquer the flaws, Are constantly mindful of what is
contained in the body, And who recognize the nature of sensation and
the rest. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人畏生死,時處常作業,法語攝諸根,牟尼說寂滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4744 “ ‘The able ones are said to be those Who engage in deeds
at the proper time and place, Who speak with reason, whose faculties
are subdued, And who have pacified the awful terrors of cyclic
existence.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是孔雀王菩薩為夜摩天、兜率陀天眾,以無量種方便說法。時諸天眾一心正念,捨諸欲樂,以柔軟心樂聞說法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4745 “In this way, the peacock king teaches the gods of the
Heaven of Joy and the Heaven Free from Strife in numerous ways. The
minds of all the gods will now be utterly composed [F.75.a] and,
despite their attainment of all the pleasures of their objects, will
now be satisfied by the drink of the thoroughly virtuous Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">20.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">時,孔雀王知諸天眾心調伏故,復為說法:復次,若沙門、婆羅門及餘世間,心當念法。<span style="color: maroon;">念何等法?所謂第二十,知足之法。</span>知足法者,利益安樂。若沙門、婆羅門身心知足,知足為伴、知足為救,成就安樂。知足之人於一切處無所追求,第一安樂,眼不貪色,於無量色不生悕望亦不分別。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (19) Contentment 556 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4746 “As the minds of the gods have now been softened, the
peacock king will continue to explain to them the authoritative
teachings of the Dharma. He will say, ‘There is yet another factor
that mendicants, brahmins, or others like them who abide within the
Great Vehicle should keep in mind and train in. What is that?
Contentment. Contentment is a most cherished factor that bestows
happiness and satisfies body and mind. Mendicants and brahmins who
have contentment as their friend and protector enjoy supreme
happiness. Those who are content in all situations will always enjoy
the greatest happiness. They do not become attached to delightful,
attractive, or desirable sights. They do not pursue such sights and
do not think of them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若見色相,心不憶念,不求過去可愛之色,不愛不樂亦不悕求,不生欲心亦不生念,不生味著。若沙門、婆羅門如是知足,常得安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4747 “ ‘They do not think about the forms that are the objects
of the eyes. They do not conceive of them or wish for them. Nor do
they pursue them in the future. They do not think of delightful,
attractive, or desirable forms of the past, and they do not give rise
to wishes or desires based on such forms. They do not recollect them
or wish for them. They do not let craving for such forms proliferate.
Mendicants and brahmins who bring about their own supreme happiness
are thus always joyous.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是,耳聞可愛之聲,不愛不樂亦不心念,於過去境界若起貪欲,心不分別,如實觀之:此聲非常、非樂、非我,但有分別,害諸眾生。愚癡凡夫妄念分別,聲至耳根,令心惱亂。如實觀之,如是善觀,如實知足。如實觀聲,空無所有,無堅無實,但有分別。如是觀察,於一切愛美妙音聲、一切愛境不生貪著。以知足故,得如是樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4748 “ ‘Likewise, they do not conceive of hearing delightful,
attractive, and desirable sounds in the future, and they do not wish
for any of these. [F.75.b] They do not develop any yearning desire
based on past objects, and they do not entertain thoughts about them.
Rather, they discern sounds with an awareness of the way they really
are. They recognize that while sounds are not permanent, not
enjoyable, and do not involve any self, childish beings who are
destroyed by nothing but thinking nevertheless conceive of and become
attached to sounds as sources of enjoyment. Sounds, the objects of
the ears, thus thoroughly disturb the minds of childish beings. By
correctly and repeatedly bringing these matters to mind, they come to
see things as they are and thus develop genuine joy. By discerning
sounds in accordance with their real nature, they realize that they
are void, empty, without continuity, and without essence. But while
there is not the slightest essence to sound, childish beings in
cyclic existence, who are ruined by their own thinking, believe
otherwise. When sounds are considered in this way, one will not be
distracted by even the most delightful, attractive, or desirable
sound. Rather, through contentment one will attain perfect happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若沙門、婆羅門及以餘人,鼻所聞香,不生分別,不起惡覺亦不思惟。鼻聞香已,如實觀之:如此香者,無常敗壞,變易不實,空無所有。若著此香,則不能脫惡覺亂心。是名知足。若沙門、婆羅門鼻不愛樂,如是境界皆悉觀察。以知足故,則得第一清淨之樂,修習增廣,得第一樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4749 “ ‘Moreover, mendicants, brahmins, and others of their
kind do not engage their noses in the sensing of aromas and they do
not develop any thoughts about aromas. They do not give rise to any
incorrect mental activity based on them. Rather, they regard the
olfactory experience of scents in accordance with the way things
really are. Recognizing that aromas are neither permanent, nor
stable, nor enduring, nor unchanging, they will not develop any
attachment to them. The desired aromas that otherwise thoroughly
disturb the mind by causing delusion and improper mental activity
[F.76.a] are all impermanent; they have no essence and are fake and
hollow. In this way, mendicants, brahmins, and others of their kind
develop tremendous contentment and are not ruined by any craving
associated with the nose. The more they examine things, the more
joyous they become. The more they practice, become accustomed to, and
increase their supremely pure contentment, the more joyous they
become.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,若沙門、婆羅門及以餘人於舌味中,心不貪著、不念、不分別,於過去味不念不思惟,不善憶念亦不悕求,非不知足。如實觀味:此味無常,敗壞變易,但以分別而生貪著,謂為可取。若如實觀,於味不樂,心不貪著,不生味愛。若能如是於味知足,則得安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4750 “ ‘Moreover, mendicants, brahmins, or others of their kind
do not develop attachments based on the experiences of the tongue.
They do not think of such experiences. They do not keep bringing to
mind the experiences of taste that they have had in the past. They do
not incorrectly engage their minds in the recollection of such
experiences. They do not repeatedly relive and pursue the experience
of taste. Contentment itself makes them happy, and contentment
ensures that they are not led astray. They do not develop attachments
internally. Rather, they think of taste in accordance with the way
things really are. They recognize that by the nature of things, taste
does not possess any essence and is neither stable nor enduring or
unchanging. So-called “delicious taste” is simply an idea in the
minds of sentient beings who are ruined by desirous thoughts. When
they discern taste in accordance with reality, they do not develop
any attachments to taste. They do not become polluted and will not
mentally crave for the experience of taste. Contentment itself gives
them joy, and thus they are not led astray by tastes.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,沙門、婆羅門及餘世間,如實觀觸:如此觸者,非有自性,無常敗壞,變易之法,如是觸者,空無所有,無堅無實,先無今有,已有還無。若能如是如實觀觸,於過去觸不生係念,不愛不樂,於觸不求,隨何等觸來觸其身,離貪欲觸。是名知足。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4751 “ ‘Likewise, when mendicants or brahmins experience
texture they respond joyfully, with contentment and mindfulness. As
they experience textures, they regard them in accordance with the way
things are. [F.76.b] Hence, they recognize that textures are neither
permanent nor stable, enduring, or unchanging, and thus they regard
them as fake and hollow and lacking any essence. Textures arise, only
to disappear and vanish again. They regard textures in accordance
with reality and do not entertain thoughts about them. They do not
keep past experiences of texture in mind. They do not foster any
craving or desire for textures. They will no longer pursue textures
but are content with whatever texture happens to manifest. Free from
desirous pursuits, they feel contentment with respect to textures.
That is what is known as contentment with respect to texture.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,若沙門、婆羅門觀於意法,愛以不愛,如實思惟:觀法無常,敗壞變易,空無所有,無堅無實。此法無常、苦、空、無我,先無今有,已有還無,一切磨滅。如是憶念愛不愛法,則知止足。於不愛法不生憎嫉,於可愛法不生喜樂,於過去法,心不係念亦不味著。如是善觀意所樂法,於一切意法不念不味、不愛不樂。諸沙門、婆羅門以知足故,於六愛中而得解脫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4752 “ ‘Moreover, mendicants, brahmins, and others of their
kind examine desirable and undesirable mental phenomena in accordance
with reality. They recognize that none of them are permanent, stable,
enduring, or unchanging, and they therefore regard them as empty and
devoid of any essence. They see them as impermanent, painful, empty,
and devoid of self. Such phenomena come and go, and all that appears
will also disappear. As they consider how all mental phenomena
degenerate, whether desirable or undesirable, they feel great joy.
Hence, they are not brought down by the undesirable, nor do they
become attached to the desirable. Even if they recollect past
phenomena, they do not become mentally involved and do not keep
dwelling on the past. Relating correctly to mental phenomena,
[F.77.a] they do not become attached. They do not mentally dwell on
the experience of any phenomena at all. They are not ruined by
craving. Such is the contentment of mendicants, brahmins, and others
like them who are free from the six types of craving.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,孔雀王以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若能觀知足,脫六愛境界,不念不悕望,是人常得樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4753 “At that point the peacock king will sing the following
verses: “ ‘Liberation is contentment, Free from craving for the
six objects. Freedom from longing and attachment Is held to be
ultimate happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若以正念心,如實觀於色,其人於色愛,不能亂其心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4754 “ ‘Those who regard all forms From the perspective of
equipoise Will not develop any mental Craving for form.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4755 “ ‘When their ears encounter sounds, Their minds do not
tie themselves to them. Thus, no desire based on what is heard Will
disturb their hearts. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">鼻與境相應,若能不貪著,其人意清淨,鼻過不能亂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4756 “ ‘When their noses encounter objects, They register them
in accordance with reality. Therefore, their minds will not be bound
By the flaws of the nose. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">智者得舌味,正觀不貪著,其人於味過,不能污其心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4757 “ ‘Steadfastly, they recognize The experience of taste in
accordance with reality. Therefore, the houses of their minds Will
not be ruined by flaws ensuing from taste. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">身受種種觸,得之不貪著,其人知觸故,常得安隱樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4758 “ ‘As their bodies touch various textures, These cause
them no delusion. Knowing how to abandon craving for textures, They
experience infinite joy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於愛不愛法,其意不貪著,善住如大山,是意世所讚。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4759 “ ‘Their minds accept phenomena, Be they pleasant or
unpleasant, And thus they are famed For being steadfast like rocks.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若沙門、婆羅門行知足法,能離如是六種之愛,佛所讚歎。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4760 “ ‘In this way, mendicants and brahmins who are liberated
from craving are renowned for their contentment.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">21.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">如是孔雀王菩薩為夜摩天、兜率陀天眾說斯真法:復次,若沙門、婆羅門思惟念法,念何等法?<span style="color: maroon;">所謂第二十一,畏於境界</span>,畏惡境界,不實之見,不得利益。若沙門、婆羅門如實觀色境界,如眼緣色而生眼識,意識決了,分別觀察。若境界來,生於貪欲,如是貪欲境界來惱亂我,當生恐怖。若見境界,斷欲貪愛而不觀視。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (20) Weariness of Objects 557 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4761 “The peacock king will then continue to convey the
authoritative teachings to the gods of the Heaven Free from Strife
and the Heaven of Joy: ‘There is yet another factor that mendicants
or brahmins who abide within the Great Vehicle must keep in mind.
What is that? [F.77.b] Weariness of the objects. Mendicants and
brahmins also regard the objects in the following way. When their
eyes see a form, and when visual consciousness and mental experience
manifest, they discern the event and so give up the desirous pursuit
of delightful objects. They are wary of any desirous pursuit of
objects that will bind their minds. In this way, they must cut
through desirous pursuits. They must cause craving to evaporate. They
must give up incorrect mental activity.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如所分別,意亦如是。或貪或瞋,皆如實知。若煩惱起,如實觀起,得無利益,現在、未來以此煩惱不得安樂,一切眾生由此煩惱不得利益、不得安樂。如此煩惱,悉能繫縛一切眾生。沙門、婆羅門若能如是觀境界者,貪欲心生,一切能滅,或令薄少。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4762 “ ‘When thoughts arise in conjunction with the seeing of
objects, they understand. Whether their state of mind is accompanied
by desire or anger, they understand the situation in accordance with
reality. They recognize that such ultimately defiling mental activity
does not do anything good for oneself. It brings no happiness, either
in this world or beyond. The afflictions achieve nothing good for
oneself and do not lead to happiness. Rather, for all beings, they
are the universal bonds. When monks or brahmins understand this about
the objects, they will not give rise to any desirous pursuits in
their minds. They separate from such pursuits and cast them off.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是如實觀於眼色,復觀於耳,因緣和合而生耳識,因耳因聲而生於念,或生苦受或生樂受。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4763“ ‘Just as they understand this about the forms that are
seen by the eye, they also arrive at the same understanding with
respect to the sounds that are heard by the ear. They understand that
the ear consciousness manifests due to the conditions of the ear as
well as mental activity, [F.78.a] thus producing a sensation or a
consciousness that may be either pleasant or painful. Such mental
activity arises from the notion of a self.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是觀識,或復多生貪、瞋與癡,或生餘識,猶如然燈。觀不善念:我生不善念。知不善念。知不善念從緣而生,當斷滅之。若斷不善,善法滿足,實觀境界,善念增長。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4764 “ ‘Whether there is a predominance of desire, anger, or
ignorance, consciousness resembles the light of a lamp and, within
the same continuum, one consciousness cognizes another such that one
may be aware that “such and such unvirtuous mental engagement has
arisen in me.” Unvirtuous factors can thus be correctly discerned
and abandoned, and when such unvirtuous factors are relinquished,
virtuous factors will instead fill one’s mindstream. When one
regards objects in accordance with the way things really are, correct
mental engagements will become dominant while incorrect mental
engagements will be absent.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不善之念,憙愛共生、有愛共生,皆悉令滅,以滅除故,而得清淨,離濁惡垢,得一切樂。是故沙門、婆羅門及餘世間,初觀境界中,若生惡欲,即應斷滅,觀於善法,滅諸不善。如是於耳聲中如實了知,應生善念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
craving that accompanies lustful desire will no longer be present
and, as that is extinguished, purification is achieved. Free from the
contaminating afflictions and the associated stains of
unwholesomeness, one becomes blissful in all regards. Therefore,
mendicants, brahmins, and others must first of all overcome the
negative factors that take the form of a covetous pursuit of objects.
They must always discern the virtuous qualities and overcome all
negative and unwholesome qualities. In that way, the ear’s hearing
of sounds will correctly engender forms of consciousness that are
exclusively virtuous. [F.78.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,若沙門、婆羅門及餘世間,鼻所聞香,云何生識?因鼻因香而生鼻識。若不善念生,知不善念。若沙門、婆羅門作如是念:我今若生不善之念,不得利益、不得安樂,今當斷滅。如實觀察則能斷滅不善之念。作是念已,如實觀香,生於善念,以善念故,則能滅於共喜生愛。如是觀已,於一切香不生樂著,以斷著故,而得安樂。如是如實知於境界,則得如實安隱之處。若能如是如實觀香,鼻雖聞香,於香不樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4765 “ ‘How, then, do mendicants, brahmins, and others of their
kind understand the experience of smell that occurs by means of the
nose? The arising of the olfactory consciousness is conditioned by
the nose and smell, and when these give rise to mental engagements,
such mental engagements may have an unvirtuous nature. In such a
case, mendicants or brahmins will understand as follows: “These
unvirtuous and unwholesome qualities have now arisen. Their presence
will bring misfortune upon me, so I shall give up these unfortunate
factors.” As they proceed to give up the relevant unvirtuous mental
engagements, they discern matters in accordance with reality.
Accordingly, at that point they give rise to correct mental activity,
and as such proper mental engagements manifest, they conquer the
craving that accompanies lustful desire. When they continue to
examine smells in this way, they become in all regards free from
attachments to smell and the process of successfully conquering
attachment brings them joy. As they continue to develop correct
understanding, they attain the highest and most supreme happiness.
Regarding the olfactory experience in accordance with the way things
really are, they no longer develop any attachments to smells.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若沙門、婆羅門舌得味時,若生不善貪欲,如實念知,因舌因味而生舌識,作是念時,於味不樂不貪不著。如實知舌識,若知舌識喜愛於味,於識得脫,得第一樂。如是如是實知境界,如是如是得無上樂,不為喜愛之所壞也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4766 “ ‘Moreover, when mendicants or brahmins experience a
taste by means of the tongue, they will correctly recognize the
arising of all unvirtuous craving for taste. They understand that the
arising of the gustatory consciousness is conditioned by the tongue
and taste. The former two give rise to mental engagements that in
turn become conditions for the arising of consciousness associated
with the tongue. [F.79.a] As they comprehend the characteristics of
the gustatory consciousness, they will not develop any grasping or
attachment but will instead cognize the gustatory consciousness in
accordance with the way things really are. When in possession of
genuine knowledge, their consciousness that registers taste will no
longer be tied by craving for desirous pleasure. Liberated from that,
they will be endowed with the highest happiness. The more they
cognize the objects in accordance with the way things really are, the
more they will be free from all contaminating stains and thus achieve
perfect happiness. They will no longer be tied by any craving for
desirous pleasure.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於舌味中如實觀已,復觀身觸,因身因觸而生身識,三法和合而生於觸,以共觸故,生受、想、思。若沙門、婆羅門如實觀觸,此觸無常,動壞變易,若生不善覺觀,得無利益,不得安樂。如實知觸,善念觀察,不為喜愛之所惱亂,不樂境界。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4767 “ ‘When throughout all situations they recognize the tastes
of the tongue in accordance with reality, they will next concern
themselves with those objects that take the form of textures felt by
the body. They will then recognize how consciousness of tactility
arises due to the conditions of the body, texture, and the productive
mental engagements. Textures arise from the coming together of those
three factors. Next, in conjunction with textures, feeling,
perception, and attention arise. When mendicants and brahmins regard
textures in accordance with reality, they recognize, “Those are
neither permanent, stable, nor enduring. Rather, they occur due to my
incorrect mental engagements, and such incorrect mental engagements
will not do me any good. They do not yield any happiness and they
have no benefit.” As they correctly comprehend the nature of
textures, they examine textures by means of proper mental engagements
and thus they are no longer ravaged by any craving for desirous
pleasure. They are no longer tied by the power of objects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以諸方便觀身觸已,復觀意法云何而生?因意因法而生意識,或善不善或無記。若緣不善,起不善念,如實了知:我緣不善而生意識,我生喜愛,不得利益,惱亂不安。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4768 “ ‘When they have correctly examined, by various means, the
textures that are engaged by the body, [F.79.b] they next concern
themselves with the phenomena that are engaged by the mind. They then
recognize that with respect to mental phenomena, the conditions of
mind and phenomena give rise to mental consciousness of a kind that
may be either virtuous, unvirtuous, or neutral. Whenever there occurs
an improper mental consciousness that observes something unvirtuous,
they notice it and think, “That which has arisen from the notion of
a self is a mental consciousness swayed by unvirtuous factors. When
the craving for desirous pleasure is present in my mind, it will not
bring me any good. It will not be of any benefit and it will not make
me happy.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是思惟,觀法出沒則順法行。順法行故,如實見於一切諸法自相同相,不為喜愛之所惱亂。以愛薄故,而得解脫;以解脫愛故,得第一樂,知一切法皆悉生滅。以能如是觀諸境界,則生正智,能滅一切諸結煩惱。煩惱盡故,得無漏智。以得無漏智相應故,得第一處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4769 “ ‘Those who thus examine the appearance of phenomena and
abide by the observation of phenomena will correctly see phenomena’s
particular and general characteristics. Thereby, they will no longer
be bound by craving aimed at desirous pleasure. As they are freed
from the craving that is produced by desirous pleasure, they become
endowed with the highest bliss. They understand the ways phenomena
increase and decrease. As they discern all objects, they give rise to
correct cognition. Correct cognition leads to the exhaustion of
afflictions. The exhaustion of afflictions brings undefiled
wakefulness. Then, when endowed with undefiled wakefulness, they
attain the highest stage.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故沙門、婆羅門莫信境界,一切境界猶如怨家,一切眾生境界如蛇,若人未得無漏智慧,莫信境界。境界輕動,猶如怨賊,詐為親友,如此境界悉能繫縛一切眾生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4770 “ ‘In this way, mendicants, brahmins, and others of their
kind should never place any trust in objects. Objects are like
enemies and should therefore be left alone, for they keep all living
beings under their power. [F.80.a] Therefore, until undefiled
wakefulness has arisen, one must never put one’s trust in any
object whatsoever. The objects are deceptive enemies that appear in
the form of friends. They are nothing but the sum total of all the
bonds within cyclic existence.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,孔雀王菩薩以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若實知境界,如以鐵鉤持,馳散輕動故,作諸不利益。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.180-186</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4771 “At that point the peacock king will utter these verses: “
‘By seeing the real nature of the objects,One catches them with the
hook of wakefulness. Unless they are caught that way, They are known
to create all forms of misfortune. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">悕望迷境界,樂於分別心,死網羂欲至,能斷眾生命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4772 “ ‘Those obscured by thoughts of the objects Keep having
thoughts in their hearts. Tied by concerns about their livelihood,
The noose of the Lord of Death is coming for them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">為境界所牽,令人心躁擾,為愚癡所誑,而不能覺知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4773 “ ‘The fickle minds of beings Are led along by objects.
Yet, deceived in their delusion, The ignorant fail to understand. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">境界無定實,如乾闥婆城,能增長眾苦,為地獄因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4774 “ ‘All the fluctuating objects Are like a city of
gandharvas. Causing the flaws to proliferate, They function as the
causes of hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">境界火所燒,愚癡欲所誑,輪轉不停息,不覺燒其身。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4775 “ ‘Deluded by their pleasures, Childish beings burn in the
fire of the objects. Yet, without even noticing that they are being
consumed, They keep engaging with them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">因念故生欲,因欲生瞋恚,瞋恚覆人心,死則入地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4776 “ ‘Thought gives rise to desire And desire gives way to
anger. Beings afflicted by anger Rush off toward the hells. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故有智者,離欲滅瞋恚,速遠離愚癡,則能到涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4777 “ ‘Therefore, give up pleasures! As the wise pacify anger,
They quickly overcome ignorance And actualize the transcendence of
suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">知境界如怨,遮之而不樂,智者厭境界,畢定到涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4778 “ ‘Understand that objects are your enemies And see the
transcendence of suffering as your friend. By turning toward the
transcendence of suffering, You will realize the transcendence of
suffering.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是為孔雀王菩薩為諸天眾說佛經法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4779 “In this way, the peacock king teaches the gods the
authoritative discourse.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">22.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二十二法得大利益,<span style="color: maroon;">何等法耶?所謂不信心</span>。若沙門、婆羅門及餘善人,乃至盡命,不應信心。如此心者,輕躁難攝,自性曲戾,不住一境,樂於異境。一切愚癡凡夫以此心故,流轉地獄、餓鬼、畜生。此心一切不可親友,輕躁緣境,迷惑一切愚癡凡夫,令其流轉在於地獄、餓鬼、畜生,雖常流轉而不厭離如此惡習,於生死中受大苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (21) Distrust of the Mind 558 · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4780 “ ‘There is yet another factor that one must carefully
observe. What is that? Distrust of the mind. [F.80.b] For as long as
they are alive, mendicants, brahmins, and others like them, as they
progress, should not trust their minds. Otherwise, they will end up
craving the fleeting, unstoppable, and deceptive objects that
ceaselessly cause childish ordinary beings to cycle through the
various realms of hell beings, starving spirits, and animals. Without
ever taking hold of these objects, they remain deluded by their
mutability and impermanence, and in this way childish ordinary beings
keep meandering all over the realms of hell beings, starving spirits,
and animals. And yet, they do not become weary. Such are the
horrifying, merciless miseries of cyclic existence! </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故不應信此惡心,乃至未得聖印所印、不得須陀洹——閉惡道門。若不如是,遍行諸道受一切苦。一切繫縛、一切羂縛,諸使和合,甚難調伏,是故沙門、婆羅門不應信心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4781 “ ‘Therefore, until this utterly unbearable and terrifying
mind has received the seal of the noble ones, it cannot be trusted.
Only when the result of a stream enterer is achieved will the
gateways to the lower realms be closed. Otherwise, one will keep
roaming everywhere and experience all forms of suffering. Tied by all
the bonds and bearing the totality of connections, the mind is
extremely hard to master and tame. Therefore, mendicants, brahmins,
and others of their kind who abide within the Great Vehicle should
not trust the mind for even one moment.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,孔雀王菩薩以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">深速而無垢,遍一切眾生,是心猶如王,流轉諸世間,
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.1-3</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4782 “At that point the peacock king will sing the following
verses: “ ‘Hard to go beyond, fast, spotless, And a cause for
great upheavals in sentient beings, The mind keeps ever-active, Like
a king governing all beings. [F.81.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">難見甚可畏,輕躁造惡業,若人能攝心,則至第一道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4783 “ ‘Insight is what apprehends The unseen but terrifying
Karmic actions that stir the hells. And with insight, one proceeds to
the supreme destination. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">能將至善處,亦至於惡道,若調伏離垢,則至於涅槃。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.3</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4784 “ ‘In this way, one reaches the abode of happiness. Taming
the river of the lower realms, One realizes the stainless
Transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心能作苦樂,心勢力流轉,能作種種業,調伏則得樂,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4785 “ ‘The mind creates happiness and suffering, And happiness
flows from the taming of the mind. All the many forms of karmic
action Follow the course taken by the mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故應護心,護心則得樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4786 “ ‘Therefore, always guard your minds, For by taming them,
you will find happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人於境界,諸根心寂滅,脫生死憂悲,則到無住處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4787 “ ‘Those whose minds and actions Are utterly serene Go
beyond birth and death And reach the level that is free from
disease.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是孔雀王為諸天眾說迦迦村陀如來真法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4788 “In this way, the peacock king teaches the authoritative
discourse of Buddha Krakucchanda to the gods of the Heaven Free from
Strife and the Heaven of Joy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,諸天眾皆悉歡喜,敬心圍遶作如是言:善哉,善哉!大士快說妙法,初中後善,為天眾說,能至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4789 “Assembled around him, the enraptured gods will now exclaim,
‘Excellent, excellent! How beautiful is the gracious Dharma! You
have taught us what is beautiful in the beginning, middle, and end
and transports us all the way to the transcendence of suffering.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,孔雀王復為天眾說如是言:我於迦迦村陀如來所,聞二十二法,以義利益安樂天人,能到涅槃。我以此法利益天眾,是故宣說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4790“In response, the peacock king will say to them, ‘I have
passed to you the special twentyfold teaching that I myself heard
from Blessed Krakucchanda. I have taught you the supremely beneficial
and meaningful Dharma-Vinaya in order to benefit you, bring you
happiness, and make you reach the transcendence of suffering.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> <br /></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> <br /></span></span></p><span style="font-size: medium;">
</span><p><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-65548621427300086542022-02-21T16:10:00.001+08:002022-02-22T08:52:21.088+08:00迦葉佛的教導-十一勝上法門<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之三十八</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之二十四</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;"></span><span style="font-size: medium;"></span><span face="cwTeX 明體" style="font-size: medium;">爾時,夜摩天王思惟此事,與善時鵝王共籌量已,從空而下,坐蓮花臺,與無量放逸行天而自圍遶。說此十一種勝上答難法門。</span><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4286 “With this understanding, the ruler of the Heaven Free from
Strife, together with Auspicious Time, will fly up into the sky,
[F.16.a] where they take their seats in the heart of a lotus flower,
surrounded by hundreds of gods who delight in carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">告諸天眾:汝今諦聽放逸之過。我從往昔曾見無放逸天子,名曰安隱,為我宣說,令我得聞如此之法,乃是迦葉如來之所演說。汝今諦聽,善思念之。一切天眾、說法鳥眾、善時鵝王及魔王眾、放逸大臣、顛倒說者、為諸世間作無利益、住魔伴黨,一切諦聽。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· The Eleven Great Dharma Teachings · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4287 “Musulundha will then explain, ‘Listen, I shall now impart
to you the instructions called Replies to Questions Related to the
Eleven Great Dharma Teachings. Careless ones, the blessed Kāśyapa
taught this to a god of times past called Auspicious Joy of
Carefulness, and I in turn heard the teaching from him. Listen and
pay close attention to this religious teaching of the Dharma. All you
careless gods and eloquent birds ruled by Auspicious Time,please
listen. Also, you who belong to the forces of the māras, you who
speak wrongly and do no good for the beings of the world —you
listen as well.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">十一問難勝上法門,所謂十一白法斷於十一垢染之法。欲求真實、欲求涅槃、欲離魔界,畏生死縛,住於寂靜阿蘭若處,獨一無侶,欲求實諦,欲滅黑闇,一心諦聽。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4288 “ ‘What follows is the Replies to Questions Related to the
Eleven Great Dharma Teachings. The eleven great teachings constitute
an eleven fold process of relinquishment. Through that process, one
will genuinely transcend craving and suffering, one will no longer
wish to remain within the realm of the māras, one will destroy all
the ties of cyclic existence, one will remain in the peaceful
wilderness, one will delight in solitude, one will place one’s
hopes in what is correct, and one will develop the wish to crush
ignorance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何等十一勝上法門斷十一法?一者以調伏斷於憍慢;二者正心不亂斷除二種破戒;三者精進能滅懈怠;四者白法能斷垢法;五者白法能斷惡法;六者知足能斷多欲;七者以遠離住斷近親里;八者以正語斷無義語;九者正住斷於輕掉;十者布施斷於貧窮;十一者智慧斷於無知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">What
does this eleven fold process relinquish and what are the eleven
factors? (1) Agitation is remedied by taming oneself, (2) lack of
restraint by one- pointedness, (3) flawed discipline by following a
holy person, (4) laziness by diligence, (5) obsession with visiting
villages and towns by remaining alone in the wilderness, (6) greed by
contentment, (7) obsession with visiting friends and relatives
[F.16.b] by joyfully staying in foreign lands for a long time, (8)
meaningless talk by proper verbal restraint, (9) frivolity by
steadfastness, (10) poverty by generosity, and (11) ignorance by
means of knowledge. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是十一垢染之法縛人著於放逸樹枝,欲離魔境,應當斷滅。畏生死者,應斷放逸。夫放逸者,是生死本;不放逸者,是解脫因。爾時,迦葉如來欲令一切諸眾生等離生死故,說如是法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4289 “ ‘Those eleven factors are the stains of affliction,
afflictive bondage, and the great branches of the tree of
carelessness. Those who wish to go beyond the realm of the māras,
who fear the terrors of cyclic existence, and who wish to destroy
carelessness should give these up. The whole of cyclic existence is
rooted in carelessness, while carefulness is the root of liberation.
That is what the Blessed One has taught those who wish to escape from
cyclic existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span face="cwTeX 明體" style="font-size: medium;">我昔從於先舊天子聞說此法,如是天子亦從迦葉如來聞如此法,為我宣說。次第傳聞,我為汝說。<span style="color: maroon;">以何等法調伏憍慢?</span>調伏之人,一切眾生之所愛重,住調伏故,斷此憍慢麁惡之法。憍慢有五,何等為五?所謂若入聚落城邑或行道路,其行速疾,不慎威儀。或行道路或行非道,或抖擻衣或佯跛行,正心之人見之生瞋:云何此人行不順法?為醉?為狂?是則名為第一憍慢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (1) Agitation Is Remedied by Taming Oneself · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4290“ ‘Those who delight in taming themselves, those who wish
to become tamed, and all beings who wish for what is desirable,
attractive, and delightful should shun agitation. That unwholesome
factor should be relinquished by all who delight in becoming tamed.
In that regard, there are five types of agitation: (1) When on the
way to a village or town, one may walk quickly, (2) one may walk
without proper restraint, (3) one may let one’s clothing hang
loose, (4) one may lift up one’s clothing, and (5) one may wander
about or become distracted. When others see such behavior, they will
immediately become upset.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是憍慢,云何而斷?應正直行,不轉不顧,直視一尋,威儀齊整,不抖擻衣、不高舉足——限齊四指,不通肩被衣、袈裟齊等,行不掉臂。此不放逸能斷放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4291 “ ‘Whence derives such unrestrained styles of walking? On
the most subtle level, they originate in infatuation and lack of
attention. From these spring numerous forms of agitation. [F.17.a]
Those can be remedied by maintaining restrained conduct, by walking
with one’s eyes focused at the distance of a yoke’s length ahead,
by keeping one’s clothing fastened, by wearing a long upper shawl
and not lifting one’s clothing higher than four finger widths above
the knees, and by not letting one’s shoulders swagger. In this way,
the carelessness of the divine world is conquered by carefulness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復有四種放逸,諸比丘、比丘等應當斷離,所謂說無益語,心不思念、不知多少;至施主家不喚突入,亦不彈指,在上而坐,說於無量無義之言而不覺知;於靜坐處發大音聲;觀眾女人,無緣而瞋;左右顧視,不觀前後;眷屬憍慢;盜入他家。如是比丘,一切世人皆悉不愛,寂靜行者說此比丘名為憍慢,在家、出家皆亦如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4292 “ ‘Among the four types of carelessness that a monk or
someone of a similar kind should overcome, what are the remaining
ones? The first is to make remarks, even minor ones, without having
examined matters properly and without proper judgement. Those who
maintain restraint speak properly when in the homes of donors and
benefactors. They do not snap their fingers and they take a low seat.
The unrestrained, on the other hand, speak excessively and without
any awareness of what should and should not be said. While seated,
they speak with loud voices, and their attention is devoted to the
women in the house. Rashly, they end up agitated or angry. They do
not show any consistent concern for their company. Monks whose
conduct is agitated and unrestrained in this way are disagreeable and
unpleasant, and people will therefore wonder whether other monks are
available whose conduct and demeanor are serene and proper. Men or
other family members will thus comment, “Alas, those monks are
unrestrained.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如斯等過,云何斷除?若於施主及以餘人說正法語,前後相應,觀人而說、觀心而說、依時處說、不相違說、軟語而說、令易解說、法相應說,如說而行,不觀女人,彈指而入,知時出入,亦知其相,不抖擻衣,不掉臂行,不作高唾,不大音聲,美語說法,待問而說,不斷他語,少言美說,以法語說。是名毘尼斷於憍慢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4293 “ ‘Alternatively, those who maintain proper restraint will
always speak words that are relevant and appropriate. Whether they
meet new people or people they are used to seeing, whether they meet
benefactors, donors, or other such people, they always speak gently
and with awareness of the time and place. [F.17.b] Their words are
peaceful, meaningful, and do not contradict reality. They do not
become preoccupied with females. They do not snap their fingers. They
are aware of the time. They know when it is time to leave, or they
can sense this indirectly. They do not lift up their Dharma robes and
do not let their shoulders swagger while walking. They do not cough
loudly. They do not chide others. They always respond respectfully to
questions. Their words are calm, pleasant, and in accordance with the
Dharma. In this way, agitation is overcome by taming oneself.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第二調伏能斷憍慢。云何調伏?所謂比丘及比丘等,入於他家,若聞歌伎作樂戲笑、遊戲之中,於他言笑不聽不樂、不味不願,不作多語,不說他惡,不自嚴飾而至他家,不數數入,不常乞求。如是比丘入於他家,若本施主、若至異家,以此調伏而斷憍慢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4294“ ‘Such people also overcome another form of agitation by
means of taming themselves. In what way? When entering a household,
they do not engage in songs, dance, or music. They do not pay
attention to laughter, flirtation, or coquetry, and they do not
listen to the conversations or jokes of others. They do not relish
any of that and they have no wish for it. They have no fondness for
large gatherings. When visiting a household, they do not talk about
the lifestyles of other homes. They do not come and go in a big hurry
and they are not restless. Nor are they overly relaxed. This is the
way that monks enter the homes of others. When they go to the home of
a benefactor, donor, or the like, they crush, destroy, and dispel
agitation by means of taming themselves.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次第三,比丘至施主家,離說法語,說世俗語、說國土論、說生天論、說於遊戲歌舞之論、說於過去染愛之事,近女人坐,著雜色衣而入他家。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4295 “ ‘Otherwise, if a monk engages in conversation with
benefactors and donors when visiting a household, he may set aside
words of the Dharma and instead speak about pleasures. He may end up
speaking about various lands and places, [F.18.a] about the higher
realms, or about dancers and dances, or music and song. In towns and
elsewhere, he may speak in emotionally charged ways. He may interact
with women and wear a fancy outfit when visiting people’s homes.
Such agitation may occur for monks or others of a similar kind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若比丘等如是憍慢熾然增長,何等毘尼能斷滅之?所謂若比丘、比丘等,入於他家,說出家法、說布施論、說持戒論、讚智功德、說於無常敗壞之法、說老說病、說愛別離、說自業作、說死離別、說知足法、說調柔法、說苦說集、說滅說道、說地進退、說破戒過、說厭離法、說斷慳法;色憍慢人為說色過、為說食過、無常破壞、說少壯過必歸老壞。觀人深心,相應而說。如是比丘以調伏故,破壞憍慢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4296 “ ‘How can the flaws of such agitation be overcome by means
of taming oneself? When visiting a household, monks or others of a
similar kind will speak in a manner that is concerned with goodness.
For example, they may speak of generosity or discipline, or they may
praise wisdom. They may talk about the fall into the lower realms, or
about aging, disease, or loss. They will speak about the way karmic
actions are appropriated, or about destitution or death. They will
utter words that inspire respect in others. Their words will be
centered on what brings goodness. They will talk about suffering, its
origin, its cessation, and the path. They will talk about the way the
different stages are achieved. They praise discipline and explain how
it first arises. They speak of freedom from desire and the way
stinginess is overcome. To those who are crazed by infatuation with
physical form they explain how form is infinite, how it is deceptive,
and how the young are always tricked by aging. All they say is
therefore spoken with a knowledge of the thoughts of their donors and
benefactors. [F.18.b] This is how monks give up agitation by means of
taming themselves.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第四調伏,斷除憍慢,不數受於多諸飲食,若更有人貪著食味不知厭足,喜至他家,亦不親近。隨其所得衣服飲食、臥具醫藥,若多若少,知足受畜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4297 “ ‘There are also other types of agitation they give up by
means of taming themselves. For example, some may only frequent
places where there is plenty of food and drink. Moreover, out of
desire and obsession with food, others will go where the food is most
plentiful or wherever they have patronage and companionship so that
they can profit from that. As long as they receive all this, they
remain happy with their Dharma robes, alms, dwelling place, and
medical remedies.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不念他樂亦不味著,不生覺觀,一心而行、調伏而行、正威儀行。調伏比丘及比丘等,調伏之法,如是憍慢以調伏法而斷滅之。一切憍慢,放逸故生,放逸為本,於諸功德皆無利益。是故欲求涅槃,應斷放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4298 “ ‘On the other hand, those who have already tamed
themselves do not miss or relish such pleasures. They do not think of
such things but travel alone, basing themselves on what is good and
practicing restraint. This is how monks or others of a similar kind
overcome agitation by means of taming themselves. All agitation comes
from a profusion of carelessness. All that is meaningless is rooted
in carelessness. Therefore, all who pursue the transcendence of
suffering must focus on overcoming carelessness.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是夜摩天王牟修樓陀、善時鵝王為魔王大臣名放逸等,現前為說往昔天子從迦葉如來三藐三佛陀次第傳聞,為魔眾說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">This
is how Musulundha teaches the Dharma, which he has himself heard from
a god in the past, to the royal swan Auspicious Time and the careless
forces of the māras.” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4299 Within the blessed Kāśyapa’s discourse on the eleven
topics, this completes the first of them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何第二問答?所謂於不持戒,正念現前而斷滅之</span>。戒有二種:世間、出世間,略說心為能持。戒有多種,略說二種:一者性重戒;二者離惡戒。若破性重戒,則非迦葉如來弟子。性重戒者,所謂殺生、非梵行、偷盜具滿三鉢梨沙槃,或盜佛物或盜法物,盜已食之,心不悔過亦不還償,覆藏不說。如是比丘則非迦葉如來弟子,腐爛敗壞,不名法器,但以妄語莊嚴衣服。是名破於性重之戒。以放逸故,是故迦葉如來告諸比丘應離放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (2) Lack of Restraint Is Remedied by One-Pointedness · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4300 “ ‘The second topic is as follows: Lack of restraint means
not being one-pointed. Such lack of restraint is moreover twofold,
because it pertains to both the mundane and the supramundane.
[F.19.a] Possessing restraint is a matter of maintaining a
one-pointed mind. There are many ways of observing restraint, but in
short there are two kinds, because some relate to natural
unwholesomeness and others to acquired unwholesomeness. Those who are
flawed by natural unwholesomeness are neither monks nor followers of
Kāśyapa. If one commits acts of killing, sexual misconduct, or
stealing, one’s mind will entail a threefold deterioration. 526 One
may have been a righteous person but will nonetheless get carried
away and subsequently engage in sexual relations. Then, regardless of
the object, one’s companion, or the instructions imparted, one will
no longer be a monk or a follower of Kāśyapa. Such people are
nothing more than rotten, evil, false charlatans. And when one’s
discipline becomes flawed due to such natural unwholesomeness, that
is due to carelessness. Therefore, diligent followers of Kāśyapa
must give up carelessness.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是夜摩天王為善時鵝王菩薩說法,鵝眾及魔王眾、放逸臣等坐蓮花臺。牟修樓陀說如是法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4301 “This is how the ruler of the Heaven Free from Strife,
Musulundha, teaches the discourse of Kāśyapa. Residing in the
center of a lotus flower, he addresses the bodhisattva Auspicious
Time, the speaking swans, and the careless forces of the māras, and
teaches them the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,第三離惡,略說九種。何等為九?一者淨修一行;二者常速悔過;三者順行;四者半行;五者多行;六者輕犯即悔;七者說道盡行;八者破壞行;九者一切行。是名九種離戒。一切愚癡凡夫或沙門、沙門等,以放逸故,名不學者、名無智者,惡不淨行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4302 “ ‘As for acquired unwholesomeness, there are nine kinds.
What are these nine types of corruption? Partial practice, the
practice of restoration through confession, careless practice, half
practice, general practice, light practice of confession and
restoration, practice due to having been shown and explained the
path, destructive practice, and the practice of all. Such
carelessness will ruin the mind of any childish person, regardless of
whether they are monks or others of a similar kind. Those are, in
short, the nine types of unwholesomeness of those who fail to train
in the Dharma-Vinaya. [F.19.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.1.</span></span><span face="cwTeX 明體" style="font-size: medium;">云何一行?云何離惡?輕慢惡見,以放逸故,毀破輕戒,破已復悔,所謂掘地斷草,是名一行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4303 “ ‘What is partial practice 527 and how is that an acquired
unwholesomeness? It is to disregard minor points of training and
minor forms of restoration and thus transgress them out of
carelessness, thinking,“Just as I have previously transgressed this
point, I shall restore it again.” One may, for example, dig a hole
or cut grass. That is what is known as partial practice, whether in
the case of mendicants or others of a similar kind.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.2.</span></span><span face="cwTeX 明體" style="font-size: medium;">若沙門、沙門等,若放逸行,毀破輕戒,還復悔過。如是沙門破一行戒,或一或二或三,破輕戒已,我還悔過。如是數作數悔,是名捨離惡戒,非敬重法、非離放逸,心常散亂,是名破戒悔過行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4304 “ ‘How do the careless practice restoration through
confession? Here, a mendicant or someone of a similar kind may fail
to observe one, two, or three of the bases of training by thinking,
“Although I now fail to observe and maintain the training in this
way, I shall later resume it.” When in this way they disregard the
relevant points of training they become constantly involved in
acquired unwholesomeness. Those who act in this way do not practice
the Dharma with respect, they are not careful, and their minds are
constantly distracted. That is what is known as the practice of
restoration through confession.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2.3.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何順行?</span>放逸增長,輕心輕戒,不勇猛學戒,能說能知破戒因緣,知實不實,於戒法中知破重戒得大重罪,堅持不犯。若有難緣,破於輕戒,不持不敬,不重正法。是名破戒悔過比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4305 “ ‘How do careless people cause carelessness to
proliferate? Fickle individuals who lack strength of character do not
understand what must be confessed with respect to the bases of
training. They do not understand what is essential and what is not
with regard to confession and restoration. Such people will acquire a
great deal of unwholesomeness in relation to the bases of training.
They will observe such unwholesome conduct and maintain it for a very
long time under great hardship. They will also fail to maintain that
which involves little unwholesomeness. [F.20.a] They will not be
respectfully inclined toward the Dharma. Whether in the case of monks
or others of a similar kind, this is what is known as the conduct of
the careless that causes carelessness to proliferate.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.4.</span></span><span face="cwTeX 明體" style="font-size: medium;">若沙門、沙門等,<span style="color: maroon;">云何半行?</span>唯學戒法,知重知輕或持不持,其心思念護餘戒眾。如是攝心行於半戒,餘戒不行,是名半行。比丘行放逸行,放逸所使,住放逸境,不能速得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4306 “ ‘What is then meant by half practice? Whether the basis
of training is minor or major, a monk may either transgress it,
adhere to it, or strongly refrain from it. However, if he merely
considers transgressing it, he will only fall short in the factors
that pertain to that category. That is what it termed half practice
because he only practices one half of the conduct but not the other.
Such a process is called half practice.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.5.</span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何多行?</span>若比丘、比丘尼或沙彌、沙彌尼、優婆塞、優婆夷具足持戒,如是順法多行,多持離戒,不缺不穿不空,雖堅固持,不能盡護,是名多行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4307 “ ‘When careless people roam carelessly under the sway of
carelessness among objects of carelessness, a spiritual practitioner
or the like may engage in what is known as general practice. If one
observes the complete bases of training, or if one is a nun, novice,
or lay practitioner, one will very quickly attain the transcendence
of suffering. However, if one does not accord with such behavior, and
turns away from it, such practice is known as general practice. What
is that like? General practice of the bases of training with respect
to acquired unwholesomeness occurs when the bases of training are
maintained without degeneration, without breaches, without downfalls,
without lack of steadfastness, without lack of purpose, and without
being inattentive to any point —yet only sometimes. Whether one is
a mendicant or someone of a similar kind, that is what is meant by
general practice.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.6.</span></span><span face="cwTeX 明體" style="font-size: medium;">若沙門、沙門等,<span style="color: maroon;">云何輕犯速悔?</span>如是比丘,或放逸故,或近惡友,於戒慢緩,速悔令淨。或畏地獄惡道之苦,尋即悔過,令心清淨,於僧前說:我作不善。心不覆藏,悔已不作,是名比丘犯已隨悔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4308 ‘What is light practice through confession and restoration?
Out of carelessness, or due to the influence of an unwholesome
friend, [F.20.b] some people fail to maintain the bases of training.
As soon as they become aware of their mistakes, they may then confess
and declare their transgressions to the saṅgha out of regret,
faith, or fear of the hells. They may offer their confession, saying,
“I have failed regarding the bases of training and engaged in acts
that are not becoming. I request that the saṅgha restore my
commitments.” In this way, they may, with the help of the relevant
remedy, declare and confess their mistakes and restore their training
out of fear. Hence, a monk who does so is said to practice through
confession and restoration.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2.7.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何比丘說道盡行?</span>若比丘、比丘等,或於重戒中或破或緩,或以放逸或近惡友,速向師悔,或布薩時向眾僧說,心不覆藏。眾僧示導,得聞道故,不復更作,畏三惡道,不破不緩。是則名為善時鵝王說道盡行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4309 “ ‘What is meant by practice due to having been shown and
explained the path? Monks or others of a similar kind may sometimes
become careless and incur much unwholesomeness. When thus
transgressing or failing to observe the bases of training that cut
through the root of the tree of suffering, they may declare their
mistakes to their masters and the members of the saṅgha during the
ritual for mending and purification. At that time, the saṅgha
members may then instruct them about the path and teach them about
its challenges and the terrors of neglecting one’s duties. Having
instructed them and made them understand, they will then declare,
“You strayed from proper conduct!” Out of fear of the realms of
hell, starving spirits, and animals, such people will then never
again transgress the bases of training. Auspicious Time, this is what
is called practice due to having been shown and explained the path. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2.8.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何破壞行?</span>盡形慢緩、離於禪誦、心不愛樂,遊天廟中,為求衣服飲食,處處遊行施主之家,親近俗人,為其騁使,以求安樂。是名破壞行。如是比丘身壞命終,墮於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4310 “ ‘What is destructive practice? That is falling under the
power of aging and death. Such people destroy the Dharma-Vinaya, they
fail to practice concentration, they become obsessed with doing this
and that, and they wander ceaselessly from house to house, place to
place, [F.21.a] and one residence of benefactors to another, all for
the sake of nothing but food and clothing. Targeting householders,
such people go to these places and offer their services. That is what
is known as destructive practice. When such thieves die, they descend
to the deepest hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2.9.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">善時!云何一切行?</span>信一切法毘尼,為他人說,於輕戒中或不能持一戒二戒,或以性故或無習故不能具持,非不敬重,作已悔過。善時!是名一切行,其惡薄少。若比丘、比丘等,少惡破戒,一切皆由放逸過故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4311 “ ‘Auspicious Time, what is meant by the practice of all?
This occurs when someone has faith in, speaks of, and practices the
entire Dharma-Vinaya. If some slight unwholesomeness should occur,
whether in relation to one or two of the bases of training, such a
person will not let himself become habituated to that. Because of his
respect for the Dharma, he will be unable to adhere to such
unwholesomeness and instead will resume the training. Auspicious
Time, this is known as confession and the practice of all. When a
monk, or someone of a similar kind, at a later time transgresses the
bases of training due to minor unwholesomeness, then that is also due
to the flaws of carelessness.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是夜摩天王住蓮花臺,為善時鵝王、說法鳥眾、魔王大臣名放逸等說如是法。爾時,夜摩天王牟修樓陀以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4312 “In this way, residing in the heart of a lotus flower, the
ruler of the Heaven Free from Strife teaches the Dharma to the
talking swans and the careless forces of the māras. Musulundha will
then speak the following verses:</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">為放逸所盲,飲於放逸毒,放逸之所縛,將入於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4313 “ ‘People who are blinded by carelessness Enjoy the poison
of carelessness. They are caught by the noose of carelessness And
will be dragged into the hells. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人放逸行,世間所輕賤,現得不利益,命終入地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4314 “ ‘Careless people receive All manner of abuse in the
world. Their words have no substance And cause them to fill up the
hells. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">癡人於晝夜,或住或道行,一切放逸者,不得一念樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4315 “ ‘Throughout day and night The ignorant may keep
traveling and talking, Yet careless people will never have the
fortune Of so much as an instant of happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以其放逸故,流行於欲界,輪轉五道中,或從禪中退。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.183</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4316 “ ‘As if on a wheel that turns through the five classes of
beings, Beings cycle through the realm of desire And fall from the
levels of concentration. That too is due to the flaws of
carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若得世間定,生於無色處,輪轉於諸有,皆由放逸故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.184</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4317 “ ‘When beings of the world Attain the four formless
realms Yet remain stuck in existence, [F.21.b] Then that is also due
to carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切三界中,為於愛網羂,放逸之所縛,癡人不覺知。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.185</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4318 “ ‘The beings of three realms of existence Are all bound
by the chains of carelessness. They are tied by the shackles of
existence, And yet the mindless do not understand this.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;">如是夜摩天王於往昔時,從舊天子次第得聞迦葉佛經,為善時鵝王、說法鳥眾及魔大臣放逸等,說於十一法中,已說三法。何等為三?一者調伏,斷於憍慢。二者正心不亂,斷除二種破戒:一者性戒,二者離戒。若種善根,親近善友,破性重戒。近善友故,得脫生死,何況離戒。是故智者應當勤求近善知識。三者捨離一法。云何一法?所謂懈怠。捨離懈怠,勤行精進,若能精進,則能滅於一切懈怠,猶如放逸於一切法能作無益,一切善法、親近善友以為根本。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (3) Flawed Discipline Is Remedied by Following a Holy Person ·
· · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4319 “Musulundha then continues his teaching of the discourse of
the blessed Kāśyapa, just as he had received it from another god in
the past. He proceeds to teach the talking swans and the careless,
agitated, and excited forces of the māras the third among the eleven
Dharma teachings: ‘Once agitation is conquered by taming oneself,
and lack of restraint by means of a one-pointed mind, the different
kinds of flawed discipline —even natural unwholesomeness —will be
remedied by following a holy person and thus giving rise to roots of
virtue. Since even the natural unwholesomeness that is associated
with flawed discipline can be remedied by following and keeping
company with holy people —such that one is released from cyclic
existence —there is no need to mention that this also is the case
with acquired unwholesomeness. Therefore, with great diligence, one
must follow holy beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,第四白法能斷垢法。何等白法?<span style="color: maroon;">以勤精進,斷於懈怠。</span>譬如光明滅一切闇,以勤精進斷除懈怠亦復如是。夫懈怠者,害一切法。隨生懈怠轉轉增長,能壞世間、出世間法、現在未來不可稱說無量諸法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (4) Laziness Is Remedied by Diligence · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4320 “ ‘What must then be relinquished? Laziness is
relinquished through diligence. All forms of laziness will be
relinquished by developing diligence, just as carelessness and
meaningless actions are remedied by following a spiritual teacher who
is the root of perfection with respect to the Dharma-Vinaya. What is
the fourth unwholesome factor to be overcome and relinquished by
means of the fourth remedy? It is laziness that must be remedied by
diligence. All forms of laziness can be conquered by developing
diligence. For example, just as light overcomes darkness, the
development of diligence causes all forms of laziness to be
relinquished. Laziness is an obstacle to all good qualities. [F.22.a]
In whatever one undertakes, laziness increases obstacles and causes
hindrances to all mundane and supramundane qualities. It will be
difficult even to remember their names, and whether in this world or
beyond, there will be many hardships.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">懈怠之人勢力薄少,人所輕賤,亦復不能修理家業,貧窮下賤,不能營作治生貿易、耕田種殖,及以餘事悉不能作,不能親近善友知識。以懈怠故,人所輕賤,皆共指笑,不學智慧,癡無所知,不知時處、不知自力、不知他力。若依時節應有所作,現在、未來一切應作,皆不成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4321 “ ‘Lazy people have weak diligence and are destroyed,
stopped, defeated, and bested by others. As they are destroyed by
others, the lazy must face extreme poverty. Lazy people do not
accomplish their works, they do not make any profit, they do not grow
crops, and they do not perform any housework either. They do not
attend to teachers but become consumed by an indolent state of mind.
They are reviled by everyone. They do not develop any wisdom and they
lack learning. Such people are not learned, and they have no
knowledge of place and time. They do not know how to distinguish
between themselves and others. They do not know how to distinguish
between their own capacity and that of others. They do not accomplish
what is needed in a timely fashion but encounter obstacles in all
they do.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人精進,則能斷除如是懈怠,眾人所愛,眾所敬重,初夜後夜心不疲惓,離睡易覺,知時而起、知時而臥、知時相應,思惟而作。堅固精進,精進為伴,以精進水澡懈怠垢。一切所作,離垢成就。有所作業,或得衰惱,精進不退,不怯不惓、不間不息。若作大事,精進伴故,則能成就而不毀壞。凡所造作,不假他人,識好惡人,知自他力。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4322 “ ‘Those who overcome laziness with respect to this world
and the next by means of diligence will progress in mundane affairs.
They rise early, overcome exhaustion, eradicate sleepiness, wake up
at the right time, rise at the right time, and pursue all their works
on time, without weariness or expectation. With steadfast physical
diligence, they wash away the stains of laziness and endeavor
diligently to accomplish all their objectives free from any stains.
[F.22.b] Even if they encounter hindrances, they do not become afraid
or lose heart. Others cannot put obstacles in their way. They
endeavor steadfastly in their pursuits. Endowed with diligence, they
do not backslide from their accomplishments. They do not do things
because they are forced to. They are also aware of the differences
between people. They know the difference between their own forces and
those of others.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">善人所讚,眾人供養,或王大臣之所供養。大富大力,一切鬪諍,無敢為敵,諸大力人不能破壞。善友為伴,知識增長,多善友故有大勢力,多受安樂。隨所行處,若至異方,常得安隱。若遊餘方,善人親近,隨所有人親近其人,致敬供養,以禮待之。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
are praised by all. They receive veneration in great congregations.
They receive the veneration of kings and royal ministers. They
possess wealth continuously. Their mental strength and their other
powers know no decline. Those who oppose them are defeated, because
nobody can oppose those endowed with diligence. Their friends will
help them, and the number of such friends will keep increasing. They
have lots of friends, perfect happiness, and great power. They are
happy even in foreign cities. Many people will recognize what they
have done, and they will therefore be venerated by those who
accompany and befriend them. Throughout the world, people will
acknowledge their achievements. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">離懈怠故,得如是等無量功德,被大堅固精進之鎧,離懈怠垢,能破魔軍、能出生死,一切善人之所愛敬。發勤精進為同伴故,復得出世間無漏無垢,得涅槃道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4323 “ ‘Those who give up laziness from its root achieve
numerous excellent qualities. They become great beings whose armor is
strong and thus, free from any stains, they defeat the hordes of the
māras. They are ready for the battle to repel cyclic existence and
they are a delight to all holy beings. Those who are diligent
[F.23.a] endeavor to attain the sky-like transcendence of suffering,
which is supramundane, undefiled, and free from all that is
unwholesome.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">初堅牢惡塵垢之處,緩而難脫,以此家宅縛諸世間,妻子眷屬、姊妹兄弟、奴婢田宅、財物倉庫,大愛瀑河。精進為伴,則能離於生死怖畏,捨家出家,服三法衣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4324 “ ‘For those in cyclic existence, there are fetters that
are hard to endure. In particular, there is one setting that is worse
than a charnel ground and extremely difficult to escape from:
household life. Through one’s home flows a river of craving filled
with children, a spouse, sisters, male servants, female servants,
fields, grains, and storehouses. Those who keep company with the
diligent will conquer the terrors of cyclic existence. They will give
up such a household, don the saffron-colored robes, and diligently go
forth from their home. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">精進為伴,於家縛中勤精進故,而得出離,得無住道,勤修禪定,習誦正法,欲入涅槃而得解脫。知時所應,發勤精進,如實知於身口出沒,諦知自相,如實知於陰界諸入生滅等相。晝夜不息,精進不懈。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4325 “ ‘Free from the fetters of the household, they attain the
path of genuine liberation and endeavor in meditation and recitation.
With diligence, they overcome any opposition and genuinely connect
with liberation. They follow excellent teachers who are endowed with
diligence, who are aware of proper timing, who know the real
characteristics of body and mind, who know the nature of birth and
destruction, who know the nature of individual characteristics, who
know the reality of the arising and destruction of the aggregates,
and who persevere diligently throughout day and night without ever
abandoning their diligence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">親近善師。以智方便,發勤精進,習道盡過,斷無始流轉生死之縛。如是懈怠一切無利猶如闇冥,一切眾生不利益事。是堅固惡,以精進故則能滅之。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
will attend to such masters, and the more wisdom they develop, the
more diligent they become. They become assiduous and persistent,
accustoming themselves to the path and relinquishing the flaws. They
diligently give up all the fetters of cyclic existence that they have
otherwise engaged with since time without beginning, all the many
pointless pursuits, and all the causes of darkness and
meaninglessness that confine and restrict living beings. [F.23.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">其人如是隨所得道,隨其所得,發勤精進,則能散滅一切和合,不樂煩惱染縛境界。誑惑一切愚癡凡夫,愛詐親善,是色香味觸境界之中,猶如惡賊,劫善法財物,破壞善法,能作一切無利益事,不愛果報,非愛財物,惱亂一切愚癡凡夫,能令迷亂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4326 “ ‘The more success they achieve on the path, the greater
their enthusiasm becomes, and as their diligence intensifies, they
ensure that all the results manifest. No longer will they be attached
to any of the objects of afflictive bondage that ruin the minds of
childish people. They will now give up all the deceptive factors
related to the sounds, textures, tastes, sights, and smells they
hanker after. Such factors steal away the substance of virtue. They
are deceptive factors that bring all manner of ruin and undesirable
ripening. They are factors of unwanted bondage that manifest in
childish and ordinary beings. These objects that cause distraction
and delusion are enemies. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故應當捨離境界,不應味著,修解脫道,令心清淨,隨心清淨則能精進,正念無疑。以正修行破壞怨家,復以精進為伴侶故,能斷貪欲、瞋恚、愚癡。正觀察斷,不受諸有,殺怨家已,如閻浮提中觀於虛空淨無雲瞖,日月清淨,光明顯耀,其人清淨亦復如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">As
these renunciants no longer relish the experience of such objects,
they cultivate the path of liberation and free their minds from
stains. As they increasingly free their minds from stains, they
become even more diligent and mindful, and thus, with superb
awareness, they are able to conquer their enemies. Endowed with a
joyous diligence, they overcome desire, anger, and ignorance. They
become free from them, victorious over them, and prevent any further
such existence. They become victorious against their adversaries and
thus become just like the stainless sky or pristine water. They
become like the stainless moon free from clouds or like the radiant
sun that shines in Jambudvīpa when the fog has lifted. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如病得差,如貧得財,猶如盲人行大曠野,失於正路,得道得眼。其人如是以持禁戒正修行故,修行現證:我生已盡,梵行已立,所作已辦,不受後有。如是離於塵垢,於一切縛而得解脫,度於彼岸。智慧勇猛離於塵垢,一切皆由精進伴故。是故發大精進能斷懈怠及以放逸生死諸縛。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
are like people who have recovered from a disease, like destitute
people discovering great wealth, or like blind people lost in the
jungle who succeed in finding their way out. [F.24.a] As they achieve
the fortune of having the foremost type of discipline, they receive
full ordination and abide by that. At that point, they understand, “I
have exhausted birth. I am practicing pure conduct. I see no further
existence beyond this.” They have now parted from negative action
and are free from all the tight shackles. They have crossed the river
and are victorious and beautiful. This is the way of all steadfast
beings who are endowed with diligence. Therefore, everyone must
endeavor to develop diligence. Laziness and carelessness bind you in
cyclic existence, so give them up!’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,夜摩天王牟修樓陀以迦葉佛偈而說頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4327 “At this point Musulundha will repeat the following verses
taught by the blessed Kāśyapa: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">發於精進念,常樂獨靜處,得脫於惡業,智慧得涅槃。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.20.31</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4328 “ ‘Those who practice diligently with mindfulness,
Delighting in one-pointedness, Are released from all negative
factors. In this way, the wise attain liberation. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">發精進為伴,離於懈怠垢,得脫曠野怖,是人得常樂。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.20.15-17</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
4329 - “ ‘Those who practice with diligence And relinquish the
stains of laziness Are freed from the terrors of the lower realms And
thus journey to the higher realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">懈怠及放逸,能障一切法,以此大過故,令眾生苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4330 “ ‘Laziness is held to be An obstacle to all good
qualities. People defeated by such flaws Are destined to suffer. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若求現未樂,應離於懈怠,放逸懈怠人,如狗等無異。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4331 “ ‘Those who pursue happiness here and beyond Must give up
laziness. Therefore, those who put an end to that Are said to be
fortunate indeed.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是夜摩天王為善時鵝王、說法鳥眾,魔王大臣放逸、欲迷等,說彼迦葉如來經典,從昔天子傳聞而說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4332 “In this way, just as he heard it from another god in the
past, the ruler of the Heaven Free from Strife teaches the discourse
of the blessed Kāśyapa to the speaking swans, the swan king
Auspicious Time, and the careless forces of the māras.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,第五白法能斷惡法。<span style="color: maroon;">何等惡法?所謂樂入城邑聚落</span>,常習憒閙,不樂住於阿蘭若處,壞沙門法。云何壞法?如是比丘離於修禪及以讀誦,或入聚落或入城邑,處處樂住白衣之家,或共男子或共女人多有言說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (5) Obsession with Village Life Is Remedied by Being Alone in
the Wilderness · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4333 “He then continues: ‘That which is stained by affliction
must be conquered by means unblemished factors. How so? One must give
up fondness for visits to towns and cities [F.24.b] and always dwell
alone in the wild. If a monk is only accustomed to enjoying life in
the city, he will always encounter obstacles. How so? Giving up the
duties of a monk — concentration and recitation —he will instead
go to live in towns and cities. As attachment to such homes
intensifies, he will constantly participate in gatherings, whether
among women or men.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若共女人言語談說,能繫縛人,失一切利益或生欲心。何以故?女人如火,近之轉近,若近女人漸令心亂。以是義故,比丘不應入於聚落城邑之中。若共丈夫言語談說,失於一切自利之事,於無漏法心不清淨,如是比丘自壞其法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">If
he is among women, he will become fettered in all regards. He will
fail in all his objectives and instead become swayed by desire. Women
are like fire, and those who stay close to fire will be burned. Those
who stay near women will also experience mental disturbances.
Therefore, monks should not go to towns or cities. Moreover, if a
monk participates in gatherings and discussions among men, he will
also fail in all his objectives. He will not be genuinely inspired by
the qualities of an undefiled mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,若有比丘樂入聚落及以城邑,得多過咎。得何等過?以入他家令心惱亂,見白衣舍富樂飲食、床褥臥具,心生貪著。猶如食吐。離阿蘭若,遊於人間,捨道入俗,捨閑靜樂,為家所縛,行貪瞋癡。以是過故,復墮地獄、餓鬼、畜生。以何因緣得如是苦?由其樂入城邑聚落。是故比丘若欲得地,應離此過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4334 “ ‘There is yet another great obstacle that a monk who
enters towns and cities will encounter. What is that? The mind of a
monk who goes from one household to another will become agitated.
Realizing what goes on in the household and seeing the food and drink
that is enjoyed there, even though he may have relinquished it all,
he will sooner or later indulge again in such erroneous conduct. He
will surely emerge from the forest to become a house holder. He will
lose his fondness for life in the forest [F.25.a] and so again become
bound by the flaws of domestic entanglements. He will develop desire,
anger, and ignorance, and those flaws will cause him to take birth
among hell beings, starving spirits, and animals. Such is the
suffering that grows from fondness for visits to towns and cities.
Therefore, wishing to be a genuine monk, one must give up such
inclinations.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">云何捨離?以住阿蘭若故,能攝一切無住功德。無住所攝,第一安隱。若有比丘獨住在於阿蘭若處,諸根寂靜,其心清淨,意如鍊金,第一寂靜善護諸根,離於怖畏、離於垢污,第一安隱,得無漏樂。六欲天中一切欲樂,作善業故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4335 “ ‘How does one succeed in giving up such flaws? By
keeping to the wilderness. Living in the wilderness is the most
excellent support for attaining every ultimate quality. The faculties
of a monk who is fond of dwelling alone in the jungle are serene, his
mind is very tranquil, and his way of thinking is like refined gold.
He is most peaceful, carefully guarded, and free from any stains of
fear. He discovers a happiness that is perfectly pure and undefiled.
The happiness he achieves is unique. The six classes of gods in the
desire realm, because of their genuine goodness and their distinctive
past karmic actions, enjoy a ripening of desirable, attractive, and
delightful effects, which are of an unparalleled character. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一天之樂可愛無等,況復六天一切諸樂。若得盡漏,一念之樂,無分譬喻,一切思量、算數不能譬喻。是故若求第一義樂,應離憒閙,不入聚落,以求禪定三昧正受。常獨行於山谷巖窟阿蘭若處、若草聚邊,獨一而行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Yet,
all the happiness of those gods who live in the desire realm does not
equal a fraction, or compare in any way, to a single moment of
undefiled happiness. When examined further, there is nothing that can
serve as an example. Therefore, those who wish for ultimate happiness
must give up 528 all fondness for visiting towns and cities and
instead pursue the bliss of concentration and equipoise. Always
delighting in solitude, [F.25.b] they must reside upon a seat of
straw, or the like, in mountainous retreats, in a cave in the
mountains, or in the jungle. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">求無漏樂。遠離知識親里眷屬,當觀知識親里之樂無常無住,是別離法,非無住處,濁垢惱亂,無有自在,多懷怖畏。是故若有愚人智慧薄少,捨第一義,樂求有漏樂——名相似樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4336 “ ‘A monk who delights in undefiled happiness does not go
out to socialize with companions, friends, and family. The happiness
that those who do go out to socialize with companions, friends, and
family may find in such get-togethers is destructible, unstable,
impermanent, and ultimately lost. It is imperfect. That which
involves affliction is definitely never free from being stained,
flawed, harmful, uncertain, and destructive. Therefore, when people
of base minds wholly give up the ultimate form of happiness for the
sake of inauthentic and defiling forms of happiness, they in fact
pursue suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">其人則為遠離光明而求黑闇。癡人退沒,以其不知功德過相。是故應當捨離聚落城邑之樂,常獨住於阿蘭若處。如是離於聚落城邑,住林樹間,得無住樂,是名第五以白淨法斷於垢業。若欲求樂,欲離魔境,以白淨法斷除垢法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
give up the light and go in search of darkness. Thus they will
wander, bereft of intelligence and blind to the distinction between
good qualities and flaws. Therefore, one must give up living a life
of fondness for visits to towns and cities. One must develop genuine
joy in living alone in the jungle. In that way, one will leave behind
all the afflictions and attain utterly perfect happiness. One must
overcome this fifth type of stain by means of unblemished qualities.
If you wish for happiness and find no joy in the realm of the māras,
but want to stay clear of it, you must conquer all polluting factors
by means of unblemished qualities.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是牟修樓陀知說法鳥眾其心調善,善時菩薩利益他心,為說迦葉佛經,從昔天子次第傳聞,為魔王大臣放逸等說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4337 “Knowing their minds, Musulundha thus addresses the speaking
swans, [F.26.a] the bodhisattva Auspicious Time who possesses the
highest virtue and pursues what is of benefit to others by means of
his magnificent intelligence, as well as the careless, excited, and
crazed forces of the māras. Knowing their minds, and with awareness
of time and place, he teaches them the blessed Kāśyapa’s
discourse.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">十一法中,已說五法,餘有六法,今當次說。汝集一心,今正是時。汝今已得離難具足,若不說法、若不聽法,是大欺誑。是故已得離難具足、諸根具足,當為說法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (6) Greed Is Remedied by Contentment · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4338 “Musulundha goes on to say, ‘Of the eleven teachings of
the Dharma, I have now taught you five. In accordance with place and
time, I shall also teach you the remaining six, so give rise to
one-pointed attention. If someone who has attained the freedoms and
endowments does not teach or listen to the Dharma, such a person will
end up utterly unfree. Therefore, as long as you possess perfect
freedoms and riches, and as long as your faculties remain intact, you
should teach the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">三種惡道——地獄、餓鬼、畜生之中,云何說法?云何聽法?畜生之中互相殘害,餓鬼飢渴,地獄苦逼,云何聞法?若人、天中不放逸行,則能聞法。我離放逸,汝善信心。汝今諦聽,當為汝說。法難得聞,離難具足亦復甚難。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Indeed,
the three realms of hell beings, starving spirits, and animals are
extremely painful. How could one listen to the Dharma in hell? And
likewise, how could there be any Dharma-Vinaya among the starving
spirits and animals, for they kill one another and suffer from thirst
and hunger. Only among gods and humans can the Dharma be heard, and,
even then, only among those who are free from carelessness and do not
roam carelessly. I have given up carelessness and you have devoted
interest and a virtuous frame of mind, so I shall teach you the
Dharma. Therefore, listen with great respect. The Dharma-Vinaya is
extremely rare and so is the attainment of excellent freedoms and
riches. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span><span face="cwTeX 明體" style="font-size: medium;">復次,第六垢濁欺誑。云何垢法?所謂<span style="color: maroon;">多欲</span>。夫多欲者,第一垢染,惡貪住處。云何而滅?當以知足則能滅之。若多欲者在家、出家,不得安樂。若在家、出家其心多欲,常於晝夜不得安樂。若得物已,心不寂靜,所得財物不知厭足。在家多欲,未足為妨;如出家人,若出家多欲,不名在家,不名出家。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4339 “ ‘What is the next stained and unclean factor that
deceives others? Greed. By what transformative power can one overcome
that highly polluted factor of greed? [F.26.b] Contentment. Greed
prevents both householders and monastics from leading a happy life,
because it makes one unhappy throughout day and night, whether one is
a householder or a monastic. Greed is not as great an obstacle for
householders as it is for monastics, who have stepped forth from the
household, because greedy monastics are actually householders, not
monastics.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">云何名為出家人也?斷除憍慢、嫉妬、多欲。以要言之,若多欲者一切輕毀。若有比丘意多所欲,常悕財物,如是比丘於善法中心不清淨。心不淨故,諸根不淨,行亦不淨。若以憍慢經行僧地,乃至一步,則入地獄,何況臥具、病瘦醫藥而無罪過,純地獄行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Monastics
are those who overcome infatuation, pride, confusion, delusion, and
envy, and who are free from greed. And any monk who can be said to be
greedy also tends to be reproachable with respect to all those other
flaws as well. A monk with a greedy mind remains obsessed with wealth
throughout day and night and will not become inspired by virtuous
qualities. His mind, faculties, and actions will all be impure, and
he will abandon his journey. Even though he maintains the position of
a monk, he is approaching the hells. His dwelling, medical supplies,
and amenities initially manifest as obstacles, and later he will burn
in hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若破戒多欲而行惡法,實非沙門,自稱沙門。猶如野干著師子皮,如虛偽寶,聲如蠡聲,內空無物。若多欲比丘自稱:我是迦葉如來聲聞弟子。迦葉如來法中出家,多欲所燒,過於大火。多欲迷悶,過毒入身。多欲傷人,過於衰老。多欲利刀,伐於善樹,過於刀害。多欲之患,過於惡病。多欲之心,常求人便,欲斷人命,過於怨家求便害人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Greedy
and unvirtuous people with flawed discipline are not mendicants but
imposters. They are like jackals dressing up in a lion hide, or like
counterfeit goods. Their conduct is like the sound of a conch —
completely empty, deceptive, and void. Some greedy people claim, ‘I
am a monk, I am a follower of Kāśyapa. [F.27.a] I have set forth
under Kāśyapa’s Dharma-Vinaya.’ How will such greedy people not
be burned by fire? When small-minded people become sick from greed,
are they not infected by poison? When they grow old with greed, are
they not aging? When they cut the root of the tree of virtue with the
ax of greed, are they not severing that root? When they succumb to
the disease of greed, are they not succumbing to disease itself? When
the enemy of greed surrounds them, enters their heart, and kills
their life force, are they not being surrounded by mortal enemies,
waiting to kill them? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故當知:此多欲過破壞二世,應當捨此多欲垢穢。晝夜思惟,終不得樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4340 “ ‘Therefore, recognize those flaws. Greedy monks are at
fault in relation to their present life as well as the next; they
destroy the present life as well as those to come. Since they are
disgraceful and the pinnacle of unwholesomeness, give up greed!
Whether by day or by night, the greedy will never be happy at all.’
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,夜摩天王牟修樓陀說迦葉如來所說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4341 “Musulundha, ruler of the Heaven Free from Strife, will then
utter these verses of the blessed Kāśyapa: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">多欲如利刀,斬害愚癡人,捨之如刀劍,殺害盲冥人。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.8.96-102</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4342 “ ‘Childish beings are cut down By the fierce weapon of
greed. Therefore, make sure to avoid that weapon That fetters such
blind people. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">多欲大惡瘡,若生於心中,其人貪欲故,晝夜不得樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4343 “ ‘They develop in their hearts The terrible wound of
greed. Throughout day and night, The greedy know no happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">欲火憶念薪,愛風之所吹,猛火大熾然,焚燒眾生心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4344 “ ‘Burning with the fuel of thought And fanned by the wind
of craving, The fire of greed consumes The hearts of humans. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以貪覆心故,令人心輕動,愛著財物故,而喪其身命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4345 “ ‘Those fickle-minded people Whose minds spin with greed
[F.27.b] Crave wealth And destroy all that matters in life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人於世間,造作諸惡業,皆由貪慢故,智者如是說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4346 “ ‘When despicable people Engage in all their negative
acts, They do so out of craving for wealth. That is what the wise
explain. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人心勇決,能入大火中,皆由貪心故,自作無利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4347 “ ‘They enter into flames That make them lose their
senses. In this way, due to the flaws of craving, They act against
their own best interests. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若刀惱亂苦,若種種鬪諍,皆由心因緣,親近愚人故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.8.102</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4348 “ ‘Greed is also the cause When ignorant people Engage in
all kinds of fighting And encounter the intense pain of weapons. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">當知此衰惱,皆由貪過故,不應親近貪,智者如是說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4349 “ ‘Understand how all such troubles Are the result of the
flaws of craving. Indulging in craving brings nothing good. Such is
the teaching of those who know the path.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是牟修樓陀為善時鵝王、說法鳥眾、魔王大臣名放逸等說:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4350 “With these words, Musunlundha teaches the speaking swans,
the swan king Auspicious Time, and the infatuated and crazed forces
of the māras who are driven by carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此大過云何斷除?當以白法。云何白法?所謂少欲。夫少欲者,名曰一切安樂之法。若人少欲,常得安樂,其人不畏王賊水火。多欲之人愛財物故,親近他家以求財物,近於小人以求財物。若人少欲,則不至於惡人門下,不作妄語,不作虛誑歌舞戲笑,不作綺語,不作惡業,不為貪財欲火所燒,見他得樂不生憂惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4351 “ ‘What virtuous factor, then, can overcome such severe
flaws? It is contentment that can do so. Contentment is the source of
all forms of happiness. Those who are content will always meet with
perfect happiness. They have no fear of fires, kings, robbers,
thieves, floods, and so on. They are not burned by the fire of
craving for wealth and therefore do not propose to visit one
household after another. Their trusted companions are trusted
companions who are thieves. 529 They do not loiter by the doors of
lowly homes. They do not engage in speaking falsely of their
companions. They do not engage in dance, laughter, or flirtation for
the sake of getting support. They do not speak of such things and do
not act for the sake of them. They are not burned by the fire of
desiring wealth. They do not suffer much even when they lack the
comfort of being in the joyful company of others. [F.28.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不為貪財近惡知識,不生疑慮,若行道路,不畏盜賊,離於怨家。人不求便,不畏罰戮。在家之人若能如是,則無所畏,離諸怖畏,一切安隱。何況出家,遠離過畏,離在家法,住林樹間。若復來至在家人所,多有所求,當知是人食吐無異。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not keep unwholesome companions out of a wish for wealth. They are
not always troubled and, when on the road, they have no fear of
robbers or thieves. They do not antagonize others. They are not the
objects of everyone’s investigation and concern. They are not
afraid of the terror of punishment. Even as householders, such people
have no fear. All fear of flaws comes to an end and they are
successful in all regards. Since even as householders such people go
beyond all flaws, there is no need to speak of the situation of
living in the forest. If such people were again to develop greed,
that would be like eating vomit. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於沙門中第一供養,所謂少欲。少欲比丘知足清淨,名稱普聞,唯受一食,唯著糞掃衣,唯獨無侶,遊於山谷巖窟草聚,唯處塚間,於食三分,唯食其二。若乞食時,遠避知識,不近親里,唯畜一鉢,執持錫杖,隨得供養。以智思惟,捨之而去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4352 “ ‘For mendicants, contentment is the supreme form of
worship because monks who are content and have few wishes are
extremely beautiful, proper, and splendid. They keep to a single
seat, wear nothing but discarded rags, and travel alone. They reside
in mountainous retreats, in caves, upon seats of straw, and in
charnel grounds. They are content with filling just one third of
their stomach, and they travel the land in complete anonymity. Even
among their relatives, friends, and family, they accept only alms.
They keep only worn-out alms bowls. With insight, they give up error.
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若行道路,前視一尋,不左右顧</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">盻</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span face="cwTeX 明體" style="font-size: medium;">八</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">,捨離美味,不食宿飯。於聚落中限至三宿,於城邑中乃至七宿。不坐寶飾莊校之座,於本親里眷屬知識捨之不往,不念王者甘味美饍、床褥臥具,不說勝姓。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
renounce places where they would receive worship. They watch the path
in front of them, keep their gaze within the distance of a yoke, and
do not let their eyes wander. They do not consume only delicious
food. They daily drink only water that has not been chilled. 530 They
stay no longer than three or seven days at a given location. They do
not keep beds that are decorated with gold, bronze, or silver.
[F.28.b] They give up looking for ways to return to their past home,
friends, and family members. They will not seek alms or dwellings
from great kings, and they give up loitering by the gate to the
palace. If they set forth as people of high birth, they refrain at
all times from mentioning that. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">親近善友,性行同類,與同戒者言談語論。如是比丘離惡離濁,少欲知足,能斷魔縛。若有多欲破戒比丘而著袈裟,天及世間無間大惡,如病如賊。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
tell things as they are, and their words are clear and sincere. Such
monks observe their vows and austerities without any fault, and they
are perfectly content. Content and having only few wishes, they
successfully cut through the bonds of the māras. The greedy, on the
other hand, observe a discipline that leads to pain, and although
they maintain the demeanor of a monk, it is like a disease. They are
thieves involved in negative actions, and they will not receive the
veneration of human society or the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">知足比丘諸根不行色聲香味觸境界之中,住於露地,則能利益一切眾生。攝持心意,修於身法受心念處,攝持心意,於生死中守護諸根。以知足故,名為比丘。若有比丘欲行少欲,不放逸故,則能少欲。以放逸故,則生多欲,在家、出家皆亦如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4353 “ ‘Monks are those who are content and have few wishes.
Their senses do not pursue objects —sounds, textures, tastes,
forms, or scents. They sleep in the outer yard and, for the benefit
of all beings, they remain mindful of the body, phenomena,
sensations, and the mind. Their minds are thoroughly composed, and
their faculties wholly guarded against all the factors of cyclic
existence. Whoever possesses contentment can be considered a monk,
because as long as he has few wishes, he will not be careless,
regardless of whether he is a householder or a monastic.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,夜摩天王以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若不放逸者,則得解脫果;若其放逸者,則墮於地獄。放逸不放逸,此說其勝果,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4354 “At that point the ruler of the Heaven Free from Strife will
utter these verses: “ ‘Liberation is the fruit of carefulness,
Whereas people enter the hells due to carelessness. That is how the
difference Between carefulness and carelessness is explained. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若月若闇冥,若解脫若縛,放逸不放逸,其義亦如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4355 “ ‘The difference between bondage and liberation, Or
moonlight and darkness — Such is precisely how different
[F.29.a]Are carefulness and carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">少欲則安樂,多欲則苦惱,如斯苦樂相,智者之所說。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.8.106</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4356 “ ‘Happiness is found by those with few wishes, While the
greedy encounter suffering. It is taught that the characteristics Of
happiness and suffering can be understood in this way.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若多欲眾生,其心常如火;少欲如涼池,澡浴離貪人。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.8.103-105</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4357 “ ‘Those who are always greedy Have a fire burning in
their hearts. But those without greed are like a lake Of purifying
cool water. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如火得乾薪,燒之無厭足,多欲人貪財,無厭亦如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4358 “ ‘Fire will not be extinguished By adding more fuel.
Likewise, greedy people Cannot be satisfied with more wealth. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">貪人於晝夜,常無有安樂,以其多樂欲,愛箭射其心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4359 “ ‘The greedy are unhappy Throughout day and night. Greedy
people remain pained By the pangs of craving. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">過去無量王,貪財無厭足,未來亦如是,一切皆磨滅,是故智者說,少欲最為樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4360 “ ‘Kings with insatiable craving for wealth Have died and
disappeared by the millions, And still many more will pass.
Therefore, happy are those who have few wishes.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是夜摩天王住蓮花臺為善時鵝王、說法鳥眾、魔王大臣名放逸等說迦葉如來第六經法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4361 “In this way, residing in the center of a lotus flower, the
ruler of the Heaven Free from Strife instructs Auspicious Time and
the speaking swans.</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">
</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之三十九</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之二十五</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,夜摩天王——善時鵝王及說法鳥眾現前,為令魔王大臣放逸等得調伏故,說迦葉如來修多羅,從昔天子傳聞而說。已說六種白法斷除塵垢,我今當說第七垢法,白法能斷。何等垢法?所謂見本生處而生樂心。樂見<span style="color: maroon;">親里</span>,遠離斷之。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (7) Fondness for Friends and Relatives Is Remedied by Staying
in Foreign Lands · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4362 “Next, before the speaking swans and Auspicious Time,
Musulundha will continue delivering the discourse of the blessed
Kāśyapa just as he has heard it from another god, so that they can
comprehend the flaws of carelessness: ‘The factors that were shown
to be stained must be crushed by means of unblemished factors. What
is the seventh factor that is shown to be stained and that is to be
conquered by unblemished qualities? It is fondness for seeing friends
and family and staying with them on extended visits.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">知識親里,心常樂見,常念親近,晝夜不離,不樂修禪習業。不近善師、供養三寶,不念未來業。於三業中不為他說,亦不自作。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">A
monk who delights in meeting friends, family, and relatives will
become obsessed with that. Doing just that, he will become busy and
preoccupied, and whether by day or by night, he will not be concerned
with concentration. [F.29.b] He will not practice recitation and will
not attend to his teachers. He will not worship the Three Jewels. He
will not keep in mind, or teach to others, the physical actions that
are associated with what lies beyond the world. Nor will he do so
with respect to verbal or mental acts because his mind is distracted
elsewhere. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">但念親里,欲見親里知識親舊。云何修理生業?以何自活?作是念已,憂愁所覆,雖為解脫住林樹間,不隨順行,是為無智,心入憂海。既入憂海,復入無等生老病死大憂海中,欲見親里親舊知識,入魔網中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Thus,
if he does not see his relatives, friends, or family, he may think,
“I wonder what is going on in their homes” or “I wonder what
has happened to those who live there.” Thinking in such ways, he
would be stricken by suffering. Although he entered the forest to
become free from suffering, he now ends up returning to that very
situation. Such miserable people with inferior intelligence and
fickle minds will then give up concerns for their own suffering in
terms of birth, old age, sickness, and death, and instead become
pained by the suffering of others. In this way, they will become
trapped in the net of associating with all sorts of family members
and friends.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">見親里故,增長愛心,家家請食,便生貪心,隨俗所作。聞在家者有所言說,心則樂著。以心樂故,如其所作,失自利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4363 “ ‘When they meet their friends and family, they are
overcome by desire, and thus they live on the well-cooked meals of
others. They become obsessed with circulating from home to home,
delighting in any invitation to a feast. They will then become
involved in the matters of those households and listen to all that is
happening. Keeping such things in mind, they will increase their
involvements in them. As they engage in the livelihoods of
householders, they will fail with respect to their own objectives.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">愚癡故退,不畏未來惡道之苦,亦不思惟地獄、餓鬼、畜生及餘生處,亦不思惟現在怖畏老病死苦、愛別離苦、怨憎會苦,亦不思惟一切所愛皆當別離。以怖親里知識親戚而行出家,還復習近。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
will not keep in mind the terrors that await beyond this world. They
will not keep in mind the process of death and rebirth into the
realms of hell beings, starving spirits, and animals. They will fail
to keep the terrors of those realms in mind. They will disregard the
facts of aging, disease, and death, [F.30.a] separation from one’s
beloved, encountering the unpleasant, and the way that everything
delightful and attractive is lost, disappears, and must be parted
with. Instead, they will spend all their time obsessed with their
friends and family. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">樂於親里知識親舊,愛他飲食,數至他門,身壞命終墮於惡道,或生地獄或生餓鬼或生畜生,所為出家,皆悉退失。既墮地獄、餓鬼、畜生,受大苦惱,親里知識莫能救護。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
who crave seeing friends and family, eating the food of others, and
showing up at the doorsteps of others will suffer an inauspicious
fall when their bodies disintegrate, and they will be born among hell
beings, starving sprits, and animals. In the realms of starving
spirits, or as they live the life of an animal, they will be forced
to roam under great exhaustion for as long as they live. If they are
born in the hells, they will be overcome by excruciating pain, and
there will be nothing whatsoever that their friends and family can do
to cool the burning. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故,一切比丘若畏地獄、餓鬼、畜生,不應樂見生處親里及諸知識。以近此故,得無利益。為念愛盡義故而行出家,斷除愛網;以愚癡故,習近愛網,如人畏火捨之迯走,更入大火。如是畏家,捨家出家,還入畏處,亦復如是。捨離親里,入林樹間,還復習近,是為無眼無知所閉,諸根不調,是名染法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4364 “ ‘Therefore, being fearful of the terrors in the realms
of hell beings, starving spirits, and animals, monks should not spend
long spells with their friends and family, since meeting with such
people will create great problems. Now, if those who have become
aware of this and subsequently taken ordination in order to end that
type of craving then seek out their company due to that same type of
craving, this would be extremely infantile behavior. They took
ordination to overcome that trap, and yet their minds keep circling
there —such people are mentally deranged, like people rushing
toward fire though they have, in fact, shunned fire because they fear
it. Such are the ways of those who have renounced the household due
to fear but who nonetheless continue going there. Those who walk
directly into the storm of friends and family [F.30.b] in order to
once more linger among them are blind and mentally impaired, and
their senses are unrestrained.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">云何而斷?若不能以智慧斷除,或不能遮或不能持,應當長久遠避遮之。若無智人不能以餘方便斷愛,當遠避之。一切人愛,以不見故斷。一切愛法,皆當別離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4365 “ ‘How are such factors of affliction to be overcome?
Intelligent people may not succeed in apprehending and overcoming
those factors, but people who stay away from their homes for a long
time will succeed in apprehending and overcoming them. When on a long
journey, dim-witted people may not be able to overcome the longing
for family, friends, and relatives by means of any alternative
remedy, yet if they continue traveling for a long time, they will
eventually quell that yearning. If no situation for such affection
arises, then the yearning can eventually be conquered by continually
bringing to mind the fact that all meeting ends in parting. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">至於死時,無人能救,唯除善業,無量百千生處善法之業最為能救,非諸親里能救於人,亦非兄弟。如是比丘捨離親屬,獨處閑居,能斷垢法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">At
the time and place of one’s death, there is no one who can offer
any support or protection. At the time and place of one’s death, it
is on all occasions only karmic actions that provide protection.
Throughout hundreds of thousands of lives, karmic action is indeed
the real refuge —friends and family are invariably only a semblance
of that. Friends and family are no refuge, nor are close relations,
531 or anyone else. No friend or relation can offer protection, yet
people think they can, and thus they become obsessed with their
friends and family and come under their control. Therefore, this is
another factor of affliction that must be overcome by monks who
delight wholeheartedly in solitude. [F.31.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">老病死時,非諸親里而能救護。比丘如是思惟,斷一切愛,或得微薄,是名比丘斷親里愛。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4366 “ ‘At the time and place of one’s death, or at the time
of disease or aging, no one will be of any use at all. There is no
one to protect you —that is what one needs to keep in mind. The
yearning affection that a monk may feel for his own people will
always be a factor that leads to failure and despair. Monks who long
to meet their dear friends and family should therefore free
themselves from such longing by staying in foreign lands.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">8.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次在家、出家斷於第八染法。何等染法?所謂<span style="color: maroon;">無義語</span>,以正語斷之。若在家人空無義語,眾人輕賤猶如草芥。有義之言,第一財物,諸餘財物所不能及;無義之言,雖復富樂,猶名貧窮。空無義語,空而無實,人所輕賤,猶如白羊,無言說財,智人視之猶如畜生,第一輕毀。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (8) Meaningless Talk Is Remedied by Proper Verbal Restraint ·
· · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4367 “ ‘There is also another factor of affliction that must be
overcome by those who have set forth. What is that? Meaningless talk.
Even if one is a householder, meaningless talk will make one as
worthless as grass. That is because words are wealth; other riches
are deeply inferior. People become successful by means of their
speech. Those who lack meaningful speech are unsuccessful and will
lose any wealth they may have. Such people are hollow, false, of no
substance, and just like cattle. People who lack the wealth of speech
are human in name only; otherwise they are just like animals. They
are shunned by the learned. They are vulgar and utterly base.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是等法,云何而斷空無義語?所謂正語。正語有二,何等為二?一者默然;二者四種正語。何等為四?一者不妄語;二者不惡口;三者不兩舌;四者不破壞語。是名正語。在家、出家若能如是,則不輕毀。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4368 “ ‘Hence, this factor that carries such consequences must
be remedied by means of another factor. The factor of meaningless
talk must be defeated completely. By means of what other factor?
Speech that is properly restrained. Such restrained speech is,
moreover, of two kinds, for one may either refrain from talking
altogether or otherwise observe the four vows flawlessly. What are
these four vows? They consist in giving up and refraining from lying,
divisive talk, harsh words, and irrelevant words. [F.31.b] Thereby
one will not become unimportant. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">在家、出家有六因緣,速為人輕。何等為六?謂無義語,突入人家,貪愛他食,坐於尊處,虛說無實。如是六法,人所輕笑,在家、出家應離此法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4369 “ ‘For monks or others of a similar kind, there are six
causes that will instantaneously make others think of them as
unimportant and despicable. Which are the six? Meaningless talk,
thoughtless undertakings, continuous obsession with food, occupying
the seats of elders, talking loudly about confidential matters, and
chatter. Whoever engages in those six will instantly become
unimportant and their happiness will be short-lived. Therefore, both
monks and laypeople should give up those factors.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">9.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,第九垢染,白法能斷。云何白法斷於垢法?謂<span style="color: maroon;">輕掉法,正住能斷</span>。輕掉法者,障一切法。心性輕掉,以掉動故,不信不覺,不知世間所作,不知言語、不知時節,不近善友。以輕掉放逸故,於世間法不能了達。如是輕掉惡垢,能敗現在及未來世不得利益。在家、出家應以正住白法斷除輕掉。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (9) Frivolity Is Remedied by Steadfastness · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4370 “ ‘There is also another highly staining and afflictive
factor that must be overcome by means of unblemished factors:
frivolity. Frivolity must be overcome, because it creates obstacles
for the Dharma. By its very nature, it makes one unstable and
extremely fickle, and one will find it hard to trust in the Dharma.
One will be unable to comprehend the Dharma, one will fail to uphold
it, and one will have no inhibitions. One’s conduct will not be
restrained, one will not make declarations of one’s vows, one will
not receive vows, and one will not gain realization or mundane
understanding. One will fail to understand all the many paths of the
world, one will not become energetic, one will become corrupted, and
the flaws of corruption will stick. It is a safe way to render all
one’s efforts futile and useless, both in terms of this world and
the next. Therefore, monks and others of a similar kind must overcome
frivolity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">在家、出家若身口意離掉正住,眾人供養,正戒、正智、正意離魔境界,善法滿足,終得涅槃。於世間法,智者讚歎。世間所作皆能成就,眾所供養。所至之處常得安樂,所作成就。如是在家、出家離於輕掉,為一切人之所讚歎。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4371 “ ‘How is that to be overcome? [F.32.a] By means of the
virtuous factor of steadfastness. Steadfastness causes monks or
others of a similar kind to be universally worshiped. With steadfast
discipline, steadfast insight, steadfast intelligence, a guarded
mind, and by seeking solitude, one will thoroughly conquer the realms
of the māras. Journeying to the city of the transcendence of
suffering, one will develop perfect virtuous qualities. All mundane
objectives can be accomplished by the steadfast, and the steadfast
receive the praises of the wise. The steadfast are capable with
respect to matters of the world. The steadfast receive everyone’s
veneration and are praised by all. Even hearing their names brings
happiness. Such people accomplish any project they initiate.
Therefore, such people whose minds are decisive, properly guarded,
and endowed with steadfast intelligence receive the praises of
worldly people. Whether one is a layperson or a monk, one must
therefore give up frivolity and be steadfast, courageous, and
insightful.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,夜摩天王牟修樓陀為說法鳥眾、善時鵝王及以魔王放逸大臣等,以本曾從舊天子所次第傳聞迦葉佛經為天眾說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (10) Poverty Is Remedied by Generosity · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4372 “In order to be of benefit, Musulundha will then continue
addressing the speaking swans, the king of swans Auspicious Time, and
the careless and crazed forces of the māras, teaching them the
discourse of the blessed Kāśyapa, just as he has heard it from
another god in the past:</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">10.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十垢法,可輕可毀,智人所捨。何等垢法?所謂<span style="color: maroon;">貧窮</span>。貧有二種:一者貧戒;二者貧智。復有二種:一者貧施;二者貧慧。復有二種:一、貧種姓;二者貧見。復有二種:一、貧寶物;二、貧師尊。復有二種:一、貧親族;二、貧親舊。一切貧窮皆可輕毀——若男、若女。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;">‘<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">There
is also another miserable and defiling factor that everyone must
relinquish and overcome completely. What is that? It is deficiency,
which is twofold, [F.32.b] for there is deficiency in terms of
insight as well as discipline. Deficiency is also twofold with
respect to generosity and intelligence, just as there are two kinds
with respect to family and view. One may likewise be deficient in
terms of adhering to one’s vows or with respect to one’s guru. Or
one may be deficient in terms of friends and family. All those forms
of deficiency are to be completely rejected. A noble son or daughter,
or the attendant of a noble son or daughter, must relinquish them all
entirely. </span></span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">云何而斷?所謂布施。一切貧窮,布施能斷,譬如燈明能滅諸闇。一切愚癡,智能滅之。一切異見,正見能斷。如是非法,法能斷之。第一最勝,一切智者之所愛攝,斷眾惡道,現在、未來二世安隱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4373 “ ‘What is the method that can overcome them all?
Generosity. All by itself, generosity conquers all forms of
deficiency. Analogously, all lamps illumine the dark, all types of
insight destroy ignorance, and all beliefs are conquered by the true
view. There is a factor of supreme beauty and magnificence that all
wise people embrace, a factor whereby all the lower realms are
relinquished, a factor that liberates from this world and into the
beyond, a supreme factor that conquers all deficiencies. What factor
is that? Generosity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">云何布施?施有多種,所謂智施、戒施、法施、安慰施、示正道施,失道路者示道路施,於道行者示以水施,命施、資具施、無畏施、實語施、斷疑施、五戒施、出家戒施、具足戒施、病醫藥施、眼目等施。如是等種種布施能利現在及未來世,猶如父母,常思修已,斷諸貧窮,斷於惡道,於天人中而受安樂。既受樂已,終得涅槃。如是布施能斷貧窮,是故智者應行布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4374 “ ‘Generosity also takes many forms, and so there is
generosity in terms of giving knowledge, discipline, Dharma,
intelligence, guidance about the path, a bathing pond for washing
away the afflictions of 532 the path, action, life, material things,
freedom from fear, truth, and the dispelling of doubts. There is also
a fivefold division in terms of giving freedom from affliction,
[F.33.a] giving the opportunity to set forth, giving ordination,
giving medicine to the ill, and giving vision. Such generosity
liberates beyond the world and is like the mother and father of all
benefactors. Such generosity, which is carried out through careful
cultivation of mind and thought, conquers all forms of poverty and
puts an end to the lower realms. One can thereby enjoy the happiness
of gods and humans and, in the end, attain the transcendence of
suffering. Such activity is therefore always to be pursued. Hence,
the factor of poverty must be conquered by means of these supremely
virtuous qualities in which all wise people delight wholeheartedly.
Moreover, this is accomplished through perfection in terms of the act
of giving, the attitude, the object, and the recipient.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">11.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十一闇法能縛生死,闇障諸法。何等闇法?所謂<span style="color: maroon;">無智</span>。無量無知乃至無明闇,縛一切生。一切闇聚以縛其頸,無知如刀、如火、如毒。無知亦如一切無明,一切無明因緣而起,能令流轉一切地獄、餓鬼、畜生,能縛眾生,令其流轉。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · (11) Ignorance Is Remedied by Knowledge · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4375 “ ‘There is also another dark factor that prevents good
qualities and keeps one tied to cyclic existence. What is that?
Ignorance. Wherever the darkness of unknowing exists, there one finds
the many forms of ignorance. Ignorance forges the bonds for the
entirety of cyclic existence —bonds that create a pitch-black
darkness and further destructive bonds of clinging. 533 Ignorance is
thoroughly restraining and resembles weapons, poison, and fire. All
forms of ignorance are just like unknowing and are perpetuated by
means of unknowing. Ignorance causes beings to roam through the
realms of hell beings, starving spirits, and animals. Ignorance is
nothing but bondage, and it traps sentient beings in a pit.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是怨垢云何斷除?謂無漏智。猶如明燈,為救、為歸,於諸眾生如父、如母。猶如醫師、亦如良藥。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">How
can one conquer that defiling enemy? One must do so by means of
undefiled wakefulness, which shines like a lamp, offers refuge,
protects, guides, [F.33.b] and acts like a parent toward all beings
and like both a doctor and a medicine. Ignorance is overcome by means
of that wakefulness, which thereby cuts through all fetters. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">斷無知縛,更不復生,如斷樹根,樹則不生。如火燒薪,不復更生,亦如流水,不復更返,以無漏智燒於無知亦復如是,不復更生。是故應當於一切時勤修精進,以無漏智斷除無知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4376 “ ‘Once ignorance has been relinquished it will not recur,
just like a tree that will no longer grow once it has been uprooted.
Just as a tree will no longer grow if it has been burned by fire, and
just as a stream that flows into a river will not return, in the same
way ignorance will not recur once it has been curbed by undefiled
wakefulness. Therefore, you must engender great diligence so that in
all situations and at all times you will overcome all forms of
ignorance by means of the full manifestation of wakefulness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如此所說十一種法,放逸根本。隨逐放逸,放逸故生,是故應斷一切放逸。一切放逸根本皆無利益,能成放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4377 “ ‘All those eleven factors are rooted in carelessness.
They are all forms and variations of carelessness. Therefore, in all
situations and by any means, carelessness should be wholeheartedly
and completely relinquished. All types of failure grow from the root
of carelessness; they emerge due to the presence of carelessness, and
they occur only where carelessness is present.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">譬如依大地故,有一切藥草、樹木叢林、流水河池、隄防城邑、聚落園林及須彌山王皆依大地。一切地獄、餓鬼、畜生亦復如是,皆依放逸。是故智者應當捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">As
an example, the ground supports all herbs, grass, forests, waters,
grains, rivers, mountains, oceans, cities, towns, groves, parks, and
even the majestic king of mountains. Similarly, all the sufferings of
hell beings, starving spirits, and animals share the same single root
of carelessness. Therefore, holy people must make sure to relinquish
carelessness.’ [F.34.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,夜摩天王以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">老人身皮皺,無力拄杖行,老而不知法,皆由放逸故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4378 “At this point the master of the gods in the Heaven Free
from Strife, Musulundha, will utter these verses: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4379 “ ‘Oppressed by old age and covered by wrinkles, Emaciated
and holding on to a staff — If such people have failed to fully
cultivate the Dharma, Then that is due to their carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以病破壞身,偃臥於床席,而不生厭離,皆由愚癡故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4380 “ ‘When one’s body is destroyed by disease, And one
becomes increasingly bedridden, Yet still does not feel deep sadness,
Then that is an effect of ignorance. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若遇於飢渴,若入嶮惡道,而不生厭離,皆由放逸故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.186</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4381 “ ‘When the terror of craving hunger is encountered, And
one journeys below Yet still does not feel any sadness, Then that is
due to carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若得愛別離,而生於苦惱,一切放逸故,如來如是說。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.187</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4382 “ ‘The pain that humans feel in their hearts When
separating from their loved ones Is due to living carelessly. That is
what the thus-gone ones teach. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若於五道中,具受種種苦,眾生常苦惱,以其愚癡故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.14.48</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4383 “ ‘The experience of manifold suffering In the five realms
of wandering beings Is created by the ignorance Of careless living
beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">嗚呼不厭離,生死諸世間,諸業大輪轉,循環不暫停。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4384 “ ‘Deluded beings in cyclic existence May cry and lament
in despair, And yet they keep spinning, again and again, On the great
wheel of karmic action. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">三界皆無樂,亦無有少常,如是愚癡人,不知生厭離。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.15.59</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4385 “ ‘There is no unsullied happiness Within the three realms
of existence, And yet in their delusion Childish beings feel no
sadness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">境界皆虛空,三界猶如夢,一切皆悉苦,無目不見知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4386 “ ‘Flickering like a dream Is their attachment to the
enjoyment of objects. All of these realms are painful, And yet the
blind do not see that. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是愚癡人,為放逸所害,死畏欲至時,無有能遮救。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4387 “ ‘The unstoppable horrors of the Lord of Death Arise due
to craving. Still, in their delusion, People are destroyed by
carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">為於不善觀,惱亂其心意,死王欲將至,而人不覺知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4388 “ ‘Due to inappropriate mental activity The mind becomes
distracted, And thus one is dragged away by the Lord of Death.
However, mundane people do not understand this. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">死王將欲至,奪人保命心,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4389 “ ‘Wealth, children, And even one’s cherished life Are
all plundered And appropriated by the Lord of Death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">三種無利益,惱害諸眾生。老病死等苦,以放逸故生,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.188</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4390 “ ‘From the seeds of carelessness Grow the threefold
failure That destroys everyone alive: Sickness, aging, and death.
[F.34.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">追求惱人中,放逸害諸天;飢渴惱餓鬼,地獄苦所惱,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4391 “ ‘Worldly striving destroys humans, Gods are crushed by
carelessness, Starving spirits are distracted by hunger and thirst,
And hell beings suffer great torments.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">畜生多愚癡,迭互相殘害;如是眾苦惱,惱害諸眾生,以順非法行,放逸愚癡故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4392 “ ‘Killing and hurting one another, The animals are
ignorant hordes. 534 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4393“ ‘Thus, all the many realms of the world Are filled with
anxiety and distress. Yet, the careless in their delusion Do not find
any joy in the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">猶如依大地,生諸藥草等,放逸亦如是,增長諸煩惱。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.189</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4394 “ ‘Just as all trees and grass Grow on the ground, Thus do
all the different forms of affliction Spring forth from carelessness.
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此魔王軍眾,第一大臣等,摧以智金剛,如日光除闇。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4395 “ ‘Carelessness is the supreme commander, Leading the
armies of the māras. Like darkness before the light of the sun, It
is to be destroyed by the vajra of wakefulness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於此所說中,知功德及過,放逸果受苦,無放逸果樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4396 “ ‘This identification of flaws and qualities Is to be
taught first of all: The careless will always suffer, But carefulness
results in happiness.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩王,無量分別說,放逸之過惡,不放逸功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4397 “With these words Musulundha, ruler of the gods in the
Heaven Free from Strife, explains the flaws of carelessness and the
benefits of carefulness. He will then continue:</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">老病死諸苦,愛別怨憎會,無量諸衰惱,遍滿生死中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4398 “ ‘The Lord of Death, the suffering of disease and aging,
Meeting the unwanted, And the other excruciating forms of pain Are
all part of cyclic existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人知方便,遮於未來苦,惡業是苦因,不作惡業樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4399 “ ‘Those who heal future suffering Create benefit and
happiness. Suffering arises from unwholesomeness, But acting without
the latter creates happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">滅煩惱最樂,智者如是說,此是涅槃道,真智所演說。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.28.1</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4400 “ ‘The highest happiness ensues from the exhaustion of
affliction — That is what the wise have taught. This is the path to
the transcendence of suffering; That is what those who see reality
have taught. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">調伏不放逸,住於閑靜處,勇猛離貪心,去涅槃不遠。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.28.3-7</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4401 “ ‘Properly restrained and careful, Serene and living in
the forest, Steadfast and not craving for pleasures — Such people
are not far from suffering’s transcendence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">離怨及親友,滅除於有欲,境界不放逸,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4402 “ ‘Beyond friend and not friend, Free from desire for
existence, And careful about objects, One will not be far from the
complete transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人捨離惡,修行慈悲心,怖畏生死者,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4403 “ ‘Not attached to virtue and nonvirtue, Cultivating love
and compassion, [F.35.a] And wary of the terrors of cyclic existence,
One will not be far from the complete transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以智斷煩惱,智慧心清涼,度於懈怠垢,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4404 “ ‘Possessing the means and insight to exhaust
afflictions, Quenching one’s thirst with the drink of wakefulness,
And being free from the stains of laziness, One will not be far from
the complete transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4405 “ ‘Highly inspired by the Great Vehicle, Benefiting all
sentient beings, And realizing the meaning of emptiness, One will not
be far from the complete transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">與四諦相應,斷於三種過,於諸根自在,去涅槃不遠。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.28.7</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4406 “ ‘Following the four truths of noble beings Whereby the
three flaws come to an end, And gaining mastery and serene faculties,
One will not be far from the transcendence of suffering </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">知阿那般那,修行二種相,解了智所知,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4407 “ ‘Aware of the movement of the breath, Attending to the
cessation of characteristics, And understanding the knower and the
known, One will not be far from the complete transcendence of
suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若脫於過畏,若樂不縛心,以能度彼岸,是故名牟尼。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.28.8</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4408 “ ‘Constant wisdom, Being free from the harm of
afflictions, And liberation from the terrors of all flaws — This is
what the sages refer to as perfection.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩天王為說法鳥眾、善時鵝王說迦葉如來正法經典。離放逸故,如是無量正法調伏妙音勇勝說法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4409 “In this way, the ruler of the Heaven Free from Strife,
Musulundha, explains the Dharma to the talking swans and the swan
king Auspicious Time, teaching them the discourse of the blessed
Kāśyapa that points out the faults of carelessness. In a beautiful
voice and with a gentle mind, he teaches them in great detail the
sacred Dharma-Vinaya of the blessed Kāśyapa.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> <br /></span></span></p><span style="font-size: medium;">
</span><p><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-41386130900535840272022-02-20T11:58:00.002+08:002022-02-20T11:58:32.814+08:00於天、人中有十六苦<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之三十七</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之二十三</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,夜摩天王告天眾曰:汝今何故不於園林華池、無量眾寶莊嚴山峯歌舞戲笑?天王如是觀諸天眾,為生厭離不厭離耶?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4101 “At that point the lord of the Heaven Free from Strife will
say to them, ‘All of you, you should go dance in the forests and
parks, among the lotus pools and the beautiful jewel mountain peaks!’
[F.298.b] Thus, he will encourage them to enjoy themselves.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">時諸天眾聞夜摩天王說此語已,白天王言:當於何處園林七寶山峯之中而有樂處?我見無量生死衰惱,無量差別,不可堪忍。我自目見一切諸欲皆悉無常,後皆致苦。此欲無常不住,不久敗壞無堅無樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4102 “Yet the minds of the gods are now weary, and their minds
are on guard against carelessness. Therefore, as they hear those
words of the ruler of the Heaven Free from Strife, the original gods
will respond with deep weariness, ‘Your Majesty, what is there for
us to feel happy about within the forests and parks or among the
beautiful jewel mountains? Like the gods that drowned in the lake, we
too have no way to remain here at the peak of cyclic existence. We
have seen this with our own eyes —all pleasures are impermanent and
inevitably culminate in suffering. We too are not eternal, not
stable, and will not last. All of this has no point whatsoever.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,夜摩天王聞天眾說,而告之曰:汝今當知!一切欲樂後皆致苦。時諸天眾白天王言:我今已解,欲為大苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4103 “Hearing such words from the gods, the ruler of the Heaven
Free from Strife will respond, ‘The Blessed One has taught that
this will all end in suffering.’ “All the gods will then say, ‘We
all believe this, so now, Your Majesty, please inform us about this
harsh suffering.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">時,夜摩天王告諸天眾:我能宣說一切生死無量諸苦,今當為汝略說少分,令億千劫不復放逸,常行人天二種善道。若斷放逸,是為智慧。若放逸緣來,即應遠離。若不為放逸之所使役,則不墮地獄、餓鬼、畜生。復告天眾:今當為汝說三惡道、二種善道。二善道者,天之與人。三惡道者,所謂地獄、餓鬼、畜生。如是五道大勢力苦,我能宣說,不可廣說,今當略說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4104 “The ruler of the Heaven Free from Strife will then reply,
‘I could of course tell you about the suffering of all of cyclic
existence, but for now I shall explain just one aspect of this. Those
who, while drifting in cyclic existence throughout billions of eons,
avoid falling under the power of carelessness will through such
endeavors take birth in the joyful higher realms. Those two
existences of gods and humans are extremely difficult to achieve.
Wise are those who stay clear of carelessness, who give up concerns
for outer circumstances, [F.299.a] and who do not become swayed by
such events. Others are born in the realms of hell beings, starving
spirits, and animals. O gods, those states are called the lower
realms. The realms of gods and humans are called the higher realms.
It is impossible to convey how intense the pain felt in those realms
can be.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以要言之,於天、人中有十六苦。何等十六?天、人之中,善道所攝。一者中陰苦;二者住胎苦;三者出胎苦;四者希求食苦;五者怨憎會苦;六者愛別離苦;七者寒熱等苦;八者病苦;九者他給使苦;十者追求營作苦;十一者近惡知識苦;十二者妻子親里衰惱苦;十三者飢渴苦;十四者為他輕毀苦;十五者老苦;十六者死苦。如是十六,人中大苦,於人世間乃至命終,及餘眾苦,於生死中不可堪忍。於有為中,無有少樂,一切無常、一切皆盡、一切敗壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4105 “ ‘For details, you should look at the Teacher’s
statements, but in short, gods and humans experience sixteen types of
suffering. What are the sufferings that gods and humans face? The
summary of the sufferings they face in the higher realms is as
follows: (1) the suffering of the intermediate state, (2) the
suffering of being in the womb, (3) the suffering of emerging from
the womb, (4) the suffering of feeding, (5) the suffering of wanting,
(6) the suffering of encountering the disagreeable, (7) the suffering
of being separated from loved ones, (8) the suffering of being
oppressed by cold, heat, and so forth, (9) the suffering of disease,
(10) the suffering of being controlled by others, (11) the suffering
of striving, (12) the suffering of being in unwholesome company, (13)
the suffering of taking care of children and family, (14) the
suffering of hunger and thirst, (15) the suffering of losing
influence and aging, 514 and (16) the most intense and painful
suffering of all, the suffering of death. Those sixteen forms of
intense suffering pertain to the human world. They are experienced by
beings born as humans, and they culminate in death. For other beings
there are many other kinds of suffering, which are utterly
unbearable. [F.299.b] There is no pleasure to be found in this or any
other realm, which is not subject to eventual exhaustion and
destruction.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">初生中陰</span>,識如香氣,有何等苦?業風所吹,非肉眼見,天眼所見而無所礙。若生人中,生種姓家有下中上。以布施、持戒、智慧果報而欲生者,此識香氣中陰亦得如是之食。若欲生於貧窮種姓,所食麁澁,色香味觸皆悉麁惡,身量減劣。少布施故,不得勝報。是名人中生,初中陰苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4106 “ ‘First of all, what type of suffering is felt by the
spirits born into the intermediate state between two lives? Such
beings, who are blown about by the winds of karmic action, cannot be
seen with the physical eye, but only with the divine eye. These
spirits are unrestricted, so when they are about to take birth as
humans, their appearance will accord with their future appearance and
family, which in turn are effects of their generosity, discipline,
and insight that may be of inferior, intermediate, or superior
quality. As for the food of such spirits, if they are going to be
born into a house of poor people, their food will be crude and of
inferior color, smell, texture, and portions. Due to their
insufficient power of generosity, they will then also fail to find
sustenance in their coming life. This is the first among the
sufferings of humans.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,<span style="color: maroon;">第二苦:若生胎中</span>,以業煩惱因緣故住,生貧窮家,母食麁澁苦酢之食,膜衣筒中薄少食味入其臍中,令胎中子身羸惡色,氣力劣弱。母疲極故,子於胎中則受大苦,轉向兩脇,走避苦惱。母食冷熱則受痛苦,無力無救,不能叫喚。沒屎尿中,受無量苦。是為善道人中第二大苦,何況地獄、餓鬼、畜生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4107 “ ‘Next, having become a human, one will remain in the
womb due to the influence of karmic actions and afflictions. If one
is to be born in a poor home, one will, through the umbilical cord
from the placenta, receive bad food, rough and sour food, and food in
insufficient amounts. Hence, the developing fetus will have an
unhealthy complexion and become emaciated. The movements of the
mother will be extremely uncomfortable to the fetus, causing it to
slosh about within the confines of the abdomen. Cold and hot food
will also be painful. In this way, the fetus encounters intense and
inescapable suffering, and even though it is traumatized, it lacks
any strength to respond. [F.300.a] Sinking in a quagmire of urine and
feces, it experiences immense suffering. That is the second kind of
suffering, and since such suffering can be found even in the higher
realms, there is no need to speak of what hell beings, starving
spirits, and animals endure.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,<span style="color: maroon;">第三苦:從胎出生</span>,胎藏逼迫猶如壓油,嬰兒出胎,欲墮逼迫亦復如是,是為大苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4108 “ ‘There is also a third kind of suffering, because if one
subsequently emerges from the womb, the confines of the birth canal
feel overwhelmingly cramped. Resembling the way sugarcane passes
through the opening in a juice press, one emerges from the vagina
under an intense crushing pressure. Such is the suffering of being
extruded from the womb.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次以初生時,其身柔軟如生酥摶,亦如芭蕉,又如熟果。母人瞻產,以手捉之。其手堅澁,皴裂劈坼,厭惡蹙面,指甲長利,面目醜惡。以手捉之,猶如火燒,亦如刀割。如是嬰兒身體細軟,母人觸之,得大苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4109 “ ‘Next follows a fourth kind of suffering. Although one’s
body is extremely tender and delicate —like freshly churned butter
or the leaves of the plantain —one will at birth be handled by
crude, hurried, and boorish midwives. Their complexion is poor, and
they lack competence. Skinny and with gaping eyes, they are crude,
make jokes, and chatter distastefully. Being taken up by their hands
feels excruciating, like being burned by flames or cut by a knife,
because one’s body is so extremely soft and sensitive.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若得新衣,麁澁厚重。或得故衣,補納破裂,孔穴穿露,狹小單薄,止於草蓐。寒時大冷,受大寒苦;熱則大熱,猶如火燒。以本布施不清淨故,受斯苦惱。從胎而出,受大苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Even
if the newborn is swaddled in the softest of fabrics, it feels like
it is being compressed in a horrid, coarse, rough, crude, foul,
oppressive, and stifling hovel. In the cold season, the cold will
feel penetrating and one’s birth home will be icy. Likewise, in the
hot season the heat will be overwhelming, and thus one will be
tormented by scorching heat. The reason for this burning pain is a
deficiency with respect to generosity. [F.300.b] In this way, one is
born from the mother’s womb under searing pain.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復以不淨布施因緣,令母少乳,所食苦澁。母食劣故,其乳則少,或母食麁惡,故令乳少。羸瘦惡色,唯筋皮骨以為其身。飢渴病故,身體無力。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4110“ ‘Next follows the suffering of feeding due to
insufficient generosity, for as one is breastfed one also
experiences suffering. If one’s mother fails to eat sufficient
food, the milk in her breasts will also be scarce. The baby’s body
will then become emaciated, lose its luster, take on an unhealthy
complexion, and wither away until only sinew, bone, and skin remain.
With the body of the baby thus becoming emaciated, it is prone to
disease. Subsistence will become unbearable for the baby.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若無所食噉,從他乞求,人所輕賤,少得飲食,色香味薄。依他而食,辛苦繼命,如是乏食,令身苦惱。以本所行不善施故,乃至命盡,常不充足。以乏食故,常受苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Even
if at some point the baby should obtain some food or drink, the baby
will be so overcome by thoughts of consuming it that the smell,
taste, and texture of the food will seem insufficient and inadequate,
and the food may even be consumed by others. In this way, the baby
may either die or only barely subsist, suffering from starvation. If
at that time, however, the baby should be able to drink from its
mother’s breasts, it may survive due to its adoration of her
beautiful body. However, because of such inferior generosity, all the
mother’s milk will eventually run dry. If at that point the baby
eats a well-cooked meal, its stomach may at first feel full, but the
food will later cause tremendous pain. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,<span style="color: maroon;">第四苦惱:以悕望食而得苦惱</span>,飢餓所惱,或作盜賊,作諸惡業、作無利益或作勇健,因致失命或次死苦。諸苦之重,所謂飢渴。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4111 “ ‘After that comes a fifth suffering, which is caused by
hankering. Those tormented by the suffering of having to feed will
want to explore in all directions because their stomachs are
oppressed by starvation. Tormented by such pain, they may resort to
stealing or engage in many other acts that are not beneficial.
[F.301.a] For that reason, they may be killed by their cohabitants,
thus coming to suffer the pain of dying, or they may find themselves
on the verge of death. Thirst and starvation are the pinnacle of all
those sufferings.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,夜摩天王牟修樓陀為諸天眾,以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">生死大苦惱,無與飢渴等,眾生以飢苦,作諸不善業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4112 “The ruler of the Heaven Free from Strife will then utter
these verses: “ ‘Among all the sufferings of cyclic existence,
There is generally none like that of starvation. That torment for
sentient beings Comes from having an unwholesome nature. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">從自身起火,故名飢渴苦,飢渴燒三處,如劫火燒林。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4113 “ ‘Starvation is said to be a fire That rises from one’s
own body. The fire of thought then burns what remains Of the three
worlds —like a burning tree. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">世間大焰火,不能至後世,飢渴火難斷,至於百千劫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4114 “ ‘Such fire spreads And reaches into other worlds, Even
though, for a hundred eons, One may never catch any sight of death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">愚人造不善,行於嶮惡道,皆為飲食故,智者如是說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4115 “ ‘Childish beings engage in unwholesome acts, And thus
they enter the lower realms. The wise explain that this Takes place
due to the search for food. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">飢渴有大力,過於大猛火,一切三界中,以食因緣轉。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4116 “ ‘As a consequence of hunger, People will not pursue what
is good for them. All in the three realms, without exception, Are
moved by the search for food. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若於人世間,有種種財物,一切以食故,成就三有海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4117 “ ‘Therefore, all these many different worlds Emerge from
the human realm. The great river of the three realms Flows from the
pursuit of sustenance.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩天王牟修樓陀為諸天說:復次天眾於人世間有<span style="color: maroon;">第五苦,謂怨憎會有六種苦</span>。何等為六?謂眼見怨等,心不愛樂、心不憐愍。見其身色,心意惱亂,於心心數而起怖畏,生不利益。心心數中而生苦惱。一切惡中,初第一惡,所謂見怨家色及惡知識。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4118 “When Musulundha has explained this to the original gods, he
will continue: ‘What are the further aspects of suffering in the
worlds of gods and humans? There is what is called the suffering from
encountering the disagreeable. That suffering is of the following six
kinds. When the eye beholds an appearance that is not a close friend
or the like, one may instead perceive something unwanted or
disagreeable. Due to seeing that appearance, the mind will not feel
appreciation or delight. [F.301.b] Instead, the mind and mental
states become troubled and one becomes fearful. The mind and mental
states then experience a distressing form of suffering. When one
first encounters such appearances, they will take the form of meeting
an enemy or an unwholesome companion.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二怨憎會苦:若聞其聲,不得利益,不愛不順,心生惱亂,是為怨憎會苦。第一惡聲,謂所聞攝不正法聲。憎惡聲故,身壞命終墮於地獄、餓鬼、畜生。若聞不愛不利益聲,聞已生於惡心惱亂,不愛不樂,心不憐愍,是為人中怨憎不愛合會之苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4119 “ ‘Likewise, when the ear hears a sound that is not
agreeable, delightful, or pleasing, it will trouble the mind, and
thus again there arises the suffering of encountering the
disagreeable. The most intense form of disagreeable sound is the
sound of untrue teachings being professed. Hearing and listening to
that will make one suffer an inauspicious fall and be reborn in hell.
Whenever something slightly unpleasant, unappealing, disagreeable, or
upsetting is heard, it leads to mental displeasure and the mind
becomes disturbed. Such unattractive, ugly, and unpleasant
circumstances in the human world belong to what is known as the
suffering of encountering the disagreeable.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第三怨憎不愛會苦,謂鼻聞香不愛不樂,心不隨順,聞之心惱或生深苦。是為大惡不愛合會。諸天子等,是名人中不愛合會。若人愚癡無有智慧,或行或住,心生貪著,輕慢不敬,若人以香供養法僧,其人便以欲心嗅之,身壞命終墮於地獄、餓鬼、畜生。如是惡人以身因緣,以貪身故,身心不淨,身壞命終墮於地獄。諸天子!是為人中不愛怨憎合會之苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4120 “ ‘Gods, what is the third type suffering in the human
world that arises from encountering the disagreeable? The suffering
that arises from odors that are unattractive, ugly, and unpleasant.
When such odors are detected, they disturb the mind, and when the
mind perceives these odors as unpleasant, that produces afflictive
suffering. O gods, the strongest type of suffering due to
encountering the disagreeable within the human world occurs in the
context of virtuous people offering incense to venerate the Dharma or
the Saṅgha. [F.302.a] When people of coarse minds and dull
intellects smell the fragrance, whether they are at rest or on the
move, they may develop yearning desire, ill will, disrespect, or
hostility. They may smell the fragrance under the influence of
various kinds of attachment. Based on such causes, they will, upon
the disintegration of their bodies, suffer an inauspicious fall and
be reborn in hell. Based on their olfactory faculty and actions
related to it, such people with unwholesome minds will, when their
bodies disintegrate, be born in the hells. O gods, that is the third
type of suffering that arises from encountering the disagreeable as a
human in the human realm.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第四不愛會苦,所謂世間愚癡惡人因於味故而作惡業。以惡業故,身壞命終墮於地獄。若非沙門現沙門像,內懷腐爛猶如蠡聲。或在僧寺或白衣舍,實非沙門著沙門服,常貪美食,為味所縛。以是因緣,身壞命終墮於地獄。復有懈怠比丘,捨離禪味,為美食故處處遊行,心常樂食。以懈怠故,身壞命終墮於地獄。諸天子!是為人中以著味故,不愛合會而生苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4121 “ ‘There is also another intense form of suffering that
arises from encountering the disagreeable. What is that? The
suffering that occurs when humans of inferior intellect in the human
realm act in pursuit of taste. Such people will, upon the
disintegration of their bodies, suffer an inauspicious fall and be
reborn in hell. When someone who is not a mendicant but pretends to
be so —someone who is rotten on the inside, lacks learning, and
whose behavior is like the sound of a conch —enters among the
members of the saṅgha or visits a home he may, while bearing the
attire of a monk, mentally indulge in the good taste experienced by
his tongue. Based on such causes and conditions, he will, upon the
disintegration of his body, suffer an inauspicious fall and be reborn
in hell. Likewise, a lazy monk may give up his practice of
concentration and instead, obsessed with food, [F.302.b] begin to
wander from place to place in pursuit of it. When the body of such a
lazy person disintegrates, he will suffer an inauspicious fall and be
reborn in hell. O gods, such is the suffering of encountering the
disagreeable as experienced by humans in the human realm and in
relation to the tongue and taste.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!人中第五不愛會苦,所謂身觸以此縛心,不善思惟,不順法行,意不正念。如是惡人,惡境所縛,身壞命終墮於地獄。諸天子!是為人中不愛合會而生苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4122 “ ‘O gods, what is the next type of suffering that humans
wishing for good circumstances experience due to encountering the
disagreeable? It is the suffering that arises when people become so
caught up in the experience of texture that they fail to consider
what is virtuous, do not engage with the path of Dharma, and lose
their mental equipoise. Such a situation is referred to as a base
person becoming obsessed with a base object, and when the bodies of
such people disintegrate, they will suffer an inauspicious fall and
be reborn in hell. O gods, such is the suffering of humans in the
human realm as they encounter the disagreeable.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,天眾!人中第六不愛合會而生苦惱。所謂有人心意躁動不能止住,心意不正,多有散亂,常思惡業,不樂善法,樂不善法、無利益事。以是因緣,身壞命終墮於惡道,生地獄中。諸天子!是為人中不愛合會而生苦惱,及餘種種無量諸苦,人中具受。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4123 “ ‘O gods, what is the next suffering of encountering the
disagreeable that arises for humans in the human realm? It is the
suffering that occurs when people’s minds become restless,
unstable, and distracted, such that they take a continuous interest
in unwholesome teachings. If such people fail to take joy in the
Dharma, or to practice virtue and do what is beneficial to
themselves, they will, upon the disintegration of their bodies,
suffer an inauspicious fall and be reborn in hell. Alas, O gods, such
is the suffering of encountering the disagreeable for humans in the
human realm.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復有三種怨憎會苦,謂近怨家,恐害其命,如眼中刺,常不隨順。是為第一怨憎會苦。復次,第二怨憎會苦:與惡知識共同事業,是名第二怨憎會苦。復次第三怨憎會苦:內懷瞋恚,得便傷害,是名第三不愛怨憎會苦。諸天子!是為人中無量種苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4124 “ ‘There are so many other ways and forms that the
experience of such suffering can take as well. The following are
three examples of encountering the disagreeable. Those who engage in
killing will endure painful sights as they keep on meeting
adversaries and enemies. [F.303.a] That is one kind of suffering in
terms of encountering the disagreeable. Another type of suffering
from encountering the disagreeable arises due to keeping company with
unwholesome people. Suffering from encountering the disagreeable will
definitely also occur when one hides a conflict inside and is
subsequently overwhelmed by it at another time. These are three types
of suffering that result from encountering the disagreeable. O gods,
those are different forms of intense suffering that are encountered
in the world of humans.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">時,夜摩天王牟修樓陀復為天眾得厭離故,說:於<span style="color: maroon;">第六人中大苦,所謂愛別離苦</span>。二世利益是名為愛,善友別離是為大苦,若離父母兄弟、姊妹妻子親里及餘所愛有恩之人。別離大苦如墮刀火,燒其身心受大苦惱,是為愛別離苦。夜摩天王為利天眾演說此法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4125 “To help the gods develop weariness due to suffering,
Musulundha will next teach the gods about the suffering of being
separated from loved ones: ‘Here loved ones refers to those who are
of benefit in the two worlds. 515 It is an intense form of suffering
to be separated from those virtuous companions who have a constant
wish to be helpful. Suffering due to separation from loved ones also
refers to being separated from one’s parents, siblings, children,
relatives, friends, or other loved ones. At that point, one’s mind
is tortured more severely than if one were burned, abused, harmed by
weapons, or had fallen into a fire. Such is the suffering of being
separated from loved ones.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">時,夜摩天王復為天眾說:於<span style="color: maroon;">第七人中大苦,所謂寒熱二苦</span>。諸天子!云何人中寒熱二苦?以於人中飲食不調,應冷而熱,應熱而冷。久坐則苦,久立亦苦,多飲亦苦,不睡亦苦。若於昏夜右脇而臥,久眠亦苦,左脇亦爾,初樂後苦。於人世間以貪樂故,為樂所誑而修善業。以樂誑故,入於地獄。諸天子!人中之樂如苦無異。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4126 “Continuing his Dharma teaching for the benefit of the gods,
the ruler of the Heaven Free from Strife will next explain about the
suffering that arises from cold, heat, and the like. Thus, he
addresses the gods: ‘Gods, what sufferings are endured by humans in
the human realm? They include the sufferings of cold and heat. Gods,
if humans are exposed to cold, they freeze and suffer, but if they
are exposed to heat, they suffer just as intensely. [F.303.b]
Likewise, those who ingest too much food will also suffer. Taking too
much rest also brings suffering, but so does standing or moving about
for too long a time as well. Drinking too much is also painful.
Dreams can be painful, and when, at night, one lies sleeping on the
same side, that becomes painful, but if one shifts to the other side
and keeps lying in that way, that position will also become very
uncomfortable. The superficial pleasures arising from sexual union
deceive humans in the human realm, and thus they fail to engage in
positive actions. Completely overcome by such pleasures, they rush
off into the hells. Gods, such intense forms of suffering in the
human realm are sufferings that give a false appearance of pleasure.
Gods, make sure not to end up like that!’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩天王牟修樓陀為利益諸天眾,說如是法:<span style="color: maroon;">汝等天眾勿生此意,謂人中樂應生厭離</span>。為離生死、說法利益,除天放逸故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4127 “In this way, Musulundha teaches the gods the Dharma for
their benefit, warning them <span style="color: maroon;">that their
pleasures are just like those of humans</span>. He teaches them the
Dharma so that they may become disenchanted by their pleasures and
turn away from cyclic existence. The ruler of the Heaven Free from
Strife teaches so the gods may benefit from turning away from cyclic
existence, and thus he guides those lost in carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">8.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,夜摩天王為夜摩天眾復說:<span style="color: maroon;">第八人中大苦,所謂病苦</span>。無量差別無量病起,所謂熱病、下痢上氣欬逆、四百四病害諸眾生。復有病苦害諸眾生,憂悲愁惱等病,人中大苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4128 “The ruler of the Heaven Free from Strife next proceeds to
teach the gods about another type of suffering that humans
experience, explaining to them how humans in the human realm suffer
from disease. Numerous different illnesses afflict humans. They
suffer from contagions, dysentery, respiratory diseases, coughs —the
full range of the four hundred and four diseases. Those overcome by
the suffering of sexual relations are also eventually overcome by
disease. [F.304.a] In this way, the humans in the human realm are
ravaged by physical diseases. Likewise, agony and mental unhappiness
are also human diseases, for that is what people of the world call
them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">9.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">時,夜摩天王牟修樓陀為利益天眾,<span style="color: maroon;">復說第九大苦,令離生死,示於人中生死大苦</span>。所謂<span style="color: maroon;">人中為他所使</span>,是為大苦。同道同生,同根同歲同力,以業劣故為他所使,若晝若夜不得自在,常受大苦。是名人中使役之苦。復次,為他使苦。若人第一種姓,精勤色力,讀誦智慧具足無乏,以貧窮故,為下賤人之所使役。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4129 “Musulundha then continues to teach the Dharma for the
benefit of the gods. Describing cyclic existence and pointing out
the blazing sufferings of the human world, he will go on to say,
‘Being under the power of others is also a source of suffering in
the world of humans. O gods, certain humans are born into a shared
social position: some belong to the same class, some are equally
gifted, some are equally youthful, and some are equally powerful.
Those who are in some regard inferior to them are then entirely under
the power of their superiors. Throughout day and night, such inferior
persons have no freedom and are constantly made to suffer. Such is
the suffering of being under the power of others. The suffering of
being under the power of others is hard to bear, because those whose
family, appearance, diligence, charisma, intelligence, knowledge, or
cognitive power are not of the highest class become subdued by their
superiors and gradually end up in various positions of subservience.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">時,夜摩天王牟修樓陀為夜摩天眾得利益故,復為說法:以業下劣,無布施業,人所輕毀,晝夜辛苦為人所使。無施因緣,常受苦惱,手足破裂,貧窮無食,衣服垢壞,飢渴所惱,寒熱辛苦。如是無量苦惱不可堪忍,晝夜使役,不斷不絕。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4130 “ ‘Compared to Musulundha, the karmic actions of the gods
are inferior — they lack generosity, and they are under his rule in
the Heaven Free from Strife. Nevertheless, they enjoy freedom
throughout day and night. However, it is a different story for those
whose power of generosity is not as strong. They become impoverished
and the skin on their hands and feet cracks and wears out. Wearing
smelly clothes, they are constantly oppressed by hunger and thirst
and must endure the sufferings of heat and cold. [F.304.b] In this
way, the sufferings from being under the power of others are many and
difficult to bear, making both day and night devoid of happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">人中復有種姓、色貌、勢力下劣而多財富。復有種姓、色力、智慧一切皆勝而常貧窮,以貧窮故,親近賤人,為業所誑、為心誑故,受大劇苦。諸天子!是為人中使役之苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Whoever
is inferior with respect to family, appearance, youth, charisma, and
influence must attend on those with superior family, appearance,
knowledge, and cognitive powers. They are outshone in all regards.
Living in poverty and defeat, they must endure tremendous suffering.
That is another intense form of suffering for gods and humans. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,為他使苦。若貧窮人順法而行,以貧窮故,親近惡行不善之人,近不善故,同其惡業,雖不喜樂,為他所使而造惡業,身壞命終墮於惡道,生地獄中。為他使故,二世受苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4131 “ ‘Another consequence of the suffering of being under the
control of others arises when impoverished people who practice the
Dharma come to depend on people who engage in unwholesome actions. If
one serves and accompanies such people, one too will become
unwholesome. Accordingly, when their masters engage in unattractive,
ugly, and unpleasant activities, they too end up engaging in the
exact same types of activities. Therefore, upon the disintegration of
their bodies, they will suffer an inauspicious fall and be reborn in
hell. Hence, the suffering of being under the power of others leads
to deception with respect to both this world and the next and
produces unwholesomeness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">10.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,天眾!人世界中受大苦惱,所謂<span style="color: maroon;">第十追求大苦</span>。無量苦惱,為求財故,入於大海、入敵鬪戰、經營造作、言辭辯說、親近下賤、耕田種殖、商賈販賣、畜養畜生、遊方行使。為貨所使,昇大山巖,處處遊行,依附他人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4132 “ ‘O gods, there is also another form of great suffering
that is extremely difficult to bear for the humans of the human
world: the suffering of striving. Such suffering, which arises due to
the pursuit of material things, may take many forms. For the sake of
obtaining wealth, people may set out to sea, enter a precipice, or
wage war. For various purposes and reasons, people burn themselves
out as they become involved with others, serve lowly people, engage
in agricultural work, pursue business, take up cow herding, travel
abroad, come under the control of others, [F.305.a] scale high
mountains, bustle around in the service of others, and so forth. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如此所作,一切追求皆為財物、嚴飾衣服。或貧窮人或愛著人如是追求,愛網所縛,乃至命盡。或作惡業或作妄語誑惑他人,輕稱小斗欺誑於人;沽酒販賣、糶賣胡麻及以賣毒;作如是等惡律儀行,治生販賣。或破國土、城邑聚落、軍營人眾及餘種種眾惡之業。以妻子、飲食、敷具、財物故,追求之苦無量百千,乃至千歲說不可盡。諸天子!是名人中追求之苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">All
such struggles are basically made for the sake of obtaining wealth,
food, and clothing. They are undertaken by people who suffer acutely
from poverty and destitution and who are overcome by craving. From
birth up until they are caught by the noose of craving thrown by the
Lord of Death, they continue indulging in misdeeds. Striving to
fulfil the wishes of others, 516 causing harm, making false
measurements, being deceptive in family matters, peddling alcohol,
selling sesame seeds, acquiring wealth by inappropriate means,
destroying the environment, destroying the government, and conquering
the land —in these and many other unwholesome ways, humans in the
human realm act for the sake of their children, clothing, food, and
drink. Such is the suffering of striving. Even if one went on for a
thousand years, it would be hard to address the hundreds of thousands
of forms that this suffering assumes. Gods, this is the epitome of
human suffering.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩天王為利益天眾厭離有故,說究竟法。諸天子!勿於人中起悕望心,當生厭離,若貪諸有,不得利益。以是因緣,說於人中一切衰惱。若生人中,以追求故,作不善業,以是因緣,或墮地獄或墮畜生或墮餓鬼。既生惡道,受種種苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4133 “In this way, the ruler of the Heaven Free from Strife
teaches the gods the Dharma for their benefit and so they may feel
weary of existence. Like humans, the gods also feel desire. Wishing
to benefit beings who crave for existence, Musulundha therefore
offers them instruction. Showing them the ways humans eke out a
living, he admonishes the gods not to be born into such an existence.
Humans are oppressed by such unwholesome endeavors, [F.305.b] and
thus they are never genuinely happy. Such causal factors will later
cause them to take rebirth among hell beings, starving spirits, and
animals. Once reborn in those ways, they will experience numerous
other kinds of pain.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">11.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩天王復說<span style="color: maroon;">十一人中大苦,告諸天眾:人中大苦,所謂近惡知識</span>皆無利益,一切苦因。近惡知識,無惡不得,造身口意一切惡業。以是因緣,身壞命終墮於惡道,生地獄中,受無量苦。於未來世,或墮餓鬼、畜生之中,受無量苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4134 “Next, the ruler of the Heaven Free from Strife will teach
the gods about another type of suffering: ‘O gods, humans in the
human realm also experience another type of suffering, which is the
suffering of associating with unwholesome companions. This refers to
associating with evil people, or those who engage in all manner of
pointless activities, and it causes all possible forms of suffering.
People who keep unwholesome company will not only fail to achieve
what is good for themselves, they will also engage in all kinds of
unwholesome activities. All their conduct of body, speech, andmind
will become flawed. Hence, due to such causes and conditions, they
will, upon the disintegration of their bodies, suffer an inauspicious
fall and be reborn in the hells. Such factors lead to copious
suffering throughout the three lower realms, and thus they will be
reborn in the realms of starving sprits and animals too.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀於人中地獄、餓鬼、畜生過已,遮於天眾悕望人有,說一涅槃寂滅之處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4135 “In this way, the gods will understand how the world of
humans is greatly flawed. They will see that those are not flaws
pertaining to the realms of starving spirits or animals. Musulundha
explains this so that upon seeing those flaws, the gods may end their
fondness for human life and instead turn toward the state of peace,
the transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">12.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,夜摩天王為欲利益夜摩天眾,說人中苦:所謂人中第十二<span style="color: maroon;">妻子親里衰惱大苦</span>,所謂妻子親里殺縛鞭打、飢渴貧窮種種苦惱,所愛之人受苦惱故,亦得苦惱,是名衰惱。於人道中以妻子親里眷屬因緣而得苦惱,以是勿樂生於人中。一切有生,必歸於死,隨有死處,皆是苦惱。於生死中最大苦者,謂生、老、死,人中具有。諸天子!既知人中如是大苦不可堪忍,勿生欣樂。以如是等無量善寂滅、無上道義,示諸天眾。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4136 “The ruler of the Heaven Free from Strife will then continue
his Dharma teaching for the benefit of the gods: ‘How else do
humans suffer? They also suffer on account of their children, family,
and friends. O gods, in the world of humans, children, family, and so
forth are a source of extreme suffering. [F.306.a] Humans in the
human realm feel a sharp pang if their family members or children are
killed, enslaved, or the like, or if they suffer from hunger, thirst,
or poverty. The reason they feel that intense pain is that they are
so fond of such people. Because of this fondness, they suffer when
their children are exposed to danger by others. Within the higher
realms, such suffering is unique to humans. Such suffering, which is
caused by having children and relatives, will often engender a state
of mind that leads to further rebirths among humans. This is so
because all forms of perception culminate in karmic action and,
moreover, the ways all such people die will not be propitious. Birth,
aging, and death constitute intense forms of suffering in cyclic
existence, and they can all be observed in the world of humans.
Therefore, understanding the nature of such unbearable sufferings,
the gods must avoid developing a human mindset.’ In this way,
Musulundha shows the gods in great detail the highest purpose, which
is the path of auspiciousness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於人道中無利益事,種種有網不可譬喻,況三惡道無量百千億不可譬喻大苦充滿,不比人中。若天退時,少放逸天為之說言:汝當生於人善道中。若人臨終,親里知識願其生天善道之中。二種善道猶尚如是,況三惡道受大苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4137 “Without anyone planning it, a rich network of objects
manifests in the world of humans. What all does it comprise? The
human world is said to be the foundation for the three lower realms,
and thus it portends the innumerably many billions of indescribable
sufferings found there. When the gods in the higher realms die and
transmigrate, some among them who were not so careless will be told,
‘Gods, within the higher realms of karmic action, you should now
proceed to the human world!’ [F.306.b] Then, when such humans
subsequently pass away, their friends and companions may offer
benedictions and advise them, ‘Please proceed to the joyous realms
of the gods!’ In that way, both their origin and destination will
be in the higher realms. There are two joyous realms, whereas the
remaining three realms are all painful. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是利益攝他,常不放逸,夜摩天王說無量種無量差別無量方便無量種法、涅槃勝法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4138 “The ruler of the Heaven Free from Strife pursues what is
beneficial and he takes care of others. Since he is always careful,
he teaches through many different means and methods a Dharma that is
bountiful, ultimate, and sublime.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">13.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">說妻子苦已,復為夜摩天眾說:<span style="color: maroon;">第十三人中大苦,所謂飢渴苦</span>。由飢渴故,作無量惡。其餘眾苦,無如飢渴,以飢渴故,入眾惡處。大種姓人為飲食故,合掌垂淚哀聲親近下賤小人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Once
he has demonstrated the sufferings associated with having sons and
daughters, he then proceeds to explain to the gods, ‘There is also
another type of suffering in the human realm. What is that? The
intense suffering that is experienced due to hunger and thirst. All
the many adverse conditions experienced by humans are rooted in the
torments of hunger and thirst. The thus-gone ones do not mention any
suffering as diverse as this. Fearing the sufferings of hunger and
thirst, humans indulge in a wide variety of pitiful activities. When
destitute, even those who were born into important families will end
up begging from their inferiors with joined palms, tears streaming
down their cheeks, and wailing in despair. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">說慈愛語,如是一切皆由飢渴。畏飢渴故,不顧其命,入危嶮處刀刃之間及惡象敵,一切皆由飢渴苦故。或入大海,經於無量百千由旬,無量惡魚、鯷彌鯢魚、洪波惡處,自捨身命,乘於舲舟,而沈大海。如是一切皆由畏於飢渴之苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Likewise,
people who tell lies do so because they are all tormented by the fear
of poverty and the resulting hunger and thirst. [F.307.a] Moreover,
without giving any thought to their own survival, people may throw
themselves into the battlefield amid raised weapons and terrifying
elephant tusks, all because of the torments of hunger and thirst.
People may also risk their lives sailing across hundreds of thousands
of leagues of stormy seas infested with crocodiles and sea monsters,
517 or engage in other such hazardous sea ventures, all due to the
suffering of hunger and thirst. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復有無量種種差別,不可具說。如是諸苦,為口腹故。若人執縛,從右門出,打惡聲鼓,嚴以死鬘,災標在前,怖畏愁惱,將詣殺處,命在須臾,雖復大苦,未過飢渴。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
these and many other ways human beings are subject to indescribable
suffering. Hardly any human suffering compares to that of being
dragged to the executioner’s stake to the beating of the paṭaha
drum and with a garland of oleander flowers tied around your neck.
Your fear and horror are incredibly intense as you near the end of
your life, and yet the terror you thus experience is still not
comparable to that of hunger and thirst. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故應當以淨善心,於福田中以好財物而行布施,時處具足。於生死畏中勤修精進,善心布施。天中少飢,一切生死皆依飲食以除飢渴,是故一切應行布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4139 “ ‘Therefore, to eliminate that suffering, one must
practice acts of generosity that are perfect in terms of one’s
intention, the recipients, and the things that are given. The time
must be right, one must give what is needed, and the giving must be
continuous. Fear and suffering in cyclic existence is, indeed, felt
by the gods as well, but their suffering associated with food is very
minor by comparison. [F.307.b] Therefore, be generous so that you may
be free from hunger and thirst.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諸天眾!是名人中飢渴苦惱無量差別。於天道中苦微而軟,天樂覆之,福德多故,飲食易得。而天不覺,遍於欲界飢渴焰火之所覆蔽,畏於苦火。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">O
gods, for humans in the world of humans, there is copious suffering
due to hunger and thirst. Humans have access to very few of the
pleasures of soft and heavenly substances, and thus they suffer. Gods
do not comprehend this because, for them, food and drink of heavenly
substance are abundant and readily available. But all around you in
this desire realm, the terrors and sufferings of hunger and thirst
burn like fire fanned by the wind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諸天子!如是觀於人中種種生老病死之苦,勿生欣樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
gods, make sure that you do not rush off totake birth in the realms
of humans! You must be sure to take this to heart once again: the
world of humans is mostly marked by birth, aging, and disease.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩天王牟修樓陀見夜摩天眾其心調伏,多調柔軟。既觀察已,復為天眾說人中苦,勤修利他,自利則易。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4140 “Observing the mental state of the gods, Musulundha, ruler
of the Heaven Free from Strife, will notice that they have now become
extremely pliable and gentle, and he therefore will proceed to talk
about other types of human suffering. This is the way he diligently
engages in what is beneficial for others. Generally speaking,
benefiting oneself comes easily, whereas helping others is difficult.
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">14.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀以不斷力,為利他故,為夜摩天眾數數宣說無量種法,說:<span style="color: maroon;">第十四人中大苦,所謂他輕賤苦</span><span style="color: maroon;">。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Still,
doing what is beneficial for others is also mutually beneficial, and
therefore Musulundha will continue to teach the gods the Dharma in
many different ways. He teaches the gods, who have now found other
interests in ways that are free from impairment, and who have become
fearful of pleasures, about the sufferings of humanity: ‘Ah, gods,
there is another type of intense suffering for humans. It is the
suffering of losing influence, which occurs when people suffer from a
bad reputation, thus rendering them mentally tormented, bereft of
mental power, and weak. [F.308.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">不可堪忍</span>,種種差別。於貧窮人輕毀偏多,有十種苦,種姓、親族、兄弟、富人之所輕賤。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4141 “ ‘Ah, gods, humans are of many different types and walks
of life, and they all suffer great pains. Poor people, in particular,
suffer the pain of a lowly reputation when they are in the presence
of friends, family, companions, or relatives who all enjoy favorable
circumstances. Due to their own lack of influence, they end up as
servants for these people.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以貧窮苦,依他而食。綺語不實,親族空語、無義之語。依他住食,衣服塵垢,他人輕毀。若入城邑,若節會日,人見輕毀。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">A
second flaw of having a lowly reputation is that such impoverished
people become obsessed with eating in the homes of others. A third
flaw is that they enjoy talking to strangers. A fourth flaw of such
deluded people is that they tell blatant lies to their friends and
twist the truth. They are overwrought by the stains of unwholesome
dwellings and food, and thus they take delight in being with women
adorned with anklets. In this way, they sow the seeds for future
problems. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">人道之中有如是等無量輕毀大苦。世間之人,無薪之火住在心中,謂輕毀火,親里知識、兄弟火燒最為尤甚。無福德故,得此十苦遍燒其身。大惡怖畏以燒乾身,氣如烟起。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">O
gods, in the human world, there are many such sufferings related to
ill repute that smolder in people’s hearts. For humans in the human
world, the fire of gossip becomes ten times worse when the gossip
takes place among family, friends, and loved ones. This fire consumes
people’s bodies and limbs completely. Horrific and terrifying, such
a fire hollows out their bodies and reduces them to ashes. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諸天子!應生知足,勿於人中而生欣樂,人中少樂,甚大苦惱,衰惱短壽,輕毀垢污。唯於人中多有輕毀,非四道中。於人道中,輕毀最重。得他輕毀,一切身分猶如中毒。隨本所得供養之處,後更輕毀。若人先常得好供養,後得少利,得少時供,若善男子如是輕毀,過於死苦。諸天子!是為人中難忍大苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4142 “ ‘Alas, O gods, in a single inhalation of the breath, you
may suddenly take birth as a human! Yet humans experience much
suffering, have little success, [F.308.b] suffer much harm, live
short lives, and become stained by the flaws of a poor reputation.
When it comes to gossip, humans are masters —none of the beings in
the four other realms can compare. Humans in the human world are the
most highly skilled in that regard and, for those who are arrogant
and conceited, gossip is as painful as an unbearable disease. Gossip
is intensely painful as it reduces people from a level of equality to
a state where they retain only one tenth of their former influence.
Such is the suffering of incurring a bad reputation. If it occurs
just once, arrogant people may only feel its effects in passing. But
as it lingers in their minds 518 and increases over time, it will
resurface just as before. Gossip can become even more painful than
death because, noble children, it consumes the mind. Alas, O gods,
this is another type of suffering that is hard to bear for humans in
the human realm, and so I have described it for you.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">15.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次,<span style="color: maroon;">第十五人中大苦,所謂老苦</span>,當為汝說人中老苦。老者能令一切身分羸瘦減劣,諸根皆熟,破壞少壯,拄杖而行,無有氣力,輕毀住處,背傴鼻戾,髮白死使,身意減劣。雖未命終,猶如畜生。諸天子!是則名為人中老苦,名色戲弄,不久必死。若見老苦而不怖畏,當知是人名為無心,猶如木石。以無心故,雖復人身猶如畜生。諸天子!於人道中生為大苦,以有生故,是故老苦。既知老苦,勿於人中起欣樂心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4143 “ ‘But I have more to tell you. I shall inform you about
the suffering of aging. Aging refers to the process of degeneration
that pertains to all conditioned things. As you age, your faculties
wane, while young people become your competitors. You must lean on a
cane and you become unable to sit up or move about properly.
[F.309.a] Your body and strength degenerate and, as you develop a
hunchback, you become the subject of gossip. Your hair also changes
appearance. Thereafter, as the first harbingers of death and a future
life in destitution begin to manifest, your body, faculties, and mind
steadily degenerate. While still alive, it feels as if you are being
taken away to another realm. Ah, gods, for humans in the human world,
their psychophysical constituents 519 become a liability. This
experience is certain to come, so investigate it carefully for a long
time. Understand this so that you will not suffer. People eventually
become lifeless and insentient, like wood or stone. While they may
have the appearance of humans, they are just like animals. Ah, gods,
birth is another great source of suffering for humans in the human
realm. Understand that the suffering of aging occurs because of
birth, and therefore give up your attachment to existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">16.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">復次<span style="color: maroon;">,第十六人中無量種受生,生則有苦,何等苦也?所謂死苦</span>。死已復生,身根入壞,命根斷滅,不復見於兄弟知識。色身滅已,復行異處,以自業果而為資糧。一切眾生必歸終盡,命盡棄身,受中陰有,是名為死。一切有生皆歸於死,若死而不生,生而不死,無有是處!諸天子!勿於人中而生樂心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4144 “ ‘Ah, gods, there is also another type of intense
suffering that occurs in human life, which assumes a wide range of
forms and is very hard to endure. What is that suffering? It is the
suffering of death, which is unavoidable in life. Death causes one’s
body, faculties, and sense sources to cease. It destroys the faculty
of the life force as well as the sense sources. It permanently puts
an end to meeting one’s family, companions, and friends, and it
destroys all good fortune. As people depart for the next life, they
must traverse a path consisting of the effects of their former
actions. At the end of their life, all beings must go through the
experience of relinquishing their body. Then, when they subsequently
take rebirth in the intermediate state, that is what is referred to
as death. O gods, this is certain to be experienced, because whoever
is born must also die. [F.309.b] It is completely impossible for
anyone to die, take rebirth as a human, and then continue to live
without ever having to die. Therefore, you must, quickly and
immediately, take to heart what life as a human is like!’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,夜摩天王牟修樓陀以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於人世界中,有陰皆是苦,有生畢歸死,有死必有生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4145 “At that point Musulundha, ruler of the Heaven Free from
Strife, will speak these verses: “ ‘Humans suffer in the ways
explained. From the intermediate state They take rebirth And are
thereafter certain to die. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若住於中陰,自業受苦惱,長夜遠行苦,此苦不可說。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.19.6-10</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4146 “ ‘While in the intermediate state, They are pulled along
by their karmic actions. The suffering of this long journey Is
impossible to bear. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">沒於屎尿中,熱氣之所燒,如是住胎苦,不可得具說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4147 “ ‘As one is submerged in feces and urine, And tormented
by heat, The suffering in the womb Is too painful to describe.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">常貪於食味,其心常悕望,於味受大苦,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4148 “ ‘As one yearns for the taste of food And remains
obsessed with that, The suffering of craving food Is too painful to
describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">小心常悕望,於欲不知足,所受諸苦惱,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4149 “ ‘As one is burned by the fire of hankering, The
suffering of a craving mind Is so intense That it cannot be
described. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">怨憎不愛會,猶如大火毒,所生諸苦惱,此苦不可說。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.19.10</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4150 “ ‘For humans, encountering the disagreeable Is as painful
as poison or fire. The suffering that arises thereby Is too intense
to describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於恩愛別離,眾生起大苦,大惡難堪忍,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4151 “ ‘The suffering of separation from loved ones Arises with
tremendous force for humans. Difficult to bear and extremely severe,
It is too painful to describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">寒熱大苦畏,生無量種苦,大苦甚暴惡,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4152 “ ‘The great terrors of heat, cold, and the rest Are
immense and abundant. Such excruciating torments Are too painful to
describe.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">病苦害人命,病為死王使,眾生受斯苦,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4153 “ ‘The manifestation of fatal diseases, And the other
envoys of time That living beings must encounter, Are too terrible to
describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">為他所策使,常無有自在,眾生受斯苦,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4154 “ ‘Helpless and destitute, People fall under the power of
others. As they lose whatever good they had, Their suffering is too
intense to describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">愛毒燒眾生,追求受大苦,次第乃至死,此苦不可說。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.19.11-17</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4155 “ ‘The suffering of constantly searching, While scorched
by the poison of craving — Gods, that suffering [F.310.a] Is too
intense to describe.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若近惡知識,眾苦常不斷,當受惡道苦,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4156 “ ‘The many endless sufferings That arise from unwholesome
company And that lead to birth in the lower realms Are all too
painful to describe.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">妻子得衰惱,見則生大苦,出過於地獄,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4157 “ ‘The pains in one’s heart That arise from worrying
about one’s children Are the peak of hell, And are unbearable to
describe.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">飢渴自燒身,猶如猛火焰,能壞於身心,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4158 “ ‘The ferocious flames Of the fire of hunger and thirst
Consume the mind, And are too painful to describe.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">常為他輕賤,親里及知識,生於憂悲苦,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4159 “ ‘The agonizing suffering That occurs due to the gossip
Of dear friends and relations Is also too painful to describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">人為老所壓,身羸心意劣,傴僂柱杖行,此苦不可說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4160 “ ‘Walking hunched over, supported by a stick, While one’s
mind and faculties lose strength, One thus suffers the pain of an
aging body, Too painful to describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">人為死所執,從此至他世,是死為大苦,不可得宣說。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.19.17</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4161 “ ‘The sufferings of wandering beings, As they are rounded
up by the Lord of Death And forced to leave their delightful world,
Are too painful to describe. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">眾生莫能見,諸業不能遮,能壞諸眾生,是故名為死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4162 “ ‘Beings do not see him, And no act can stop him As he
destroys all beings — Such is the Lord of Death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">大力難堪忍,能令諸眾生,獨行大怖畏,是故名為死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4163 “ ‘Unbearably powerful, He moves everywhere with rage and
resolve Throughout all the different worlds — Such is the Lord of
Death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">眾生畢竟有,時火不可避,能斷眾生命,是故名為死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4164 “ ‘The fire of time cannot be extinguished And is certain
to be felt by every being, Bringing their lives to an end — Such is
the Lord of Death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">死王所破壞,能斷人命根,盡於陰界入,是故名為死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4165 “ ‘As time ravages them, Living beings are destroyed And
their aggregates and elements exhausted — Such is the Lord of
Death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">生必有別離,知識及兄弟,別已不復合,是故名為死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4166 “ ‘All friends and companions who were born into one’s
life Will be lost without exception And shall never be met with again
— Such is the Lord of Death.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">及死未至時,應當修善行,死惡無慈愍,未至應修善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是死甚卒暴,極惡無慈愍,未至能修善,乃為天中真。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4167 “ ‘As long as the unbearable hardship Of the terror of
death is not yet upon you, Be sure to contemplate the Dharma — That
will make your heavenly life meaningful. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若法中生慧,是名善命人,若人不離法,是為命中命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4168 “ ‘Those living a good life Are those who keep the Dharma
in mind. [F.310.b] A life that is separate from the Dharma Cannot be
called a life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人心念佛,是名善命人,不離念佛故,是為命中命。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.29.16-23</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4169 “ ‘A good life is a life With the Buddha in mind. A life
that is separate from the Buddha Cannot be called a life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人心念法,是名善命人,不離念法故,是為命中命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4170 “ ‘A good life is a life With the Dharma in mind. A life
that is separate from the Dharma Cannot be called a life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人心念僧,是名善命人,不離念僧故,是為命中命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4171 “ ‘A good life is a life With the Saṅgha in mind. A life
that is separate from the Saṅgha Cannot be called a life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人心念實,是名善命人,不捨離實故,是為命中命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4172 “ ‘A good life is a life With the truth in mind. A life
divorced from the truth Cannot be called a life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人心念道,是名善命人,不捨離道故,是為命中命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4173 “ ‘A happy life is a life With the path in mind. A life
divorced from the path Cannot be called a life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人常憶念,趣向於涅槃,爾乃得名天,非樂欲樂者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4174“ ‘Those who keep in mind How to move toward suffering’s
transcendence Are referred to as gods among gods. Those who play here
are not gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若常一心念,樂修禪定業,此樂能離有,非謂著欲樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4175 “ ‘Those who one-pointedly practiced concentration And
thus reached the peak of existence Now live a life attached to their
pleasures. Yet, that type of fun is no fun at all. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">既知此有過,於欲生厭離,精勤求涅槃,是名真實天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 4176 “ ‘You must understand these flaws Of the ignorant and
desirous who frolic in existence, And you must strive for the
transcendence of suffering. This is my pith instruction.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是夜摩天王以無量種利益諸天,令諸天眾心得清涼,斷除惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-4177 “As he thus works for the welfare of others in numerous
ways, the ruler of the Heaven Free from Strife replenishes the minds
of the gods and frees them from passing to the lower realms.</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-82286411522667096382022-02-17T10:07:00.004+08:002022-02-17T17:35:06.711+08:00尸棄佛的教導-王法行-37法<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之三十三</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之十九</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,鵝王見彼天主牟修樓陀,作如是言:今者善來。種種語言問訊供養,既供養已,讚言:善哉!夜摩天王乃能如是不放逸行,甚為希有。在此第一放逸之處,而能如是不行放逸,不放逸行,此為希有。復有希有:一切天主皆於天中百倍受樂,不行放逸,此甚希有;離樂因緣,則不可得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Upon
seeing Musulundha, this bodhisattva swan now addresses him
respectfully with the words, ‘Welcome, ruler of the Heaven Free
from Strife. Are you and your companions all well? Have you fallen
prey to carelessness? Having attained a realm of such perfect
happiness, it is indeed a great wonder that you have not been caught
by it. Since you are the lord of the gods, your pleasures and
enjoyments are a hundred times greater than theirs, and yet all those
pleasures have not led you astray. That is another great wonder. Why?
Because you are still under the power of both positive and painful
conditions.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是菩薩善時鵝王憶自本生,尸棄佛所曾聞經法。念彼經已,而為天主牟修樓陀如是說言:汝大天王獲得善利,不放逸行,為聞我聲,是故來此,甚為希有。汝今善聽,我為汝說。如彼世尊尸棄如來所說而說。當於爾時,我作人王,聞如來說,如本所聞,今為汝說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3752 “Remembering his past lives, Auspicious Time will then
proceed to teach Musulundha a discourse of the Dharma-Vinaya that he
once heard from the buddha Śikhin: ‘Musulundha, you possess great
wealth and you roam heedlessly. Still, you came here because you
heard my Dharma words, so that is a great wonder. [F.238.a]
Therefore, O ruler of the Heaven Free from Strife, listen to this.
Once, when I was a human king, the blessed Śikhin taught me this
Dharma discourse known as The King Who Practices the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">汝今諦聽,善思念之。有一法門,名王法行,如是法門則能利益灌頂受位剎利大王。王得此法,於現在世常得安樂,常有利益,正護國土,能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Now,
listen with perfect attention, and I shall explain it to you. When a
kṣatriya king, who has received royal anointment on the crown of
his head, properly serves his people, he benefits them and brings
them happiness. He will therefore also be praised, and upon the
disintegration of his body, he will go to the joyous higher realms
and become the ruler of the gods in the Heaven Free from Strife. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">灌頂受位剎利大王成就何業,於現在世常得安樂,常有利益,正護世間,大富大力,能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王,有大神通、大富大力?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">What
are the qualities possessed by such a kṣatriya king, who has
received royal anointment on the crown of his head, as he takes care
of all his people? In his present life he will receive great praise,
and upon the disintegration of his body, he will journey to the
higher realms and become the ruler of the Heaven Free from Strife,
thus obtaining great miraculous powers, great strengths, and great
wealth. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">所謂此王具足成就三十七法,於現在世常得安樂,常有利益,正護世間,護世間故,大富大力,一切餘王不能破壞,能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3753 “ ‘Now, a king endowed with thirty-five qualities who
serves his people will obtain great wealth and great power, and he
will be undefeatable by any enemy army. When his body disintegrates,
he will go to the joyous higher realms and rule over the gods in the
Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何等名為三十七法?一者軍眾一切淨潔;二者依法賦稅受取;三者恒常懷忍不怒;四者平直斷事不偏;五者恒常供養尊長;六者順舊,依前而與;七者布施,心不慳悋;八者不攝非法行者;九者不近不善知識;十者貞謹,不屬婦女;第十一者聞諸語言不一切信;第十二者愛善名稱,不貪財物;第十三者捨離邪見;第十四者恒常惠施;第十五者愛語美說;第十六者如實語說;第十七者於諸臣眾若無因緣,不舉不下;第十八者知人好惡;第十九者常定一時,數見眾人;第二十者不多睡臥;二十一者常不懈怠;二十二者善友堅固;二十三者不近一切無益之友;二十四者瞋喜不動;二十五者不貪飲食;二十六者心善思惟;二十七者不待後時安詳而作;二十八者法利世間;二十九者恒常修行十善業道;第三十者信於因緣;三十一者常供養天;三十二者正護國土;三十三者正護妻子;三十四者常修習智;三十五者不樂境界;三十六者不令惡人住其國內;三十七者於一切民若祿、若位,依前法與。是等名為三十七法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">What
are the thirty-five qualities? (1) Honesty toward one’s people, (2)
scrupulous taxation, (3) patience, (4) impartiality, (5) veneration
for the gurus, (6) giving at the earliest, (7) giving later in the
same way as before, (8) not upholding non-Dharma, (9) not relying on
unwholesome companions, (10) not being swayed by women, (11) not
believing what everyone says, [F.238.b] (12) seeking to be
praiseworthy while being disinterested in wealth, (13) being free
from wrong view, (14) being open handed, (15) being conciliatory and
using pleasant words, (16) speaking truthfully, (17) not being
haphazardly capricious due to confusion, 485 (18) knowing the
different characters of people, (19) teaching at the proper time,
(20) being free from sleepiness, (21) not being lazy, (22) being a
steadfast friend, (23) not following useless people, (24) being on
guard against the power of anger and restless excitement, (25) not
having excessive craving for food and drink, (26) keeping wholesome
things in mind, (27) not procrastinating for a long time, (28)
establishing people in the Dharma, (29) practicing the ten courses of
virtuous action, (30) explaining causes and conditions, (31)
worshiping the gods, (32) bringing up sons and daughters in
happiness, (33) continuously cultivating insight, (34) not being led
astray by objects, and (35) giving properties to those that are
employed by him. 486 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若成就此三十七法,得名受位剎利大王,於現在世常得安樂,常有利益,大富大樂,有多財寶,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以如是等三十七法善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
a kṣatriya king, who has received royal anointment on the crown of
his head, possesses these thirty-five qualities, he will receive
great renown. He will come to possess great wealth, and his retinue
and material circumstances will be magnificent. Upon the
disintegration of his body, he will journey to the higher realms and
become the lord of the gods in the Heaven Free from Strife, for such
are the effects of those positive actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">1.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">何者名為剎利大王軍眾淨潔?</span>所謂善心利益他人。於對諍者依法斷事,不違法律,依法正護,不違本要。忠心諫主,主行利益,順成讚善,依法護國。所設言教,依量利益,且起直心,不惱於他。依法事主,不唯畏罰。心無貪慢。於一切法皆順不違,為未來世,隨法而行,怖畏生死,信業果報,捨三惡業,不樂多欲,不憙行罰,正意不亂。如是自他二皆能度,能利益王。若如是者,是王軍眾。如是軍眾與王相應,是故令王於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以諸軍眾一切淨潔,是故令王不生惡心,善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3754 “ ‘In what ways does a prosperous king, who acts
righteously toward his people, benefit them by establishing them in
wholesome conduct? He protects the distinct approaches of religious
traditions. He keeps his promises and does not break them. [F.239.a]
He bans what does not benefit the ruler, encourages what is
beneficial, and guards his realm through the Dharma. What he says is
helpful and fruitful, he is timely, and he does not laugh at honest
people. His servants cannot make him do what is not beneficial. He is
not led astray by desire and pride. He never strays from the Dharma,
regardless of the circumstances. He facilitates discussion of
transworldly matters. He does not disregard the terrors of cyclic
existence and the ripening of karmic actions. He gives up the three
types of flawed action and does not let himself become habituated to
them. He does not condone punishment. Without any extraneous
concerns, he engages others and himself in positive actions and makes
such actions increase. By such means that are beneficial both in this
world and beyond, he serves his realm and takes care of both himself
and others. When the body of such a king disintegrates, he will go to
the joyous higher realms and become the ruler of the gods in the
Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王,次第二法應勤修習,成就相應,於現在世常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。<span style="color: maroon;">何者第二?所謂依法賦稅受取,以供衣食</span>。<span style="color: maroon;">云何依法?</span>或國或城、或村或邑、或人集處,於一切時常依舊則、依道理取。彼王如是,若國壞時、若天儉時,則不賦稅,取時以理,不逼不罰,依先舊來常所用稱斗尺均平。如是受取,依法不違,不逼不罰,不侵不奪,如是國王則是憐愍一切眾生。王若如是依法受取,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以常依法賦稅受取,善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3755 “ ‘There is also another way in which a king may sustain
his realm such that upon the disintegration of his body he will be
become the ruler of the gods in the Heaven Free from Strife. What is
that? Scrupulous consumption of what is produced. Unscrupulous here
means to diverge from a timely and consistent regimen of taxation
applied to a given land, city, town, or market. [F.239.b] Without the
king having encountered any loss of income, he may, due to troubled
times or other difficulties, gradually take possession of what the
people produce in unreasonable ways, whether by using incorrect
measures or other such cunning forms of deceit. Hence, the king’s
taxation of products should be scrupulous. In that manner, he will
not only avoid harming the people but will also sustain his realm.
When the body of such a king who loves his people disintegrates, he
will go to the joyous higher realms and become the lord of the gods
in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第三法應勤修習,成就相應,不逼國土,現在、未來二世利益。<span style="color: maroon;">何者第三?所謂恒常懷忍不怒</span>。心如是念:隨何因緣令我瞋忿,如是因緣一切皆捨。身雖自在,見他瑕疵,不譏不調。於諸臣僚、眷屬、僕使有罪過者,不重刑罰。於他怨人,若他親善,不說其過、不說其惡。若於軍眾起瞋心時,則念忍辱;念忍辱故,瞋心則滅。口說美語,更說異言,令彼軍眾不憂不怖。恒常如是一切法中一切時忍,自體實忍,非因緣故,如是不瞋,如是不忿。王若如是心懷忍辱,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以能於人恒常懷忍,善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3756 “ ‘There is also another factor whereby a king may serve
his realm and be appreciated by all the people. What is that?
Patience. If due to some circumstance he should become angry, the
king should let go of his anger. Although he is the master, he will
not give commands. He does not find the wealth of others intolerable.
He does not inflict harm on cities even though they may be at fault.
He does not speak harsh words in the presence of his friends. Even if
he does become angry, he thoroughly pacifies it. He speaks pleasant
words, and once he has spoken, he does not make the citizens of the
city unhappy or upset. In every way, he is at all times and on all
occasions compassionate —and naturally so, not because of some
ulterior motive. The causes and conditions that are associated with
such patience will, upon the disintegration of his body, cause the
king to go to the joyous higher realms and become the ruler of the
gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第四法應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">何者第四?所謂平直斷事不偏</span>。王善心意,於一切民猶如父母,不以物故、不以用故、不以親故、不以恩故、不以友故、不以貴勢有囑及故,不用如是一切因緣,依法斷事,不偏不黨。於諍對者怨親平等,利益語說,實語而說。王若如是平直斷事,功德因緣,於現在世常得安樂,常有利益,不失國土、不失名稱,一切軍眾皆無罪罰,能護國土,不畏他論,他王不勝,久時為王,王領國土,能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以心平直斷事不偏,善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3757 “ ‘How does a kṣatriya king, who has received royal
anointment on the crown of his head, rule impartially so as to be of
benefit in this world and beyond? [F.240.a] With an unsurpassably
virtuous concern for everyone, the king is like a mother and a father
to all inhabitants of the realm. He makes no distinction based on
concerns for wealth, benefit, family, past favors, personal
connections, rulers, or generals, and he is therefore always
impartial. When administering his rule, he treats his friends and
those who are not his friends in the same manner. Such a king will
not bring his country down, nor will his fame diminish. His city will
not find itself without a ruler, there will be no fear of foreign
armies, other kings will not offend him, and he will rule for a long
time. When his body disintegrates, he will go to the joyous higher
realms and become the ruler of the gods in the Heaven Free from
Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第五法應勤修習,成就相應,現在、未來二世利益,如是乃至到於涅槃。<span style="color: maroon;">何者第五?所謂恒常供養尊長。</span>何者尊長?謂尊長者,如實而見,持戒智行利益眾生,常作善業,身口意等恒常寂靜,自心無垢令他攝福。如是尊長,王應親近。既親近已,聽法聞法,常往供養,受其所說,受其言教。如其所說,王應受持,如所說行。以一切時供養尊長功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以一切時供養尊長善業因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3758 “ ‘There is also another factor that should be cherished
by a kṣatriya king, who has received royal anointment on the crown
of his head. It is a factor that is beneficial in this world and the
next and that ultimately destines one for the transcendence of
suffering. What is that? Veneration of gurus. Guru here refers to
someone who correctly teaches the truth; who possesses discipline,
insight, and the capacity for austerities; who is engaged in
benefiting others; whose acts are unequivocally virtuous; whose
physical and verbal conduct is serene and stainless; and who is
engaged in the practice of accepting others. The king will keep the
words of such people in mind and will act in the same way as them.
When a kṣatriya king, who has received royal anointment on the
crown of his head, worships such people, it will always be of
benefit. [F.240.b] When his body disintegrates, he will go to the
joyous higher realms and become the ruler of the gods in the Heaven
Free from Strife. Such is the power of those virtuous causes and
conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第六法應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">何者第六?所謂順舊,依前而與</span>。若父先與、若祖先與,或復先祖於先舊與,若地、若金、若銀等物,彼受位王以不濁心、以清淨心隨順歡喜,愛樂彼法。如是依舊,隨順讚善,教他令與。王若如是依前而與,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以常順舊依前而與善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3759 “ ‘There is also another factor that reaps benefit in this
life and the next and is dear to a kṣatriya king, who has received
royal anointment on the crown of his head: giving later in the same
manner as before. It may be that someone, such as an ancestor, a
forefather, or someone else, used to practice a certain form of
regular generosity, which did not disrupt any undertakings or
finances, and which was not done with an impure motivation, and
therefore was beneficial and utterly pure. In such cases, the king
will rejoice in that generous practice, condone it, and praise it. He
will also encourage others to engage in the practice of giving. When
a kṣatriya king, who has received royal anointment on the crown of
his head, adheres to and practices such generosity, those causes and
conditions will, upon the disintegration of his body, cause him to
become the ruler of the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第七法應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">何者第七?所謂布施,心不慳悋</span>。何者布施?布施者名少、壯、老時恒常布施,布施一切,一切種施、一切時施,利益一切、饒益一切、安樂一切,常念地獄、餓鬼、畜生一切道中受飢渴等種種苦惱。布施之時,願如是等三趣眾生早得解脫,生人天中。王若如是,得現世報。何者現報?所謂名稱;若遭難時,奴僕軍眾則不捨離;他國土人常來供養,餘人見已,不能破壞,一切怨敵乃至不能得其少便,於他常勝。如是布施,得現世報。非福田處如是布施,尚得如是現世果報,況於福田物思具足勝善布施,常閉惡道,常受樂報,彼無量種布施而與。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3760 “ ‘For a kṣatriya king, who has received royal
anointment on the crown of his head, there is also another factor
that is meaningful, beneficial, and enjoyable in this world and the
next. What is that? Generosity. Generosity here implies giving in all
situations, to everyone, in all regards, at all times, with
intelligence, and in a way that is beneficial and brings happiness.
If the king in this way eradicates hunger and thirst throughout the
realms of hell beings, starving spirits, and animals, it goes without
saying that he benefits humans and gods as well. Such generous kings
will also ripen results in his current life. [F.241.a] How so? As his
cities and lands celebrate the king’s fame, they will be prosperous
and not forsake him. Even other countries will offer him
unconditional tribute. Facing him, no enemy army can subdue him. No
adversary can create the slightest obstacle. Such possession of
perfect lands and cities is an effect of generosity that occurs
during his present life, even without it having to be cultivated.
What need, then, is there to speak of the effects that manifest in
the case of a king who practices generosity toward perfect
recipients, with perfect entities, and with perfect intent. He will
be unequivocally happy, guarded against the gateways to the lower
realms, and involved in delightful karmic ripening.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何者無量?謂法布施,資生布施,無畏布施。王如是等種種布施,若施沙門、施婆羅門,如是布施功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以彼布施善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3761 “ ‘There are several ways of being generous. What are
they? One may give material things, protection from fear, or the gift
of the Dharma. When a kṣatriya king, who has received royal
anointment on the crown of his head, practices such generosity toward
mendicants and brahmins, he will, upon the disintegration of his
body, journey to the higher realms and become the ruler of the gods
in the Heaven Free from Strife. Such are the effects of those causes
and conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">8.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第八法應勤捨離,成就相應,現在、未來二世利益。<span style="color: maroon;">何者第八?所謂不攝非法行者,不令在國</span>。以剎利王自隨法行,是故不攝非法行者,不令住國。<span style="color: maroon;">何者名為非法行者?</span>所謂有人種種方便劫奪他物,或扠他咽令其悶絕,而取其物。或與惡藥,令無覺知而取其物。或設方便,盜偷他物。或復私竊盜取他物。或在道路或在市中,作諸方便而取他物。買真賣偽,種種欺誑而取他物。或復有人姦欺無道,壓善舉惡,進非退是,誣抂賢良,黨助不肖。或有邪見、或有斷見。或復有人苦殺眾生,望得解脫。若外道齋,於大會中屠殺羊等,望有福德。或復有人犍割眾生,令使不男。或復有人婬於男子。或復有人不能供養父母師長。如是等人,不令住國。何以故?若共同國,令諸善人心意壞故,相倣習故。同處住故,善人壞故,令王無力,失增上力。非時降雨,時則不雨;五穀熟時,五穀不熟。所有國土一切破壞,惡人過故。以此因緣,不令惡人住在國內。此因緣故,不攝一切非法行者,不令住國。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3762 “ ‘For a kṣatriya king, who has received royal
anointment on the crown of his head, there is also another cherished
factor that is beneficial in this world and the next. What is that?
Not accepting those who do not practice the Dharma. Indeed, a
kṣatriya king must be righteous and follow the Dharma. It would
therefore be a mistake if he were to allow and accept people who do
not practice the Dharma. Those who do not practice the Dharma speak
impurely, and with their wrong view they allegedly liberate wild
animals from cyclic existence. 487 [F.241.b] Thus, they perform
sacrifices and kill cattle. These are vile people who have misguided
morals, and they also have no respect for their parents. Such people
the king will not accept in his realm. Due to the errors that follow
from associating with such companions, the virtuous intentions of
others will be squandered. When those intentions are wasted due to
the flaws of associating with such people, the ruler will also become
weakened. Rain will fall out of season, the gods will create intense
heat out of season, the crops will ripen in untimely ways, and the
land will be destroyed. Such are the great flaws that are associated
with evildoers.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">依法行者,攝令在國。攝法人故,隨時降雨,日觸順時,是故五穀至時善熟,不壞國土,離於怖畏,不生憂愁。一切國土利益之事,是攝法人因緣力故,能斷一切生死苦惱,令有福人在己國住。以近如是福德人故、行法人故。第一梵行,所謂安住。有福德人近福德人、順法行人,是故一切有智慧王近行法人,令住國內。王若如是不攝一切非法行者,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以彼不攝非法行者善業因故。<span style="font-family: Nimbus Roman No9 L, serif;">
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3763 “ ‘Therefore, kings must employ people who follow the
Dharma. Due to the ever-wholesome conduct of such people, the gods
will dispense rain in a timely manner, the winds will blow in a
timely manner, the crops will ripen on time, the realm will not be
destroyed, and people will be free from fear, anguish, and misery.
When the land is ruled by people who follow the Dharma, they will
bring an end to the sufferings attending any activity. The essential
point in supporting and associating with those who follow the Dharma
is to practice pure conduct. That is the way to associate with and
care for people who follow the Dharma. An intelligent kṣatriya
king, who has received royal anointment on the crown of his head,
will therefore associate with people who follow the Dharma. Doing so
is beneficial both in this world and the next. Upon the
disintegration of his body, he will journey to the higher realms and
become the ruler of the gods in the Heaven Free from Strife. Such is
the power of those karmic causes and conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">9.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第九法應勤捨離,成就相應,現在、未來二世利益。<span style="color: maroon;">何者第九?所謂不近不善知識</span>。不善知識是惡知識,彼惡知識略有八種,一切王者皆應捨離。<span style="color: maroon;">何等為八?一者斷見</span>,所謂有人如是心言:無業,無施,無有此世,無有他世。此是最初惡知識也。又復第二惡知識者,所謂有人如是心言:一切婦女依時共行,不破梵行。又復第三惡知識者,所謂有人如是心言:若以火燒,得大福德。若與眾生,則無福德。又復第四惡知識者,所謂有人如是心言:乃至未死,有命以來,得名為人。若身死已,善不善業一切皆失,如風吹雲,更無可集,眾生如是無有罪福。又復第五惡知識者,所謂有人常教他人破壞父母,亦復不聽供養尊長。又復第六惡知識者,所謂有人言殺生善;若殺老人、若殺盲人、惡病之人、長病人等,奪其命故,得生樂處。又復第七惡知識者,所謂有人如是心言:於山崖上自投身下,若火燒身、若自餓死,或五處火以炙其身,如是取死,有無量福,後得天上,無量眷屬、無量天女之所供養。又復第八惡知識者,所謂有人如是心言:一切由天,非業果報。如是八種惡知識者,一切不聽住在國內,眼亦不看。唯攝一切實語說人,從如是人聽聞正法,聞已攝取,受持修行。王若如是不近一切不善知識,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以彼不近不善知識善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3764 “ ‘Those who refrain from unwholesome companionship should
avoid the following eight types of unwholesome companions. The first
type of unwholesome companion is a nihilist who declares that there
is no reason to present fire offerings, [F.242.a] or to be generous,
and that there is neither this world nor the next. The second kind of
unwholesome companion is someone who feels entitled to go anywhere he
likes and for whom there is no such thing as pure conduct. Such
people seek out women at all times and occasions and by any means.
The third kind of unwholesome companion is someone who prevents the
distribution of that which has already been donated to sentient
beings or committed to the fire. The fourth kind of unwholesome
companion is someone who claims that there is only this life, the
period one is alive, and that after death virtuous and unwholesome
actions will no longer persist, just as when clouds and mist
evaporate. The fifth kind of unwholesome person is someone who
separates from his parents and shows them no 488 respect. The sixth
kind of unwholesome person is someone who argues that certain beings
should be killed, namely the elderly, beggars, the homeless, and the
destitute, because when they die, they will be happy in another
world. The seventh kind of unwholesome person is someone who exposes
himself to the wind or burning flames, claiming that if one dies
consumed by the wind or due to the five torments, one’s mundane
existence will end and be exchanged with something else. The eighth
kind of unwholesome person is someone who claims that everything is
produced by God and hence not a product of karmic actions and their
effects. All these eight types of unwholesome companions should be
abandoned and relinquished. They should not be admitted into the
country, and one should not seek them out. Rather, one should care
for those who correctly speak about karmic actions and their effects.
[F.242.b] Through them one may receive the sacred Dharma. A king who
in this way does what is good both for this world and the hereafter
will, upon the disintegration of his body, journey to the higher
realms and become the ruler of the gods in the Heaven Free from
Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">10.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復受位剎利大王有第十法應勤捨離,成就相應,現在、未來二世利益。<span style="color: maroon;">何者第十</span><span style="color: maroon;">?</span><span style="color: maroon;">所謂有法應當捨離?捨何者法?所謂婦女</span>。有智之人不屬婦女,一切世間屬婦女者,於世間中最為凡鄙。若餘凡人屬婦女者,猶尚凡鄙,豈況國王人中第一。一切婦女能破壞人,一切國土、一切人民、一切王者皆由婦女而致破壞。以貪心故,能令王等皆失利益,能奪其物,令行非法,不聽布施。以貪心故,能令王等一切懈怠。以樂欲故,常近不離,能令丈夫失自利益。婦女如雹,能害善苗。一切婦女樂破壞語,慢妬之藏。屬婦女人,行同婦女。屬婦女人,國土亦失。是故不應繫屬婦女,若屬婦女則為凡鄙,以婦女法是鄙惡故。屬婦女人,亦為鄙惡。屬婦女者,失一切法。屬婦女者,常入苦處。若屬婦女,善人捨離。以欲過故,如是之人,婦女所誑。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3765 “ ‘What does it mean for a king to fully pursue the Dharma?
It means not being swayed by women. If even ordinary men who become
swayed by women are scorned by worldly folk, there is no need to
mention that this is also the case for a king, who has been born into
a supreme and great family lineage. By their very nature, women are
divisive. They will separate the king from his subjects and his
entire realm. As he is overcome by desire, his companions will
criticize him. He will pursue wealth and stop being generous.
Overcome by desire, he will pamper all sorts of indolent women. His
mind will churn with desire, and he will fail to accomplish his own
objectives. Although a man’s concerns may be truly for the Dharma,
women can make him give it all up. They are a source of separation,
divisiveness, pride, and jealousy and thus make men become like that
as well. When women influence one’s livelihood, it is like
encountering a poisonous black snake, and one will thereby be
destroyed. Therefore, a king who lets women influence his livelihood
is objectionable. The subject matter here is what is known as women.
Those who base their life on women go to ruin. Such individuals will
stray from devoting time to the Dharma, which is the correct path for
everyone, and thus decline. Men who are obsessed with women will
suffer and their youth will be ruined. [F.243.a] Because of their
flaw of obsessing over desires, they will always be shunned by
everyone.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切婦女皆悉欺陵軟弱之人,體性爾故,不知恩養,能與衰惱,多貪妬嫉。婦女如是,皆不可信。若屬婦女,彼人則於城邑聚落一切人中最為凡鄙,何況王者,其損更深,是故不應繫屬婦女。王若如是畏婦女過,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以離婦女善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3766 “ ‘Women will even fool themselves. The nature of such
muddled women is such that they jump at novelty, have no sense of
gratitude, and easily abandon others when they become weary of them.
They are highly selfish and jealous and will not give men any
respite. Whoever becomes influenced by women will be criticized by
those who live in the towns, cities, villages, districts, and markets
—even more so, in the case of a king. Therefore, women should not
be pursued. Rather, those who are frightened by women and view them
as a flaw will, upon the disintegration of their bodies, journey to
the higher realms and become the ruler of the gods in the Heaven Free
from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">11.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十一,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第十一者,謂聞言語不一切信</span>。一切世間人心不同,迭相破壞,性憙破壞。作時能壞,成時能壞。本性自體垢故破壞,常樂諍鬪故相破壞。以近親故,共相破壞。自體破壞,以國土過,是故破壞。自輕因緣,故相破壞。彼此迭互闇地相說,各為自明,故相破壞。欲令自勝,令他不如,故相破壞。如是等語,王皆不信,違道理故,前後相違。以從惡心次第來故,以愛自朋如是說故。先被教來,於先囑來、先有恩來、先有怨來,迭相破壞,來向王說。此如是等,前說因緣,迭相瞋故,作如是說。王不普信,是以國土則不破壞。如是王者,心性本好,不違不亂,依道理瞋,心不橫瞋,於破壞語,心不生信。彼王自有如是功德,不信於他,自心所樂,少於瞋恚,一切眾生於王愛樂,心善思量,隨順法行,心意正直,多攝州土。王若如是不一切信,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以不普信善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3767 “ ‘There is also another factor that a king should avoid.
What is that? <span style="color: maroon;">Believing what everyone says.
</span>Living beings all have their own distinct identities. Their
minds are generally divergent, their natures differ, and so do their
objectives, causes, and impure dispositions based on their personal
character. They always fight, argue, and have different opinions.
They have different friends and are of different natures, and their
ways of creating problems for the country differ as well. Their minds
are fickle and governed by circumstances, and thus they try to
covertly undermine each other or overtly conquer one another. The
king must never let the words of such people influence him. They all
belong to different families and have different backgrounds.
[F.243.b] They may have conflicts, harbor mutual malice, defend
opposing factions, and argue in favor of divergent desired outcomes.
They will argue under the influence of the help and harm done to them
in the past. They may even seek to ruin others financially. Such are
the reasons why they supplicate the king. Such are the factors that
underlie their angry words. The king should therefore not place his
trust in what they say. In that way he will not bring ruin to his
country. He will avoid being influenced by people’s character or
becoming unjustly angered. He will not believe those who create
schisms. A king of this kind possesses excellent qualities, and he
will not be swayed by external circumstances but will follow through
on his own aspirations. Since he has little anger, both the people
and the gods will be in harmony with him. Such a ruler, who examines
matters carefully, follows the Dharma, is honest, and cherishes his
cities will, upon the disintegration of his body, journey to the
higher realms and be born among the gods in the Heaven Free from
Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">12.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十二,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第十二者,謂愛善名,不貪財物</span>。以王之心不貪財物,不急拳手、不動眉面、不怒眼目、不惡語說,其心終不無因緣瞋,又心亦不無因緣喜,心意堅固。王若如是得善名稱,亦得財物。如是得已,於財物中不大歡喜。得名稱故,勝歡喜心,王法不妨,一切人愛怨不得便。財物多故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3768 “ ‘For a kṣatriya king, who has received royal
anointment on the crown of his head, there is another factor that,
upon the disintegration of his body, will make him journey to the
higher realms and become the ruler of the gods in the Heaven Free
from Strife. What is that? Striving to be praiseworthy. A king should
not crave wealth or hanker after it. He should never be closefisted,
nor should he frown, glare, or scowl. He should not abruptly become
angry or aggressive but maintain a stable composure. Such a person
will then be praised and will prosper. [F.244.a] He will be
disinterested in wealth and instead work to earn praise among his
people. Such a king will never be defeated or overtaken by enemies.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復更有十種因緣得美名稱,何等為十?一者美語;二者能捨;三者審諦、四者他國遠人來看;五者近之則得安樂;六者以時給施左右;七者敬尊奉施所須,供給善人,拯濟孤獨;八者淨行;九者好心,不惱亂他;十者正見,不生邪見。得此十法,行如是法,復教他人行如是法。以如是行得此法故,得善名稱。王若如是愛善名稱,不貪財物,功德因緣,於現在世常得安樂,常有利益,隨順法行,他不能勝,異人近之則得安樂。彼人久時作人中王,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以愛善名不貪財物善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3769 “ ‘Ten factors make such a king renowned. What are those
ten? Speaking pleasantly, having a joyful nature, not being
thoughtless, enjoying pleasures based on careful consideration,
practicing generosity in a timely manner, being considerate with
servants and assets, supplying provisions to good people and those
who lack protection, practicing pure conduct, not causing harm, and
not harboring wrong views. By those ten causal factors, he achieves
renown. Those who adhere to those factors and encourage others to do
the same will achieve renown. They will also serve their subjects,
follow the Dharma, be impervious to attacks, and find happiness. When
they have ruled in the world of humans for a very long time, such
causes and conditions will, upon the disintegration of their bodies,
make them become the ruler of the gods in the Heaven Free from
Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">13.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十三,應勤捨離,成就相應,現在、未來二世利益。<span style="color: maroon;">第十三者,謂捨邪見</span>。邪見者名一切眾生不安隱本。此顛倒見,一切因緣皆不生信。彼不信處,一切憎惡,一切毀訾,王則應捨。若王不捨,則邪見行,一切人憎,一切不信,一切諸人皆不順行。不順行故,一切人捨,得衰惱時,依法行天一切捨離;天捨去已,無所能為。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3770 “ ‘For a person of princely family who, having received
royal anointment on the crown of his head, provides for his people,
there is yet another factor, the abandonment of which will grant him
constant renown in the present life and upon the disintegration of
his body will cause him to journey to the higher realms and become
the ruler of the gods in the Heaven Free from Strife. What is that
factor? Wrong view. Wrong view is the basis for all flaws. It is a
false and mistaken orientation that makes one criticize and
disbelieve all causes and conditions. [F.244.b] One will therefore
not adhere to that basic outlook but instead rail against it,
criticize it, and give it up. A king who harbors wrong views will be
at odds with the entire populace, and because of such disagreement,
everyone in his realm will abandon him and not tolerate him. All
righteous gods will likewise forsake him. A king who is abandoned in
this way will find little happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故王者應捨邪見,王若如是正見不邪,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,於一切時作正利益,為一切人之所供養,一切人愛,依法行天常不捨離,一切國人如王意行,一切分別、一切心念皆悉具得。彼王心意本性不亂,能於久時王領國土,安隱無患,身壞命終生於善道,天世界中為夜摩王。以捨邪見善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3771 “ ‘Therefore, a king who does not harbor wrong views but
instead possesses the true view benefits his people. He is venerated
by the people of his realm, and the righteous gods will not abandon
him. He will have no disagreements with the populace. All his ideas
will be excellent. All his intentions will turn out splendidly.
Naturally, he will not have regrets. Then, when he has ruled his
realm flawlessly for a long time, such causes and conditions will,
upon the disintegration of his body, make him become the ruler of the
gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">14.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十四,成就相應,現在、未來二世利益。<span style="color: maroon;">第十四者,謂世間法、出世間法、王根本法,所謂惠施</span>。王若大臣能行惠施,一切國人敬愛不捨,心生敬重,不捨其國向餘國土。若餘國人,以王能施,共自妻子并其軍眾,一切皆來歸屬於王。多人來故,令王國人增長更多,自餘諸國不能破壞。以人多故,無能破壞。如是施者,世間布施,於世間中第一安隱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3772 “ ‘There is also another factor that a kṣatriya king,
who has received royal anointment on the crown of his head, should
pursue. What is that? Generosity. For a king, generosity is the root
of the highest form of civility. It accomplishes the path of mundane
welfare and brings benefits both in this world and beyond. In this
regard, if someone, be it a king or a royal minister, practices
generosity, everyone in his realm will naturally appreciate him
tremendously. They will not forsake, scold, or criticize such a
benefactor, nor will they migrate to another country. [F.245.a] Those
who have relocated to other countries 489 will move back due to the
renown of the generous king. Society flourishes in such a land, and
the entire society will protect such a king and prevent any harm
being done to him. There will be a natural increase in prosperity,
and due to such wealth enhancement the country will be well
maintained and thoroughly safeguarded. Therefore, generosity is
renowned for its accomplishment of worldly objectives.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復更有出世間施第一好施,若人布施,為天所攝,有大力能,有大威德。布施沙門、若婆羅門、貧窮等人,莊嚴未來,現在好色。何以故?心清淨故,食則清淨;食清淨故,面色清淨;面色淨故,端正可憙。此等皆是布施之力,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3773 “ ‘Generosity is also renowned for the accomplishment of
transworldly objectives because the gods will look after generous
donors and benefactors. The glory of these latter will be immense,
and they will be magnanimous, wealthy, and powerful. Those who are
generous to mendicants, brahmins, the weary, and the destitute will
be distinguished beyond this world, and in their current lives their
appearance will be beautiful. Why? Because when the mind is imbued
with faith, one’s being becomes pure. When people’s minds are
pure, the luster of their faces is bright, and when their faces are
bright, their appearance is magnificent.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復有法,現得果報。何者現報?所謂布施,心無憍慢,離貪離嫉,信於因緣,信因、信報、信未來世,供養尊長,其心柔軟,正意思惟,捨種種物,攝大富因,攝離慳嫉,信於福田、福田功德、福田種子。王若如是<span style="color: maroon;">善語熏心,第一淨心</span>功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,久時為王,王領國土久時受樂,國土不亂恒常安隱,不怖不憂,身壞命終生於善道,天世界中為夜摩王。以能惠施善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3774 “ ‘When donors practice generosity they thus achieve
splendor, but there are also other qualities that emerge from
generosity. What are they? Generosity conquers pride, lustful
craving, envy, and ignorance. Generosity fosters faith in causes and
conditions, as well as in their ripening. [F.245.b] Generosity
ensures that one does not ignore what lies beyond this world —it
makes one worship gurus, it softens the mind, it makes the mind
composed, it trains the mind, it enables one to let go of things, it
generates the causes of great wealth, it overcomes stinginess, and it
plants the complete 490 seeds of generosity in one’s worldly
existence with regard to the triple field of qualities, discipline,
and both. 491 <span style="color: maroon;">Someone who thus trains his mind
well and achieves supreme purity of mind will have a long rule</span>.
For a long time, he will enjoy possessions that are free from harm
and flaws, he will have no fear or anguish, and upon the
disintegration of his body he will become the ruler of the gods in
the Heaven Free from Strife. Such are the causes and conditions
associated with his past actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">15.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十五,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第十五者,謂勤愛語</span>。愛語王者,一切皆愛,一切皆近。若與財物,不能如是攝取眾生。如此愛語,更無能令歡喜清淨如愛語者。一切眾生如是因緣,故愛語說。先愛心生,然後發語,此因緣故,口說愛語。如是王者,能取他城、他國土等,自國、自城他不能得,一切人愛。王若實語,雜有愛語,設有怨家亦為親友,何況中人本來親者。王若如是愛語言說,功德因緣,於現在世常得安樂,常有利益,怨成親友,不作中人,一切人愛,一切供養,能護國土、能護自身,善人所讚,一切人中久時為王,身壞命終生於善道,天世界中為夜摩王。以彼愛語善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3775 “ ‘There is another quality in which a king should train
diligently. What is that? Being conciliatory and speaking pleasantly.
When a king speaks in a conciliatory and pleasant manner, the ways of
the Dharma are properly maintained. Everyone will naturally hold him
dear. What conciliatory and pleasant words can accomplish cannot
always be achieved through material gifts. There is no swifter way to
make the entire nation rejoice and to quickly satisfy the minds of
all its inhabitants than through pleasant words. It is for these
reasons that one should speak pleasantly. Moreover, when people’s
minds have first been inspired by pleasant words, people will also
communicate this to others. [F.246.a] Due to pleasant words, they
will appreciate the message. A kṣatriya king, who has received
royal anointment on the crown of his head and who possesses such
causes of pleasant speech, will be victorious in the presence of
others. He will be naturally happy, and because his pleasant words
are true and accompanied by generosity, they will also lead to
further happiness. Since a king who speaks pleasantly will even be
offered friendship and respect by his enemies, it goes without saying
that strangers will offer him their friendship too. In the court of
the king who speaks pleasantly, everyone will gather as one, and the
court will be a place of friends, not of strangers. Everyone will
rejoice naturally, offering the highest veneration, and the king will
rule for a long time. Upon the disintegration of his body, the causes
and conditions associated with his pleasant speech will cause him to
become the ruler of the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">16.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十六,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第十六者,謂修實語</span>。實語者名一切生死解脫之因,不須物買,不可窮盡,乃是大藏,無能劫奪,心海中生,第一叵見,一切善人之所讚歎,一切世間次第流出。此法乃是涅槃城門,於一切時用不可盡,增長功德,能滅諸過,一切人信,能除貧窮。若能實語,雖復醜陋,於餘一切端正人所則為最勝,以實光明而自莊嚴。一切下姓若能實語,則勝一切大姓之人。如是實語,莊嚴種姓,一切人信、一切人近,一切人見如見兄弟。隨何處行,於彼彼處為人供養,如父如母、如王不異。雖行曠野險惡之處,猶故受樂。隨行何國,為王供養,如供養主。若村若城、多人住處,一切諸人及大長者皆悉供養。自餘國土所不行處,流名遍滿。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3776 “ ‘There is also another factor that a king should
diligently pursue and rely on. What is that? Speaking the truth. This
is the cause of deliverance for all beings bound to cyclic existence
—a priceless cause of deliverance, an inexhaustible wealth, a
source of exceptional treasures, the substance of the most essential
truth, the most splendid great jewel, the practice of all holy
beings, a refuge both within and beyond this world, a gatekeeper for
those who strive to transcend suffering, the universal link to
inexhaustible qualities, the destroyer of all flaws, the instiller of
trust, and the eliminator of poverty. Truthful speech has no form,
yet it surpasses all form, [F.246.b] because the light of truth
illumines everything. Even someone of the most inferior family may
succeed before someone of the highest family because all the people
will side with those who are illumined by the goodness of the truth.
Everyone will regard such a person as their friend. Wherever they may
go, they will be venerated as a king or a mother. Even the most
treacherous situation will become a delight. Kings will even assist
such people by granting them the best of lands. 492 When they visit
towns, cities, villages, or markets, the inhabitants will all
venerate them. Even minor villages will offer them supreme
veneration. Where people have not yet met them, the gods will spread
their fame in advance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼處諸人作如是言:彼處若王、若王大臣實語、善行,如高幢幡,名聞六天。彼善男子,天常供養,隨後而行,不見惡夢。第一勝天,供養如天。若更貧窮,以實語故,後還大富。一切憶念皆具足得。念念漸老,諸根不衰。得好神通、大力身體,作長命業,成就相應。一切諍對,以其為量,以其為證。若犯王法被收縛者,以物寄之,唯此一人最為可信。如是富者以物寄之,以實語故,心意不動。怨親之人不能令動,唯以實相而自娛樂,生歡喜心。以實語食,而自充飽。實語之愛數數思惟,或瞋、或喜不動其心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3777 “ ‘When the king or a royal minister in a country speaks
the truth and acts virtuously, the banner of his renown will be
raised and held high throughout the lands. Those who thus do what is
virtuous will always be attended to and worshiped by the gods. Gods
will also make an end to their nightmares. Even the greatest of the
gods will worship them as gods. The very moment they speak the truth,
the people will become entirely persuaded, stand up, and follow them.
All that such people set their minds on will turn out splendidly.
Leisurely, they will be capable of pacifying contagious diseases and,
as they consume the elixir of the truth, their vitality will be
replenished. They will also develop miraculous powers. The truth will
also lead to actions that produce great strength and longevity. The
entire populace will regard the tenets of religion as wholly valid.
[F.247.a] People who are not oppressed will come forward and reveal
their hidden wealth to such a king. Referring to him as “one who
speaks the truth,” they will not part ways with him. They will be
unwavering in all regards and will not be led astray by their
friends, or by anyone else. They will never vacillate. A person with
a truthful tongue is joyous because truth is satisfying to the mind
and makes one happy. As one reflects repeatedly on the joy created by
the wealth of the truth one will not be led astray by anger or
gloating.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此王則是第一大仙,常作世間及出世間二種利益,不越所作,實畫之文,常以實水澡浴清淨,常著鮮白無縷寶衣。實名之香,十方遍嗅。一切世間未相見者,皆成知友,何況見者,善名流布過須彌峯。雖是年少,老人見之,供養如父。以實老故,亦復能作長命之業,乃至造作無上菩提大智之業,何況能造夜摩天王世間之業。王若如是修如實語,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以修實語善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3778 “ ‘Supreme sages who do what is beneficial both in this
world and the hereafter never transgress the line of the ambrosial
truth. Even if they have run out of water, they will still be
perfectly pure from bathing in the pure springs of the truth. Even if
they have no clothes, they will always and continuously wear the
great robes of the truth, perfectly white and made of unwoven fabric.
Even if they have no fragrance, the fragrance of their beautiful
discipline will spread in all directions. Everyone will be their
friends, even if they haven’t met before. They become friends at
first sight. They can even cross the summit of Mount Sumeru, and
their bright light blazes with piercing radiance. Even their senior
citizens will venerate such kings as their fathers, referring to them
as “the elder.” They engage in actions that promote long life.
Since the actions they engage in propel them toward the wisdom of
true and complete awakening, it goes without saying that those
actions will also make them ruler of the Heaven Free from
Strife.[F.247.b] Upon the disintegration of his body, a kṣatriya
king, who has received royal anointment on the crown of his head, who
speaks the truth will become the ruler of the gods in the Heaven Free
from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">17.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十七,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第十七者,謂於臣眾若無因緣,不舉不下</span>。是王重意,彼王不知他戒形相及不知意,則不生信。為王之法:細意思惟,然後乃作。王於臣眾若不於先深細思惟,或下、或舉,彼則非王。若為王者,則不久滅,唯可單有王名而已。不思惟作,心意少動,意輕不住,若說舊法,眾則不信,言王妄語,是故於王不生愛心,或以餘人換其王位。是故王者知此過已,不作妄語。如是妄語,現在、未來不能利益,是故現在無量種過。知此過已,不妄語說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3779 “ ‘There is also another factor that will make a kṣatriya
king, who has received royal anointment on the crown of his head,
become the ruler of the gods in the Heaven Free from Strife. What is
that? Not being haphazardly capricious due to confusion. Such a king
will be steadfast. With his insight, he has a peaceful mind that
comes from knowing the proper state of things as well as the
principles of religion. People who examine things carefully will rule
as kings —not those who do not pay attention. A king who is easily
influenced by deception will not be able to rule as king. If he does,
his reign will be short-lived. He will be a king in name only because
he does not investigate matters properly. He will be small minded and
fickle, and his mind will be restless and shallow. He will not trust
the advice of his ancestors. People will become unhappy with such a
fickle and deceptive king, and thus they will install another king in
his place. Therefore, understand these flaws and do not speak any
lies. Lying is good for neither this world nor the next. Understand
that in this present life lying brings that many flaws, so you
shouldn’t lie.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">餘人若爾,亦不相應,況復王者,如是如是失於王法,如是如是亦失世間。若王有福,勝世間人,一切皆勝。王常實語則護世間,護彼樂故,王法不妨。一切善法,實為根本。若不實說,則於臣眾無有因緣或舉、或下。若常實語,則於仕人若無因緣不舉、不下。王若如是,則於王位不動不失,一切臣眾知王如是,則不捨離,向他國土;深生敬重,如父如母,一切時樂,生歡喜心。彼王則有堅意、住意,有不動意、有一廂意,與臣眾樂。王若如是不無因緣或舉、或下,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以無因緣不舉、不下善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3780 “ ‘Whenever a king first and foremost follows the Dharma,
the associated causal factors will make the populace flourish to the
same degree as he does, because to the populace, the king is the
foremost leader. A king who always exclusively speaks truthfully will
influence the populace, and thus his authoritative royal lineage will
be joyfully maintained in all respects. [F.248.a] The Dharma is
rooted in the truth. If the ruler does not speak the truth, there
will be haphazard capriciousness due to confusion. When the ruler
does speak the truth and remains gentle, there will not be any
haphazard capriciousness due to confusion. His supporters will not
leave him and go elsewhere. They will not become unhappy with him.
Instead, they will regard him with affection, as if he were their
father or mother. He will always find joy and happiness. Upon the
disintegration of his body, such a king with a steadfast and
unwavering mind, whose mind is devoted to one aim only and who
delivers happiness will go to the joyous higher realms and become the
ruler of the gods in the Heaven Free from Strife. Such are the
effects of those causes and conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">18.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十八,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第十八者,謂能識知人之善惡</span>。此大智慧數數修故,若能知者,則為第一最勝大王。王知彼人是智、非智,若如是知,則是世間一切地器,任為王者,一切他王不能破壞。若勤所作,如所應處,安置使令,彼如是業皆得成就,不失財物。於所作法,次第增長。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3781 “ ‘There is also another factor that a king should work
diligently and repeatedly to understand and practice. What is that?
Knowing the different characters of people. He who understands the
different characters of people possesses great knowledge. A king in
possession of such knowledge becomes competent in all affairs. No one
can best him, and he can perform any type of activity. He will never
fail in any of his projects, nor will he suffer economic decline. He
will keep advancing the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">王見人中若非法行,王則不攝。貪食之人、不知恩人,王則不攝。多人怨人、邪見之人、無憐愍人、妄語之人、他王怨人、惡律儀人、不知時人、難調伏人、常惡業人、著境界人、曲因說人、其體本性不知足人、恒常不作利益行人、常於他所先作惡人、慢心之人、常樂怨人、踴躍之人、語動之人、意動之人如是等人,王則不攝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3782 “ ‘A king who understands the ways people differ will not
support people who do not follow the Dharma. Therefore, those who are
disinterested in work, those who are indolent, those who let their
efforts go to waste, those who get angry at worldly people, those who
have wrong view, those who are deceitful, and those who take credit
for the good qualities achieved by others —all such people should
be employed by other kings. [F.248.b] A king should not support any
inferior people, such as those who do not fit in, those who lack
knowledge of proper place and time, those who are difficult to rule,
those who always engage in gravely unwholesome acts, those who are
highly distracted by objects, those who play deceitful tricks, those
who are disinterested in genuine friendship, those who do nothing to
benefit the world, those who engage in unwholesome deeds, the
arrogant, the hostile, the troublesome, those who speak rudely, and
those whose minds are impertinent.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">攝何等人?所謂隨法修行之人、不諂曲人、不我慢人、實語之人、聰明智人、柔軟心人、不惱他人、不誑他人、於三寶所能供養人、得信之人、知足之人、調伏之人、不懈怠人、常作業人、少食之人、一切愛人、有慈心人、有悲心人、精進之人、正見之人、智慧之人、依法律人、生來清淨身口意人、信因緣人、知業報人、不飲酒人、不多睡人、近善友人、樂惠施人、有戒之人、有智之人如是等人,王則應攝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3783 “ ‘On the other hand, a king should support the following
kinds of people: those who are righteous and honest, those who are
free from pride, those who speak the truth, the insightful, the
earnest, the steadfast, those who do not torment others, the truthful
and trustworthy, those who venerate the Three Jewels dearly, those
who are content, those who are in control of their minds, those who
are continuously active, those who are in harmony with the people of
the world, the compassionate, those desiring renown among the people,
those who have the genuine view and a spiritual teacher, those who
engage in pure conduct of body, speech, and mind right from birth,
those who do not profess to nonexistence, those who pay careful
attention to causes and conditions and understand the ripening of
karmic actions, those who are not careless, those who are not prone
to falling asleep, those who follow spiritual teachers, the generous,
the disciplined, and the insightful — such people a king should
always support, knowing their specific characters.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是等人,王於其中知輕知重,堪為何業,則令營作。彼王如是,更無餘王能為破壞,無量財寶富樂具足,隨順法行。隨法行故,則能布施,能為福德,供養三寶。王若如是知人好惡,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以識別人善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3784 “ ‘The rule of a king who always associates with such
people can never be brought down by others. [F.249.a] Such a king can
never be conquered and will always be wealthy. He will be prosperous
and, as an active follower of the Dharma, will practice generosity,
engage in meritorious acts, and worship the Three Jewels. Upon the
disintegration of his body, he will go to the joyous higher realms
and become the ruler of the gods in the Heaven Free from Strife. Such
are the effects of those causes and conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">19.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第十九,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第十九者,謂定一時數見眾人</span>。若剎利王常定一時數見眾人,如是王者久時為王,一切國人皆不嫌恨,能知一切人之善惡,能令國人一切行法,強不陵弱,一切國人隨時見王,財物具足。以此方便,增長熾盛財法富故,不屬他王,以安隱故,隨順法行,供養沙門、婆羅門等,從其聞法。既聞法已,法行轉勝,以定一時數見人故,修法之行,轉勝增上。如是如是隨法行故,如是如是富樂增長。大富樂故,能大布施,廣作福業,精勤持戒。王若難見,彼王則無如是功德,是故王者應定一時常數見人。王者若能常定一時數見人者,則能行法,是行法人有大福德。王若如是常定一時數見眾人,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以定一時數見眾人善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3785 “ ‘There is also another factor that all kings must
cultivate. What is that? Teaching at the proper time. A king who
teaches at the proper time will rule for a long time and others will
not tire of him. Such a king understands the ways people differ. He
does not engage in non-Dharma. His realm is powerful and overcomes
poverty. A king who emphasizes the right view with respect to causes
will be endowed with material prosperity and will master the means
for building wealth. Endowed with such a character and in possession
of wealth, a king of this kind will not fall under the power of
others. He will also follow the Dharma. As a follower of the Dharma,
he worships mendicants and brahmins and, as he listens to the Dharma
from them, his own involvement in the Dharma will become ever more
illustrious. The more involved in the Dharma he becomes based on such
teachings, the greater his wealth will be. And the greater his wealth
becomes, the more generous he will be. His actions are meritorious,
and he is endowed with discipline. No one can subdue him as he
manifests all those qualities. Therefore, a king should always
explain things accurately. [F.249.b] A king who always explains
things accurately will, upon the disintegration of his body, go to
the joyous higher realms and become the ruler of the gods in the
Heaven Free from Strife. Such are the effects of those causes and
conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">20.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是第二十,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第二十者,謂少睡眠</span>。少睡眠故,心善思惟,意不錯謬,不愚不鈍,怨不得便,恒常一意。所作決定,決定作故,善思惟作。王若如是善思惟作,隨何等法,皆速成就,不經久時。彼王晨朝則不放逸,不放逸故,壽命則長。善思惟故,一切國人心則慕樂,不生厭惡。國內人民、一切軍眾、一切僮僕、左右百官、諸大臣等,皆悉熾盛。財物豐饒,多臣民故,則多財物;多財物故,有大威德;有威德故,則能布施修行福業,能善持戒。王若如是少於睡眠功德力故,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以少睡眠善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3786 “ ‘There is also another factor that a king must by all
means rely upon. What is that? Not being fond of sleep. A king who is
not prone to sleepiness keeps sound objectives in mind. He does not
become utterly attached or very muddled. Enemies cannot attack him.
His mind is one-pointed and concerned with meaningful matters that he
subjects to careful examination. As he discerns matters carefully,
the objectives that he aims for will all ripen excellently. Before
long, his objectives will be accomplished, and everything will soon
be perfected. He is careful and, because he behaves carefully, he
will live long. Keeping exceptional objectives in mind, such a
wholesome thinker does not lose heart. He will be served by the
entire populace, the inhabitants of the cities, and his ministers. He
will be prosperous. Since the king uses his wealth to support
multitudes of people, the fortune of his wealth will remain, and so
he will use this fortune to practice further generosity. He also
observes discipline. When his body disintegrates and dies, such
causes and conditions will make him go to the joyous higher realms
and become the ruler of the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">212.</span></span><span face="cwTeX 明體" style="font-size: medium;">又,剎利王復有一法是二十一,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">二十一者,謂一切時常不懈怠</span>。不懈怠王,堅固精進,如法修業,隨何所作,一切皆能究竟成就。隨心制御,皆悉屬己,他不能壞、他不能奪。一切國人愛王心意,皆生敬重。其王國土一切皆善,一切具足。若城若村、多人住處,遍滿國內,間不空曠。不懈怠王,堅固精進,有大勢力,如是如是隨何所作,彼彼所作一切成就。何以故?不懈怠故。法時處等,方便具足。不懈怠王,於世間業、出世間業皆能成就,乃至能成涅槃之業,何況餘業。若勤精進而不懈怠,時處方便,所作具足,彼王則勝一切餘人,種種具足。彼王如是世間所作,皆悉成就,如是共智,而復能作。出世間業皆悉成就,出世間者,謂施、戒、智。王若如是常不懈怠,功德因緣,於現在世常得安樂,常有利益,能護國土、能護自身,善人所讚,施、戒、智等猶如香氣,身壞命終生於善道,天世界中為夜摩王。以不懈怠善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3787 “ ‘There is also another factor that a king should
diligently pursue. What is that? Being free from laziness. A king who
is not lazy will muster stable diligence and in this way be able to
expand all his activities. [F.250.a] He will complete and accomplish
them. He will be in control. He will not be swayed, and yet everyone
will appreciate him and feel care and affection for him. All his
lands, cities, towns, villages, and markets will be in a superb
state. Whatever such a king, who is free from laziness, endowed with
stable diligence, and able to defeat all opposition sets out to
achieve, it will be accomplished. Why is that? Because being free
from laziness allows him to engage in a suitable manner with respect
to place and time. Such a king who is not lazy will be able to
accomplish anything, be it mundane objectives, or supramundane
endeavors that culminate in the transcendence of suffering. So, what
need is there to mention the other aims he may pursue when free from
any attachment to place and time? Obviously, he will be exceptionally
successful with respect to all of them. All that he does in the world
will be successful, and so will any supramundane pursuit that he may
undertake through insight, be it the practice of generosity,
discipline, or insight. Even a mere trace of these factors will
ensure that upon the disintegration of his body at his death he will
go to the joyous higher realms and become the ruler of the gods in
the Heaven Free from Strife. Such are the effects of those causes and
conditions. </span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">
</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><a name="__DdeLink__1207_1514186004"></a><span style="font-family: Roman Unicode;"><span lang="en-US"></span></span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">觀天品之三十四</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">夜摩天之二十</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">22.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是第二十二,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">二十二者,善友堅固</span>。友堅固王,善思惟作,久時為王,遠離諸過,他不能壞。如樹多根,長而深入,堅牢善住,不可傾轉,風不能壞。如彼牢樹風不能壞,王亦如是,知友堅固好心善意,一切人愛,所共敬重。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3788 “ ‘There is also another factor that kings must cultivate.
What is that? being a steadfast friend. A king who is a steadfast
friend will be highly acclaimed and therefore able to maintain his
rule for long time. He will be unstained and unharmed by others. Like
a tree surrounded by many others, he will not waver and cannot be
shaken by unwholesome people. [F.250.b] The king who is a steadfast
friend is like such a forest in the wind. His nature is excellent and
so people come to see him with great joy. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">世間法中,堅固不壞功德善友有十三種功德具足。何等十三?一者善知,王若有惡,能令清淨。二者堪能,最難作者,能為王作。三者有智,若彼善友復有善友,則令為友。四者心盡,所有財物善友皆知。五者盡意,知於善友有利益事,勤心作之。六者心舒,忽爾相見,不撿威儀。七者究竟,若得衰惱乃至失命,則不捨離。八者稱意,隨心所須,如心為作。九者不匿,隨家所有,一切不隱,隨其所須,索者不悋。十者共心,若見善友多有具足,則生歡喜。第十一者,若得苦惱,則共同苦,設使大瞋,心亦不變;隨有何食,一切同食,同共遊戲。第十二者,於所有物,不劣根求;若自有物,不苦求與。第十三者,若知家中消息好惡乃至諍鬪,如是等事,一切盡說,不忌不難;自家中事乃至諍鬪,亦皆盡說。如是十三功德善友如是功德具足善友,則是世間。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3789 “ ‘Those who possess the quality of being a most steadfast
friend are also endowed with the following thirteen mundane
qualities. (1) When someone is under attack, 493 they will quell 494
the attack, thus protecting against all hardships and total ruin. Why
will they do so? Because even their friends’ friends are also
theirs, and thus they will think, “This is a friend of my friend,”
and befriend him. (2) They will disclose how much wealth they have at
home and put any useful surplus to good use, thus being of service in
all ways and regards. (3) They will never forsake their friends, even
if the situation is extremely difficult or if there is a risk to
their own lives. (4) They will do everything possible to be
accommodating in all regards. (5) They will share anything in their
possession, even if it is not much. (6) Whenever their friends’
circumstances are ideal, they are delighted. (7) Whenever their
friends suffer, they suffer with them. (8) Even if they are in foul
mood, they do not show it. (9) Even if they are overshadowed by their
companions, they rejoice with them. (10) When others are in their
home, they aspire not to cause them any offense. (11) Whatever they
have in their homes they give to their friends without any
hesitation. (12) They disclose every little thing intheir home to
their friends. [F.251.a] (13) They divulge accounts about themselves
by themselves. 495 A friend is someone endowed with those thirteen
qualities.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是世間功德具足十三善友,王成就一,則有大力,況復有多,是故智王應當勤攝如是善友。王若勤攝如是善友,一切所作可愛之事皆悉成就。又因善友,復能成就出世間道。略而言之,有十功德具足善友。何等為十?一者能遮非法之行;二者能教修行布施;三者能教受戒持戒;四者示智,能教修智;五者好心,遮近惡友;六者正信,示業果報;七者若見迷惡道時,教住善道;八者若見毀犯戒時,能為除滅;九者教令供養父母;十者恒常數數教誡。如是十種出世善友,一切惡道皆能擁護,猶如父母。堅固善友,常於善友。若善友朋,不生慢心。如是善友,非現在世,是未來世,是故王者應堅善友。王若如是善友堅固,則修善業功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以堅善友善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3790 “ ‘A king who possesses even just one of these qualities
of mundane friendship will be powerful and endowed with great
strength. Therefore, a king who possesses many of them will obviously
be indomitable. With joy for the supramundane path, he will
accomplish his objectives. He will properly explain the ripening of
karmic actions. Those who have entered wrong paths he will establish
on the correct path. He will part company with those who have even
slightly flawed discipline. He will cause others to heed their
parents’ words. Diligent at all times, he will achieve the
definitive good. He who acts in such a way is a friend in
supramundane affairs. He protects against all that is unwholesome and
is like a parent. Such a true friend eliminates negative factors in
all that he does. No flaw will be incurred by staying close to him.
He is a supreme friend in terms of the beyond, not in terms of this
world. Therefore, a king should be considered a steadfast friend.
When his body disintegrates, he who attends spiritual friends and
practices what is virtuous will, after dying, go to the joyous higher
realms and become the ruler of the gods in the Heaven Free from
Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">23.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是二十三,應勤捨離,成就相應,現在、未來二世利益。<span style="color: maroon;">二十三者,所謂不近無益之友</span>。言無益者,所謂一切誑惑之人。不近一切博戲之人、導惡行人。若惡思惟,思惟已作,近如是人,大不饒益,所失甚大。失中大者,所謂誑惑。誑惑有二:一者私密;二者公彰。彼公彰者,謂博戲等種種誑惑。彼私密者,詐設形服,猶如惡人不識別者心謂之好。如是等人,外道所攝,并實外道,外道棘刺,誑惑自親,亦誑他人,不畏後世,現善形相,實是大賊。如是等人尚不應見,不應共語,何況親近以為知識?善人應捨。彼尚不能利益自身,況能利他?王者應當捨如是等不善知識無益之友,不近一切誑惑之人,不近一切博戲之人。如是等人不與相識,正念所作,正思惟作。王若親近善知識行、善知識熏,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以不親近無益之友善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3791 “ ‘Moreover, one should not keep company with people who
are not such a friend and whose actions do not lead to happiness.
[F.251.b] For example, associating with those who always deceive
everyone, show wrong paths, and have bad intentions will bring
nothing but great misfortune. There are two such causes of
destruction: concealing and hiding. Concealing is to deceive mundane
people. Such people are not gracious beings but hypocritically put on
a facade. Resembling fake products, they deceive both themselves and
others with non-Buddhist obstacles. Bereft of what lies beyond the
world, they assume a highly virtuous demeanor while they in fact
engage in nefarious activities. Since one should not even meet or
converse with such people, it goes without saying that one should
also not keep them as friends. One must by all means steer clear of
such company. Since such companions are not even good to themselves,
how could they be good for others? Those who give up unwholesome
companions should therefore not associate with any tricksters. They
should not befriend imposters but act on the basis of careful
investigation. They should not associate with such tarnished people.
He who bears the karmic imprints from such behavior will, upon the
disintegration of his body, go to the joyous higher realms and become
the ruler of the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">24.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是二十四,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">二十四者,所謂瞋喜所不能動</span>。若剎利王能持瞋喜,彼王國土牢固不壞,一切國人皆悉務樂,不生厭惡,無能破壞、無能得便。王若不瞋,思惟而作,非不思惟、非無因緣退人職位,非無因緣進其官爵與財利等。以不瞋故,密語不彰。非無因緣而舉下他;於歡喜處,心不高舉;如是王者,身有實意,不作諸惡,不攝惡人,平等重意。彼王如是世間法中瞋喜不動,而得安隱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3792 “ ‘There are two further factors that a king must by all
means relinquish. What are they? Anger and agitation. A king who is
keenly on guard against anger and agitation will have a stable rule.
He will exercise his natural authority so that no one can control
him. Such a king does not leave himself exposed to anyone. A king who
abstains from anger will not do something that he did not intend.
[F.252.a] He will not suddenly act irrationally. He will not rashly
beat his servants. He will not expose what should have been kept
secret. He will not be unpredictably capricious. He will not become
overwhelmed with excitement. Even when he feels dejected, the matters
he engages in will not be impacted. He will not retain people who are
disingenuous. His mind will be steadfast. In this way, a king who
remains guarded against the forces of anger and agitation will be
praised in terms of worldly affairs.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">云何復於出世間道瞋喜不動,而得安隱?王若不瞋,則為能持生死一垢;王若不喜,能持力垢;彼王如是能持力垢、持生死垢。若人能持如是二垢,彼人則能持癡力垢。王若如是能持三垢,智忍堅意,有決定意,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。瞋喜不動善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3793 “ ‘How will he be praised for being guarded against the
forces of agitation and anger in terms of the supramundane path? He
who is guarded against anger is guarded against this singular stain
of cyclic existence. He who is intelligently guarded against
agitation is guarded against the power of desire. He who is guarded
against these two stains is also guarded against the power of
ignorance. He who is guarded against the forces of those three stains
possesses knowledge, patience, stability, and determination. By the
ripening of such prior causes and conditions, he will, upon the
disintegration of his body, go to the joyous higher realms and become
the ruler of the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">25.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是二十五,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">二十五者,所謂不著飲食二法,不多貪著</span>。何以故?貪多飲食,於王則妨,常念飲食在腹內故。彼諸國人左右軍眾,心生厭賤,有如是念:彼王心意同如畜生,唯除飲食,更無餘心、無餘業心。恒常如是貪樂飲食,心常愛樂飲食味故,則不思惟法與非法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3794 “ ‘There are also two other factors that must be
effectively stopped. What are they? A king must not have excessive
craving for food and drink. Why is that? Because a king who yearns
for food and drink will be distracted by his cravings. He will be
obsessed with filling his belly. With such yearnings, his mind will
become just like that of cattle. He will have no thought for anything
but food and drink. With such desirous thinking and behavior, he will
be wholly preoccupied and will therefore fail to distinguish between
Dharma and non-Dharma. [F.252.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於國土事不能籌量思惟計校,不思惟人,不能調伏一切左右內外軍眾,於大臣等一切國人不能次第如彼相應與其官爵,於所作事不知輕重。彼王財物,唯有損減。財物減故,則少財物。財物少故,飲食則盡。無飲食故,一切輕毀。以貪飲食,故致貧窮。貪多飲食,不自節王,如是妨礙世間饒益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">He
will not provide for his realm and subjects. He will not investigate
the affairs of the realm. He will not exercise his natural authority.
He will not ensure his ministers stick to their duties. He will fail
to comprehend which matters are important and which are
insignificant. He will constantly fail in his pursuits. As he fails
in this manner, his wealth will wane so that even the terms food and
drink will disappear. Becoming a complete failure, he will be
repugnant to the people of the world, and he will live in extreme
poverty.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">云何復為出世間妨?謂心貪著,樂多飲食,常愛諸味,不正思惟,不能念身、不能念受、不能念心、不能念法,不能思念苦集滅道,自餘一切皆不思念。如是貪著飲食境界,同如畜生,無有差別。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
distractions of his cravings will hinder his mundane aims and,
hankering for food and drink, he will also be reprehensible with
respect to supramundane objectives. He who is obsessed and wholly
preoccupied with food and drink will be governed by a constant
craving for taste. He will therefore be unable to achieve mental
equipoise and thus will become careless in terms of mindfulness that
pertains to the body. He will also fail to be mindful of what
pertains to sensations, mind, and phenomena. For him, there will be
no factors of suffering, origin, cessation, and path. He will have no
interest in anything but food and drink, and his mind will not be fit
to consider anything else. His character will be just like that of an
animal. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故應當依順道理,相應飲食,如相應行,相應語說,清淨諸根,如應轉動,思惟正道——身受心法、苦集滅道。如是法中心善調伏,能思能念。心正念故,根轉清淨,相應飲食,身則調停;身調停故,心亦調順;心調順故,能念善法。是故不應愛著諸味。若以飲食內於身中,調適相應則為安隱,恒常依法而修習之。如是彼王能調伏心,心則正念,心正念故,能作善業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3795 “ ‘However, those who become free from such preoccupations
with finding food and who are no longer attached to food and drink
will be able to restrain their physical and verbal conduct, and their
faculties will ripen. In this way, they will practice the true path.
Their minds will be workable. [F.253.a] They will gain complete
knowledge of body, mind, sensations, phenomena, suffering, origin,
cessation, and path. Their minds will be in equipoise and their minds
and faculties will be very pure. When they obtain food and drink,
their bodies will be well, and their bodies and minds will be at
ease. As their minds remain at ease, they become able to think of
virtuous qualities. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">王若如是不貪飲食,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終,所修善業唯如香氣,生於善道,天世界中為夜摩王。以不貪著飲食二味善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3796 “ ‘Therefore, one should not have strong craving for
taste. Rather, as food or drink enter the body, one should regard it
as simply something cooling, or something beneficial. In that case
one’s mind will become workable and capable of entering equipoise.
When the mind is in equipoise, one may examine virtuous actions. When
the bodies of those who practice virtuous action are destroyed, they
will, after dying, go to the joyous higher realms and be born as the
ruler of the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">26.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是二十六,應勤修習,成就相應,現在、未來二世利益。二<span style="color: maroon;">十六者,謂善思惟</span>。善思惟王,則於世間及出世間安隱之事一切皆得。何以故?心功德故。善思惟者,於現在世、若未來世常得勝樂,隨何等事,善思惟作,則無諸過。意如是念:貪欲等垢,常行惡道,應令盡滅。以不淨法除貪欲垢,以慈悲法除瞋恚垢,以觀智法除愚癡垢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3797 “ ‘There is also another factor that a king should
cultivate. What is that? Keeping wholesome forms of conduct in mind.
Those who keep wholesome matters in mind will accomplish the
objectives of sentient beings, whether they are of this world or the
hereafter. Why is that? Because they are qualities of the mind.
Hence, those who keep wholesome matters in mind with respect to this
world and the next will accomplish supreme happiness. Moreover, they
must eradicate all flaws as they keep wholesome matters in mind and
remain attentive to them. It should be taught that desire and the
other stains always lead to the lower realms. Desire is counteracted
by the repulsive, anger by loving kindness, [F.253.b] and ignorance
by insight.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是皆以心善思惟故能除滅,非不善意而能除也。若惡思惟,不能成就世間之法;要善思惟,則能成就。是故當知一切諸法,善思惟作則得成就。王若如是心善思惟,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以善思惟善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">By
correctly considering those three flaws, they will be exhausted. That
will not occur by keeping unwholesome matters in mind. Also, mundane
qualities will in the exact same way be accomplished by keeping
wholesome matters in mind, and not by being concerned with
unwholesome matters. Therefore, at all times and occasions one should
give matters the right kind of kind of concern. That will accomplish
all one’s objectives, and when the body of such a follower of the
Dharma disintegrates, he will go to the joyous higher realms and
become the lord of the gods in the Heaven Free from Strife. Such are
the causes and conditions that are associated with those positive
actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">27.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是二十七,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">二十七者,謂不待時安詳而作</span>。若作世間、作出世間利益之法,久時乃作則不可作。既不可作而作之者,則不成就。譬如有病,不時速治,久乃治者,則不可治;不可治故,則能殺人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3798 “ ‘There is also another factor that a king should refrain
from. What is that? Procrastinating. No worldly objective, no
beneficial objective in terms of the supramundane, nor any other
objective whatsoever can ever be accomplished by putting things off.
That can only lead to intolerable situations. For example, if one is
about to succumb to a disease, postponing the treatment is a mistake
that will prevent one from doing what needs to be done, and thus it
will lead to one’s ruin.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是復有無量作法不時速作,久乃作者,難作、叵作、不可得作,如是能障出世間道。微少煩惱亦如彼病,不速治故,煩惱不斷;以不斷故,則入惡道。是久乃作之大過患,如是障礙出世間道。微少煩惱不時斷故,漸次增長,猶如毒芽,久則增長,燒一切身,能令眾生若墮地獄、餓鬼、畜生,是故不應安詳待後久時乃作。如是王者、若諸餘人、若諸比丘、若諸俗人、若大富人、若貧窮人,一切不應安詳待後久時乃作。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Likewise,
there are many other matters that can become utterly unbearable if
one does not deal with them quickly. In that way, there will be no
path of decisive goodness at all. One will succumb to the disease of
the afflictions and descend to the lower realms. Such are the effects
of procrastinating —there will be no supramundane path whatsoever.
All paths will be destroyed and the factors that are like poisonous
sprouts will grow. As they proliferate, they will burn one’s
mindstream in terrible ways. [F.254.a] That is how living beings come
to take birth as hell beings, starving spirits, and animals.
Therefore, procrastinating is not becoming for kings, or for monks,
or for merchants. Acting this way is never praiseworthy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人待後久時乃作,彼人生過,速得衰惱,乃經久時不能除滅、不能破壞、不能斷絕;以不斷故,自得衰惱。若人不觀久時乃作,則速失壞,并根普拔。如是之人無彼過故,畢竟得樂,住世間道、出世間道。如是之人若過始生,即能除滅,如毒芽生,見即除者。彼毒芽者,喻如煩惱,久則增長,過生則多。是故若有斷始生過,則為真知,而得安隱,彼人常樂。王若如是不待後時安詳而作,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,彼人常樂,身壞命終生於善道,天世界中為夜摩王。以不待時安詳而作善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3799“ ‘Those who do not procrastinate act the very moment a
flaw occurs, and thus they relinquish it. They crush, conquer, and
destroy the flaw from its root. Having overcome such flaws, they are
happy in the end. Whether on a mundane or a supramundane path, they
destroy these flaws, which are like poisonous sprouts that
proliferate when allowed to grow. Therefore, those who crush all
flaws the moment they crop up will quickly reach the abode of
excellent happiness. When their current bodies disintegrate, they
will after their death go to the joyous higher realms and rule in the
Heaven Free from Strife. Such is the power of the causes and
conditions that are associated with their past positive actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">28.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是二十八,應勤修行,成就相應,現在、未來二世利益。<span style="color: maroon;">二十八者,所謂以法利益國土,非是非法</span>。彼多法王能自利益,能利益他。自利益者,若王持戒,能護國土,非不持戒,是自利益。利益他者,謂見有人不隨法行,令住法中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3800 “ ‘There is also another quality that a king should
cultivate. What is that? Sustaining people with the Dharma. A king
must sustain his people with the Dharma, not with non-Dharma. A king
who has become preeminent due to the Dharma benefits both himself and
others. He will not do anything that does not benefit himself. He is
disciplined, and those who are disciplined do not sustain their
people through non-Dharma. In this way, he benefits himself. How does
he then benefit others? [F.254.b] He connects those beings who do not
observe and follow the Dharma with happiness. In this way, he truly
sustains his people.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">王者如是正護國土,護國土故,法、財、名三皆和合得。既能如是令他依法,何況自身不隨法行?如是王者,則得財物。云何得物?所謂決定於國土中一切財物,六分取一。是以國土則為大富,以正護故。若國大富,王有急事,一切人民以愛王故,知王有急須用財物,皆悉多與。此是王者第二功德具足成就。如是王者正護國土,左右軍眾敬愛於王,一切方處稱王善名。王若如是,法、財、名等和合具足,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以自他利善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3801 “ ‘Sustaining his people, he becomes genuinely righteous,
wealthy, and famous. Since he has already connected others with
supreme happiness, how could he ever be unjust? Such a king will also
be wealthy. In what way? After the harvest, the king will take one
sixth of the grain, but he will use that to provide people with
favorable circumstances. As he thus sustains them, the king will feel
affection for the whole populace and save them from troubles.
Thereby, he becomes endowed with a second quality —fame. A king who
genuinely sustains his people and is loved by the people of his
cities will become renowned in all directions. Such a king is
perfectly righteous, wealthy, and famous. When the body of a king,
who in this manner sustains his people munificently, disintegrates,
he will after his death go the joyous higher realms and become the
ruler of the gods in the Heaven Free from Strife. Such is the
ripening of the causes from his past deeds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">29.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是二十九,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">二十九者,謂常修行十善業道</span>。彼十善道第一樂報,以要言之,則有三種,謂身、口、意。身則有三:殺、盜、邪行。口則有四:妄語、兩舌、惡口、綺語。意地有三:貪、瞋、邪見。如是十種不善業道,顛倒則名十善業道,名為慧道、名為正道。不善業道則無有慧,善道有慧,故名慧道,攝人天生,次第乃至到於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3802 “ ‘There is also another factor that a king should
diligently pursue through numerous means. What is that? Practicing
the ten courses of virtuous action. All of them lead to a supremely
delightful ripening. The virtuous courses of action are of three
kinds: those of body, speech, and mind. [F.255.a] Those of the body
include the relinquishment of killing, stealing, and sexual
misconduct. Those of speech are the relinquishment of lying, divisive
talk, harsh words, and pointless chatter. Those of the mind are
giving up covetousness, ill will, and wrong view. The many courses of
action that are included under these ten unvirtuous actions are
together known as the path of unvirtuous action. On the other hand,
unmistaken insight is known as the path of true virtue, which refers
to such insight. Through such insight, one will correctly arrive at
the final transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼王如是自身能住,復令他人軍眾等住,如是王者於諸眾生猶如父母,能到涅槃。隨自所願,何道皆得。彼王如是一切所念皆悉成就,常為天護,無有刀劍、怨敵等畏,一切國土常不壞亂,一切五穀隨時善熟。如天時節,日月調和普照一切,國土所用一切具足,多饒人眾。彼王如是正護國土,後時無常,身壞命終生於善道,天世界中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3803 “ ‘Such a king will obtain whatever he wishes for in the
worlds of humans and gods and will be able to maintain all of that on
his own. He will be like a father or mother to all the people living
in his cities, and he will cause them to attain the transcendence of
suffering as well as the higher realms. All such wishes of the king
will be fulfilled, and he will also be protected by the gods. He will
never encounter the terrors of weapons, starvation, or the
destruction of the realm. Throughout his realm, the crops will ripen
perfectly and on time. The sun and moon will also shine brilliantly
in a timely manner, all objectives will be attained, and all his
domains will enjoy abundance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">受何業報?受何等樂?略而言之,夜摩天中,不殺業故天命則長,有下中上如是天命。於六欲天,不偷盜故,天中大富,七寶具足,園林山峯種種可愛,在如是處遊戲受樂。不邪婬故,諸天女眾於餘天子悉皆不往,乃至未退有命以來,不往不近。彼諸天女一切端正、一切好色,光明勝妙,眼見心樂。若人邪行,彼生天中,所有天女共餘天行。如是異異業報成就,此如是等身善業行,善護不犯,樂修多作,生於天中受天樂報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3804 “ ‘When the time is up for a king who has munificently
sustained his people in this manner, the nature of impermanence
requires him to depart. At that point, he will be born among the gods
due to the ripening of his past actions and will thus enjoy
happiness. In short, those who are born among the gods in the Heaven
Free from Strife [F.255.b] achieve longevity according to their
relinquishment of killing, and in that way they become either
inferior, intermediate, or superior gods. Similarly, those who are
born among the six classes of gods in the desire realm will have
stable wealth based on their relinquishment of stealing, and they
will thus enjoy themselves in exquisite forests and parks made of the
seven precious substances and among the various mountain peaks. Due
to their having given up sexual misconduct, their goddesses will not
go to other gods for as long as they live. Throughout their
lifetimes, these goddesses will not go to other gods, nor will they
even embrace any other. Rather, with all their physical charms and
splendor, they will pay exclusive attention to that one god only.
However, in the case of those who have not properly given up sexual
misconduct, their goddesses will abandon them. In this way, the
various individual actions yield distinct ripening. This is how
observing, relying on, cultivating, and increasing positive physical
actions lead to rebirth among the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">次復第二,口四善業樂修多作,生於天中。口何者業,生於天處?受何樂報?謂修四種口正行戒。不妄語故,滿語美語,種種實語,常一切時第一妙語,隨口所說,彼語則樂,隨語皆得,不妄語故。不兩舌故,所有軍眾常不破壞,於一切時隨順供養。不惡口故,常聞美妙歌舞、遊戲喜笑等聲,第一悅耳美妙之聲。不綺語故,常出義語,一切諸天愛樂其語,皆信其語,彼於天中如是成就口業果報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3805 “ ‘There is also a second set of factors, divided into
four, that involves enjoyable ripening. When practiced, cultivated,
and increased, this also leads to birth among the gods. What are
those actions that lead to the enjoyments of birth among the gods as
they ripen? They are the four types of proper verbal restraint.
Having given up lying, one’s voice will be clear, pleasant, and
deep. One will always be a highly successful speaker such that
whatever one says it is articulated with ease yet captures the
subject matter accurately. Such is the situation for these gods, and
this is due to the force of having properly relinquished lying. Next,
the relinquishment of divisive talk prevents the destruction of one’s
realm. [F.256.a] Having permanently given up divisive talk, one will
always hear exquisite sounds that are enchanting to the ears as well
as the mind —sounds of singing, dancing, excitement, and rapture.
Giving up irrelevant talk results in having a tongue that is well
proportioned and delicate. 496 One will be a delight to all the gods.
Such are the enjoyments of the effects of virtuous actions of speech.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何者意業,如是天處受何樂果?以不貪故,一切憶念、一切所須,隨念皆得,得已不失,自餘諸天不能侵奪,唯自受用。此果報者,不貪業故。以不瞋故,一切天愛,第一端正,可憙妙色。不邪見故,所求皆得,如所求得,不變不異。如所念得,未曾不得,常具足得。如是略說十善業道所得果報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3806 “ ‘What are the divine mental actions that bring effects
experienced in the heavens? By giving up covetousness, all that one
desires will be obtained simply by thinking of it, what one acquires
will not decay, and other gods will not want to partake of it. Such
are the effects experienced by those who give up covetousness, and
such ripening is not due to anything else. By giving up ill will, one
will be in harmony with everyone else in the heavens. One will also
be endowed with an outstanding body. By giving up wrong views, no
non-Buddhist will venture into any dispute with you. All events will
turn out in perfect accordance with one’s wishes, not in any other
way. Never will there be the slightest lack of anything that one
wishes for. This is a brief explanation of the ripening of the ten
virtuous courses of action.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm; page-break-before: always;">
<span style="font-family: cwTeX 明體; font-size: medium;">若布施者,則得勝報。以布施故,富樂轉勝。以智勝故,勝一切天,一切樂受,<span style="color: maroon;">願是根本</span>——若癡樂者則非是樂——心自在故、福田力故、時自在故、物自在故、信解力故。以自在故,有一善業亦生天中,乃有眾生入於涅槃,何況生天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3807 “ ‘Generosity specifically yields special wealth, while
insight specifically makes everything uniquely outstanding. The
reason for this is that all joys <span style="color: maroon;">are rooted in
insight</span>. All that is not enjoyable is preceded by the delusion
of existence. [F.256.b] Depending on the mind, time, entities, and
one’s good motivation, even just one among the virtuous courses of
action can lead to birth as a god. Since they even propel one toward
the transcendence of suffering, it goes without saying that such
actions can also lead to birth among the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是業報,第一微細,何人不知,則迷業報,迷業報故入於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3808 “ ‘Yet, the ripening of karmic actions is extremely
subtle. The ignorant are therefore unaware of the ripening of karmic
actions and thus, in their delusion, end up rushing toward the hells.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此如所說十善業道,若王修行,或國土人、或王軍眾,以王因緣皆行十善。王若如是修十善業,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以行十善善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3809 “ ‘When a king practices these ten virtuous courses of
action as just explained, all of his lands and cities will abide by
his rule. When the king’s body disintegrates, the ripening of these
acts will after his death make him go to the joyous higher realms and
become ruler of the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">30.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是第三十,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">第三十者,謂信因緣</span>。信因緣王、若大臣等,不迷業報,意常正念,於境界中不放逸行。<span style="color: maroon;">彼因名為果種子因,緣於時處具足和合</span>。彼名信因。若信因者,亦信於果,彼以如是諦見因果,不作惡業。猶如種子與芽為因,如是諦見、信因緣故,不迷業報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3810 “ ‘There is also another quality that a king should
cultivate. What is that? Proper consideration of cause and effect. A
king or minister who has proper awareness of cause and effect will
not be deluded. His mind will remain composed in recognition of
karmic actions and their ripening, and he will not engage with
objects carelessly. Here <span style="color: maroon;">cause is like the seed
of a fruit. Conditions are like the passing of the seasons and the
proper soil</span>. Those who do not disregard causes or conditions
will perceive the reality of cause and effect. Such people do not
engage in unwholesome actions. As with the combination of causes and
conditions pertaining to a seed and its sprout, one will be free from
delusion regarding karmic actions and the ripening of their effects.
[F.257.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼如是業,有善不善,生死相續不斷不絕,種種苦樂,能令眾生處處受生,有中流轉。如是有中相續輪轉,在於地獄、餓鬼、畜生、天、人之中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3811 “ ‘Both virtuous and unvirtuous actions constitute the
path of rebirth. Those actions give rise to the many different forms
of pleasure and pain that are encountered in cyclic existence. The
continua of living beings are formed by such actions, and that
conditioning keeps them confined to the realms of hell beings,
starving spirits, and animals, or the realms of gods and humans.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">有三種行:一、福業行;二、罪業行;三、不動行,謂四禪行。彼福業行是天人因;彼罪業行,地獄等因;彼不動行,<span style="color: maroon;">是色界因</span>。彼三種界,王若於中唯諦知因,彼王不迷生死曠野。如是一切,此有為中,所謂因果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this way, the three realms are produced by virtuous, unvirtuous, and
immovable actions. That is to say, life as a god or human is caused
by the conditioning of virtuous actions, unvirtuous actions lead to
the hells, <span style="color: maroon;">and immovable actions lead to the
form and formless realms</span>. When a king truly sees the mere
causes of life in those three realms, he will no longer be deluded
within the wilderness of cyclic existence. In short, therefore, all
these conditioned factors are causes and effects. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">王信因果,過不能壞,以能畏過,故不造作不善之業,常作善業。王若如是信於因緣功德力故,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以信因緣善業因故。一切眾生第一勝法,謂信因緣。是故王者應當精勤修習此法、受持此法,謂信因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">A
king who perceives causes and effects will not be brought down by
flaws. He will not engage in any unvirtuous actions, influenced by
the terrifying horrors of misdeeds. Rather, he will constantly engage
in what is virtuous. Upon the disintegration of his body, he will go
the joyous higher realms and be born in the world of the gods. The
foremost way to engage the mind is known as proper consideration of
conditions. Therefore, this must be kept in mind by a king who
perseveres in these teachings. This is the way of proper awareness of
causes and conditions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">31.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是三十一,應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">三十一者,謂供養天</span>。以何因緣供養彼天?善業行故,得生天中,有大神通,若我造作不善業道,能遮止我。若夜若晝恒常供養,一切所作皆能調伏,能於夢中示善不善。一切國土不饒益時,能為作護,令入善法。彼天如是能遮不善,若夜若晝常能擁護,猶如父母無量方便種種擁護。應供養天,彼能作善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3812 “ ‘There is also another factor that a king should
diligently pursue in various ways. What is that? Worshiping the gods.
Gods that engage in the conduct of positive actions will voluntarily
assist in one’s own practice of positive actions, and they will
prevent any obstacles to the manifestation of virtuous qualities.
[F.257.b] Those who worship such gods during both day and night will
receive their assistance. The gods will even reveal good and bad
omens in one’s dreams. They will protect the realm from destruction
and constantly inspire people toward virtuous actions. Those who
practice accordingly will be protected day and night. It is therefore
only appropriate to worship virtuous gods in various ways, as if they
were one’s father or mother.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故王者供養彼天,以愛法故,離於惡業,不為侵他,非邪見故。無如是意:離天無業,此天造作。一切世間無如是心:一切苦樂皆天所作。無如是心:供養於天,如是供養,為利益我不失饒益。非謗因果,非邪見心,彼王如是供養天故,得他供養。王若如是常供養天,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以供養天善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3813 “ ‘Hence, a king should always worship the gods. He should
do so by means of a ritual that accords with the Dharma and without
any involvement in negative actions due to desire or specific
precepts. He should do so without causing harm 497 and without taking
any oath based on wrong views. He should worship the gods in a way
that is disengaged from the causes and the mindset that create the
karmic actions and sufferings of all beings. Due to the quality of
the divine assistance he receives, a king who worships in this way
will never fail in his objectives. He will never disregard cause and
effect. He will not develop wrong views. He will offer constant
worship. When his body disintegrates, the causes and conditions
associated with such actions will make him go to the joyous higher
realms and be born as the king of the gods in the Heaven Free from
Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">32.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是三十二。王者應作,成就相應,現在、未來二世利益。<span style="color: maroon;">三十二者,謂一切時正護國土</span>。正護國王,隨順法行,猶如父母,一切畏處,施與無畏。施無畏故,晝夜常恒善法增長,一切軍眾皆悉敬愛,心不捨離。國內人民,或獻財物或復讚歎,稱王善名。或時晝夜心常思惟,欲令其人得安隱樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3814 “ ‘There is also another quality that a king should
cultivate. What is that? Sustaining the people. A king who truly
sustains his people will observe and follow the Dharma and will grant
his people freedom from fear, as if he were their mother or father.
As he grants them freedom from all fears, a river of virtuous
qualities will flow and increase throughout day and night. [F.258.a]
The inhabitants of his cities will regard him with fondness and
affection and will therefore provide him with wealth and praise.
Throughout day and night, they will be concerned with his happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼王如是利益一切諸眾生故,是以令王自在增長。多自在故,五穀成熟,國土增長,一切軍眾皆悉增長。國內耆宿,願王熾盛。彼如是王,正護國土,法、財、名三,日日增長,和合相應。王若如是正護國土,於一切時利益國土,離瞋、離貪,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以護國土善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3815 “ ‘A king who practices in this way will expand his sphere
of influence, because he is doing what benefits all beings. As his
rule expands, the harvests will be bountiful and the population will
flourish. As the cities thrive, the king himself will also prosper. A
king who sustains the populace in this way will always be righteous,
wealthy, and famous. Such an excellent being will continue to nourish
his subjects. Since he always wishes to benefit people and is free
from ill will and covetousness, he will upon the destruction of his
body go to the joyous higher realms and become the ruler of the gods
in the Heaven Free from Strife. Such is the power of the causes and
conditions he created in the past.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">33.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是三十三,王者應作,成就相應,現在、未來二世利益。<span style="color: maroon;">三十三者,謂一切時正護妻子</span>。護妻子故,妻子得樂,王、若大臣無量福德,多種福德和集增長。若有財物,有何者物,何處何時有物,不惜給與妻子。若與財物、若與飲食、若與床敷、若與衣服,若或抱持,愛語信任,令心歡喜,施與無畏。如力分與,施與妻子。舍內得福,作無量種舍內福德,此護妻子有大福德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3816 “ ‘A king who practices and adheres to the Dharma should
also cultivate another quality. What is that? Providing his sons and
daughters with happiness. A king or royal minister who provides his
sons and daughters with happiness brings about a continuous increase
in many forms of merit. Regardless of his situation, circumstances,
or possessions, he will give everything to them whenever he has
something to give. [F.258.b] In this way, he enthusiastically
provides them with material things, food, drink, and clothing. He
will embrace them, speak pleasantly, and make them feel confident,
joyful, and fearless. Great merits will blossom from his sons and
daughters, and when such great merits emerge from his home in a wide
variety of ways, that is what is known as taking good care of one’s
children.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若復有人無憐愍心,或為貪覆,不憐妻子。彼人之心甚於惡獸殺生食肉,食屎獸等。若人不能出家住法,彼人應當如力如分正護妻子,令得安樂。若自有力,無憐愍心,不護妻子,如是之人不名在家,不名出家。是故應以資生布施及餘物施,若教持戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3817 “ ‘Without falling prey to miserliness or becoming
oppressed by desire, he has compassion for his sons and daughters. As
he provides them material things and protects them from violence,
they will excel in his presence. Therefore, those who cannot
faithfully take ordination should sincerely care for their children.
People who have the resources but are so miserly that they do not
care for their children according to their means are neither
householders nor monks. Therefore, a king or royal minister should
take care of his children by giving them material gifts while also
instilling in them a sense of discipline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">王、若大臣能令妻子受戒持戒,教令布施,教令習智,更餘次第正護其樂,次第如力。王、若大臣如是作者,久時受樂,久時壽命。王若如是正護妻子,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以護妻子善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">He
should establish his sons and daughters in discipline, encourage
their practice of generosity, and help them cultivate insight. While
sustaining and raising his children in genuine happiness, he should
continuously provide for them according to his capacity. In this way
a king or royal minister will sustain his children and bring them
lasting happiness. When later his body disintegrates, he will go to
the joyous higher realms and become the ruler of the gods in the
Heaven Free from Strife. Such is the force of those causes and
conditions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">34.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是三十四應勤修習,成就相應,現在、未來二世利益。<span style="color: maroon;">三十四者,謂常習智</span>。習智者名一切苦滅,出離一切生死之因。若能決定習智者,好。彼智者名:於入大闇、墮在闇中得無量種衰惱之者,照明如燈;</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3818 “ ‘There is also another factor that a king should pursue
diligently and in numerous ways. He must cultivate insight by all
means. Cultivating insight [F.259.a] destroys all suffering and is
the cause of deliverance from cyclic existence. Hence, a king must by
all means train in that. Insight is the lamp for those who have
fallen into the great darkness of cyclic existence and are lost in
the darkness of numerous sufferings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">生死曠野嶮道資糧;盲者眼目;無力者力;無伴者伴;無救者救;病者良藥;迷者導師;生死曠野嶮道、遠行飢渴乏者之清冷水、之飲食也;繫縛生死牢獄之者出要之因;無親友者則能與作利益親友;與無目者作光明眼。能於死時,而作強伴。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">It
is a jewel for the destitute in cyclic existence, an eye for the
blind, strength for the powerless, a friend of the friendless, a
protector of the exposed, a medicine for those tormented by disease,
a guide for those without a path, a cooling rain for those tormented
by craving in the wilderness of cyclic existence, the cause of
deliverance for those bound in the prison of cyclic existence, a
helping friend for those who have none, clear vision for those who
are blinded, and a powerful friend at the time and place of one’s
execution. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">閻摩羅人來近至時,於死滅時,作大力伴。一切惡處能為閉塞。於欲墮墜大嶮堓者,如手接取。若作同侶,得一切樂。於裸露者,是好衣服,無能劫奪。若有怖畏破戒罪、火熱惱逼者,能作無量多枝葉花、清冷蔭影具足之樹。一切眾生眼所矚者,皆生愛樂。是故,智勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
the henchmen of the Lord of Death are near and death is approaching,
insight is a powerful friend who leads one away from the terrors of
the lower realms. Insight is a friend who takes one by the hand and
saves one from treacherous passes and chasms, leading one toward all
types of happiness. For those scorched by the sun, insight is a
priceless garment. For those tormented by the terrifying heat of
flawed discipline, insight is like the cool shade of a tree with many
great branches and a dense canopy of twigs, shoots, leaves, and
flowers [F.259.b] that brings joy to everyone who sees or touches it.
Therefore, insight is most special indeed. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於無始來流轉世界諸眾生等,能與現在、未來世樂,更無餘法能作樂因,如一智也。常應識知種種修習,心行正道,心善思惟,心中安住。共餘法動,無量種意,初中不善,智則能除,能示實道。此則安隱,一切饒益皆能成就,示涅槃城,常應修習。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3819 “ ‘Ah! Whether in this life or the next, there is, and has
been since time without beginning, no other way to advance. Insight
exclusively possesses such qualities, and by correctly cultivating
this knowledge, one comes to realize the true path. By carefully
discerning things and keeping insight in mind, one will eventually
actualize its qualities. One must develop decisive certainty and
extensive knowledge. Insight paints beautiful scenes throughout the
beginning, middle, and end. Insight reveals the path of reality. It
reveals the city of the transcendence of suffering, free from
attachments to any desired objective. Insight should always be
cultivated.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以修習故、善識知故,生人天中,為王、為勝。智火能燒一切煩惱,乃至後時得寂滅樂,更無異法能令出離一切生死如此智者。是故希望一切地者,應當思惟修習此智,為他人說。王若如是常修習智,為他而說,樂修多作,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,後正流轉,身壞命終生於善道,天世界中為夜摩王。以能修習多智因故,終得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3820 “ ‘A king who cultivates insight will rule for a long time
and be appreciated by the people of his cities. Other kings will be
unable to conquer him. He will be sustained for a long period and not
be subject to suffering. His enjoyments will long endure as he passes
from one happy state to the next. When his body disintegrates, he
will after his death go to the joyous higher realms and become the
ruler of the gods in the Heaven Free from Strife. Such is the
condition of the ripening of his causal actions from the past.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">35.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是三十五,應勤捨離,成就相應,現在、未來二世利益。<span style="color: maroon;">三十五者,所謂不樂一切境界</span>。若剎利王樂於境界,如是王者,不得安隱。若王樂聲觸味香色一切方便,不得安隱,亦復不能正護國土,亦復不能正護自身。常樂境界,常著心故,失法、物、名,三皆退壞。樂境界王,餘王能破;他破壞故,自軍眾等皆生厭惡,不復愛樂;以厭離故,則失王位,而得衰惱;得衰惱故,或失壽命。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3821 “ ‘There is also another quality that a king should
endeavor to cultivate. What is that? Not being led astray by objects.
A king who is obsessed with objects will be overcome by sounds,
textures, tastes, forms, and smells that are otherwise agreeable and
excellent. He will be unable to act virtuously in any way. [F.260.a]
Therefore, his objects will fail to bring him any happiness. He will
not be able to engage meaningfully with any objects, and while his
mind is occupied with these objects, his righteousness, wealth, and
fame will diminish. As he fails in all these regards, opposing kings
will be able to damage him. When that happens, the people in his
cities will become displeased with him, and thus the king may lose
his realm. He will descend into great suffering and may even lose his
life.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故王者不用縱心樂著境界。若不縱心大樂境界,彼王則能正護自法,或時心淨,正攝色聲香味觸等,不能動心。久時為王,王領國土一切軍眾不厭不捨,是故他王不能破壞,命住久時,不得熱惱,久時受樂。今既受樂,後生樂處。王若如是不樂境界,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。不樂境界善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
one should not become obsessed with objects. A king who is not
obsessed with objects, who rules in accordance with the Dharma, and
who is even-minded cannot be led astray by sounds, textures, tastes,
forms, or smells. A king who takes care of his people in such a way
will always be righteous, wealthy, and famous. With such excellent
qualities, he will continue to sustain his subjects. Always intent on
benefiting the populace and being free from ill will and
covetousness, such a king will, upon the disintegration of his body,
go to the joyous higher realms and become the ruler of the gods in
the Heaven Free from Strife. Such is the force of the causes and
conditions of his past actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">36.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是三十六,王不應作,成就相應,現在、未來二世利益。<span style="color: maroon;">三十六者,所謂不令惡人住國</span>。不調伏者,不令住國。若諸惡人惡業破戒,令住國者,彼王則不久時為王,則於彼人必得殃禍。彼大過故,國人破壞,自在劣減,五穀不登,人不作業,王則不能正護國土,一切國人於王不樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3822 “ ‘There is also another factor that a king should avoid.
What is that? A king should not harbor incorrigible people in his
country. If a king harbors in his realm incorrigible people, such as
evildoers and people with flawed discipline, their severe flaws will
soon bring great misfortune. The realm will be destroyed, and the
king will lose his reign. [F.260.b] The crops will not ripen,
projects will come to nothing, people will not be properly taken care
of, and the populace will lose its fondness for the king.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">住國土天,不生憐愍,以其國內惡人住故,以其國有不調人故。彼調伏人亦不調伏,第一修業福德之人近惡人故,彼則有失。是故王者,不調伏人不令住國。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
gods of the land will also not be kindly disposed when incorrigible
people are harbored in the country. Incorrigible people will corrupt
even the most well-trained individuals, because everyone depends on
the character of one’s companions. Hence, if people with good
qualities associate with people of a different kind, their qualities
will be wasted. For such reasons, a king should not harbor
incorrigible people.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王不令不調伏人住其國者,惡法行人則不住國。以不住國,則無上過,又復常能正護國土。一切國人皆悉知王不令惡人住在國內,則不作惡,一切國人皆修行法,不作非法。彼能如是隨法行王,一切意念皆悉成就,一切國人皆知法律,依法律行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3823 “ ‘A king who does not harbor unwholesome people who are
incorrigible and whose conduct is wicked will not incur the flaws
just explained. He will take good care of his people and will not
permit people who do not follow the Dharma to stay in his realm. As
his people follow the Dharma, he will not appreciate those who act
against the Dharma. Those who follow and adhere to the Dharma have
excellent intentions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">餘不饒益,不生不起。彼王如是以法為救、以法為伴。王若如是以法為本,不令惡人住其國內,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以離惡人善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
his realm will not suffer destruction or any other misfortune. A king
for whom the Dharma is the sole refuge, friend, and support will,
upon the destruction of his body, go to the joyous higher realms and
become the ruler of the gods in the Heaven Free from Strife. Such is
the force of those causes and conditions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">37.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又,剎利王復有一法是三十七,王應勤修,多獲福德,一切國人皆不厭惡,成就相應,現在、未來二世利益。<span style="color: maroon;">三十七者,所謂依前過去舊法,不斷先得,依法而與</span>。使人、軍眾、一切人民先來得者,不斷不奪,若地、若物,依本常與。若有何人種姓次第先來得者,隨相應與。一切人民則於其王不生厭惡,左右軍眾一切不能迭相妨礙。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3824 “ ‘There is also another factor that a king should endeavor
to cultivate in order to be righteous and which will prevent him
from being attached. What is that? He should provide land and wealth
from his current household possessions to his servants. He should
give such things to those servants that belong to his household.
[F.261.a] In this regard, he must not be easily displeased with them.
He should also not indulge with his servants, nor should he feel
weary of them. By distributing land he ensures that the servants do
not leave their places.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">王不憂悔、不生熱惱,王位不動,國土不亂,恒常正住,一切職人不偏斷事,強不陵弱,不違法律,一切國人如自業作,心生歡喜。天心喜故,以時降雨,寒暑隨時,常豐不儉,無刀兵劫,龍心不瞋。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Such
a king will be free from concerns and live in the most excellent way.
He will not have to engage in commerce. He will be powerful and
utterly unassailable by those of lesser strength. He will not crave
for things but be content with what his own karmic actions provide.
In his lands, the gods will not bring untimely rains, the sun will
not burn out of season, no famine will occur, and there will be no
armed struggles.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切善天,不捨其國,行於餘國。彼王國土以行法故,餘天不壞。以人因緣,是故有天;以人力故,天則有力。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
gods will not abandon his land to go elsewhere, nor will his land be
laid to waste and destroyed by other gods. Both humans and gods will
flourish due to the strength of humans. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼王既知如是過已,依先舊與,不斷不奪。若王善行第一法行,於國內人,依次第來隨相應與,依祖父來隨所應與。若王國土令法久住,依法正護,如彼次第依分而與,如是次第依法王者,一切天眾不求其便,護其國土,彼王大富,國土具足。以大富故,布施作福,持戒修智。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3825 “ ‘A king who understands the flaws of people does not
harbor unwholesome individuals. Rather, he will keep in his realm
only people who do what is virtuous, who have supreme conduct, and
who excel in observing the Dharma, and thus his realm will be
sustained and cared for by the gods. Hence, since the gods are fond
of his realm and protect it, other gods will be unable to create
obstacles. As the king prospers, he will practice generosity within
his realm, do what is meritorious, observe discipline, and be
insightful. [F.261.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">王若如是依隨法行,功德因緣,於現在世常得安樂、常有利益,能護國土、能護自身,善人所讚,身壞命終生於善道,天世界中為夜摩王。以不違法善業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">A
king who possesses such excellence and who practices the Dharma in a
supreme way will be most beautiful in this world, and, when his body
disintegrates, he will after his death go to the joyous higher realms
and become the ruler of the gods in the Heaven Free from Strife. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王成就此如是等三十七法,攝取彼法、安住彼法,一切功德皆悉具足。彼從樂處,復得樂處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3826 “ ‘A king who observes the thirty-five points just
explained will be well protected and come to possess all good
qualities. His enjoyments will be exceptional.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,彼名善時鵝王,為說過去尸棄如來所說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王軍眾淨,法行制諸根,彼則有法慧,生天世界中。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.35.1-36</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3827 “At this point Auspicious Time, king of the garuḍas, will
recite Śikhin’s verses as follows: “ ‘Surrounded by a pure
retinue, Practicing the Dharma, and with his faculties tamed, The
wise king who practices the Dharma Will be born in the heavens.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王時賦稅,依法而受取,彼則捨離貪,為夜摩天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3828 “ ‘He who determines the proper time, Delights in the
Dharma, And is free from craving Will excel in the Heaven Free from
Strife. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王忍愛語,瞋喜不能動,彼護國土故,生天中最勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3829 “ ‘He who is patient, speaks in pleasant ways, And is
guarded against anger and agitation Will rule great domains And
become the chief among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王不朋諍,不看友非友,彼則心平等,得天眾中勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3830 “ ‘A king who is pure and impartial Is not overcome by
friend or foe. Because he rules in a most balanced manner, He becomes
suited for the world of the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王勤敬宿,供養諸尊長,彼意堅不貪,得為天中王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3831 “ ‘He who is delighted by his elders and the gods, Who
worships the masters, Is free from craving, and has a steadfast mind
Will be resplendent among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王依先世,隨祖父法與,彼不奪眾生,得為天中王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3832 “ ‘He who repays the generosity Rendered by his father
Cannot be harmed by spirits And will be born a god. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王修施戒,說法制諸根,彼護國土人,天世界中貴。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3833 “ ‘A king who endeavors to be generous and disciplined,
Who speaks the Dharma and whose senses are subdued, Will maintain
excellence on earth And become a ruler in the divine worlds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王捨非法,攝取行法者,彼正法持戒,生天中最勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3834 “ ‘He who does not support those opposed to the Dharma But
appreciates those who follow the Dharma Will, due to his pure Dharma
ways, Become the ruler of the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王離婦女,唯親近善人,彼則無垢意,生天中為王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3835 “ ‘A king who is not swayed by women But always remains a
ruler of good people [F.262.a] With stainless and refined
intelligence Will take birth in the world of the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王不普信,唯攝取善人,彼命終真見,夜摩天中勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3836 “ ‘He who does not believe everything he hears Yet drinks
the nectar Of listening to the trustworthy Will reside as the head of
the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王愛善名,不貪著財物,彼離貪垢故,為夜摩天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3837 “ ‘He who wants fame But not material things Is free from
the stains of craving And will be the ruler of the gods in the Heaven
Free from Strife. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王不邪見,心愛樂正見,彼淨見不動,為夜摩天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3838 “ ‘He who does not harbor wrong views But is fond of
observing reality Will not be shaken by views And will become
foremost among the gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王勤施戒,亦常修行智,彼得諸國土,後生為天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3839 “ ‘He who is constantly generous and disciplined And
always proceeds with insight Will prevail everywhere on earth And
later become the ruler of the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王常愛語,生他人最樂,彼得土清涼,生天中最勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3840 “ ‘A king whose words Are most delightful to hear,
Pleasant to listen to, and thoroughly satisfying Will in the end be
born among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王實語說,不動如須彌,彼登實階梯,天眾中如幢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3841 “ ‘He whose words are nondeceptive, Who is immovable like
a mountain, And who ascends the staircase of the truth Will in the
end reside among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王無因緣,不舉下軍眾,彼王民不厭,命終為天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3842 “ ‘A king who does not cause resources To suddenly
increase or decrease But issues excellent decrees Is certain to be
born among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王知好惡,亦知有力無,彼王有慧力,生夜摩為王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3843 “ ‘He who knows how people differ And how strength differs
from weakness Possesses great strength of mind And will be the ruler
of the gods in the Heaven Free from Strife. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">三界第一勝,所謂名三寶,王若能供養,彼王則生天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3844 “ ‘The Three Jewels Are beyond the three realms. A ruler
who worships them Will be born among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王時見人,能利益國土,彼離慢心儉,生天中最勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3845 “ ‘He who shows when the time is right, Who delights in
benefiting his people, And who is free from excitement and anxiety
Will be considered by the gods as their lord. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王離睡垢,則離於癡過,彼智境相應,決定為天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3846 “ ‘He who is free from the stains of sleep, Who has given
up the flaws of being in crowds And possesses the practice of
insight, Is most certain to become a god.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王離懈怠,常堅固精進,彼能竭過海,來世為天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3847 “ ‘He who is free from the flaws of laziness, Who is
steadfast and subdues rivals, Will overcome all defects And proceed
after this life to the heavens. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王友堅固,常隨法行者,彼善友圍遶,生天為天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3848 “ ‘A king who is a steadfast friend [F.262.b] Will, in all
his activities,Be surrounded by true friends And become the ruler of
the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王離惡友,常捨離不近,彼則離諂毒,生天為天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3849 “ ‘He who does not associate with the deceitful But steers
clear of such people Will be freed from the realms of destruction And
excel among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王持瞋害,不樂作惡業,彼離惡垢故,常為天中王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3850 “ ‘He who gives up anger and agitation And has no fondness
for unwholesomeness Washes off the mud of unwholesomeness And will
always rule the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王不貪味,唯愛樂善法,彼能示善道,黠慧生勝處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3851 “ ‘A holy being who is unattached to food and drink But
constantly attached to virtue Will see the Dharma clearly And be
magnificent due to his superior mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王善思惟,隨順善法行,彼如法見道,到夜摩天處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3852“ ‘He who is attentive to wholesome matters And engages
with the sacred Dharma Will, through the instructions of the sacred
Dharma, Enter among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王時速作,依如是法行,彼速離諸苦,為夜摩天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3853 “ ‘He who does not procrastinate but acts swiftly,
Following the Dharma, Will soon be free from suffering And arrive at
the world of the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王法利國,或以王法護,彼為人所讚,生天天亦讚。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3854 “ ‘A king who always sustains His people with the Dharma
Masters qualities that are highly praised And, in the world of the
gods, will become their lord. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王行十善,是如來所說,彼是修行法,生天為天王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3855 “ ‘The one who understands the explanation Of the ten
virtuous factors And wisely puts them into practice Will achieve a
beauty that is greater than the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王信因緣,如是道非道,彼則離見垢,黠慧生天勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3856 “ ‘He who sees causes and conditions clearly And discerns
the path from what is not the path Becomes free from the stains of
views And achieves extraordinary wisdom. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王供養天,如所應而作,彼得天供養,生天中最勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3857 “ ‘A ruler who correctly engages In worship of the gods
Will, through his offerings to the gods, Become their superior. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王護妻子,心意不濁亂,彼自妻知足,生天中最勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3858 “ ‘He who with an unblemished mind Takes care of his sons
and daughters And is content with his wife Will become lord of the
gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王遠境界,愚癡所愛者,彼則是持戒,當生天為王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3859 “ ‘The disciplined one who remains unaffected By the
objects that attract all those who are childish And who observes
continuous discipline Will go to the land of the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王捨惡人,近依法行者,彼是善法王,應為夜摩王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3860 “ ‘He who always abandons incorrigible beings, Who follows
the Dharma in whatever he attends to, And who has pure concern for
the sacred Dharma Will possess the full potential to become a god.
[F.263.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若王依法行,是護國土主,應一切地主,亦堪夜摩王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3861 “ ‘A king who rules With laws that are rooted in what is
proper Will receive praises throughout the land And become the master
of the Heaven Free from Strife.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是彼名善時鵝王,以願力故,生彼天中而作鵝王,既見天主牟修樓陀,念本生時從尸棄佛所聞經法,為令天主牟修樓陀心歡喜故,如是說已,語天王言:天王當知!業如是故,得此天處,以大法勝,故得此處。若得此處不放逸行,於後退時,心不生悔。命盡死時,醜面可畏地獄之使,不來現前。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3862 “In this way, the swan king, Auspicious Time, who was born
by the power of his past aspirations, recollects his previous lives
and thus teaches the words of Śikhin to Musulundha in order to
delight him. He then proclaims, ‘This realm is not attained
randomly. You have won it by virtue of great and special qualities.
Those who, upon attaining this realm, make sure to avoid ruin by
carelessness will later not have to experience the torment of regret.
When the time of their death arrives, the harbingers of hell with
their grimacing faces will certainly not gather around them.</span></span></p><span style="font-size: medium;"></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> </span></span>
</p><span style="font-size: medium;">
</span><p><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-20825053451606214542022-02-15T19:14:00.002+08:002022-03-30T18:24:49.841+08:00六門陀羅尼經<p style="break-before: page; page-break-before: always;"><span style="font-size: medium;"> <span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">No.
1360</span></span><span face="cwTeX 明體">,六門陀羅尼經,大唐三藏法師玄奘奉 詔譯</span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><a href="https://cbetaonline.dila.edu.tw/zh/T1360_001">https://cbetaonline.dila.edu.tw/zh/T1360_001</a></span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">No.
1361</span></span><span face="cwTeX 明體" style="font-size: medium;">,六門陀羅尼經論,世親菩薩造</span></p><span style="font-size: medium;">
</span><p><span face="cwTeX 明體" style="font-size: medium;">六門陀羅尼經論廣釋,尊者智威造</span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><a href="https://cbetaonline.dila.edu.tw/zh/T1361_001">https://cbetaonline.dila.edu.tw/zh/T1361_001</a></span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">ṣaṇmukhī-dhāraṇī
<a href="http://www.dsbcproject.org/canon-text/content/19/221">http://www.dsbcproject.org/canon-text/content/19/221</a></span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Ṣaṇmukhīdhāraṇī
</span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><a href="https://read.84000.co/translation/toh141.html">https://read.84000.co/translation/toh141.html</a></span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 620px;">
<colgroup><col width="610"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="610">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">oṃ
namo buddhāya || evaṃ mayā śrutam ekasmin samaye bhagavān
śuddhāvāsoparigaganatala-pratiṣṭhite sapta-ratna pravibha
kta-vicitra-ratna-vyūhe mahā-maṇḍalamāḍe viharati sma||
asaṃ-khyeyena bodhi sa[t]tva-gaṇena sār(d)dhaṃ || </span></span>
</p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="610">
<p><span face="cwTeX 明體" style="font-size: medium;">如是我聞。一時,薄伽梵在淨居天上,依空而住眾妙七寶莊嚴道場,與無央數菩薩眾俱。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="610">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Homage
to Mañjuśrī Kumārabhūta. Thus did I hear at one time. The
Bhagavān was dwelling together with anassembly of innumerable
bodhisattvas in a pavilion ornately decorated with the seven kinds
of precious jewels that was located in the firmament of the sky
above Śuddhāvāsa.</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="610">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:敬禮圓滿六度乘,及以善巧六處者,并能具足六神通,然後廣開六門義。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">經曰</span><span style="color: maroon;">:</span><span style="color: maroon;">如是我聞一時者。</span>此即是其集經者辭。為欲顯示如來所說諸餘經等,相連故也。若不如是,不相連故。即便輕賤,不生恭敬。又涅槃時,世尊告曰:我滅度後,汝等善男子當結集法,應置如是我聞等辭,結集一切。今欲隨順先言教故,為結集時,勸請菩薩而有請言:汝何所聞?當如是說。菩薩答言:如是我聞。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">如是</span>者,是答辭也。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">我</span>者,非轉聞故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">聞</span>者,耳識持故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">一</span><span style="color: maroon;">時</span>者,謂於一時,聞此法時。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">薄伽梵</span>者,而能降伏貪等故也。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">在淨居天上</span><span style="color: maroon;">,</span><span style="color: maroon;">依空而住</span>者,謂於何處與十地自在及大自在諸天子等所住處也。為彼宮殿在色究竟上空界住故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">眾妙七寶莊嚴</span>者,為諸端嚴而莊飾故。何故住此處耶?為顯此法非是異生同共有故。何故而偏告於菩薩?為表此法不與聲聞等而共有故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7)</span></span><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: maroon;">與無央數菩薩眾</span>者,有二因緣,菩薩無數,謂功德無數及數無數也。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">tatra
khalu bhagavān bodhisa[t]tvān āmantrayate sma || udgṛhṇīdhavaṃ
yūyaṃ kulaputrā imāṃ ṣaṇmukhī-nāma-dhāraṇīṃ
sarva-jagad-dhitārthaṃ || tad-yatheyaṃ ||</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">爾時,世尊告諸菩薩:善男子若欲利益、安樂眾生。汝當受此六門陀羅尼法。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">On
that occasion, the Bhagavān said to the bodhisattvas, “Children
of a noble family, [F.299.b] may you uphold The Dhāraṇī of the
Six Gates for the benefit and well-being of the whole world. It is
as follows:</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:言<span style="color: maroon;">利益</span><span style="color: maroon;">、</span><span style="color: maroon;">安樂有情</span>者,為欲令得增上之生及解脫故。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[1]
saṃsāre saṃsarato yo me kaścid duḥkhānubhavaḥ sa mā
bhūt sarva samatā 'pratisaṃvidita-lakṣaṇaḥ|</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span face="cwTeX 明體" style="font-size: medium;">謂我流轉於生死中,諸所受苦,勿令眾生同受斯苦。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;"><span style="color: #801900;">智威所引經</span><span style="color: #801900;">:</span><span style="color: #801900;">謂我流轉於生死中諸所受苦</span><span style="color: #801900;">,</span><span style="color: #801900;">於諸有情願證平等</span>。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">As
I pass through life after life in saṃsāra, whatever suffering I
experience, may it not be characterized by my not understanding
that it is the same for all beings.</span></span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[2]
yaś ca me kaścil laukika-sampatti-sukhānubhavaḥ sa bhavatu
sarva-sa[t]tva-sādhāraṇa-pa ribhogaḥ | </span></span>
</p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span face="cwTeX 明體" style="font-size: medium;">諸有所受富貴世樂,願諸眾生同受斯樂。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;"><span style="color: #801900;">智威所引經</span><span style="color: #801900;">:</span><span style="color: #801900;">我有所受富貴世樂</span><span style="color: #801900;">,</span><span style="color: #801900;">願諸有情同受斯樂。</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">Whatever
happiness due to worldly success I experience, may I make use of
it in common with all beings to bring about thorough
understanding.</span></span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[3]
yac ca me kiñcit pāpa-karm[ā]kuśala-mūlaṃ karmāvaraṇaṃ
tan mā bhūd apratideśanānuttarayā pratideśanayā|</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;">我所作惡,若未先悔,終不發言,稱無上法。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;"><span style="color: #801900;">智威所引經</span><span style="color: #801900;">:</span><span style="color: #801900;">我所作惡</span><span style="color: #801900;">,</span><span style="color: #801900;">若先未悔</span>。<span style="color: #801900;">以無上懺悔</span><span style="color: #801900;">,</span><span style="color: #801900;">願懺悔之。</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">Whatever
misdeeds and non-virtuous actions I have done, may I not fail to
confess each one of them through unsurpassed confession.</span></span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[4]
yāni ca me māra-karmāṇi tāni mā bhūvann aparijñātāny
anuttarayā parijñayā|</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span face="cwTeX 明體" style="font-size: medium;">我諸所有眾魔之業,若未先覺,終不舉心,緣無上法。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;"><span style="color: #801900;">智威所引經</span><span style="color: #801900;">:</span><span style="color: #801900;">我諸所有眾魔之業</span><span style="color: #801900;">,</span><span style="color: #801900;">若未先覺。以無上覺知</span><span style="color: #801900;">,</span><span style="color: #801900;">願令覺悟。</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">Whatever
demonic actions have been done to me, may I not fail to thoroughly
understand them through unsurpassed thorough understanding.</span></span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[5]
yac ca me kiñcit pāramitopasaṃhi taṃ kuśala-mūlaṃ
laukika-lokottaraṃ vā tad bhavatu sarva-sa[t]tvānām
anuttara-jñānaṃ | </span></span>
</p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span face="cwTeX 明體" style="font-size: medium;">我諸所有波羅蜜多所攝一切世及出世廣大善根,願諸眾生皆當速證無上智果。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;"><span style="color: #801900;">智威所引經</span><span style="color: #801900;">:</span><span style="color: #801900;">我諸所有波羅蜜多所攝一切世及出世廣大善根</span><span style="color: #801900;">,</span><span style="color: #801900;">願諸有情皆當速證無上智果</span>。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">Whatever
roots of virtue I may have, both mundane and supramundane, endowed
with the perfections, may they become the fruit of unsurpassable
wisdom for all beings.</span></span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">8.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[6]
yā ca me vimuktiḥ sā bhavatu sarva-sa[t]tva-vimokṣāya | mā
ca me bhūt saṃsāre nirvāṇe prati-ṣṭhitatā || </span></span>
</p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span><span face="cwTeX 明體" style="font-size: medium;">我證解脫,亦願眾生皆得解脫,勿令住著生死、涅槃。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;"><span style="color: #801900;">智威所引經</span><span style="color: #801900;">:</span><span style="color: #801900;">我證解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">亦願有情皆得解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">勿令住著生死涅槃</span>。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">Whatever
liberation I may have, through it may all sentient beings be
released. May I stay neither in saṃsāra nor in nirvāṇa.</span></span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">9.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">陀羅尼曰:懺謎懺謎</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">莫閉反</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span><span face="cwTeX 明體" style="font-size: medium;"> 羼諦羼諦 跋迭麗跋迭麗 穌跋迭麗穌跋迭麗 諦誓諦誓戰迭麗戰迭麗 戰迭邏伐底</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">丁履反</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span><span face="cwTeX 明體" style="font-size: medium;">低殊伐底 達磨伐底 薩縛結隷鑠 毘輸達儞 薩縛阿剌託 莎達儞 末諾僧輸達儞
莎訶</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">tad-yathā
|| oṃ kṣame kṣame | kṣānte kṣānte | dame dame | dānte
dānte | bhadre bhadre |subhadre subhadre | candre candre |
sucandre sucandre| candra-kiraṇe | candra-vati | tejo-vati |
dhana-vati | dharma-vati || brahma-vati | sarva-kleśa-viśodhani
| sarvārtha-sādhani | sarvānartha-praśamani |
paramārtha-sādhani | kāya-viśodhani | vāg-viśodhani |
manaḥ-saṃśodhani svāhā || </span></span>
</p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">tadyathā
oṃ kṣame kṣame kṣānte kṣānte dame dame dānte dānte
bhadre bhadre subhadre subhadre candre candre sucandre sucandre
candrakiraṇe candravati tejovati yaśovati dharmavati
brahmavati sarvakleśaviśodhani sarvārthasādhani
sarvānarthapraśamani paramārthasādhani kāyaviśodhani
vāgviśodhani manaḥsaṃśodhani svāhā“</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">10.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">yaḥ
kaścit kulaputro vā kuladuhitā vā imāṃ
ṣaṇmukhī-nāma-dhāraṇīṃ triṣ-kṛtvā rātres
triṣ-kṛtvā divasya cānuvar (t) tayiṣyati sa sarva-karmāṇi
kṣepayitvā kṣīpram anuttarāṃ samyak-sambodhim
abhisambhotsyate||</span></span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">若有清信善男子、善女人,能於日夜六時,讀誦如是六門陀羅尼者。此人所有一切業障皆悉消滅,疾悟阿耨多羅三藐三菩提。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
children of a noble family, if any sons or daughters of a noble
family recite The Dhāraṇī of the Six Gates three times by day
and three times by night, [F.300.a] then, having purified all
their karmic obscurations, they will remember their previous lives
up to seven lifetimes and will swiftly and fully awaken to
unsurpassed perfect buddhahood.”</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">11.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">||
idam avoca bhagavān ātta-manās te ca bodhisa[t]tvā
mahāsa[t]tvā bhagavato bhāṣitam abhyanandann iti|| ||
ārya-ṣaṇmukhī-nāma-dhāraṇi samāptā|| </span></span>
</p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">時薄伽梵說是經已。一切菩薩摩訶薩及諸天眾。聞佛所說皆大歡喜信受奉行。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
the delighted Bhagavān had spoken these words, the assembly of
bodhisattvas, and the world with its devas, humans, asuras, and
gandharvas rejoiced in what the Bhagavān had said. Thus ends “The
Noble Dhāraṇī of the Six Gates.”</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">śubham
astu sarvajagatām</span></span></p><span style="font-size: medium;">
</span><p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">May
there be benefit for all beings.</span></span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">ye
dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat</span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">teṣāṃ
ca yo nirodha evaṃvādī mahāśramaṇaḥ</span></span></p><span style="font-size: medium;">
</span><p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">All
phenomena that arise from causes, The Tathāgata has taught their
cause,</span></span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">And
that which is their cessation; Thus has proclaimed the Great
Renunciant.</span></span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">maṅgalaṃ
bhavatu</span></span></p><span style="font-size: medium;">
</span><p><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">May
it be auspicious.”</span></span></span></p><p><span style="font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">---</span></span></span></p><p><span style="font-size: medium;"><a href="https://edharmalib.com/lib/elib/ecanon/elcan01/elcan0112/ecan01w0925"><span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">https://edharmalib.com/lib/elib/ecanon/elcan01/elcan0112/ecan01w0925</span></span></span></a></span></p><p><span style="font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">ārya-ṣanmukha-namā-dhāraṇī<br />A noble [teaching]. Dharani "The Six Gates»<br /><br /> I prostrate myself before young Manjushri!<br /> So I heard once.<br /> The Blessed One was with an innumerable assembly of bodhisattvas in a place completely decorated individually with seven kinds of jewels in the middle of the heavens, above in Shuddhavasa, surrounded by a retinue.<br /> At this time the Blessed One said to the bodhisattvas:<br /> Sons of the [noble] family! You adhere to the dharani "Six Gates" for the benefit and benefit of all beings!<br /> It is like this.<br /> Whatever suffering I have experienced other lives revolving again and again, don't let that become the property of misunderstanding of equality with others!<br /> What I would not worry committed worldly happiness, even as I serve each and all living creatures!<br /> Whatever I implemented as harmful nonvirtuous actions, even with ultimate repentance in each will not not repented of each of them!<br /> Whatever I do as Mara's actions, let me not become ignorant of them because of my unsurpassed perfect understanding!<br /> Whatever worldly and worldly roots of virtue exist that possess my perfections, may they become the fruit of the primordial unsurpassed wisdom for all living beings!<br /> May I, being completely liberated, thereby completely liberate all living beings!<br /> May I not be in a cyclical existence or in nirvana!<br /><br /> tadyathā oṁ kṣame kṣame kṣānte kṣānte dame dame dānte dānte bhadre bhadre subhadre subhadre candre candre sucandre sucandre candra kiraṇe candra vati te jo vati yaśo vati dharma vati brahma vati sarva kleśa viśodhani sarva artha sādhani sarva artha praśamane para mārtha sādhani kāya viśodhani vāka viśodhani manaḥ saṁśodhani svāhā<br /><br /> Sons of the [noble] family! Thus, if any son of the [noble] family or daughter of the [noble] family reads three times during the day and three times at night this dharani "Six Gates", all the veils of that [person's] deeds will be cleared. After clearing it, it will remember births up to seven births [in the past]. He will become enlightened, perfect in unsurpassed, truly perfect enlightenment.<br /> The Blessed One rejoiced. And after he had said this, these assemblies of bodhisattvas and the sons of the gods, Shuddhavasa, rejoiced. And they praised what was said to the Blessed Ones.<br /> Thus ends the noble dharani "Six Gates". This translated by Lama Karma Paljor (O. E. Filippov).. <br /></span></span></span></p><span style="font-size: medium;">
</span><p><span face="cwTeX 明體" style="font-size: medium;">論與論釋</span></p><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">世親:當知此陀羅尼經,以六義故說,一、慧圓滿。二、慈力清淨。三、自性清淨。四、令知他所作障。五、攝一切菩提資糧。六、彼果,正智及真如也。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:此陀羅尼總攝義者,論曰:<span style="color: #0066ff;">當知此陀羅尼經</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">以六義故說。</span>云何為六?<span style="color: #0066ff;">論曰</span><span style="color: #0066ff;">;</span><span style="color: #0066ff;">一</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">慧圓滿。二</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">慈力圓滿。三</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">自性清淨。四</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">令知所作障。五攝菩提資糧。六彼果。</span>果有二種:<span style="color: #0066ff;">正智及真如也</span>。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: #0066ff;">一</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">慧力圓滿</span>者,當知證得了於真如。是故經曰:<span style="color: #801900;">謂我流轉於生死中諸所受苦</span><span style="color: #801900;">,</span><span style="color: #801900;">於諸有情願證平等</span>。言一切有情平等者,謂一切有情真如之性。彼所受苦,無知之相。作如是說:願勿無知,明了證悟。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: #0066ff;">二</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">慈力清淨</span>者,慈即力故,故言慈力。彼清淨者,謂對治品不屈伏故。爾時於自所有諸樂,願樂施他,乃可名為慈力清淨。非唯願樂,離苦解脫。是故經曰:<span style="color: #801900;">我有所受富貴世樂</span><span style="color: #801900;">,</span><span style="color: #801900;">願諸有情同受斯樂。</span></span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: #0066ff;">三</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">自性清淨</span>者,謂自心清淨。當知盡於惡趣、染污及盡於業。是故經曰:<span style="color: #801900;">我所作惡</span><span style="color: #801900;">,</span><span style="color: #801900;">若先未悔</span>。<span style="color: #801900;">以無上懺悔</span><span style="color: #801900;">,</span><span style="color: #801900;">願懺悔之。</span>言無上懺悔者,當知即是無所得心。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: #0066ff;">四</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">令知他所作障</span>者,謂他所作,近所作也。令知所作障者,知彼於我作如是障。是故經曰:<span style="color: #801900;">我諸所有眾魔之業</span><span style="color: #801900;">,</span><span style="color: #801900;">若未先覺。以無上覺知</span><span style="color: #801900;">,</span><span style="color: #801900;">願令覺悟。</span>言無上覺知者,即如諸佛及諸菩薩如理知也。眾魔業者,當知即是而能障於善法者也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: #0066ff;">五</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">攝一切菩提資糧</span>者,謂是無上正等菩提一切資糧,即是因也。攝彼一切者,謂修習也。是故經曰:<span style="color: #801900;">我諸所有波羅蜜多所攝一切世及出世廣大善根</span><span style="color: #801900;">,</span><span style="color: #801900;">願諸有情皆當速證無上智果</span>。言<span style="color: #801900;">波羅蜜多所攝一切</span>者,謂與波羅蜜多相依故也。所有波羅蜜多迴向無上正等菩提乃能成故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">言<span style="color: #0066ff;">六</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">彼果</span>者,謂彼菩提資糧果也。言<span style="color: #0066ff;">正智及真如</span>者,示彼果也。依等流果及離繫果而宣說故。如經:<span style="color: #801900;">我證解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">亦願有情皆得解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">勿令住著生死涅槃</span>。隨次應知。此中離障智者,謂是解脫。願速證得遠離煩惱、所知障智,有此意趣。不住生死及涅槃者。當知即是真如之性。彼於生死及以涅槃無別異故。如經說言:生死真如、涅槃真如。於真如界無有差別,當知彼則是諸如來清淨法身,是故建立彼即是其諸波羅蜜多果,除彼更無餘果故也。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">世親:復有異門。一、於苦時,攝取有情界。二、於樂時,攝取有情界。三、於自斷資糧障。四、於他斷資糧障。五、積集一切資糧。六、所集資糧為自利滿及顯利他滿也。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:論言:<span style="color: #0066ff;">復有異門</span>者,謂第一、第二經之文者,當知即<span style="color: #0066ff;">於苦時</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">樂時</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">攝取有情界</span>。隨次應知。如經:<span style="color: #801900;">我所受苦</span><span style="color: #801900;">,</span><span style="color: #801900;">於諸有情願證平等。我有所受富貴世樂</span><span style="color: #801900;">,</span><span style="color: #801900;">願諸有情同受斯樂</span>。於諸有情不證平等者,謂無所了,當知非得。言證者,謂了知故。猶如念性,即是其念。此則顯其彼所受苦所有無知,願勿生起。謂自所受苦,與諸有情等同一想。為由此事,而迴向故。是故當知於受苦時,攝取有情界。所受世間富樂之時,於自所有富樂之事,悉樂施與諸有情者。此則名為於受樂時,攝有情界。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">三</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">於自斷資糧障</span>者。如經:<span style="color: #801900;">我所作惡</span><span style="color: #801900;">,</span><span style="color: #801900;">若未先悔</span><span style="color: #801900;">,</span><span style="color: #801900;">以無上懺悔</span><span style="color: #801900;">,</span><span style="color: #801900;">願懺悔之</span>。謂自造罪,從於自生所有諸障,以無上懺悔而斷除故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論言:<span style="color: #0066ff;">四</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">於他斷資糧障</span>者。如經:<span style="color: #801900;">我諸所有眾魔之業</span><span style="color: #801900;">,</span><span style="color: #801900;">以無上覺知</span><span style="color: #801900;">,</span><span style="color: #801900;">願令覺悟</span>。謂諸天魔而離於自是別心識。而從於彼所起障者,名於他也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論言;<span style="color: #0066ff;">五</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">積集一切資糧</span>者,謂集一切諸資糧故。言一切資糧者。當知即是福之資糧及智資糧。彼謂應知即六度性。如有說言:施戒福資糧,智資糧是慧,餘三二種攝,五亦智資糧。如是當知所集資糧,悉皆迴向無上正等菩提。是故經曰:<span style="color: #801900;">我諸所有波羅蜜多所攝善根</span><span style="color: #801900;">,</span><span style="color: #801900;">皆當速證無上智果</span>。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論言:<span style="color: #0066ff;">六</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">所集資糧為自利滿及顯他利滿</span>者,此中且初依自利者。如經:<span style="color: #801900;">我證解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">亦願有情皆得解脫</span>。謂由依彼所證解脫,令離煩惱、所知諸障。為彼即是一切有情解脫因,故言顯他利滿者。如經:<span style="color: #801900;">勿令住著生死</span><span style="color: #801900;">、</span><span style="color: #801900;">涅槃</span>。若住生死,或住涅槃,而不能作利有情事。諸染污法而攝持故,為無身故。隨次應知。言顯者,與上諸門一一相合。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">世親:復有異門,從正遍知而退還者,有其六因。一、棄背有情,於生死苦不能安受。二、於世富樂,有執著心。三、而積諸障。四、隨順惡友之所傾動。五、不集資糧。六、而於諸有圓滿等法,有習近心及未著心。對治彼故,隨其次第而說六門。第一、第二,而則顯其苦分位不捨有情,成熟有情。第五即能成熟佛法。第三、第四,斷除障故,即能成就自彼之二。第六顯示聲聞、獨覺不共之果,清淨法身,無超過故。而能行於利生行故,是名住於盡生死際。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:論曰:<span style="color: #0066ff;">復有異門</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">從正遍知而退還者</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">有其六因</span>。釋曰:云何為六?所謂論言:<span style="color: #0066ff;">棄背有情</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">於生死苦不能安受</span>者,此是初因。對治此故,是故經曰:<span style="color: #801900;">我所受苦</span><span style="color: #801900;">,</span><span style="color: #801900;">於諸有情願證平等</span>。於諸有情心平等者,應知乃能於生死苦而能安受。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">第二因者,論曰:<span style="color: #0066ff;">於世富樂</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">有執著心</span>。對治此故。是故經曰:<span style="color: #801900;">我有所受富貴世樂</span><span style="color: #801900;">,</span><span style="color: #801900;">願諸有情同受斯樂</span>。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">第三因者。論曰:<span style="color: #0066ff;">而積煩惱及諸業障</span>。對治此故,是故經曰:<span style="color: #801900;">我所作惡</span><span style="color: #801900;">,</span><span style="color: #801900;">若未先悔</span><span style="color: #801900;">,</span><span style="color: #801900;">以無上懺悔</span><span style="color: #801900;">,</span><span style="color: #801900;">願懺悔之</span>。謂異熟障不可懺故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">第四因者。論曰:<span style="color: #0066ff;">隨順惡友之所傾動</span>。言隨順者,謂無覺悟。言惡友者,謂諸天魔。言傾動者,謂令作惡,障礙於善。對治此故,是故經曰:<span style="color: #801900;">我諸所有眾魔之業</span><span style="color: #801900;">,</span><span style="color: #801900;">若未先覺</span><span style="color: #801900;">,</span><span style="color: #801900;">以無上覺知</span><span style="color: #801900;">,</span><span style="color: #801900;">願令覺悟</span>。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">第五因者。論曰:<span style="color: #0066ff;">不集資糧</span><span style="color: #0066ff;">,</span>謂不具足雜資糧也。對治此故,是故經曰:<span style="color: #801900;">我有所攝根</span><span style="color: #801900;">,</span><span style="color: #801900;">願諸有情皆當速證無上智果</span>。此亦顯集智資糧故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">第六因者。論曰:<span style="color: #0066ff;">於諸有圓滿等法</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">有習近心及未著心</span>。言諸有圓滿者,謂身資具相,當知即是天人所攝。等聲即攝聲聞、獨覺圓滿法也。言習近者,於圓滿法有悕望也。當知彼即以諸有愛及自利愛,有未著心。對治此故,是故經曰:<span style="color: #801900;">我證解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">亦願有情皆得解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">勿令住著生死</span><span style="color: #801900;">、</span><span style="color: #801900;">涅槃</span>。隨次應知。論言:<span style="color: #0066ff;">對治彼故隨其次第而說六門</span>者,謂有六種退還之因,對治彼故,以此六門證遍知故。如是六門證得遍知,此中說故。此陀羅尼名為六門。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論言:<span style="color: #0066ff;">第一、第二等。為顯異門</span>。如經:<span style="color: #801900;">我諸受苦及我有所受富貴世樂</span>也。是故論言:<span style="color: #0066ff;">第一、第二,而則顯其苦樂分位不捨有情,成熟有情。</span>云何知然?如是彼欲斷除一切有情苦故,忍受其苦,作饒益事。是故當知第一,能顯於苦分位,不捨有情。自所有樂,樂施一切諸有情故。是故第二於樂分位,不捨有情。能除彼苦,令彼受樂,是則名為成熟有情。若不如是,於闕資緣及苦所逼諸有情所,殊勝善心無由生故。云何名為成熟之相?言成熟者,令諸有情善根增盛。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論言:<span style="color: #0066ff;">第五即能成熟佛法</span>者。如經:<span style="color: #801900;">我諸所有波羅蜜多所攝善根</span>也。言佛法者所謂力等。成熟彼者,謂能證得作用故也。彼得,即由所修波羅蜜多,悉皆迴向菩提故得。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論言:<span style="color: #0066ff;">第三、第四,斷除障故,即能成就自彼之二</span>者。如經:<span style="color: #801900;">我所作惡及我諸所有眾魔之業</span>也。言斷除障故者,謂能斷除從於自他所生罪障故也。言即能成就自彼之二者,謂成熟有情,及能成熟諸佛之法,能成故也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論言:<span style="color: #0066ff;">第六</span>者。如經:<span style="color: #801900;">我證解脫,亦願有情皆得解脫</span>也。言<span style="color: #0066ff;">聲聞、獨覺不共之果,清淨法身</span>者,謂一切種智及於真如,以解脫聲而宣說故。言<span style="color: #0066ff;">無超過故</span>者,經言:<span style="color: #801900;">願諸有情皆解脫</span>故。言:<span style="color: #0066ff;">而能行於利生行,故是名住於盡生死際</span>者,經言:<span style="color: #801900;">勿令住著生死涅槃故</span>。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">世親:復有異門,以四淨心而當開示。一、了法無我故,顛倒有情及流轉苦而不傾動。二、於富盛時,而不起於有情之見迷等雜染。三、與不清淨因、麁重之果能生之力,而不隨順。四、而能斷除彼增長因。加行清淨者當知,即於波羅蜜多相應善根而起加行。淨心果者,無上之智。加行清淨者,即是解脫,所謂轉依。無上之智及於解脫而非加行清淨果耶?是故經言:<span style="color: #801900;">我諸所有波羅蜜多所攝一切世及出世廣大善根。願諸有情皆當速證無上智果</span>等。作如是說。波羅蜜多若有圓滿。唯清淨心,不能生長無上智果。是故說彼,名為波羅蜜多之果。種類同故。無上之智,當知即是淨心果也。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:論曰<span style="color: #0066ff;">:</span><span style="color: #0066ff;">復有異門</span>者。此則示其第五異門。是故論言:<span style="color: #0066ff;">以四淨心而當開示</span>。釋曰:云何為四?是故論曰;<span style="color: #0066ff;">一</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">了法無我故</span>。此是第一,如經:<span style="color: #801900;">我所受苦</span><span style="color: #801900;">,</span><span style="color: #801900;">於諸有情願證平等</span>。此言云何而能表於了法無我?是故論曰:<span style="color: #0066ff;">顛倒有情及流轉苦而不傾動</span>。顛倒有情不傾動者,謂得自他平等性故。彼亦若無了法無我,即不如是。<span style="color: #0066ff;">生等流轉一切諸苦不傾動</span>者,亦如上說,為利有情而樂彼故。彼亦了法無我之時,乃能得故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">二</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">於富盛時</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">而不起於有情之見迷等雜染</span>者。此是第二。如經:<span style="color: #801900;">我有所受富貴世樂願諸有情同受斯樂</span>。言迷雜染者,謂煩惱雜染等聲,即攝業雜染也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">三</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">與不清淨因</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">麁重之果能生之力</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">而不隨順</span>者。此是第三。如經:<span style="color: #801900;">我所作惡</span><span style="color: #801900;">,</span><span style="color: #801900;">若未先悔</span><span style="color: #801900;">,</span><span style="color: #801900;">以無上懺悔</span><span style="color: #801900;">,</span><span style="color: #801900;">願懺悔之</span>。言麁重者,謂從罪生能引等流及異熟果。即此名為處。不淨因、彼處自果能生力者,謂能引其等流、異熟之果力能也。不隨順彼因者,當知即是懺悔之法。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">四</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">而能斷除彼增長因</span>者。此是第四。如經:<span style="color: #801900;">我諸所有眾魔之業若未先覺</span><span style="color: #801900;">,</span><span style="color: #801900;">以無上覺知</span><span style="color: #801900;">,</span><span style="color: #801900;">願令覺悟</span>。言彼聲者,引麁重也。餘文可知。是故當知有四淨心。唯獨淨心,而不能證無上正等菩提。是故論曰:<span style="color: #0066ff;">加行清淨者當知</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">即於波羅蜜多相應善根而起加行</span>。如經:<span style="color: #801900;">我諸所有波羅蜜多攝所善根</span>。如是具說因圓滿也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">果圓滿者。論曰:<span style="color: #0066ff;">淨心果者</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">無上之智</span>也。謂如上說四種淨心,彼之果者,是無上智。即是一切正遍知也。如經說言:<span style="color: #801900;">彼當速證無上智果</span>。論言:<span style="color: #0066ff;">加行清淨者</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">即是解脫</span>者。為顯果也。其相云何?論曰:<span style="color: #0066ff;">所謂轉依</span>。謂轉煩惱、所知障,依阿賴耶識。如經:<span style="color: #801900;">我證解脫</span><span style="color: #801900;">,</span><span style="color: #801900;">亦願有情皆得解脫</span>。論云:<span style="color: #0066ff;">無上之智及於解脫而非加行清淨果耶</span>者,謂當說彼是其果也。云何是彼淨心之果?論曰:<span style="color: #0066ff;">是故經言</span><span style="color: #0066ff;">:</span><span style="color: #0066ff;">我諸所有波羅蜜多所攝一切世及出世廣大善根</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">願諸有情皆當速證無上智果等。作如是說</span>。是故無上智果,言淨心果者,與理相違。雖作是說,無有相違。是故論曰:<span style="color: #0066ff;">波羅蜜多若不圓滿</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">唯清淨心</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">不能生長無上智果。是故說彼</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">名為波羅蜜多之果</span>。謂諸經說故。論說言:<span style="color: #0066ff;">種類同故</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">無上之智當知即是淨心果</span>也。言種類同者,是心心所種類因果故也。應知解脫事用得故理合,是彼如行之果。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">世親:又彼二之果,二俱所攝,淨心、加行更互相待,為究竟故。謂由所有一切資糧無所得心,修習迴向,即得正智。及於如來諸餘功德是彼因故。若不如是,所修淨心而空其果。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:論言:<span style="color: #0066ff;">又彼二之果</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">二俱所攝</span>者。謂前各各別說其果。今說二俱,具二果也。此復云何?是故論言:<span style="color: #0066ff;">淨心</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">加行更互相待</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">為究竟故</span>。謂獨淨心,或唯加行,於彼無有無上正等菩提因故。論言:<span style="color: #0066ff;">謂由所有一切資糧無所得心</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">修習迴向</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">即得正智。及於如來諸餘功德是彼因故</span>者。此亦顯其二俱皆有彼二果也。言一切資糧者,所謂諸度,此名加行。言無所得心修習者,無染善心而修習故,謂不染著我法故也。言淨心者,如論說言:<span style="color: #0066ff;">由迴向</span>也。論言:<span style="color: #0066ff;">若不如是</span>者,施等不成遍知因故。如是顯其淨心、加行、彼一切果。是故決定應如是知。<span style="color: #0066ff;">若不如是</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">所修淨心而空其果</span>。此我不欲。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">世親:又即彼二,亦復名為而不住於流轉涅槃。又彼二因,平等智慧、大悲所攝,謂即彼法之所成故。為取如是大功德故,菩薩所有一切善根,應當如是而迴向之。是故此則名為所有善根廣大迴向。如是所修六行之者,得六功德。如其次第。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:論言:<span style="color: #0066ff;">又即彼二</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">亦復名為而不住於流轉涅槃</span>者,謂如上說智及解脫二種果法,而不住於流轉、涅槃。如經:<span style="color: #801900;">勿令住著生死</span><span style="color: #801900;">、</span><span style="color: #801900;">涅槃</span>。云何知然?是故論言:<span style="color: #0066ff;">又彼二因</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">般若</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">大悲平等所攝</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">謂即彼法之所成故</span>。言<span style="color: #0066ff;">彼二因</span>者,謂淨心、加行。<span style="color: #0066ff;">般若</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">大悲平等所攝</span>者,謂智及悲平等之性,即名智悲平等性故。<span style="color: #0066ff;">彼二攝</span>者,謂具足也。若無有智唯悲偏增,不捨流轉。如是智惠增多而無悲者,即般涅槃。是故當知彼二平等,不住於二。言<span style="color: #0066ff;">謂即彼法之所成故</span>者,謂智悲平等性之所成故。彼二果法不住流轉及涅槃也。論言:<span style="color: #0066ff;">為取如是大功德故</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">菩薩所有一切善根應當如是而迴向之</span>者,謂欲取證不住流轉及以涅槃諸功德故。論言:<span style="color: #0066ff;">是故此則名為所有善根廣大迴向</span>者,謂如所說,以迴向故,名大迴向。於殊勝義,而加行故。論曰:<span style="color: #0066ff;">如是所修六門之者</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">得六功德</span>者,謂如所說六種加行所證善根,證六德故。論言:<span style="color: #0066ff;">如其次第</span>者,第一獲得第一之德。乃至第六獲第六故。</span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7.</span></span></p><span style="font-size: medium;">
</span><table cellpadding="4" cellspacing="0" style="width: 616px;">
<colgroup><col width="606"></col>
</colgroup><tbody><tr>
<td style="border: 1px solid rgb(0, 0, 0); padding: 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">世親:若有菩薩具足如是善根之者。一、流轉生死微薄受苦,彼不能壞。二、而常唯受無盡廣大富貴世樂,及能成熟無量無邊有情之果。三、以無障礙速攝善根,於善歡喜及有勝得解。四、於諸菩薩而不見有微細忘誤,善觀斷除。五、速成資糧及能證得成種智定。六、盡諸世界及有情界現利生事,成就彼故。</span></p>
</td>
</tr>
<tr>
<td style="border-bottom: 1px solid #000000; border-color: currentcolor rgb(0, 0, 0) rgb(0, 0, 0); border-left: 1px solid #000000; border-right: 1px solid #000000; border-style: none solid solid; border-top: none; border-width: medium 1px 1px; padding-bottom: 0.1cm; padding-left: 0.1cm; padding-right: 0.1cm; padding-top: 0cm; padding: 0cm 0.1cm 0.1cm;" valign="top" width="606">
<p><span face="cwTeX 明體" style="font-size: medium;">智威:論言;<span style="color: #0066ff;">若有菩薩具足如是善根之</span>者,謂具迴向善根故也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">一</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">流轉生死微薄受苦</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">彼不能壞</span>者,此初果利。如經:<span style="color: #801900;">我所受苦</span>。言<span style="color: #0066ff;">彼不能壞</span>者,謂不屈伏故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">二</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">而常唯受無盡廣大富貴世樂</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">及能成熟有情之界</span>者,第二果利。如經:<span style="color: #801900;">我有所受富貴世樂</span>。此中<span style="color: #0066ff;">成熟有情界</span>者,即彼世樂而攝受故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">以無障礙速攝善根</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">於善歡喜及有勝解</span>者,第三果利。如經:<span style="color: #801900;">我所作惡</span>。此中於善歡喜者,謂淨心也。<span style="color: #0066ff;">於善有勝解</span>者,謂加行也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">四</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">於諸菩薩</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">而不見有微細忘誤</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">善觀斷除</span>者,第四果利。如經:<span style="color: #801900;">我諸所有眾魔之業</span>。言<span style="color: #0066ff;">善觀斷除</span>者,謂善知已,而修忘誤對治法也。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">速成資糧及能證得成種智定</span>者,第五果利。如經:<span style="color: #801900;">我諸所有波羅蜜多所攝善根</span>。言<span style="color: #0066ff;">及能證得成種智定</span>者,謂以其次而證種智,當知即是金剛喻定。彼亦而從資糧圓滿,乃能生長。非從餘得。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">論曰:<span style="color: #0066ff;">六</span><span style="color: #0066ff;">、</span><span style="color: #0066ff;">盡諸世界及有情界現利生事</span><span style="color: #0066ff;">,</span><span style="color: #0066ff;">成熟彼果</span>者,第六果利。如經:<span style="color: #801900;">我證解脫</span>等。言<span style="color: #0066ff;">盡諸世界</span>者,謂不分別有情界故。言<span style="color: #0066ff;">及有界</span>者,謂所化生。言<span style="color: #0066ff;">成就彼故</span>者,為欲成其利有情事,不住流轉及涅槃故。</span></p>
<p><span face="cwTeX 明體" style="font-size: medium;">六門陀羅尼經論廣釋一卷
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">癸丑年十月上旬八日於沙州永康寺集譯訖故□之也</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p>
</td>
</tr>
</tbody></table><span style="font-size: medium;">
</span><p><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-11767481974560469432022-02-15T19:05:00.003+08:002022-02-16T21:16:15.504+08:00迦葉佛的教導-為諸禽獸而說偈<p><span style="font-size: large;"> 大乘本生心地觀經卷第四,大唐罽賓國三藏般若奉 詔譯<br />厭捨品第三<br />然今是身眾苦所依,諸有智者當生厭離,如過去世迦葉如來,為諸禽獸而說偈言:<br />是身為苦本,餘苦為枝葉,若能斷苦本,眾苦悉皆除。<br />汝等先世業,造罪心不悔,感得不可愛,雜類受苦身。<br />若起殷重心,一念求懺悔,如火焚山澤,眾罪皆銷滅。<br />是身苦不淨,無我及無常,汝等咸應當,深生厭離心。<br /><br /></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-67661119412942676272022-02-15T10:40:00.002+08:002022-02-16T21:27:21.830+08:00迦迦村陀佛的教導-放逸五過、不放逸五德,鵝王五對治<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之三十一</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之十七</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style>
</p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,鵝王自念本生,曾於往世有佛,名為<span style="color: maroon;">迦迦村陀</span>,於彼佛所聞諸法門,所聞法中唯以一法為天眾說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3569 “Recalling his previous births, the king of the garuḍas
will then bring to mind a discourse he heard in the presence of the
blessed Krakucchanda. For a short while, he will remain silent, and
then he will begin to teach: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">語天王言:天王善聽,我今為說。有五種法,若天若人放逸行者,是根本過。何等為五?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3570 “ ‘Listen, gods. Five factors are despicable, because they
cause carelessness and are unacceptable flaws in any god or human.
What are these five? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">謂<span style="color: maroon;">放逸者其心則亂</span>,意念異法,口宣異言。若有所說,不實無義,前後相違,動轉不定,他則不受。何以故?以其放逸心動亂故。自不能知——為何所說、為誰而說,彼則輕毀,彼則不受。以如是故,則於一切便為自輕,是放逸過。放逸過故,墮於惡道,於三惡趣隨相應生。此是初過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3571 “ ‘First, the careless who act carelessly may in their
distraction say one thing while thinking another. Such people are
useless in their activities, which are without meaning. They confuse
the order of things, and they cannot focus their minds on anything.
Why is that? Because carelessness makes their distracted minds unable
to understand. They wonder, “What shall I say, how shall I say it,
and to whom shall I speak?” In this way, their minds remain
distracted and unstable, no matter who they are speaking to. They are
fickle, gullible, and make for unpleasant company. Others will rebuke
them and, like grass in the wind, they bow to everyone. Such is the
first among the flaws that bind the careless and lead them to birth
in any of the three lower realms. This is the first flaw of the
careless. [F.212.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼放逸有第二過。何者第二?所謂<span style="color: maroon;">不知應作不作</span>。放逸意故,不知何者是所應作,不知何者所不應作。不知何業,不知何果,以不知業故不知果。彼愚癡者迷業果故,身壞命終墮於惡道,生地獄中。以放逸故得如是過,此第二過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3572 “ ‘There is also a second flaw of carelessness. What is
that? Not knowing what is needed and what is not needed. Those whose
minds are spoiled by carelessness do not understand that. They
wonder, “What constitutes a good action? And which actions should
one refrain from? What effects ripen from such actions?” In this
way, they comprehend neither karmic actions nor their ripening. They
are deluded about karmic actions and their effects and, when their
bodies disintegrate, the flaws of their carelessness will make them
suffer an inauspicious fall into the lower realms, where they are
born in the hells.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼放逸有第三過。何者第三?若人若天以放逸故,<span style="color: maroon;">近惡知識,不敬三寶、不求於智、不敬尊長</span>;於過功德,不覺不知;於生死苦,不生厭離;不知雜業,謂種種業;不能翹勤,常喜睡眠,不能持戒。身壞命終墮於惡道,生地獄中。以放逸故得如是過,此第三過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3573 “ ‘There is also a third flaw of carelessness, which both
gods and humans swayed by carelessness suffer from: keeping company
with wicked friends, that is to say, companions who do not serve the
Three Jewels, who are not pursuing insight and discipline, who do not
follow spiritual masters, who do not understand the difference
between good qualities and flaws, who fail to understand the
suffering of cyclic existence, who fail to understand the character
of diverse karmic actions, and who are disinclined to give up sleep
and muster diligence in the evening and early morning. When such
people die, the flaws of their carelessness will make them suffer an
inauspicious fall into the lower realms, and they shall be born in
hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼放逸有第四過。何者第四?謂於天中、若於人中,即初生時,<span style="color: maroon;">命行不住</span>,即生即滅,善業亦爾;生已即盡,死王欲至,共誰放逸?彼必別離。此有四法必定離別,何等為四?一者少年;二者安隱;三者壽命;四者具足。如是四種必定離別,智者常觀如是四種,若放逸者則不能知。若天若人放逸行者,一切不知,以不知故,墮於惡道。以放逸故得如是過,此第四過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3574 “ ‘There is also a fourth flaw of carelessness. What is
that? For humans and gods who are born in this way, there comes a
point at which the formations for their lives and their positive
karmic actions are exhausted. That is the point at which the Lord of
Death arrives and all the things that those careless beings have
relied on will be taken from them. They will simultaneously lose four
things. What are they? Youth, health, life force, and fine
circumstances. [F.213.a] Those four must be abandoned all at once.
Even the learned cannot extend them, and the careless certainly
cannot hold on to them. Since carelessness is one’s enemy, one
should never indulge in it. Anyone taken in by carelessness, be they
gods or humans, will be destroyed. Therefore, it must be
relinquished. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼放逸有第五過。何者第五?謂<span style="color: maroon;">於第一不可信處,而便信之</span>。不可信中最叵信者,所謂婦女,而愚癡者信於婦女。彼愚癡者雖信婦女,然彼婦女於其不信,乃至命盡,心不離誑。一切婦女皆多諂誑,皆多幻偽,多垢破壞,其心多慢,破戒心濁。如是等過,一切婦女心皆不離,如火之熱,一切婦女不離此法。若愚癡者信彼婦女,唯有語言,然無一實。以愛貪故,為欲所牽,是故近之。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3575“ ‘There is also a fifth flaw of the careless. What is
that? Putting one’s trust in a source of terror —and there is no
greater source of terror and no one more untrustworthy than women.
Still, miserable people who are swayed by carelessness place their
trust in women. Moreover, whenever there are some that they do not
trust, they will hide that in their heart for as long as they are
alive. Just as fire is always hot, women are born with minds that are
flawed by pretense, craving, deceit, offensiveness, pride,
disgracefulness, and ingratitude. And still, those miserable people
that are carried away by carelessness are overcome merely by the
words of women, and thus they put their trust in them. When that
happens, they develop yearning and their minds become aroused.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是略說放逸之行五種過患,如是五過不離放逸,是故天人應捨放逸。此放逸行障涅槃門,放逸行者身壞命終墮於惡道,生在地獄、餓鬼、畜生。以放逸故得如是過,此第五過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3576 “ ‘In short, those who are lost in carelessness have five
great flaws. When further discerned, there are infinitely many.
Therefore, whether you are gods or humans, apply yourselves
diligently so that you may give up carelessness! Carelessness bolts
the door to the transcendence of suffering. [F.213.b] By resorting
to, becoming habituated to, and increasing carelessness, one ends up
in hell. Those who remain careless will also be born as starving
spirits or animals.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故智者應離放逸,若捨放逸,有五功德。何等為五?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3577 “ ‘Being careful, on the other hand, involves five
qualities that are praised by the careful. What are those five? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">所謂<span style="color: maroon;">正行</span>,心意正信,作所應作,不應作者則便不作,恒常用意,於一切時皆作利益。捨離放逸如毒不異,善知三世。此不放逸最初功德,不放逸故得此功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3578 “ ‘First, such a person will have carefully guarded
conduct, an excellently composed mind, mental equipoise while
carrying out activities, helpfulness in all regards, and
relinquishment of carelessness as if it were poison. This will be
recognized during the three times. 475 This is the first among the
qualities of those fond of carefulness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又不放逸第二功德。何者第二?謂<span style="color: maroon;">知輕重</span>。近善知識,常行善業;遠惡知識,不作惡業,以彼惡業,善人嫌毀。若見惡人則皆捨離,見功德人則便親近。如是修行善意行故,不入惡道。此不放逸第二功德,不放逸故得此功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3579 “ ‘Those fond of carefulness also possess a second
quality. What is that? Understanding the weight of karmic action.
Following holy people, they perform their activities with knowledge
of karmic actions and their effects. They do not follow unholy
people, nor do they engage in any inferior actions. They give up any
actions that are subject to criticism and due to which flaws are
observed. Instead, they pursue those acts that carry observable good
qualities. In this way, those who possess good qualities and a fine
understanding of good qualities will not incur anything unwholesome.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又不放逸第三功德。何者第三?所謂<span style="color: maroon;">謹慎</span>。乃至捨命,不屬婦女,不信其言。常一切時形相可見,一切婦女有二種縛,繫縛世間。唯見其色,不信其語,彼有智者如是如實觀察婦女。如是如實正觀察已,雖見歌舞喜笑遊戲莊嚴具等,心不貪著。一切放逸皆因婦女,一切婦女,是半放逸。若有能離婦女放逸,則能渡於生死大海。人世界中,人皆說言:不放逸者得名好人。此不放逸第三功德,不放逸故得此功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3580 “ ‘Those who give up carelessness and practice carefulness
also possess a third quality. What is that? Not falling under the
sway of women, even at the cost of their lives. Such people will not
trust the words of women. They always take into account the nature of
women. Women are a source of bondage in this world as well as the
next, and, with that understanding, such people do not allow the
appearance of women to confuse them and do not place any trust in
what they say. Their understanding is in perfect accordance with
reality and they are not led astray by the dances, songs, poses, or
ornaments of women. In this way, careful and thoughtful people do not
become involved with such ways of carelessness. [F.214.a] Even their
retinue becomes restrained, and they too are not led astray by women.
They also encourage others to practice such relinquishment and
carefulness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又不放逸第四功德。何者第四?所謂<span style="color: maroon;">謹慎不放逸</span>者,謂於富樂欲等不信<span style="color: maroon;">,觀知無常</span>,作如是知:此欲無常,轉動不定,則不可信,不久破壞,不久失滅。如是不信安隱之事,故不放逸。一切安隱為病所壞,如是於少亦不生信,一切少年為老所壞,是故於少不生慢心。如是於命亦不生信,不生慢心,不作惡業。何以故?必為死王所劫奪故。是故不信一切有為生死之法,以不信故,不放逸行。此不放逸第四功德,不放逸故得此功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3581 “ ‘There is also a fourth quality of carefulness. What is
that? Those who are careful are not concerned with enjoyments or
pleasures. Every once in a rare while, they may take some
satisfaction from pleasures, but they do not constantly think about
pleasures, or concern themselves with them, because pleasures are in
no way permanent, reliable, or trustworthy. Rather, they lead to
decline and are subject to imminent destruction. Similarly, the
careful do not put their trust in good health because those who are
free from disease are all eventually overcome by illness. Neither do
they place any trust in youth because youth is always conquered by
aging. Hence, they do not try to maintain their youthfulness and do
not develop any conceit based on youth. Likewise, they do not work at
staying alive, nor do they become excited or go through hardships to
stay alive. Why not? Because the Lord of Death is going to take the
lives of everyone. Hence, those who practice carefulness do not
indulge in such things. They do not become careless with regard to
conditioned phenomena.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又不放逸第五功德。何者第五?所謂<span style="color: maroon;">恒常親近聖人</span>愛樂智故,歸依三寶,聞法思義,彼臨死時,不生怖畏。以知死相、知退相故,不生怖畏。聞義天子則知退相,人欲死時則知死相,如是知故,知生惡道、知生善道,作如是知:我生善道。我生惡道。若臨死時,惡道相出,則能方便令心清淨,心清淨故,惡道相滅,善道相現。此不放逸第一勝果,甚為難得,諸親善中,此亦最勝。此不放逸第五功德,不放逸故得此功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3582 “ ‘Those who carefully practice carefulness also possess
another set of five qualities. What are they? Learning, following
noble beings, delighting in wakefulness, respecting the Three Jewels,
and developing skill in discerning the subject matter they learn.
Hence, they remain aware of the time of the Lord of Death. They also
recognize the marks of suffering and death. They comprehend the signs
of a god’s death and transmigration on the basis of what they have
heard. [F.214.b] They understand the omens of a person’s impending
death and passage to the lower realms and thereby recognize that they
too are heading for the lower realms. They also understand what is to
be done. They develop strong faith. As soon as such a frame of mind
arises, the signs of going to the lower realms fade and instead signs
of going to the higher realms appear. Such are the supreme effects of
carefulness — effects that overcome even the most painful bondage.
Such are the five flaws of carelessness and the five qualities of
carefulness.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,彼處善時鵝王頌彼如來迦迦村陀佛所說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">已離欲如來,讚歎不放逸,毀呰放逸行,所至生死處。
</span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3583 “At this point, Auspicious Time will recite these verses of
Krakucchanda: “ ‘The careful who give up pleasures Are praised by
the buddhas, Whereas the careless languish In the trap of old age and
death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不放逸解脫,放逸故受苦,此放逸繫縛,愚者不能斷。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.147-153</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3584 “ ‘The careless are not free; The careless are destined to
suffer. Those dying in carelessness Will have their vulgar minds cut
short. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不放逸善人,則生於天中,於天中放逸,故退時心悔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3585 “ ‘The careful will journey To the divine realms of
virtue, Whereas those who live carelessly Will once again fall. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切放逸者,生死不得脫,放逸第一羂,能縛令流轉。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3586 “ ‘Careless beings will not Be freed from cyclic
existence. Such corporeal beings are bound By the ropes of
carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">作所不應作,不作所應作,一切放逸者,所作皆顛倒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3587 “ ‘To them, the pointless appears meaningful, And the
meaningful always appears pointless. Those who lack carefulness
Misperceive everything. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">尚不作世法,何況出世法,是故諸智者,不讚放逸行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3588 “ ‘They fail even in terms of worldly matters, So how
could they achieve the definitive good? The wise go beyond such a
state of mind And have no praise for carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以是故不應,行放逸之行,如是放逸行,是惡道初使。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有能捨離,苦惱之藏處,如是勇健者,能渡有大海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3589 “ ‘Therefore, people should not indulge in carelessness
Because it is the foremost harbinger of the lower realms. Giving up
the suffering of wandering through a thousand lives, The steadfast
proceed to the supreme beyond.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">善時鵝王為彼天主牟修樓陀并諸天眾,如是已說過去舊法,利益天人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3590 “In this way, Auspicious Time will teach the Dharma before
Musulundha and his retinue of a hundred thousand gods, for he pursues
what is beneficial and wishes to benefit gods and humans.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">又彼鵝王現為天主牟修樓陀復更說法,作如是言:有五種法對治沙門放逸之行。何等為五?所謂</span><span style="color: maroon;"><span style="font-family: cwTeX 明體;">一切放逸行者皆受苦惱。</span></span><span style="font-family: cwTeX 明體;">如是之人隨何放逸,能致苦惱。捨彼放逸,知彼過已,修行功德,捨離彼故,無不饒益;不受苦惱,不善惡業則不增長,修行正行。此是沙門初對治法,放逸對治。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3591 “The king of the garuḍas will then continue his teaching
of the supreme Dharma to Musulundha: [F.215.a] ‘There are five
remedies against carelessness. First, careless people suffer more
than others. Each of the flaws of carelessness is a source of
suffering. However, when one understands that carelessness is flawed,
one will give it up. Those who are able to distinguish between good
qualities and flaws —who can tell a good quality from what is not
—will give up carelessness. Hence, what they do will not be
meaningless, and they will not suffer. There will be no increase of
unvirtuous actions and they will live conscientiously. That is one
remedy for carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復沙門第二對治,對治放逸。何者第二?謂<span style="color: maroon;">見實義</span>。實見之人,一切心意皆悉決定,如實而見。如實見故,不行放逸,以如實見放逸過故。此是第二放逸對治。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3592 “ ‘What is the second remedy for carelessness? Seeing
things as they really are. People who see things as they truly are
will have a complete understanding and see reality as it is. Those
who know reality comprehend the flaws of carelessness and cannot be
led astray by carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復沙門第三對治,對治放逸。何者第三?所謂<span style="color: maroon;">親近不放逸者,受戒持戒</span>。如彼所行如是而行,如彼所作亦如是作。於持戒者常與同處,於破戒者捨而不近。是故放逸,一切皆無。此是第三放逸對治。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3593 “ ‘The third remedy for carelessness is this: associating
with those who are fond of carefulness —observing discipline in
their presence, considering one’s conduct, training in the proper
deeds of body and speech, living with those who observe discipline in
the same manner, and understanding the flaws of carelessness in order
to give them up and eventually become free from them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復沙門第四對治,對治放逸。何者第四?謂<span style="color: maroon;">求智故,常近智者、常樂智者,捨離放逸</span>。近不放逸如是謹慎不放逸者,樂近苦遠,彼善男子恒常如是不放逸行。此是第四放逸對治。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3594 “ ‘What is the fourth remedy for carelessness? Constant
and deep appreciation of those who possess wakefulness and discipline
in order to crush carelessness and practice carefulness. Those who
overcome carelessness become happy and distance themselves from
suffering. They also see the flaws of carelessness for what they are
and give them up accordingly. [F.215.b] That is the fourth remedy for
carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復沙門第五對治,對治放逸。何者第五?所謂<span style="color: maroon;">有王、若王大臣執放逸者,與其罪罰或斷其命,或時盡奪一切財物,或時與杖,或截其手</span>。如是種種與放逸者異異刑罰,彼既見已,心生怖畏。以怖畏故,捨離放逸,不放逸行。如是對治捨離放逸,以見他人受如是罰,生怖畏故。隨順法行,畏行放逸墮於地獄,是故不作一切惡行。此是第五放逸對治。如是放逸,於天於人則非安隱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3595 “ ‘The fifth remedy for carelessness is this: witnessing
how those who are flawed by carelessness are punished by kings or
royal ministers. Seeing how such people are punished with execution,
having their property confiscated, mutilation, or amputation due to
their carelessness, one becomes apprehensive of other forms of
carelessness. The very presence of such fear makes one give up all
stains of carelessness, and so one will overcome carelessness and
practice carefulness. Considering this, one will think, “May I not
be born in hell!” and thus abstain from unvirtuous actions. Still,
those gods who are so fond of carelessness continue to engage in
unwholesome actions. But this is the fifth remedy for carelessness.
In this way, carelessness is not becoming, either for gods nor
humans.’</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-22037981681908644082022-02-11T20:50:00.005+08:002022-02-16T21:16:15.505+08:00迦葉佛的教導-十三法-1.喜樂多語言說..13.與惡同處 <p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之二十七</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之十三</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;"></span><span face="cwTeX 明體" style="font-size: medium;">向彼天眾如是說已,共彼天眾以寂靜心,一切皆向山樹具足地處而行。到彼處已,於中一處種種流水妙蓮花池,有蓮花林,多有眾鳥莊嚴彼池。復有種種寶蜂莊嚴,普皆如炎。彼如是處可愛地處,則有第六迦葉佛塔,天主見已,生希有心。一切諸寶光明之中,佛塔光勝,穿空而出,種種妙寶而為莊嚴,所有光明勝百千日。光明寂靜,在寬博處見彼佛塔。</span><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3178 “Calm-minded and having understood such key points for
happiness, the ruler of the gods will then proceed, accompanied by
his party of gods, to visit another part of the heavenly realm of
Moving in Gatherings. The land there is studded with waterfalls,
pools, and various lotus groves where flocks of beautiful birds live.
Looming there are myriad sloping mountains that shine with the
splendor of jewels. It is indeed an enchanted land that astonishes
even the ruler of the Heaven Free from Strife. As if bursting forth
from the sky, this lofty realm is ablaze with the overpowering light
of myriad kinds of splendid jewels and endowed with a hundred
thousand suns. They will soon come to a place of brilliant splendor
that is completely peaceful and luminous. There, in a secluded
setting, they will behold a stūpa.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天眾如是見已,白其天主牟修樓陀而作是言:此是何等妙寶光明?如前所見。爾時,天主夜摩天王聞其語已,而告之言:天眾皆聽!如今所見,此種種寶勝妙光明,如前所見。此是大仙第六如來——應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊、天中之天——迦葉佛塔。此佛塔者,諸天本業所修梵行,本曾修心利益饒益。此佛塔內寶壁之上,化現明了。如餘如來所應利益,此佛塔內亦復如是。我共汝等諸天大眾,於佛正法生敬重心,作自利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3179 “Just as before, the gods will now ask their ruler, 445
[F.156.a] ‘What are these blazing jewels that we perceive?’
“Hearing such words from the gods, the ruler of the Heaven Free
from Strife will respond in a manner similar to before: ‘Listen,
the many blazing jewels that you behold here belong to the shining
reliquary of the sixth Blessed One, Kāśyapa. He is a thus-gone one,
a worthy one, someone learned and virtuous, an unsurpassed being, a
charioteer, a god of gods. Upon the other stūpas, the downfall of
the gods that live due to prior pure conduct were depicted, but upon
the walls of this stūpa appear creations that are made for the sake
of benefiting and caring for those endowed with prior mental
training. Out of respect for the Buddha and the Dharma, and with the
wish to do what is good for ourselves, you and I must enter the
stūpas of these and the other thus-gone worthy ones.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">夜摩天主如是說已,共諸天眾往向佛塔,到已則見具足種種妙寶光明,如前所說。爾時如是,夜摩天主共其天眾入彼佛塔,即見大仙迦葉佛像。閻浮那陀真金之像,妙寶衣服無量光明,毘琉璃寶為師子座,佛像坐上如現在時說法之相,等無有異。彼像則有不可喻色,如是色者形彼天色。如螢火虫於日不異,佛威德色如是勝妙。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3180 “Having uttered these words, the ruler of the Heaven Free
from Strife and the gods that accompany him will together approach
the site of the reliquary of the supreme sage, and there they will
behold numerous blazing jewels, just as before. Once they have
entered the stūpa, the gods will stand before an incomparable image
of the supreme sage, Kāśyapa, made of gold from the Jambu River.
The Blessed One wears robes adorned with many different radiant
jewels, and he is seated on a beryl throne as he teaches the Dharma.
The splendor of this statue is so extraordinary that it makes the
gods seem like fireflies before the sun.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天王并彼天眾見佛像已,勝歡喜心,敬重深信,頭面敬禮,去冠瓔珞鬘莊嚴具,遠離色慢,止於色樂,離光明慢,一切憍慢皆悉捨離,心離欲垢,以頭頂禮彼世尊足,轉轉離慢,重復更禮。如是禮已,一切天起一心不動。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3181 “As they see this form of the Blessed One, the gods will
feel a most blissful trust, [F.156.b] and they will bow their heads
in respect and yearning. They will have removed their crowns,
necklaces, and flower garlands, and will be free from any conceit
based on their bodies, power, and radiance. With a pure and selfless
attitude, they bow to the feet of the Blessed One. Respectfully
bowing and paying homage, they will venerate the Blessed One free
from any arrogance. As they rise, their minds will be one-pointed.
However, since their nature is not immutable, 446 they will enter the
stūpa that contains the image of the Blessed One bearing numerous
ornaments and endowed with incomparable forms. There, the gods will
then attentively watch the creations of karmic action.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以業因故,彼佛塔中寶壁之上佛像傍廂見有文字。此修多羅是佛神力之所化現,利益天人,一切世間皆悉利益,正字正句,善義善味,次第乃至示於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3182 “Upon the walls of the stūpa a discourse is miraculously
written in clear, bright letters for the benefit of gods and humans.
For the benefit of all wandering beings, the bright letters convey
excellent words and meanings, show the way to the transcendence of
suffering, and act as a lamp for all beings with childish minds. The
discourse that is written upon the stūpa states:</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">乃是一切諸出家人之大和上,如律教學,此謂:比丘有十三法以為妨礙,不得坐禪、讀誦經律,障自利益,不得涅槃。若諸比丘不捨如是十三法者,於病老死悲啼號哭,愁苦懊惱,則不得脫,人中凡下,非實出家,身口意等常不正行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3183 “ ‘That which tames, bestows happiness, is like a butter
lamp, shows the direct way to the city of the transcendence of
suffering, and is like a preceptor for all monastics are the bases of
training. On the other hand, the following thirteen factors create
obstacles for those who are monks. They destroy their composure in
concentration, all progress toward the transcendence of suffering,
and even their own personal tasks. Monks who engage in these thirteen
factors will not be free from sickness, aging, death, suffering,
lamentation, pain, mental distress, [F.157.a] and exhaustion. They
will be derided in hundreds of ways. These thirteen render monastic
life meaningless and prevent them from observing the vows of body,
speech, and mind.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不勤精進,如是比丘若於一日受他臥具病藥所須,則不能消。彼如是物,於己為妨,所謂妨者,能令身瘦、懈怠、怖畏、無所知曉。如是之人則於大力速力勇猛甚深大河不能得渡。如是之人自體羸瘦,不能翹勤,心不調伏而常懈怠,不知坐禪、讀誦經律,怖畏、無智,自體無明之所覆蔽。是故不能渡於五河,依止境界故不能渡。境界所漂在愛河中,愛河漂已,入生死海,流轉常行無有休已。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3184 “ ‘I do not offer a dwelling place or any medical supplies
to those who lack diligence, because such gifts would become
obstacles for them. When inferior people who are lazy, cowardly, and
lack understanding are overcome with conceit, they will not be able
to go beyond that which is hard to endure. In the same way, when
those of feeble diligence, whose minds are unobservant and who are
predisposed to laziness, practice resting in concentration, they will
be frightened by virtue and succumb to stupidity. Because of their
ignorant nature, they are unable to cross the five rivers. Neither
are they able to cross the waves of the unbearable rivers of objects.
Carried away as their hearts are by the river of craving, they must
course throughout cyclic existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何等十三?所謂<span style="color: maroon;">喜樂多語言說;治病;工畫;聞邪惡事,歌詠讚頌;數星思惟;思惟占相;唯貪飲食;求諸寶性;親近王等;悕望請呼;不請問他;樂多知識;與惡同處</span>。此十三法,沙門之人坐禪讀誦則為妨礙。如是妨故,失自利益,利益則少。失利益故,生於地獄、餓鬼、畜生,虛妄出家。如是之人既非出家,亦非在家,捨離善法,為同梵行之所輕賤;唯有虛名,貝聲相似;不聞不知涅槃之行;有所憶念,悉不隨意;護身之天,放離而去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3185 “ ‘What, then, are these thirteen factors? Being in a
crowd, acting as a doctor, painting, poetic composition based on
unwholesome learning, astrological calculations, interpreting omens,
accepting wealth and veneration, being a piśāca demon one-pointedly
concerned with alchemy, becoming a servant of the king, accepting
convenient meals, not asking questions, having many companions, and
being in the wrong company. Those thirteen are obstacles for monks
who practice concentration. They cause their downfall and make them
unable to accomplish their own objectives. They lead to birth among
hell beings, starving spirits, and animals. They make the monastic
life pointless. Due to those, one will neither be a householder nor a
monastic. [F.157.b] One will give up virtuous action and be scorned
by all one’s companions who are of pure conduct. One’s behavior
will be like the sound of a conch. One will lack learning and
understanding and will therefore be unable to accomplish the
transcendence of suffering in accordance with one’s intentions. One
will also be abandoned by the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span face="cwTeX 明體" style="font-size: medium;">彼初妨者,妨於坐禪能為大亂。彼初<span style="color: maroon;">喜樂多言語</span>者,初則可愛,後則悔熱。一切出家應捨此法,所謂喜樂多語言說。樂多語故,心不調伏,不能正行、不能持戒,心常動亂,心動亂故,則多疑網。如是之人憙近惡人,彼惡人者,所謂亂心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3186 “ ‘First of all, fondness for crowds is a factor that
burns those engaged in concentration, making them tremendously
distracted. It makes them inclined to downfalls and causes them
regret in the future. Hence, all monastics should give up fondness
for crowds. The minds of those who thrive on crowds are unrestrained;
those who act without restraint will naturally become agitated, and
thus their minds will constantly be thinking of things. Their minds
will become habituated to an extremely distracted condition, buffeted
by the waves of fluctuating thoughts. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼常樂見伎兒歌舞,從方至方、從處至處遊行不止,若城若村、諸聚落等,常行不住,看其戲樂。常於節會遊戲之日處處觀看,諸聚會處恒常往看,近如是人以為伴侶,自稱己心。意常動亂,常樂言語,晝夜恒爾,無有休息。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
who become distracted in this way will take pleasure in shows and
dances, and they will go to watch such entertaining spectacles and
the like. They will thus become habituated to an unrestrained way of
life as they make their way to cities, as well as to smaller places,
towns, and villages. In constant fascination, they will go there as
spectators. Those who go peering around where crowds are gathered
will proceed to hook up with each other, and thus they will keep
roving from place to place, traveling everywhere while being uncouth
and delighting in speaking unvirtuous words. Those whose minds are
one- pointedly absorbed in such pursuits will rest neither day or
night.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人亂意,不聞不知,餘同梵行,常所輕賤。知他賤已,於彼他人持戒行者,心生瞋忿。彼人以是業因緣故,身壞命終墮於惡道——地獄、餓鬼、畜生之中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3187 “ ‘Those who are distracted in this way will fail to gain
any learning and will always be scorned by their companions who are
of pure conduct. They will even fail to recognize those who have been
their friends. When they are in the presence of those endowed with
discipline, their minds will be drifting off. When their bodies
disintegrate, they will fall into the lower realms and be born in
hell. [F.158.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼憙樂多言語者,復有大過。彼惡比丘未曾多聞,毀破禁戒,樂多言語,自高輕動,雖見佛已,心無慚愧,無慚愧故,不恭敬佛。檀越見之,不生恭敬。以他輕賤,捨戒還俗。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3188 “ ‘Crowds are also associated with other great faults.
Wicked monks who thrive on crowds and have flawed discipline become
agitated when they hear the elated sounds of a crowd that has
assembled. As the minds of such unrestrained and disturbed monks
breed longing, their donors and benefactors gain importance and these
monks are overcome by attachment to wealth and honor. Such monastics
will also speak rudely to others. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼憙樂多言語者,復有大過。有何者過?所謂自樂多言語故,而復教他餘出家者,令退正法。彼自破壞,復能壞他。彼人如是自他壞故,有惡名聲,彰出四遠,僧眾知故,驅遣捨棄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3189 “ ‘What are the further faults associated with crowds? If
one is obsessed with crowds one will only gravitate toward other
monastics who have the same inclination. One will stray from the
sacred Dharma. In that fashion, one will cause the decline of both
oneself and others. One will be engaged in an outlook that heralds
one’s own destruction.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此善持戒諸比丘等,畏彼惡者,令其有失,一切皆言捨此比丘,言此比丘是惡知識。同梵行者,如是惡賤。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3190 “ ‘All members of the saṅgha should therefore steer
clear of such beings because they destroy the opportunities of monks
endowed with discipline. Anyone who possesses discipline should shy
away from such people. Because they are unwholesome companions, they
are despised by everyone who practices pure conduct.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼憙樂多言語者,復有大過。種種言語,先已聞來,心樂謂樂,彼惡沙門既得聞已,心生大樂。彼心樂故,信於非法,信非法義;法為非法,非法為法,亦信其餘非法行人。此人憙樂多語人故,則入邪見,以彼邪見之因緣故,妄語言說。彼人以是惡業因緣,身壞命終墮於惡道,生在地獄、餓鬼、畜生。因此樂多言語過故,復有多過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3191 “ ‘There are also many other flaws that result from
loitering in crowds. Crowds produce many different sounds, and the
profusion of attractive sounds can titillate the mind so that one
becomes exceedingly attached to them. Taking constant delight in such
sounds, one will find them tremendously captivating due to one’s
overexcited state of mind. Such a tenacious mind has no faith and
will not develop faith in anything meaningful. It will join religions
that do not espouse the Dharma but will not have faith even in those.
Such people engage in downfalls associated with pleasurable
conditions [F.158.b] and their speech becomes mistaken as well. When
their bodies disintegrate upon dying, they will fall into the lower
realms and be reborn in the hells. In this way, many great defects
stem from joining in crowds.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">多集綺語句,能令心意亂,破壞於梵行,妨礙涅槃道。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.118-123</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3192 “At this point the blessed Kāśyapa proclaims these verses:
“ ‘Bound by numerous affairs, The mind is thoroughly distracted.
Thereby one’s pure conduct comes to nothing, And one loses interest
in the transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">常憙樂多語,凡鄙不持戒,其人常捨離,坐禪知諦者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3193 “ ‘If one continuously and constantly behaves this way,
One naturally abandons discipline. Those who delight in concentration
see that And give up such business completely. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不調為根本,能失於善念,亦能失梵行,令涅槃道暗。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3194 “ ‘Based on the single cause of agitation, Mental activity
is wasted, And pure conduct that would clearly reveal The
transcendence of suffering will come to nothing. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">能妨於天道,復能示惡道,令向餓鬼道,令生畜生道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3195 “ ‘Crowds make one fall from the higher realms That bring
respite from pain. They are the harbingers of the world of starving
spirits And propel one into the realms of animals. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">謂名樂多語,此為生死母,坐禪誦比丘,欲安隱則捨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3196 “ ‘They are the mother of all of cyclic existence;
Therefore, avoid even the word crowd. Monks endowed with the
equipoise of concentration Should steer clear of crowds.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼佛世尊迦葉大仙如是已說,樂多言語有大過失。又復次說<span style="color: maroon;">不樂多語所有功德</span>,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3197 “In this way the supreme sage, blessed Kāśyapa, teaches
the flaws that are associated with crowds. The excellent qualities
that follow from avoiding crowds he then explains as follows:</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">所謂:比丘善正心意,唯樂正法、唯知正法,如是正說,唯念正法、思惟正法、唯行正法,恒常禮佛。彼如是等諸比丘輩,未曾見處而能見之,以能捨離多語有故。唯一正行,怖畏生死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3198 “ ‘Such monks rest in great equipoise, and they take
delight in nothing but the sacred Dharma. They teach nothing but the
sacred Dharma. They realize the sacred Dharma. They have natural,
great respect for the buddhas and will behold the presence of those
whom they should meet. Having escaped the world of crowds, they
delight in one-pointedness and are deeply terrified by the horrors of
cyclic existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼語有果,所謂若人說四聖諦之言語也;彼身有果,所謂禮拜佛法眾僧,翹勤精進;彼身精勤,意則有果,意常精勤,自相、同相等思惟相,彼則是果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Moreover,
their verbal endeavors bear fruit in the form of the four truths of
noble beings. [F.159.a] That is, they speak the four truths of noble
beings. Their physical endeavors bear fruit as they join their palms
respectfully before the Buddha, Dharma, and Saṅgha. And they also
develop disenchantment with the body. Their mental endeavors bear
fruit as they develop composure with respect to the particular and
general characteristics of the mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">三種精勤,去涅槃近。若其有人一切方便、一切精勤,捨多言語,遠惡知識,常不親近。正心、直心、不動亂心,如是三種則到涅槃。三種道者,何等為三?所謂心念阿那波那,觀不淨、界,無常破壞。此一切道,正心能得,非不正心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3199 “ ‘This fruitful, threefold endeavor helps them enter the
transcendence of suffering by means of all the methods that they have
gained familiarity with. In this way, they are uninterested in crowds
and do not keep unwholesome companions. Their minds are properly
guarded, and their minds are also fully absorbed in equipoise. There
are also three further factors that allow them to authentically
transcend suffering. What are those three? Mindfulness of the breath,
contemplating the repulsive, and discernment with respect to the
elements. By these paths, anyone’s mind will enter equipoise.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">樂多言語,非心正念,妨此三道,乃是惡趣——地獄、餓鬼、畜生之行。此羂縛人將入地獄、餓鬼、畜生三惡道去,如是眾生為多言語之所誑惑。是故憙樂多語言說,如毒如刀、如火如蛇、如墮嶮岸,黠慧比丘坐禪讀誦,常應捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
3200 - “ ‘Fondness for crowds prevents mental equipoise as well
as the process of making the mind rest in equipoise, and it causes
weariness regarding the three paths. It is a noose that drags one
into the realms of hell beings, starving spirits, and animals. It
keeps one chained to misfortune and makes people rush into the hells.
Furthermore, the realms of starving spirits and animals result from
the deceptions that attend fondness for crowds. Therefore, monks who
practice composure give up crowds as if they were poison, weapons,
fire, ferocious beasts, or an abyss. [F.159.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼多言語能誑多人,令墮地獄、畜生、餓鬼。彼若餘業生於人中,則為伎兒常戲之人,趬行擲絕、力士舞戲、種種歌等;在他門傍處處行乞;或復治生,商賈求利;或復目盲,常在巷中多人之處市肆貿易,以自濟命。樂多言語,惡蛇所齧;樂多言語,大火所燒,墮在如是樂多言語臨嶮之處,為多言語惡毒所螫。如是癡人樂多言語,所有枝條之所迷惑。一切迷惑,由多言語。樂多言語是大闇聚。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3201 “ ‘Many careless people are beguiled by crowds and will
hence take rebirth among hell beings, starving spirits, and animals.
They are careless, and due to karmic actions that are to be
experienced in other lives, they become miserable and penurious
dancers, drummers, or singers who frequent the doors of other
people’s homes, destitute and subsisting on handouts received by
the wayside or in doorways. Therefore, crowds are virulent, like an
encounter with a poisonous snake. Crowds are like a burning fire.
Crowds are like falling into a pit. Crowds are ignorance and
delusion. Crowds are lustful desire. Crowds are like a waterwheel.
Crowds are witlessness. Crowds are like masses of darkness. Time and
again, they block one’s success. They are the one disaster.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">畏惡道者一切皆應如是捨離,捨已次第精勤修行,則得見諦。是故應當作如是學:空閑曠野寂靜之處,無諸妨聲、無唱喚聲、歌聲鼓聲修智日處、山谷巖窟、樹根等處,福德之處、無聲妨處,獨無餘人,在一處坐,一心正念,壞煩惱魔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3202 “ ‘Those who are clearly frightened by existence and apply
themselves one-pointedly to the view of reality should thus train in
peaceful forests, in serene solitudes free from noise and chatter,
447 in the mountains, beneath a tree, in the opening to a cave, or in
a sacred place where meritorious activities make no noise. Alone, you
must walk into secluded places and, with a withdrawn, one-pointed
mind, attain supreme and definitive victory over all the afflictions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是善作,以調伏心令心寂靜,離於一切多語言說。一切親舊知識兄弟來去相見,語言皆離,心不悕望,唯樂獨處,以為安樂,常行禪誦,離四顛倒。彼十六種阿那波那皆悉念知,無夜無晝,勤發精進,生死縛中能脫能走。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this way, you must make your minds properly serviceable. Be free from
all crowds. [F.160.a] Be free from attachments to visits and social
gatherings among your own people, friends, and associates. Without
becoming scattered, be happily alone. Keep your mind stable and
focused, free from the four errors. Mindful of the sixteen modes of
exhalation and inhalation, persevere diligently and correctly without
discriminating between day and night. You will thereby free
yourselves from the bonds of cyclic existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">能如是者,則得勝處。若本未見常安隱處,彼人則應離多言語。有智慧人、善心意者堅固修行,沙門之人離於懈怠,捨此一法,所謂憙樂多語言說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">With
the attainment of that supreme stage comes a sublime happiness the
likes of which you have never experienced before. And that is not the
case for those who are drawn to crowds. Rather, such people lack
learning, their minds are fickle, and their movements lack resolve.
Without being mendicants, they declare themselves to be so, and they
are lazy. Therefore, be sure to overcome that single factor, fondness
for crowds. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span face="cwTeX 明體" style="font-size: medium;">又斷第二妨礙之法所不應行,殺生攝故。何者第二?所謂<span style="color: maroon;">治病醫師比丘</span>,不能坐禪、不能讀誦。如是行藥醫師比丘,異道異作,常覓病人、常求治病,作如是業,大增長貪。彼貪心故,如是思惟:悕望眾生多有諸病、無量種病。彼病眾生多供養我,多與我物。是故我於多人處行,恒常受樂,從村至村、從城至城、從邊地處至邊地處。彼惡比丘既作如是思惟念已,貪則增長。如是比丘貪增長已,心中生垢,不能坐禪、不能讀誦,非是善行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3203 “ ‘What is the second factor that one should give up and
refrain from? Acting as a doctor. That is an obstacle for monks who
practice meditation, because if monks act as doctors, they will
become engaged in extraneous activities and discussions. They will
not offer their minds to the sick, but rather their minds will become
absorbed in business. As they keep busy that way, their desires will
grow very powerful. Subdued by desire, their minds will become very
preoccupied and eventually, when various aggressive diseases occur,
such people will take advantage of others. They will think, “Abundant
wealth and respect are coming my way! Thus, I should now travel the
land —from town to town, city to city, and from one dwelling to the
next —so that I can accumulate wealth.” In this way, their greed
will only increase, [F.160.b] and such people, being oppressed by
greed, will propagate severe defilements — they will not be
interested in the cultivation of equipoise. Neither will they
practice virtuous actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復治病則得垢過。彼惡比丘自謂比丘,若諸眾生有病患者,彼惡比丘示其藥言:速將油來,若無油者則壓胡麻。壓胡麻故,多有虫死,如是名為治病之過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3204 “ ‘There are additional great flaws associated with acting
as a doctor. Someone who is not a monk but claims to be may, when
someone is stricken with diseases associated with wind or the like,
dispense medicine and advice and quickly produce a concoction of
sesame oil. When the oil runs out, he will then grind more sesame
seeds and thereby kill many beings as he exterminates a large
quantity of insects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">妄作沙門,唯口自言:我是沙門。實非沙門。又見病者,勅瞻病人令其與肉,作如是言:須新殺者,不用多脂、不用自死、不用病死、不用毒死、不用蛇殺、不用乾者、不用瘦者。如是約勅。以約勅故,彼則殺生;以殺生故,得殺生罪。若教殺生、若殺生者,彼二種人同一殺業,墮活地獄。是故不應作治病業,以貪心故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3205 “ ‘There are other flaws as well. Bad mendicants who
nevertheless declare themselves to be mendicants may prescribe meat
to someone who is otherwise free from disease. In this way, they may
order meat that is fresh — from animals killed by weapons, not very
fatty, not obtained from dead animals, and neither from animals that
were overcome by disease or contagion nor from animals afflicted by
disease or contagion, nor from animals that died from poisoning, nor
from animals that were killed by predators, nor from animals that
became gaunt and emaciated. In this way, killings may result from
their requisition. When that happens, both the one who asked for the
slaying and the one who carried out the order will be equally
complicit in the karmic action. Due to the flaws of covetousness and
ill will, they will both be reborn in the Reviving Hell. Therefore,
do not act as a doctor.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復更有治病之過,唯可口言:我是沙門。實是大賊,是大惡人。為彼眾生多病痛故,處處採拾種種藥草,若樹、樹枝、若樹果等,為財物故,皆悉採取。彼諸藥草一切攝虫,為虫所依,虫在其中處處皆滿。彼以貪心欲得物故,地中拔取或有割取。以拔取故,殺地處虫,或破彼虫所依止處。若割取者,則殺內虫,彼處虫死。此治病過,彼心如是樂不淨命,何處得有修禪、讀誦?彼心恒常憙樂治病。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3206 “ ‘For bad mendicants who pretend to be mendicants but are
demonic thieves, there are further flaws associated with acting as a
doctor. For example, when certain violent diseases break out, such
people may decide to travel from place to place, seeking out trees,
creepers, and bushes in pursuit of wealth. [F.161.a] In such places,
they may dig out and cut through colonies of insects and nests of
worms in pursuit of wealth. As they dig, they catch the creatures
that live in the bark and roots and destroy their nests. When they
cut through the vegetation, they kill the insects that live in or
from it. That is another flaw associated with acting as a doctor. How
could people who pursue such an unwholesome means of livelihood,
which is opposed to the Dharma, possibly become fond of meditation,
since their minds are so filled with craving?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復如是治病比丘惡心思惟,有大勝過。如是比丘思惟惡法,有如是心欲令多人皆有病患:病者若多,我則多得財物供養、飲食臥具,如是多利。彼欲壞心,不念善法、不樂禪誦、不近尊長、不近善友亦不禮佛,作不善行。身壞命終墮於惡道,生地獄中。彼處得出,以餘業故,如彼善業生於人中,則常病痛,貧窮短命。彼惡不善治病業故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3207 “ ‘Such unwholesome attitudes have other powerful flaws as
well because with improper motivation, such people may take an
inappropriate interest in the destruction of the land. They may
think, “If calamities befall the land, people will venerate me, and
thus I shall obtain possessions, food, drink, seats, dwellings,
wealth, and honor.” Ruined by their desires, such people will not
think of what is virtuous. Such people are also not inclined to
cultivate equipoise, nor do they follow spiritual masters. They do
not keep company with spiritual teachers, nor do they pay homage to
the buddhas. When the bodies of such evildoers disintegrate, they
fall into the lower realms and are reborn in the hells. If, following
their death and transmigration, they should instead be born as a
human due to virtuous karmic actions that are to be experienced in
other lives, such negative doctors will, because of their actions,
always suffer from illness and poverty and their lives will be cut
short.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又治病過,依法治病亦復有過。無始以來皆有三種,謂風、熱、冷,此三調停,身則安樂,不墮惡道。是身分故,以身滅故,彼三亦失。而彼愚癡凡夫之人未曾聞來,未有智慧,實非沙門而自說言:我是沙門。治彼三種。何義何因剃除鬚髮,披服法衣而便出家?何故捨此?無始以來欲、瞋、癡等,非身所攝,若燒身者,彼三不燒、不失、不滅,於五道中隨逐繫縛,處處共行。何故於此欲、瞋、癡等三種大過不先療治,而先治彼風、熱、冷等?此妄出家,愚癡無智凡鄙之人,自心所誑。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3208 “ ‘Further flaws associated with acting as a doctor
include the following. [F.161.b] Wind, gall, and phlegm are simple
factors and are therefore simple to balance. But people fail to
recognize the factors that have been active since time without
beginning, leading them to birth in the lower realms. Ordinary people
who lack learning —bad mendicants who simply pretend to be
mendicants —may cure destructible bodies, but they cannot cure the
body of its primordial torments caused by desire, anger, and
delusion. Those are the afflictions that one aims to relinquish by
shaving off one’s hair and beard, donning the saffron-colored
robes, and going forth. Whoever is burned by those will also be
terribly scorched physically. Everything will be wasted and come to
nothing. Whoever adheres to and chases after the three great flaws of
desire, anger, and delusion will not, when the time comes to give up
the present life and transmigrate to another, have achieved anything
meaningful by having become a monk.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如有癡人,無主無伴,貧窮無物,彼人乃有大勢力怨,日日惱亂。彼愚癡者若以財物與大力怨,不可遮障,若以勢力亦不能防。以如是怨,大勢力故,恒常伺求,欲來殺害。此愚癡人不恐彼怨,知他餘人有微小怨,如是彼人於微小怨則生怖畏,共愚癡人以為同侶。而愚癡者語同侶言:我今相為除却彼怨。彼愚癡者,大勢力怨知其愚癡,知其懈怠放逸而行,如是知已,即往殺之。何以故?以彼癡人作他事故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3209 “ ‘In their ignorance, people pursue unwholesome means of
livelihood and are deceived by their own minds. For example, if those
of inferior intellect, who lack support, companions, and wealth,
encounter a powerful enemy, they will not be able to defeat that
enemy, nor will they have any power to stop him. Rather, given that
the enemy is stronger, they must instead follow him. Childish,
ordinary beings who lack learning do not consider such an enemy to be
frightening. Rather, they befriend him and together they make other
weak beings who are afraid of their enemies subservient to them. With
unwholesome mindfulness and misguided insight, such lazy and careless
people get drunk and misbehave with the wives of others. [F.162.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是如是,彼沙門人自謂沙門、立沙門者,捨離自身大勢力怨而作他事。彼欲瞋癡於無量世隨逐不離,示生死道,有大力勢而無處所,不可尋求,唯智所知,與癡同行。為除如是大怨因緣,捨離自身親舊知識、妻子兄弟,剃髮出家。既出家已,而於如是大勢力怨不能觀察,為財物故而語他言。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
that way, bad monks, who nevertheless declare themselves to be monks,
befriend their own enemies. Their pursuit of what transcends the
world —otherwise adhered to with great strength and abundant
diligence —is thereby abandoned completely as they instead open the
doors to desire, anger, and delusion and treat these afflictions as
something delightful that one must indulge at all costs. While their
bodies may be those of a monk, they give up the mindset that
relinquished family, friends, and women, and instead they fall under
the power of their enemies and keep company with them, motivated by
material concerns. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">汝之怨家——風、熱、冷等,我為除滅。如是亂心愚癡之人,死王來至,三種怨家隨逐不離。彼力大怨,謂欲、瞋、癡。彼人乃為欲繩所繫,極放逸行,將向他世,樂作他事,大貪亂意。是故若人知此過已,不用治病。若人治病,應殺欲等,則常無病。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3210 “ ‘In the same way that wind, gall, and phlegm are
enemies, so you must understand that there are three enemies that
disturb the mind and drive it toward the Lord of Death, three enemies
that are hard to turn back: desire, anger, and delusion. Those three
will bind you with the rope of desire, and thus you will, in total
carelessness, be driven toward what lies beyond this world.
Carelessness with respect to the supreme objective and strong craving
for wealth make the mind suffer. Therefore, you must comprehend these
flaws and not act as doctors. Someone who acts as a doctor of healing
will not be happy in the lives to come.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">風等無多過,欲等過則多,風等不惡道,欲等墮地獄。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.88</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3211 “At this point the Blessed One proclaims these verses: “
‘Phlegm and so on are not flaws; Desire and so on are what I hold
to be flaws. Phlegm and so on do not Make beings take birth in the
lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">心過是大過,常令行惡道,是故除則樂,除風等非樂。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.89</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3212 “ ‘Those flaws of the mind Create the manifestation of the
lower realms. Therefore, pacifying these is supreme, Not the
pacification of phlegm, and so on. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若捨自作業,憙樂他所作,彼人速失壞,為智者所笑。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">風等失壞故,眾生則失身,欲等不曾失,生死無量倒。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.90-92</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼欲等滅樂,風等滅非樂;以欲等滅故,畢竟得勝樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">治心名治病,治身非治病;治心病難知,治風等易解。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3213 “ ‘That which is perfect in the beginning and at the end
Is never exhibited as, or found in, desire. A true doctor heals the
mind, A true doctor does not heal the body.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3214 “ ‘The cure for the mind is hard to understand, And thus
worldly people fail to understand this.’ 448 [F.162.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼佛世尊迦葉如來以此因緣,如是遮障出家之人不聽治病。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3215 “In this way, the blessed Kāśyapa teaches that, for those
reasons, monastics should not act as doctors.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又出家人醫方治病,有無量過,謂生貪心。見餘醫師,心則生慢,以不善語毀餘醫師。妨廢作業,心生嫉姤,攝餓鬼業,如是造作餓鬼道因。彼人如是姤心動心,生大貪心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3216 “ ‘There are also other flaws associated with acting as a
doctor. Those who do so will experience the increase of numerous
flaws and will be overcome by desires. They will therefore become
involved in disputes, and other doctors will criticize them. Their
means of livelihood will be destroyed. They will live in a way that
causes them to take rebirth as starving spirits. Delusion becomes
very strong in their minds, which become busy and overcome by
defilements.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以生貪故,見婦女時不善觀察,以自妨亂。彼人癡心,見他婦女,欲發壞心。彼治他人風、冷、熱等,而自增長身中諸病——欲、瞋、癡病。增欲等故,是等因緣,增長地獄、餓鬼、畜生種種苦惱,彼為欲等之所破壞。不善醫師則有惡見,大過所縛,將入地獄。是故一切出家之人常應精勤除欲等病,勿治風等。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3217 “ ‘When those who are overcome by delusion see women, they
will be led astray by incorrect mental engagements. When those of
inferior intellect see women, they will be overcome by desire. Such
problems do not occur with phlegm and the like. Therefore, heal the
flaws of desire and the other afflictions! The causes of the realms
of hell beings, starving spirits, and animals are very powerful.
Hence, when such people see females, they are carried away by
incorrect mental activity. When those with dull recollection see
women, they are overcome by desire. Monastics must therefore strive
always to comprehend desire and the rest —not phlegm and the other
elements.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此等二法,沙門之人欲求涅槃,不應如是醫藥治病,妨廢坐禪、讀誦經律。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3218 “ ‘This, then, is the second factor that all mendicants
who turn toward the transcendence of suffering should disengage from
because it will otherwise burn them when they try to rest in
equipoise.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">又捨第三妨礙之法所不應行。何者第三?所謂畫師</span>。出家業畫,則非所應。云何如是?為除欲故,捨家出家,更生餘欲。既知世間心業畫已,而作其餘種種采畫。若有不知心業畫者,可作種種諸色采畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3219 “ ‘There is also a third factor to be relinquished. What
is that? Painting. Monastics who engage in painting may have gone
forth from the household because of desire, but due to infatuation
with colors, they end up developing even more desire. [F.163.a] Those
who engage in numerous such activities may have given up the world,
but they keep creating many different colorful products. Wild minds,
in their ignorance, produce such colorful images in abundance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼出家人常應如是諦知采畫:五大采色畫作五道,心種雜故。何等為五?謂大采色畫作五道。心之畫師以大白業勝淨采色畫作天道。以信心故,樂行大施,離慳嫉妬。第一白法,施戒山起,畫作諸天,心之畫師,畫作天道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3220 “ ‘Monastics constantly recognize the various karmic
actions, while the artist of the mind creates the paintings of the
five realms of beings with the five great, ultimate colors. How does
the artist of the mind do this, and what are the five great colors?
When deep trust and other virtuous states are applied through the
refined means of virtuous karmic action with pure motivation, one
becomes free from all the vast stains as well as the stains of
miserliness. And so, that delightful mind takes up discipline and
engages in the designs of discipline. In this way, the painter of the
mind draws the vivid displays of the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又出家人復應觀知業之采畫,多種業采畫作人道。人則差別,有下中上。若是富人能持戒者,彼人則是第一白業采色所畫。若人大富不能持戒,彼人則是黑白之業采色所畫。若人貧窮而能持戒,彼人則是赤白之業采色所畫。若人貧窮不能持戒,彼人則是垢黑之業采色所畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3221 “ ‘Moreover, a mendicant should take note of the following
actions of the mind. People create vivid designs with the many colors
of inferior, intermediate, and superior actions. Those who possess
wealth and firm discipline create vivid displays of highly virtuous
actions. Those who possess great wealth and who also have discipline
create vivid exhibitions in shades of both black and white. Those who
have little wealth but are endowed with discipline create vivid
paintings in white and red. Those who are poor and whose discipline
is corrupt create paintings in black.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人懈怠而復多欲,彼人則是黑黃之業采色所畫。若人端正大種姓生,彼人則是白淨之業采色所畫。若人在於中種姓生,彼人則是紅赤之業采色所畫。若人在於下種姓生,彼人則是垢黑之業采色所畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
of inferior diligence and great desire create paintings with black
and drab colors. Those with a fine appearance and a noble family are
painted in bright white. Those born in an intermediate family are
painted in red. [F.163.b] Those who are inferior are painted in black
by the artist of the mind.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">心之畫師以善業采畫作人道。生於人中,若為國王、若為大臣而復造作不善業者,如是之人白業采滅,黑業采色增長出生。又復若人生卑賤家,若極貧窮常行布施,受持禁戒,如是之人黑業采滅,白業采色增長出生。又復若人生中種姓,有善妙色,或作中業,彼心畫師赤白之業采色所畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3222 “ ‘As their positive actions transpire, kings or royal
ministers may proceed with many unvirtuous actions, and thus their
white colors will fade while blackness spreads. The black actions of
those who are poor and born in an utterly inferior family may also
fade and instead white ones may emerge. In the case of those born in
an intermediate family, whose bodies are exquisite, and who engage in
intermediate actions, the painter of the mind will paint in white and
red.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是無量雜業采色業畫之師,此人世間種種異業雜色采畫差別不同。又出家人更觀餘道,所謂復觀地獄眾生,心之畫師二種業采之所畫作,所謂黃、黑。黃者謂火,黑謂嫉妬,生在下中,地獄中生,如是二種采色所畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this way, the extremely colorful world of humans is painted in
numerous bright hues. You should likewise examine other realms. Which
ones? Those of hell. The hells are painted in yellow and black by the
artist of the mind. What is the yellow color? Anger. What is the
black? Envy. The beings of the inferior and intermediate hells are
exclusively painted with two colors: blue and black. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼比丘觀如是地獄采畫色已,復觀飢渴燒身餓鬼黑業采色。彼一切鬼,一一各各業色所畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3223 “ ‘Once you have realized how the paintings of the hells
are created, you should also examine other realms. Which ones? Those
of the starving spirits. The tremendous suffering of starving spirits
is created by envy and stinginess. The shades of the painting are
black because the starving spirits shamble through and live within
pitch-black darkness. The black actions and black bodies of these
starving and thirsting creatures are all painted [F.164.a] with this
single hue. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復觀察何業采色畫作畜生?謂黑赤色。彼若受於第一苦惱、第一怖畏,是黑色畫;若相殺害是赤色畫。如是色者,是心畫師畫如是色。又復略說畜生三處,迭相怖畏——畏殺、畏縛、被他食肉。虛空行者,所謂孔雀、雉鵝等鳥;陸地行者,謂牛水牛、猪馬等畜;水中行者,所謂魚等。彼黑色畫,若不畏殺;彼赤色畫,謂天中象。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3224 “ ‘What are the colors of karmic action that produce the
paintings of the animals? Black and red. Those who suffer terribly
and are terrorized by one another are painted in black. Those who are
terrified of each other are painted in red by the artist of the mind.
Animals that kill one another and become enslaved are boundlessly
numerous. Nevertheless, in short, those that fly in the sky and are
killed for their meat, such as peafowl, quail, and geese; those that
live on the ground, such as cows, water buffalo, pigs, and forest
cattle; and those that swim in water, fish and the like, are all
painted in black. Those that have no fear of being killed, such as
the birds of the divine realms, are painted in red.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是五道五種采色,彼人不能如是思惟。一切世間種種苦惱,天中五相,人中為作,畜生相殺,餓鬼飢渴,地獄之中受大苦惱,如是種種雜業采色之所畫作。愚癡少智,不忌不慮,是故懈怠,不能坐禪、不能持戒、不能讀誦而不能知心之畫師而作餘畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3225 “ ‘In this way the five realms of beings are generally
painted with five colors. Examine all this! See how everyone is
pitifully confined to intense suffering. When their previous
suffering fades, they engage in careless pursuits that again create
mutual harm, and thus they are overcome by the suffering of hunger
and thirst. Without properly observing these spectacles, the tired
and lazy artist of the mind, which does not have any familiarity with
concentration, turns in its ignorance toward paintings that are
different from its own life and pays full attention to them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">第一畫者,謂世間中生老病死、怨憎集會、恩愛別離、寒熱飢渴,迭相破壞,毀呰供養,僮僕人主苦惱安樂,地獄、餓鬼、畜生、人、天業色雜畫,生死種雜不能修行、不能思惟,心念知已,不生厭離。而彼比丘捨離坐禪、讀誦之業,餘心畫作沙門之法,禪誦為本。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
vivid exhibitions of cyclic existence that ensue include birth,
aging, death, encounters with the abhorrent, separation from the
beloved, cold, heat, hunger, thirst, [F.164.b] mutual likes and
dislikes —a continuous mural of pleasure and pain that pertains to
the levels of hell beings, starving spirits, animals, gods, and
humans in accordance with their many different karmic actions. All
such wonders of cyclic existence are indeed nothing to strive for.
Yet unless those matters are kept in mind one will never become weary
of them. Moreover, for as long as one practices equipoise, further
miserable paintings will be created. Thus, mendicants are also
scorched. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復有異法生死處畫不能思惟,而便思惟更作異畫,所謂種種根緣境界。若有眾生樂境界者,於長久時流轉地獄、餓鬼、畜生。此法云何?謂眼見色,愛樂境界而生欲心,於彼色中堅固染著。彼人則攝黑業采色,地獄、餓鬼、畜生等處,如是色畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3226 “ ‘There are also other ways to examine the many colorful
features of cyclic existence, for those colorful features are also
created in different hues. When the mind is bound by its relations to
colorful objects it will continue to roam among hell beings, starving
spirits, and animals. How so? When the eyes behold beautiful,
delightful, and attractive forms, there arises desire for those
objects and the mind becomes attached to what it sees. At such times,
black paint is applied, resulting in birth among hell beings,
starving spirits, or animals.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若彼眾生眼見色已,如是思惟:此色無常,動轉變異。彼人如是不憙不樂、不貪不著,如是則為攝白色業,天人中生,乃至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">On
the other hand, when the eyes see forms, one may instead think,
“Those forms are impermanent and unstable, they are not immutable.
All of cyclic existence is nothing but mere phenomena, and so there
is nothing to desire.” At that time, the painting is created with
white, leading to birth among gods and humans, and even to the
transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是有人眼見色已,不樂不緣、不悕不念,無心受用,不生欲心,彼人則以第一白業采色工畫,於天人中而受快樂。彼惡比丘如是癡心,不思不念、不禪不誦,若眼見色,於境界中憙樂染著,如是縛者則是黑業采色工畫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3227 “ ‘Do not become attached to the objects of the eye
consciousness. Do not think of them, do not develop thoughts about
them, and do not rouse yearning desire. Your perfectly white karmic
activities will then bring you happiness as the greatest among gods
or as a human being. Bad mendicants, however, do not practice this
way. They do not make these matters the objects of their
concentration. When they develop attachment to the objects of their
eye consciousness, [F.165.a] they understand them to be real and thus
they will engage in black actions. Not realizing that their actions
are black, these unwholesome minds will keep on painting. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">黠慧之人則能捨彼黑業采色惡意業畫,唯應坐禪、讀誦經律。又復觀察畫師沙門思惟畫時,畫作何像?謂耳聞聲,若愛不愛,彼如實觀:如是聲者,無常不住,不堅破壞。如是知已,心不憙樂,不生歡喜,不念不樂、不聽不觀,如是白業采色工畫。彼白色畫,天人中生,天中生已,如是第一種種畫勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3228 “ ‘Therefore, when resting in concentration, one should
not engage in actions that cause burns. Neither should mendicants
keep in mind those actions that they previously engaged in. How? When
delightful sounds are registered by means of the ear faculty, and the
cognition of something delightful produces attachment, one should
observe the sounds correctly. In this regard, if you recognize that
“these sounds are unstable, impermanent, and subject to decay,”
your consciousness will not become attached. The mind will not be
scattered and pursue various thoughts. At that point, one will engage
in white conduct. Such exquisite colors will create the bright
paintings of life as a god or a human.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">而彼畫師惡意沙門,自言沙門,不曾起心思惟聲畫,然作餘畫,而不思惟坐禪讀誦,捨離禪誦,不修白業。又彼聞聲癡意沙門,不曾聞來,愚癡無智,如是思惟:此聲可愛,能令心喜,能令我樂。彼惡沙門不善觀察,故觀彼聲,心生悕望,因之生欲,於彼聲中心生喜樂。此黑采色心之畫師,畫作地獄、餓鬼、畜生。彼惡沙門知業畫已,而作餘畫,捨離坐禪、讀誦等業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3229 “ ‘Nevertheless, bad mendicants who merely pretend to be
mendicants do not examine beautiful sounds this way. Instead they
engage in further painting and are therefore scorched as they rest in
concentration. Moreover, when ordinary, childish people, whose
intellects are inferior and who lack learning, hear beautiful sounds,
they delight in them and become enchanted by them. Through
inappropriate mental activity they develop thoughts, desire, and
attachment, and with such black paint, the artist of the mind will
then paint the realms of hell beings, starving spirits, and animals.
And so, bad mendicants give up beautiful colors and instead draw
different images. They are scorched as they rest in concentration.
[F.165.b] </span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">
</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之二十八</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之十四</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡比丘離於雜色種種畫已,更作餘畫。何者餘畫?所謂餘者,因根境界生死繫縛。彼根境界,或有可愛或不可愛,謂鼻嗅香。彼觀察了,鼻所嗅者若香若臭,於香不樂、不善觀察,不能壞心,如是思惟:此香無常,念念不住,不堅破壞。如是實香,本無後有,已有還無。彼如是香,臭不可樂,心亦不轉。彼白業畫、善業畫故,人天中生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3230 “ ‘Unintentionally, bad mendicants also create other
colorful depictions of cyclic existence. How so? Bound by the objects
of the senses, they are ruined by the delightful objects of cyclic
existence. In what way? When their nose consciousness experiences
smell. Holy people do not cling to pleasant or unpleasant smells. Nor
do they develop attachment in relation to what is actually not
beautiful. They are not destroyed by inappropriate mental focus. They
understand that smells are impermanent, unstable, not enduring, and
subject to change. Phenomena do not arise —but even if they do,
they will also cease. As they experience smells in accordance with
reality, they do not develop any attachment and their minds do not
become scattered. At that point, white factors truly increase, and by
virtue of such factors one will avert the great blaze. Due to their
factual and complete knowledge, such people enter among gods and
humans. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">而彼畫師惡意沙門,捨如是業而作餘畫,離禪誦業。又嗅餘香,於香憙樂,心迷惑故,悕望所迷,不善觀察,心則破壞,是黑色業。常集如是黑業采故,畫於地獄、餓鬼、畜生,受諸苦惱。彼惡沙門捨離如是業彩色畫,不能思惟,而作餘畫,妨廢坐禪、讀誦經律。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3231 “ ‘Bad mendicants, however, abandon such beautiful actions
and instead engage in other artistic activities that will burn them
during their practice of concentration. When they experience pleasant
or unpleasant smells, they become attached. They tie themselves to
the objects and produce thoughts about them, and thus they are ruined
by their inappropriate mental activities. Such black actions, which
are based on these perceptions, constitute the paint for the realms
of hell beings, starving spirits, and animals within cyclic
existence. Bad mendicants give up beautiful colors and use that type
of paint instead. They are scorched during their practice of
concentration. [F.166.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又有雜業種種采畫,所謂舌味,或有可愛或不可愛。彼善比丘得可愛味,不喜不瞋、不念不樂,於此美味常善觀察,無不善觀。如此味者,本無後有,已有還無。手捉彼食,內於口中,以舌觸之,舌得食已,彼食名甜,即生美味。熟爛腦涕,額頞中下、齗中而出。舌頭得味與涎和合,在牙關中咀而嚼之,如是繫縛愚癡凡夫。彼人如是思惟舌味正觀察者,是白色畫。此白色畫,若於人中、若於天中受第一樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3232 “ ‘Another type of colorful karmic action has to do with
the experience of pleasant tastes by the tongue consciousness. One
should not relish tastes, one should not become averse to them, and
one should not be bound by them. Rather, focusing the mind correctly,
one should examine each taste, recognizing that it arises only to
disappear again. The food that was held in the palm of the hand
reaches the tongue. When that happens, the type of worm called sweet
intoxication also makes contact with the food and experiences it. In
the brain then arises a mental state known as mucus, which causes a
watery discharge from the brain to flow onto the tongue. As drops of
this discharge flow, the tongue begins to move, and while the molar
teeth grind the food, the tongue tastes it. Realizing that this
process is what binds childish beings, one should be attentive to
tastes in a way that accords with reality. One should examine them by
means of correct mental engagements. With such bright white shades,
one will then be supremely happy among gods and humans.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼惡沙門不能觀察如是業畫,而作餘畫,妨廢坐禪、讀誦經律。彼愚癡人食味在舌,甜舌觸已,乃得其味,作如是念:此食好味,第一好味、勝味美味,色香具足,第一淨潔。食慢心故,身口意等行於惡業。此黑業畫,在於地獄、餓鬼、畜生三處明了。彼惡沙門自言沙門,不正觀察之所破壞,以自妨亂,捨業畫已,更作餘畫,以妨禪誦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3233 “ ‘Bad mendicants, who nevertheless declare themselves to
be mendicants, do not understand that this colorful world is produced
by many different karmic actions. When practicing concentration, they
therefore create paintings that are of an obstructive nature.
Moreover, when the sweet intoxication worms make contact with the
food and taste is experienced, such people will think, “Ah, that
food is so good! So excellent! So beautiful! What exquisite colors,
tastes, and fragrances! What a perfectly clean meal!” In this way,
they develop concepts based on food and engage in physical, verbal,
and mental misconduct, thereby painting their virtues black in
numerous ways that lead to life as an animal. They are thus carried
away by their improper mental focus. [F.166.b] Bad mendicants, who
merely pretend to be mendicants, thus disregard the many different
karmic actions, and when they practice concentration, they instead
engage in ordinary actions that become obstacles to it.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復有業畫,業畫世間,謂唯有根境界相著,有身觸識。於彼實觸,心善觀察,此所生觸,則有三種,非常不住、非不破壞,唯有薄皮;見之生愛,唯有根處;非是淨潔,非常、非樂、非有我法,唯假和合,故名為身。四大如篋、如箭入體,常妨、常病,一切過處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3234 “ ‘There are also other colorful actions that produce this
colorful world. For example, mundane people with dull faculties are
carried away by the presence of objects, such as the textures
experienced by bodily consciousness. Those guided by proper mental
engagements that are in accordance with reality will recognize that
the objects referred to as textures emerge from the coming together
of the three factors. They are not permanent, stable, or durable. The
body is not an agent. Rather, while its mere appearance may be
delightful, the body is clean only according to the faculties and not
in any lasting manner. It is not enjoyable and does not include a
self. The body is no more than a composite of multiple factors, a
mere container produced by the four elements. It is painful and
constantly harmful, always subject to the torments of disease, and
pulled along by all sorts of injurious factors. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是真實觀察身觸,觸則不妨。此觸唯客能為妨礙,非自己物。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3235 “ ‘Such people understand the nature of the body and the
textures it experiences. They are not led astray by textures. Rather,
they think, “Textures are all nothing but transient and they entail
harm —they are beyond anyone’s control.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若能如是善觀察者,白色業畫,天人中生。彼惡沙門、立沙門者,不作如是思惟觀察。心業畫師,種種異異業畫世間,彼惡比丘捨不觀察,更作餘畫,妨廢坐禪、讀誦經律。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3236 “ ‘Those who in this way examine matters by means of
correct mental engagement are painting in white and will thus be born
as gods or humans. However, bad mendicants, who merely pretend to be
mendicants, do not examine things in this way. They disregard these
colorful exhibitions of the world, the creations produced by the
artist of the mind, and instead proceed to paint different
compositions that present obstacles to their practice of
concentration. [F.167.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復愚癡凡夫之人不善觀察,而於此觸不正觀察,生如是心:我此觸者,第一樂觸,身體肥盛,則集樂因。得此樂觸,我則受樂。如是愚癡凡夫之人,而於此觸不善觀察、不善思惟,此黑業彩畫作地獄、餓鬼、畜生。彼惡沙門、立沙門者,捨彼業畫而不思惟,更作餘畫,妨廢坐禪、讀誦經律。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3237 “ ‘Ordinary, childish people, who lack learning about
textures and whose intelligence is inferior, conceive of textures in
a different manner. Through inappropriate mental engagements they
think, “This texture is supremely enjoyable, a supreme cause of
physical well-being. I shall satisfy myself with that and make myself
happy.” In this way, ordinary, childish people who lack learning
will examine textures by means of inappropriate mental engagements,
and they will therefore use a black paint that leads to birth among
hell beings, starving spirits, and animals. They do their painting in
black. Bad mendicants, however, who merely pretend to be mendicants,
do not examine matters in this way. They ignore these colorful karmic
actions and instead use a different, mundane paint that causes
obstacles to the practice of concentration, and thus they make a
different painting.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡沙門、立沙門者樂世間法,非出世法,於出世法不思不念。出世法者,謂四聖諦。而於滅道十六種行,阿那波那出息入息及以四禪、四種梵行、四沙門果不修不行。捨此法已,作餘鄙業,心不寂靜,唯為少樂、少彩色畫,妨廢坐禪、讀誦經律,更求異色不寂靜畫。彼因如是不正觀察,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3238 “ ‘Moreover, those who pretend to be mendicants but are
fond of mundane activities do not concern themselves with the sacred
Dharma. In terms of the four truths of noble beings and their sixteen
aspects, they abandon cessation and the path. They disregard
mindfulness of the breath, the four concentrations, the four abodes
of Brahmā, the four fruitions, and all such teachings, and thus they
remain ignorant. They suffuse their minds with nothing but attachment
and so they act differently. That is to say, they engage in colorful
karmic actions that are of a different sort, actions that hinder the
practice of concentration and that are afflictive and ignorant. Such
causes will thrust them into inappropriate mental engagements, and
when their bodies disintegrate they will therefore fall into the
lower realms and be born in hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼畫者復有大過,入於惡道地獄因緣,所謂畫作端正婦女種種嚴飾善妙之色。以愚癡故,心生憙樂,令他餘人見已愛樂,欲發亂心,何況作者。如是之人,能令自他二俱欲發,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3239 “ ‘Another great flaw is that due to the seduction of
women, such beings create the causes for going to hell. Ordinary,
childish people are impressed by the mere sight of the decorative
jewelry and costumes that women wear, and even a depiction of the
female body can prove alluring to them. [F.167.b] Since that alone is
enough to keep them enmeshed in desire, what then to say of their
feelings when they actually meet a woman? When the bodies of those
who rouse desires in both themselves and others disintegrate, they
fall into the lower realms and are reborn in hell.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若不思業畫,而作餘彩畫,為畫火所燒,入於地獄中。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.93-101</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3240 “At this point the Blessed One utters these verses: “
‘Those who pursue painting Without thinking of the vivid displays
of karmic action Will be burned by their artistic activities And thus
they will rush into the hells. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不思無漏法,而樂於漏法,彼人染心癡,臨嶮岸欲墮。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3241 “ ‘Some forget about happiness And become attached to the
defiled. Such ignorant people are, with yearning hearts, Racing into
the abyss. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人應禪誦,若應依林住,癡故捨所應,則墮於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3242 “ ‘When people who indulge in darkness Practice
concentration, They give up what is beautiful. This is what makes the
childish grow attached. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">癡故惡思惟,作大力畫羂,為畫之所誑,將向地獄去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3243 “ ‘Childish people who practice painting Are caught by the
noose of their compositions. Obscured by their painted works, They
are helplessly drawn into hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彩色非為雜,心畫乃是雜;彩畫雨則滅,心畫不可失。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3244 “ ‘The colors of a painting may be bright, But they are no
match for the designs of the mind. Rain destroys the former
paintings, But the paintings of karmic action persist. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人心不畫,彼畫不如心。業畫是大畫,畫於三界處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3245 “ ‘Even the most vivid depiction Cannot be said to be a
great painting. But the paintings of karmic action are great artworks
That display the three levels of existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">眾生種種色,流轉五道中,一切是業畫,心畫師所作。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3246 “ ‘The diversity of painted forms Make sentient beings
roam through the realms. All these diverse karmic actions Are created
by the painter. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此之心畫師,畫作業羅網,縛一切眾生,流轉於三界。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3247 “ ‘The artist of the mind Creates the colorful web of
karmic action. Those enmeshed in that web Remain deluded and
bewildered. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">雨炙塵烟等,令畫色失滅;彼之心業畫,千億劫不失。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3248 “ ‘Rain, dust, and smoke Will destroy a painted picture,
But even a billion eons cannot destroy The paintings of the mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切地失壞,海水亦乾竭,若心畫所作,畢竟不破壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3249 “ ‘The ground may crumble And the oceans dry up, But the
paintings of the mind Remain there to be experienced. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">癡者不觀察,種種自業畫,以命財物故,而作餘畫業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3250 “ ‘The ignorant fail to see The picture of their own
karmic actions. [F.168.a] As long as they yearn for wealth, They keep
creating different paintings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">畫師沙門妨廢坐禪、讀誦經律,如是分別,有無量過。樂畫作者,善人不愛,不善者樂,是故比丘不應畫作。畫亂其心,不得涅槃,乃至不能善觀察行,修一善法。是故應當如是正學:若諸比丘欲求涅槃,畏惡業者,乃至自手不執畫筆。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3251 “ ‘Therefore, since it is known to be an obstacle to the
practice of concentration, to entail numerous flaws, and to be a
source of neglect, monks should not pursue the actions of painting.
If they do, their minds will be distracted, and they will fail to
find happiness. They will not direct their minds toward or cultivate
a single virtuous action. Therefore, those who wish to take hold of
genuine happiness and who are afraid of the terrors of karmic action
should train in a way that avoids any engagement in painting.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">我今呵責此三種法,沙門之人所不應作,以知彼法如是過故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3252 “ ‘That is the kind instruction that we have received.
Therefore, having understood its faults, mendicants should give up
this third factor.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">4.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">又第四法,沙門之人所不應作。何者第四?所謂邪聞惡不善法,歌詠讚誦</span>。如是比丘捨離妻子、親舊知識、父母兄弟,欲斷煩惱,坐禪讀誦,是故出家。若不亂心,常一心者,能斷煩惱,無能妨亂。若作歌詠讚誦惡事,種種憶念,心意則亂。彼亂心故,妨礙善法,不能禪誦、不近師長、不聞正法、不樂供養佛法僧寶、不攝威儀、不能善持威儀之戒,常作歌咏,心生愛樂。如是歌咏,依彼所咏,過去種種曾聞之法,非法所攝,唯聞彼法以為耳樂,非善觀察所攝、所集,綺語相應。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3253 “ ‘There is also a fourth factor that mendicants should
avoid. What is that? Poetic compositions based on unwholesome
learning. When a monk goes forth, he gives up sons, daughters, family
members, siblings, his father, and his friends. This he does for the
sake of giving up the afflictions and practicing concentration. But
demolishing the afflictions can only be achieved with a one-pointed
mind, not by being distracted. The pursuit of poetry, on the other
hand, depends on many different things and may thus distract the
mind. Distractions are obstacles to virtuous qualities and prevent
the practice of concentration. They make one lack concentration. One
will not follow a master, nor will one enjoy listening to the sacred
Dharma, worshiping the Three Jewels, or practicing the path of
deliverance. Instead, one will find constant and continuous pleasure
in crafting poetry. In order to support one’s poetry, one will then
also receive many kinds of unwholesome learning. In this way, one
will only find pleasure in listening to words that run counter to the
way things are, [F.168.b] one will develop incorrect mental
engagements, and one will speak irrelevant words. That is what these
bad monks find inspiring.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼如是法,是惡沙門之所信樂,數數聞已,行彼惡道,行惡道故,復作俗人,自壞正法。樂歌咏故,常作歌咏,則於禪誦懈怠不勤,乃至不應入眾僧中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3254 “ ‘As they then listen to such discourses repeatedly, they
will become attracted to the path that is explained therein, and so
they will again become householders. They will fall away from the
sacred Dharma. With their great fondness for poetry, they will indeed
engage in literary composition, but they will become lazy in their
practice of concentration and refrain from entering among the members
of the saṅgha.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切飲食皆不應食。懈怠尚爾,何況破戒。入眾僧中猶尚不應,何況得受床敷臥具、病藥所須,或復受他禮拜恭敬,懈怠之人所不應受。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3255 “ ‘All of that will also create obstacles for their access
to food and a dwelling. As soon as such lazy people break their
discipline and refrain from entering among the members of the saṅgha,
there is no need to mention the difficulties they will have in
obtaining a place to stay, proper medical supplies, and all the rest.
Likewise, such lazy people also find that honest words and worship
become obstacles for them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故比丘常歌咏者,以歌咏故,不樂坐禪、讀誦經律。樂歌咏者,唯常勤心習作歌咏,常一切時樂依歌咏,種種方便,間錯心意,為種種癡之所破壞,讚彼歌咏有種種味。彼人如是自亂心意,命欲漸盡,老死時到,將欲往至未曾知處,獨行無伴,離出世法。若常歌咏,愚癡之人,不覺死至,甚為自誑。人身難得,諸根難具,雖得出家,徒作歌咏,空無所獲,虛妄而死,失自利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3256 “ ‘When such people become obsessed with poetry rather
than the practice of concentration, they will not only enjoy
composing poems that are of a relevant kind. As they keep crafting
poems, their minds will become ever more accustomed to and obsessed
with lyrical composition. They will be destroyed by a profusion of
concepts and ideas as they keep inventing new poetic expressions.
While in such a disturbed state of mind, the formations of their
lifespan will eventually become depleted and, when the Lord of Death
arrives, they will have to leave unaccompanied while their works
remain unfinished. They must then leave and pass on, bereft of the
path of transcendence. Their minds were completely immersed in poetic
composition and became obscured thereby. As great obstacles thus
befall them, they are bamboozled to the highest possible degree.
[F.169.a] Now, however, you are free from disturbances, your
faculties are intact, and you have gone forth from the household. At
this time, when you have achieved all these supreme joys, why would
you fool yourselves with poetry? Once your time is up, you would then
have failed to take care of yourselves. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復比丘作歌咏者,癡破壞故,垢心垢行,作歌咏業。一切癡中,婦女癡大。彼婦女癡,比丘不應。婦女癡者,少而能燒,如火雖少,能多焚燒。彼婦女癡,如是能燒愚癡軍眾,彼於生中百千萬處,皆悉能燒。彼歌咏中,初讚婦女。婦女在初。彼婦女癡破壞比丘,種種無量不正觀察,愚癡壞心,讚婦女身以為供養,持在心中,說為淨潔。彼惡比丘一切自身失正觀察,復令他人不正觀察,自他失故,身壞命終墮於惡道,生地獄中。彼於所聞惡不善法,歌咏讚頌,繫縛過故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3257 “ ‘There are also other flaws associated with poetic
composition. Poetry is primarily produced by people with defiled
minds and defiled conduct who are ravaged by their thoughts. No other
type of thinking ever transpires in the minds of such people. Monks
should not think of women, because such thoughts will burn them. They
will be burned by their own thoughts, as if they were fire. The
thoughts of women will be visible in the minds of childish people for
hundreds of thousands of their subsequent lives. Poetry is first and
foremost, and in all regards, concerned with women. Overwhelmed by
thoughts of women, men’s minds will become obsessed with the female
body, from head to toe, in so many inappropriate ways. Enchanted in
this way, ordinary, childish people will then extol all aspects of
the female body in their poetry. Worshiping and focusing on the
female body, they will declare it to be clean. For their own part,
they will thus be goaded by incorrect mental activities and they will
also establish others in such incorrect patterns of mental activity.
Those who thereby bring down both themselves and others will, after
they die and their bodies disintegrate, suffer an inauspicious fall
into the lower realms and be destroyed in hell. Such are the flaws of
poetic composition based on unwholesome learning.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又聞邪法歌咏讚頌,復有大過,謂惡沙門聞邪惡法,歌咏讚頌,令意愚闇。若復彼人未曾聞來、未曾見來,不從他人先見聞來,直自貪心故作歌咏,復教他人種種歌咏,言我曾見、言我曾聞,故被繫縛。以彼他人知如是人先不見來、先不聞來,則言如是不善之人。如是妄語,自心思量而作歌咏。彼人如是妄語業故,身壞命終墮於惡道,生地獄中。歌咏過故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3258 “ ‘There are also other great faults that ensue from
poetic composition based on unwholesome learning. As bad mendicants
who practice poetry become intoxicated and obscured, their minds go
blind. [F.169.b] Therefore, they do not hear, do not notice, and do
not listen to the advice of others. They become enmeshed and hemmed
in by their desire for poetry, and they arouse attachment in others
through their many poetic compositions. Hence, wherever they are
born, they will always have this as their aim, which will lead to the
destruction of such bad people. In this way, when they die and their
bodies disintegrate, the flaws of the useless compositions that their
own minds conjured up will make them suffer an inauspicious fall into
the lower realms, where they will be born in hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又聞邪法歌咏讚頌,復有大過,所謂邪聞樂於歌咏,於所從聞先舊之人則生惡心,憎嫉之言:我歌咏勝。毀呰先舊久時論師;彼實大能,言其不善。彼惡沙門如是捨離坐禪讀誦,增長瞋恚,具足增長不善垢業。白淨善業於未來世能與安樂,此善業滅。梵行之人輕賤如是聞邪惡法而歌咏者,以如是人心不正故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3259 “ ‘There are also other great flaws associated with poetic
compositions. Those who are fond of unwholesome learning and poetic
composition will listen to any poetry they come across. Yet, because
of their own selfish motives, hearing such poetry will only make them
angry, and they will also resort to ridiculing the poetry of the
past. Such bad mendicants who rail against beautiful poetry will
never practice concentration and instead will cultivate malice. They
will thus accumulate defiled actions and exhaust their virtuous
qualities. Consequently, they will be derided by their companions who
engage in pure conduct and who accomplish happiness for the next
life.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又聞邪法歌咏讚頌,復有大過。如是邪聞而歌咏者,若晝若夜心意不正,不念佛法而樂歌咏,恒常讚頌,不思正法、不能坐禪又不精勤除滅煩惱。如是之人非實沙門,無沙門意。正法難得,於百千劫難得正法,彼惡沙門、立沙門者得如是法,而不正行,而不攝取。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3260 “ ‘Those with unwholesome learning who practice poetry in
perpetual carelessness have further flaws still. Those with
unwholesome learning who are engrossed in poetry spend day and night
with an unrelenting urge to produce poems. They have no concern for
the sacred Dharma, they do not train, and they do not apply
themselves to pacifying the afflictions. Even if they should develop
an interest in listening, the presence of the sacred Dharma will be
of no avail, and thus they will go back to their same ways again.
[F.170.a] Even in a hundred thousand eons, such bad mendicants, who
merely pretend to be mendicants, will not achieve anything and will
fail in what they do.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又聞邪法歌咏讚頌,復有大過,謂彼惡人貪作歌咏,未曾聞來而便讚頌,或時妄語。彼人常近不正行者,猶如狂人,心</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">懂</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span face="cwTeX 明體" style="font-size: medium;">重</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">+</span></span><span face="cwTeX 明體" style="font-size: medium;">隻</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">動故,於一切處皆悉往到,讚咏歌頌,繫縛邪語、讚妄語者。種種所說,所有口業皆悉妄語,不曾一實。如是之人歌咏覆心,復近其餘富貴惡人,依止彼故,作不善業。如是之人近惡人故,得酒供養,以飲酒故,不作一善。其心動亂,失自利益,由飲酒故,惡道門開。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3261 “ ‘There are still other great flaws associated with
poetic composition based on unwholesome learning. Bad people who are
fond of poetry and who have received an unwholesome education speak
improperly, even when they offer praise, and indulge in all sorts of
behavior. Like madmen, their minds are full of ideas about any given
matter. All forms of praise construed by people whose speech is
improper are meaningless. They are also worthless due to the fact
that all that is conditioned is subject to exhaustion. Those
afflicted by the intoxication of a poet become absurd and depraved,
and thus they also take to alcohol. As their minds become distracted
due to their addiction to alcohol, they band together. But those
whose minds are intoxicated with alcohol cannot accomplish the
slightest thing. Since their minds become distracted, they engage in
meaningless conduct and thus resort to consuming alcohol, which is
the gateway to the lower realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人醉故,能作一切不善惡業,見婦女故,不正觀察,故失正心。彼惡沙門作非梵行,彼燒福德,爛臭惡物,如毘頭羅有花無果,猶如晝燈,無光明照,又如晝月,無涼冷觸。如是如是,彼惡比丘唯以袈裟覆身而已,唯有沙門形色而已,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Under
the influence of alcohol, they will engage in all kinds of unvirtuous
activities. When they see women, such bad mendicants will fall prey
to incorrect mental engagements and thus engage in defiling conduct.
With their scorched mindstreams, rotten interiors, lack of learning,
and desirous character, they are like the vidula flower that bears no
fruit. They are like a painting of a lamp or a drawing of the moon
that sheds no light and is cold. In this way, they are despicable
even as they remain covered by their robes. Although they appear like
mendicants, they are not. Because of such flaws, those who pursue
poetic composition based on unwholesome learning will, when their
bodies disintegrate, fall into the lower realms and be born in hell.
[F.170.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼聞惡法歌咏過故,讚頌過故。是故沙門聞不善法,不應歌咏、不應讚頌。若作正法,讚歎頌咏,正法增長。若有讚咏,不損正法,若稱歎佛、若讚三寶,增長正法,令法光明。如是讚者,如是福德,次第乃至到於涅槃。彼口業果勤修習者,若人所讚,身壞命終生於善道,天世界中。彼人如是實讚歎故,增長正法,如是歎咏,是則應作,不如是作則入地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3262 “ ‘Those who are mendicants should therefore not practice
poetic composition. If they nevertheless do so, they should make
poems that clarify the sacred Dharma, express realization of the
sacred Dharma, and praise the buddhas. They should praise the Three
Jewels and produce poetry that clarifies the sacred Dharma. Such
activities culminate in the transcendence of suffering. Such efforts
bear fruit, and such poets will also receive acclaim. When their
bodies disintegrate and they die, they will next be born among the
gods. Such are the effects of composing genuine poetry and clarifying
the teachings of the sacred Dharma. That is how to produce poetry;
otherwise, there will be obstacles.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">5.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">又第五法妨廢坐禪、讀誦經律。何者第五?所謂比丘數星思惟,實非沙門,自謂沙門。</span>數星思惟則不應作,如是比丘毀沙門法,妨廢坐禪讀誦等故。彼思惟已,福德命行不覺損失。何為出家?不得彼法,彼命終盡,所作不辦,不得免離衰老病死、悲啼號哭、愁苦懊惱,彼人常在生死道中流轉而行。彼於數星不得利益,數星思惟,不能自救,亦不救他。何以故?唯數業星,能救自他。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3263 “ ‘There is also a fifth factor that will create obstacles
for mendicants who pursue concentration. What is that? Astrological
calculation. You must refrain from astrological calculation, which is
performed by bad mendicants who nevertheless declare themselves to be
mendicants. Monks who make such calculations are disparaged by the
people of the world and will encounter obstacles to their practice of
concentration. While they are engaged in astrology, their merit and
lives will run out. They will fail to achieve happiness. Their lives
will peter out while they engage in actions that should not be
performed, and thus they will not achieve freedom from sickness,
aging, suffering, lamentation, pain, unhappiness, and fatigue. They
will roam through cyclic existence for a long time. No amount of
astrological calculation can prevent that. Astrological calculations
can neither protect oneself nor others. Why is that? Because they
occur based on karmic actions, [F.171.a] and the celestial bodies
cannot offer any protection against that. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何以故?一星生人,有苦有樂、有醜有媚,有大種姓、有小種姓,有依法行、不依法行,有貧、有富,有王、有民,有貴、有賤,有盜不盜,有聰、有蒙,有愚、有智,有男、有女,或有持戒、有不持戒,有勤精進、有不精進,有為人愛、不為人愛,一切皆愛、一切不愛。唯一種星而有異種人生不同。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3264 “ ‘Why is that? People born under the same constellation
can be happy, sad, ugly, good looking, of good family, of bad family,
practitioners of Dharma, practitioners of non-Dharma, poor, rich,
thieves, kings, robbers, scholars, dull minded, women, men, people of
discipline, people of flawed discipline, diligent, lazy, people who
find the mundane pleasant, and so forth —all these different kinds
of people may be born under the same constellation.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若星因緣,彼一星生,何故一切不皆一種?如向所說,前功德過,一切不知。不數業星,數空中星,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">If
the celestial bodies were the causes of such things, everyone born
under a given constellation should turn out the same way. People
should not pursue astrology, because it prevents them from
recognizing their previous faults and good qualities. Instead they
just calculate planets and stars during favorable and unfavorable
times.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">愚癡之人,功德與過,不知、不數。善不善業二果不數,數空中星。又復彼人數星思惟,而實不善亦不寂靜。所謂一星,或生於人、或生畜生、或生餓鬼,差別不等,非星勢力,業勢力故,異異而生。此星思惟,如是不善亦不寂靜;思惟業星是善、寂靜,次第乃至到於涅槃。又復彼人數星思惟,而實不善亦不寂靜。所謂彼星力不常定,更有妨故、有勝劣故。此星復為勝星所覆,彼星異時而復更為異星所覆。是故當知:數星思惟,義不相應。若其有人數星思惟,謂星因緣有苦有樂,非是自身有苦有樂。彼星更有餘星所覆,云何而能與他苦樂?故知由業而得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3265 “ ‘Calculating and examining the celestial bodies is a
matter of noticing which of them have not yet arisen, and also
knowing which ones have assumed purity; their waning, waxing, and
fullness; the ways they outshine each other; and the times during
which they are predominant. People then interpret such things as
auspicious or inauspicious. If happiness and suffering truly arose
based on the celestial bodies to which people devote so much
attention and on which they base their calculations, then, when a
certain planet has had a powerful influence on oneself, bringing
either happiness or suffering, how could others at the same time also
cause one’s happiness or suffering? [F.171.b] Instead, favorable
and unfavorable results are due exclusively to karmic actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是善不善果,非星能與。若由曜者,更有曜瞋。如是初曜則得苦惱,如日與月,羅睺蝕之,則得苦惱。若此日月自不能救,何能救他?是故沙門、立沙門者數星思惟,不應如是數星思惟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3266 “ ‘If the stars and planets could disturb one another,
they should also be capable of feeling pain thereby. But how could
being eclipsed by Rāhu make the sun and moon suffer? If they do not
have such a capacity on their own, how could they have such a
capacity in relation to others? Therefore, mendicants should not
investigate the nine planets, nor should someone who claims to be a
mendicant.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">有三大曜,謂病、老、死,此為最大,常住世間。彼惡沙門不思惟此,而更思惟餘世間曜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3267 “ ‘There are three major planets that cause eclipse:
aging, sickness, and death. These three great planets continuously
coincide with all mundane beings and eventually eclipse them.
However, without giving them any thought, bad monks who declare
themselves monks will instead spend time examining other, mundane
planets.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人愚癡,無有聞慧,思惟世間二十八宿。如是思惟,則有罪過。而不思惟彼出世間二十八宿,若能思惟,實觀察者,入涅槃城。二十八者,所謂五陰及五取陰、十八界等。思惟此者,到於涅槃。以如實觀離欲持戒,故得涅槃,數星思惟則不能得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3268 “ ‘Lacking both intelligence and learning, mundane people
possessed of flaws concern themselves with the twenty-eight lunar
mansions. Such people do not examine the twenty-eight supramundane
lunar mansions that, when examined and understood as they really are,
grant full access to the city of the transcendence of suffering. What
are those twenty-eight? They are the five aggregates, the five
appropriated aggregates, and the eighteen elements. Examining these
results in the transcendence of suffering. In that way, one will
bring a true end to desire, develop complete restraint, accomplish
the training, and achieve the transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡沙門、立沙門者,復有異法——數十二月。如是數已,不得利益,亦復不能斷除煩惱,猶故在於有中而行,而不能知數十二入。若能思惟數十二入,知實義已,於欲生厭,以寂靜故,則得涅槃。彼惡沙門、立沙門者,以不能數、不思惟故,思惟他染而數他事。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3269 “ ‘Monks who think about the lunar mansions are, due to
such alternative methods, bad mendicants who, while they count the
twelve months, merely pretend to be mendicants. Apart from such
calculations, nothing they do will be successful. [F.172.a] They will
not relinquish the afflictions, nor will they go beyond suffering.
Those, however, who enumerate the twelve sense sources will go beyond
suffering through proper restraint, insight into the nature of
reality, freedom from desire, and perfect observance of their vows.
Bad mendicants who merely pretend to be mendicants do not enumerate
the sense sources and instead examine other things that produce
afflictions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡沙門、立沙門者,復有異種惡思惟染——思惟六時。既思惟已,於病老死不得解脫,為無常染之所擾亂,不思惟身三十六種。若思惟者,彼實觀察則能捨離,而得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3270 “ ‘Bad mendicants who pretend to be mendicants also
examine other unwholesome matters whereby they will not achieve
liberation from disease, aging, and death. That is, they investigate
the six seasons. They do not investigate the thirty-six aspects of
the body that are associated with affliction and harm —an
investigation that when properly carried out and maintained would
accomplish the objective, the transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡沙門、立沙門者念世間時,思惟彼時,作如是言:此時則善,某念不善;某時當得,某時不得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3271 “ ‘Bad mendicants who pretend to be mendicants also
concern themselves with omens that occur at certain times in relation
to the world. Thus, they might declare, “Signs that occur at
auspicious times are fortunate, and signs that occur at inauspicious
times are unfortunate. Since those signs manifested at that time, it
is not favorable.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是惡念、惡思惟者,非是寂靜,則非得樂,非近涅槃,非得涅槃。應念心時,心相攀緣有善不善、有記無記。念世時者,心不思惟此三種時。若能思惟善不善心有所攀緣,如是思惟:我生某心善攀緣者,我未來世當生善道,若我未來當得涅槃。我生某心不善攀緣、不善染心,彼當非樂、當非寂靜、當非涅槃,不得涅槃。我生某心無記攀緣,得無記報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3272 “ ‘In that way, they give rise to negative concerns. They
do not concern themselves with the observation that brings knowledge,
happiness in the next life, and transcendence of suffering, as well
as the culmination of suffering’s transcendence. That is, they do
not give a thought to the signs of what is virtuous, unvirtuous, and
neutral. However, those who are endowed with a mind of virtue and
have virtuous observations will indeed, based on such signs,
experience the beauty and happiness of the higher realms. [F.172.b]
Such virtuous observations occur in the virtuous mind of someone who
journeys to the transcendence of suffering. Unvirtuous and afflicted
minds, however, gain neither happiness nor knowledge. Such people do
not depart for the higher realms. And those whose minds observe
neutral observations will experience neutral ripening.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡沙門,沙門相似,念世間道,思惟世時,唯一念時,<span style="color: maroon;">無侯離多</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">(muhūrta)</span></span></span><span face="cwTeX 明體" style="font-size: medium;">,若一日時、半月、月時善不善果,思惟人中命行盡時,而不思惟:我之命行,念念中盡、彈指頃盡,無侯離多,若一日時、半月、月時,我之命行,念念盡滅而不可避,無有方便可避死時。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3273 “ ‘Also, bad mendicants who are mere reflections of
mendicants take a worldly path and thereby construe things in terms
of the instants, moments, periods, days, fortnights, and months that
occur during a human life and that are of either virtuous or
unvirtuous character. They do not think of the fact that the
formations of their own lifespans are also momentary and will come to
an end, without having any further duration in terms of instants,
moments, periods, days, fortnights, or months. They do not consider
the unstoppable and powerful occurrence of the formations that
manifest at the time of death.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡比丘復有思惟異法數時,妨廢坐禪、讀誦經律,所謂思惟世間染法——思惟星時。彼人思惟樂行多作,念在心中,如是記說:如是某星某曜來覆,能與為妨,能與其惡,此世間中能好能惡。思惟彼事,則不能離衰老病死、悲啼號哭、愁苦懊惱,不斷生死,是故不應如是思惟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Instead,
by means of different procedures, they explore the celestial bodies
in ways that create obstacles to the practice of concentration. That
is what they accustom themselves to, develop, cultivate in their
minds, remain mindful of, and share with others. In this way, they
may think, “Such and such a lunar mansion is now oppressed by such
and such a planet. The lunar mansion that yields desirable events has
been oppressed.” With their minds preoccupied in this fashion, they
do not undertake the exploration that would lead them beyond cyclic
existence, liberating them from illness, suffering, lamentation,
pain, and mental distress. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如星曜覆,復有異法,異法所覆,所謂生星、死曜所覆。無病之星,病曜所覆。少年之星,老曜所覆。愛和合星,愛離曜覆。生天之星,退曜所覆。人中生星,為作曜覆。樂受之星,苦受曜覆。善心生星,不善心生曜之所覆。不淨之星,欲曜所覆。慈心之星,瞋曜所覆。觀智之星,癡曜所覆。彼惡沙門、立沙門者,於自思惟不能思惟,出世思惟而不思惟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3274 “ ‘Just as with the celestial bodies, the planet of the
Dharma can also be eclipsed by the planets of different teachings.
[F.173.a] Similarly, the planets of birth are eclipsed by the planets
of death. The planets of health are eclipsed by the planets of
disease. The planets of youth are eclipsed by the planets of aging.
The planets of meeting the delightful are eclipsed by the planets of
separating from the delightful. The planets of birth in the world of
gods are eclipsed by the planets of death and transmigration. The
planets of human birth are eclipsed by the planets of painful
struggle. The planets of pleasant sensation are eclipsed by the
planets of painful sensation. The planets of the generation of a
virtuous mind are eclipsed by the planets of the generation of an
unvirtuous mind. The stars of the repulsive are eclipsed by the
planets of anger. The stars of understanding are eclipsed by the
planets of ignorance. In this way, bad mendicants, who merely pretend
to be mendicants, fail to concern themselves with what they should be
concerned about. They do not concern themselves with the proper
examination of that which transcends the world.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此是思惟出世間星,如向所說,如實觀察實法之星,實曜所覆。如向所說,既思惟已,如實觀察八聖道分如是曜星,思惟得果,寂靜快樂乃至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3275 “ ‘Both the mundane and supramundane celestial bodies
should be examined in the way that has been explained here. They
should be investigated by means of proper mental engagements that are
in accordance with reality. The “planets” that were described
before should be accurately contemplated and trained in. When
examined by means of the eightfold path of accurate knowledge, all
investigations of the planets and stars will bear fruit. They will
lead to the transcendence of suffering, just as they will bring
auspiciousness and happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若凡愚人思惟如是世間星曜,或思惟曜或思惟星,乃令無量多百千人入於惡道,生在地獄、餓鬼、畜生。此是世間生死因緣,生貪瞋癡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3276 “ ‘People who engage in ordinary investigations of the
planets and stars will go wrong in hundreds of thousands of ways and
thus be born among hell beings, starving spirits, and animals. Such
mundane people are perpetuators of cyclic existence [F.173.b] and
give rise to desire, anger, and delusion.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有思惟出世間道時節星曜,若思惟時、思惟曜星,思惟此已,如實觀察而修行者,則令無量多百千人於老病死、悲號啼哭、愁苦懊惱,而得解脫,到不退處,不老不病、不死不盡、最勝涅槃不退之處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3277 “ ‘The time periods, planets, and lunar mansions should be
contemplated by means of the path of transcendence in the way just
explained. Through such contemplation and reflection, spiritual
practitioners will achieve a correct understanding in accordance with
reality and thus attain the stage of liberation from aging, sickness,
death, suffering, lamentation, pain, and the hundred thousand aspects
of unhappiness. You should therefore train yourselves in the supreme
transcendence of suffering, which is forever beyond aging, death, and
defilement. Mendicants, those who declare themselves mendicants, and
those who wish to bring an end to suffering should all cultivate the
inquiry into the celestial bodies that brings the sufferings of
cyclic existence to extinction.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若如是學,比丘沙門、立沙門者,欲得苦盡、生死苦盡,修星思惟、修時思惟,如向所說,為鄙為染。如是知已,知非畢竟、知非寂靜,非得涅槃,唯妨比丘坐禪讀誦。比丘不應數星思惟,數星思惟則不相應。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3278 “ ‘The investigation of time periods that is undertaken by
means of inauthentic and afflicted cognition is not a means for
ultimate happiness. It yields no knowledge, nor does it culminate in
the transcendence of suffering. Rather, it burns monks who practice
concentration, and monks who concern themselves with astrological
calculation are also subject to rebuke.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">6.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">又第六法不應思惟,所謂沙門、立沙門者,妨廢坐禪、讀誦經律。何者第六不應思惟?謂思惟占相。</span>沙門之人不應思惟世間染法,增欲瞋癡。思惟彼相,妨廢善法。若諸沙門、立沙門者,知地動相——世間染相,或晝或夜,如是思惟:地當欲動,今見有相,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3279 “ ‘There is also a sixth factor that hinders absorption
and should be relinquished by mendicants and those who declare
themselves to be mendicants. What is that? Mendicants should not
engage in interpreting signs. Interpreting signs highlights the
afflictions of desire, anger, and delusion and increases the
obstacles to virtuous qualities. When an earthquake occurs, for
example, bad monks who declare themselves monks will spend day and
night naming the signs of karmic action on the basis of afflictions.
[F.174.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">所謂地水平等定住,風吹則動,雖動不濁,地欲動故,風吹則濁。或雨欲墮,蟻子運卵。月當欲蝕,油脂沈水,鳥在空中近地下飛。日當欲蝕,諸方則赤。若欲安隱,膩潤風起,諸方無垢。右旋行相,見如是相,則知安隱。若欲有惡,諸方赤黃、乾無膩色,有乾風起,赤黃青色日暈輪起,在虛空中。日將欲蝕,諸方則赤。當有善者,彼方則有潤膩風吹,清淨無垢、無塵霧等,復見善相,右旋行相,相應之相。當有不善,則見諸方有赤黃色、乾無膩色,或見彼方無膩風吹,見赤黃青暈輪日出,在虛空中。彼惡沙門、立沙門者如是占相,如是見故,妨廢坐禪、讀誦經律。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3280 “ ‘Signs are of the following kinds: A pool of water may
be stirred by the wind, thus making the water murky. When a divine
rain falls, it may harm the ants so that they emerge from their
nests. During a lunar eclipse, sesame oil may sink in water. When
birds are flying low, the sun may be eclipsed by a planet, or those
who are free from desire may be seen throughout the land. Auspicious
signs include gentle breezes, the land being spotless, or beautiful
birds flying to the right in a circular movement. Inauspicious signs
are redness at dawn and unpleasant colors throughout the land, fierce
winds stirring, a blood-red dawn, or the risen sun shining in the sky
with such an appearance. Such things bad mendicants —those who
declare themselves mendicants —interpret as signs, and thus they
encounter obstacles to the practice of concentration.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">思量記說,悕望財利種種供養,思惟二王為勝不勝。彼以如是求勝不勝,是故心中生欲、瞋、癡,如是三種,彼為根本。如是比丘得三種過,既非沙門,復非俗人。若善沙門、立沙門者,不用占相,以見此相增染欲故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
also explain such signs to the rulers of the land, and, for the sake
of wealth and honor, they analyze them in terms of possible victories
and defeats. Thereby, the king, who wishes to see such victories and
defeats take place, will also give rise to desire, anger, and
delusion. Rooted in ignorance, the three root afflictions overtake
such people, who turn out to be neither mendicants nor householders.
Therefore, mendicants and those claiming to be mendicants should not
interpret signs. Doing so is afflictive. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復更有惡相思惟,有占相師,王欲鬪行,問其時節,彼決定記:某日時中共彼鬪戰,一切人破。若一切人欲戰鬪者,於彼何處多殺無量百千眾生,皆悉散壞或捉繫縛。如是城村或國土中,或多人處,於彼王所迭共鬪諍,迭互相破,能令失壞,無量百千眾生受苦。彼惡沙門為王看日、為王占時,言:某日好、某時最好,王必得勝,能破餘王。見相已說,彼惡沙門如是思惟:此王若勝,我則於王多得財物、多得供養,當於王所得如是事。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3281 “ ‘There are further evil ways of interpreting signs. For
example, a king may arrange for a display of signs to occur during
public gatherings. [F.174.b] Kings work to destroy one another, and
thus many hundreds of thousands of people may be misled by such
captivating public gatherings that are really intended to get
everyone roused for battle. Through mutual murder and conquest,
lands, territories, and villages may be laid to waste. In this way,
many hundreds of thousands of beings are made to suffer. At that
time, when the kings berate one another, bad mendicants —those who
pretend to be mendicants —may, in short, arrange large public
gatherings of people. There, they will proceed to declare the
occurrence of signs that a certain king will be victorious and
another defeated. As they do so, they will think to themselves, “If
this king is victorious, that will make me a great person. Before the
king, I shall receive much wealth and honor.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼惡沙門、立沙門者,善法則滅,所謂坐禪、讀誦經律;或時增長不善之法,以其分別勝、非勝故。彼以思惟如是法故,身壞命終墮於惡道,生地獄中。以此因緣,若善沙門、立沙門者,則不思惟世間之相,以此思惟生三種過,妨善法故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3282 “ ‘Such bad mendicants, who merely pose as mendicants,
will see their virtuous qualities wane, and even if they enter the
equipoise of concentration, their virtues will not increase. Obsessed
with victory and defeat, they will not think of the Dharma of peace.
Upon the disintegration of their bodies, they will die and fall into
the lower realms, taking birth in hell. For such reasons, mendicants
and those who claim to be mendicants should not engage in the mundane
reading of signs. Mundane inquiries are a source of the three flaws
and an obstacle for virtuous qualities.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若不思惟此世間相,思惟餘法,離三種過,出世間攝正念思惟。此法云何?所謂如彼地動相知,或晝或夜,如是思惟地將欲動。如是之人或夜或晝,何不思惟:心地當動,如地動時,一切世間或山或河、園林樹木、若村城等,皆悉普動。如是如是,心地動故,自餘一切大地善法及餘法等,皆悉普動。是故沙門、立沙門者,應先觀察如是心地,當必欲動。心地轉動,如地震動。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3283 “ ‘Rather, one should undertake inquiries into the
supramundane practices that gradually bring liberation from the three
flaws. How should those be undertaken? Regarding omens portending an
earthquake, one should certainly refrain from attempting to analyze,
day and night, whether an earthquake will occur, because day and
night it is the ground of the mind that is constantly shaking.
[F.175.a] For example, during a quake, the forests, jungles,
mountain, rivers, trees, towns, and markets of the world may all be
destroyed. In the same way, when the ground of the mind quakes, it
destroys everything that it supports. Apart from the great virtuous
ground of the qualities of supramundane practices, everything else is
shaky. Therefore, mendicants and those who pretend to be mendicants
should first of all investigate the tremors of the ground of the mind
in the same way as the earth is examined, because it is the ground of
the mind that churns and shakes wildly.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是心地,三法所動,謂欲、瞋、癡,令心地動。如地當動必先有相,謂水本清,風吹則濁。如是如是,凡夫之人,或欲或瞋或癡將生,其人面色或黑或赤,如是先濁。是故沙門、立沙門者,應觀此相,攝涅槃相。觀此相者,不得苦惱。此心地相——出世間相。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3284 “ ‘Three factors create the quakes of the mind: desire,
anger, and delusion. During an earthquake, all otherwise placid
surfaces of water become highly agitated. The same happens with the
minds of ordinary people as they develop desire, anger, and delusion.
Losing any sense of balance, their hearts become agitated and their
faces turn red or become unclear. Therefore, mendicants and those who
declare themselves mendicants should make sure to notice those signs
as they direct themselves toward the transcendence of suffering.
Those who gain understanding through such signs will never suffer.
Those signs of the ground of mind are transmundane.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復次觀世間法相,雨欲墮故,蟻子運卵。如是沙門、立沙門者如是觀察出世間相。如村城內多饒人處,見有檀越、若諸沙門、諸婆羅門、諸長者等,以信佛故、為聽法故,往到佛所。如是實相,彼善沙門、立沙門者見如是相,即便記說:今於彼處有佛世尊,欲說正法,如此檀越及諸沙門、諸婆羅門、諸長者等,皆到佛所。彼佛決定欲說正法,今見此相非下劣相,今知此相是法雨相。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3285 “ ‘Moreover, there are other mundane signs that may be
declared, such as ants emerging from their nests or divine rainfalls,
but mendicants and those who declare themselves mendicants should
only analyze that which is beyond the world. When the homes of the
donors, benefactors, mendicants, brahmins, and householders who live
in the towns, cities, and markets are destroyed, [F.175.b] they will
all come to the site where a buddha resides. At that time, mendicants
and brahmins will explain those signs that are revealed to be true
signs and, no matter how minor the signs may be, the rain of the
sacred Dharma that is taught by the blessed buddhas will then follow.
Thus donors, benefactors, mendicants, brahmins, and householders will
proceed to where the cloud-like blessed buddhas let their rain fall.
Such signs are supreme, whereas common rain should not be construed
as a sign.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡沙門、立沙門者見月耀相,決定知月必當欲蝕,置油水中下沈沒故。此如是相,非善、非吉亦非寂靜。此如是相,非沙門相、非寂靜相,彼沙門相則不相應出世間相。觀察相應,占世間月,終時則惡,知正法月,當必欲蝕,以正法油沈沒邪見人心水中。此相非善亦非清涼,此第一相,非是世間月蝕之相。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3286 “ ‘Bad monks who nonetheless declare themselves monks also
investigate lunar eclipses. They even believe that when a lunar
eclipse is about to occur sesame oil will sink in water, and they
take such things to be omens of gloom and violence. Mendicants, on
the other hand, examine numerous supramundane signs of fortune. In
inferior situations, they consider the way the moon of the sacred
Dharma is eclipsed during the final age of dispute. At that time, the
sesame oil of the sacred Dharma will sink within the hearts of people
with wrong view and no longer appear. Such signs are supreme, whereas
mundane lunar eclipses should not be considered signs at all. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又惡沙門、立沙門者更觀世間月蝕異相,如月當蝕,鳥在空中近地下飛。此於沙門、立沙門者不相應相。復有好相出世間相,所謂觀察正法月蝕,此是沙門正法道行,謂彼沙門於下知識、下檀越等下人邊行,如鳥下飛,在彼白衣不正行人、邪見之人門下行等,近下語說,如在空行近地下飛,時過失故。一切沙門、立沙門者觀察此相第一勝相,不應觀察,彼月蝕相則非好相。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3287 “ ‘However, for bad monks who declare themselves to be
monks, mundane eclipses of the moon are supreme signs. They say that
when the moon is eclipsed, the birds fly low in the sky, and they
take such occurrences to be omens of misfortune. Yet, mendicants and
those who call themselves mendicants examine supramundane signs of
beauty. [F.176.a] Thus, at times when the moon of the sacred Dharma
is eclipsed, the supremely virtuous mendicants who have entered the
path of the sacred Dharma will themselves move low. Like birds, they
will move low in the sky-like space among lowly people with low
conduct and wrong view who speak inferior words. Those are clear
signs of flawed times and should be understood. Mendicants and those
who declare themselves mendicants should not concern themselves with
ordinary lunar eclipses.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復有相,若惡沙門、立沙門者,以日蝕相觀世間相:日將欲蝕,諸方則赤;當有善者,彼方則有膩風所吹,清淨無垢、無塵霧等,見彼善相,右旋行相,相應之相。彼善沙門、立沙門者不相應見,以妨坐禪讀誦業故。此世間相則非寂靜,則非安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3288 “ ‘Bad mendicants who declare themselves mendicants also
entertain notions about solar eclipses. They find mundane events
auspicious —such as when the land takes on a reddish color during a
solar eclipse, a gentle breeze blows, the land assumes a bright
luster, or beautiful birds circle to the right. But since these only
hinder the practice of concentration, such signs are not auspicious
for those who claim to be mendicants. Such mundane matters bring them
neither knowledge nor happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是如是,若善沙門、立沙門者欲得寂靜,應當觀察出世間相,觀菩薩日為一切智菩提當攝,或於一劫、或於二劫、或於三劫決定當攝。如是沙門見出世間菩薩之相,所謂精進、布施、聞智,赤色方相,慈心憐愍一切眾生。菩薩身赤,當安隱者,謂此菩薩第一功德皆悉具足,一切智相當必圓滿、當必說法,諸方無垢、無塵霧者,離惡時過,當有善者如來名稱,膩風所吹。如彼世間相師所見,此出世間如是相師,見未來相——聲聞、緣覺、阿羅漢相;右旋相者,謂正觀察。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3289 “ ‘Those who claim to be mendicants must instead recognize
other auspicious signs and interpret them in terms of transcendence.
The lesser sun of the bodhisattva, then, will be eclipsed by
omniscient awakening. Whether they have been present for one, two, or
three eons, such bodhisattvas are, for mendicants, signs of passing
beyond the world. Such bodhisattvas take on the colors of diligence,
generosity, learning, and wakefulness, and their bodies are suffused
with love and compassion for sentient beings —these are all signs
of virtue. [F.176.b] When bodhisattvas endowed with such eminent
qualities are present, signs in the form of the hearers, solitary
buddhas, and worthy ones, who are all like birds, will also appear.
Also, the circular movement to the right can be understood as a term
for the mental engagement with the supreme stage.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼相師唯見如是世間法中生死之相,當有不善,則見諸方有赤黃色、乾無膩色,或見彼方無膩風吹,有赤黃青暈輪日出,在虛空中。彼惡沙門觀如是相,妨廢禪誦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3290 “ ‘Furthermore, other mundane signs that are regarded as
inauspicious are as follows: a red dawn, a rough landscape, fierce
winds blowing, and the sun shining in the sky while still having the
reddish appearance of dawn. Bad mendicants concern themselves with
such mundane signs that hinder the practice of concentration.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若善沙門出世相師,為諸信人如是記說:當有不善。何者不善?謂障正法。見如此相,如見彼方有赤黃色。如是相者,正法欲滅有如是相,謂諸方人憙樂惡口、妄語、兩舌、殺生、偷盜。當有彼人乾風吹者,所謂惡名。若有眾生非正法行,惡名風吹,聞於八方、四方、四維,皆悉普遍。以諸眾生不行正行,作不善業,惡名風吹,如是遍聞。世間相師見赤黃青暈輪日出,在虛空中。如是師者,世間相師。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Good
mendicants, on the other hand, demonstrate the supramundane signs of
the faithful. What is an omen that occurs in an inauspicious way?
What makes it inauspicious? It is the fading of the sacred Dharma. In
this way, rough landscapes can be perceived where there are people
who make the sacred Dharma fade through their fondness for harsh
words, lying, divisive talk, killing, and stealing. Likewise, fierce
winds stirring refers to harsh words. When the sacred Dharma fades,
people lack the Dharma, and the winds of unpleasant words blow. When
such people engage in unwholesome and repulsive actions, the winds of
unpleasant words blow. [F.177.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">出世相師見赤黃青暈輪日者,謂惡沙門、惡婆羅門。如是眾會,非一切智,起智慢故,自言:我是一切智人。此邪見人非是實日,非一切智立一切智,非好種姓、凡姓中出。彼如是人邪見日出,一切藥草、園林樹葉悉皆乾枯,如是所謂,一切善人正見藥草、園林盡乾。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3291 “ ‘There is also a supramundane sign of the future that
parallels the mundane sign seen when the sun shines in the sky while
its color is still like that at dawn. In that regard, a sun that is
colored like the sun at dawn is represented by those in a retinue of
bad mendicants and brahmins with wrong view who proudly imagine
themselves to be omniscient. They are the sun of misfortune that
rises and glows in the sky, pretending to be omniscient while in fact
they are not. When that sun of wrong view rises, all grasses,
forests, thickets, and meadows dry out. Everyone’s virtue and right
view dry out like grass. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是如是,此出世間正法日出,增長禪誦、第一義諦、光明勝智。如是觀察出世間相,先觀察已,然後記說,所謂為彼有信沙門、諸婆羅門、諸長者等,如是記說,作如是言:諸有值遇正法日出,皆應精勤作諸善業,莫於後時一切正法皆悉滅沒,邪見日出,非是沙門自言沙門;非婆羅門言婆羅門;非一切智言一切智。諸惡沙門、惡婆羅門暈輪日出,汝得衰惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3292 “ ‘Similarly, there are signs that reveal the supramundane
practice of concentration, that reveal ultimate reality, and that
indicate the presence of supramundane, supreme intelligence. When
these signs appear, they can be announced. Whenever such signs
appear, they can be announced to faithful brahmins and householders.
For as long as the sun of the sacred Dharma shines, you should
endeavor in delightful activities. When all the teachingshave set and
the sun of wrong view shines, mendicants pretending to be mendicants,
brahmins pretending to be brahmins, bad mendicants pretending to be
omniscient, and people acting as if they were brahmins will certainly
cause suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是記說一切智法,彼則相應,是真相師,有大勝意。有能思惟如是相者,不妨坐禪、讀誦經律。更異思惟世間相者,則妨禪誦。此世間道、出世間道如是勝劣。世間法者,則攝生死;出世間法,次第乃至到於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3293 “ ‘Those of vast and supreme mind will explain the signs
of reality and point out the supreme teachings of the omniscient
ones. Concern for other signs is an obstacle. [F.177.b] Those and
other mundane affairs cause obstacles to the practice of
concentration. Mundane obstacles are mundane insofar as they cause
one to leave the path of transcendence and instead enter cyclic
existence. Supramundane signs lead to the transcendence of
suffering.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">離坐禪讀誦,常憙樂占相,彼捨離善法,不可得涅槃。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.123-141</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3294 “At this point, the blessed Kāśyapa utters these verses: “
‘Divorced from the practice of concentration, Those who take
constant interest in signs Are depleting their merits And rushing
into the lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若捨離自法,而樂他法者,彼二法失壞,到於惡道處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3295 “ ‘Giving up their own teachings, They become fond of
those of others. As they fail in both, They are deserving of their
fall to the lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人捨自家,而喜樂他舍,人中輕被笑,速爾致貧窮。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3296 “ ‘Having given up their own home, They guard the homes of
others. Such people are agitated and fickle, And will soon be
deprived of wealth as well.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是癡惡意,智慢自言勝,捨離自法已,而修行他法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3297 “ ‘Ignorant people with unwholesome thoughts, Who crave
for victories and arrogantly think they are learned, Give up our own
teachings And instead propagate those of others. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">出家而邪命,失法失名稱,人中輕如草,未來入惡趣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3298 “ ‘They live by the omens of other traditions That are
neither the Dharma nor anything reputable. In this way, their present
existence is just like hay, And in their next life, they will be
burned up in the lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">捨離寂靜法,而行於惡業,彼人不久聞,因此失佛法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3299 “ ‘Those who live in the realm of peace And turn back from
unvirtuous action Will not witness the numerous forms of suffering
But instead enter into ultimate peace. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">心悕望離欲,無有餘悕望,勤精進知足,如是名行禪。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3300 “ ‘Without becoming scattered, and free from anger, They
are completely beyond desirous conduct. Diligent, content, and
concentrated — That is what it means to be a monk. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若心憙樂欲,常貪於飲食,是著袈裟賊,不名為比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3301 “ ‘The attached who are not free from craving Are
constantly in pursuit of food And rob the vows of body and speech.
They cannot be referred to as monks. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若比丘說相,常思惟星曜,近王放逸行,非比丘相應。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3302 “ ‘Those who are occupied 449 with announcing omens,
Calculating astrology, Offering advice to the king, or frivolous acts
Are not suited for life in the forest.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">醫師畫師業、聞惡法讚咏,與惡者同處,則失比丘法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3303 “ ‘Those who act as doctors or painters, Who create poetry
through unwholesome learning, Who live in crowds and act as servants,
Will all fail as monks. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">憎嫉禪讀誦,愛樂多語說,貪供養財利,則失比丘法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3304 “ ‘Those who are averse to the practice of concentration,
Who delight in crowds, And who are attached to wealth and respect
[F.178.a] Will see their monkhood come to naught. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">推求諸寶性,愛樂多知識,復貪餘財物,退失比丘法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3305 “ ‘Laden with gold, They like to have many companions And
are attached to the wealth of others — Such monks fall away from
the teachings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">唯貪諸飲食,我慢不問他,悕望人讚歎,退失比丘法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若不近一切,捨離於惡眾,水草食知足,是名真比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3306 “ ‘Those who give up crowds And stay clear of unvirtuous
gatherings, Content with flour and water, Are declared to be
irreproachable monks. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">得諸境界已,棄之如捨火,除斷我慢過,是名真比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3307 “ ‘Those who give up the objects that come to them As if
they were a blazing fire, And remain flawless like jewels, Are
rightly referred to as monks. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">內外俱寂靜,智光明莊嚴,持戒衣覆身,是名真比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3308 “ ‘Those who are pure on the inside, And adorned by the
light of wisdom As they don the robes of discipline, Are referred to
as practicing monks. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">遠離世間法,不動如須彌,一切世間愛,是名真比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3309 “ ‘Those utterly beyond mundane concerns, Steadfast and
immutable like Mount Sumeru, Who are peaceful and have love for the
world, Are known as monks bound for the highest goal. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">三宿住城內,饒人處皆爾,止住山谷中,名解脫比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3310 “ ‘Those who remain in cities and markets, Alone and for
no more than three days, While otherwise adhering to mountain caves,
Are referred to as liberated monks. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">畏惡不近他,正行心不動,智審諦寂靜,是獨行比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3311 “ ‘Those who fear the unvirtuous and are disengaged from
business, Who are well restrained and composed, Who practice
wakefulness with a steadfast mind, Are alone referred to as monks.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不悕常愛語,捨離惡知識,不樂多所作,名解脫比丘。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.141</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3312 “ ‘Those who are free from confusion, speak delightful
words, Give up unwholesome companions, And are detached in all their
activities Are referred to as liberated monks. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼如是比丘,得脫於有過,知世間涅槃,等心不悕望,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3313 “ ‘Such monks are free from the flaws of existence, Know
right from wrong, and are not attached to absorption.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">心常憙樂智,及以善寂靜,於生老病死,怖畏中得脫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Delighting
in wakefulness while endowed with pure virtuous qualities, They are
utterly free from the fears of birth and aging. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是比丘得阿羅漢,若不爾者,唯名比丘,為自妨礙,墮於嶮岸。此第六法如是妨礙,若善沙門,不應為作。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3314 “ ‘Such people are rightly monks. In the opposite case,
the person is a monk in name only, and his obstacles will
continuously cause him to fall. Mendicants should refrain from this
sixth obstacle to the practice of meditation.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">7.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">又復沙門、立沙門者於第七法不應為作。何者第七?所謂唯集飲食滿藏。</span>此多貪瞋,捨離一切禪誦等業,唯在大床空坐而已;眾僧所攝床臥敷具、病藥所須,虛妄受用。本在家時,懈怠嬾墮,畏諸作業,是故出家,唯貪食味,常伺他會,求望飲食,或樂境界。如是比丘是死比丘,所謂比丘不能坐禪、讀誦經律,毀破淨戒,自餘死者,唯棄其身。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3315 “ ‘Mendicants and those who claim to be mendicants should
also refrain from a seventh factor. What is that? [F.178.b] Accepting
wealth and veneration from people of the world. Someone who does that
is filled with covetousness and ill will, lacks the practice of
concentration entirely, and is disinclined to remain seated. Even
though he is merely a monk on the outside, he still partakes of the
saṅgha’s bedding, medical supplies, and utensils. He is
apprehensive about the work that comes with being a householder, and
he is lazy, always fond of food, obsessed with the pleasures of
others, and entirely focused on objects. Whenever a monk becomes this
kind of person, the Lord of Death will be on his way. Thereafter, as
he dies without the practice of concentration, there will be nothing
special about the death of that person whose body then disintegrates
just as much as his discipline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">毀戒比丘,一切善法皆悉破壞,唯能坐床,心生憍慢,自謂為好,唯有比丘形服而已,其實無戒,離於正戒。所言戒者,謂之心戒,彼不能持,彼不能作。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3316“ ‘One whose discipline has become disrupted abandons all
virtuous qualities, is disinclined to remain seated, and is merely a
monk on the outside while in fact he has lost his vows. Keeping the
vows depends on being mentally restrained, but this, too, he is
incapable of. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼戒七種,何等為七?所謂口戒。比丘如是,或於比丘或於俗人,口不共語,唯除法事。或婦女人,持戒比丘除乞食行,口不共語,或為呪願作如是言:令汝得樂,得涅槃等。若見母時、見姊妹時,唯看其足,不看其面,不看其服及莊嚴等。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3317 “ ‘In this regard, there are seven different vows. As for
vows with respect to speech, a monk should not engage in conversation
with others, be they monks or householders. And a monk should not
under any circumstances speak with women. When there are no other
donors present at the time of receiving alms, he should address them
as “mother” or “sister” while keeping his gaze at the tips of
his own feet. A monk should not even look at the possessions, attire,
or ornaments of females.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">手觸若風吹,此火久乃燒,見婦女火起,速燒不待久。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3318 “At this point, the blessed Kāśyapa utters this verse: “
‘When lit well by the wind, Fire will keep burning for a long time.
[F.179.a] The fire of ogling females Will quickly become consuming. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故比丘怖畏欲燒,不共一切婦女語言。此是一戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3319 “ ‘Therefore, monks who are afraid of the terrors of the
burning flames of desire should not speak with women. That is the
first vow.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又第二戒,所謂不近不善知識;不於一處久時住止;不取多利;捨多供養,不捨病人;不見妻子;隨於何處有多利養,則捨而去,畏生貪故;離破戒者,不與同住。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3320 “ ‘The second vow is to give up unwholesome companionship.
Next, one should also refrain from developing fondness for a single
permanent residence and thus generally give up wealth and veneration.
One should also not abandon, the sick. One should also stop meeting
with one’s sons and daughters and one should give up those places
that one cherishes in particular. Finally, concerned that one may
otherwise become affected by them, one should stop cohabitating and
associating with people whose discipline has degenerated.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是七種比丘不攝。唯貪飲食,於他財利、於他供養若見若聞,則生憂惱,如是思惟:我今當設何等方便得彼利養?如是思惟,心生貪著,如是心濁,增長貪心。彼惡沙門,一切善法皆悉破壞,晝夜常愁,心不安隱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3321 “ ‘Those who relinquish those seven vows and instead focus
excessively on food become extremely upset when they see or hear
about the wealth that others possess or the veneration they receive.
Such people will then think of ways that they might succeed in
appropriating the wealth and honor of others and make it theirs. As
they keep pondering and worrying about this, their minds become
polluted and their efforts cause covetousness to proliferate. Such
bad mendicants, who are also poor in learning, will neither be happy
by day nor by night.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">而彼比丘見餘持戒善行比丘為他供養,生嫉生貪,而便往到彼檀越家。諂曲形服,少語徐行,心不寂靜,外現威儀寂靜之相,身披納衣,復與多人不持戒者以為朋侶,唯有貝聲而行惡法,同伴相隨,造彼檀越,現持戒相。如是如是,隨心所行。如是比丘,彼檀越主謂其持戒,如是念言:此等比丘第一持戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3322 “ ‘Even monks who are otherwise endowed with discipline
may turn into hypocrites when they visit the homes of donors and
benefactors. In the home of a benefactor, such people will speak
calmly and move gently, thus giving an appearance of serenity while
inside them there is none. Together with monks who wear robes made of
patches and whose innate observance of discipline is complete, such
unwholesome individuals, who behave in a manner similar to the sound
of a conch, will thus enter the homes of householders and make a big
display of their own discipline. [F.179.b] When they do so, the
benefactors will say, “Ah, that monk possesses supreme discipline.”
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼惡比丘現持戒相,令彼檀越心信敬已,共諸朋侶數數往到彼檀越家。如是比丘隨已所聞,少知佛法,共其同侶為彼檀越說所知法,如是方便,欲令檀越迴彼比丘所得利養,而施與之。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3323 “ ‘Comporting themselves in such a fashion, they will keep
visiting the same home in the company of people who practice similar
conduct. If they happen to have heard words of the sacred Dharma,
they will teach those to the donors, the benefactors, and the greater
household. All the while, they will keep thinking, “How can I best
make the gifts and honor received by such and such monk my own?”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是比丘形相,沙門第一大賊。到檀越家,方便劫奪他人財利及以供養。如是比丘見他財利、見他供養生貪嫉者,不曾少時眼開合頃,暫作善法。彼惡比丘破戒沙門,捨離坐禪讀誦等業,無一念間不攝地獄、餓鬼、畜生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3324 “ ‘Such thieves who appear as if they were monks thus
appropriate the wealth and honor that belongs to others. Fond of
harming others, they pay their visits to various homes. Everything
they do, even when they merely open or close an eye, is of a kind
that creates obstacles. Even if they do not pay such visits, such bad
monks with corrupted discipline will not practice meditation for the
briefest moment or the shortest period, either by day nor at night.
Such persons will never go anywhere but to the realms of hell beings,
starving spirits, or animals. </span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">
</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之二十九</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之十五</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼比丘共己同侶於檀越家,先所相識持戒比丘,以諂誑心說其過惡,或以嫉心說其破戒,或以嫉心說其無聞,或以嫉心說其行相,語檀越言:汝此門師毀破禁戒。或說懈怠,無聞無智,愚癡如鳥,少聞少智。彼惡比丘向他檀越如是惡說,恒常習近非法境界,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3325 “ ‘Moreover, when such monks are in the company of others,
they will gossip about all the disciplined monks who previously
visited that home and declare their discipline flawed. Or they may
engage in criticism, saying, “That monk who in the past came to
your house has broken his discipline. He is lazy, extremely base,
stupid like a bird, and his intelligence is low.” Such strong
disparagements they constantly pursue with great delight.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何處得修禪誦等業?彼空無物,不堅不實,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3326 “ ‘How could people engaged in that sort of “Dharma
activity” possibly pursue the practice of concentration? They are
false, hollow, and have no core. [F.180.a] Hence, when their bodies
disintegrate, they will die and fall into the lower realms, taking
birth in the hells.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">妄語言說者,惱一切眾生,彼常如黑闇,有命亦同死。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.12.59-66</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3327 “At this point the blessed Kāśyapa utters the following
verses: “ ‘While declaring themselves to be holy people, They
destroy all sentient beings. Resembling a mass of darkness, Even
though they are alive, they might as well be dead.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">語刀自割舌,云何舌不墮?若妄語言說,則失實功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3328 “ ‘Until they finally fall, Their words are like weapons
on the tongue. As they keep telling lies, They destroy genuine
qualities.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人妄語說,口中有毒蛇,刀在口中住,炎火口中燃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3329 “ ‘Their mouths are like predators; Their mouths are like
dogs. Those who speak lies Have mouths like blazing fire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">口中毒是毒,蛇上毒非毒;口毒壞眾生,命終墮地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3330 “ ‘Words are poison, so it is said. Realms and existences
are not poison. Beings destroyed by the poison of speech Are heading
for the deepest hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人妄語說,自口中出膿,舌則是泥濁,舌亦如熾火。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3331 “ ‘Lies are like pus dripping from one’s mouth, Emerging
with the help of one’s tongue. Those who speak lies Are like
excrement or fire. 450 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此如是羂縛,地獄之前使,破壞法橋等,皆是妄語過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3332 “ ‘With such tight nooses Come the foremost harbingers of
hell. In cutting the bridge of the Dharma, Lies are indeed most
efficient. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼妄語之人,則非有父母,亦不能持戒,墮於惡道中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3333 “ ‘Such people have no mother or father, And they lack any
of the vows of the buddhas. Falling due to their unwholesome actions,
They keep speaking lies. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人妄語說,彼人速輕賤,為善人捨離,天則不攝護。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3334 “ ‘Such people are inappropriate and low, And are shunned
by holy people. Those who speak lies Are also abandoned by the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">自不攝言語,速疾多瞋恚,心</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">懂</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span style="font-family: cwTeX 明體; font-size: medium;">重</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">+</span></span><span style="font-family: cwTeX 明體; font-size: medium;">隻</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">多語說,常受諸苦惱;</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3335 “ ‘Their words are not heeded, And they are easy to anger.
They are fickle, of little worth, And meet with infinite suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">常憎嫉他人,與諸眾生惡,方便惱亂他,因是入地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3336 “ ‘Those who seek to destroy all beings, Who are angry
about the happiness of others And search for a chance to inflict
pain, Will be bound for hell.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼佛世尊迦葉如來如是已說妨廢禪誦七種惡法。彼惡比丘於持戒者作不饒益,是故天捨。口中生刀,為少利故,他實功德而說言無,彼實無過而說有過。如是之人是惡沙門,自謂沙門,妄語言說。彼人如是常有惡意惡行惡法,彼檀越主後時知已,心則輕薄,知其諂曲。此第七法。是故比丘應當捨此第七惡法,所謂悕望飲食供養,皆欲在己。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3337 “In this way, the blessed Kāśyapa explains the seventh
obstacle to concentration. When for the purpose of appropriating
wealth and honor, evil people try to belittle others who are endowed
with discipline, [F.180.b] such people will be forsaken by the gods.
Those who disregard the genuine qualities of others and instead speak
false and faulty words for selfish purposes will find that their
mouths become filled with razor blades. This will be the experience
of such bad mendicants, who claim to be mendicants but nonetheless
come up with lies in order to seize others’ wealth and honor for
themselves. Although their conduct is evil, such people may not
realize it, and instead they rush off to the homes of benefactors,
unable to see the Dharma. Therefore, monks should also give up this
seventh factor, namely, pursuit of the wealth and honor of others.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">8.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又復第八障礙惡法,妨廢比丘坐禪讀誦,是故沙門應當捨離。何者第八?所謂採集種種寶性,造作諸寶。</span>如是比丘怖畏生死,剃除鬚髮披服法衣,以信出家。彼生死中多諸苦惱,略而言之,有二種苦。依陰界入,在三界中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3338 “ ‘There is also an eighth factor that causes obstacles
for monks who practice concentration. What is that? Being an
alchemical piśāca demon. Monks shave off their hair and beards, don
the saffron-colored robes, and faithfully go forth from the household
to become homeless mendicants because they are frightened by the
terrors of cyclic existence. Cyclic existence abounds with suffering,
but in short there are two types: the aggregates, elements, and sense
sources, and the three realms that are based on them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">廣則五道,又復廣者,八大地獄、餓鬼、畜生;欲界六天,於欲界中復有枝條種種諸苦;於色界中,復有心苦;無色界中,則有退苦,故欲退時,三昧則亂。如是心者,有無量種分別之苦。彼善男子觀苦惱已,心生厭離,怖畏如是無量過惡,剃除鬚髮披服法衣,以信出家。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">More
elaborately, this involves the five classes of beings and, if
described in even more detail, there are the eight realms of hell,
the starving spirits, the animals, and the six classes of gods in the
desire realm. Nevertheless, the beings of the desire realm are too
numerous to enumerate. As for the various levels of the form realm,
they too are painful because the beings there suffer at the time of
their death and transmigration. The same holds for the beings in the
formless realm, whose absorption is disturbed when the time comes for
their death and transmigration. [F.181.a] Noble children become aware
of these overwhelming varieties of suffering and thus, weary of
cyclic existence, they shave off their hair and beards, don the
saffron-colored robes, and faithfully go forth from the household to
become homeless mendicants.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼沙門復觀餘苦,心生怖畏,所謂身苦。身苦二處,謂欲、色界,隨有身處皆受苦惱。彼色界中,云何受苦?謂於禪中疲惓故起,起彼禪已,身則疲惓。彼欲退時,身威德劣,風觸其身。如是風者,本來不觸,是故觸身,則受苦惱。唯除眼觸,受樂無苦,則是無記。如是分別受苦不同,依色身有。彼善男子如是聞已,知生死中一切苦惱,陰界入聚,和合皆苦。彼觀如是無量無邊生死苦已,而便出家。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3339 “ ‘Where does the training of a mendicant take place based
on the perception of suffering? In the realms of desire and form
where beings have bodies, which thus make sensation possible. How can
appropriated sensations be painful in the realm of form? When the
mind grows tired of concentration, such weariness may cause it to
emerge from equipoise, at which point the body will also experience
fatigue. Moreover, at the time of death and transmigration, the
body’s radiance is extinguished and, as the winds reach the body’s
interiors, some unprecedented sensations will arise in the body.
Thus, except for feelings that arise from the condition of contact
associated with the eye, all sensations are certain to be felt as
pleasurable. When a noble son learns about the way suffering arises
from form, he will come to see all of cyclic existence as having the
nature of suffering —a profusion of pain that is associated with
the aggregates, elements, and sense sources —and with this
perception of a constant and oppressive suffering in cyclic
existence, he will decide to go forth.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">既出家已,近不善人。近彼人故,同其作業,聞寶性方。畏何性故,以信出家?聞餘性故,更生貪心,或聞金性、或聞銀性、或聞寶性,如是聞已,不知厭足,貪火所燒。彼既燒已,共惡知識行於山中,從山至山,從一山峯至一山峯,如是遍行在隱密處。貪火所燒,晝夜常苦,無有樂時。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3340 “ ‘Having become a monastic, he should then keep company
with holy people. If, however, he should begin to associate with
unholy beings, he may become influenced by their character and thus
begin to endeavor to bring forth various elements. Although hearing
of the terrors of other elements originally caused him to go forth to
become a mendicant, 451 hearing about the elements of gold, silver,
or other precious substances may now cause him to burn in the flames
of craving. [F.181.b] Burned by that fire, he will travel far in the
company of unwholesome people —from mountain to mountain and peak
to peak. Burned by the fire of craving, he will neither be happy by
day nor by night.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以何因緣如是出家?不念彼性,思惟異性,謂捨身性而不思惟,如向所說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3341 “ ‘Once in a rare while, such a person may have the
thought, “I should not seek out the elements in this way.” Even
though he has given up the elements by which he originally went
forth, he may instead explore other elements and so begin to explore
the elements of the body, just as before.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼人如是心意不正,亂心意故,妨廢禪誦,失於善法。彼非沙門亦非俗人,為求涅槃,是故出家,性鬼所著,則生貪心,貪羂繫縛入於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3342 “ ‘However, lacking proper mental restraint, such a person
will become distracted and thus fail in the practice of
concentration. He will also fail in terms of the cultivation of
virtuous qualities. Such a person is then neither a mendicant nor a
householder. He stepped forth for the sake of attaining the
transcendence of suffering but was led astray by the craving of a
piśāca demon. Caught in the noose of craving, he proceeds to hell.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀察身性者,即是一切性,欲得涅槃者,調身性非餘。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.3.14-20</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3343 “At this point the Blessed One utters these verses: “ ‘The
body is the source of all the elements, And yet they forsake it.
Liberation is deliverance From the assemblage of bodily elements. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若捨離身性,貪著於餘性,彼人迷真性,不得脫苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3344 “ ‘Those who give up the elements of the body Out of
fondness for other elements Are ignorant about the elements And
therefore cannot escape intense suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">金性則不能,除捨諸苦惱,諦知真性者,得脫苦不疑。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3345 “ ‘They engage with precious elements For the sake of
conquering suffering, But it is by knowing the bodily elements, just
as they are, That one is utterly freed from suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切苦生苦,此苦難得脫,財於王賊火,一切皆怖畏,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3346 “ ‘Suffering and all its manifestations — From these one
becomes free. Gold, on the other hand, becomes the cause of all the
terrors Of kings, robbers, thieves, water, and fire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故應捨物,如本來無物,捨離則受樂,攝取則受苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3347 “ ‘Therefore, that source of constant failure —You
should leave it far behind. Rather than happiness, it is said to be
unbearable, A source of suffering for all. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諦知於身性,復諦知性相,喜樂於禪誦,能燒煩惱山。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3348 “ ‘Knowledge of the body Means knowledge of the
characteristics of the elements. Endowed with the practice of
concentration, [F.182.a] One burns away the mountain of afflictions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故黠慧者,觀察身攝性,眾生知自相,則得涅槃樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3349 “ ‘Therefore, the adept discerns The elements of the body
Because knowledge of their specific characteristics Means liberation
for all corporeal beings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">有智之人如是勤心觀此身性,不樂經營金銀等性,此是一切在家之人怖畏根本,況出家人。出家人者,一切捨離;彼財物者,一切怖畏。非賣財物,如是得樂。如是財者,則非財物,非財物性。何者是物?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3350 “ ‘In this way, you should indeed strive to comprehend
those elements. Adepts do not have any interest in the way the
elements of gold, silver, and jewels arise, because such elements are
the root of all possible suffering. Since this is the case for
monastics, the same is naturally the case for householders as well.
Therefore, from such relationships, all forms of terror arise, and
one comes to engage in all types of meaningless action. Since the
attainment of happiness is futile even through common pursuits, what
need is there to mention the pursuit of alchemy?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">謂觀身性。若捨身性而樂餘性——非於禪誦勤精進也,如是之人身壞命終墮於地獄。故出家人常應修集禪誦財物,不應求於世間凡物,彼因緣故,能增長愛。是故知足——第一財物,餘財物者,能令衰惱。此第八法妨於禪誦,出家沙門應當捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3351 “ ‘Those who become attached to this will not endeavor in
concentration and one-pointed attention. When their bodies
disintegrate, they will fall into the lower realms and be born in the
hells. Therefore, those who have gone forth should cultivate
concentration and not wealth. Otherwise, they will develop extensive
craving. Therefore, develop contentment with respect to wealth —that
is the greatest form of wealth. Material wealth ruins all objectives.
This eighth obstacle to concentration should be relinquished.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">9.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又復第九障礙惡法,妨廢比丘坐禪讀誦,是故沙門應當捨離。何者第九?所謂近王。</span>出家之人不應近王。何以故?近王沙門,一切世人嫌不供養。彼親近王惡沙門者,悕望財物,或城或村、或多人處常求財物,不知厭足。若不求者,徒近於王,妨廢禪誦。如是比丘發心欲行解脫之道,而復返入繫縛道中,是故比丘不應近王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3352 “ ‘There is also a ninth factor that causes obstacles for
concentration. What is that? Mendicants should never be the servants
of kings. Why is that? Because if one serves the king, no one in the
country will offer veneration. [F.182.b] When bad mendicants are
engaged in royal service, whether in forests, cities, towns, markets,
or otherwise, what else will they not pursue? Will they not develop
greater craving? Even if they do not pursue many other aims, all that
they do will only become meaningless trouble. They will also fail in
their practice of concentration. Rather than being on the path of
liberation, they will follow the path of bondage. Hence, monks should
not serve kings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復比丘不近何者?所謂比丘不近惡人。彼是何人?謂惡知識,或時染著五塵境界,所謂色聲香味觸等不善觀察、懈怠愚癡、住村中等,一切除捨。不近一切懈怠之人,不近一切諂誑之人,不近一切貪食味人,不近一切商賈之人,不近一切屠獵師等惡命活者,不近一切本性妬人,不近一切邪見之人,不近一切不審諦人,不近一切我慢之人,不近一切卒富貴人,不近一切博戲之人,不近一切酤酒之人,不近一切嗜酒之人,不近一切酒肆之處,不近樂見婦女之人,不近一切婬女主人,不近一切儲畜雜貨販賣之人,不近一切廚宰之人,不近一切獄卒等人,不近一切捕鳥之人,不近一切戲論之人,不近一切信外道人,不近一切眾所憎人。比丘不應近如是人,或與同住、或共語言、或同道行,一切不應。何以故?多人疑故。若出家人、若離諸過清淨之人皆不應近,彼生疑者謂彼比丘亦同如是,以彼比丘或近彼人、或同處住。如是比丘,他過所污,是故不應近如是等,何況近王。彼近王者,最為凡鄙。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3353 “ ‘In what way should monks refrain from royal service? In
a way that allows them to avoid mundane business. How should they
give up mundane business? They should dissociate from unwholesome
companions; avoid incorrect mental engagements with the five
afflictive objects of sound, texture, taste, smell, and form; give up
sloth and dullness; and refrain from staying in the towns of
barbarians. They should not keep company with lazy people or
hypocrites, they should not stay together with people who sit on fine
seats, and they should not chat with businesspeople. Moreover, monks
should not keep company with, chat with, or travel with people who
live in ways that make others suffer, people of a defiled character,
people with wrong view, the thoughtless, the conceited, the arrogant,
those who are in rehabilitation after a fall, gamblers, alcohol
vendors, fighters, people who are overly desirous of women, traders,
people with black eyes, spies, people with many tasks, scattered
people, non-Buddhists, or malicious people. [F.183.a] Why is that so?
Individuals of pure character are apprehensive of many people since
they risk acquiring the faults of others, even if they are only minor
ones, if they associate and keep company with such people. That is
why they should not do so. What is the point of attending to kings?
It is only a source of abuse.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">比丘林應住,近王最凡鄙,著袈裟近他,如奴依主命。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.142-145</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3354 “At this point the Blessed One utters these verses: “
‘Monks who live in the forests Receive abuse if they serve the
king. What is the point, then, to the saffron garments and honesty?
It is better to give up such unclean and harmful ways. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">比丘非近他,尚不應近天;鵝不應近狗,以其淨潔故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3355 “ ‘Served by gods and goddesses themselves, Monks are not
suited to be servants. Just as no good smell is associated with a
corpse, Likewise, associating with the unclean brings recrimination. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">無我無悕望,心不求一切,怖畏生死者,近王則非善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3356 “ ‘Beings lack anything related to a self; They have no
essence and also no joys. Those who attend to the king out of fear of
cyclic existence Are not beautiful to behold. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">住園林塚間,若平地若山,則是善比丘;近王則非善。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3357 “ ‘When staying in a forest, the wilderness, A charnel
ground, or the dense bush, Monks are beautiful to behold — Not so
those who live by the gate of the royal household.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是種種無量方便捨離近王,若近王者,諸梵行人悉皆呵毀。所應近者,其唯智王,如是近者,畢竟寂靜。近智王故,必得涅槃,隨所得處皆悉不退。近彼智王,則有方便,謂於禪誦堅固精進,不作餘業妨廢禪誦,親近尊長修習知足,其心調順常無貪求,以近尊長隨時諮問,受持不忘,於希有物不求見聞,不生奇特。近智王者,有此方便。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3358 “ ‘Monks in the service of kings are scorned in numerous
ways, and criticized by their companions of pure conduct. As for
royal service, monks should attend to the king of wakefulness. Doing
so will be most auspicious. Those who serve the king of wakefulness
will attain the highest happiness. The means for rendering such
service include firm diligence, following a master, contentment,
steadfastness, keeping the mind free from craving, recollection,
attentiveness, being free from worries, [F.183.b] and keeping company
with fellow practitioners of pure conduct. In this way, there are
numerous means whereby a monk may serve the king of wakefulness.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">近尊長供養,隨時勤請問,修行施戒智,復親近智王。
</span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3359 “At this point the blessed Kāśyapa utters the following
verses: “ ‘Knowledge is heard from the master, As are the many
vows. Attending to the king of wakefulness, One relies on discipline
with mindfulness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天人世間中,能示安隱者,非有中苦縛,世間之凡王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3360 “ ‘The teacher of happiness Is king of the world,
including the gods. Know that this is no ordinary king Who suffers
from the chains of craving. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若無苦惱者,此乃名為王;若常受苦惱,不得名為王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3361 “ ‘The one in whom no suffering can be found, That is the
real king. How could someone who is overwhelmed by suffering Rightly
be called a king?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">比丘應近如是智王,勿近凡王,近世王故,妨廢禪誦。若不禪誦,復墮地獄、餓鬼、畜生。此是世間凡王境界,是故比丘知此過已,常不近王。住林之人若親近王,則非所宜,故應捨離。此第九法妨禪誦故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3362 “ ‘In this way, monks should serve the king of wakefulness
and not any ordinary monarchs. Otherwise, if they serve ordinary
kings, they will fail to cultivate concentration, and due to that
failure, they will again be reborn as hell beings, starving spirits,
or animals. Since such flaws of objects that ensue from attending to
a king pertain to all sentient beings, a monk should under no
circumstances be the king’s servant. Doing so is disgraceful for
forest-dwelling monks. Therefore, this ninth factor is reprehensible
and an obstacle to concentration.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">10.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又復第十障礙惡法,妨廢比丘坐禪讀誦,是故沙門應當捨離。何者第十?所謂比丘悕望請喚,貪樂食味。</span>既於境界正修行已,乃更後時在人間行,捨棄林野可愛之處,復於人中處處遊行。如是比丘近於放逸,家家村村從城至城,從多人處至多人處,如是遍行,樂多言說,妄行人中,樂世俗語,樂見親舊;親舊知識詳共請喚,得好美食。既得種種美味食已,妄於林中捨離禪誦,放逸而行,悕望飲食。以常貪著種種食故,不覺身盡,如是著味,悕望請喚,心以為樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3363 “ ‘What is the tenth reprehensible factor that causes
obstacles to the practice of concentration? It is to accept
convenient meals, which means to seek out tasty meals. If a monk does
not maintain lengthy intervals between his journeys through the land,
and thus begins to circulate through the region, he will leave behind
the delightful forests and retreats and instead embark on incessant
trips. When on the road, he may become fond of careless activities
and thus travel from house to house, town to town, market to market,
village to village, and city to city. [F.184.a] As he mingles with
gatherings in the different areas, he will grow fond of seeing and
talking with his own kind, and in the process, he will receive meals
from parents, relatives, friends, and kinsmen. Craving tasty meals,
he will then eat anything whatsoever because of this craving.
Forgetting 452 the pleasures of the forest, he loses the practice of
concentration and becomes careless and thoughtless. The gods will
deride him for running after food, and they will no longer support
him. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又若比丘於境界中不如法行,眼見好色,心愛樂故,則生染欲,悕望樂見,轉復愛著。於彼彼處,心生憙樂。如是比丘行於人中,失自利益。禪誦之業,如是失已,常悕食味,常到他舍。眼見色故,心生愛樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3364 “ ‘Even though the fields of the living are being depleted,
such monks will remain attached to their convenient meals and will
thus continue to behave without proper restraint. When their eyes
catch a beautiful form, they become attached and develop both
covetousness and aversion. As they become ever more attached, they
will continuously roam the lands and thus fail to achieve their own
welfare. They will also fail to maintain the practice of
concentration. Thoroughly corrupted, they will become obsessed with
delicious meals and will thus travel to and fro, visiting many
households. In this way, when their eyes notice a beautiful form,
they become attached and develop covetousness and aversion.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是次第,耳聞於聲,心生愛樂;鼻得香已,心生愛樂。如是樂著一切境界,為一切縛之所繫縛,為一切羂之所繫縛,於一切欲隨逐而行,既非在家,復非出家。如是之人,身壞命終墮於惡道,生地獄中。是故不應樂他請喚,樂他請喚有如是過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3365“ ‘In the exact same way, when their ears hear sounds, they
become attached and develop both covetousness and aversion. And
again, when the nose registers smells, they grow attached and develop
covetousness and aversion. Enjoying all the objects, they become
thoroughly tied down. Shackled by chains, they chase after every
attraction and will end up becoming householders, no longer
monastics. When their bodies deteriorate and they die, they fall into
the lower realms and are born in the hells. [F.184.b] That is the
first flaw that ensues from accepting convenient meals.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故比丘應觀此過,不應常在人中遊行。若須行者,有五因緣得行人中:一為病人推求醫藥資用因緣,得行人中。二為饒益尊長因緣,得行人中。三為佛塔、自舍破壞修治因緣,得行人中。四為饒益眾生因緣,得行人中。五為他王破其國土,欲化彼王救命因緣,得行人中。為如是因,得行人中,若無如是五種因緣行人中者,是虛妄行,妨廢禪誦。如是行者,於老病死、悲啼號哭、愁苦懊惱不能得脫,彼惡沙門、立沙門者,徒爾出家。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3366 “ ‘Noticing that flaw, monks should not keep making
frequent trips through the land. Otherwise, they will come to depend
on the land. When they do travel, they will seek out the pleasures of
the five senses. However, if they go to obtain medical supplies or
utensils, or if they travel for the sake of their master, they may
indeed go. Likewise, they may travel if the reason for their trip is
a stūpa, or if they travel because the robes of their monastic
community have become worn out. The same is the case with any travel
that one undertakes for the sake of the saṅgha. One should also
travel through the land to see the king if another king is invading
or has conquered the land. Such travels are indeed fruitful, whereas
other types of travel 453 are meaningless. They will cause one to
lose the practice of concentration. Journeys of that sort will keep
one confined to sickness, aging, death, pain, lamentation, suffering,
and mental distress. For such bad mendicants who nonetheless claim to
be mendicants, their going forth turns out to be meaningless. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故比丘若心悕望欲斷愛者,心應正觀,寂靜諸根,依憑尊長,附近三寶,攝心而行。攝三寶故,拔斷一切煩惱使根。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3367 “ ‘Therefore, those who wish to practice in order to pacify
craving and covetousness should let their minds rest in equipoise
and with bright faculties, and direct their minds to the Three
Jewels. Thereby all their afflictions, including the latent ones,
will be severed at the root and removed.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">捨離禪誦業,唯貪著食味,是則非比丘,其心如餓鬼。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.146-149</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3368 “At that point the blessed Kāśyapa proclaims these verses:
“ ‘Monks who abandon the practice of concentration And are
concerned only with food Should understand this: The mind that
resembles a piśāca demon </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">除禪更無樂,智者如是說;離於禪定樂,更無樂可得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3369 “ ‘Achieves neither generosity nor happiness through
concentration. That is what the wise explain. [F.185.a] Other than
the happiness of concentration, There is no other happiness anywhere.
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">愚人捨上樂,唯貪著諸味,如是癡惡人,則得衰惱事。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3370 “ ‘Base-minded people abandon The unsurpassable happiness
of concentration. Such infants, obsessed with delicious foods, Are
destroyed in their oblivion. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人樂境界,常依境界樂,增長不善法,命終墮惡道。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.149</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3371 “ ‘The mind that is always busy And gets lost in objects
Keeps increasing those unvirtuous factors That will lead one to the
next life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人離禪誦,捨持戒布施,剛獷不調伏,有命亦如死。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.38-45</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3372 “ ‘Those bereft of the practice of concentration, Who lack
generosity and discipline, And are agitated, nervous, rough, and
obscured, May be alive, but they could just as well be dead. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若順法行已,在世間不死;離法常愚癡,有命亦如死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3373 “ ‘Although alive in this world, They chase after what is
not the Dharma. The chronically deluded who give up the Dharma May be
alive but could just as well be dead. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">雖有人皮覆,愚癡同畜生,以智燈光明,不照其心故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3374 “ ‘Although covered in human skin, Such infantile people
are equal to cattle. They fail to let the lamp of wakefulness
Illuminate their hearts. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若受持戒者,可得名為人;一切破戒者,則如狗不異。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3375“ ‘Such people may pursue discipline And delight in
discipline, Yet they oppress others Just as much as themselves. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若貪不布施,惡行不調伏,則不名為人,攝在餓鬼數。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3376 “ ‘The greedy who fail to be generous Will not defeat
unwholesomeness. Such people should not be thought of as human;Their
bodies are those of starving spirits. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人無戒智,復無布施寶,彼人雖有命,則與死不異。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3377 “ ‘People bereft of knowledge and discipline, Who lack
precious generosity, May be alive, But may nonetheless be declared
dead. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若行戒施禪,受持念三昧,是人亦名人,應為天所禮。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3378 “ ‘Those endowed with generosity, discipline, resilience,
Concentration, steadfastness, mindfulness, and absorption Have truly
achieved human birth And receive the homage of even the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">有功德是人,無功德如羊,功德知功德,彼人則名天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3379 “ ‘Endowed with such qualities, one is human; Lacking
them, one is just like a beast. The one who understands this
distinction Is said to be a god.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是功德,功德者知。功德人者,一切處樂;若無功德,彼常受苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3380 “ ‘Knowing good qualities from flaws, People will always
be happy. Those who never give a thought to this Are destined to
suffer.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故比丘既聞如是勝功德已,不應貪味。此第十法妨廢禪誦,沙門之人畏生死者,應當怖畏。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3381 “ ‘Therefore, listen to the account of these qualities and
understand that monks should not develop craving and attachment.
Monks who are frightened by the terrors of cyclic existence should
also give up this tenth factor that causes obstacles to the practice
of concentration. [F.185.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">11.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又第十一障礙惡法,妨廢比丘坐禪讀誦,是故沙門應當捨離。第十一者,謂癡比丘我慢心故,不請問他,</span>內智不開,外向化說言一切智:有一切智,故我能說,我能解義,我能讀誦。一切法聚,是我所持。百千法義,我教弟子。更無有人與我等者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3382 “ ‘There is also an eleventh factor that is an obstacle to
the practice of concentration and causes monks to suffer greatly.
What is that? Not asking questions. That is an obstacle for those of
poor intellect. People who run off at the mouth and like to make a
show of their intelligence may proclaim, “I am a holder of all the
treatises, and no one compares to me in terms of understanding their
words and meaning. I can recite all the collections of knowledge.”
To their companions and those who happen to be around they proclaim
this with great self-importance in hundreds of thousands of ways. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">自心攝受,復為他人作如是說。彼唯智慢而實無智,彼人常為一切眾生說自功德,是故世間一切聞者皆生貴重,一切世人皆作是言:此善比丘具一切智,如是比丘更無與等。一切世人皆如是說,而彼比丘最無所解,內實空虛無所知曉,心中無物猶如空器,亦如秋雲,離於禪誦,諸少智人之所供養。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
will seek out others in order to make them aware of this fact and to
make them see it. They are consumed by arrogance about their
knowledge and keep trying to make it known to all. They proclaim to
the whole world that they know everything that anyone else has ever
comprehended and that their expertise is perfectly complete in all
regards. But in fact, their learning is extremely limited. Inside
they are empty —fake, false, and hollow. They are like empty
vessels and resemble autumn clouds. They become separated from the
practice of concentration, and if people may make offerings to them,
they then abandon any inclination to practice concentration. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">唯修禪誦、持戒、布施,勤修精進,攀緣善法,智慧毘尼,調伏莊嚴,安住佛法,勤不休息,大悲熏心,此是沙門所應行法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3383 “ ‘Such people may encounter mendicants who are diligent,
observant, and greatly learned —mendicants whose knowledge is
stable and who are adorned with mental agility, who cherish the
teachings of the buddhas tremendously, whose enthusiasm is
unstoppable, and whose mindstreams are permeated with great insight
and therefore joyful. [F.186.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼惡比丘內空無智,如是意念:若我今者見彼比丘,則示我法。如是比丘輕賤於我,彼檀越家常供養我,若就彼學,則彼檀越不供養我,輕賤於我。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
that event, the fake and hollow monks who are empty within will think
to themselves, “If I speak with those monks, their teachings will
outshine mine, and in that case donors and benefactors will no longer
flock to me. Those monks will overpower me.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故我今隨自所知所解多少,為他宣說,隨彼聞者解與不解,我終不能就彼而學。如是內空,畏他輕賤,以慢心故,既自不解,不請問他,畏人輕賤。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3384 “ ‘In this way, they worry that donors and benefactors
will notice that they, who are filled with pride, are unable to
understand the meaning through their own insight, yet out of fear of
being humbled, they do not ask any questions, either. Some of these
empty shells will, for fear of being surpassed and defeated, not even
ask questions such as, “Have you, or have you not, studied the
teachings of the blessed buddhas?”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是慢心、妄語之人,失五學句。何等為五?所謂妄語。彼未知故,是以為他妄語而說,此是彼人破初學句。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3385 “ ‘Such false teachers transgress the five bases of
training. They lie because they teach even though they lack the
realization of a spiritual teacher, and thus they fail to adhere to
the first basis for training.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復次破第二學句,所謂偷盜。彼不應受他人供養,彼檀越主為智慧故,與物供養,而彼愚人少於智慧而取其物。如是癡人則是偷盜,如是名破第二學句。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
what other way do they transgress the bases of training? By stealing.
They declare themselves endowed with insight, yet they are not suited
to receiving the offerings of donors and benefactors. Even if they do
receive such offerings by virtue of being present in an audience,
that too will become an obstacle for them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復次破第三學句,所謂比丘初出家時,所受學句,依持戒住,緣於持戒,起如是心:我今出家。而彼比丘若不學問何有持戒,為他說言:我則多知。如是名破第三學句。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3386 “ ‘Stealing also leads to transgressing the remaining
bases of training. How do they otherwise fail to adhere to the bases
of training? When a monk has stepped forth and embraced the bases of
training, he relies on, commits to, and observes proper discipline,
thus declaring, “I shall relinquish the life of a householder.”
[F.186.b] Nevertheless, this type of person will declare to others
that those people who observe genuine discipline are not learned, and
instead they will claim to be more learned themselves. That is an
extremely severe breach of the bases of training. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復次破第四學句,所謂難問。畏他輕賤,是故謗法,而說非法言此是法,此是第一毀破學句。如是名破第四學句。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">How
might they otherwise transgress the bases of training? Afraid of
being humbled, if they were to engage in a discussion with noble
individuals, such people might instead give a different teaching —a
teaching that is highly painful and extremely unwholesome. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復次破第五學句,所謂彼人不知法故,於同梵行所說正法,言非正法,作如是言:汝等一切不知深法,汝所說者非佛所說。彼人如是謗他眾僧作如是言:唯我能知,汝等眾僧一切不知。如是謗僧,畏他輕故,語眾僧言:汝說非法。而僧說者其實是法。彼惡比丘如是則失正法功德,最大妄語,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3387 “ ‘What is the most severe way they transgress the bases
of training? Those who have no knowledge of the sacred Dharma may
tell others who are investigating the sacred Dharma, “These matters
are most profound, and you have not heard the true words of the
buddhas.” In this way, they hold the saṅgha in contempt. They may
then say, “Only I understand these words correctly, not all those
venerable ones.” In this way, they deprecate the saṅgha. Afraid
of not being heeded, such people may thus proceed to teach, but their
teaching is not the sacred Dharma. Those who destroy the qualities of
the sacred Dharma in this way and speak severe lies will, upon the
disintegration of their bodies, fall into the lower realms and be
born in hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不請問他,惡業因故。不請問他復有大過,謂我慢心。我慢心故,不入林中,畏他輕賤,於示道者而不請問:何者為道?云何心緣?何所攀緣?云何忘失,復攝在心?如是於他不請不問,慢心過故,彼不能得如是道故,心生疲惓,結加趺坐,即爾復起,作如是念:此法虛妄,彼諸比丘唐為此業。此非是道,實無有禪、無三摩提,亦無禪果、無三昧果。以我慢心,畏他輕賤,如是誹謗。彼邪見者,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3388 “ ‘There are also other severe faults that ensue from a
failure to inquire. Arrogant people who refrain from asking questions
may enter the forest due to fear of being humbled. Afflicted by
arrogance, they do not turn to those who could guide them on the true
path and thus they fail to ask, “How will the path appear? Which
observations should be kept in mind? How does one lose sight of those
observations, and how should one resettle one’s attention upon
them?” When they thus fail to find the path, they feel a terrible
sadness. Arising from their cross-legged posture, they think,
[F.187.a] “All my plans have brought me nothing.” Distressed,
they think, “There is no path here. No concentration. No
attainments.” In this way, their pride and fear of being humbled
cause them to denigrate the effects of concentration and absorption.
All this because they failed to properly inquire. Those who develop
wrong views in this way will, when their bodies disintegrate and they
die, fall into the lower realms and be born in the hells.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">知時離我慢,請問於尊長,比丘勤精進,速得於涅槃。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.150-153</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3389 “At this point, the blessed Kāśyapa utters these verses: “
‘Monks who are knowledgeable and free from pride, Who ask questions
of masters And possess great diligence, Will realize the
transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諸從他所聞,皆為他人說,自知離我慢,彼比丘諦知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3390 “ ‘What they have heard themselves Is precisely what they
explain to others. With knowledge and the absence of pride, Such
monks recognize reality. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">離慢離大慢,知道知非道,如是知自他,是知足比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3391 “ ‘Those who are utterly free from pride But expert in the
path of wakefulness Are skilled concerning both themselves and
others. True monks are such content beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">我慢心甚堅,心</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">懂</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span style="font-family: cwTeX 明體; font-size: medium;">重</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">+</span></span><span style="font-family: cwTeX 明體; font-size: medium;">隻</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">而愚鈍,悕財利供養,則不得寂靜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3392 “ ‘How could the arrogant and aggressive, The childish and
small-minded, Who are so concerned with wealth and honor, Possibly
find peace?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼以如是不請問他,慢故心堅,不能禪誦。如是比丘常食他食,以存性命。彼人唯有比丘形服,名字比丘,身壞命終墮於惡道,生地獄中。或以心慢,不請問他。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3393 “ ‘The proud and aggressive who fail to ask questions and
lack concentration become indebted by eating the food of others. How
could one possibly attain monkhood merely by dressing up? Because of
the fault of their pride and because they do not ask questions, they
will, when their bodies disintegrate after death, fall into the lower
realms and be born in the hells. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故學者乃至有命未盡以來,常請問他。如是比丘心常安樂,身壞命終生於善道,天世界中。生彼處已,次第乃至到於涅槃,以離慢故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3394 “ ‘Therefore, one should train like this. Monks who
inquire for as long as they live will be happy and joyous. When their
bodies disintegrate upon dying, they will go to the joyous higher
realms and be born among the gods. Also, by virtue of having
conquered pride, they will later attain the transcendence of
suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">12.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又第十二障礙惡法,妨廢比丘坐禪讀誦。第十二者,樂多知識。</span>多知識名,作不饒益,如是比丘唯增長愛。若有比丘多知識者,則多妨亂,多所作故,妨亂心意;心意亂故,不得禪誦。出家之人怨親平等,猶尚不應近一知識,何況復有多知識耶?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3395 “ ‘What is the twelfth factor that causes obstacles to the
practice of concentration? Having many companions, [F.187.b] which is
the cause of all misfortune. That is certain to burn monks. When they
have many friends, monks become distracted. When they have many
tasks, they will be distracted, lack concentration, and be unable to
pursue concentration. If those who have stepped forth from the
household and given up both friends and enemies should not keep even
a single friend, there is no need to talk about having many friends.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若懈怠者,唯名比丘。到他舍故,即眼見時,心則動亂。眼見色故,眼識異本,心不攀緣寂靜之法,不念觀察,心不正直,多有言說。見知識已,次第聞聲,心則亂緣,有異觀察,心不寂靜;不寂靜故,不寂靜觀,有所攀緣。若見知識一念亦妨,況見知識乃至久時。是故沙門乃至不用有一知識,況多知識。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3396 “ ‘When a lazy person, a monk in name only, goes to visit
the homes of others, he will be distracted merely by what he sees. As
his eyes behold forms, his mind will be carried away. His eye
consciousness will not be serene, his mental activity will not be
stable, and he will not be in equipoise. He will not curtail his time
with friends but rather prolong it. The same applies when he hears
sounds. He will not be in equipoise, he will fail to remain
concentrated, and instead he will engage his mind in a way that lacks
serenity. With such disturbed mental observations, he becomes
exhausted and falls. In this way, paying visits to friends causes
obstacles to his composure. Hence, as monastics should not even keep
a single friend, it is certainly not the case that they can have many
friends.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若有比丘近知識者,饒人處行,從饒人處至饒人處,如是遊行,念念命盡而不覺知,則失善分。若失善分,最是自誑,乃至不能於一念間修禪讀誦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3397 “ ‘While monks who are fond of friendships travel from
place to place, the karmic formations of their lifespans become
exhausted and their virtuous factors become depleted. Due to the
depletion of their virtuous factors, they will fail to achieve an
excellent existence. Not even for an instant are they able to engage
either in concentration or in the one-pointed mind in the desire
realm.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故,比丘如是學者增長染愛,不應親近俗人知識。又若能令未來安隱示涅槃道——導師知識、坐禪同行,則應親近。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3398 “ ‘Therefore, this is the way to train: A monk must not
keep householder friends who cause afflictive craving to increase.
[F.188.a] In this life and beyond, monks should be friends with
teachers of the path of suffering’s transcendence, people who
explain the path of suffering’s transcendence, and virtuous friends
who assist them in the practice of concentration.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何者同行?所謂除滅一切煩惱,至涅槃城,此是第一勝善知識。餘知識者,則是怨家,非真知識。以非真故,則非知識,若見共語、共行、共業,同有所作,妨廢善業。若未來世得其力者,乃名知識。若示梵行、若令修行,或教怖畏,未來之世示令怖畏——生於地獄、餓鬼、畜生,名善知識。令身口意造作惡業,到惡道者,一切勿近。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3399 “ ‘There are certain companions who will cause one to
exhaust the afflictions and enter the city of the transcendence of
suffering. Those are supreme friends. All others may appear to be
friends, but they are actually enemies, because those who are not
friends in this ultimate sense are not true friends. Friends are
those who you may meet, speak with, and stay with in a way that
prepares you for the next life. They will show you the practice of
pure conduct and help you pursue it. They will explain about the
terrors that lie beyond this world and show you the horrors of life
as a hell being, starving spirit, or animal. One should not engage in
any of the misdeeds of body, speech, and mind that cause one to enter
the lower realms.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若示未來世,彼是善知識,若能遮惡處,復能救災禍。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.1</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3400 “At this point the blessed Kāśyapa proclaims these verses:
“ ‘Friends are those who accompany you Beyond the world. They
will help you abstain from the unwholesome, And protect you from
death and transmigration. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">常說利益法,利益未來世,彼是善知識,作知識利益。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.34.2</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3401 “ ‘They will always speak of that Which is of benefit
beyond. To humans, a friend is someone Who helps you fulfill your
wishes. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">此勝知識有無量種無量分別,種種說法。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3402 “ ‘Supreme friends are those Who strive in many ways And
by many means To explain the Dharma to you.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">非多飲食、禮拜入舍,非示愛聲觸味香色,得名知識,如是知識非善知識。善比丘者,應當捨離,尚不應近此一知識,況復近多如是知識,生無量過。若有知識於未來世作不利益,雖名知識,實是怨家。若有比丘近彼知識,則妨自業坐禪讀誦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3403 “ ‘On the other hand, those who praise common enjoyments,
cause others to visit households, and explain how to busy oneself
with delightful sounds, textures, tastes, forms, and smells are not
good friends. You should never befriend even a single person of this
sort, so it goes without saying that you should not keep many such
companions, who are the source of numerous flaws. If they do not help
you ward off the terrors that lie beyond this world, even though they
may look like friends, they are actually enemies. [F.188.b] Monks
with strong attachment fail in achieving their own objectives, and
when such mendicants practice concentration, they will encounter
obstacles.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">13.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又第十三障礙惡法,妨廢比丘坐禪讀誦,是故沙門應當捨離。第十三者,所謂比丘與惡同處</span>。一切比丘與惡同處,妨廢禪誦。與惡同處,凡有五種,何等為五?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3404 “ ‘There is also a thirteenth factor that makes the
practice of concentration fail. What is that? Being in the wrong
company. That will make any monk fail in the practice of
concentration. There are five ways of being in the wrong company,
which are as follows:</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">所謂比丘善持淨戒第一善法,有正直心,而與第一破戒惡人同處止住,不得自在。此是第一與惡同處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3405 “ ‘Disciplined and perfectly virtuous monks who are honest
and sincere may stay together with monks whose discipline has
completely degenerated, and fall under their influence. That flaw
constitutes the first type of being in the wrong company.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第二與惡同處,所謂比丘不自在過或自在過,與邪見人而共相隨,若村若城、若多人處同行同住。此是第二與惡同處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3406 “ ‘Also, a second type of flaw ensues from being in the
wrong company. Whether it is because they are influenced by others or
because of their own greed, monks may cohabit with people of wrong
view in towns, cities, villages, or markets. That is the second way
of being in the wrong company. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第三與惡同處,所謂比丘常自樂數親舊知識,欲往欲近,與共相隨,至在俗時先住之家。此是第三與惡同處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3407 “ ‘There is also a third way of being in the wrong
company. Wishing to meet and craving to see their previous friends,
companions, or family relations, monks may join them. Together with
them, they may then enter the homes they are familiar with and dwell
there, in the same way as before. That is the third way of being in
the wrong company. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第四與惡同處,所謂比丘畏他輕賤,求知見故到惡處住論師之所,共相習近。此是第四與惡同處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3408 “ ‘There is also a fourth way of being in the wrong
company. Monks who are fond of discussing the treatises may, due to
this predilection, take up residence in a royal household for the
sake of humbling others. That is the fourth way of being in the wrong
company.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第五與惡同處,所謂比丘心意動亂不能正行,於先飲食或臥具等,或先食來、或先飲來、或先臥來、近婦人來,或於先時所受用色聲香味觸,如是種種,憶念思惟,念境界處,境界處念之所破壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
3409 - “ ‘There is also a fifth way of being in the wrong
company. Monks who are distracted and not properly observant of their
vows [F.189.a] may come to miss their former food, drink, and love
making —all those sounds, textures, tastes, forms, and smells. As
they keep thinking of those things, they are overcome by their
thoughts and thus find themselves in the wrong company altogether,
amid objects that are intensely painful, undesirable, repulsive, and
unappealing. That is the fifth type of being in the wrong company
—one is in the wrong company as one is overcome by thoughts of
objects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">餘一切處皆悉可避,此境界處則不可避,以是第一最惡處故。以於一切禪誦等業,最為妨故。自餘惡處皆悉可避,唯此一處最不可避境界之樂。從自心起分別惡處,最為難避,唯除坐禪三摩提樂正觀察念,如是能避。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3410 “ ‘One may succeed in avoiding all such ways of being in
the wrong company and yet still not be able to relinquish the
thoughts of the mind. Yet being in the wrong company, that is to say,
with objects, is an extremely powerful obstacle for all who practice
concentration. Even if one avoids all other ways of being in the
wrong company, if one’s mind is impaired by the enjoyment of
objects due to defiling concepts, one will be unable to give up such
wrong company because of the profusion of thought. That is only
possible for those who are endowed with the mindfulness related to
concentration, attainment, pliancy, restraint, and engagement.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊迦葉如來而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不善觀察風,所吹熾然火,彼正觀察雨,能令滅無餘。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.14.43-47</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3411 “At this point the blessed Kāśyapa utters these verses: “
‘When the fire produced By incorrect mental engagement blazes, Such
incorrect mental engagements Can be overcome by a certain rain.
correct mental</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">眾生先所起,久時無明暗,如起智慧燈,能令滅無餘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3412 “ ‘The darkness that has endured for long, And that
emerged due to ignorance, Can be destroyed in an instant When people
light the lamp of insight. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲癡火能燒,地獄愚癡人;智者則不爾,是故得涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3413 “ ‘Those whose intelligence is obscured Will burn in hell
through their attachments and delusion. Those with insight will not
be destroyed But proceed on the path to suffering’s transcendence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是十三法,智光明能除,是故畏過者,常應勤持戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3414 “ ‘The light of insight dispels The thirteen factors of
corporeal beings. [F.189.b] Therefore, pursue the conquest of the
flaws, And through constant cultivation of knowledge and discipline, </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">拔出自身中,三種過根本,以智慧大火,燒多煩惱薪。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3415 “ ‘Destroy from their roots The thirteen factors of
corporeal beings. The firewood of the afflictions is set ablaze By
the fire of wakefulness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如向所說,與惡同處,應設方便,一切遠離。出家沙門寧當獨行,勿多憶念,亦莫懈怠。本村本城、本多人處過去樂事,勿憶勿樂,勿念本時節會之日饒人之處,本曾遊行,亦勿憶念悕望欲見,亦勿攝受。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3416 “ ‘In this way, on all occasions, avoid the various ways
of being in the wrong company. Wandering mendicants who have stepped
forth from the household should not become absorbed in thinking. They
should not be lazy. They should not become involved in thoughts about
the experiences of town, cities, villages, and markets. They should
not become elated and obsessed with cohabiting and paying visits.
They should not become obsessed with gathering disciples.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諸惡弟子、諸惡知識亦勿親近,勿樂愛聲觸味香色,勿生染心,勿不正行,心莫驚動,亦勿悕望飲食敷具、病藥所須。勿著種種雜色袈裟,亦勿方便推搗令平;若洗浴時,不以脚足揩踏身體;勿作種種間雜言語。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
should not become the companions of unwholesome people. They should
not develop excessive attachments to sound, touch, taste, form, and
smell. They should not let down their guard during travels or
activities. They should not be quick to develop craving. They should
not be fond of alms, bedding, seats, health articles, or utensils.
They should not wear colorful robes, show off, take baths, receive
massages, or speak in flirtatious ways.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是燒滅無始闇聚。極惡生死,五道是門,六塵境界分別焰起地獄、餓鬼、畜生之中,常燒常炙。一切世間愚癡凡夫處處流轉,燒炙失壞,入苦海中,生死轉行猶不厭離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3417 “ ‘Alas, such afflictions constitute a darkness without
beginning, and unless they are burned away, cyclic existence remains
intensely painful. As the light rays of thoughts of the six objects
appear in the gateways of the five realms, childish beings are
scorched, burned, and destroyed in the realms of hell beings,
starving spirits, and animals every single day. They keep falling
into an ocean of suffering, yet despite their incessant engagements,
they do not even grow weary. [F.190.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">捨行持戒,若人生天,第一放逸,後退彼天,與先同侶勝者離別,生在地獄、餓鬼、畜生,受第一苦。悔火所燒,無有救者。放逸所壞,悔火所燒,生在地獄、餓鬼、畜生。以是等故,諸有怖畏未來退者,一切皆應修行正法,常不斷絕。如是法律,一切如來、應、正遍知,為放逸天斷除放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3418 “ ‘Gods bereft of proper discipline roam about in total
carelessness. When they fall from their divine world, such former
supreme leaders are born as leaders among the hell beings, starving
spirits, or animals, where they are burned by the excruciating fires
of regret. They have no one at all to protect them. Destroyed in the
trap of carelessness, they are scorched by the fires of regret as
they take birth in the realms of hell beings and starving spirits.
Therefore, until the time of death and transmigration is upon you,
you should bring to mind the sacred Dharma, and more than that, each
day you should practice the teachings of all the worthy buddhas
continuously and comprehensively.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人生天,一切皆是持戒力故。若有善修、善調伏心,如是之人不得言死,身壞命終生於善道,天世界中。汝等天眾,一切未知生此天因,戒之輕重。我為饒益,示汝彼業,是故說此十三法門。人天世間,迭互為因。人世界中則能持戒,天世界中則不能持。人死生天,若不放逸,退生人中。以是因緣,故說此經。彼佛世尊迦葉如來利益天人,饒益安樂乃至涅槃,如是利益一切世間。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3419 “The utterly careless and thoughtless gods have currently
achieved a divine birth, yet all humans who cultivate discipline
well, practice positive actions, and maintain a good heart will
likewise, when their bodies disintegrate and they die, be born next
among the gods. Since the gods may wonder whether they were born
there due to some minor karmic actions, the thirteen factors were
taught to eradicate their ignorance. People of the human world and
the gods mutually cause one another. When gods and humans endowed
with discipline die, they are born as gods, and when careless gods
die, they may take birth as humans. Bringing benefit, happiness, and
the transcendence of suffering to both gods and humans through such
causes, and also accomplishing mundane benefits for them, the blessed
Kāśyapa taught this discourse.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">爾時,彼處牟修樓陀夜摩天王并天眾等,深生厭離,雖處於欲,而於欲中不行放逸,皆悉成就不放逸行。頂禮世尊迦葉佛塔,其心清淨。彼一切天,如本來時還如是去。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3420 “For Musulundha and the other gods who have become very
weary of pleasures, [F.190.b] these pleasures lose their appeal, and
they no longer pursue them. With faith in the Blessed One and the
Blessed One’s stūpa, they will bow their heads in homage and
proceed to leave the stūpa in the same way that they entered it.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span style="font-family: cwTeX 明體;">迦葉世尊第六經竟。此法名為六修多羅,山樹具足地處流行。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3421 This completes the discourse of Kāśyapa. This also completes
the six sūtras and the section on the gods in Moving in Gatherings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> </span></span>
</p><span style="font-size: medium;">
</span><p><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-82432164749546918292022-02-10T20:08:00.002+08:002022-02-16T21:16:15.505+08:00迦那迦牟尼佛的教導-四天王天退、三十三天退、32位帝釋退、憍尸迦不退、夜摩天退、7位夜摩天王退 '牟修樓陀的未來<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之二十六</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之十二</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,第三夜摩天王牟修樓陀示其天眾佛塔經文,令彼天眾心純熟已,復示生死衰惱之處,無量百千諸過充滿恩愛別離,近不愛者,所謂老死憂悲啼哭,眾過皆滿,具足失壞,生死乃是具足一切諸衰惱處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;">
<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">·
· · The Stūpa of the Blessed Kanakamuni · · · </span></span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3075 “When Musulundha, ruler of the gods, has imparted such
teachings to the gods, they will grow disheartened. They will think
of the way cyclic existence abounds with hundreds of thousands of
different types of suffering, as one is separated from the beloved,
encounters what one detests, ages, dies, agonizes, and laments.
Cyclic existence is filled with the pain of taking the wrong path, as
experienced by those who enjoy prosperity as well as those who suffer
decline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天王既見天眾心善調伏,然後復以憐愍心故,利益眾生,如是告言:汝等天眾,今者應知一切諸天放逸行故,必致衰惱,後死到時心則生悔,極大熱惱得大殃禍。當於彼時,無有方便而可得脫。業繩繫縛,如是將去,獨而無伴。若人、若龍或地獄人,將入地獄,死羂所縛,無有同侶,唯除善法、若不善法,在於一切諸眾生海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3076 “Musulundha will see that the minds of the gods have now
become serviceable. As he wishes to benefit and provide for them, he
will now say to the gods, ‘Gods who wish to practice generosity but
are careless and thoughtless [F.138.a] may be in a lofty position
when the time for a new existence arrives, yet when that time of
regret comes, they will suffer greatly. Utterly helpless, bound by
chains of karmic action, they are dragged off all alone, without any
companions. Whether they are gods, humans, nāgas, or hell beings,
when pulled away by the noose of the Lord of Death, their only friend
is the Dharma, nothing else.’ Thus, the instructions of the lord of
the gods concern the entire ocean of beings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">時彼天眾復白天主牟修樓陀,而作是言:如是,如是!當於爾時無一同侶,除法、非法。爾時,天主牟修樓陀告天眾言:汝等天眾應如是知,更無同伴。又復告言:汝等天眾,若欲增長信心種子,欲得安樂,畢竟除苦。今此天中,又復更有閻浮那陀金寶妙塔,真珠網覆,有七寶柱而為莊嚴,種種雜寶、種種光明,是迦那迦牟尼佛塔。我今共汝一切天眾,往詣彼塔。到彼塔已,禮拜供養入彼佛塔。入彼塔已,隨彼塔中所有諸法,一切遍看,見已攝取,得已修行,以自利益,出於生死,次第乃至到於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3077 “Again Musulundha, ruler of the Heaven Free from Strife,
will speak to the gods as follows: ‘This is how it is —Dharma and
non-Dharma are your sole companions, never anything else. Gods, this
you must clearly understand! So that the seed of faith may develop in
others, so that excellent happiness may be attained and accomplished,
and so that ultimate suffering may be overcome, we should now all go
to view the stūpa of the blessed Kanakamuni, which is festooned with
nets of pearls, adorned by pillars of the seven precious substances,
and studded with radiant jewels. We must all do what is good for us,
escape cyclic existence, and attain the transcendence of suffering.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天眾既聞天主牟修樓陀如是語已,心生敬重,離放逸心,諸根寂靜,俱向大仙名迦那迦牟尼佛塔。塔之光明,如前所說。爾時,天眾一切皆共牟修樓陀夜摩天王詣彼佛塔。到佛塔已,夜摩天王牟修樓陀告天眾言:彼迦那迦牟尼如來說一切法皆悉無常,利益世間憐愍眾生。此佛塔內,化在壁上,汝等天眾若得見者,則生厭離。見無常法,必生厭離。彼佛世尊所說、所化,此佛塔中壁上化現。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3078 “Hearing the words of the ruler of the Heaven Free from
Strife, the gods will feel great respect and be free from arrogance
and conceit. Thus, in the same way as before, they proceed with keen
and sharp faculties to the luminous stūpa of the blessed supreme
sage, Kanakamuni. [F.138.b] Together with Musulundha, they will all
go before the reliquary of that supreme sage. There the ruler of the
Heaven Free from Strife will again address the gods: ‘In this stūpa
is a teaching on the many kinds of impermanence, delivered by the
thus-gone Kanakamuni to benefit the world out of his loving care.
When you see it for yourselves, you will all be disenchanted. Look
constantly and continuously at the walls of this stūpa. The
Thus-Gone One has miraculously manifested his teaching upon
them.’</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">時彼天王如是說已,共彼天眾入佛塔中。彼佛塔量廣十由旬,彼佛塔內一切生死皆悉無常,一切具足無不失壞。自業行故,不得自在,異異不同,五道差別各各化現佛塔壁中,如鏡相似,彼色明了,亦如正見,處處各各了了分別,如雜色畫。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3079 “Having imparted these words, Musulundha will then lead the
gods into the stūpa. Within the stūpa, which measures ten leagues,
they will all behold clear images of all five classes of wandering
beings. They will witness how everything that is conditioned is
impermanent, how abundance ends in decline, how actions are
appropriated, and how there is no freedom. Such detailed images
appear vividly upon the walls of the stūpa as the gods clearly
perceive that great display. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼處一廂見八地獄,謂活、黑繩、合、喚、大喚、熱及大熱,至阿鼻等。見天墮中,自業風吹,首下足上普身炎然,一切身上火色猶如金舒迦樹,上從天處下墮,次第至地獄中,高聲唱喚。自心所誑,善業盡故,為放逸怨之所誑故。天中成就第一樂已,入於地獄大苦惱處,唯獨無伴,離於知識親舊弟兄,墮於地獄,無能救者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">At
a certain location, they will behold the eight hells of Reviving,
Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and
Ultimate Torment. They will see how the winds of karmic action make
gods fall into the hells with their heads down and their feet
pointing upward. Everywhere around them, they will see people whose
bodies are ablaze, as if they were the kiṃśuka tree. [F.139.a]
They will see how the gods fall from their heavens, howling in fury,
completely deceived by their own minds, once their positive actions
are exhausted. They were beguiled into a life in carelessness, and
while they thus previously experienced the highest pleasure, they are
now bound for the highest suffering. Destitute and alone, abandoned
by all their companions, they fall headlong into hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼諸天眾最初如是塔中壁上了了而見,四天王天墮於地獄。四天王天有殺生過、有偷盜過。<span style="color: maroon;">四天王天云何殺生?</span>謂彼天眾共阿修羅戰鬪之時,殺阿修羅。天得勝時,阿修羅壞,取其頭冠、取其鐵刀,隨彼所有一切皆取。此業因緣,或復更有餘業因緣墮於地獄,為心所誑,作如是業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3080 “First, they will see the fall of the gods in the Heaven of
the Four Great Kings. Such gods may commit killing and they may
engage in stealing. How do they kill? They kill others during the
wars between the gods and the asuras. At the time of their constant
victories, they may also rob the asuras of their crowns and throw
away their weapons. Due to the conditions of these many such actions,
karmic actions to be experienced in other lives, or other types of
karmic action, the gods who were thus deceived by their own minds are
certain to fall.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於彼天中,隨何時退,於彼退時,陰盡滅時,攀緣中陰,生地獄中,續彼樂處,受中陰身,甚大苦惱。彼於如是中陰之中,苦惱叵耐,何況已入地獄之中,受無量種極大苦惱。此為大業,如是戲弄此諸眾生。天處退已,生地獄中。彼諸天眾於佛塔內,如是皆見世尊所化。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Upon
their death and transmigration, their former aggregates cease and
instead there emerge the forms and beings of hell associated with the
intermediate state. In this way, they forge the link from pleasure to
pain. What to say of the suffering of such falling gods, when at that
time any being in cyclic existence will indeed experience exceeding
amounts of excruciating pain? Tortured by their severe karmic
actions, sentient beings in this way die and transmigrate from the
heavens and are born in hell. The gods now see all of this
illustrated with the help of the Blessed One’s emanations. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼天眾於彼塔中異處,復見四天王天退天處已,生餓鬼中。彼天如是食樂失已,生曠野中,復得如是飢渴苦惱。如是天衣久時著已,後復頭髮覆面覆身,闇眼處生。彼身猶如被燒樹相,裸露無衣,或有身著火炎衣者,在曠野中飢渴燒身,唱聲叫喚,乃至少水如露渧許,亦不可得,生三十六餓鬼之地。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3081 “Elsewhere, the gods will see how gods in the Heaven of the
Four Great Kings die and transmigrate into lives as a starving
spirit. [F.139.b] They pass from the blissful enjoyment of food and
are born in the wilderness to a life of dire hunger and thirst. While
they were previously covered in fine garments, they are now born with
hair that covers their faces and shrouds them in darkness. Some are
scorched like a burned tree in the forest. Some suffer the tortures
of hunger and thirst within a vast wilderness of red-hot iron but 439
without finding the least bit of fluid or moisture. Before they
caroused in the heavens but now, after their death and
transmigration, they burn in the thirty-six realms of the starving
spirits.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">夜摩天眾彼佛塔內壁中而見,烏鳥獯狐嘴啄其面、若眼口等,如是處見。如是天處,地觸軟滑,遊戲行已,後時復生餓鬼之地,熱火堅地、熱惱土塵和合為地,多饒黑虫,有金剛嘴。夜摩天眾彼佛塔內壁中而見,彼鬼叫喚,天處退來。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Ravens,
owls, and vultures peck off their faces and eyes. Previously, they
experienced the soft and smooth heavenly ground that yields to one’s
step but bounces back when the foot is lifted. Yet now, born as
starving spirits, they are exposed to a ground that is seven times
more painful than a bed of embers. Vajra beaks carve into their
bodies, and their whole environment is filled with piercing dūrva
grass. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復天中嗅好香來,或曼陀羅、居世奢等異異勝香、百千種香,一切嗅來,復於後時,在於不淨屎尿氣臭死屍塚墓穢惡處行。如是餓鬼嗅無量種不淨之物穢惡臭氣,於彼鼻中有炎蟻子,彼炎蟻子滿其鼻中。彼諸餓鬼,餓鬼中生,於彼塔內一處壁中,如是而見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">While
they previously enjoyed hundreds of thousands of fragrances from
great mandāravas, lotuses, and jasmine, they now roam as starving
spirits through the stench of filthy urine, feces, and the human
corpses of the charnel grounds, while their nostrils are a swarm with
excruciating insects. Such are the lives of those born as starving
spirits. [F.140.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復如是,前生天中無量種種酥陀之食,可愛色味香觸具足,復受戲弄餓鬼之身。如是生已,第一不淨、第一臭氣屎味難得,於百年中不曾一得如是屎食。彼佛塔內一處壁中,如是而見。如彼食屎,塔內壁中如是而見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">While
they previously enjoyed the rich and abundant pleasures of foods
endowed with exquisite colors, tastes, fragrances and textures, they
must now survive on extremely meager scavenged filth, which has
revolting tastes and smells, such as nauseating excrement many
hundreds of years old. Alternatively, extremely emaciated, they may
resort to feeding on garbage. All this the gods now see on the walls
of the stūpa.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼天身所著之衣第一柔軟、第一滑觸,無量諸寶間錯而成,如天所應,甚為可愛。已於天中著如是衣,復有天風吹種種花以坌其身,復於後時善業盡故,生餓鬼中,裸形無衣,自身生毛。毛甚稠穊,堅</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">革</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span face="cwTeX 明體" style="font-size: medium;">卬</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">色黃,而覆其身。百千黑虫遍體食之,多饒如是種種火虫食其身體,生餓鬼中,飢渴燒身,恒常羸瘦,以啼哭故,眼面皆爛。久受無量餓鬼之苦,放逸所誑,從天處退,墮餓鬼地。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3082 “Likewise, the fallen gods used to wear the most delightful,
supremely soft, and delicate unwoven fabrics. Their garments were
adorned with numerous jewels, befitting their heavenly status, and,
when wafted by the wind, they emitted rich floral aromas. Yet,
following the exhaustion of their supportive karmic actions, they are
born into the world of starving spirits. Their naked bodies are
exceedingly coarse and unkempt, covered in yellow hair, and
surrounded by hundreds of thousands of worms that nibble at them as
if on a honeycomb. Tormented by hunger and thirst, they spend every
day wailing and crying as they experience the utterly excruciating
suffering of starving spirits. Fooled by carelessness, they have lost
their heavenly realm and have now descended into life as a starving
spirit.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又夜摩天中山樹具足地處天眾,於彼塔中,壁上異處次第復見,四天王天退墮種種諸畜生道。種種方處,略而言之,生於三處——水、陸、空行。彼水行者,迭相食噉受大苦惱,或受寒苦或受熱苦。彼陸行者,日炙焦燃受大苦惱,飢渴燒身,迭相殺害,或畏繫縛受大苦惱,百千種受,不可得說。如是畜生,業風所吹,受諸苦惱。彼空行者,若細、若麁、若大身鳥,常樂相殺,受大苦惱。彼天退已,生畜生中,以放逸怨之所誑故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3083 “Elsewhere on the walls of the stūpa the gods of Moving in
Gatherings will see how upon death and transmigration, some gods of
the Heaven of the Four Great Kings take birth among the many
different realms, levels, species, and abodes of animals. [F.140.b]
Those living in water feed on each other in terrifying environments
of intense cold or heat. Those living on arid land are burned by the
light of the sun, pitifully starving, thirsting, and undergoing
physical torment. Killing one another and being enslaved, animals
must endure hundreds of thousands of horrendous sufferings. It is not
easy to express the pain that they experience within the jungle and
forests, impelled by their past negative karmic actions. Likewise,
the sky is inhabited by birds —large as well as tiny, living in
flocks or alone —that are tormented by terrible suffering due to
their inclination to hurt each other. In this way, the gods who are
fooled by carelessness take birth as animals.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是餘天若不放逸,不放逸行,作勝善業,修福德者。從天退已,生於人中,如自善業,如是受報。若不善業生人中者,一切如是,種種為作,入於衰惱,有下中上、有貧有富。依方時法,若醜若美好惡等色,彼佛塔內壁中而見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3084 “There are also some among the gods oppressed by carelessness
who have engaged in particularly virtuous actions. When they die and
leave their divine worlds, they take birth in the world of humans,
where they continue to experience the consequences of their positive
actions until these have been exhausted. Engaging in virtuous as well
as unvirtuous karmic actions, they are born in the world of humans,
where they invariably sink into the suffering of searching for wealth
—whether inferior, medium scope, or great —while they experience
success or decline in a way that is proportionate to their practice
of the Dharma. [F.141.a] All of this the gods perceive on the surface
of the stūpa.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有善業樂修多作,若修持戒、八聖道業,不穿不孔,堅固不犯,善調心意,三業大力,善業力勢,決定受得可愛果報。歸依三寶因緣力故,或時布施眾生無畏,或以法施,因緣勢力。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3085 “In this regard, some may cultivate, accustom themselves to,
and increase positive actions that are based on single-day precepts
and associated with the noble eightfold path. They may engage in such
actions in a way that is uninterrupted, free from straying, free from
defilement, steadfast, and undertaken with an extremely purified
mind. Others may experience truly desirable forms of ripening that
are directly impelled by the three types of karmic action. Such
ripening may be prompted by taking refuge in the Three Jewels, or by
granting beings the gift of freedom from fear, the gift of the
Dharma, and the like.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">或復其餘更異相似作諸善業,淨法熏思,寂靜心力。次動口業,或清淨心諫勸父母修施戒智,自身先有善業力故,能勸父母。或施病人、貧窮之人,或以飲食供給病人,或以藥草施與病人無醫師者病藥所須,布施力故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
ripening may be prompted by a bright mind that has become extremely
pure concerning the practice of positive actions. The ripening may
also be due to wholesome actions that are performed, with a very pure
attitude, toward one’s parents, or due to the practices of
generosity, discipline, and insight. Such ripening may also be
prompted by a sustained offering of medical treatment to those who
have no doctor, medicine, or assistance, and who are sick,
unprotected, destitute, and tormented by disease. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">或不殺生或不偷盜,或不邪婬、不飲酒等。或於曠野嶮遠之處,善心造井,若水池等,施所須者,此業勢力。或時供養佛法僧寶,此業力故。禮拜合掌,作善業故。或於饒人破壞國土,多人畏處,畏曠野死或畏刀者,施其無畏。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Alternatively,
it may be due to the relinquishment of killing, stealing, sexual
misconduct, alcohol consumption, and so forth. It may also be
prompted by the virtuous actions of providing ponds and springs for
those who live in far-flung lands and wildernesses. Or it may be a
result of the positive acts of worshiping the Three Jewels,
prostrating, and joining one’s palms before them. Or it may be due
to granting the gift of freedom from fear to those who face the
terrors of fires, insects, killings, or weapons. [F.141.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">或施緣覺阿羅漢人床敷臥具、病藥所須,如是業故。或於妻子正護與樂。或於儉時,布施飢者,飲食養之。此業最善,乃至涅槃,三種菩提,如願得果,何況生天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Or
it may be due to providing solitary buddhas and worthy ones with
dwellings, medical supplies, and utensils. Or it may be due to
nurturing one’s sons and daughters with genuine happiness. Or it
may result from one’s concern for those tormented by the terrors of
famine. Such supremely delightful actions that may culminate in the
transcendence of suffering carry their effects in accordance with the
way they are dedicated. Since such actions may bring one all the way
to awakening, there is no need to mention that they can affect one’s
life as a god. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若天上退,還生天中。彼復更見天中轉行,如是彼天在佛塔內壁中而見。彼處天中種種業網,無量因緣,業繩縛取無量眾生,於生死中施設張之,眾生入中,則為所縛。爾時,彼處夜摩天眾,彼佛塔內壁中既見四天王天無量種退,得大衰惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3086 “In this way, the gods will see how the gods are born, how
they lose their divine status, and how they take birth in their
present realms. They see how the gods are tied by the ropes of
numerous causal factors in a net of diverse karmic actions. They see
how sentient beings are suppressed and tied by the wheel of mind that
evolves into so many forms of life. They see how the gods in the
Heaven Free from Strife and the Heaven of the Four Great Kings are
subject to the many great sufferings of death, transmigration, and
rebirth.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如彼世尊名迦那迦牟尼如來所化,見已復更觀察三十三天。彼佛塔內壁中既見四天王天如是衰惱,次復思惟三十三天為如是不?時,夜摩天彼佛塔內復到異處,於淨壁中見彼世尊。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3087 “When they have seen those emanations made by the blessed
Kanakamuni, they will next take a look at the gods in the Heaven of
the Thirty-Three because, just as they are able to see the suffering
of the Heaven of the Four Great Kings on the walls of the stūpa, so
they can also watch the gods in the Heaven of the Thirty-Three.
Consequently, they now proceed elsewhere to watch the latter. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如彼世間生死之實,業鎖所繫,若樂若苦,如化而見。如是次見三十三天亦復如是,如業受樂,如自業行,若善業行、不善業行,彼天如業受樂、受苦,或墮地獄、餓鬼、畜生,或人、或天,種種差別,無量業羂所繫縛已。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3088 “There, that blessed one correctly shows them how
intricately the afflictions, actions, and births of cyclic existence
are connected. [F.142.a] The gods in Making Use of Others’
Emanations and the Heaven of the Thirty- Three thus enjoy their
lotuses, benefited by their own actions and experiencing the effects
of virtuous and unvirtuous karmic actions. Based on such actions,
they become destined for happiness or suffering. They are born in the
realms of hell beings, starving spirits, animals, gods, or humans,
following many distinct paths just as they are compelled to by the
tight noose of karmic action.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復於三十三天之中,流轉而行。在生死處,業風所吹,於三界中無處有業不受果報,何況三十三天之處。彼夜摩天——彼佛塔內清淨壁中——復見五道自業所作,自業羂縛,復於後時,入活、黑繩、合、喚、大喚、熱及大熱七大地獄,唯除阿鼻最大地獄。何以故?天中不作阿鼻之業。此因緣故,天則不生阿鼻地獄,天唯生在七大地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3089 “Moreover, the gods in the Heaven of the Thirty-Three are
blown by the winds of karmic actions and keep coursing through cyclic
existence. There is not a single being within the three realms that
has not had to experience the karmic effects of hell, so obviously
they can also be seen to head for all five realms of wandering
beings. Although they are bound by the noose of past positive
actions, such gods will still take birth in the seven great hells of
Reviving, Black Line, Crushing, Howling, Great Howling, Heat, and
Intense Heat. Gods do not take birth in Ultimate Torment because they
lack the causes for doing so, yet they may indeed be born in the
other seven hells.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">三十三天退已,若生活地獄者,以殺生故或餘業故。天、阿修羅戰鬪之時,殺阿修羅,則是殺生地境界住。一切諸天皆有殺生,四天王天、三十三天,二皆殺生、二皆偷盜,自上四天則不如是。彼地界住四天王天、三十三天,如是作業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
gods of the Heaven of the Thirty-Three may take such birth either due
to acts of killing to be experienced in other lives or acts of
killing that they engaged in during the wars with the asuras. Killing
and stealing can be found among all the gods who abide on the levels
of action related to objects. While such acts are very common among
the gods in the Heaven of the Four Great Kings and the Heaven of the
Thirty-Three, they also occur in the four remaining god realms.
[F.142.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">三十三天是微細業,餘天不爾。如是生於三十三天微細之業及生退等,山樹具足地處天眾彼佛塔內壁中見之。三十三天歡喜園中、波梨耶多光明林中、雜殿堂中,種種嬉戲受境界樂,善業盡故,不知足羂之所繫縛,入地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3090 “The subtle modes of the karmic actions that are associated
with the gods of the Heaven of the Thirty-Three are in this way
understood by the gods of the Heaven Free from Strife, as the gods of
Moving in Gatherings see the depictions of the karmic results of
death, transmigration, and rebirth as experienced by the gods in the
Heaven of the Thirty-Three. Surrounded by parks, wish-fulfilling
trees, forests, and chariots, such gods may passionately pursue their
pleasures within their mansions, insatiably partaking of the
pleasures of objects. Yet, once their positive karmic actions are
exhausted, they fall into the hells, bound by ropes of fire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">四天王天退墮地獄所受苦惱,三十三天墮地獄苦十倍更多。何以故?諸有天中境界之樂,若樂勝者,離別之苦亦如是勝。極為大苦,相續流轉,以如是業,轉轉上勝。如天身中一切身分處處柔軟,彼眼等中以柔軟故,所受苦惱亦多而勝。如是彼處四天王天所受之樂,三十三天樂則勝彼;三十三天境界失壞,所有憂苦亦多亦勝。心苦惱大,心苦惱多。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3091 “The causal factors that afflict the gods of the Heaven of
the Four Great Kings with agony are also felt by the gods of the
Heaven of the Thirty-Three. What are those causal factors? For gods
who possess unwholesome karmic action, the unbearable intensity of
their suffering of loss corresponds with the level of pleasure they
achieved by means of objects. Karmic actions are unfathomable and
extremely diverse. The elements in the physical constitution of the
gods, such as their eyes, are extremely fresh and delicate, and so
the intensity of their pain is also correspondingly strong. Compared
to the gods of the Heaven of the Four Great Kings, this is even more
the case with the gods of the Heaven of the Thirty-Three, and when
they are forced to give up their realm, their mental terror is
likewise much more severe. At that time, every aspect of their minds
is racked by suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">苦樂二種甚多甚勝,不可譬喻。天中甚樂,地獄極苦,業羂所縛,如墮嶮岸,受無量種勝重苦惱。夜摩天眾彼佛塔內壁中而見,三十三天放逸所壞,彼夜摩天如是見已,心極愁惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3092 “There are two kinds of pleasure and pain for which there is
no example: the pleasure of the gods and the pain of hell beings.
Pulled to their excruciating downfall by the noose of karmic actions,
the gods plunge into utterly unbearable, debilitating pain. This the
gods behold on the walls of the stūpa. [F.143.a] As they see how the
gods of the Heaven of the Thirty-Three fall and are destroyed, they
are stricken by intense mental agony.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又夜摩天彼佛塔內異處壁中而復更見,三十三天退彼天已,墮餓鬼中。在歡喜林、光明林中、間雜殿處、遊戲之處,受天快樂,天酥陀食,具足資身,充飽受樂,如是久時受勝樂已,復食不淨糞屎之食,諸不淨虫遍其身體。如是觀見放逸行天,三十三天墮餓鬼中,夜摩諸天如是見已,心極愁惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3093 “Elsewhere, they will see how the gods of the Heaven of the
Thirty-Three take birth in the realms of starving spirits. Those who
gallivanted among the parks, forests, chariots, and wish-fulfilling
trees, satisfying themselves with elixirs of divine substance and
enjoying supreme happiness, now experience decline as they find
themselves among excrement, filthy human corpses, and various kinds
of worms. While they suffer unimaginable mental anguish, their bodies
too are bursting with pain. In this way, the gods of the realm of
Moving in Gatherings see how the gods of the Heaven of the
Thirty-Three suffer horrendous downfalls into the realms of starving
spirits.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又夜摩天彼佛塔內異處壁中而復更見,三十三天或退天已,生畜生道,在大海中作彌那魚或作貝虫、摩伽羅魚、舒摩羅魚,在如是等惡虫中生,迭相殺害,飢渴燒身受無量苦;如是空行鳥等畜生,迭相殺害,常有怖畏,心恒畏死,受諸苦惱;如是澤中種種獸等,相殺相食,受諸苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3094 “They will likewise watch the way the gods of the Heaven of
the Thirty-Three fall into the animal realm, taking birth in the
ocean as fish, crocodiles, pearl oysters, dolphins, nakra crocodiles,
and the like, where they chase and prey upon each other. Their bodies
are tormented by hunger and thirst and experience numerous forms of
excruciating pain. Or they may be born to experience the terrors of
the innumerable animals of the sky, birds and the like, that harm
each other until they collapse or take each other’s lives.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是說已,四天王天以善業故,生於人中,如是次第,三十三天如善業故,若生人中同業之處,受諸苦惱,生死所縛。若天退時,受無量種天中苦惱,如是苦惱,不可得說,何況人中在胎藏內所有苦惱。人世界中欲出胎時受諸苦惱,嬰孩時苦,出胎在地,未能行時,倒地等苦、匍匐時苦,身體無力,於作不作一切不知,愚癡啼哭,如是苦惱。如是種種苦惱之事,不可具說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3095 “Those among these gods who have engaged in extremely
positive actions may be free from such states, just as was mentioned
in the case of the gods of the Heaven of the Four Great Kings. If
they are born as humans, that is due to genuine actions to be
experienced in other lives —it is not the case that such actions
were not present before. [F.143.b] The suffering of taking birth as a
similar type, the death that follows birth, and the loss felt by the
god upon death and transmigration is not easy to express —needless
to mention, then, the way such beings suffer in the womb. Those who
take birth as humans also suffer constantly as infants, as they
crawl, grow, move about, are ignorant, fight, develop attachments to
both meaningful and meaningless things, cry, and so on. It is not
easy to account for all the relevant subcategories here.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼佛塔內壁上而見,如鏡中見,山樹具足地處天眾一切皆見。彼諸餓鬼如是飢渴,繫屬於他,不得自在,有寒有熱,風吹日曝,處處而行在於曠野。如是等苦有無量種,皆悉具受,不可盡說。如是天中山樹具足地處天眾,彼佛塔內壁中而見。如是已見,種種苦惱有無量種世間生死,在彼壁中,如善巧畫。彼諸天眾見希有已,心生厭離,生如是心:天勝於人。人第一道,所謂是天;天第一道,所謂人中。人欲死時,則願生天;天欲退時,願生人中。人樂於天,天樂於人,於此天人二道中生。如是苦惱,何況其餘惡道之中,業所戲弄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3096 “All of this the gods of the Heaven Free from Strife who are
born in the realm of Moving in Gatherings behold upon the walls of
the stūpa. As they see this panoply of different actors in cyclic
existence who all suffer intensely —as they see this absolutely
astonishing diversity —they become deeply distressed. Humans turn
into other classes of beings, and thus may humans become gods, just
as gods may become humans. Now, if that much misery can be found
among beings born in the higher realms, then what are we to think
about those who inhabit the lower realms, tormented by their karmic
actions?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復如是,山樹具足地處天眾,彼佛塔內異處壁中,見善法堂三十三天退彼天處,如業行故,生五道中。彼天退者,如前所說,業因緣故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3097 “On the walls of the stūpa, these gods of the Heaven Free
from Strife who are born in the realm of Moving in Gatherings also
perceive the way the gods who live at Sudharma suffer death and
transmigration, thus passing on to take birth among the five classes
of beings. The setting and character of the karmic conditions that
make these gods die and transmigrate have already been explained.
[F.144.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若天中退,亦生天中,猶不離苦,如本生退,若愛別離,於退生畏。如是畏退,無量種苦。彼天既見無量苦惱,次復觀察彼佛塔內異處壁中,見帝釋身退彼天處,妙寶天鬘、天衣莊嚴,種種光明。彼莊嚴具火煉金色,有勝光明,不可譬喻。勝欲具足,五欲具足,一切捨離。自業所牽,惡道門開,放逸所使,墮於地獄、餓鬼、畜生。自業所作,或善業牽、不善業牽,故如是退。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3098 “When a god dies and transmigrates, only to be reborn as a
god, then that process is also suffering, because death,
transmigration, birth, loss, and the fear of death and transmigration
all entail vast and diverse sufferings. When the gods have seen these
many different terrors of death and transmigration, they will set
their sights elsewhere. They will now perceive upon the walls of the
stūpa the way a Śakra ruler dies and transmigrates. While he
previously wore bright garlands of supreme divine substances,
enjoying indescribable pleasures of the five senses, he loses it all
when he is driven onward by his own past karmic actions. He plunges
headlong into the expanse of the lower realms of hell beings,
starving spirits, or animals due to his own carelessness. All of this
is due to his own past karmic actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span face="cwTeX 明體" style="font-size: medium;">彼佛塔內淨寶壁中,見於往世先退帝釋,彼諸帝釋有三十二。<span style="color: maroon;">初帝釋者,名菴舒摩</span>。既作三十三天王已,自福盡故,生大海中作摩伽羅大身之魚。本在人中作獵魚師,常多殺魚,亦常禮佛。以禮佛業,是故得生三十三天,為帝釋王;殺生因緣,海中作魚,以餘業故,生畜生中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3099 “That is how the following gods, who all bore the title of
ruler, suffered death and transmigration from the Heaven of the
Thirty-Three. The Śakra known as Prabhāvatī ruled as the king of
the heavenly realm, yet once the merit of his own actions was
exhausted, he was born as a crocodile in the ocean. When he was a
human, he had been a bird trapper and killed many living beings.
However, he had also prostrated to the Buddha and because of that he
became a ruler. When that act was exhausted, he became an animal
because of the remaining unwholesomeness associated with killing. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span face="cwTeX 明體" style="font-size: medium;">又夜摩中山樹具足地處天眾,彼佛塔內異處壁中次第復見。<span style="color: maroon;">第二帝釋名三浮提</span>,本在人中曾作善業,與病者食,或清淨心與比丘食。彼業因緣,是故得生三十三天,為帝釋王,後時福盡,餘業因緣不善業故,作蜥蝪虫。彼前世時,邪見心故,外道齋中殺蜥蝪虫,以彼因緣生地獄中,出地獄已,餘業因緣,作蜥蝪虫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
he was a ruler, he had offered donations to the sick, the helpless,
and to monks with a mind of faith, and as a result of that, he became
the ruler of the Heaven Free from Strife. [F.144.b] When those
actions were exhausted, he was reborn as a lizard due to karmic
actions to be experienced in other lives. That is to say, in another
life he had developed the flaw of wrong view and thus burned lizards
in sacrificial fires. Due to such causes and conditions, he was first
born in hell, and then later as a lizard due to residual karmic
actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;">又夜摩中山樹具足地處天眾,彼佛塔內異處壁中次第復見,<span style="color: maroon;">第三帝釋,波羅迦奢</span>是其名字。受天境界,五欲樂已,於彼欲退。本人中時,供養父母,病時瞻視,彼業因緣是故得生三十三天,為帝釋王。本業盡故,彼天處退,生餓鬼中。彼過去時,於異處生,時世飢儉,多儲穀等,貴糶與他,誑惑他已,心更悕望後時大儉。以彼因緣,是故生於黑繩地獄,彼餘業故,生在針咽餓鬼之中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3100 “The ruler known as Luminous, who came after Prabhāvatī,
first experienced heavenly objects but then suffered a great downfall
as he died and transmigrated. He had been born as the lord of the
Heaven of the Thirty- Three due to the service he had rendered to his
mother, father, and the infirm, but when his merits were exhausted,
he became a starving spirit. In other lives he had sold grains in
remote regions in ways that were highly improper and deceptive. In
this manner, he had willfully created great famines. Due to such
causes, he was born in the Black Line Hell. Later, due to residual
karmic actions, he became a starving spirit with a throat like a
needle.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span face="cwTeX 明體" style="font-size: medium;">又夜摩中山樹具足地處天眾,彼佛塔內異處壁中,見無量種生死衰惱,生希有心。如是無量種種見已,次第復見<span style="color: maroon;">第四帝釋,名曰作愛</span>,天處退已,生於猪中。如是見已,觀彼善業,何業因緣為帝釋王?彼前世時,於他邪見婆羅門人病困欲死,與藥令服,憐愍心言:當服此藥。以是業緣,生於善道三十三天,作帝釋王。善業盡故,墮地獄中,彼處既出,以餘業故,生在猪中。彼天復觀如是業果,以何因緣復生猪中?彼前世時,恒常憙獵,多殺眾生,或多殺鹿或多殺猪。彼業因緣命終生於活地獄中,彼業既盡,以餘業故,生在猪中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3101 “With great attentiveness, the gods of the Heaven Free from
Strife will also perceive many other aspects of karmic action that
cause copious suffering in cyclic existence. They will see how the
Śakra known as Consoler died and transmigrated from the higher
realms, taking birth as a pig instead. They will also see how his
former positive actions had caused him to be born as Śakra. In a
former life he addressed an extremely arrogant brahmin with wrong
views in a friendly manner, and he offered him food and medicine. He
also caused the brahmin to give up killing and to instead adhere to
the bases of training. Due to such causes, conditions, and bases, he
journeyed to the joyous higher realms upon the disintegration of his
body and was thus born in the Heaven of the Thirty-Three. [F.145.a]
Later, when his positive karmic actions were depleted and exhausted,
he was born into the womb of a pig.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span face="cwTeX 明體" style="font-size: medium;">又夜摩中山樹具足地處天眾,彼佛塔內異處壁中,次第復見<span style="color: maroon;">第五帝釋,名為善意</span>。以何業故,生於彼處為帝釋王?彼前世時,曾見他人師子欲殺,救令得脫,以憐愍心,將來歸家,多日供養種種飲食。彼業因緣,是故生於三十三天,為帝釋王,名為善意。彼處退已,生於焦熱大地獄中。以何因緣生彼地獄?本前生時於王眾中,妄語言說是業因緣,墮彼地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3102 “What other positive actions have in the same manner
produced birth as a ruler of the Heaven of the Thirty-Three, and what
were the names of those rulers? The ruler known as Sumanyu had in a
previous life been moved by compassion for someone who had been
caught by a lion and was barely alive. He freed that man from the
lion and nursed him for a long time, offering him food, drink, and
healing. By such causes and conditions, he became the ruler known as
Sumanyu. Yet, when he died, he was born in the hell of Intense Heat.
This was because in another life he had spread lies within the royal
court. Due to such causes and conditions, he was later born in hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6.</span></span><span face="cwTeX 明體" style="font-size: medium;">善意帝釋彼處退已,復有帝釋次第而生,<span style="color: maroon;">名憍尸迦</span>,彼夜摩中山樹具足地處天眾,彼佛塔內異處壁中而得見之。彼何善業?謂前世時,是多財寶富婆羅門一居奢內置婆羅門,設大齋會,集尊重人飲食供養,施其財物。彼業因緣,是故當來作帝釋王,名憍尸迦。又本復作無量福德,當作帝釋,名憍尸迦。又夜摩中山樹具足地處天眾,彼佛塔內異處壁中,見彼天處、帝釋王處,有佛世尊釋迦牟尼說法勢力,令彼帝釋閉塞惡道,天中退已,生於人中,如是七返,如是道行。諸夜摩天如是見已,生希有心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3103 “After Sumanyu died and transmigrated, another ruler known
as Emanated Śakra appeared. He was always observant of wholesome
action and endowed with insight. In just the same manner, he was
generous to all his gurus as objects of worship. Because of that he
became the ruler known as Kauśika, who in turn further increased his
former positive actions. Due to those conditions he became a ruler of
the second class. 440 Once more, he became the ruler on that basis.
By the power of the teaching of the blessed Śākyamuni, Kauśika
will not go to the lower realms. Rather, when he dies and
transmigrates from his divine existence, he will take birth as a
human.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切諸餘帝釋天王——彼佛塔內異處壁中——皆悉見其生處惡道,唯獨不見彼憍尸迦帝釋惡道。此何因緣?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3104 “The gods of the Heaven Free from Strife will watch on the
wall of the stūpa how Kauśika will thus circle seven times, but
they do not see any further existence of his beyond those seven. They
will therefore wonder in amazement, ‘Upon the walls of this stūpa,
we can see all the existences of all those Śakras, but Kauśika
alone cannot be seen anywhere in the lower realms. What are the
causes for that?’ [F.145.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,彼處一切天眾白其天主牟修樓陀,而作是言:一切諸餘帝釋惡道,如是皆見,何故不見彼憍尸迦帝釋惡道?以何因緣,見其七返而無第八?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3105 “They will all then look to Musulundha, ruler of the Heaven
Free from Strife, and ask, ‘Why do we see all the lords, without
exception, going to the lower realms, whereas in Kauśika’s case we
can only perceive seven existences? We cannot determine any eighth
existence. What are the causes for that? What are the conditions?
What is the context?’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天主牟修樓陀聞已告言:汝等今聽,為汝說彼憍尸迦道。以此因緣,我今欲為汝等說故,將汝等來入此佛塔。入此塔已,我為汝等說於正法。何以故?汝等一切皆悉如是放逸而行,天欲誑故,心癡迷惑,不聞正法。是故我為利益汝等,將汝等來入佛塔中,令汝等輩,現離憍慢。汝放逸行,此身空過,於後退時心則生悔。如是因緣,我於今者,勸汝等輩聽聞正法。以何因緣,此中唯見彼憍尸迦二道生處不生惡道,又亦更無第八返生?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3106 “Hearing this from the gods, the lord of the Heaven Free
from Strife will respond, ‘Listen here about Kauśika’s future
existences and their causes. I shall show them to you upon the stūpa
of the Thus-Gone One and teach you the sacred Dharma. Everything
occurs based on causes, yet the gods are careless and thoughtless,
obscured by their desires for divine substances, and thus they fail
to listen properly to the sacred Dharma. To help you, I have
therefore let you into this stūpa so that you may understand your
own delusion. Alas, do not be careless! Beware, or you will waste
your lives for no reason. Do not cause yourselves regrets in the
future. I have heard that there are two causes for remaining at the
place and time of death. Those are the causes due to which we see
Kauśika born as the second class, without falling into the lower
realms, and due to which we do not see any eighth existence of his on
the stūpa’s walls.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此佛塔內如是不見彼憍尸迦先放逸行、大放逸行,命欲盡時,善業盡相、退相出現,有善知識而語之言:汝憍尸迦退相已現,今欲破壞,汝清淨心以自利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3107 “ ‘Kauśika used to be careless and thoughtless, spending
all his life in carelessness. When the signs of death and
transmigration that indicate the exhaustion of positive karmic
actions manifested, a spiritual teacher told him about the omens and
said, “Kauśika, there are factors that can counteract those omens
of death and transmigration, [F.146.a] so set your mind happily at
ease.” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是說已,憍尸迦言:為我示道,令我聞法,此處不退。爾時,仙人善友知識為憍尸迦如是說言:憍尸迦聽!有善方便,令憍尸迦此處不退。此閻浮提有佛出世,名甘蔗胤種姓中生,一切悉知、一切悉見,一切業果皆悉普證,示導一切眾生正道。無上法王為汝說法,令汝此處當不退失。彼知識所,如是得聞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3108 “ ‘ “What can stop the signs of death and transmigration
from appearing on the lotuses at my feet and by my seat?’ inquired
Kauśika. “ ‘The sage then said to Kauśika, “Listen well,
Kauśika. The means whereby we may avoid transmigrating from our
present seats are taught by Śākyamuni, the sage of the Ikṣvāku
family, the omniscient one, the seer of all, the master of all
actions and effects within cyclic existence, the teacher of the true
path for all sentient beings, the unsurpassable king of Dharma.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">既得聞已,為聞法故,速疾!速疾!向閻浮提到世尊所。時,憍尸迦於一念頃到世尊所,見佛世尊,為說正法,安慰為說,聞已得益,示涅槃城。彼所說法,初中後善,義善語善,獨法具足清淨鮮白,謂苦、苦報、苦滅、苦證,說四聖諦——苦、集、滅、道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3109 “ ‘Wishing to listen to the Dharma, Kauśika then hastened
to Jambudvīpa and the place where the Blessed One was residing.
There he saw the Blessed One, the sole eye, the teacher of the true
path, explaining the Dharma. The Blessed One was teaching the Dharma
of happiness and skillful means, revealing the city of the
transcendence of suffering. He was delivering the teachings that are
virtuous in the beginning, the middle, and the end; the excellent
meanings and the excellent words; the Dharma that is distinct,
complete, and perfect. He was teaching about suffering, that which
causes the ripening of suffering, and the way suffering comes to an
end for good. In this way, so that the gods could hear it as well, he
taught the four truths of noble beings comprising suffering, its
origin, its cessation, and the path.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼憍尸迦既得聞已,復問世尊釋迦牟尼而作是言:大仙瞿曇!今我有妨,退相已現,我於此處不久當退。如是問已,彼佛世尊言:憍尸迦!如是,如是!如汝意念,汝退相現。汝天妨礙,善業盡故,放逸行故,以汝身心愛自在故,欲到異處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3110 “ ‘Kauśika then addressed the blessed Śākyamuni: “O
Gautama, obstacles are occurring for me; omens of death and
transmigration are manifesting. Such are my obstacles.” [F.146.b] “
‘The Blessed One replied, “This is how it is, this is how it is
—Kauśika, make sure that you understand this. When such omens, and
other events that are not omens, manifest, the next existence will
follow. When the positive actions of the careless who live in
carelessness are exhausted, they will have to go elsewhere, driven by
the craving for a body.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">在大生死曠野之中不可得渡,彼岸叵到。一切世間愚癡凡夫無足力故,生老病死悲啼號哭,愁憂苦惱,無可愛樂,恩愛離別怨憎集會,毒蛇師子種種可畏,滿彼曠野,遇日所炙、愚癡黑闇、無邊欲染以為妨礙愚癡凡夫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this great wilderness of cyclic existence, which is hard to find an
end to, beings are always ruled by the copious flaws of birth, aging,
sickness, death, suffering, lamentation, pain, mental distress,
encounters with the unpleasant, separation from the delightful,
ferocious beasts, and terrifying lions. They are burned by the
scorching sun, lost in the darkness of ignorance, and hurt by
attachments in all directions. Such is the predicament of all
childish, ordinary beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">諸獸充滿無量百千分別樹林,障閉擁塞,無正法水,離善知識。所說正道,多有無量邪見外道、邪意異路滿彼曠野,不能遠離。前際後際中間寬遠,五道之苦不可忍耐,闇苦覆地。汝憍尸迦於此生死曠野之處,心生怖畏而不免離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
live in great herds of craving, among the trees of hundreds of
thousands of thoughts, cut off from the springs of the sacred Dharma
and the guidance of spiritual teachers who can explain the Dharma
well. They take the desire-ridden paths of non-Buddhists, with
unwholesome views that have been perpetuated in the past and will be
so in the future as well. In this way, all five classes of beings
roam through this meaningless and greatly painful wilderness of
cyclic existence. Kauśika, aren’t you saddened by this? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">汝於先來染著欲樂,是故不覺,欲樂盡故,今者則知。汝退至時,欲不能救,退時臨到,將墮異處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3111 “ ‘ “All who are obscured by desire must go on to
somewhere else, and those lives also they will lose. What good do
their vows do them, of what use are their lives, and what is the
point of their austerities? Will your pleasures follow you when you
die and transmigrate? You are indeed going to leave for elsewhere!”
[F.147.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼憍尸迦聞佛說已,整服一廂,去頭天冠,頂禮佛足,却住一面,白言:世尊!頗有方便令我不退此處以不?令我不退,復得於此三十三天為王以不?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3112 “ ‘Kauśika then folded his Dharma robe over one shoulder,
bowed down with his crown, and touched his head to the Blessed One’s
feet. He then took a place in the gathering and asked, “Blessed
One, are there any means whereby I may avoid suffering based on my
present state? Do you see any causal factors whereby I might remain
the king of the Heaven of the Thirty- Three? Are there any causes
that might secure my seat, my superior seat?” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼佛告言:我有方便令汝不退。何以故?更無異人而能如是決定作業生於此中,坐汝坐處,而為三十三天之王。如是因緣,是我所見。我今見汝,於此坐處,久坐不離。我於今者,見有因緣,汝則不退,所謂得聞我所說法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3113 “ ‘In reply, the Blessed One said, “Kauśika, there is a
way that you may be born to the same seat again once you have died
and transmigrated. No other action of definite consequence has such
causal power that it may make you take birth at the same seat again
and be the king of the Heaven of the Thirty- Three. I see those
causes and I see your seat, your superior seat, and I see other
causes. If you listen to my Dharma teaching, you will not have to
fall.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼憍尸迦聞佛語已,合掌在額,心生歡喜而白佛言:唯願世尊善為我說,我今諦聽。彼憍尸迦如是語已,彼佛世尊為說欲味過患出離,廣說如是勝修多羅。彼憍尸迦如是聞已,即時獲得須陀洹果。時憍尸迦既得果已,次第退生,閉塞惡道。以此因緣,夜摩天眾此佛塔內壁中不見彼憍尸迦第八生處。彼帝釋王得涅槃故,過第七返,第八返生則不可得。如是因緣,我為汝等天眾已說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3114 “ ‘Again, Kauśika joined his palms and said, “World
protector, Blessed One, please let me listen to your Dharma.” “
‘In this way, emphasizing the flaws of desire, unwholesome
relishing, and escape, the Blessed One taught Kauśika the discourses
elaborately, so that he could attain the fruition of a stream
enterer. When Kauśika attained that fruition, the gateways to death,
transmigration, and rebirth in the lower realms shut. It is because
of this auspicious production of causal factors that the gods of the
Heaven Free from Strife cannot see any eighth rebirth of Kauśika
upon the walls of the stūpa. At that point, he will go beyond
suffering, achieving total transcendence, and there will not be any
eighth existence for him. It is for these reasons that I have spoken
to you here.’ [F.147.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天主牟修樓陀而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">欲則非財物,以不資益故,戒信財中勝,畢竟得涅槃。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.164-168</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3115 “At that time, Musulundha will utter the following verses:“
‘No wealth appears from pleasure Because pleasures are devoid of
wealth. As that by which fortune is ultimately achieved, Discipline
and faith are the supreme wealth. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此欲非財物,令入有曠野,若令解脫欲,乃是真財物。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3116 “ ‘The “wealth” that arises from pleasures Reveals the
wilderness of existence. Those who are free from the pursuit of
pleasures Are said to be shining treasures. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若不救惡處,若樂不寂靜,彼唯大癡故,非財而名財。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3117 “ ‘The stage that offers no protection, Yields no
happiness, And turns wealth into poverty Is exclusively deficient
knowledge. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是得言物,所示欲非物,若離非物欲,得彼真財物。若說寂靜道,彼示道第一,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3118 “ ‘Wealth that depends on pleasures Cannot be regarded as
wealth at all. Supreme is the teaching of the path, Auspicious is the
explanation of the path. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼何者勝道?智慧者能到。若有不近欲,若不為愛誑,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3119 “ ‘By ve who waste their time will always behold The
flames of the hells, having wasted their time so.’irtue of the
path, the perfect stage is reached. This is how the learned proceed.
Those unattached to pleasures Overcome all desire, including great
desire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼行善道處,不近於欲火。欲常不可足,欲亦非寂靜,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3120 “ ‘They enter the abode of knowledge And do not attend to
the fires of pleasure. Those who insatiably pursue pleasure Are, by
such pleasures, prevented from recalling peace. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">共愛而和合,如火得薪焰。天人若龍等,不知足則失,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3121 “ ‘Those who crave Are ablaze like fire. In this way,
insatiable gods and humans Are destroyed by the snake of desire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">為地獄火燒,彼失乃是失。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3122 “ ‘Those who waste their time will always behold The
flames of the hells, having wasted their time so.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是天主牟修樓陀以如是等無量種法,教示天眾,擁護救攝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3123 “In this way, Musulundha cares for the gods in hundreds of
different ways, providing them with true sustenance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時天眾極生厭離,厭離欲已,復白天王牟修樓陀而作是言:惟,大天王!我已觀見他未來世生處諸道,今復自觀我未來世當生何道?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3124 “Again, moved by deep sadness and utterly disheartened, the
gods will address Musulundha: ‘We request that Your Divine Majesty
show us clearly where we are heading.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">牟修樓陀天王答言:如是當觀。天眾聞已,彼佛塔內則於異處壁中觀察,見夜摩天退墮地獄,謂活、黑繩、合、喚、大喚、熱、大熱等。見無量種墮彼地獄,有頭在下如是墮者,有舒兩臂而墮中者。天身未滅,如是預見地獄生處,亦見天處業盡退時,彼地獄中身體爛熟,炎鐵地上無量烏鷲滿彼地處,彼處種種無量怖畏,焰沙滿地,地獄眾生在地獄地極燒極炙。彼天如是墮地獄中,頭則在下如是受苦,第一急苦、第一堅苦,有無量種受諸苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3125 “ ‘I shall do so,’ Musulundha will reply, and once again
he will make them explore the same wall of the stūpa. The gods in
the Heaven Free from Strife will now see that they themselves will be
reborn in the hells of Reviving, Black Line, Crushing, Howling, Great
Howling, Heat, and Intense Heat, [F.148.a] falling in great numbers
into the hellish realms with their heads down and their feet up as
their divine bodies come to an end. Some are boiled the moment they
take birth. Some are attacked by vultures and ravens within a realm
of flaming iron. Some are surrounded by terrors, and some gods have
their heads stuck into the burning sand that fills the grounds of
hell. They will experience extremely excruciating, unbearable, and
utterly horrifying sensations while the henchmen of the Lord of Death
keep them confined and shout commands. Thus they will see themselves
depicted in numerous ways.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">閻魔羅使種種呵責,既呵責已,與種種苦。彼諸天等,皆見自身如是受苦。如是見已,彼佛塔內異處壁中,復見過去夜摩天王,在地獄中受無量種堅惡苦惱。為欲亂心,先樂境界已曾破壞,作諸惡業。云何而作?有何等相?閻魔羅使皆悉具說,而語之言:汝本一切愛境界故,已作惡業,今於此受。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3126 “They will also see many rulers of the Heaven Free from
Strife taking birth in the hells in this way. They will see them
ferociously subjected to biting, penetrating pains that are the
products of their own minds, which have been distracted by pleasure.
Having been destroyed by objects for so long, they are now filled
with fear, experience the hellish characteristics, and remain
cognizant as the henchmen of the Lord of Death call out to them, ‘You
who had such great faith in objects, now you must experience the
fruits of what you have done!’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是過去夜摩天王其名何等?有名大業,有名具足眾賢,有名威德,有名不壞,有名意樂,有名善色,有名普樂,此如是等夜摩天主墮七地獄。如善不善業果而受,已受第一境界之樂,心未厭足,為愛所壞,如是退墮。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3127 “Those rulers of the Heaven Free from Strife have the
following names: Great Action, Excellent Force of Perfection,
Splendid, Joyous Magnetizer of All, Serene, and Thoroughly Joyous
Form. As rulers of the Heaven Free from Strife [F.148.b] they fell
into the seven hells, dragged by the noose of karmic action as they
experienced the effects of positive and negative actions. They
enjoyed supreme objects and developed an insatiable craving that
later destroyed them and made them fall.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span face="cwTeX 明體" style="font-size: medium;">彼<span style="color: maroon;">大業</span>者,本作何業生夜摩天,為夜摩王?昔人中時,以淨信心施緣覺食。業因緣故,身壞命終生於善道,夜摩天處為夜摩王。於彼天處受無量種境界欲樂,未知厭足,退彼天處,本偷盜故,而復墮於黑繩地獄。彼前生處,曾作藥師,於他病者,不相應治,取其財物。以彼惡業,是故生於黑繩地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3128 “Great Action had developed a careful attitude and trained
in that, with respect to a solitary buddha to whom he had offered
food. Upon the disintegration of his body, he therefore went to the
joyous higher realms and was born as the ruler of the Heaven Free
from Strife. Enjoying numerous divine pleasures, he developed strong
craving. When he passed beyond the heavens, he fell into the Black
Line Hell due to stealing, because in another life he had been a
doctor who appropriated the wealth of the afflicted in improper ways.
As those actions ripened, he was born in the Black Line Hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span face="cwTeX 明體" style="font-size: medium;">觀彼大業夜摩天王過去業已,次復觀察<span style="color: maroon;">具足眾賢</span>,善不善業。彼何善業生夜摩天,為夜摩王?彼佛塔內異處壁中,次復觀見彼過去世,以清淨心捨已財物,施病比丘,以思熏心。彼業因緣,身壞命終生於善道,夜摩天中而作天王。又復更為境界河漂,善業盡故,退墮叫喚大地獄中。又復前世人中之時,作土地主,放逸而行,心生憍慢,有道行人甚渴流汗,彼王見已,與甘蔗酒。彼飲酒故,失其本信,即便犯戒,失自利益。如是與酒不善業故,身壞命終,墮於叫喚大地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3129 “When the gods have seen the actions of Great Action, ruler
of the Heaven Free from Strife, they will next examine the positive
and negative actions of Excellent Force of Perfection. They will
notice the virtuous actions whereby he became the ruler of the Heaven
Free from Strife. They will see that in the past he had been a monk
who offered gifts of medicinal substances to the ill and who did not
harbor any impure attitudes in his heart. Due to those causes and
conditions, he went to the joyous higher realms upon the
disintegration of his body, where he was reborn as the ruler of the
Heaven Free from Strife. He was carried away by craving for desirable
objects there, and so, once his positive actions came to exhaustion,
he was reborn in the Howling Hell. Overcome by carelessness,
Excellent Force of Perfection had before been a haughty king in the
world of humans. This conceited king used to make his thirsting
guests drink sweet wine upon their arrival. In this way, he broke the
discipline that he had otherwise cultivated with faith, thus failing
to accomplish his own objectives. [F.149.a] Due to those unvirtuous
actions, which were to be experienced in other lives subsequent to
the disintegration of his body, he later took birth in the Great
Howling Hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼天如是觀察第二夜摩天王惡業行已,見於一切有為生死與焰不異,彼此迭互相向說言:此大天王,如善不善無量種業,相應果報,如是示我。我等今者,於此天王所得利益,如於父母所得利益,無有異也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3130 “The gods will realize all this as they perceive the karmic
actions of the second ruler of the Heaven Free from Strife, along
with his qualities, his unwholesomeness, and his life in the lower
realms. They will therefore say to each other, ‘We now see that the
whole of cyclic existence is like a blazing fire. Musulundha, ruler
of the Heaven Free from Strife, is like a father and a mother to us.
He has done something for us that no one else ever did. He has shown
us, clearly and accurately, what the hells are like and how the
results of positive and negative actions ripen.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;">彼天如是相向說已,於佛塔內次復異處,於寶壁中見迦那迦牟尼世尊神力所化,夜摩天王名<span style="color: maroon;">威德</span>者,本因何業生夜摩天而為天王?見彼前世人中之時,不破壞他而得財物;於夜暗中有說法處,為佛法僧然燈照明。彼業因緣,身壞命終,生夜摩天而為天王,名曰威德。久時為王,既作王已,隨命長短,身壞命終,次復生於四天王天。於彼退已,生欝單越,彼處終已,次復生於三十三天。彼處退已,生閻浮提,得為人王,有大威德、有大神通。彼處生已,放逸行故,為欲所誑,心輕動故,而復殺生、偷盜、邪淫,作如是等三不善業。以作如是惡業因緣,身壞命終,墮於焦熱大地獄中。不可譬喻,有無量種無量百千異異分別地獄業故。於地獄中受諸苦惱,如是已為心怨所誑。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3131 “They will then draw closer, wishing to examine the ways
other lords of the Heaven Free from Strife died and transmigrated,
how they engaged in karmic actions, and how those actions had
consequences. Upon the walls of the stūpa they will behold the
blessed Kanakamuni’s projections that reveal the actions of
Splendid, ruler of the Heaven Free from Strife, as well as the
effects of those actions. Splendid became the ruler of the Heaven
Free from Strife due to having previously listened to the sacred
Dharma with great faith during the night of conquest, and because of
having offered butter lamps to the Buddha, Dharma, and Saṅgha. Due
to such causes, conditions, and bases, he went to the joyous higher
realms upon the disintegration of his body, taking birth there as the
ruler of the gods in the Heaven Free from Strife, where he reigned
for a long time. When his life was over and his body disintegrated,
he next became born as a god of the class of the Four Great Kings,
and when he died and transmigrated from that existence, he took birth
in Kuru in the north. When he died and transmigrated from there, he
was, in turn, born as a god in the Heaven of the Thirty-Three,
[F.149.b] and when he died and transmigrated from that life, he was
born as a king in Jambudvīpa endowed with great magical powers. In
that life, however, he became careless and obscured by the pursuit of
pleasure, and thus he engaged in killing, stealing, sexual
misconduct, and other unvirtuous actions, thoughtlessly habituating
his mind to such unvirtuous action. When that body later
disintegrated, he was therefore born in the hell of Intense Heat,
experiencing hundreds of thousands of variations of pain resulting
from actions associated with hell. In this way he was deceived, as
his own mind arose as his enemy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時天眾復見天中無量具足,復見失壞,或樂或苦,如是見已,迭互相向而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3132 “When the gods have witnessed numerous further images of
pleasure and pain that are associated with abundance and decline,
they will discuss this among each other: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">極惡復甚惡,大力不可忍,癡心造此業,如是墮地獄。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.86</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3133 “ ‘The utterly horrific force, The intolerable great force
That boils all childish beings, Is karmic action engendered by the
mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切業由心,因緣在有中,為癡所壞故,皆流轉受苦。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.87</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3134 “ ‘Caused by the mind, karmic actions Make one existence
after another appear. The suffering that torments all childish beings
As they experience existence </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">種種大力苦,遍惱不可耐,業縛在世間,而不生厭倦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3135 “ ‘Is diverse and intense, So forceful that it can hardly
be endured. Yet, as the world evolves from karmic action, No one
seems to have enough. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">天退人中生,人死入地獄,出彼生畜生,出畜生生鬼。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3136 “ ‘Coming from the world of the gods, one may become a
human; From the human world, one may travel to hell; From hell, one
may enter the animal realm; And from there, one may become a starving
spirit. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是業輪中,世間業風吹,流轉於世間,癡故不覺知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3137 “ ‘Thus, karmic actions manifest 441 as the core of 442
cyclic existence, And as beings are driven by the winds of karmic
action, They keep spinning, but in their delusion They do not even
realize it.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是彼中山樹具足地處天眾,迭相為說彼迦那迦牟尼世尊如實所化無量種業,在佛塔內壁中明了。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3138 “In this way, the gods in Moving in Gatherings see the
workings of diverse karmic actions correctly portrayed by the blessed
Kanakamuni upon the walls of the stūpa. [F.150.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span face="cwTeX 明體" style="font-size: medium;">觀彼業已,次復觀察夜摩天王善不善業無量種生。彼佛塔內異處壁中,復見<span style="color: maroon;">善色</span>夜摩天王,彼因何業生夜摩天而為天王?見彼前世人間之時,生婆羅門種姓之中,正見不邪,不熱惱他,善修持戒,於繫獄中極受苦者、無依主者,或於儉時有飢餓者,多與淨潔美好飲食。以清淨心,或於齋日或非齋日,受戒持戒,彼因緣故。救被縛者令得解脫,或以物贖令其得脫。彼因緣故,身壞命終生於善道,夜摩天中為夜摩王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3139 “Wishing to examine further virtuous and unvirtuous actions
of the lords of the Heaven Free from Strife, the gods will then
proceed to look at another part of the stūpa’s walls. There, they
will notice the ruler of the Heaven Free from Strife who was known as
Serene Form. Seeing the actions that made him king of the gods in the
Heaven Free from Strife, they will notice how he had often been a
brahmin in the world of humans. Endowed with correctview and
excellent discipline, he had concern for the incarcerated, those
tormented by suffering, the unprotected, and those suffering due to
famine. With a very gracious attitude, he offered them delightful
food in abundance, and he also observed vows according to the
calendar. Due to such causes and conditions, and on the basis of
having freed people from suffering, he went to the joyous higher
realms upon the disintegration of his body, and was thus born as the
ruler of the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">名曰善色。於長久時作彼天王,有大威德、有大神通。作彼王已,身壞命終,次復生於三十三天,有無量種受大快樂,至終盡時。於彼三十三天處退,次復生於阿修羅中,其身甚大,有大神通。阿修羅中報盡終已,生於人中,作大長者,有大威德。彼處終已,生瞿耶尼,在於人中。彼處終已,復於人中邊地受生,心輕動故,復更殺生,獵殺諸獸,以刀箭等多種殺害。彼業因緣,身壞命終,生地獄中。地獄大火之所燒然,受無量種堅惡苦惱,以作不善惡業因故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3140 “Under the name of Serene Form, he reigned and performed
actions. When he died and transmigrated, he subsequently became a
human king who possessed great miraculous powers and supreme
splendor. When that body disintegrated, he was next born as a god in
the Heaven of the Thirty- Three, enjoying numerous great pleasures
for a long time. When he finally died and transmigrated from there,
he took birth as a strong asura with great miraculous powers. When,
again, he passed on from that existence, he was reborn as a human,
becoming a powerful and wealthy householder. When he subsequently
died and transmigrated, he was again born as a human, this time in
Godānīya. After that life, he again became a human, living on a
lesser continent. [F.150.b] There, his mind became fickle and he
therefore engaged in killing. He would hunt down wild animals and
inflict wounds upon them with weapons until they died. Due to such
causes, conditions, and bases, he went to the lower realms upon the
disintegration of his body and was born in the Reviving Hell, burning
in the great fires. Undergoing intense, excruciating, burning pain,
he experienced the horrifying results of his unvirtuous actions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span face="cwTeX 明體" style="font-size: medium;">山樹具足地處天眾如是觀察彼業報已,復無量種無量分別諸善惡業如是見已,於佛塔內復向異處,於彼壁中觀迦那迦牟尼世尊之所化現。既往到已,於彼壁中復見其餘希有之事。往世曾有夜摩天王,名曰<span style="color: maroon;">普樂</span>,以何業故生彼天處,為夜摩王?彼如是見:本前生處人世界中人身之時,曾有善意,常禮師長,心生敬重,見時則起,合掌供養。若復餘業,掃佛塔地,掃已泥塗,散花燒香,常一切時如力如分,布施沙門、若婆羅門,常於病者阿那含人給施供養,以淨信心如是供養。以是善業因緣力故,身壞命終生於善道,夜摩天中而為天王,名曰普樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3141 “Having clearly seen this ripening of karmic action,
displayed by the blessed Kanakamuni in all its variation inside the
stūpa, the gods of Moving in Gatherings will next wish to examine
other aspects of karmic results. As they proceed along the wondrous
wall of the stūpa, they will see among the many different lives that
of Thoroughly Joyous, another ruler of the Heaven Free from Strife.
They will also see the karmic actions that made him take rebirth in
that manner. When he was born as a human being, his mind was
virtuous. He always praised and honored the gurus, and, with faith
and respect, he conducted himself with consideration and humility. He
would always sweep and anoint stūpas, perform his duties well, and
faithfully offer gifts to mendicants and brahmins. To travelers and
the sick he would offer respectful care with a joyous attitude. When
his body disintegrated, he therefore went to the joyous higher realms
and was born as Thoroughly Joyous, ruler of the Heaven Free from
Strife. [F.151.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">身體皆樂,彼身光明有種種色,見者心樂,安隱清涼,光明遍滿五百由旬,一切寶色。此光明勝端嚴殊妙,勝於一切,不可譬喻。如閻浮提人中勝者,謂月光明端嚴殊妙,如是一切夜摩眾中普樂天王,光明最勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">A
light of numerous colors shone from his body, satisfying many beings
with its radiance. Outshining any jewel, his body was incomparable
and made the entire array of gods wane in comparison. He was as
radiant as the moon is to the humans in Jambudvīpa. Such was his
outstanding beauty in the midst of all the gods of the Heaven Free
from Strife. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於長久時,五欲功德成就樂已,於彼處退,以彼業力之餘勢故,生閻浮提人中為王,所王之處,五百由旬,於中自在。生彼處已,心輕動故,獵殺諸獸。彼業因緣,身壞命終,墮活地獄。彼處出已,不善惡業之餘勢故,生於鳥中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3142 “In this manner, he lived for a long time in great splendor,
enjoying his rich endowments of pleasures of the five senses. When he
finally died and transmigrated, he was born as a human king in
Jambudvīpa, ruling over a hundred provinces. However, during that
life, he became thoughtless and took to deer hunting. As a result, he
was born in the Reviving Hell, and once he died and transmigrated
from there, he was born as a goose. </span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">
</span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之二十七</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之十三</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼諸天眾既見如是業果報已,彼佛塔內復更觀察異處壁中覓希有法。於彼壁中,復見天王牟修樓陀隨順法行,不習近欲,愛樂法行,作諸眾生利益之行,善知一切善惡等業。既知業已,不放逸行,雖作天王而不放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3143 “Wondering what further wonders of karmic action they might
witness, the gods at this point will proceed to look at another part
of the stūpa’s walls. As they watch the surface of the walls, they
will see the ruler of the Heaven Free from Strife who goes by the
name of Musulundha. He is endowed with the Dharma and adheres to the
Dharma, does not indulge in pleasures, and benefits all beings with
the supreme Dharma. In this way, with awareness of karmic action, he
rules the gods and does not live in carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼諸天眾觀見天主牟修樓陀業果報已,心作是念:此大天王本因何業生此天處,而為天王?見其往世於人身時,修行善法,然燈佛所得聞佛法;既聞法已,攝取受持,思惟修行,如所聞法,如是安住。如是聞已,乃至一念心不曾亂,正信出家,剃除鬚髮披服法衣。既出家已,乃至微少塵許等惡,生大怖畏,修行梵行。以彼業因,身壞命終生於善道天世界中,謂在他化自在天處作彼天王,名曰不壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3144 “The gods will also see the relevant karmic ripening. They
will perceive how he faithfully emerged from the household to become
a homeless mendicant, [F.151.b] regarding even the most minute
negative act as frightening, and how he practiced pure conduct in a
perfect way. When his body disintegrated, he therefore went to the
joyous higher realms and was reborn as Insuperable, a king of the
gods in Making Use of Others’ Emanations.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼處退已,生於人中,為轉輪王,王四天下。彼業盡已,命終生於四天王天。彼處退已,生於人中,復得為王,所王之土,一千由旬。彼命終已,生弗婆提,於彼為王,大勝身體。彼命終已,次復生於阿修羅中,第一神通,有大勢力。彼處命終,而復更作大富長者,恒常修行,第一大施,次有持戒智等具足,隨所生處何處何處,施、戒、智等三事具足。彼處命盡,修施戒智不斷絕故,身壞命終生於善道,天世界中夜摩天處為夜摩王,名牟修樓陀。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
he died and transmigrated from there, he became a universal monarch
who ruled over the four continents. Subsequent to that life, he was
reborn as a god of the Heaven of the Four Great Kings. Upon death and
transmigration from that life, he next became a very happy and
wealthy householder, and then a king whose rule extended across one
thousand leagues. Transmigrating from the latter existence, he was
then reborn as a king of Videha in the east who possessed supreme
powers. When that king died and transmigrated, he was reborn as a god
with supreme miraculous powers and strength. When he again died and
transmigrated, he became a householder endowed with tremendous
happiness and wealth, who practiced generosity, discipline, and
insight in a flawless manner. He also steadfastly abided by his
training in generosity, discipline, and knowledge throughout his
other lives. Therefore, when he died and passed beyond, his
generosity, discipline, and insight served as causes to propel him
on, and upon the disintegration of his body, he finally went to the
joyous higher realms and was born as Musulundha. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼如是法,次第相續不斷絕故,彼心善故、善調伏故,不放逸行諸欲境界,不壞其心,自他利益,無量善業隨順行故,多有天眾,欲所不攝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3145 “Having cultivated the continua of all those actions and
having applied his mind to the purificatory training in such actions,
Musulundha has thus developed carefulness. He will not be carried
away by pleasures, and objects will not destroy his mind. He will be
supremely happy, act for the benefit of others, and practice virtuous
actions. In this way, his kindness will ensure that many gods will
[F.152.a] avoid becoming swayed and subdued by their pleasures. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,彼處夜摩天眾而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">隨順善法行,彼則常得善,無量千億劫,善業不失壞。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.61</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3146 “At that time, the gods will proclaim the following verses: “
‘For those who practice virtue, Virtue will always lead to more
virtue. Even in a thousand eons, Virtue will not be exhausted. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">常增長持戒,於智轉習行,一切時布施,繫念常不斷。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.62</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3147 “ ‘Those who constantly observe proper discipline Will
also experience the increase of insight And engage in the generosity
Of deliverance beyond existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">修行施等三,除斷三種過,捨離彼過故,勤修行功德。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.63</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3148 “ ‘With the triad of generosity and so forth, People
completely overcome the three flaws. Therefore, give up the flaws
completely And adhere diligently to excellent qualities! </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">雖天欲具足,境界樂不壞,彼不放逸故,則不墮地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3149 “ ‘The pleasures of divine substance may be exquisite, But
who is not destroyed by objects? Even if one takes birth in hell,
From there, one cannot turn back from the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">法常不斷絕,彼隨順法行;不隨法行者,則是大愚癡。近法戒之人,精勤修智行,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3150 “ ‘This is understood by those who are righteous, Whereas
childish beings turn away.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Attend
to the Dharma and discipline, And diligently give rise to insight. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">能滅諸有苦,如日光除闇。能增長法者,為天人所禮,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.64</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3151 “ ‘Those who conquer the suffering of birth in existence
Will be cherished like the orb of the sun. Those endowed with the
exalted Dharma Will receive praise, even by the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是異處生,乃至到涅槃。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.65</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3152 “ ‘As they attain further lives, They will soon pass
beyond suffering. 443 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若如是知法,諦思惟法相,彼則解脫有,當得到彼岸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3153 “ ‘Therefore, those who understand These characteristics
of the divine DharmaWill soon be free from existence And journey to
the beyond. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">智忍常愛語,愍一切眾生,或施種種物,此道至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3154 “ ‘Patience, pleasant speech, Compassion for all beings,
And the practice of generosity — Those are the paths of peace. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">惡者則近惡,或習近懈怠,堅心增惡法,彼行地獄道。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.20.12</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3155 “ ‘The malicious who indulge in what is unwholesome,
Passing their time in extreme laziness, While being fierce and
aggressive toward the Dharma, Are on a journey to hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">見何人皆喜,見何人皆瞋,處處皆貪著,如是故名癡。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.20.13</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3156 “ ‘Those who cannot appreciate it, And who develop anger
And become thoroughly attached, Are classified as ignorant. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">惡法所迷惑,捨離於善法,癡故入地獄,受惡法苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3157“ ‘They give up virtue and practice the unvirtuous,
Obscured by unwholesome qualities. Those scorched by the unwholesome
Are, in their delusion, led down to hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">行法推求善,常捨離於欲,牟修樓陀處,天中住無垢。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3158 “ ‘As he practices the Dharma and pursues what is
virtuous, While constantly relinquishing pleasures, Musulundha’s
life in the Heaven Free from Strife Is the practice that brings an
end to affliction.’ [F.152.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼夜摩中山樹具足地處天眾,彼此如是迭相為說,於愛境界而生怖畏。一切衰惱皆現見已,復共天王牟修樓陀彼佛塔內異處壁中,次第復觀,夜摩天王牟修樓陀及諸天眾此處退已,當生何處?在於何道?時諸天眾於彼壁中皆見自身并其天主牟修樓陀,天處退已,生閻浮提,一切皆於彌勒世尊出世之時,諸根具足,一切皆生大種姓中,共為同侶,共一國土,迭相愛念,生大種姓,皆悉大富、尊重姓生。如是壁中皆見自身。牟修樓陀在彼國土生在剎利大種姓中,大富大力,為一切人之所供養,百千億寶滿其舍內,生剎利家以為長子,名曰善戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3159 “The gods of Moving in Gatherings will speak to each other
in just such a way. Having seen all this horrible craving for objects
and terrifying pain, the gods in Moving in Gatherings will now
continue to scrutinize the walls of the stūpa together with
Musulundha. Wondering where the lord of the Heaven Free from Strife
will be reborn next, and as what type of being, they keep gazing at
the surface of the walls. They will then observe that upon death and
transmigration from their heavenly realm, all of them will be reborn
together with Musulundha in Jambudvīpa, where the teachings of
Maitreya can be found. They will all have their faculties intact and
will be reborn in great families within the same country. They will
all have supreme affection for each other and will be born in homes
of vast wealth, have magnificent qualities, and be of excellent
character. Musulundha will be born into a great royal house of
tremendous wealth and power, one that is venerated by everyone and
abounds with billions of jewels. Born as the foremost son of that
family, his name will be Śīlabhadra.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,彼處彌勒世尊說寂靜法向涅槃城,謂四聖諦,功德具足,初中後善、義善語善,獨法具足清淨鮮白,所謂:此色,此色集,此色滅,此色滅道。如是次第,受、想、行、識,總相略說。一切眾生安隱離濁,向涅槃城,無有障礙,為諸世間如是說法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3160 “At that time, the blessed Maitreya will be teaching the
Dharma, skillfully leading beings to the city of the transcendence of
suffering. His teaching is virtuous in the beginning, virtuous in the
middle, and virtuous in the end. It has excellent meanings and
excellent words. It is a Dharma that is distinct, complete, and
perfect. In this manner, he teaches, ‘This is form; this is the
origin of form; this is the cessation of form; this is the path that
leads to the cessation of form.’ [F.153.a] In the same way, he also
elaborately teaches the characteristics of sensation, perception,
formation, and consciousness. He thereby provides all sentient beings
with excellent happiness, freedom from affliction, and entry into the
city of the transcendence of suffering. He teaches the Dharma whereby
all beings become free from stains. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,善戒剎利王子——王之長子,傳聞彌勒世尊說法,如是聞已,如前所說,諸同侶等亦如是聞。前世所修善業因故,彼此籌量,一切皆共向彼善戒剎利子所。有二萬人詣彼善戒剎利王子,如前所說。爾時,善戒聞其語已,本善業故,心生歡喜,生敬重心,面色清淨,一切和合,同時皆起,共詣彌勒佛世尊所。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3161 “When Śīlabhadra hears that the blessed Maitreya is
teaching the Dharma, all the others will, as before, also join him
to hear that. Inspired by the virtuous actions to which they are
accustomed from before, they will all convene, and then they will
approach Śīlabhadra. All twenty thousand of them will come to
confer with Śīlabhadra at length, just as before. Inspired by what
their leader has heard and their previous virtuous actions, they will
all rise together, rejoicing with deep respect and happiness, and
with a lustrous complexion on their faces. In this way, all these
wise individuals will proceed as one body, as if they were Śakra and
his retinue, toward the site where the blessed Maitreya resides.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是眾人旋遶善戒,亦如第二三十三天圍遶帝釋。在路遙見彌勒世尊有三十二大丈夫相,廣說妙法,利益一切天人世間,并諸沙門、波羅門等,如是為說入涅槃法,初中後善。彼法清淨猶如水池,能盡諸苦,能除一切生死繫縛,次第乃至到於涅槃,說如是法。爾時眾會廣大於海,彌勒世尊在中說法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3162 “Arriving there, they will behold the Blessed One from afar,
his body adorned with the thirty-two marks of a great being, as he is
teaching the Dharma. Maitreya benefits all beings, including gods and
humans, and is surrounded by attending hosts of mendicants and
brahmins as he teaches the Dharma that is virtuous in the beginning,
virtuous in the middle, and virtuous in the end. His teaching is
bright like a lake, utterly free from pollutants. His Dharma brings
an end to all suffering, permanently liberates being from the chains
of cyclic existence, and culminates in the transcendence of
suffering. [F.153.b] His retinue is extremely profound, deep like the
ocean.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊遙見善戒人眾圍遶,告大眾言:此夜摩天主牟修樓陀并其大眾。此夜摩主牟修樓陀修行梵行,先已曾種善法種子,今者根熟。此夜摩主牟修樓陀繫縛已緩,多不善業一切消滅,捨離於欲,諸苦盡時,於今將至。彼人如是得聞如來口言語已,心生歡喜,心生敬重,一切生死皆得遠離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3163 “Seeing the approaching procession from afar, the Blessed
One will address them: ‘Musulundha, ruler of the Heaven Free from
Strife, bow your head to my feet. Are you and your party all well?
Have you practiced pure conduct well? Have you thoroughly ripened
your faculties according to the Dharma? Have you made the whole gamut
of negative actions diminish, and have you brought them to
exhaustion? Have you completely given up your reliance on pleasure?
For me, the time of liberation from all those pains has already
arrived.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如來之色甚為希有,不可譬喻。牟修樓陀得見如是希有佛已,頭頂禮足,住在一面,白言:世尊!我行世間生死流轉,疲倦厭離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3164 “Hearing these words of the Thus-Gone One, Śīlabhadra will
be extremely delighted and filled with deep respect. Beholding the
incomparable form of the Thus-Gone One, who is like a bridge that
leads beyond all cyclic existence, he will bow his head to the
Blessed One’s feet. Having taken his place in the gathering,
Śīlabhadra will then reply, ‘Blessed One, all my engagements in
cyclic existence have been exhausted.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊如應說法,有十千人常近於王、常共王行——先同伴者,得盡諸漏。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3165 “Thereafter the Blessed One will teach the Dharma to the
party of twenty thousand, who used to accompany Musulundha in the
worlds of the gods, by guiding them toward the exhaustion of
defilements.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼夜摩主牟修樓陀如迦那迦牟尼世尊壁中所化,一切未來次第而見。一切智人所化種種希有之事有無量種,非餘境界,并天世間、魔等世間,及諸沙門、婆羅門等,無能見者,除近正士、如來住者。近善知識,出生死中最為第一。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3166 “Together with Musulundha, all of them will witness these
exact events of the future, just as they are projected by the blessed
Kanakamuni. All the many marvelous events that they clearly perceive
in this way are projected by the Omniscient One because no one else
possesses such a sphere of wisdom. That is why all beings, including
the world of the gods, as well as all māras, mendicants, and
brahmins, have faith in the Thus-Gone One only, and in no one else.
[F.154.a] For all beings, the supreme factor to attend to is the one
that causes one to escape from cyclic existence —that is, the
spiritual teacher. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">時,彼天眾一切共同生歡喜心,於佛法僧生敬重心。時彼天王并諸天眾復更禮佛,出彼佛塔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3167 “Thereafter, when they have received Musulundha’s
guidance, the gods will rejoice tremendously and rouse deep respect
for the Buddha, as well as for the Dharma and the Saṅgha. Each
among the full congregation of gods will also bow his head to the
feet of Musulundha, and then everyone will leave and go outside the
stūpa.” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於六經中,彼迦那迦牟尼如來世尊所化,第五已竟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3168 Among the six discourses, this completes the fifth, the
discourse of Kanakamuni’s emanations.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> </span></span>
</p><span style="font-size: medium;">
</span><p><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-68270144144463344242022-02-10T11:40:00.001+08:002022-02-16T21:16:15.505+08:00毘葉婆佛的教導-七法-近善知識、多聞、攝取修行,不懈怠、念、不熱惱他、不誑 <p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之二十五</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之十一</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span><span style="font-family: cwTeX 明體; font-size: medium;"> </span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,彼處夜摩天主知彼天眾心生厭離,而告之言:汝等天眾已聞大仙所說正法,能盡諸苦,除捨放逸,為天人說寂靜之法。汝等天眾已聞第三如來之法。汝於今者聞法律已,精勤修行,復聽餘佛所說之法,聞已攝取,則得利益,退此天已,不墮地獄、餓鬼、畜生。</span><span style="font-size: medium;">
</span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;">
<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">·
· · The Stūpa of the Buddha Viśvabhū · · · </span></span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3027 “When the lord of the Heaven Free from Strife, Musulundha,
sees the gods stricken by gloom he will tell them, ‘The Dharma you
heard is the teaching of the supreme great sage. It pacifies all
suffering, conquers the careless, benefits gods and humans, and is
the teaching of ultimate auspiciousness. You have heard the sacred
Dharma-Vinaya of the third thus-gone one, which bestows infinite
auspiciousness upon those who hear it. You should also listen to the
Dharma of other thus-gone ones. That will cause the teachings to
increase in the future and bring excellent happiness —even if we
must be born in the realms of hell beings, starving spirits, or
animals once we die and transmigrate from this divine world.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀夜摩天王如是說已,一切天眾皆白天主牟修樓陀而作是言:唯願天王利益我等,安樂我等。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;">“<span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">In
response, the gods will say to Musulundha, ‘Please do what is good
for us and brings us happiness.’ </span></span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天主牟修樓陀告天眾言:汝等天眾一切皆看此之第四如來之塔,種種珍寶而為莊嚴,無量百千光明照燿,有種種寶間錯奇麗,無量功德之所莊嚴,光明普覆此天世間,一切遍滿。爾時天眾白天王言:我今已見。爾時,天主牟修樓陀告天眾言:汝等今者,一切共我詣如來塔。天眾答言:如是,天王!</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3028 “The ruler of the gods will then tell them, ‘All of you
should go to see the fourth stūpa. It is ablaze with hundreds of
thousands of light rays that shine from numerous precious substances
and is adorned with all manner of radiant jewels. [F.130.a] Its
brilliance and beauty fill this world of gods with light.’ The
ruler of gods will then add, ‘I have seen it, just as it is.’ “To
this the gods will reply, ‘Let us all go there!’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天主牟修樓陀并天眾等,相隨而去,到佛塔已,其心清淨,頭面敬禮如來之塔,心則清涼,禮已則起,看毘葉婆如來之塔。彼如來塔種種妙寶光明照燿,如前所說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3029 “Headed by Musulundha, the gods will then proceed to the
site of that thus-gone one’s stūpa, just as before. They will bow
their heads before the stūpa and prostrate with undivided faith.
When they arise, Musulundha will address them, just as in the
previous cases: ‘Behold the stūpa of Viśvabhū as it shines with
the light of myriad jewels!’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼佛塔中寶壁之上有經法字,利益天人,所謂說言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3030 “A discourse is written upon the surface of the stūpa with
letters of shining jewels. Supremely virtuous, the discourse grants
benefit and happiness to gods and humans. It reads as follows: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">1.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">若有人能成就七法,則生天上。何等為七?</span>一者所謂有善男子聞法聞義,聞法修行,聞法善意,隨所聞法,心則攝取,聞已堅固、聞已受持、聞已愛樂,心生喜樂。此善男子近七功德具足知識。何者七種知識功德皆悉具足?所謂一者如說而行;二者近他如說行者;三者則能如說而行,堅固攝取;四者得法堅固思惟;五者住意;六者謂近同善業者;七者他教不取他惡。近如是等七種功德具足知識。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3031 “ ‘Possession of seven qualities grants birth as a god.
What are those seven? They are qualities possessed by noble children
who have heard the teachings, who know the meaning of what they have
heard, who practice the teachings they have heard, who have trained
their minds through hearing, who have taken refuge in hearing, and
who cherish the distinctive essence of what they have heard with an
attitude that makes their reception of the teachings meaningful. Such
people, who delight in the company of spiritual teachers, will
possess the following seven qualities: acting in accord with one’s
word, being committed to one’s word, following through on one’s
commitments, having a discerning intellect, understanding reality,
having a steadfast intelligence to ensure that abundance is not
wasted, [F.130.b] and following those who possess the same qualities
and who cannot be led astray by the teachings of others.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">1)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何名為如說修行?</span>如是知識,善行善作,若有所說知量少說能為利益,時相應說方相應說,不疾不遲,多義少語,美妙易解,與法相應,自他利益,如是而說。如彼所說,如是而行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3032 “ ‘What is meant by acting in accord with one’s word?
Genuine spiritual teachers speak only what is appropriate,
beneficial, and timely. They explain the proper topics and their
reasoning. They are neither hasty nor slow but convey extensive
subject matter in just a few words. What they state is pleasant to
hear, meaningful, and grants the gift of the Dharma. They aim to
benefit both themselves and others, express excellent virtue, and
teach what is correct and beneficial for both. In this way, they
practice exactly what they preach. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何近他如說行者?</span>常正修行身口意等,意內外淨猶如真金,彼人如是如說修行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
also encourage their companions to take up their vows. They are
continuously engaging in wholesome conduct with body, speech, and
mind. When in this way one resembles refined gold —completely pure
both on the outside and the inside —one is acting in accord with
one’s word. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">3)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何名為如說而行,堅固攝取?</span>若有所作,普清淨作,三種作業,觀察彼業,善清淨已,生天人中乃至涅槃。如是之人,或自思惟或從他聞,此業報樂,堅固喜樂,堅固攝取。如是知識,堅固攝取。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3033 “ ‘What is meant by being committed to one’s word? This
means ensuring that all that one does is thoroughly pure. In this
way, one perceives the three factors to be utterly pure. Thereby,
life as a god or human is accomplished, and ultimately so is the
transcendence of suffering. Whether one reaches understanding on
one’s own or by hearing from others, there is the ripening of
happiness as one practices in a consistent manner. That is what is
meant by being committed to one’s word, and that is also how one
follows a spiritual teacher. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">4)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">彼善男子云何得法堅固思惟?</span>所謂善淨堅固攝取,二世利益,如是見已,堅固思惟。如是堅固思惟意者,或從他所得聞堅固善業果已,或自思已,喜樂真諦。如是喜樂真諦知識。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3034 “ ‘How does one follow through on one’s commitments? By
acting in a pure and steadfast manner to ensure that one’s deeds
have a virtuous fruition. [F.131.a] Perceiving wholesome objectives
with respect to both this world and the next, one intelligently 432
discerns those objectives. One engages with what is essential by
means of a discerning intellect. Whether one has heard about it from
others or understood it on one’s own, when one in this way discerns
the essence of the fruition of virtuous actions, one will understand
reality. Such a practice is therefore referred to as understanding
reality.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">5)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何住意?</span>此多聞已,意則不亂,此名住意。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">As
those with steadfast intelligence thus acquire extensive learning,
they will not guide others in ways that are divorced from what is
most essential. That is steadfast intelligence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">6)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何為近同善業者?</span>謂見他人同己功德,如是見已,則近彼人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">7)</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何他教不取他惡?</span>餘人非法、似善法者所不能牽。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">One
then relies on others who possess the same qualities and cannot be
led astray by the teachings of others, even if these are presented as
the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是親近七種功德具足知識善男子者,或生人間或生天中。此說初法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
who keep company with beings who possess those seven qualities will
upon death and transmigration be born in the world of the gods. These
qualities are to be adhered to first.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">何等復是自餘六法,成就彼法得生天上?所謂多聞、攝取修行,不懈怠、念、不熱惱他、不誑等六。</span>此等七法,如是已說。成就如是七種法者,身壞命終生於善道,天世界中。如七大殿,若王大臣乘如是殿,五樂音聲歌舞喜笑,妙鬘莊嚴,如是而行向遊戲處。如是七法,若人成就,行向天處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3035 “ ‘Moreover, gods, there is another set of seven qualities
that allow the world of the gods to flourish: following a spiritual
teacher, becoming learned, being accomplished, being free from
laziness, being mindful, not upsetting others, and being free from
pretense. People endowed with those seven qualities will, upon the
disintegration of their bodies, go to joyous higher realms and be
born among the gods. When endowed with seven great chariots, a king
or royal minister travels with ease to his parks, accompanied by song
and music and draped with garlands. Likewise, people who are
genuinely endowed with those seven qualities will journey to the
world of the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">何者多聞而名多聞?</span>謂聞真法,聞已調伏,不生憍慢。如其所聞,多聞增長,不放逸行,智不厭足,常諮問他,自己功德不向他說,不誦己名。此多聞者,身壞命終生於善道,天世界中。此第二法隨順正入修行成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3036 “ ‘What characterizes the learned? 433 People who are
learned will listen in a way that is meaningful. Having heard the
teachings, they do not become reckless. [F.131.b] The more they hear,
the more carefully they will attend to the Dharma. They are
insatiable when it comes to knowledge. They repeatedly ask questions,
and they also express their own knowledge for the sake of others.
When the bodies of people who possess such learning disintegrate,
they will go to the joyous higher realms and be born among the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">3.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何第三攝取修行?</span>謂聞法已,攝取修行。若復有人得聞法已,於非法律攝取修行,唯聞法已,荷法重檐,不修不行,不取法果。若復有人以智慧鈎調伏持戒,若智不靜,則彼持戒,猶如晝燈,無有光明,不堅不實。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3037 “ ‘The second quality is being accomplished. What is meant
by that? The sense here is that upon hearing the teachings, one
accomplishes them in exact accord with the Dharma-Vinaya. If one has
heard the teachings but fails to accomplish the Dharma-Vinaya, it
simply makes a burden out of one’s study. Such people disregard
fruition. They lack insight, virtuous practice, and discipline, and
no insights come to their minds. They become useless, like a painting
of a lamp that does not shine any light.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若持戒中有智和合,彼人猶如火燈光明,堅而復實,得果不虛。若修法者得說言堅,非唯口中言說為堅,彼人身業、口業、意業皆悉寂靜,身壞命終生於善道,天世界中。此第三法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Insight
and the practice of discipline, on the other hand, resemble a radiant
lamp. Such learning is meaningful. It is the essence of
accomplishment, not the essence of mere words. Those who in this way
are peaceful in body and speech will, upon the destruction of their
bodies, go to the joyous higher realms and be born among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">4.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何第四名不懈怠?</span>言懈怠者,所謂不作。何名不作?隨所作法,發已不作,不能究竟。彼如是法,精勤不斷則能究竟,若是懈怠不精勤者,不能究竟。少發起者,於世間法、出世間義,不具足行。若懈怠者,一切所作皆悉羸劣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3038 “ ‘What is meant by laziness, included in the third
quality? It means indolence and failing to gain accomplishment.
Accomplishment means acting upon and resolving the meaning that the
teachings explain. Those who lack diligence and enthusiasm, those who
are indolent, and those whose diligence is inferior and weak all lack
the power to accomplish any mundane objectives. Likewise, those whose
diligence with respect to the supramundane is poor and joyless also
fail to accomplish any aim. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">為一切人之所輕賤,毀呰嫌薄,自受苦惱,身壞命終墮於惡道,生地獄中。如是之人懈怠所壞。如是懈怠應當捨離,如火如刀,如墮嶮岸,如惡毒蛇。若為懈怠所破壞者,則不精勤,無有威德,如羊不異。彼則無智,種種所作一切不知,若智非智、若法非法、應行不行,一切不知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
will be scorned even by worldly people, [F.132.a] and neither will
they be happy on their own. People spoiled by laziness will, upon the
disintegration of their bodies, fall into the lower realms and be
born in hell. Therefore, at all times, you should give up laziness as
if it were poison, fire, a weapon, or an abyss. People who are always
overcome by indolence and have poor diligence are no more special
than cattle. They fail to understand what is to be known, and they
cannot distinguish Dharma from non-Dharma, or the right path from the
wrong path. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何以故?以不讀經、不聞法故,以懈怠故。若復有人論開心意,於智所知若法非法,一切皆知,應作不作、應行不行,一切皆知。如是等法,智慧所知,一切皆知。智及精進,懈怠者無。彼懈怠者如盲不異,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3039 “ ‘Why is that? Because people whose minds are impervious
to the treatises due to the fault of laziness will fail to understand
any Dharma. The same is the case with distinguishing what is
meaningful from what is not, where all of that is realized by means
of insight, which is like a lamp. Such knowledge is not found among
the lazy or those of inferior diligence. People who are blind in this
way will, upon the destruction of their bodies, fall into the lower
realms and be born in hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是之人出世間義,一切皆劣,受第一苦,他舍而乞,常依他門悕望乞匃,常看他面,第一惡色,頭髮覆眼,眼目乾燥,脚爪皮等一切焦枯,四出巷中家家乞行,辛苦活命,一切輕毀。此因緣故,應當捨離一切懈怠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
will also fail in any mundane endeavor. Failing in all regards, they
will suffer intensely. They will set their sights on the homes of
others, desire the bodies of others, and yearn for the pleasures of
others. Dressed in tatters and with their hair covering their eyes,
they will sit at road crossings and road forks with vacant mouths and
eyes. Or they will go begging from house to house, emaciated and
revolting to human sight even while they are still alive. For such
reasons, people should in all times and occasions give up laziness
completely. [F.132.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">與此相違,勤精進者,一切所作皆悉成就,乃至涅槃,何況其餘世間之法。身壞命終生於善道,天世界中。以是等故,若天若人,一切皆應捨離懈怠,勤發精進。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3040 “ ‘On the other hand, those who strive diligently and
practice renunciation will perfectly achieve all aims. Since they
will reach the final transcendence of suffering, there is no need to
mention their attainment of mundane aims and the fact that upon the
disintegration of their bodies, they will go to the joyous higher
realms and be born as gods. Therefore, whether one is a god or a
human, laziness should be given up at all times.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">時,彼世尊毘葉婆佛而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">懈怠意及幻,或慢或惡口,或捨離智等,此是失壞地。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.20.1-11</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3041“At this point, the Blessed One, Viśvabhū, uttered the
following verses: “ ‘Those who give up laziness, Haughtiness, and
malice Will not suffer downfalls, Even should they lack insight. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">親近惡知識,捨離善知識,或復邪見等,此是失因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3042 “ ‘Keep company with holy people And do not associate with
the unholy. Claiming that actions come to nothing — That is a wrong
view. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不知善不善,非時而語言,或信婦女等,此不饒益地。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3043 “ ‘Those who do not know the proper time and place And are
ignorant about what to say Become quite useless. They will always
rest, just like women. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">近何人何人,何處何處食,身自不利益,此法令人輕。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3044 “ ‘When such people receive food, They will act like this.
They will make only meager efforts And always loll about. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">壞勇若失念,或為王所憎,或心堅強等,此法未時死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3045 “ ‘They become unstable, their memory fails, And they
disobey the lords of the land. They therefore meet untimely deaths
And their minds will be aggressive. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不諦知業果,及以法非法,離善知識者,則墮於惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3046 “ ‘Ignorant of the nature of karmic consequences, They are
unaware of what is Dharma and non-Dharma. They are abandoned by good
people And tormented by continuous transmigration.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">懈怠若多睡,或貪著諸味;瞋及故妄語,若惡口言說;</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3047 “ ‘They are lazy and drowsy And crave pleasure. Upon any
kind of rejection, They might express anger even at their own family.
434 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">多貪若憍慢,心動捨離法;若習近婬欲,或讚婬欲法,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3048 “ ‘They have great desire, manifest pride,Thoughtlessness,
435 and disregard for the Dharma. Their craving for pleasure Ends in
physical torture. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是有三過,懈怠是根本;若勤精進者,則無諸使過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3049 “ ‘These three flaws Are taught to be rooted in laziness.
People who are caught up in such flaws Can overcome them through
diligence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切精進者,必定成就果,如所應精進,業必定得果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3050 “ ‘Those who muster diligence will certainly Enjoy full
fruition; [F.133.a] Those who persevere with reasoning Will behold
fruition in accordance with Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是三種業,能得三種果,三聚三根本,決定三有行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3051 “ ‘These three actions Are held to have three effects.
Likewise, the three aggregates certainly have Three roots that accord
with the three realms.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼佛世尊毘葉婆塔壁上書字,如是說偈毀呰懈怠,天眾見已,作如是言:我等決定捨離懈怠。從此懈怠,有枝條過,如佛所說。懈怠之者,若天若人一切作業,於一切時一切減劣。若天若人不懈怠者,次第乃至到於涅槃。此第四法,人天之中多有所作,多有利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3052 “At this point Musulundha will say, ‘In this way, these
verses that shun laziness are written upon the stūpa of the blessed
Viśvabhū. As you clearly behold them, you must by all means give up
laziness because all of the aforementioned are simply aspects of
laziness alone. Whether gods or humans, those who muster diligence
free from laziness will never lack any accomplishment. Never will
they encounter ruin. Beings who are free from laziness all proceed
exclusively toward the transcendence of suffering. In this way, the
fourth crucial factor is taught.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">5.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又第五法多有所作,多有利益,所謂念也。</span>一切法中能為妨者,所謂懈怠。如是一切世間之法攝涅槃者,念則是根。若出家者、若在家者念不放逸,不放逸行,一切所作皆悉成就。如是之人數數作業,如法作業,勤發精進,隨所悕望,心念正行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3053 “ ‘What additional factor is crucial for humans?
Mindfulness. Just as laziness is an obstacle to all aspects of the
Dharma, the one-pointed cultivation of mindfulness allows all Dharma
to ripen toward the transcendence of suffering. The accomplishment of
the meaning that one should attain is rooted in the careful practice
of mindfulness. Whether one is a householder or a monk, carelessness
is avoided through mindfulness, and carefulness will ensure that
one’s diligent pursuits are not in vain. With reasoning, diligence,
and determination, one will be mindful and circumspect, and thereby
maintain one’s carefulness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼人五根護五境界,心不迷惑。眼見色已,於彼色中不生欲染,心不憙樂,如色實見,知其根本,見如是色根本因緣何因緣生。彼人如是知見色已,心不濁亂,如是彼色則不能牽,以如實見如是色故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">One’s
five faculties will be protected from the five objects and there will
be changes or relinquishment ensuing from that. This is because
whenever the eye sees a form due to conditions, there will be no
lustful desire. The nature of the objects will be seen. [F.133.b]
They are seen to be rooted in conditions. The perception of form
arising from causes will not be polluting, and the mental activity
that arises from such perception will not lead one astray. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若出家者、若在家者、若天人等,知生色過,欲生色過已滅色過,如是念知某方某處,心緣彼色,如是境界之因緣故,共眼生識。由彼境界已生我畏,此無垢念能除煩惱,我以此念已除如是境界怖畏。如是怖畏,因緣而生。於諸境界,第一悕望心正念故,則能除遣無量種色境界怖畏。念緣能除,於念念中稍除、漸除。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Whether
one is a layman, a monk, a god, or some other heavenly being, that
perception will neither arouse lustful desire nor weaken one’s
mindfulness and cause fondness for the objects of the māras. Rather,
one will understand the fears that arise thereby. One will understand
that such perception arises from flaws. By being mindful, one will
understand that it also ceases. In any given setting, one will be
mindful of the fact that the objects perceived by the visual
consciousness occur due to a combination of causes and conditions.
Thus, as the mental afflictions that emerge from longing for such
objects arise, the strength of mindfulness will increase such that
the afflictions are decisively overcome. When the objects that arise
from causes and conditions produce intense desire and attachment,
reliance on mindfulness will repeatedly overcome such afflictions.
When one’s perception of form becomes overpowering, mindfulness
will make one alarmed so that it is relinquished in various ways.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">譬如世間善巧銅師以好銅器置火中已,然後治之,如是數數入火復治,勤不休息,漸漸除垢令其滑淨。如是善念數數除垢,爾乃清淨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3054 “ ‘Just as a skilled smith slowly and steadily heats up an
iron vessel in the furnace and keeps pounding it, those who delight
in physical disengagement slowly and steadily purify the stains.
Carefully, they dispel the stains; slowly and steadily, those
pleasant people dispel the stains.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又如瓶師,因緣合集,以久習故,泥團成瓶。如是之人勤心發念,修集因緣,如緣生瓶。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3055“ ‘A skilled potter’s diligence and training with respect
to the relevant causes and conditions will yield a pot from a lump
of clay as long as he remains mindful of creating a beautiful shape.
[F.134.a] In the same way, a mindful person makes efforts regarding
the observations that are like the lump of clay. Then, as his
beautiful engagement with causes, conditions, and mindfulness is
perfected and completed, his proper mental engagement is like the
produced pot.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">正念觀察,如所著衣。從初次第念念至盡,如是如是始發善念,次第乃至一切過盡,得見真諦聖印印心。彼過相盡,過相盡故,人則知之。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3056 “ ‘Gods, as soon as we put on a new piece of clothing, it
is already, from that very moment, in the process of deterioration.
When that is understood, the momentary nature of things is
understood. From the very moment one applies beautiful mindfulness,
all the flaws are in the process of deterioration. When that is
realized, the mindstream is marked by the seal of the noble ones, and
thus it will exhibit the deterioration of flaws and a thorough
understanding.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故若有欲得善者,當一切時如實正念。若眼緣色,念繩縛心令不動轉,如調惡馬。如是善念於先住持過去境界,攀緣念已,如是復遮現眼境界,念九十八。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3057 “ ‘Therefore, when the eyes of holy beings who wish for
virtue perceive forms, their minds are bound by the rope of
mindfulness, and thus they do not wander. Those who tie the mind as
if it were a wild horse will, for increasingly longer periods,
persevere in relinquishing all apprehension of unbearable lustful
desire. If their eyes should come to wander among the objects before
them, their mindfulness will make them disengage by virtue of their
practice. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何念住?</span>謂生欲染,不正觀風,不能令動。如是念住,如實思惟,此色、彼色有無量種無量形相,觀四聖諦苦、集、滅、道,令彼欲染一切寂靜,或令欲染一切盡滅或皆微薄。此是何者善法勢力?所謂繫念是其根本。一切善法皆依念住,如是轉行是念現在。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">How
do such people gain understanding based on practice with regard to
mindfulness and lack of mindfulness? When they are swept away by the
wind of improper desirous attachment to others, mindfulness will
restrain them. By means of the four truths of noble beings related to
suffering, its origin, its cessation, and the path, they will examine
the numerous features and shapes in accordance with reality.
[F.134.b] In this way, they will at all times and occasions cause
desirous motivations to collapse or decrease. Such is the splendor of
virtuous factors —they develop in relation to mindfulness. All
virtuous factors are employed on this basis. Such is the mindfulness
that concerns present events.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何復念未來世法?未來未有、未生、未見,彼境界相云何而念?</span>若得境界,是則可念。未來世中境界未有,當云何念?彼所念者,雖復未來,見因緣相攀緣未來,如是得念。謂見有人修身口意,善業行者,見已則念:如是之人決定生天。若見有天惡業行者,見已則念:如是天者,必墮地獄。如是念知此第五法,於人天中多有所作,多有利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3058 “ ‘What is the mindfulness of observed objects that
concerns future objects not yet experienced? Here, mindfulness is
properly employed toward future events such that the characteristics
of future effects are recollected. Upon seeing people who engage in
positive activities of body, speech, and mind, one will think, “Those
people will turn into a corresponding class of gods.” In this
fashion, one will contemplate correctly upon seeing people who engage
in conduct that is sacred. Likewise, one will also recollect how the
hells manifest due to engagement in flawed actions. This, then, is
mindfulness, the fifth quality that is crucial for gods and humans.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">6.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又第六法於天人中多有所作,多有利益。謂第六者,不熱惱他</span>。若不惱他,其心寂靜不生分別:此有梵行、此無梵行。見他敷具病藥所須,不生譏嫌,不自言是,亦不說言:我能持戒。若少持戒、少讀誦經,於檀越所不自稱說。等心怨親,常念三寶,不朋破戒,不惱持戒,於諸檀越不數參承而取資用,其心柔潤,數數諮請說法師長常住空閑,常一切時近梵行者。如是功德相應之人,不熱惱他,如是於他不熱惱故,多有所作,多有利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3059 “ ‘There is also a sixth factor that is crucial for gods
and humans. What is that? Not upsetting others. The attitude of not
wanting to upset others is extremely pure. It does not concern itself
with the character of other people. Such people also do not
scrutinize the conduct of those who practice pure conduct, nor do
they disparage others if they find them lacking mental restraint, or
acting improperly, or having an abundance of bedding, medical
supplies, or other articles. Nor do they praise themselves or extol
their own pure discipline. If they hear that the discipline of others
is lacking in virtue, they will not inform donors and benefactors
about that. They do not distinguish between friend or foe but have
equal concern for all. Since their mind is always on the Three
Jewels, they do not commit any breaches of discipline and do not
denigrate those who observe discipline. [F.135.a] They do not
disregard others but engage with compassion. They are not inquisitive
but enjoy staying in the jungle, the mountains, and in caves. As
close associates, they choose those who observe pure conduct. People
endowed with such wondrous qualities do not disturb others.
Therefore, for gods and humans, it is crucial not to disturb others.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">7.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">又第七法於天人中多有所作,多有利益,所謂不誑。</span>自隱功德,除去惡業,心意正直,衣鉢知足恒常乞食,山谷巖窟、樹林中住,行食知足,其心平等無有高下,非無因緣人中遊行;疑有虫處,不行於彼;不壞澤中水岸河坎,畏殺虫故;</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3060 “ ‘There is also a factor that prevents the seventh
quality that is crucial for gods and humans, and that is
surreptitious hypocrisy. Therefore, virtuous people who conquer
unwholesomeness and have extremely pure minds are content with their
alms bowls and Dharma robes. They eat what they are given and stay in
mountain retreats and caves. They are content and delight in
solitude. They do not become excited or upset based on praise or
blame. They move through the domain without any concern for where
people are wealthy and where they are not. Because humans contain
worms, and because they worry that worms are also in ponds of water,
they do not approach them for fear of killing such worms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不呪霹靂雷電雨等,令墮傷殺;不說星宿日月薄蝕諸曜吉凶,而求財物飲食供養,以資自命;不常往返一檀越家;亦不戴面,仰頭而行;亦不動脣,詐作誦習;不高聲語亦不私竊;不著間雜鞾鞋履等;不以雜繩用繫身體,自身不著雜色香囊;至敷具等皆悉不畜;無戒功德,大眾會處則不入中;</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not pay attention to pearls, garlands of pearls, or flashes of
lightning. They do not forecast earthquakes or lunar eclipses. They
do not make a living out of paying solitary visits to one home after
the other in the hope of receiving wealth and respect. They do not
rock the boat by defying authorities. 436 They do not understate or
exaggerate. They do not keep fancy sandals, fine boards to rest upon,
or round silken cushions. Even if they attain superiority in terms of
discipline and qualities, they will not use it to their advantage. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不令他人到於城邑聚落等處說己持戒,求望利養;不種種處妨亂心意,不貪不求,不近村住;於舊知識親眷等舍,不自在入,攝令屬己;不彰他惡、不隱他德,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not live off others, and when they enter towns, cities, or
markets, they do not brag about their own discipline and qualities to
others for the sake of procurement and praise. [F.135.b] They do not
become distracted in all sorts of ways. They do not fancy living in
the proximity of towns. They do not participate in social events with
friends and family from the past, and they do not often entertain the
wish to visit their homes. They do not claim possession of qualities
that they do not possess, nor do they proclaim qualities that they in
fact do possess. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">見他實過,屏處不說;捨棄婦女如遠惡蛇,於諸婦女不共語說、不與同行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not relinquish the qualities they possess. They do not point out
good qualities or flaws in a way that denigrates others behind their
backs. They give up all kinds of female companionship as if it were
poison. They do not spend time conversing with females. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">饒華之樹一切不往,可愛園林亦不遊行,畏聞可愛眾鳥聲故,畏聞彼聲欲心動故,是故不欲聞彼鳥聲。饒聲水河不近坐禪,畏聞彼聲心動亂故。多熏香花不近坐禪亦不近行。何以故?畏鼻聞香心意動故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not go for walks among forests, groves, or flowers that are in
bloom. They do not go anywhere in pursuit of entertainment. For fear
of desire associated with pleasant sounds, they do not foster an
interest in charming songbirds and their tunes. Concerned about the
problems with such sounds, they do not listen to birdsong or any
other such sounds. They do not meditate at places where the sound of
streaming water can be heard. They do not become carried away by
troubling sounds. They do not meditate or stroll among an abundance
of fragrant flowers, vines, or trees, because they keep in mind the
problems associated with attraction to delightful and endearing
scents. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">亦不觀看種種諸鳥、種種色鳥,鵝鴨命命若孔雀等多欲諸鳥,不看不見,不近彼行,畏心動故,畏見畜生、婦女因緣欲心發故。椰子果樹、波那婆樹、母柘果樹、菴婆果樹、毘羅果樹、迦卑他樹、波留沙樹、佉殊羅等種種林樹不近坐禪,恐畏生心貪其味故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not go on outings to gaze at swans, pheasants, peafowl, or other
such birds with gorgeous plumage and enchanting behavior. [F.136.a]
They do not meditate where enchanting animals live, or where women
dwell, or where coconuts, jackfruits, plantains, mangos, arecas,
woodapples, phalsa berries, or dates grow, because their tastes can
become a distraction. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">捨離果樹在寂靜林,無味可貪,無多人眾。在安樂行園林之中如是坐禪,勤發精進,共過怨鬪,心恒不亂,乃至不取為寺因緣犁地之土。如是斷愛。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 3061 “ ‘With disregard for the objects of the senses they visit
peaceful parks. Free from craving and experiencing the joy of
disengagement, they practice one-pointed meditation in delightful
groves. Developing constant diligence, they wage war on the
opposition, so to speak. They mentally exert themselves to intercept
even small faults. They do not pretentiously wear tatters obtained
from refuse piles on uncultivated land. They do not try to please
those who are filled with craving. 437</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">朽壞鐵鉢以繩連綴,用受飲食,而心不念銅銀等鉢;不畜三椀;所有袈裟不翻披著;於夏天時除大小便,更不餘行乃至一步,畏殺虫故;食奢彌果時食好果,不食爛果。食小棗等,不看不食,若食梨果、佉殊羅果、軟棗豌豆、若朽豆等,不看不食,恐畏其內有諸虫故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not keep food and drink in their alms bowls once they have been
cleaned. They have no concern for silver, gold, or the like. They are
content with the alms bowl. They do not possess Dharma robes obtained
through transaction. They do not take a single step without having
received a word or gesture to follow. Unless there is a risk that a
living being may die, they do not follow hypocrites. They do not eat
husks, husked rice, 438 phalsa berries, dates, winnowed grains,
mangos, or mung beans without examining them first, because such
edibles are home to worms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於自屋壁所生諸虫,終不除却,畏傷損故,畏其死故。坐處一坐,不觀他鉢,畏貪食故。若行道時,不近他行,恐為妨故。饒虫之地,不大小便,畏傷虫故,畏殺虫故。乞食行時,看一尋地。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
do not use hair combs. They do not rid themselves of worms that
appear from sweat or from their own body. Out of concern that they
might desecrate their Dharma robes, they take one step at a time,
[F.136.b] sit on a single seat, and do not look at the alms bowls of
others. They do not even look at rice porridge out of yearning or
craving for food, for they give up all manner of selfish attention
with respect to their own bodies. Neither do they urinate or defecate
in places that are full of insects, because they are afraid of
hurting such creatures. And when they go to obtain alms, they always
keep their gaze ahead at the distance of a yoke’s length. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以直心故;恒常親近正直心者。如是比丘不集諸物,於一切物皆不悕望,於希有物心不樂見,常勤坐禪,彼善比丘如是不誑。彼善比丘如是持戒清淨不犯,如是淨命,如是內心清淨善淨,如是比丘如說學句,堅持不犯。彼善比丘如心所念,如是道生,常淨命故,有善意生,不樂劣生,願生善道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3062 “ ‘Honest monks who practice honesty do not engage with
crowds. Free from attachment and having few worries, they devote all
their time to concentration, persevering with joyous diligence. Their
hearts are free from pretense, their discipline and livelihood are
perfectly pure, and they pursue what is pure and of genuine benefit,
because they adhere to the bases of training just as they are taught.
Such people are born exactly where they would like. They take birth
in accordance with their pure ways of living, which are motivated by
virtuous intentions.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">時,彼世尊毘葉婆佛而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">清淨命之人,寂靜身口意,坐禪而離愛,去涅槃不遠。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.113-118</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3063 “At this point follow verses of the blessed Viśvabhū: “
‘Their means of livelihood are utterly pure And their bodies and
speech are serene. With their disengaged concentration, They are not
far from the full transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">頭陀不放逸,塚間樹林中,常如是處住,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3064 “ ‘Dwelling in cemeteries and jungles, They are unlikely
to become careless. Always keeping to their seat on the ground, They
are not far from complete transcendence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">塵土物敷具,一鉢復破壞,根果食知足,彼人安樂行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3065 “ ‘With rags for clothes, a bed of refuse, And a single
old alms bowl, They are content with fruits and roots. Such people
are said to awaken easily.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於欲解脫人,常樂於知足,善意勇健者,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- “ ‘Due to their lack of desire, 3066 They are content and
joyous. They are steadfast and examine things well. Such people are
not far from the full transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不諂誑之人,遠離於塵垢,其心如虛空,去涅槃不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3067 “ ‘Free from the stains of pretense [F.137.a] And
protected from the fetters of dirt, Their minds are like the sky.
Such people are not far from transcendence.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼佛世尊如是讚歎善行比丘不諂誑者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3068 “ ‘In this way, that blessed one praises monks who are free
from pretense.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">成就如是七法之人,是善男子;若行欲者,沒生死海,則是畜生,形雖是人而實非人。若能成就七法之者,則為善人之所讚歎,身壞命終,生於善道天世界中。受天樂已,退生人中,則得涅槃,以餘業故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3069 “ ‘Whoever is endowed with these seven qualities is a holy
being. Those who pursue pleasures and sink into cyclic existence are
just like animals; they are humans in name only. Whoever is endowed
with these seven qualities is worthy of praise. Upon the
disintegration of their bodies, such people will go to the joyous
higher realms and be born among the gods. Those who are particularly
advanced will attain the transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">第一善者此七種法,所謂從初近善知識,次第多聞、攝取修行、不懈怠、念、不熱惱他、不誑等法,如是七法非諂曲法,以如是等七法寶藏之因緣故,得生天中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3070 “ ‘These are the seven supremely virtuous qualities:
following a spiritual teacher, becoming learned, being accomplished,
being free from laziness, being mindful, not upsetting others, and
being free from pretense. With this precious sevenfold wealth, one
attains the level of the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若天等中得七法已,莫放逸行,令福德盡,天中退已,墮於地獄、餓鬼、畜生。故天不應行放逸行,以自破壞,於諸有中無有放逸行放逸行而得樂者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">However,
having achieved all one’s joys, it will all be wasted if one is
careless. Again, bound for nowhere but cyclic existence, one will
typically be born as a hell being, a starving spirit, or an animal.
Therefore, please understand well that a god should not be careless.
Those who are careless will never be happy within existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">人中成就如是七法,則生天上。有三因緣,天中退已,墮於地獄、餓鬼、畜生。所謂三者:不聞正法;近惡知識;不信業果。若不成就此七種法,墮於地獄、餓鬼、畜生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3071 “ ‘The seven qualities just mentioned cause humans to take
birth as gods. There are also three causal factors that will make
gods be born among hell beings, starving spirits, and animals once
they die and transmigrate. What are those three? Not listening to the
sacred Dharma when it is taught, adhering to what is unwholesome, and
having faith in charlatans who pretend to be spiritual teachers.
[F.137.b] Those three factors cause birth as a hell being, starving
spirit, or animal subsequent to death and transmigration from the
world of the gods.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天主牟修樓陀告天眾言:此等一切,汝等已聞。彼佛世尊以憐愍心利益眾生,已如是說。時,彼天眾一切皆共白天王言:我等今者,已聞如來此所說經。彼佛世尊憐愍世間,已作利益,為除放逸故如是說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3072 “Musulundha, ruler of the gods in the Heaven Free from
Strife, will then say to the gods, ‘Did you hear all the words of
the Blessed One?’ “All of them will reply, ‘We have heard his
discourse in full.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀夜摩天王告天眾言:汝聞此經,勿行放逸。天放逸故,生於地獄、餓鬼、畜生。何以故?汝以大價貴重之物,貿得此間天中生處,今者不應以放逸故,令其空盡。如佛所說,如是經法,攝取正行,捨離放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3073 “ ‘As you have heard these words, make sure that you are
never again born as hell beings, starving spirits, or animals. You
were born as gods due to such great wealth. That is why you now are
enjoying yourselves here, but it would not be right to spend your
time carelessly. In that case you are certain to fall. That is what
the Blessed One has accurately taught in his discourse.’ ” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於六經中,毘葉婆佛所說經典第四已竟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3074 Within the discourse of the thirty-six thousand, this
completes the teaching of Viśvabhū, which is the fourth.</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-50897121138972091322022-02-08T20:25:00.002+08:002022-02-16T21:16:15.505+08:00迦迦村陀佛的教導-比丘-不越四種正法、五念、復有五念-時節、少年、生死、具足亡失散壞<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之二十四</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之十</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;"></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">彼如是等一切正覺、正遍知者四種眷屬。彼眷屬中第二眷屬,婦女姊妹隨順次第,比丘眷屬如彼次第。比丘持戒,第一勝上,善修心意。如是比丘,自他惱亂,見則生畏,於世間中生死之道,則生厭離;其心怖畏一切生死,乃至微少塵許小惡,見則生畏;諦觀察行,無所悕望,第一深心,第一種姓,正行持戒,布施熏心,於四聖諦正念思惟。</span></span><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;">” <span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">·
· · · The Monks · · · · </span></span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2919 “ ‘The retinue of the perfectly awakened buddhas is
fourfold. In addition to the retinue of sisters, there is also the
retinue of monks. As the monks progressively assume their vows, their
being becomes suffused with supremely vast virtues. They are wary of
encountering suffering, afraid of the journey to other realms, and
they become disenchanted by the whole of cyclic existence. They
regard even the slightest unwholesomeness as frightening, yet they
are undaunted when faced with any task, no matter how big. 418 Their
virtues are supremely profound and vast, their minds are attuned to
generosity and discipline, and they diligently train in the four
truths of noble beings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">幾種比丘?幾種法行?比丘不越四種正法。何等為四?</span>所謂一者<span style="color: maroon;">不獨道行</span>,是初比丘。何以故?獨行比丘行聚落中,則為輕賤。或復自在,以自在故,則破學句。若於村中、若城等中,人眾之處隨意念行,於餘比丘不生忌難,見多婦女則生疑慮,其心躁擾看彼婦女。俗人見之,則生譏嫌。見他譏嫌,則生瞋忿,如是比丘心中生此第二瞋過。如是比丘瞋欲覆故,心則愚癡。如是出家獨行沙門行於人中,三過增長。是故不應獨行人中,此是一種。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2920 “ ‘What are the distinctive features of such monks? There
are four things that such monks must refrain from. What are they? A
monk must refrain from roaming alone and should not journey without
company. Why is that? Because a monk who roams alone through the land
will be derided. He might also become lax and will thus transgress
the bases of training. In towns, cities, markets, and throughout the
countryside he may, for selfish concerns, abandon his vows, for he
will not be apprehensive of other monks. When he sees the women of
the area, he may ogle them with a restless mind stirred by hope and
fear. 419 When the householders and other people of the area see
that, they will then deride the monk. When the monk becomes the
object of their scorn, he might develop anger, and thus a second flaw
will arise in his mind: anger. Swayed by desire and anger, he will
become intensely bewildered in his ignorance. [F.113.b] In this way,
three flaws will proliferate if a monk roams alone through the land.
Therefore, do not roam the land alone. That is one point.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復第二不越比丘。如是比丘<span style="color: maroon;">念身而行</span>。此比丘行欲在道行,專念自身,謂如是念:我舉此足,心及心數觀察其足。如是比丘從足至頭,一切身分皆悉觀察。或舉右足或舉左足,常觀此身脈網繫縛,脂骨皮筋繫縛足踝。業風吹行,心則不斷。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2921 “ ‘Mindfulness of the body is another point that a monk
must avoid transgressing. When a monk is on the road, he should
develop mindfulness about all that is contained within his body. For
example, when he lifts his foot, his mind and mental states should be
employed in a process of thinking and contemplation that allows for
an exploration of the entire body, from the feet upward. As he lifts
one of his feet, he should notice how the muscles and tendons are all
connected. The bones are covered by fat and skin and the joints held
together by muscles. The mind, which moves due to the wind of karma,
remains attentive.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若舉若下、若舒若屈,足舉則攝,足下則寬。如是脚者,筋網繫縛,大小五指和合為脚,舊爪、新爪合為足趺。觀足趺已,次觀足脛,猶如合汁甘蔗之莖。肉泥封塗,以筋繫縛,骨中孔長,筋纏其外。前因緣生,有毛覆皮。外有毛聚,皮如蠅翅以覆脛外。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">He
notices how raising his foot to take a step creates contraction,
which is then released as the foot is placed on the ground. The legs
and feet are nourished by veins that extend into the five toes, upon
which grow the nails with their plates and margins. Then he proceeds
to examine the knees, which resemble elongated cups to which lumps of
flesh are attached, connected by sinew and hollow bones covered in
nerves. The body, which is produced by the power of past actions, is
enveloped in skin that has pores, thus attracting flies from the
outside. The monk will examine each knee, which is wrapped in thick
skin. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼如是脛,一舉一下,如實觀之,經行處行,令身來去。次復觀察此身二髀,筋血脂肉骨等合成。如是觀察,心及心數,業風所吹,是故動行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2922 “ ‘When gradually analyzing the movements of his body as
he walks, the monk will examine the knees, thighs, and calves with
their lymph, blood, flesh, and bone. As his mind and mental states
are moved by the wind of karma, that causes him to walk. [F.114.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復觀察此身二髀,於脛為麁,多有筋肉迭相纏縛。以肉塗上、以肉傅上,血爛為汁,汁脂內滿,唯見外皮,心生愛染。若舉一脚下踏之時,如實觀察,復舉第二。舉第二脚亦如是觀,足舉則攝,著地則寬,或伸或屈。如是次第,堅處孔處一切觀察,欲行欲動,或餘種種皆是風吹。兩脚已上,如有瓶等,中有熟藏,所謂屎尿不淨惡汁。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Moreover,
maintaining the notion of the body, he will apply his inquiry from
above and all the way down. 420 He will notice how the flesh and the
veins are connected and form large lumps of greasy flesh dripping
with lymph and filled with blood and fat. Only the mere outer luster
is attractive. Examining things in this way, he understands how the
leg is a web of veins. When a foot is lifted, he recognizes precisely
that. When a leg is bent or stretched, he notices the many fine
veins. He discerns how the stomach functions by means of numerous
moving and shifting winds, thus serving as the foundation for the
production and excretion of feces and urine. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切所見,不堅不淨。二脚行故,彼瓶隨去,并其所盛一切諸物皆悉隨行。彼於行時,如是如是隨順繫念。又彼比丘於彼上瓶搖動其身,觀察而行,作如是念:我云何行,上身動行?觀大小腸。彼見舉脚,氣共腸動,大腸小腸一切動轉,或從左廂去至右廂,或從右廂去至左廂。如是腸中有風黃冷,屎尿虫滿并腸轉動。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2923 “ ‘As he is mindful of his own moving body in accordance
with the way things are, he will say to himself, “When I walk, my
intestines and colon are in movement. This occurs each time I take a
step or draw a breath. In this way my intestines keep moving from
side to side.” This is how he observes the movements of his
intestines, which are filled with air, gall, mucus, excrement, slime,
and worms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼比丘觀察動已,如實觀察彼腸已上。所有生藏筋羂繫縛,下上傍廂脈網纏之,內有爛沫飲食水汁。彼食猶如新吐冷沫,為生藏覆,滿生藏中,第一大臭,上與咽連,筋脈骨持。唯有業風共心心數,相隨持行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
the monk has observed his intestines, he will expand his examination
to include the other bodies he may see. [F.114.b] Thus, he notices
how the various intestines function as a web within which tasty food
putrefies. The moment he considers this mass, he feels like vomiting.
It contains bile, is full of diseases, and produces a terrifying
stench. The monk also sees how the throat, eyes, organs, and bones
are all merely held together by the wind of karmic action and the
grasping of mind and mental states. This is how he examines his body
as he walks and when the body otherwise moves. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">比丘如是觀察身已,觀身動行。我身上面頰骨、齒骨、髑髏骨等,和合為頭。有二眼塊,并集成頭。眼中脂多,常睫不停。我今觀此婦女之身,筋皮羂縛,如繩纏木。念念生滅,退沒出生。在於聚落城邑等中而行乞食,以養身篋,如養蛇篋。如是養身,不為欲故,非貪飲食、非貪著味。如是比丘如是而行,如是第二精進比丘於法不越。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2924 “ ‘The monk then thinks, “My mouth, cheekbones, and skull
are all joined together. There are also two sockets for the eyes
that can be either closed or opened to the eyeballs. All of these
body parts of mine are joined with strings of sinew, just like a
wooden marionette doll. In one moment it is born, only to die and
transmigrate in the next. That is how it saunters through towns,
cities, and markets. I shall not amble around with such passionate
fondness for the contents of this assembled body, which is just like
the innards of a poisonous snake. I shall not crave for food, and I
shall not laugh.” In this way, in terms of moving around, the
traveling monk does not transgress the second point.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼比丘,村城聚落多人住處,入中乞食。既乞食已,如是觀身,如是一切婦女男子普皆觀察。彼能如是善修習行,勤發精進,欲等離心,不入其心。如是比丘善調伏根,勝而不劣。如是比丘悕望利益,不越法行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2925 “ ‘When he goes to obtain alms in towns, cities, and
villages, he correctly examines his body. Men and women who thus
meditate well on the body and engender diligence will harbor no flaws
of desire or the like in their hearts. The monk in this way does not
transgress the training, even at the cost of his life, [F.115.a] and
thus he will not commit any breaches due to desire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復第三修行比丘,所謂<span style="color: maroon;">比丘常修正念</span>。正念比丘心不散亂,是善知識,常有善意、有不亂意。如是比丘,天常隨行,天魔不能與作妨亂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2926 “ ‘There is also a third point that a monk should not
transgress because a monk should practice constant mindfulness.
Practicing mindfulness, he should be attentive. A monk who achieves a
virtuous and undistracted mind due to the influence of his spiritual
teacher will always be followed by the gods, and the gods of the māra
class cannot hurt him. 421</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何正念?</span>謂知欲行。心心數法已生、欲生,如是能知不放逸意,應緣不緣一切皆知。心心數法,若善、不善、無記等法,一切皆知,心如是念:我諸善法因緣故生,所謂我當利益安樂乃至涅槃。我今破壞餘不善法,以我善法心心數法生因緣故,則破不善。此不善法若不破壞,令我後時當不利益、當不安樂。如是善法及不善法如實而知,知已思量。如是等法,心意所知,分分觀察。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2927 “ ‘How does he practice mindfulness in this way? Having
first developed interest, he engages his mind and mental states,
thus becoming attentive to what is currently present and what is not.
He is then careful and attentive with regard to what has not yet
manifested. Based on such observation, the mind and mental states
that are either virtuous, unvirtuous, or neutral will manifest. There
are also unique conditions that result in virtuous factors that are
beneficial and delightful and that culminate in the transcendence of
suffering. However, if those factors weaken, certain other unique
conditions of the mind and mental states will result in factors that
are unvirtuous, disturbed, and unpleasant. In this way, he recognizes
the virtuous factors exactly as they are, discerns them, and keeps
them in mind. He also analyzes unpleasant factors in this way.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">有五種念不味不著,心不分別,先所作者不念不樂。<span style="color: maroon;">何者五念?</span>謂念眼色。若前境界可愛者來,眼境界色,若近若遠、善色惡色,本曾見來或他用來,種種諸色。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2928 “ ‘The monk does not relish objects due to the fivefold
mindfulness, and his mind does not engage in thinking of them. What
is the fivefold mindfulness? When experiencing the visual object of
an attractive form, the monk does not savor it by first developing
notions about it and then seeing it as either near or distant, as
pretty or unattractive, as meager [F.115.b] or decayed from previous
greatness, or as personally owned or enjoyed by others. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是比丘見已不味,心不思惟何因緣來。捨彼因緣,如人畏燒,避火不異。如是比丘畏欲火燒,初染之時歡喜愛多,後時苦多。本所味色,心則不念,心不分別,不住於心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Thereby
the monk will not savor any form. He will not examine forms and will
relinquish them, even those that arise due to circumstance. Just as
people may avoid fire due to fear of being burned, the monk is afraid
of craving desire, and thus he does not reminisce about forms that
are associated with lustful desire and that culminate in suffering.
He does not think of them and does not let his mind be preoccupied by
them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">自本愛色,今不復念亦不分別,亦於他身憎愛之色,心則不念,不念於他。他所念色,心亦不求。如是自身或弟子等,自他俱遮,令不味著,不生隨喜,令住正道。如是比丘名為清淨,正念不貪,於不染法,相應正行。如是比丘眼不著色。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this way, he does not concern himself with the many different past
enjoyments of himself or others. He does not pursue them, and if his
companions or followers indulge in such experiences, he will attempt
to stop them. He will not condone what they do but instead seek to
establish them on the path. Such an unwavering monk does not hanker
or yearn for pleasures but practices mindfulness and is free from
afflictive factors. As he maintains his commitments, his eye
consciousness will not be carried away by its experience of forms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復比丘第二念者,謂<span style="color: maroon;">念耳聲</span>。如是比丘正念觀察,若耳所聞極可愛聲,若歌若舞、打鼓拍手戲樂等聲。曾所聞者,不念不味,心不樂著亦不分別何因緣聞。捨彼因緣,如畏燒者捨火不異。如是比丘捨離彼聲,或遮他人或自兄弟所聞之聲,一切皆遮令住善道,心不隨喜。如是比丘,自他利益,不貪音聲。以勝念故,於聲不著。是名比丘第二正念,如是比丘耳不著聲。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2929 “ ‘Likewise, due to the second type of mindfulness, he
will not reminisce about past enjoyments of delightful songs, music,
laughter, games, or pleasures. He will not pay them any attention and
will not conceive of them. All those innumerable events that occurred
due to conditions he will abandon due to such conditions. Just as
some people will completely stay away from a fire due to the
condition of its burning, the monk will stay away from such factors
due to such conditions. [F.116.a] Similarly, if his followers or
companions indulge their ear consciousness in the experience of
sound, he will not condone it but establish them on the path. A monk
who thus practices supremely virtuous actions is not impressed by
pleasures and is not swayed by the yearning for sound. He is not
carried away by sound. A monk thus endowed with the second kind of
mindfulness musters diligence. He conscientiously accustoms himself
to the discipline of pure conduct.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復比丘第三念者,謂<span style="color: maroon;">發精進</span>。正意寂靜,梵行持戒,如是比丘不念不味,意不生念。若本用<span style="color: maroon;">香</span>、若復熏香,若香若臭、若淨不淨、若遠若近,一切不念,於香無心何因緣來,捨彼因緣。若是他人、若自弟子,若鼻嗅香生味著者,如是比丘則便遮之,心不隨喜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2930 “ ‘Moreover, the monk does not cultivate, relish, or
mentally register any past experiences of smell. He does not think
of smells, whether they be fragrant, repulsive, inferior, superior,
or close by. He does not let his mind focus on them. He relinquishes
those that, due to conditions, have become inner factors. Moreover,
he seeks to make his followers or companions disengage from the
experience of smells by their olfactory consciousness, as well as
from the mental preoccupation with such experiences. From the very
beginning, he seeks to stop such activities and he does not condone
them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">自行善業亦令他人住於善法,心常善念,正行不貪,鼻不貪香。如是比丘得名除垢,善修持戒,心生善念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
this way, the monk makes both himself and others engage in virtuous
practices, he is endowed with virtuous qualities, and he abides by
mindfulness in a way that is conscientious and free from attachment.
His consciousness will not be carried away by hankering for olfactory
experiences. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復比丘第四念者,先曾所得可愛諸味,若愛不愛、若久時味、若近時味,不念彼味,不味彼味,心不分別何因緣來。捨彼因緣,如畏燒者捨火不異。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Such
a monk purifies unwholesome factors, adheres to excellent discipline,
and abides by mindfulness. He does not let his mindfulness dwell on
past experiences. He does not seek to relive pleasant events, whether
they took place long ago or just recently, and he does not think of
them. Those that occur due to conditions he will abandon as if they
were fire. [F.116.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若於他人或自弟子,若貪著味,如是比丘則便遮之,心不隨喜。此名比丘不貪著味,善念正行,捨離諸惡,修行善戒,自他利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2931 “ ‘Moreover, if his followers or companions become swayed
by the experience of taste and are carried away by yearning for it,
he will not rejoice in that, and he will try to stop them. Such a
monk who is without attachment, abides by mindfulness, possesses
alertness, vanquishes what is unwholesome, and is endowed with
virtuous discipline is known to be someone who benefits both himself
and others.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復比丘第五念者。曾所得觸,先已觸來,彼觸染樂軟滑生垢。於彼欲法,不染不味,心不分別何因緣來。捨彼因緣,如畏燒者捨火不異。若他人身貪觸染著,不生隨喜,善觀觸法。此名比丘離觸清淨,名善持戒,修行善法,得名善住,次第乃至到於涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2932 “ ‘Likewise, such a monk does not train in unwholesome
discipline and does not touch anything that, if touched, would
disturb his equipoise. Because the pleasures such things provide are
afflictive, he does not relish the qualities of things that are
thick, hard, or solid. He does not think about them and those that
arise due to conditions he abandons like fire. He also encourages
others to do the same. He does not rejoice if someone is carried away
by craving for bodily textures. Such a monk, who has relinquished
taste and touch, is alert, possesses pure discipline, practices pure
conduct, and abides by virtuous qualities, is known as one who is
destined for the transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">又彼比丘復有五念應當修行。何等為五?</span>一、念時節;二、念少年;三、念生死;四、念具足亡失散壞;五、念涅槃,欲到涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2933 “ ‘There is also another fivefold practice of mindfulness
that a monk must constantly engage in and keep in mind. Which is that
practice? It is mindfulness of time, age, the transcendence of
suffering, going, and staying.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span face="cwTeX 明體" style="font-size: medium;">如是比丘,云<span style="color: maroon;">何念時?</span>謂彼比丘常一切時繫念修行,不迷境界,不為境界之所破壞,不失不散。比丘不念此晝此夜,如是時節不念不知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">How
should a monk practice mindfulness of time? In this regard, a monk
cultivates constant mindfulness of the body such that he becomes
undeluded and is not overcome by objects. He does not let his
practice deteriorate. Monks must understand that they should
recognize virtuous factors throughout the day and night. Without
falling asleep, they will thus become endowed with the so-called
diligence regarding breathing. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於覺悟時,出息入息與意相應,常不離意。如出入息,乃至一念皆決定知:出入二息在我腹內,是故我腹若起若減。以二息故,我陰入界而得存立。諸有為法一念不住,陰界入等出於暖氣。此共氣生,共氣俱滅,破壞爛盡,復於後時因緣異生,氣共生滅,一念不住。彼念比丘如是念時,繫念相應。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
think, “The exhalation and inhalation of the breath are momentary
and experienced due to conditions. [F.117.a] When the chest is first
empty and then expands, the abdomen likewise grows. This momentary
process continues due to the elements and sense sources —this
conditioned process occurs as the elements, aggregates, and sense
sources come together. The winds that are associated with the closing
and opening of the eyes, as well as the breath, are all conditioned
phenomena. They all diminish, disintegrate, and end. The very moment
that happens, other conditions produce new occurrences, and thus in
each moment an ongoing process of breathing takes place.” In this
way, the monk is mindful of time, engaging his mind in liberating
activities so as to achieve discernment. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">比丘如是自觀此身界陰入等和合聚集,一念不住,唯有苦惱。一切身分,非有作者、非有受者,迭相因緣,平等共生。如是身者,念念流轉,於念念中,生死老退諸行聚集。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2934 “ ‘This body, which is a gathering of elements and sense
sources, is harmed momentarily from within; it is empty and contains
no agent or anyone who feels. This body is created due to a mutual
relationship of causes and conditions. From moment to moment, it is
born and dies. It is nothing but an aggregate of aging, death,
transmigration, and rebirth. Such are all the aggregates of cyclic
existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是比丘修行不空。如是修行念時比丘,以念時故,決定必得<span style="color: maroon;">四種清淨</span>,<span style="color: maroon;">一心清淨</span>。心清淨故,<span style="color: maroon;">面色清淨</span>,<span style="color: maroon;">善業清淨</span>,未來利益,次第乃至到於涅槃。或復他人見其持戒,彼檀越主第一歡喜,<span style="color: maroon;">生清淨心</span>。如是四種持戒比丘,如是實義,思惟清淨,如是一切普清淨故,則得安眠,臥見善夢,隨順於法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2935 “ ‘The monk who meditates in this way ensures that these
moments of time are not fruitless. Endowed with fourfold purity, his
mind is pure, and so is his complexion. Moreover, his virtuous and
unvirtuous actions become clear. When donors and benefactors examine
the discipline of such a monk, who does what is beneficial beyond
this world and is headed for the transcendence of suffering, they
will feel enraptured, and thus their minds will become pleased.
[F.117.b] A monk who is disciplined and supremely virtuous and who
engages with the true meaning will be pure in this fourfold way. With
such a mind that is pure in all regards, his sleep will be happy, and
as he sleeps, he will be in possession of the Dharma and have
excellent dreams that are related to the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼常如是不放逸行,不放逸故<span style="color: maroon;">得七種法</span>。何等為七?</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1)</span></span><span face="cwTeX 明體" style="font-size: medium;">一法無礙,思惟善法,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2)</span></span><span face="cwTeX 明體" style="font-size: medium;">彼善業者,心則歡喜,歡喜增長。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3)</span></span><span face="cwTeX 明體" style="font-size: medium;">歡喜因緣,身則肥盛。身肥盛故,名色二法迭互因緣;此因緣故,身則肥盛,身無病患。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4)</span></span><span face="cwTeX 明體" style="font-size: medium;">身之與心迭互相依,則善聰明。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5)</span></span><span face="cwTeX 明體" style="font-size: medium;">言聰明者,念本作業,如是念故,聰明增長。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6)</span></span><span face="cwTeX 明體" style="font-size: medium;">念善法故,如是增長。既思惟已,樂亦增長;</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7)</span></span><span face="cwTeX 明體" style="font-size: medium;">樂增長故,力亦增長。如是增長七種法故,夜則安眠;夜安眠故,修身修心。比丘<span style="color: maroon;">如是念於夜時</span>。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2936 “ ‘Without becoming infatuated, he will be careful, and
thereby seven factors will increase. What are the seven? (1) He will
attain Dharma acumen that discerns virtuous factors. (2) He will also
attain joy in practicing virtuous activity, and this joy will greatly
increase. (3) As his joy grows, there relationships between name and
form 422 will bring further well-being. Such increasing and expanding
causal factors will keep his body free from disease. (4) Due to the
relationships between body and mind he will then develop excellent
happiness and thus perspicacity. (5) With the attainment of
perspicacity comes the ability to remember the virtuous factors he
produced earlier, and thus his perspicacity will further increase.
(6) Also, his continuous mindfulness of virtuous factors will
increase. As he recollects virtuous factors, the happiness that is
associated with that will increase. (7) With the increase in
happiness comes an increase in power. As these seven factors grow, he
will spend the night happily, and even while he sleeps he will be
cultivating both his body and his mind.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何比丘念於晝時?</span>如是比丘念眼開合:我念眼合,時節已過,則念已過。如是時節共心心數,相與俱滅,皆悉散壞。如是時節次第失滅,或滅或生,於出息頃,命已盡滅。我今老時次第欲到,我少已盡。欲到餘有,漸次決定欲到死時。我一切命當失不久,一切方便不可得離。一切眾生無因緣怨,欲來壞命。譬如燃燈,火食蘇油,念念盡滅。如是如是,老死之火,燒命蘇油,念念盡滅。如是繫念,知無常已,勤修善法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2937 “ ‘In this way also he will be mindful of time. <span style="color: maroon;">How
may a monk be truly mindful of time during the day and night? </span>Monks,
such a monk knows when he closes and opens an eye. In the moment of
closing the eye, the monk thus understands that the attainment of a
timespan and the accompanying elements of mind and mental states will
all soon disintegrate and decay. Is time also something that
gradually ceases and arises? [F.118.a] Whoever has been born is
subject to the expiration of life. That is to say, youth is depleted
by aging. There is no one alive who is able to turn back the Lord of
Death, the one who slays all living beings. He descends extremely
swiftly and abruptly, and that marks the end of one’s life. Yet the
karmic imprints for life are activated extremely quickly, and thus
there is no cause for tears. For example, the fire that makes a lamp
burn also consumes its oil. In the same way, all the factors of
clinging consume the oil of life. Think of this, monks, and pursue
what is definitively good! </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此之內法如是速疾,念念無常,念念盡滅,誑生貪者,念念盡壞。如此內法,外亦如是,一切世間有為之法,速疾無常,念念盡滅。如是山河城邑聚落、藥草園林、一切人中、一切天中,必當失壞。如是園林蓮花河池,以一切天放逸而行,先已曾失,今失當失。彼為放逸之所壞故,墮於地獄、餓鬼、畜生,自業成熟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2938 “ ‘Just as inner entities are brought to exhaustion by
four destructive factors, so outer conditioned entities are likewise
demolished by those four. This applies to mountains, forests, rivers,
cities, towns, markets, flatlands, and parks where people gather.
This is also how the divine worlds disintegrate and disappear. As the
gods enjoy themselves carelessly in their forests, parks, pools, and
groves, they are utterly destroyed. As they disappear, they are
instead reborn among hell beings, starving spirits, and animals.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是,比丘!此如是等一切世間無量動轉,破壞無常。不亂其意,乃至一念意常不亂,堅固憶念,正念不亂,一心諦觀正意不亂。又彼比丘正念彼時:我如是威儀、如是正行:此時應起。此時行禪。如是時中親近尊者。此時我食。此時著衣。此時我去到檀越家,為其說法。我於此時離檀越家,如是行去。如是比丘念知行時。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2939 “ ‘Without distraction, the monk will look at the way
these beings of the world all experience their own karmic actions and
thus are unable to remain. With a concentrated mind and stable and
undistracted mindfulness, he regards reality. As he thus gains
understanding, he is, at that very time, also endowed with
mindfulness and alertness. Whatever that monk does, he will think,
“Now it is time to perform my duties, 423 [F.118.b] abide by my
vows, and purify stains. Now it is time to excel in concentration.
Now it is time to overcome violations. Now it is time to attend to
the teacher. Now it is time for my meal. Now it is time to gather my
Dharma robes and sweep. Now it is time to go before benefactors and
donors and teach the Dharma. Now it is time to go outside.” Such a
monk is constantly mindful of time. This is how a monk comes to be
mindful of time.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何比丘念於少年?</span>謂此比丘念於自身,乃至在胞胎中之時,念如是少。次第相續,如是少身念念不停,謂歌羅邏,次安浮陀,次肉團時,次身分時,次嬰孩時,次童子時,次中年時,次老年時。如是法體念念不停,少身次第。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2940 “ ‘What is then mindfulness of the life stages? Monks,
such a monk recollects everything, from the womb on through the
various stages of life. Each stage in his physical development is
momentary. This goes for the oval shape, the oblong, the hardened,
the round, the lumpy, the development of major and minor body parts,
424 infancy, youth, adulthood, becoming aged, and so forth. The
physical stages of development pass extremely quickly and they never
stay the same. In this way, he observes the momentary character of
the body. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此念念時,愚癡凡夫不覺不知,放逸破壞,疑水所漂在愛河中。如是漂已,復墮餘處同業眾中,業鎖繫縛,相續流轉,復生餘處。又自業行,於自身心,隨順繫縛,母精血中作安浮陀。次肉團時,次第開張,身分具足。人道中生,嬰孩童子、少年中年及老年時,次第至死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2941 “ ‘Childish ordinary people are destroyed by carelessness.
They are caught in the snare of thought and carried away by the river
of existence. Yet, without any awareness, they die and pass from one
form of life into some other mode of existence, pulled along by the
tight noose of their karmic actions. Birth as a human being occurs
based on one’s karmic actions, and thus one’s mental and physical
continua go through the stages of the oval shape, the oblong, the
hardened, the round, the lumpy, and the development of major and
minor body parts. Next follow the progressive stages of infancy,
[F.119.a] youth, and adulthood, always terminating in death.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是一人如是展轉,一切欲界、一切道中各各差別,皆以業風吹彼眾生,從少年等,次第而得。如是自業如是差別。如是比丘念於少年。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2942 “ ‘This is not the fate of just one person, but of
everyone in the realm of desire. Their bodies are formed due to the
relationships of their past karmic actions, and the karmic actions,
which accompany the body, create all the different stages of
development. This is the situation for all beings. This is what is
meant by a monk who is mindful of life stages.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復比丘第三念者,精勤修行必定當得。<span style="color: maroon;">念於何法?所謂生死</span>。若晝若夜恒常修行,一切眾生乃至終盡,有命皆死。三界眾生,一切無常生死之法,有為衰惱,恩愛別離。天中退已,墮於地獄。地獄中出,生於天上。若人中死,生於地獄、餓鬼、畜生及天人中。餓鬼中死,生於地獄、餓鬼、畜生、人、天之中。如是下上傍廂生死業風所吹,旋轉而行,自業成就,流轉在於生死海中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2943 “ ‘There is also a third kind of mindfulness that a monk
should observe, cultivate, and perfect. What is that? Mindfulness of
death, transmigration, and rebirth. On this he should meditate even
during the night. All sentient beings in the end will die. Those who
are alive will become the dead. All beings in the three realms are
subject to impermanence, arising, and ceasing. They are subject to
harm and, though gathered, they must eventually part. When they pass
away from the god realm, they transmigrate and take birth in the
hells. When they pass away and transmigrate from one hell realm, they
may be born in another. When they pass away and transmigrate from the
hells, they may be born as gods. When humans die, they take birth as
hell beings, starving spirits, animals, gods, or humans. When
starving spirits die, they take birth as hell beings, starving
spirits, animals, gods, or humans. In this way —below, in front,
and above —the winds of karmic action keep sentient beings churning
through the realms of cyclic existence. Thus they wander,
experiencing their individual shares of karmic action. They circle
throughout the great ocean of cyclic existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是比丘若晝若夜修生死念,如是修已,彼若念慢,常令人迷,樂於虛妄。以正念故,此慢或薄或皆盡滅。第一勝念,謂念生退,是故欲入涅槃城者,修行此念。何以故?以我慢故,心常虛妄,顛倒求常,在生死中流轉常行。愛羂縛故,於彼常處,則不可得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2944 “ ‘Whether morning or evening, day or night, the monk
practices single-pointedly the development of mindfulness of death,
transmigration, and rebirth. In this way, his excitement and intense
passion for being alive —all those misconceptions —will either
diminish or entirely disappear. [F.119.b] This mindfulness of death,
transmigration, and rebirth is supreme mindfulness. Therefore, those
wishing to enter the city of the transcendence of suffering should
practice such mindfulness and bear it in mind. If for some reason
these beings are not mindful, 425 it is pointless for them to pursue
the eternal stage. How could those who drift through cyclic
existence, tied by the shackles of craving, possibly attain the stage
of eternity?’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,世尊而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">得脫於愛畏,無有諸悕望,勇健離疑者,則能得常處。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.9.83</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2945 “At that point, he teaches these verses: “ ‘Liberated
from the terrors of existence And without attachment to anything,
Those who desire nothing Abide within suffering’s transcendence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若沒於有水,心常喜樂欲,彼人心虛妄,何能得常處?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2946 “ ‘Those who sink into the faults of existence With
fondness for austerities May wear out their minds, But could they
ever reach peace? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人虛妄心,境界中喜樂,彼人迷法道,則生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2947 “ ‘Those whose minds are in delusion And whose bodies are
busily engaged Lose the path of Dharma And take birth in hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">放逸妨亂心,不能真實見,放逸猶如火,是故應捨離。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.143-146</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2948 “ ‘With a mind disturbed by carelessness, One fails to see
reality. Carelessness is like a fire. Therefore, strive to give it up
entirely! </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">放逸故能失,一切善法藏,盡一切方便,不見八分道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2949 “ ‘Devastated by their carelessness, Beings are born in
the realms of karmic action. In this way, they fail to see any Of the
goodness of the eightfold path. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">十法皆失壞,樂於放逸毒,亦以放逸故,四禪盡皆失。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2950 “ ‘Those who carelessly indulge in objects Forsake the ten
practices. Always lost in carelessness,They fail completely in
meditation. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">放逸縛眾生,能縛而非色,常處則是樂,離放逸則得。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.146</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2951 “ ‘Carelessness is the greatest of chains, Binding all
beings. With respect to any stage of happiness, It is always said to
result from carefulness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人意不迷,常畏於生死,彼則脫惡道,得安隱寂靜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2952 “ ‘Those who become free from ignorance Due to the
teaching of the terrors of existence Are free from the horrors of the
lower realms, And thus, as is taught, they abide within highest
peace. [F.120.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是修行,念生退念。如是修行生死念已,則常不迷。彼觀世間一切有為生退法已,厭離生死,種種觀已,觀生死苦有無量種。此無量種世間眾生一切放逸,隨何等時捨離放逸,能一切時觀察無常、觀察盡滅,見盡滅已,觀察佛念。如是之人則能盡苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2953 “ ‘In this way the monk will cultivate mindfulness of
death, transmigration, and birth. By cultivating that he will feel
constant joy. Seeing death, transmigration, and birth with respect to
conditioned entities, he contemplates the many sufferings of cyclic
existence. Genuinely relinquishing the types of carelessness that
give rise to worldly existence, the monk constantly observes
impermanence and abides by it. That intelligent monk who observes
exhaustion and establishment is mindful and attentive and possesses
the power to break free from suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.</span></span><span face="cwTeX 明體" style="font-size: medium;">又復比丘<span style="color: maroon;">第四念者,所謂修行一切具足悉皆失壞,念彼具足一切失壞</span>。此念比丘不樂利養,不貪檀越往返來去,亦不樂見王、若大臣。若見王者,不生樂心,愛不能妨。又於晝夜不生分別。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2954 “ ‘A monk also practices a fourth type of mindfulness, for
he also brings to mind prosperity and decline. Mindful of prosperity
and decline, the monk will contemplate prosperity and decline, and he
will have no fondness for wealth or respect. He will not associate
with donors or benefactors out of desire. When he sees kings or royal
ministers, and when he sees their pleasures, he does not apprehend
any of that as delightful. He is not bound by craving. He does not
think of pleasures during the day, nor does he do so at night. Nor
does he appropriate for himself any other type of wealth that he
investigates. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於他具足若臥具等,心不分別,不生悕求以為己物。如是見已,不生嫉妬,心如是念:如是眾生決定死亡,一切具足必定失壞。如是如是具足增長,如是如是愛亦增長。又復如是具足失故,悕望更得,有無量種無量分別,心生苦惱。彼苦惱者不可譬喻。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2955 “ ‘He also regards others with an impartial attitude. He
accustoms his mind to the thought that ultimately all beings are
destined to decline, because all prosperity will end in decline. The
greater and more exquisite the prosperity, the more powerful craving
becomes. Then, as decline sets in, one will, at the future time of
loss, [F.120.b] meet with a great variety of mental suffering because
of one’s attachments. It is not easy to find an example to
illustrate such suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是比丘如是觀見具足失壞,既觀見已,則於後時不悕天王,況復人王、若轉輪王。何以故?見無量種失壞苦故。若王大臣或大長者、剎利大姓種種具足,更有大力能破壞之,種種具足一切皆失,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2956 “ ‘As the monk properly examines prosperity and decline,
he does not even wish for the pleasures of the king of the gods.
Therefore, how could he have any wish for the pleasures of human
kings or universal monarchs, since he sees them all as various types
of the suffering of decline? Any amount of achievements attained by
other powerful beings —whether kings, ministers, householders, or
nobility —will eventually decline, either all at once or
repeatedly.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">妻子奴婢、客等捨離。失財物故,得大衰惱;他強勝故,則為劣減。四出巷中處處而行,手足壞裂,脣乾衣破,飢渴羸瘦,身體枯燥,從城至城、從村至村、從山至山、從邊地處至邊地處,受如是等無量種苦;比丘如是既觀察已,復更思惟,墮於無量嶮岸惡處,於生死處生厭離心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
must all part from their sons, male servants, female servants, staff,
and laborers. As they fall into decline, they will become terrorized
by others. When that happens, they will be found at the roadside or
at intersections, with broken arms and legs, dripping with blood, in
tatters, starving and thirsting. Desperately, they must migrate from
city to city, town to town, mountain to mountain, valley to valley,
undergoing unbearable, endless pain. As the monk sees how this will
be their experience, and as he keeps that in mind, he becomes weary
of cyclic existence, the abyss of objects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是比丘復見人中種種具足一切失壞,如是見故,如是比知思惟天處,若此人中如是無量多種怖畏,不得自在,刀賊水火王種衰惱,財寶具足富樂失壞,何況復於離肉骨污天樂處生。有天花鬘在頭莊嚴,無量百千天眾圍繞,多有無量諸天女眾遊戲歌舞,喜笑受樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2957 “ ‘As the monk comes in this way to regard human
prosperity as decline, he will also reflect on the state of the gods.
He has noticed how humans suffer decline due to coming under the
control of others, [F.121.a] or due to fire, water, robbers, thieves,
or emissaries of the king. Their pains and terrors are numerous
beyond description. The gods, on the other hand, have bodies without
flesh, bones, and lymph, and they experience exquisite heavenly
pleasures. Draped with lotus garlands of divine substance, they are
surrounded by many thousands of other gods. In the midst of goddesses
with indescribable qualities, they enjoy the pleasures of excitement,
grace, and jest. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">在天園林蓮花水池、山峯則有七寶光明,聚集樂行五樂音聲,種種天歌,七寶間雜堂殿光明,常一切時,身無量種勝勝妙事,不可譬喻。天境界中受樂成就,迭互相愛,無有鬪諍,隨所須念一切皆得,五樂音聲心受快樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Their
divine parks, pools, and mountain summits are ablaze with brilliant
jewels, and the music of the five types of instruments resounds
continuously as they joyfully gallivant around. Within mansions made
of the seven precious substances, these resplendent beings constantly
indulge in a rich variety of indescribably delightful, pleasurable
objects. They never harm one another, nor do they get into fights or
disputes. Whatever the gods may wish for will manifest right then and
there, simply by thinking of it, and thus, to the continuous music of
the five types of instruments, their minds are constantly happy. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若如是樂具足失壞,則得苦惱。以業盡故,復墮地獄、餓鬼、畜生。臨欲墮時,如是生處次第無隔,已於久來無量種作,皆得苦惱,復生異處,種種苦惱。如是彼天若生地獄,彼地獄中大力熾火周匝燒身,甚為飢渴,不可譬喻受大苦惱。作地獄業,作業道已,見於自身墮活、黑繩、合、喚、大喚、熱、大熱等如是七種大地獄中,唯除阿鼻最大地獄。資生離別,生大苦惱,見苦惱事,彼苦惱事不可得說。如是比丘常一切時,晝夜修行,如是正念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2958 “ ‘Yet, even these gods face the pains of decline. Once
their karmic actions are exhausted, they again fall into the realms
of hell beings, starving spirits, and animals. They are all headed
for such lives. Their previous acts will cause them to die and
transmigrate into numerous, utterly different forms of life. When
born in the hells, the former god will be ablaze in ferocious flames.
Tormented by indescribably intense hunger and thirst, he will be born
into the hells of Reviving, Black Line, Crushing, Howling, [F.121.b]
Great Howling, Heat, or Intense Heat. In accordance with his previous
karmic actions, he may descend into any of the eight hells, except
Ultimate Torment. At that time, he will witness the great suffering
of loss, and thus suffering will suffuse his body and mind. This is
not even easy to talk about. Such is the mindfulness that the monk
will cultivate again and again, throughout day and night.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復比丘念彼如是財物具足資生失壞,修行此念,念天人中有如是事,自餘三道則無財物資生之具,何得有失?所謂地獄、餓鬼、畜生,人中少有相似樂受,非是自在。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2959 “ ‘The monk thus persists in his mindfulness of the
consequences of divine and human prosperity, seeing all of the three
realms as nothing but decline. Is there any satisfactory prosperity
to be found by hell beings, starving spirits, or animals? In the case
of gods and humans, it may be possible to speak of a bit of
happiness. Yet, like straying into a woven net, 426 all their
prosperity only sets them up for unavoidable decline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">於彼人處,則有五種具足失壞。何等為五?謂眼於色,若愛若樂,見則悕求,悕求味著,為樂攝取。如此顛倒不利益者,則不愛樂,見不淨色,彼於色中心則惡之,是故無樂。如是具足與彼失壞,同一根本。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2960 “ ‘There are five types of prosperity and decline that
pertain to humans. What are they? First, when humans see forms that
are delightful, agreeable, and attractive they look at them with
craving. They relish what they see, wish for it, and feel happy. On
the other hand, when they see something that is unhelpful,
disagreeable, or unattractive, they lose their fondness and instead
feel displeasure. This is how prosperity and decline apply to a
single faculty.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼比丘隨順繫念具足失壞,<span style="color: maroon;">何者具足?云何失壞?</span>謂耳聞聲,耳聞聲已,隨順彼聲,愛樂相應,心生歡喜,如是具足。又所聞聲有異因緣,所謂四大。於四大聲,心不愛樂,不生歡喜,與心相違,不利益心,是名失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2961 “ ‘Another way that a monk considers the relationship
between decline and prosperity is as follows. When one hears sounds
that are delightful, agreeable, appealing, attractive, or
enrapturing, such that the mind becomes captivated, then that is a
form of prosperity. However, when due to other circumstances the
sounds [F.122.a] become undesirable, unappealing, or repulsive, a
state of mental displeasure follows. Such unpleasantness and
discomfort are a form of decline. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼比丘聞好花香、和合末香、種種雜香,聞嗅香等種種諸香,順心受樂。彼香因緣,則生樂心,能令欲發。又彼比丘繫念思惟彼念香者,思惟彼人鼻嗅諸香。彼一一香有無量種,所謂爛臭與心違逆,聞糞屎等無量臭氣,心不喜樂。彼人如是,此物失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2962 “ ‘Likewise, the monk may experience the scents of a
bouquet of flowers, perfumed powders, or other such enjoyable
fragrances. At such times, his enjoyable feeling will be accompanied
by mental pleasure. Yet the monk will still adhere to his training in
maintaining a very stable mindfulness. On the other hand, when people
register various kinds of unpleasant stenches — rotten, revolting,
foul —those smells will be accompanied by mental unhappiness, and
that is therefore a type of decline. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又彼比丘專心繫念,復有異種,世間之中具足失壞。云何繫念?於人世間舌味愛樂,順心喜樂,食味易消,消已則適,得命色力、樂、辯才等,心生喜樂。若復餘味不可愛樂,違心不樂,食之難消,心則不適,於命色力、安樂、辯才資用則微,唯生苦惱。彼人如是,此物失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2963 “ ‘There are also other ways that such a monk may keep
mindful of prosperity and decline in the human world. For instance,
he will consider how those in the human world taste with their
tongues. When a taste is appealing and agreeable, it is satisfying,
and thus an enjoyable ripening takes place. When in this way many
kinds of empowering, colorful, and delightful tastes are registered,
there will be mental happiness. That is an instance of prosperity.</span></span></p><span style="font-size: medium;"></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span lang="en-US"></span>又彼比丘復念身觸可愛可樂,寒時得溫,熱時得涼,順心生樂。人世間中如是具足。若異因緣,復令身觸不愛不樂,心不生樂,熱時不涼,寒時不溫,違心受苦,不喜不樂,唯生苦惱。世間人中,如是五種具足失壞。比丘如是若晝若夜繫念修行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2964 “ ‘Likewise, in terms of registering sensations with his
body, the monk may, for example, consider the pleasant sensation of
warmth when one is feeling cold. At such a time, he will connect that
experience with mindfulness of decline. This also applies to being
cooled off when one is hot —those are forms of prosperity in the
human world. On the other hand,different causes and conditions will
give rise to an unpleasant bodily sensation [F.122.b] and thus the
enjoyment may cease due to different objects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之二十五</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之十一</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼比丘復念天中可愛境界,根和合生,分別風吹,數數增長,愛火所燒。諸世間人貪彼處樂,起如是心:天中甚樂。如是比丘繫念思惟:彼天失壞。比丘於彼可愛境界不生貪樂,離熱惱意。如是比丘第一善意,見六欲天皆悉失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2965 “ ‘Moreover, when there is contact between objects and the
faculties, there arises a stable form of thinking that proliferates
repeatedly in many directions, and thus, scorched by the fire of
craving, all mundane people remain attached. Mindful of their
decline, the monk will examine the inhabitants of the vastly
enjoyable divine realms who persist in their craving and attachment.
In this way, the monk whose mind is supremely virtuous sees all the
six classes of the gods in the desire realm as destitute.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼四天處有十二種失壞之事:一謂力劣;二謂常與阿修羅鬪,彼阿修羅忽然闇至入其軍中;三謂鬪時,為阿修羅打彼天身所著鎧鉀;四謂鬪時,撥其頭上所著兜鉾,令墮海中;五謂壞已,則生羞慚;六謂鬪時,見羅睺羅,則生驚怖;七謂退時,彼天女眾捨之而去,向餘天子;八謂食時,以自業故,見食劣者,則生羞慚;九謂軍眾量色形相莊嚴具等,自業相似,於他劣者則生羞慚;十謂彼天遊戲之時,於彼天中所生之鳥,見彼劣者亦生輕賤;十一、劣天向遊戲處步行而往;十二、劣天所受欲觸,自業相似,他莊嚴具則為勝妙,見他勝故則生慚恥。四天王處有如是等十二失壞,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2966 “ ‘The gods in the realm of the Four Great Kings
experience twelve kinds of decline. What are they? During the battles
between gods and asuras their capacity for running may slow down.
They may fall as the asuras strike. They may fall into the ocean.
They may lose their armor. They may separate from those they desire.
While they are with those they desire and lust after, they may lose
their head ornaments. They may faint at the sight of Rāhu. At the
time of their death and transmigration, they will be abandoned by
their goddesses of perfect size, shape, and adornments, who instead
will seek out the newly born gods with whom to engage in great antics
and endless play. In accordance with their actions, they may lose
when they play. When playing, they may be reproached even by beings
who have performed acts to be born as animals. When taking a seat
upon a lotus flower, or when simply touching one, the flower may
wither in accordance with their karmic actions. They may feel
embarrassed when they see the ornaments and special adornments of
gods who are more magnificent than they are. These twelve are forms
of decline experienced by the gods of the realm of the Four Great
Kings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是比丘善修心者,不貪天樂,以無垢意觀察彼天。既觀察已,心生厭離,毀呰天欲。若其有人悕求天故而行梵行,如是梵行非梵行因。如是等人為彼比丘之所輕賤。何以故?無自在故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2967 “ ‘When such a monk, who practices auspiciously and is
free from the stains of desire for the pleasures of the higher
realms, sees all this, he will revile and despise such enjoyments.
[F.123.a] The “pure conduct” of those who practice pure conduct
with a wish to attain the heavens is actually practiced in order to
achieve impure conduct. The monk will deride such people and consider
them disgusting. And why is that? Because they have no control of
themselves.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼比丘觀察三十三天失壞,彼見:三十三天之中八種失壞。何等為八?一者鉀劣,共阿修羅鬪戰之時,雨墮不淨。二者鬪時,見彼敵主勇阿修羅,其心退弱。三者食時,劣者羞慚。四者劣天不為天王帝釋所識。五者劣天色力形相一切下劣。六者劣天聲觸色味香等皆劣,不與他齊。七者劣天退天之時,天女捨離。八者劣天若昇遊戲殿堂之時,神通則劣,不能速進。此是八種三十三天失壞之事。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2968 “ ‘The monk will also examine the decline that is found
among the gods in the Heaven of the Thirty-Three. He then notices the
following eight aspects of decline. Such gods may lose their armor
during the battle between gods and the asuras. They may also fall off
Airāvaṇa. 427 At times, when engaged in impure conduct, they may
fail to see the points of entry. Even when they see the points of
entry, 428 they may lose their fortitude of mind. When enjoying meals
and games, their complexions, bodies, and power may decrease.
Śakramay know all their different sounds, textures, tastes, forms,
and scents to be substandard. At the time of their death and
transmigration, their ladies will go elsewhere. During festive
occasions, the speed of their traveling mansions may be slow. These
eight forms of decline can be found among the gods in the Heaven of
the Thirty-Three.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天中有六失壞。何等為六?一者食時劣者羞慚。二者劣天所有教勅天女不受。三者劣天少福業故,彼天女眾雖供養之,不如供養多福德者。四者劣天牟修樓陀夜摩天王說法之時,心不愛樂。此是彼中最大失壞。五者劣天本業少故,光明則變,若天前世行善業多,彼天則坐大青寶座,坐已復起。下劣業天在彼處坐,座變為銀。業種種故,如是失壞,六者量短。如是六種是夜摩天失壞之事。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2969 “ ‘The gods in the Heaven Free from Strife experience
decline in the following ways. If noticed by females, they may feel
embarrassed when they have their meals. Due to insufficient karmic
actions, other gods may not serve them and instead go to see a
different god whom they treat as a king. The greatest of all such
aspects of decline is the fear they may feel when Musulundha teaches
the Dharma. Also, due to inferior karmic actions, their luster may be
relatively dim. That is to say, other gods who enjoy positive karmic
actions may outshine them in the same way as the sun outshines the
planets, stars, and other celestial bodies in the world of humans.
[F.123.b] When they take a seat, the precious substances of their
seats may transform, whereas if gods who enjoy superior virtuous
actions sit there, the same seats will turn into silver because of
the higher quality of their karmic actions. Moreover, the fact that
their size can appear comparatively small is a symptom of decline.
These six factors of decline pertain to the gods in the Heaven Free
from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">兜率陀天有四失壞。何等為四?一者劣天兜率陀中聞法之時,心不喜樂,不樂鵝王說法之聲,是名失壞。兜率陀中,鵝王常在無漏樂地。彼鵝王者則是菩薩以隨意生,故作鵝王如意之色。鵝身七寶光明遍滿,不可喻色,身光周遍五千由旬,有種種色。兜率陀天光明不如鵝王悉勝,令彼諸天心生希有。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2970 “ ‘For the gods in the Heaven of Joy there are four forms
of decline. The gods in the Heaven of Joy hear the sacred Dharma from
the delightful call of a swan. The delightful swan, which is the king
of those who glide through the skies, can transform its body in any
way it likes. Ablaze with the colors of the seven precious
substances, its form is incomparable, spreading its light across five
thousand leagues within the Heaven of Joy as it makes an amazing call
that is heard by the gods every day. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼鵝王菩薩令彼得生希有心已,即為彼天說法偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">福德業既盡,命則速減損,勤精進攝法,兜率常應爾。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.51-56</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">This
bodhisattva swan, the king of those who glide through the skies, will
proclaim these verses: </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2971 “ ‘ “Merits will be exhausted And life passes quickly.
The lords of the Heaven of Joy Must endeavor to amass the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若捨離於法,放逸所壞天,不集福德業,後時則生悔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2972 “ ‘ “Those who give up the Dharma And are overcome by
infatuation Fail to gather merit And will therefore suffer later. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">乃至老未來,亦未有病死,皆應作福德,莫後時生悔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2973 “ ‘ “While still free from sickness, aging And the Lord
of Death, You must do what is meritorious, Or regrets will surely
follow. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若不攝福德,為放逸壞者,以放逸壞故,在地獄受苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2974 “ ‘ “Those who fail to gather merit And are ruined by
carelessness Are laughing while carelessly engaged In the causes of
suffering in hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">既得根具足,而非法行者,何用命與財,親舊兄弟等?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2975 “ ‘ “What is the point of being alive — What of
enjoyments, what of friends — If while your faculties are intact
You do not constantly delight in the Dharma? [F.124.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">常數作福德,心意攝受法,或復止惡業,或時近善人。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.56</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2976 “ ‘ “With every passing day You must amass the Dharma
well. Give up all unwholesomeness And make sure you encounter the
good.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以智慧利刀,割去惡枝葉,破壞過惡聚,斷除過相續。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2977 “ ‘ “With the sharp weapon of wakefulness, Stanch the
stream of infatuation, so hard to tame. Crush the mountain of flaws
And cut off the path of error. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">重智戒福德,心不悕望物,常近善男子,示真實道者。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.27.10</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2978 “ ‘ “Let knowledge, discipline, and austerities increase,
Give up pleasures and fun, And always follow a serene Teacher of the
path of truth.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若持戒生天,為欲所迷惑,不修福業者,常在有中行。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.57-60</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2979 “ ‘ “Due to discipline, one may be born as a god, But
out of ignorance about the achieved effect, One may nevertheless fail
to gather merit And bring an end to existence thereby. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若常樂於智,持戒寶莊嚴;若畏欲蛇者,則是天中天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2980 “ ‘ “Those who delight in the pursuit of wakefulness,
Who are adorned with the jewels of discipline, And who are fearful of
desirous passion Will be seen as gods by the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若常行法者,彼則天應禮;若顛倒行者,則入於惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2981 “ ‘ “Those who always delight in the Dharma Will be
worshiped by the gods. Those who take the opposite course Will fail
in all regards. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此岸彼岸遠,既得法橋已,若不速度者,於有不得脫。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.60</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2982 “ ‘ “Having discovered this depth of the Dharma, If you
do not cross the bridge To the great liberation that lies beyond, You
will never be free of existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">智慧火能燒,無量煩惱薪。何義煩惱縛,著彼愛境界?</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.14.37-42</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2983 “ ‘ “Unless all the wood of affliction Is burned in the
fire of wakefulness, People will remain trapped In the web of the
objects of affliction. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">厚重染欲垢,障礙於智眼,佛語如良藥,能除彼障礙。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2984 “ ‘ “The dense fog of the eye Is dispelled by the eye of
wisdom. From that arise liberation and the perfect buddhas, Whose
words are medicinal food. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">正法之大將,能破欲賊軍,口說善法語,汝應勤聽受。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2985 “ ‘ “The sacred Dharma is like an army general Who
conquers the armies of desire. As the presence of virtue resounds, It
should be carefully heeded. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">有四種顛倒,常能為誑惑;世間有八法,能令一切失。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2986 “ ‘ “The four errors Always deceive, And thus the eight
mundane concerns Destroy all beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">大力愛河中,百疑不可度,若上智筏者,度已到寂靜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2987 “ ‘ “The river of the unbearable web of existence 429 —
These hundreds of thoughts —is hard to cross. Yet, proceeding on
the bridge of understanding, The able have peacefully crossed it.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若天近於欲,欲能令心癡,常在於五處,未有解脫期。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.14.42</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2988 “ ‘ “With their minds thoroughly deluded by desire, The
gods who chase after pleasure Will never be free From existence in
the five realms. [F.124.b] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲難得易壞,如電何用為?欲生苦如刀,金波迦火毒。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.154-163</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2989 “ ‘ “Repeatedly destroying what was attained, These
causes of suffering are like kimpāka fruit, Poison, weapons, and
fire. What good are these flashes of pleasure? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是如是近,亦如是增長,欲者不可足,猶如火燒薪。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2990 “ ‘ “The more you follow them, The stronger they become.
As they make you insatiable, They are like a raging fire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">癡天悕欲樂,不知畏過燒,若離不善欲,後時得大樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2991 “ ‘ “Victorious gods who fear this terrible burning And
wish to be happy Should give up all unwholesome wishes. Thereby they
will attain all happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">癡者染欲已,為欲堅繫縛,欲如電不異,然後異處去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2992 “ ‘ “Ignorant beings who are attached And bound tightly
by chains — Such corrupted beings go on to different places.
Pleasures are like flashes of lightning. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若習近於欲,欲則上上勝,彼為欲火燒,燒已到燒處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2993 “ ‘ “Those with tenacious craving Just want more and
more. Burned by the fire of desire, They proceed from a fire into a
blaze. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若天近於欲,此心為大癡,不悕無體法,樂中之大樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2994 “ ‘ “Gods who are fond of pleasures Are extremely
deluded, Whereas those practicing to overcome them Will go from joy
to happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲者無涅槃,無樂無解脫,是故莫近欲,近欲甚為惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2995 “ ‘ “For the desirous there is no transcendence of
suffering, And without liberation, how could one be happy? Therefore,
do not pursue pleasures, But let pleasure and pain be equal. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若近欲境界,根則不知足;不知足無樂,寂靜不可得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2996 “ ‘ “Those who keep desiring objects Will never feel
that their senses are satisfied. How could there be happiness When
one’s insatiability always increases? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">應畏有為處,生死之大海,以大惡欲愛,常與眾生故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2997 “ ‘ “Therefore, this ocean of cyclic existence Is
distressing and terrifying. Give up the unbearable craving for that,
O you whose acts are unwholesome.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如此山峯上,種種可愛樹,依之而修禪,思惟欲生滅。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.163</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2998 “ ‘ “Among all the delightful trees That grow in these
mountains Is where you should spend your time, 430 Noticing how
pleasures arise and disappear.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">四種諦寂靜,智者善修行,怖畏生老死,脫到善彼岸。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.29.1-4</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2999 “ ‘ “The four truths of knowledge The wise see clearly.
They are freed from the terrors of the birth and aging of careless
beings, And they attain supreme peace.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">愚意不思惟,樂欲故有縛,欲樂既盡已,生老死必脫。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3000 “ ‘ “The deluded minds of the careless Are attached to
pleasures and bound by the enjoyments of existence. They are never
freed from the chains of desire, Nor are they free from the terrors
of birth and aging. [F.125.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若念此大苦,於有海不倦,癡故欲箭射,墮地獄惡處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3001 “ ‘ “Those who do not become weary of the ocean of
existence, Despite contemplating its vast sufferings, Are deluded by
the power of the poisonous arrows of pleasure And will attain the
painful states of hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">癡樂欲樂故,畢竟捨安樂,於惡不知畏,死時到如火。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.29.4</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3002 “ ‘ “Give up yearning for pleasures from beginning to
end. Why are childish beings excited about the pleasures of desire?
They do not realize the terrible horrors That await in the future due
to the flames of the Lord of Death. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">乃至死到時,能破壞一切,此能破壞故,破壞命種子。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3003 “ ‘ “The Lord of Death slays all living beings, Yet,
until he has slain the whole world, People still act as if everything
Was well, joyful, enjoyable, and painless. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">皆利益安隱,丈夫應精勤,得樂離憂悲,恒常作善業。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若除於欲藏,離熱得清涼,如是智不癡,則不悕望欲。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3004 “ ‘ “Those who let all go to waste and create suffering
Will be born in all the realms of desire. There, obscured in numerous
ways, They continue attempting to satisfy their desires.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是鵝王調伏天故,說如是偈。若天放逸,行放逸者,雖聞不念,心不思惟。若天樂聞彼鵝所說調伏偈句,向無漏地速疾而行,欲聞正法。聞正法已,生敬重心。如是天眾得聞正法,心敬重已,速速疾走復向行堂。彼行堂中所有諸天,以聞正法,心敬重故,光明增長百倍千倍,餘放逸天光明則劣。如是天中,得現世果。樂天欲者,彼天少色,形服莊嚴一切皆劣。此如是等,兜率陀天最初失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3005 “ ‘In this way, the swan that is the king of those who
glide through the skies will fly ahead as it imparts instruction.
Those among the gods who are careless will appreciate this teacher of
the Dharma yet not pay heed. On the other hand, those among the gods
who cherish listening to the Dharma will chant the swan’s verses of
instruction. With great interest in listening to the sacred Dharma,
they will soon proceed to a place called Thorough Joy upon Hearing.
As the gods with an interest in listening to the sacred Dharma hasten
forth, their mansions are lit up with the light of hundreds of
thousands of virtues on their path. On the other hand, those gods who
are careless will notice that their own splendor dims and is subdued.
Even their powers become subdued. Such are the karmic effects that
they experience in that very life. [F.125.b] Those gods who are
obsessed with pleasures will also have inferior complexions, bodies,
attire, and ornaments. This is the first aspect of decline that
pertains to the gods in the Heaven of Joy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又兜率天第二失壞。眾集聽法,無量百千億數眾會,五百菩薩所住地處,兜率天王名曰寂靜,為眾說法,所謂無明因緣行等。彼諸天眾聽正法時,一心專意,諦聽諦聞。如是聞故,威德莊嚴皆悉勝上有百千倍,轉更增長。若天動心,心則如電,亦如大風吹大海水,種種波動。以愛因緣,如是動心,愛樂境界,彼天威德、形服莊嚴如本不異,不更增長,見他勝故內心慚恥,此則名為兜率陀天第二失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3006 “ ‘The second aspect of decline of the gods in the Heaven
of Joy is as follows. Among the festive congregations that have
assembled to hear the sacred Dharma, the ruler of the Heaven of Joy
addresses billions of gods in an assembly that is adorned by five
hundred bodhisattvas. In a peaceful manner, he teaches the sacred
Dharma, saying, “The condition of ignorance gives rise to
formation. . . .” Those gods who hear the sacred Dharma, pay
proper attention, and listen with inspiration will see their
splendor, costumes, ornaments, and bodies become enriched a hundred
thousand times. On the other hand, those gods whose minds are fickle
like lightning and spin like water wheels will be pulled along by
their craving for objects, and thus their splendor, attire,
ornaments, and bodies will be overshadowed. That is the second aspect
of their decline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又兜率天第三失壞。若天聞法,心生敬重,如說而知,如法相知。如是知已,心念正住。彼天威德、形服莊嚴皆悉勝上有百千倍,轉更增長。若彼諸天不念法者,彼天威德、形服莊嚴則不增長,此則名為兜率陀天第三失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3007 “ ‘The playful gods may also encounter a third type of
decline. In this regard, those among them who are inclined to listen
with respect will correctly realize the characteristics of the
Dharma. Those who then remain attentive will see their own light
expand, filling the environment and outshining that of others. The
rest of the gods, however, will not experience such an increase in
their light. When they think of the characteristics of the Dharma,
they will not see their garments, ornaments, and bodies increase.
That is the third aspect of decline that these gods encounter.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又兜率天第四失壞。若彼諸天聞正法時,心生敬重,專心憶念,如法攝取,專心受持,如是修行。久思惟已,然後修行。彼天如是敬法重法,勝因緣故、聞法力故,威德光明、形服莊嚴轉更勝上有百千倍,轉勝增長。若天聞已,不能修行。彼天見他威德光明、形服莊嚴勝增長己,自見己身威德光明、形服莊嚴則不增長。彼天見他威德光明、形服莊嚴轉勝增長則生慚恥,此則名為兜率陀天第四失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3008 “ ‘The fourth aspect of decline is as follows. [F.126.a]
Those gods who at that time listen to the sacred Dharma with proper
respect, turning their ears toward the teaching and paying
one-pointed attention with a keen wish to comprehend the
characteristics of phenomena, will thereby be able to retain the
teachings. They will keep the Dharma in mind and apply it in the
right manner. Retaining the teachings in their minds for a long time,
they will accomplish the teachings. Those who develop proper respect
for the Dharma will, by the power of listening to the Dharma,
experience that all their splendor, garments, and ornaments increase
a hundredfold. When the gods whose interest is inferior see how the
glory of the others increases, they become embarrassed. That is the
fourth aspect of decline that is known to the gods in the Heaven of
Joy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼比丘如是觀察兜率陀天四種失壞,見失壞已,觀化樂天,復見失壞。彼見:如是天勝妙樂猶故而有四種失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3009 “ ‘When the monk has noticed the four aspects of decline
that may be experienced by the gods in the Heaven of Joy, he will
next consider the decline that is found among the gods in the Heaven
of Delighting in Emanations. He will see that despite their
happiness, the gods in Delighting in Emanation nevertheless also
encounter four aspects of decline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何等為四?所謂一者善業盡故,脚則有影,普餘身分皆有光明,脚上則無。是故彼天脚則有影,自餘諸天所有光明,如山圍遶,彼少光明劣天見已,則避而去。光明勝者見之則笑,作如是言:此天鄙劣,善業盡故。彼脚影天聞已羞慚,心生愁惱,如是心言:我業盡故,今則如是。一切具足終必失壞。如人世間以有日故,終必有夜,如是此中一切具足終必失壞。若人有命終必有死,如是具足終必失壞。如是世間無有具足而不失壞。此失壞者,是化樂天最初失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3010 “ ‘When their positive karmic actions are exhausted, a
shadow begins to fall on the feet of those gods. While the rest of
their bodies remain luminous, the luminosity of their feet
deteriorates as a shadow falls on them. All the other gods who bear
garlands of light will notice the shadows and, upon seeing such
inferior gods, will then shun them, laugh at them, and scorn them.
This is what occurs when the paths of positive action are exhausted.
[F.126.b] When their positive actions are exhausted those gods whose
feet are scorned by the others feel extremely shamed by the words of
the others. This is what happens to those whose positive karmic
actions are exhausted. All prosperity ends in decline. For example,
in the human realm, day is certain to be followed by night.
Prosperity similarly always ends in decline. Also, all those who are
alive will die. All prosperity similarly ends in decline. There is
never an instance of prosperity that does not end in decline. This,
then, is the first aspect of their decline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又化樂天第二失壞。如閻浮提人中所有劫貝等綿,甚為柔軟,足踏則下,舉則還起。化樂天中地處柔軟亦復如是。若天受報善業盡時,地不柔軟,脚踏不下,舉脚不起,餘天見之,知其業盡。有天見之,語餘天言:彼天業盡,退時將到。此化樂天第二失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3011 “ ‘There is also a second aspect of decline for the gods
in the Heaven of Delighting in Emanations. When, in the realm of
humans, one steps on a cotton mattress or cushion, it gives way when
the foot is placed on it and springs back up when the foot is lifted.
Likewise, when the divine inhabitants of the Heaven of Delighting in
Emanations place their feet on the ground it gives way and springs
back up when they lift them again. However, this does not happen to
those gods whose positive karmic actions are nearing exhaustion.
Instead, when they put a foot on the ground it sinks in, but the
ground does not spring up again after the step. Therefore, when such
gods walk around, the others will notice them and say to each other,
“The positive actions of that god are certainly at the point of
exhaustion.” Others may remark, “His positive actions are
completely exhausted, and he is about to fall.” That is the second
feature of decline that pertains to the gods in Delighting in
Emanations. [F.127.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又化樂天第三失壞。彼化樂天遊戲之時,若至樹下遊戲受樂,樹則雨花在彼天上。此花遍在遊戲處地,若天善業欲盡之時,樹花不墮,不散地處。餘天見其樹花不墮、不散地處,則便說言:此天業盡,退時將至。彼天聞已,羞慚愁惱,如是心言:我今欲退,如是失壞。此化樂天第三失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3012 “ ‘Decline also occurs in other ways. The gods in
Delighting in Emanations may go to play by a tree or in a park or
forest. When they do so, a rain of flowers will fall. Nevertheless,
no rain of flowers will fall on the gods whose positive karmic
actions are exhausted. As the gods play, flowers will not fall on
those whose positive karmic actions are exhausted. When the other
gods notice that they are missing the shower of flowers, they will
say to each other, “Alas, the positive karmic actions of those gods
are at the point of exhaustion and they are about to fall.” Hearing
this will make the gods who lack positive karmic actions feel acute
embarrassment. Such situations constitute the third aspect of decline
that is experienced by the gods in Delighting in Emanations. It is a
nondeceptive fact that all prosperity ends in decline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又化樂天第四失壞。彼化樂天必定失壞,天中具足必定失壞。彼化樂天何者第四具足失壞?謂一一天住寶地處,如是寶地清淨無垢,如鏡不異,一天之身無量處現,見種種影、種種形服、種種莊嚴。如人界中日輪是一,於無量處蓮花水池,無量百千種種處現,如是天身無量百千寶地之中處處皆現,如身而見。若其有天善業盡者,彼天之身一寶地中影現而已,非處處現。如是失壞如是見已,餘智慧天既如是見,即便說言:如是天者,善業盡故,將欲退壞。此化樂天第四失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3013 “ ‘What other aspects of decline are experienced by the
gods in Delighting in Emanations? When the gods in that realm move
upon the jewel ground, the nature of the gems makes the ground appear
stainless. The mirror-like walls show their reflections so that they
can see their bodies, apparel, and ornaments. Similarly, in the world
of humans, the disk of the sun may be reflected in a hundred thousand
lakes, ponds, and lotus groves. In the same way, the gods see their
bodies reflected perfectly in a hundred thousand ways upon the jewel
ground. [F.127.b] However, the bodies of those gods whose positive
karmic actions are exhausted produce only a single reflection upon
the precious ground, and not more than that. When those gods who have
a bright intellect see this type of decline, they will say, “Those
gods are bound for the exhaustion of positive action. They are about
to meet with decline.” That is the fourth aspect of decline
pertaining to the gods in Delighting in Emanations.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">世間樂具足,不覺知失壞,具足必有失,如日出有夜。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.8.77-81</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3014“ ‘At this point that blessed one spoke these verses: “
‘Those who have prosperity in the world Do not comprehend decline.
But just as the day always comes to an end, So prosperity will end in
decline. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是具足樂,如是必失壞,於欲不知足,是故愛少時。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3015 “ ‘The greater the prosperity, the greater will be The
decline of those who perform negative actions. Insatiable when it
comes to acts of passion, They will be scorched by their insatiable
character. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若心愛具足,或悕望常樂,彼若捨離愛,如是常得樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3016 “ ‘Those who constantly wish for prosperity And always
pursue pleasure Will be devastated by their craving, And will
therefore promptly descend. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天欲樂未足,以入地獄中,一切皆由愛,是如來所說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3017 “ ‘Gods who are insatiable in their pursuit of pleasure
Will fall into the hells And be surrounded by fire. This is what the
thus-gone ones have taught. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人入地獄,百到若千到,亦以愛網誑,故得如是惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3018 “ ‘People who proceed to hell May do so hundreds of times.
Such are the deeds of prolific evildoers, As the wise should
understand. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼化樂天有如是等四種破壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3019 “ ‘That was the fourth aspect of decline as experienced by
the gods in Delighting in Emanations.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼比丘復觀他化自在天中四種失壞。若彼諸天善業將盡,臨欲退時則有失壞。彼處天中多有種種妙鬘莊嚴,天花不蔫,處處覆地,第一善香不可譬喻。彼鬘莊嚴有種種色勝妙光明,若寶光明於十六分不及其一。彼鬘多有七寶翅蜂,常一切時出天歌聲。如是他化自在天中,天業若盡,欲失壞時,彼寶翅蜂出不美聲,捨如是天種種花香,到餘處去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3020 “ ‘The gods in the Heaven of Making Use of Others’
Emanations likewise experience four kinds of decline. When their
positive actions are exhausted, this becomes apparent at the time of
their death and transmigration, as the garlands that usually drape
them begin to transform. The gods are adorned with garlands of bright
flowers made of divine substances that never wither. [F.128.a] It is
not easy to give a comparison for the kinds of fragrance that those
flower garlands produce, and their bright colors shine so brightly
that the sun cannot even match a sixteenth of their brilliance. Birds
adorned with the seven precious substances as well as buzzing bees
constantly swarm around these heavenly flower garlands, yet when the
time of a god’s decline arrives, the bees will leave his
delightfully fragrant garland and fly elsewhere, making agitated
sounds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">餘智慧天以知彼天臨欲退故,向之說言:汝於今者,以放逸故,退時欲到而不覺知。彼業盡天如是聞已,復見彼蜂捨至餘處。彼天自知有如是心:我福業盡。如是天子心生愁苦,不可譬喻,以見自樂將欲盡故,如是心熱,與地獄火等無有異,唯除地獄更無此火。此是他化自在天中最初失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
other gods of bright intellect see such decline, they will approach
and conclude that obstacles have now occurred for that god whose
merit has become exhausted. This is the first aspect of decline
experienced by these feckless gods who act carelessly. The gods whose
merit has become exhausted clearly become aware of this when they
hear the bees leaving them and flying elsewhere. As they now ponder
the indescribable pleasures of their realm, they will be struck by
great agony. The particular mental torture they experience at that
point is similar to the fires of hell. That is the first symptom of
decline for the gods in the Heaven of Making Use of Others’
Emanations. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復他化自在天中第二失壞。彼天之身第一滑觸,周匝光明,形人中日,如螢火虫。彼天之身所著瓔珞,及餘種種莊嚴具等,所有光明,寶壁山峯皆在中現,如於鏡中現見不異。若彼天子欲到退時,彼天身上所著瓔珞莊嚴具等,山峯若壁於中不現。餘黠慧天如是見已,語彼欲退業盡天言:汝放逸行,退時欲到。汝身所著瓔珞莊嚴無有光明,寶壁山峯於中不現。彼黠慧天曾見餘天臨欲退時,有如是相。此是他化自在天中第二失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3021 “ ‘The second symptom occurs soon thereafter, as the time
of their death is approaching. The rays of supremely soft, white
light that radiate from these gods render the sun similar to a
firefly. Their bodies usually appear gigantic, and reflections of
them appear, as if in a mirror, upon the bright mountain peaks and on
the surfaces of the walls. [F.128.b] Yet, when the decline of death
and transmigration is about to occur, the bodies of the gods will no
longer be reflected on the crystal surfaces. When other gods who
possess sharp insight see that, they will announce to the former,
“Alas, this is the kind of obstacle that confronts careless and
thoughtless gods. At some point, their bodies can no longer be
reflected on crystal or any other form. This is the exact same omen
of a god’s death and transmigration that we have seen before.”
That is the second cause of decline experienced by the gods in Making
Use of Others’ Emanations.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復他化自在天中第三失壞。所謂彼天退時,將到彼處。諸天業未盡者乘種種寶妙光明殿,三處能行,所謂虛空、陸地、水中。行則速疾,無所障礙,不搖不動。若天業盡,將欲退時,彼殿搖動,行則不速。自餘諸天見其殿動而語之言:汝於今者退時欲到,我先曾見餘天退時,有如是相。彼業盡天如是聞已,與天境界將欲離別,愁火燒心,如地獄火所燒不異。此是他化自在天中第三失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3022 “ ‘The third factor associated with death and
transmigration among the gods in Making Use of Others’ Emanations
is the following. Gods whose fortunes have not yet been exhausted
have mansions made of many different blazing jewels within which they
can travel anywhere in the three worlds. They travel through space
just as they can journey on the ground. The goddesses can likewise
journey, with undiminished strength. Nevertheless, when the merit of
these otherwise imperishable gods is exhausted, they will no longer
be able to ride their chariots, and they will sink into the water.
They also can no longer go anywhere they please. When the other gods
see their mansions, they will say, “This portends an approaching
obstacle. Such decline is precisely what has accompanied the demise
of other gods at the time of their death and transmigration.” When
the gods whose merits are exhausted hear such words, they are seared
by the mental torment of having to give up all their divine
substances —it burns their bodies just as much as the fires in the
hells. That is the third cause of decline for the gods in Making Use
of Others’ Emanations. [F.129.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復他化自在天中第四失壞。若彼諸天善業未盡,五樂音聲、莊嚴具聲皆悉美妙,所有歌聲美妙可愛,聞已心喜。若其有天善業盡者,彼天五樂音聲不妙,歌聲亦爾,如瘂不異。彼天聞已,心不生喜,以自業故,莊嚴具中聲出說言:汝於今者善業盡滅,以汝放逸,放逸行故。汝於今者,將欲到於異世間去,以業縛故。彼天如是以自業故,聞莊嚴聲,其心極愁,作如是言:我於今者境界之樂福德業盡。彼種種寶所莊嚴幘,即時墮落,如是見已,生大苦惱。此是他化自在天中第四失壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3023 “ ‘Such gods also experience another kind of decline. The
gods whose former practice of positive actions is now becoming
exhausted wear enchanting ornaments on their heads and four limbs.
These ornaments normally produce melodious tunes and other delightful
sounds that thoroughly uplift the mind. However, these sounds may
change, as they are all produced by karmic actions. As the gods’
positive karmic actions are becoming exhausted, these insatiable
corporeal beings chained by karmic actions must proceed to the next
life. At that time, the sounds produced by the ornaments become
highly unpleasant. Crushed by the objects, these gods now see their
various ornaments and crowns fall to the ground due to the exhaustion
of their karmic actions, and that sight causes them extreme distress.
This, then, constitutes the fourth symptom of decline that is
experienced by the gods in Making Use of Others’ Emanations.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於三界中更無有處、有物是常,一切無常。如是六天是失壞處,彼如是天善業盡故,必定當退此失壞天。悕望此天持戒生者,善業盡時,必定當爾。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3024 “ ‘There is no conditioned entity that is not subject to
destruction, and there is no level within the three realms that is
not subject to exhaustion. Hence, all six classes of gods encounter
decline and downfall once their positive actions are exhausted. The
declining gods are tormented in their heavenly realms, and as their
practice of discipline is definitively exhausted, they are cast out
and fall.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是第五山樹具足地處諸天,牟修樓陀夜摩天王——迦迦村陀世尊塔中所有經字示彼天眾,如是說言:汝等天眾捨離放逸,勿放逸行。放逸味苦,地獄中受,一切欲味悉皆如是。彼諸天眾聞第三佛所說經已,若天放逸,樂放逸者,放逸則減。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3025 “In this way, with the help of the colorful inscriptions
that adorn the reliquary stūpa of the blessed Krakucchanda,
Musulundha, ruler of the gods in the Heaven Free from Strife, teaches
this to the gods of Moving in Gatherings: [F.129.b] ‘Pleasures
ripen as the fire of hell; their ripening is torturous. Quick, quick,
give up your carelessness!’ With this, the gods tormented by
carelessness hear the third discourse of the thus-gone ones, and
their carelessness is perfectly pacified.” </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於六經中迦迦村陀如來所說第三經竟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-3026 Within the discourse of thirty-six thousand, 431 this
completes the third discourse, the discourse of Krakucchanda.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> </span></span>
</p><span style="font-size: medium;">
</span><p><span style="font-size: medium;"><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></span></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-89767755924253987072022-02-08T11:50:00.000+08:002022-02-16T21:16:15.505+08:00迦迦村陀佛的教導-比丘尼<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之二十四</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之十</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此優婆塞及優婆夷眷屬已說。<span style="color: maroon;">云何比丘及比丘尼二種眷屬?彼有幾種?有何功德?有何等行?云何持戒?幾種持戒?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2893 “ ‘Once the categories of male and female lay
practitioners have been explained, one may wonder, “Who make up the
retinue of a spiritual practitioner? How many types are there? What
are their qualities? What are they based on? What are their vows? How
many ways are there to give rise to the vows of spiritual
practitioners?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是沙門——世尊弟子——或是比丘或比丘尼,求涅槃行,勤行精進若晝若夜,能令魔眾眷屬怖畏。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2894 “ ‘The blessed ones’ nuns and monks practice for the
sake of the transcendence of suffering, they train in concentration
throughout the day and night, and they muster diligence such that
they strike fear in the retinues of the māras.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="color: maroon; font-size: medium;"><span style="font-family: cwTeX 明體;">幾比丘尼,黠慧正行,如法律行,心無所畏,向涅槃城求於實諦。求實諦故,持戒不越,如是則能入涅槃城。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · · The Nuns · · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2895 “ ‘Among the nuns, what are their characteristic features?
They are learned, bright, and gentle. They are fearless, journey to
the city of the transcendence of suffering, and inquire into the
nature of reality. Endowed with discipline, they investigate things
in such a way that they are able to enter the city of the
transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">修何等行,功德相應?</span>一切女人愛欲、近欲,二是功德:一切善者,最初如是真實觀察男身自身,見彼男身,或與身等或大於身,如是見已,生於兄弟父母等想。如是修心:此婦女人欲樂為本,若相近者,意常悕望。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2896 “ ‘What are the qualities of such women? They have no
regard for wealth, no matter how extravagant. Likewise, from the very
beginning they investigate the nature of reality. Regarding the
bodies of men and themselves, when they see a well-built man, or man
of outstanding physique, they train in regarding him as their brother
or son. These are the three roots of virtuous training, and such a
state of mind causes them to cut through all bonds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若晝若夜、若坐若臥、若睡若寤,若餘所作,若少若老若是中年、若住平處若住惡處、若苦若樂、若病無病、若護不護、若禁不禁、若大姓生若小姓生、若媚若醜、若道邊住若家中住、若聚落中或於空處、若或莊嚴若不莊嚴、若繫在獄若不在獄、若夫愛樂若不愛樂、若近尊長在尊長前、若近卑賤、若近年少若近老年,一切婦女於一切時、於一切處,欲常縛心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2897 “ ‘Whether it is day or night, whether they are asleep or
awake, infantile beings are attached to other pursuits. Whether young
or old; whether balanced, upset, or happy; whether healthy or sick;
whether industrious or lazy; whether living with a guardian, their
family, [F.108.b] or unguarded and away from their family; whether
beautiful or ugly; whether on the road or at home; whether surrounded
by a mass of people or home alone; whether beautifully attired or
with poor attire; whether roaming freely or imprisoned; whether
sustained by their master or by their children; whether in the
presence of teachers or inferior individuals; whether in fine health
or tormented by disease —whatever the case may be, women are
always, in every way, in all regards, and in every context bound by
desire, and they act on that basis.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲在心中,譬如火熱,如地之堅,如風輕動,如水濕潤。如四大中所有自相皆不顛倒,於一切時皆不自離。女欲如是常隨繫縛,不曾暫離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2898 “ ‘For example, the sun shines and fire burns, earth is
solid, wind is light and moving, water is wet and liquid —this is
how the characteristics of the four great elements have been
conclusively determined. Similarly, women are always —at all times
and in all circumstances —filled with desire and they pursue their
desires.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是女人復有二垢,所謂妬、嫉。如是二垢,復有餘垢共生不離,所謂諛諂。彼復有垢隨逐不離,所謂欺誑。彼復有垢隨逐不離,所謂憍慢。彼復有垢隨逐不離,謂衰惱處。衰惱處者,近於富男而共行欲。彼復有垢隨逐不離,所謂躁擾,心常不住。彼復有垢隨逐不離,所謂誣枉親舊知識、兄弟眷屬。彼復有垢隨逐不離,所謂能於大會之中損壞威儀。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">This
gives rise to two further stains, namely envy and stinginess. And
these give rise to another stain, that of trickery. From that follows
another stain, which is fraudulence. From that follows the stain of
not becoming free from existence. From that follow the stains of
hankering after good looks and disregarding those who do not have
relations with them. From that follows the stain of being frivolous.
[F.109.a] From that follows the stain of quarreling with their family
and kin. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼復有垢隨逐不離,所謂兩舌。彼復有垢隨逐不離,所謂私語。彼復有垢隨逐不離,所謂貪食。彼復有垢隨逐不離,所謂能行不應行欲。彼復有垢隨逐不離,所謂叵信。彼復有垢隨逐不離,所謂能說他之婦女壞威儀事。彼復有垢隨逐不離,所謂愛鬪。彼復有垢隨逐不離,所謂辱人。彼復有垢隨逐不離,所謂壞亂,能令村柵聚落壞亂。彼復有垢隨逐不離,所謂近此婦女因緣,墮於地獄。如是婦女,如屎如毒亦如利刀,如墮嶮岸、大火曠野、惡毒蛇等一切相似。婦女之心悉皆如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">From
that follows the stain of delighting in creating divisions. From that
follows the stain of backbiting. 414 From that follows the stain of
trespassing where they should not go. From that follows the stain of
failing to have trust. From that follows the stain of teaching other
women to behave divisively. From that follows the stain of not being
able to appreciate anything. From that follows the stain of gluttony.
415 From that follows the stain of destroying the realm. From that
follows the stain of going from darkness to more darkness, heading
straight down to the hells. In this way, women are like bonds,
poison, weapons, an abyss, fire, a ravine, snakes, and the like. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是等心婦女之人,既見三寶,讚歎稱說,聽聞佛語,婦女之心則可柔軟。彼復更有希有之法,如是對治如是堅</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">革</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">卬</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">垢惡之心。對治二種,謂自生心或為他教,以信出家。自生心者,善熏心故;為他教者,近善知識。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2899 “ ‘However, seeing or hearing about the Three Jewels or
hearing the Dharma of the buddhas may soften their minds and serve as
a wondrous remedy against all that was just mentioned. Women who
become purified in this way can then skillfully train in a gradual
manner and thereby purify themselves, as well as others. As they go
forth with faith, they connect with what is wholesome and train in
virtue, whether on their own or by following a spiritual teacher.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼如所說,諸過闇聚,從無始來依止心者,能令散失。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Just
at the rising sun dispels the darkness in mountain caves and ravines,
they conquer the darkness of all these numerous flaws that have
followed their minds since time without beginning. [F.109.b]
Likewise, as they engage in conversations on the sun of the Dharma,
they crush a mountain of flaws. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼初如是出家悕望比丘尼者,近善知識。何以故?此如所說諸垢對治,知說為說,令其善住,善能為解苦惱結縛,令得解脫,安隱樂住。善知識者,安慰示導,無始來闇能令失滅,示其善道,拔無始來惡欲等刺,於愛惡處則能救免,示常不生不死不老安隱之處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2900 “ ‘Therefore, those who desire to go forth in such ways
and those who are already nuns should first of all avoid following
anyone but holy people. This is because spiritual teachers are the
cause of the aforementioned genuine remedies. They establish others
on the true path. Liberating from all suffering, they establish one
in happiness. They explain the excellent path. They conquer the
darkness that has otherwise existed since time without beginning.
They give instructions for the path of virtue. They free others
permanently from the sharp pains of desire and the like. They are
profoundly saddened by those who wander through the ravines of
existence. They explain well the happy state of the city that is
permanently free from aging and death.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼如是垢對治之處,我今說之,如次第說,如隨逐垢如彼對治,令得寂靜,一切如是。婦女妬嫉多於男子,如是彼此逆順對治出離生死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Therefore,
I shall now deliver the kinds of statements that will reverse those
stains. Those stains, which appear in the progression that was just
outlined, will then be overcome and destroyed in that order. All of
these faults are primarily related to women and not men; envy and
stinginess are generally related to women. It is by going through the
progression and reversal of those faults that their remedies are
applied, and one is thus delivered from cyclic existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">女欲多故,不淨對治,如身實見。身是病藏、不善之聚,一切不淨糞屎等處。彼於此身,或自或他,如其自相,如是觀察觀其本藏。<span style="color: maroon;">此身本從何處出生?</span>彼見精血不淨和合集聚如汁,二家惡汁合為一身。如是身者,不淨種子而生此身。又復彼女如是觀身,此身若從不淨種子而得生者,如此身中無少淨法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2901 “ ‘The bodies of such desirous females can be properly
regarded with the remedying recognition of repulsiveness, so that one
perceives the body as a basis for disease and a heap of filth.
[F.110.a] Regardless of whether the aggregates thus explained
constitute one’s own body or the body of another, one examines the
body’s defining characteristics by asking, “Where does the body
come from?” Inquiring in this way, one will see that the body
emerges as the product and transformation of an impure conglomeration
of semen and blood. In this way one analyzes the body, thinking of it
in terms of its unpleasant and unclean form. One should ask oneself,
“Given that the living body is so filthy, could our bodies possibly
contain anything clean at all?”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">彼比丘尼<span style="color: maroon;">復更諦求觀身九種惡瘡不淨從身流出</span>。如婦女身,男身亦爾,婦女、男子九種瘡流。婦女之身三種大過。何等為三?所謂婦女尿門寬大,兩乳汁流,是名三種。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2902 “ ‘When thus pursuing and exploring the way things are,
one may notice that filth oozes from nine wounds on the body. Both
women and men have those wounds. What are those nine wounds? In fact,
women have more than nine as they include the two breasts in addition
to the anus, the urinal tract, and the nostrils from which flows
mucus.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">又<span style="color: maroon;">復男女平等瘡流</span>,鼻兩孔中竝皆流涕,兩目出淚,兩耳孔中或有垢出、或有血出或有膿出,口中氣臭或噉故臭,唾沫流出,於下分中,若屎若尿、血等不淨。如是如實觀察此身諸不淨已,如是憶念:此身聚中無有淨物,微塵許流,一切皆是不淨之物。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Tears
are secreted from the eyes. Dirt is produced in the ears, and blood
and pus emerge from the mouth. There are also hundreds of impure
substances that ooze from the body, such as foul-smelling gas, gall,
phlegm, blood, and excrement. That becomes clear to the one who
examines the body in accordance with reality. Since our bodies do not
contain the slightest bit or trace of anything clean, how could
anyone perceive it as something pleasant? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">4.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">如此身者,何物住中?何者依止?</span>若有淨物來近此身,身猶不淨。身不淨故,如是淨物亦同不淨。隨何等物,本清淨者若來觸身,則為不淨。所謂彼物本清淨者,若食第一清淨之食,彼食入身則成糞屎。此身如是飲清淨物,入身成尿。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2903 “ ‘Moreover, when things that are otherwise clean come
into contact with this body, its filthy character will rub off on
them. As one examines these matters, one will see how contact with
the body makes clean things as filthy as the body itself. For
example, when food and drink is consumed, they first disappear, only
to emerge in the form of excrement as a result of their relationship
with the body. [F.110.b] All the food that one eats is turned into
filth.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5.</span></span><span style="font-family: cwTeX 明體; font-size: medium;">外物觸身,由此身故,一切淨物皆為不淨。所謂淨者,一切香衣,若令身著汗出則臭。又復如花,本一切香,與身相著萎蔫氣臭。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2904 “ ‘Contact with the outer surface of the body also has a
soiling effect on things that are otherwise clean. For example, when
something that is perfumed is placed on the body, the body’s sweat
will make it stink. Likewise, contact with the body will cause
fragrant flowers to decay and lose their fragrance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">彼比丘尼又觀察身,如此身者何處而住?於何處行?彼如是處為淨不淨?</span>如是觀已,如實見知。一切所有清淨之處,隨何等處,如此之身若死若活,若在彼處,彼如是處則有虫垢髮毛骨等,能令彼處悉皆大臭。以如是身在彼處故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2905 “ ‘When a nun examines the body properly in this way, she
will seek to determine whether the bodily function of motherhood is
pure or impure. When a nun thus investigates, she will come to see
that the bodies of all mothers in her family are also exceedingly
unclean. Likewise, in her analysis of the body, the nun may examine
whether the place or locality where the body is situated should be
thought of as clean or unclean. She will then correctly notice that
since the body comes with germs, stains, hair, and bones, even the
most pristine and exalted setting will become smelly if a body
—whether dead or alive —is placed there. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">彼比丘尼為斷欲故,復觀察身。如是身者,為誰所食?云何觀察?</span>如實見之。所謂羅剎諸惡鬼等諸不淨者之所食噉,非是鵝鴨及鴛鴦等淨潔眾生之所食噉。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2906 “ ‘Likewise, as the nun inquires further in order to give
up desire, she may ask herself, “Who would eat this body?” She
will then realize, “Only rākṣasas, piśācas, or other filthy
creatures of that sort would do so. This body would not be consumed
by swans, ducks, or geese that live among pure lotus flowers.”
[F.111.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">6.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">彼比丘尼復觀察身,如此身者,何處住來?謂本在於母身藏中。母身云何,為淨不淨?</span>彼比丘尼如是觀察:我母本性亦復如是一種不淨。<span style="color: maroon;">彼比丘尼復實觀察如是身已,則見此身唯邪所攝</span>,顛倒分別,不正觀察,闇眼現前,男子相近,欲繫縛心,不見不淨。彼以如是決定觀察,此無始來久習堅欲皆得斷滅,或令微少。一切垢中,癡垢最惡。一切婦女,欲為最惡。欲垢因緣,更生餘垢。若以對治除欲垢者,餘一切垢皆滅無餘。如日沒時光明盡沒,如是斷除垢根欲故,餘垢盡滅。彼比丘尼此道滅欲,彼欲滅故,餘共生垢一切皆滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2907 “ ‘When her own body is seen in accordance with an
accurate investigation of the way things are, the nun will realize
that wholly inaccurate thinking, mistaken thoughts, and incorrect
mental activity all have a blinding effect, such that the mere words
man and woman come to be accepted as referring to something real. As
she recognizes this, she will give rise to correct mental activity
and thereby achieve understanding. At that time, all her desire will
be relinquished, diminished, and fundamentally destroyed, because all
of it is rooted in so-called “female desire.” All other stains
arise from that, so relinquishing desire constitutes the remedy for
relinquishing all the other stains. For example, whenever the sun is
present, the light that shines in the world of humans will not fade.
Likewise, desire is an especially fundamental stain, so when this
stain is overcome, all the other stains will be conquered too. This
is the path whereby the nun conquers desire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何者共生?所謂妬嫉。若男若女所有妬嫉,皆因欲故。妬嫉二垢,欲是其根。彼欲斷故或微薄故,彼二則滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2908 “ ‘What other co-emergent factors will be destroyed when
desire is conquered? Envy and stinginess, which emerge from desire.
Whether one is a man or a woman, those two factors emerge from
desire. So, when desire is relinquished, or when it weakens, those
two will weaken too.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼二垢復有餘垢隨逐繫縛。何者餘垢?</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">1)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">所謂諛諂從妬嫉生。妬嫉滅故,諛諂亦滅。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">2)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從諛諂垢復生餘垢隨逐繫縛,所謂欺誑。諛諂滅故,則無欺誑。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">3)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從欺誑垢復生餘垢隨逐繫縛,所謂憍慢。欺誑滅故,則無憍慢。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從憍慢垢復生餘垢隨逐繫縛,謂衰惱處。憍慢滅故,無衰惱處。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">5)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從衰惱處復生餘垢隨逐繫縛,所謂躁擾。衰惱處滅,則無躁擾。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">6)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從躁擾垢復生餘垢隨逐繫縛,所謂誣枉。躁擾滅故,則不誣枉。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">7)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從誣枉垢復生餘垢隨逐繫縛,謂壞威儀。無誣枉故,不壞威儀。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2909 “ ‘What further stain follows invariably from the former
two? Trickery. Trickery is caused by envy and stinginess, and thus
when those two disappear, so will deceit. Based on trickery follows
another stain, fraudulence. When envy and stinginess disappear, one
will not engage in fraudulence either. [F.111.b] But with fraudulence
follows another stain, which is craving. When deception is destroyed,
craving will not manifest and thus there will be no craving. When
there is no craving, there will not be desire for those who cohabit
and no rejection of those who do not cohabit. When such does not
occur, another stain will likewise be absent, namely being frivolous.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">8)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從壞威儀復生餘垢隨逐繫縛,所謂兩舌。一切婦女兩舌破壞。不壞威儀,則無兩舌。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">9)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從兩舌垢復生餘垢隨逐繫縛,所謂私語,屏處說他。兩舌滅故,則不私語。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">10)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從私語垢復生餘垢隨逐繫縛,所謂貪食。婦女腹內飲食則多,一切婦女常貪飲食,多置腹中,自養其身。不私語故,則不貪食。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">11)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從貪食垢復生餘垢隨逐繫縛,所謂能行不相應欲。一切婦女貪欲食故,則不相應惡邪欲發。彼貪飲食餐垢滅故,彼不相應邪欲則無。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
that is absent, there will not be quarrels or divisiveness either
—women are otherwise prone to inciting discord. When that is not
present in a woman, there is a further stain that will not be present
either, which is backbiting. Women are intent on creating divisions
and hence they backbite in all sorts of ways. When they give up
divisiveness, they also give up backbiting. When that is
relinquished, another, related factor will also disappear, which is
gluttony. Women are eager to fill their stomachs and to overeat. 416
Hence, when the stain of gluttony is pacified, the stain of
trespassing where one should not go will also be relinquished.
Because of the flaw of gluttony, women go to men they should not go
to. Hence, when they become free from the desire for filling their
bellies, the stain of going where they should not go will also be
pacified. Once that disappears, another stain will be pacified, which
is being untrustworthy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">12)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從彼惡邪不相應欲復生餘垢隨逐繫縛,所謂叵信。若有婦女不相應欲,一切諸人於彼婦女皆生疑慮,為一切人之所不愛。彼不相應邪欲垢滅,叵信則滅。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">13)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從叵信垢復生餘垢隨逐繫縛,所謂能說他之婦女壞威儀事。叵信滅故,則不說他壞威儀事。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">14)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從說他垢復生餘垢隨逐繫縛,所謂愛鬪。說他滅故,愛鬪則滅。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">15)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從愛鬪垢復生餘垢隨逐繫縛,所謂辱人。愛鬪滅故,則不辱人。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">16)</span></span><span style="font-family: cwTeX 明體; font-size: medium;">從辱人垢復生餘垢隨逐繫縛,所謂壞亂,能令村舍聚落壞亂。辱人滅故,則不壞亂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
women trespass where they should not go, no man will trust them
[F.112.a] and no man will be fond of them. Another stain that concurs
with, and follows from, trespassing where one should not go is that
of having intercourse. Once the desire to have intercourse has
vanished, another factor will disappear. What is that? Taking
pleasure in dispute. When there is no fondness for dispute, another
related stain will disappear, which is that of destroying the realm.
When there is no fondness for dispute there are no threats to the
realm either, and so the realm is not destroyed. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此一切垢上上次第相住持者,一切皆滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2910 “ ‘When men in various ways develop animosity and seek to
hurt one another with weapons, the cause of that is generally women,
and not any other cause. Hence, by conquering desire, all the various
flaws that successively give rise to one another will also thereby
disappear.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是自體根本繫縛,婦女之心更無有法能令柔軟,唯除佛語。知識口說,從其得聞,彼婦女人如是聞已。如是難捨住處家業,捨而出家。若其不能盡滅諸漏,則能專心持戒修行。初修不殺不盜不婬,不作妄語、不破壞語、不作惡口、不作綺語。一切善修,常數數修,樂修多作。如是婦女身壞命終生於善道,欲界天中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2911 “ ‘The nature of a woman’s mind is such that she will be
involved in and consumed by all of these faults. Only by hearing the
words of the buddhas from the mouths of spiritual teachers can their
minds become gentle, not in any other way. There is no other way that
women can become gentle. However, when they do, they give up the
household —that which is so difficult to give up —and with faith
they go forth from the household to become homeless mendicants. Even
if they are incapable of bringing an end to the defilements, they
will nevertheless train in discipline by abstaining from killing,
stealing, sexual misconduct, lying, harsh words, and divisive talk,
giving up all such actions. Women who in this way attend to,
cultivate, and increase their discipline will, upon the destruction
of their bodies, go to the joyous higher realms and be born among the
gods in the Heaven Free from Strife.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若不厭欲,業心自在,生夜摩天山樹具足地處之中,得丈夫身。善能如是持戒不缺。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Those
who have not attained the path of freedom from desire for pleasures
[F.112.b] but continue to pursue pleasures based on their karmic
actions and minds will be born among the gods in Moving in Gatherings
within in the Heaven Free from Strife. Once they are born there, they
will live in insightful ways by virtue of their sublime practice of
discipline. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是既得彼天身已,則行放逸。放逸行天善業盡故,復墮地獄、餓鬼、畜生,復生如是上上垢惡婦女之身。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2912 “ ‘Yet, gods who attain such a life will eventually become
careless and act carelessly. Hence, when their karmic actions are
exhausted, they will again be born as hell beings, starving spirits,
or animals. Alternatively, they may also advance higher and higher
among the gods and accomplish the life of a goddess.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲為妬嫉地,心如電火輪,是貪慢之藏,智者則不信。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.9.83-87</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2913“At this point, that blessed one included these verses: “
‘The mind that is grounded in desire, envy, and deceit Is like a
waterwheel, a flash of lightning, or burning iron. In the realms of
pride, There is nothing whatsoever to rely on. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心體是欲羂,如利刀火等,心如墮嶮岸,難測深於海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2914 “ ‘Everything there is harmful, like weapons or fire.
Caught in the noose of form, The minds of oneself and others Are like
deep and terrible abysses. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心常緣如網,誑惑於他人,如金剛火燒,亦如毒能殺。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2915 “ ‘Straight away, such beings make enemies As their minds
are tricked by illusory magic. Then, as the untimely Lord of Death
and vajra fire manifest, Time will feel like a mountain. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">滿足諸過惡,無量種和集,婦女則無心,少分修持戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2916 “ ‘Their minds engage in errors That assume so many
different forms. 417</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以欲勢力故,婦女不持戒,若離欲勢力,於戒則能持。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2917 “ ‘If, for even a moment, a woman Develops discipline in
her mind, She will be adorned by the light rays Of the sun of the
buddhas’ speech.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀夜摩天王如是為說本生持戒而語之言:汝等男天,如是人中女身持戒,生此天處。本婦女身持戒善業,汝身男生。如是生已,放逸故盡。汝等天眾如是自欺,從今以後,慎勿如是放逸而行。世尊如是已調伏天為作利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2918 “Musulundha will then proclaim to the gods, ‘Gods, you
were born here because of your deeds when you were women in the human
realm.’ Thus, he teaches them about the discipline they practiced
in other lives. He will then continue: ‘When a woman takes rebirth
as a human or a god as the result of her practice of discipline, it
would be extremely deluded to let that attainment come to nothing
because of carelessness. Therefore —quick, quick —make sure that
you are not careless! [F.113.a] This is how the Blessed One instructs
the gods with loving concern. ’</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-38548692575613163842022-02-07T19:42:00.005+08:002022-02-16T21:16:15.505+08:00迦迦村陀佛的教導-持戒、優婆塞、優婆夷<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體;">藏譯英</span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: cwTeX 明體;">觀天品之二十三</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體;">夜摩天之九</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">)</span></span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼天主牟修樓陀夜摩天王共彼天眾山樹具足地處來者,有修心者、不修心者,皆攝取之。精勤修習利益他行,除其放逸,諦見業果,令心柔軟;心柔軟故,生大信心;信心生已,示其欲過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">·
· · The Stūpa of the Buddha Krakucchanda · · ·</span> </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2854 “In this way, Musulundha guides the gods in the realm of
Moving in Gatherings. He guides those who have trained their minds,
trained their intellects, and trained their mindstreams. He endeavors
to help and provide for others. Wishing to eliminate the carelessness
of the gods, he causes them to understand and reflect on the nature
of actions and their effects. He engenders sincere faith in them so
that they connect with the highest good.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">示欲過已,說命無常;說無常已,說生死苦。彼天聞已,心則柔軟,心柔軟故,天王告言:汝等天眾一切皆看此大佛塔迦迦村陀如來之塔,應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊,妙寶佛塔光明遍滿,金珠拘欄如穿虛空,高出於上,一切皆見甚可愛樂,第一清淨,一切天眾見者心樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2855 “Having shown them the flaws of pleasures, imparted an
understanding of life’s impermanence, and addressed the misery of
cyclic existence, Musulundha will then continue: ‘Gods, behold this
third stūpa. This is the stūpa of the great sage Krakucchanda —a
worthy one, a perfect buddha, someone learned and virtuous, an
unsurpassed being, a charioteer who guides others, and a teacher.
This stūpa is studded with precious stones and draped with
glittering garlands, and it has three golden and bejeweled terraces.
It is very lofty and reaches into the sky. Enrapturing everyone, it
outshines everything else in the Heaven Free from Strife. As a site
of the highest peace and joy, it softens everyone’s being.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此諸天中,高出如幢,堅牢不動,猶如禪住,種種善寶光明勝妙,如正法說,第一可愛。天如是見。汝等天眾共我相隨,往彼塔所供養禮拜,或以香塗散花供養。此大仙塔有何希有?今共往看。若我利益,乃至涅槃,或身或命皆得安樂。何以故?如來世尊雖少說法,則能利益安樂眾生。一切眾生必得利益,則無有疑。我等今者為自利益,皆共往去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">For
all the gods in this heaven, it is a victory banner, the most
essential place, and an abode of concentration. Glowing with many
priceless virtues, it shines with a precious bright light and thus
reveals the teachings of the Dharma. It is a sight of supreme and
vast joy. Let us wash and worship this stūpa. Let us worship it with
sandalwood, [F.101.b] flowers, incense, and the like, and then
gradually approach it to see more of it. What does the great sage
convey by means of this great wonder? He shows us the definitive
good, that which is perfect, beneficial, and delightful. A blessed
one never does anything that is not beneficial and a source of
happiness for sentient beings. The blessed ones never go anywhere for
their own personal benefit.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天眾既聞天王如是語已,心皆清淨,信天王語,白天王言:我等皆去供養禮拜,為自利益,為自安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2856 “Keeping in mind the words of their lord, the gods are in a
virtuous state of mind, and thus they will reply, ‘We shall be
there to worship. We shall come along so that we may be accepted and
so that we may receive the benefits.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,如是山樹具足地處諸天,天王在前,天眾在後,向世尊塔,皆共往到。到已則見迦迦村陀如來之塔,生敬重心禮拜供養,周匝旋遶。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2857 “Hence, headed by the divine ruler Musulundha, the gods in
the realm of Moving in Gatherings will approach the stūpa of that
blessed supreme sage. Before the stūpa of the blessed Krakucchanda,
they will respectfully prostrate and make circumambulations to the
right.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時塔中眾寶光明,形日光明如螢火虫。彼寶光明勝妙如是。彼佛塔中見垂寶板,第一光明,板有經字,是天神通之所為作,是故不失、不破不壞、不可拭滅。何故不失?迦迦村陀牟尼如來以為利益諸天人故,說此經典,於天人中如是說法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">At
that point, the glittering light of the stūpa’s jewels becomes so
bright that it makes the light of the sun resemble that of a firefly.
The light projects the inscriptions on the stūpa’s golden interior
into the sky, where the words of the discourse will appear in
glittering letters. Miraculously, the letters do not fade, and in
this way the teaching is revealed for the benefit of gods and humans.
The Dharma teaching, which is given to gods and humans by the able
one, the blessed Krakucchanda, is as follows: [F.102.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何以故?天中乃是人之善道,人中乃是天之善道。天退之時,悕人善道;人死之時,悕天善道。如是天、人迭為善道,天之與人迭相愛樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2858 “ ‘Causes make the gods take birth from the realms of the
six classes of beings, they make humans die and transmigrate from the
human realms, and they make gods die and transmigrate from their
divine realms. In this way, the six classes of beings are mutually
dependent.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">持戒不壞則生天中。持五戒者,則有二種。彼持戒者,以愚癡故,生而不熟。唯癡者作,雖癡而信,以心信故,信於佛等,修行身善、口善、意善,非是邪見。乃至命盡,信業果報,依法得物以自存活,不惱他人,敬重父母、供養父母,親近沙門、若婆羅門,恒聞正法。如是癡人,唯信相應。彼雖癡鈍,具足修行身口意等相應善業,自性如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2859 “ ‘Gods and humans are born in the higher realms by virtue
of discipline — that is a non deceptive fact. Moreover, such
discipline is twofold —in some cases, it is preceded by vows, and
in others by freedom. In the case of so- called meaningful
discipline, one is inspired to engage only in what is meaningful.
With an inspired mind one develops faith in the buddhas, and so
forth. One engages in wholesome actions of body, speech, and mind and
does not develop wrong views. For as long as one is alive, one
maintains faith in karmic actions and their results. One enjoys the
riches of the Dharma by means of the Dharma and does not cause others
to suffer. One has respect for one’s parents. One will stay close
to mendicants and brahmins. One will be inclined to listen to the
sacred Dharma, observe agreeable conduct, and have an inquisitive
nature. Thus, one develops inspired faith in ways that are meaningful
in all regards. One engages in all manner of meaningful activity,
which is to say that one engages in wholesome actions of body and
mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不受禁戒。如是之人身壞命終生於善道天世界處,終心善故,得生天中。若得生於夜摩天處,劣於餘天身色形服及莊嚴具,諸天女眾、若行、若食一切皆劣,則生羞慚。光明亦少,一切欲事具足皆劣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2860 “ ‘Even if one is not a vow holder, one will, upon the
disintegration of one’s body, ascend to the joyous higher realms.
Because of the virtuous nature of one’s mental experience, one will
then be born among the gods in the Heaven Free from Strife. However,
compared to the other gods, one will obtain inferior ornamentations,
female companions, bodies, abodes, and food. One will therefore feel
embarrassed when partaking of food. [F.102.b] One’s radiance will
also be far inferior, as will one’s enjoyments.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼無智故,不知取戒,於有戒天有智慧者、知取戒者,則為減劣。又彼癡故,不知取戒而修戒行,於佛等中生清淨信,乃至不能取一日戒,身行善行、口行善行、意行善行,身口意中不能具足一切修行。身善行者,謂不殺生及不邪行,不行偷盜,此是不能一切修行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2861 “ ‘Meaningful discipline is an effect of having perfected
discipline, and it is a higher form of discipline than that of the
gods who maintain the discipline associated with vows. Those who
engage in meaningful discipline will have faith in the buddhas, and
so forth, yet without observing vows for even a single day. They will
also engage in positive actions of body and speech, although not
comprehensively. That is to say, their conduct is not comprehensive
because, although they give up killing and sexual misconduct, they do
not relinquish stealing. Their practice of positive actions is
therefore not comprehensive.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">口行善行,唯不妄語,口之餘垢,一切不避。如是唯行一分善行,不能具足一切善行。若意善行,唯信命盡或有餘業,或時唯信。生夜摩天於次前者,轉更劣減,於餘修行受戒、持戒具足之天,形量身色、勝莊嚴具、若食若行、若天女眾、壽命長短、聲觸色香一切皆劣。自見劣故,極生羞恥,慚於餘天受持戒者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2862 “ ‘Their practice of positive verbal actions may also be
incomplete, such that they only give up lying without relinquishing
all the stains of speech. Such people only practice one feature of
meaningful conduct. If such individuals develop faith on the verge of
death, and if there are conducive conditions in the form of positive
actions to be experienced in other lives, they may take birth among
the gods in the Heaven Free from Strife. There, they will not be
among the most inferior gods, but instead stand before gods who in
the past engaged comprehensively in meaningful conduct. Such gods
will thus be overwhelmed by those gods’ superior size, complexions,
form, attire, ornaments, food, activities, desirable females, and
surrounding environments. The perception of such special sounds,
textures, tastes, forms, and smells will make them feel inferior and
ashamed.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復有愚癡不知取戒、持戒相應。唯心正見,得聞佛法,敬信三寶佛、法、眾僧,乃至不取一日之戒。聞持戒來或於知識教示聞來,或於所畏生忌難故,不作偷盜。次第聞來,若聞佛說:以餘業故,貧窮而生。如是之人畏現在世、畏未來世,故不偷盜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2863 “ ‘There are also some adherents to meaningful discipline
[F.103.a] who have the authentic view, an affinity for learning, a
propensity for respecting the buddhas, and so forth. Such people may
not hold even a single vow. Still, fearful of engaging in corrupt
discipline, they refrain from stealing. They will have heard the
buddhas’ teaching that poverty follows as a concordant effect of
stealing, or that such acts lead to birth in the hells. 412 Hence,
although they may have a craving for something, factors such as fear
make them refrain from stealing.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">口中不說破壞之語,不迭相破,於破壞者令使和合,愛善業故。或時傳聞佛所說語:彼破壞語餘業緣故,親舊知識、妻子奴婢一切破壞。以是業因,身壞命終墮於惡道,生地獄中。如是之人二種因緣故不兩舌。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Such
people do not engage in the verbal act of divisive talk either. They
do not engage in such activities among themselves, nor do they create
divisions among eminent beings. They complete their tasks, are wary
of bad character, and listen to the teachings of buddhas and others.
They have heard the teachings of the buddhas and others that explain
how the effects that accord with divisive talk are such that one will
experience discord with one’s friends, servants, and spouse. They
have likewise heard that upon the disintegration of one’s body,
such acts will cause one to fall into the lower realms and be born in
hell. Hence, for those two reasons, they refrain from divisive talk. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼人以是業因緣故,身壞命終,心有信故、或餘業故或生業故、信福田故,生夜摩天。量色形相一切劣減,天女眾劣,若處處行、飲食等劣,聲觸亦劣,味色香命一切皆劣,光明亦劣。於他天所,則生羞恥。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2864 “ ‘When the bodies of such people disintegrate, it may
happen that the power of their final state of mind, or the force of
their positive actions to be experienced in other lives, leads them
to take birth among the gods in the Heaven Free from Strife, even if
they are not inspired by that realm. In such an event, their sizes,
hues, shapes, environments, and food will all be of inferior quality.
The sounds, textures, forms, tastes, and smells that they experience
will also be inferior, and they will feel great embarrassment in
front of other gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是放逸,不取戒故,如是三種,各生天中而有優劣。唯信佛故,或如是思——功德勝故,或時本性如是勝故,或以心體柔軟勝故,或正見勝、深心信勝,不諂不曲、不熱惱他如是勝故;供養父母,生敬重心如是勝故,或願勝故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2865 “ ‘Corresponding to the quality of their commitment to
meaningful discipline, they may take birth among the gods in three
different ways. [F.103.b] There will be differences in terms of how
consummate their faith in the buddhas and so forth may be, or what
special qualities their minds may possess, how gentle their minds may
be, how devoted to the authentic view they may be, what form their
wishes may take, how respectful to their parents they may be, how
much teaching they may have received, how great their qualities may
be, or what the characteristics of their aspirations are.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼人如是如業之心,恒常相續,於福田中深心勢力,意思功德有下中上。如是勝業,上生天中,業相似果決定受得,終不虛妄。不疑不得,如是定得。何況取戒,乃至涅槃,決定必得,終無虛妄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">It
is due to such differences in their minds, and the way they become
inspired by the objects of their faith, that the qualities of their
minds are inferior, intermediate, or superior. Therefore, they also
take birth in three corresponding ways. These results are unfailingly
achieved through meaningful discipline, and they accord with their
causal actions. There is, therefore, no need to mention that birth in
the Heaven Free from Strife may also be achieved by taking vows and
thus becoming destined for the transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">幾種取戒?略而言之,四眾眷屬,四種受戒,彼皆攝果。何等為四?所謂比丘、諸比丘尼、諸優婆塞、諸優婆夷,四眾受戒。彼如是人,可有幾種別別受戒?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2866 “ ‘How many types of discipline associated with vows are
there? In short, there are four types of vows, namely, those of a
monk, a nun, a male lay practitioner, and a female lay practitioner.
In other words, there are the vows of the fourfold retinue. What are
their vows, how many are there, and how do they differ?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼優婆塞略有四種,何等四種?一、一分行;二、半分行;三、數數行;四、一切行。一分行者,唯持一戒。半分行者,謂取三戒,行於三戒。數數行者,不常受戒。一切行者,受持五戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · · The Male Lay Practitioner · · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2867 “ ‘Stated concisely, there are four types of male lay
practitioner. What are they? Those who act partially, those who act
thoroughly, those who act comprehensively, and those who adopt a
single vow among the bases of training. Acting thoroughly is when one
has taken vows with respect to the bases of training and acts
accordingly, or for the most part acts accordingly, thus upholding
the bases of training correctly. Acting comprehensively is when one
upholds all the five bases of training.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復更有四種持戒,何等為四?一、希持戒;二、半持戒;三、悔持戒;四、合持戒。彼優婆塞於學句海次第漸取,初取三歸作優婆塞。彼人修心,復於久時善觀察已,取一學句,於彼學句堅持不缺、不穿、不孔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2868 “ ‘There is also another set of four: [F.104.a] engaging
with the bases of training sequentially, engaging free from any flaw,
engaging with remorse, and engaging in a way that is flawed in all
respects. A lay practitioner who engages with the bases of training
sequentially is someone who journeys through the ocean of the bases
of training one at a time. First, such a person becomes a lay
practitioner who goes for refuge in the Three Jewels. Later, he
develops fine qualities, having cultivated them sequentially. In this
manner, he may adhere to a single basis for training in ways that are
undamaged, uninterrupted, or free from defilement. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">何者不缺?何者不穿?何者不孔?彼不缺</span>者,乃至命盡,受持不捨,不起一念破戒之心,於他作者,心不隨喜,遮他人作或令他人安住法中,故名不缺。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2869 “ ‘What is meant by undamaged, uninterrupted, or free from
defilement? Undamaged observance implies that one follows the
training for as long as one is alive and does not even mentally
transgress one’s vow. If others do so, one will not condone it but
instead try to stop them and establish them in Dharma. That is what
is known as undamaged observance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">彼不穿者</span>,如彼所受一學句戒,乃於後時捨彼學句,次於後時復更攝取,數捨數取,如是名穿。彼人如是學句不穿,離如是持。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2870 “ ‘What then is uninterrupted observance? Here one might
in some cases let go of the bases of training but will subsequently
take them up again, such that whenever they are relinquished, they
will again be resumed. That is what is meant by uninterrupted
observance. One avoids interruption by way of resumption.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">何者不孔?云何為孔?</span>於此學句,初清淨心,知識邊取。取已後時,其心則悔,不能護持,心生疑惑。彼疑牽心,心濁而行,非多思行。彼人後時悔火所燒,如是燒已,則捨學句;如是捨已,更不復取,此名為孔。若人不作如是住者,則名不孔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2871 “ ‘What is observance free from defilement, and how is
defilement to be understood here? It may be the case that one
initially embraces the bases of training in a very pure state of mind
before a spiritual friend but then later develops regret and fails to
observe the vows. As the river of thought carries one away, one is
troubled and loses mental strength. Later, one feels the burning fire
of regret. That burning will make one give up the training, and, once
abandoned, it will not be resumed. That is what is meant by
defilement. [F.104.b] Defilement makes one fail to adhere to the
bases of training.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼希行優婆塞者,住於缺、穿、孔學句戒。<span style="color: maroon;">云何為缺?</span>此心不滅、不破不壞,善心生已,則取學句,如芭蕉葉、如電相似。如是動心歡喜取戒,信心敬重,後時復聞外道法已,心則生悔,癡垢濁心,是故捨戒。復於後時,聞正法已,還復攝取,此名為缺。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2872 “ ‘Again, a layperson who engages with the bases of
training sequentially may do so in ways that are undamaged, unbroken,
or free from defilement. What does undamaged refer to? Although the
mind has become free from stains and is virtuous, it may relapse into
unwholesomeness. A mind that is impressive like the leaves of a
plantain tree or a flash of lightning may be virtuous and observe the
vows with purity and respect. However, subsequent exposure to
non-Buddhist learning may cause regret and, as the mind becomes
disturbed thereby, the bases of training may be abandoned. Later,
hearing the sacred Dharma once again can cause one to resume the
training. This would be an instance of damage.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復缺者,此優婆塞疑於學句,如是持戒,有供養天,憶念正法,作如是心:我於今者,為於佛語而得清淨,為於天所而得恩力?如是心故,二皆供養。如是疑心,依法持戒,此名為<span style="color: maroon;">穿</span>。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2873 “ ‘When would training be broken? If a lay practitioner
observes the vows insincerely, he may begin to worship deities and
then ask himself, “I wonder whether the Dharma taught by the
buddhas will make me happy, or whether perhaps the words of the gods
shall take me to heaven.” When the Dharma is practiced with such
doubts in mind, one’s practice is classified as broken.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復孔者,內心有孔,外則善行,為他見故、為供養故,受持學句,此名為孔。智者如是,一切皆捨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2874 “ ‘What does defilement refer to? It refers to when one is
empty inside but nevertheless eagerly pretends before others to have
a virtuous mind. Also, although one is rotten on the inside, one
still adheres to the bases of training for the sake of winning
others’ confidence. Such a person is empty inside. Lay
practitioners who engage with the bases of training sequentially give
up such defilement.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">希持戒行優婆塞者,<span style="color: maroon;">云何名為希持戒行優婆塞耶?</span>此優婆塞取一學句,於多時中爾乃復取餘之學句,如是次第,非是一時,不生一心、不從一師,如是久時希取學句。此則名為希行學句優婆塞也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2875 “ ‘A lay practitioner whose practice is unstable may take
up one of the bases of training but then later see his practice
interrupted. As he reflects on the situation, he may instead pursue
another basis for training. In this manner, in a sequential process
and by means of sporadic intentions, he will receive the bases of
training in an unstable manner from several spiritual teachers.
[F.105.a] This refers to a layperson who engages with the bases of
training sequentially. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第二半優婆塞。半半取行或取二已,然後取三;或取三已,然後取二;或於後時爾乃取三;或於久時方乃取二。此名半行。於半半中,下增而行,增下而行。何以故?半半學句并合而取。如是合行而受持者,此名第二半半合行優婆塞也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2876 “ ‘There is also a second kind of lay practitioner known
as the half-damaged. What is meant by half-damaged? Such a person
does not follow the bases of training at the same time, but first
assumes two and then later, after an interruption, the other three.
He may also first take up three and then later assume two. That is
known as half-damaged, in reference to the subsequent damage to the
bases of training. Such a person follows a half-damaged set.
Practicing a half-damaged set, he is known as a lay practitioner who
is half-damaged. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何第三悔優婆塞?</span>前不取戒,唯癡心故,但於佛等生深信心。彼優婆塞,或比丘所聞持戒果,功德無量,乃至涅槃。既得聞已,悔火燒心,方生敬重,乃至命盡持戒不捨。此名第三悔優婆塞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2877 “ ‘A third kind of lay practitioner adheres to the bases
of training with regret. Such a person does not take up the bases of
training to begin with but engages instead in meaningful conduct
exclusively out of faith in the buddhas, and so forth. If at some
point such a person learns from the monks that reaching the
transcendence of suffering is an effect of observing vows, that
knowledge may bring him searing pangs of regret. He may then assume
the bases of training and adhere to them for as long as he is alive.
That is a lay practitioner with regret.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第四合優婆塞。彼持戒行一切具足。<span style="color: maroon;">云何名為合持戒行優婆塞耶?</span>此優婆塞聞正法已,則得正法。句句處處於經經中十二因緣,十二因緣以知如是十二因法,心中生念,如是信已,唯以舌根一切持戒,攝取滿足。於一時中攝取五戒,堅持不缺、不穿、不孔,乃至命盡,常如是持。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2878 “ ‘There is also a fourth kind of lay practitioner, known
as one who practices the complete set. What is understood by
practicing the complete set? Such people receive the teachings of the
sacred Dharma and, based on the various statements, expressions, and
discourses that they receive, realize how phenomena are dependently
originated. They settle on that understanding, develop faith, tame
their faculties, and adhere to all the vows. At that time, such
people adhere to the complete set of the five bases of training.
[F.105.b] They adhere to them well, observing them for as long as
they are alive and in a way that is free from damage, interruption,
or defilement.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">四優婆塞,如前所說。又下、中、上如是次第一切中勝,具持五戒,於一切中最下劣者,謂希持戒。最下持戒優婆塞者,唯一念中攝取持戒,天則不及,天魔王等悉皆不及。何以故?涅槃城法能攝取故。此一切天於涅槃城不悕不求。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2879 “ ‘The former and latter sets of four lay practitioners
can be further divided in terms of inferiority, mediocrity, and
superiority. The superior lay practitioners that were mentioned
before are the same as those who practice the complete set, while
those who observe less than all are the same as those who practice
sequentially. Lay practitioners who practice less than the complete
set possess unfathomable qualities, even if their observance of vows
lasts for just one moment. No deity, māra, or god can compare to
them. Why? Because their nature consists in the transcendence of
suffering, whereas no god progresses toward the city of the
transcendence of suffering.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼地夜叉見持戒者,供養禮拜。虛空夜叉如是見已,供養禮拜。以如是人隨順法行,能報恩故、能調順故。如是夜叉或向天說,如是之人得現世果,若王大臣或土田主而供養之,或施財物,隨後行天,神通增長,有大勢力。諸非法行惡夜叉等不能惱亂、不能破壞。隨心所須,種種意念皆得具足,稱情受樂,諸所作業皆悉成就,不多病患,面色清淨,睡眠安隱,覺時喜樂。妻子奴婢及餘客等,攝取不離。身壞命終生於善道,在彼天中量色形相一切皆勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2880 “ ‘The terrestrial yakṣas worship and honor people who
have taken vows whenever they see them. The celestial yakṣas
worship and honor them whenever they see them. With concern for the
Dharma, they accompany them and serve them. They also keep the gods
informed. As for effects experienced in the present life, the rulers
of the land, kings and royal ministers, will offer them worship and
wealth. The gods will remain close to them, and enable them to
perform magical feats and develop great powers. Yakṣas that are
averse to the Dharma cannot cause them any harm. 413 If any of them
have a lot of worries, they will find relief. Such people also
succeed in their activities without any hardship. [F.106.a] They will
not suffer terribly from disease. Their countenances will be clear
and bright. They will fall asleep and wake up happily. They will be
on good terms with their children, male and female servants,
employees, and temporary workers. Upon the disintegration of their
bodies, they will go to the joyous higher realms and be born in a
world of gods. When born as gods, their size, appearance, and form
will correspond with the way they observed their vows. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">持戒勝故,如是勝生。如是業力,以持戒故,得是大果。本人中時所集善業,夜摩天中放逸行故,一切皆盡。眾生之心業網縛故。復於後時,墮於地獄、餓鬼、畜生。是故皆應勤行精進,乃至未得聖印以來,如是精進。若心自在放逸而行,彼天退時心則生悔,墮於地獄、餓鬼、畜生,善業盡故。是以應當捨離放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2881 “ ‘In this way, such people experience magnificent effects
that are due to their previous actions. Still, although they have
produced such virtues, those who become careless will eventually
bring their virtues to exhaustion in the Heaven Free from Strife.
With their minds caught in the web of karmic actions, such beings
will later, by the force of their karma, be born among hell beings,
starving spirits, or animals. Therefore, one must reflect on this
until one has permanently adopted the ways of the noble ones. Gods
whose minds have made them live carelessly will experience intense
regrets at the time of death and transmigration. As their virtuous
actions are finally depleted, they must depart for the realms of
hell, starving spirits, or animals. Therefore, without any delay,
make sure to stay free of carelessness!</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是第四善優婆塞得現生樂,若能次第不斷精進,則到涅槃。如是一種,是優婆塞,佛之眷屬。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2882 “ ‘The four types of suffering make lay practitioners
develop weariness with respect to the present life. Then, as they
joyfully engage in the proper tasks, they will reach the goal of
suffering’s transcendence. Among the fourfold retinue of the
buddhas, this was the description of the retinue of male lay
practitioners.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">次復云何是優婆夷,佛之眷屬?凡有幾種佛優婆夷?</span>優婆夷者則有四種:一是有信;二是種姓隨順次第;三、調伏行;四、近住行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"> <span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · · The Female Lay Practitioner · · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2883 “ ‘What, then, is the retinue of female lay practitioners,
and how many kinds are there in that retinue? The buddhas’ female
lay practitioners are of the following four kinds: the faithful,
those born into the family, the contented,and the cohabiting.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">言有信者,彼優婆夷種姓熏心,其心柔軟,善修其心。彼優婆夷少聞佛語,聞已能知,知已得味,味已則入,謂入法律。彼優婆夷住善心已,然後受戒。婦女之心不能拘執,聞外道語,心則不受,不捨佛法,乃至不與外道共語。唯於佛等生清淨心,具受五戒。此名有信優婆夷也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- “ ‘Who are faithful female lay practitioners? They are women
whose 2884 mindstreams have been auspiciously infused in past lives;
[F.106.b] their minds have been infused, and their minds are gentle
and well trained. Because their mindstreams have been auspiciously
infused, even just hearing a few words of the buddhas’ teachings
will make them develop excellent understanding. They gain knowledge,
experience, and apply what they know. Since their minds are focused
on the Dharma-Vinaya, they receive vows and adhere to them. They will
not be swayed by the general mindset of women, nor will exposure to
the statements of non-Buddhists hold any sway over them. They will
not engage in conversation with non- Buddhists either. Their faith
arises only toward the buddhas, and so on. They kneel and receive all
five bases of training at once. Such female lay practitioners are
known as faithful.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">云何種姓隨順次第優婆夷耶?</span>種姓賢善隨順法行,入法信法——法救法歸、法性法堅,不行惡業,他道論師不能破壞。常優婆塞種姓中生,於佛等中極生信心。彼種姓中若生於女,彼女則能隨順次第,自從生來常聞佛語,供養沙門。此優婆夷恒常聞義。此優婆夷常一切時相續熏心,受戒持戒。此是種姓隨順次第優婆夷也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2885 “ ‘Next, who are the female lay practitioners born into the
family? Here family refers to a family that is wholesome, takes
refuge in the Dharma, takes the Dharma as its savior, takes the
Dharma as its protector, holds the Dharma as its family lineage, sees
the Dharma as what matters most, practices without hesitation, and is
never defeated by the attacks of others. Such a family is a stable
home of lay practitioners where faith in the buddhas and the like is
strong. When a girl is born into such a family, she will hear the
teachings of the buddhas right from the time of her birth. Whatever
she comes to hear will always become a reason for further studies.
She will always engage in self-cultivation and become a female lay
practitioner whose mindstream is trained.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼調伏行優婆夷者,謂本不信佛法僧等,彼若得近善知識故信於佛等。近他因緣,他令使信,見他功德持戒具足,數數取戒。彼優婆夷則名調伏。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2886 ‘Next, who are contented female lay practitioners? Such
women have faith in the buddhas and the like from the very beginning,
but it never becomes great. If they follow a spiritual teacher, they
will indeed develop faith, but they will then feel very content with
the qualities that they have gained [F.107.a] and in this way their
practice becomes limited and partial. That is what is meant by
contented female lay practitioners. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">彼近住行優婆夷</span>者。若有女人常近外道,知外道法,見其威儀。知威儀已,爾乃後時近佛弟子沙門之所,見其威儀,從其聞法,形相行食舉動進止,身著袈裟,去來寂靜。如是見已,然後次第棄捨外道,信於佛等。以相近故,是以調順,從其受戒,名近住行優婆夷也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2887 “ ‘What is meant by cohabiting female lay practitioners?
Such women will converse with non-Buddhists, cohabit with them, and
assume their ways of conduct. Nevertheless, when they meet
mendicants, they will be inspired by their conduct. When they notice
the mendicants’ unique appearance and the serene way in which they
eat, wear their robes, and comport themselves, women of this type
will seek refuge. They will then develop faith in the buddhas, who
are superior to any non-Buddhist mendicants, and eventually they will
also receive and adhere to the vows of the Vinaya. That is what is
meant by cohabiting female lay practitioners.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是四種優婆夷眾,如是四種優婆塞眾,略說如是。有信解故、心相續故、他因緣故、次第近故,如前所說優婆塞眾所有因緣,優婆夷眾亦皆如是入於法律。如優婆夷所有因緣,優婆塞眾亦如是入。心相續故,優婆塞眾、優婆夷眾雜行不別一切善攝,正見正行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2888 “ ‘In this way, there are four categories with respect to
both male and female lay practitioners. Here the four types of female
lay practitioner have been stated in brief. As explained before, male
lay practitioners may differ in terms of their different interests,
mental dispositions, and various contributing conditions, and the
same applies to female lay practitioners. Likewise, just as female
lay practitioners may differ with respect to the Dharma-Vinaya, the
same is the case with the male lay practitioners that were mentioned
before. From the perspective of their mindstreams, they are also
known as those with varied practice.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼心皆有下中上故,身壞命終皆悉生於善道天中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2889 “ ‘All such male and female lay practitioners who have the
fortune of merit, who possess the genuine view, and who let the true
view inform their actions will, upon the disintegration of their
bodies, journey to the higher realms and, in accordance with their
individual qualities, [F.107.b] be born in inferior, intermediate, or
superior divine worlds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼有生於夜摩天者,如所集戒,正行不同,如是生於餘天之中。以善持戒,和集相應,得生天已,放逸而行,不勤精進。諸未得聖皆福業盡,復生地獄、餓鬼、畜生。福德盡故,放逸過故。若其有天不放逸行,彼則到於樂中樂處,彼以持戒善修行故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2890 “ ‘Some of them are born among the gods in the Heaven Free
from Strife. That is what happens to those who have practiced and
accumulated discipline. The gods are born into their realms
exclusively as a result of their virtuous discipline, yet once they
are born there, they act carelessly. Only when they have finally
adopted the ways of the noble ones will they give up such conduct.
Hence, as their merits are depleted, they will again be born in the
realms of hell beings, starving spirits, or animals. Their birth in
those realms is the negative effect of their carelessness. On the
other hand, those among them who refrain from careless conduct will
instead go from one joyous stage to another. Such is the magnificence
of their pure and excellent training in discipline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是故不應起放逸心,此放逸者,如毒不異。一切世間愚癡凡夫為貪所誑,而行一切不饒益行,一切生死繫縛不離。是故天人應捨放逸。若天、若人如是持戒,故得生於第一好處。放逸過故,福德則盡。彼如是人自誑太甚,或墮惡道,或長久時流轉生死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2891 “ ‘Therefore, do not be careless, even in the slightest
way. Carelessness is like poison. It is the slayer of all childish
beings, the destroyer of all objectives, and the chain that binds one
to the whole of cyclic existence. Therefore, no god or human should
ever be careless. Whether you are a god or a human, if you spend your
life in carelessness once you have achieved the beautiful results of
such discipline, then that would be a gravely egregious mistake. You
will then continue to cycle through the lower realms of existence for
an extremely long time.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀夜摩天王如是善心,示其天眾,彼佛塔中板上經字,作如是言:彼佛世尊憐愍眾生,利益天故,神通所化。彼天聞已,第一勝心,厭離生死,捨放逸行,如毒不異。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2892 “In this way, Musulundha delivers this teaching to the gods.
When the gods receive this teaching —given by the Blessed One for
the sake of gods and humans and miraculously inscribed upon the
emanated stūpa —they become distressed and saddened by cyclic
existence. They give up carelessness like a poison. [F.108.a] </span></span>
</p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-13800073647612995802022-02-07T17:34:00.000+08:002022-02-16T21:16:15.504+08:00毘婆尸佛的教導-十二離垢施、十二雜垢布施、五種羞恥<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之二十三</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之九</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復業分,若人生天,不曾布施,唯持於戒得生天中;唯有一種功德具足,五欲功德劣於餘天。是業因緣,人勝天劣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">毘婆尸佛</span>當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">人中布施已,則生於善道,非天能布施,以是果地故。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.36</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
· · The Stūpa of the Buddha Vipaśyin · · · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2761 “At this point Musulundha cites the following verses of the
blessed Vipaśyin: “ ‘For those born at the level of humans
Generosity is a virtuous avenue. The situation of gods is said to be
unfortunate, Because they are then in the stage of effect. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">人中是業地,果地則是天,一切果因業,無因則無果。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.37</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2762 “ ‘Humans are the ones in the stage of action, While gods
live in the stage of effect. All the effects follow from the path of
actions, But the effects are unproductive once exhausted. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">命念念不住,如是轉不迴,業果將欲盡,應當作福德。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.15.65-68</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2763 “ ‘Life cannot be prolonged, As it quickly fades each
moment. Since actions will be exhausted, Make sure to do what is
good. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切是心力,能令命流轉,是故有智者,不為命作惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2764 “ ‘The force of mind determines The situation for all
living beings. Therefore, for the sake of staying alive, [F.93.b] The
wise should not do anything unwholesome. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切皆不畏,未來諸苦惱,如是苦惱人,癡羂所縛故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.15.68</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2765 “ ‘Beings do not understand The sufferings of the future.
Those who are tormented here in the world Are like a herd of ignorant
cattle. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">布施持戒寶,於誑心中有,若天若是人,則到於善道。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.23.79</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2766 “ ‘Whoever in their hearts relies On the jewels of
generosity, discipline, and austerity Will proceed to the supreme
world, Whether they are gods or humans. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">有為生住滅,皆是無常故;一切有為樂,亦如是無常。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.5.169</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2767 “ ‘Arising, remaining, and disintegrating Are the ways of
everything conditioned. Conditioned things are not happiness; They
are all nothing but destruction. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">雖壞而生貪,念念動不住,樂命皆如是,是故應捨離。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.5.170</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2768 “ ‘Subject to disintegration, decay, Separation, and
momentariness — Such are the pleasures of living beings. Therefore,
give them up!</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是此法,一切有為悉皆無常、苦、空、無我。一切世間無量衰惱處處普遍,有五種縛,縛天縛人,愚癡目盲,惡欲壞心,唯生愛樂。一切愚癡毛道凡夫迭相愛縛,如鳥在籠,一切人天於生死中流轉常行。以是義故,若人若天,或命或樂,勿生常想,應於世間一切諸法不生常想,不作無量種種分別。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2769 “ ‘All conditioned things are impermanent, painful, empty,
and devoid of self, and so beings are oppressed by the weight of
their numerous sufferings. Although tied by the five bonds, they do
not become weary, and so the eyes of gods and humans are closed by
dullness and their hearts are filled with desirous thoughts. Tied by
the bonds of falsity, their minds are exclusively governed by desire.
Such is the state of all ordinary, childish beings. Tied by the ropes
of craving each other, beings cannot escape cyclic existence, like
trapped birds. In this way, gods and humans fail to examine the
nature of pleasure, while the entire world is subject to utter
impermanence in so many ways. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復具足十二種施,如是布施,天中所無,唯人中有。天唯食果,若食果盡,爛失破壞,退彼天處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2770 “ ‘The gods fail to observe the generosity that is endowed
with twelve qualities. They are sustained exclusively by their karmic
fruits, and when those are exhausted —having become rotten and
infected —they will fall from their divine realm. When their merit
is exhausted, they are certain to fall. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">何等十二布施具足?</span>一者方處具足;二者時節具足;三者功德具足;四者可愛具足,謂所愛物;五者福田具足;六者施飢渴者;七者信心施與;八者不求而施,功德具足;九者有歡喜心施妻子等;十者簡擇心所敬重勝富伽羅而施與之;十一者施於世間不輕賤者;十二者施不望報。此如是等十二種施。復有持戒功德具足,得生天中,盡己則退,是故天應捨放逸行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2771 “ ‘What is generosity endowed with twelve qualities? It
involves a perfect place, a perfect time, [F.94.a] perfect qualities,
perfect joy in giving delightful gifts, perfect recipients, giving to
those who are thirsting and starving, giving with faith and respect,
giving to those who are free from afflictions and have perfect
qualities, giving prodigiously having made an announcement, giving to
those who suffer from a lack of respect and standing, giving without
envy, and giving with veneration and flawless respect. Those who
practice generosity with those twelve qualities and observe perfect
discipline will be born among the gods. Gods, on the other hand, will
fall once those factors are exhausted. Therefore, gods should not
live their lives carelessly.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是十二離垢布施,為轉輪王,財寶富足,或生於天或天相似。<span style="color: maroon;">復有十二雜垢布施。何等名為十二種垢?</span>一者於多人聚和合眾中或於僧中,平等皆有戒智及行功德具足,不平等施。此是垢施,得少果報。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2772 “ ‘Those who practice generosity in a way that is free
from twelve stains will be suited for greatness. They will become
universal monarchs, gods, or superior gods. The twelve stains are as
follows. To distribute donations equally among those who only uphold
a single vow, members of the saṅgha, those who have undertaken
training, and those who have perfect insight and qualities is greatly
stained and brings lesser effects.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">二者若男若女以欲因緣,或男施女、或女施男,此是第二垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Moreover,
giving based on desire, as when someone gives to a woman or man to
whom they are attracted, is also a stained form of generosity.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第三垢布施者,以怖畏故,捨物施與王家門師,謂是沙門、婆羅門等,有如是心:若我於王得衰惱者,則能救我。此非修思因緣故與,名為垢施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Likewise,
if one gives donations to mendicants or brahmins who are already
sponsored by the king, or who have many benefactors, while preferring
to donate to them rather than to those who suffer, or without giving
it much thought, then such generosity is stained for those reasons.
[F.94.b] Therefore, one must be generous while avoiding such things. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第四垢布施者,所謂癡心捨物布施,如彼外道婆羅門等,齋會等施。此是第四垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2773 “ ‘There are further kinds of stained generosity. What are
they? Giving in a way that is deluded, deceptive, and the like. There
are also other types of stained generosity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第五垢布施者,謂見他人所布施者,不知彼人持戒以不?不知彼人有智慧不?有寂靜不?為有禪不?唯見他人如是布施,他因緣故,內自無思,如是捨物而施與之。此是第五垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Some
may exclusively make offerings without training in discipline,
insight, or peaceful concentration. They make offerings due to other
conditions and lack attention. That is also a stained form of
generosity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第六垢布施者,謂前乞者苦求乃與。此是第六垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2774 “ ‘There are further types of stained generosity, such as
when one gives in order to be liked. That is also stained. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第七垢布施者,知他有物,為令他信,方便欲偷,捨物與之,後欲作惡種種侵損。為覓其便,是故與物,此是第七垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Other
types of stained generosity include giving in order to cunningly
acquire wealth. Thus, one may think, “This gift shall allow me to
skillfully seize that person’s wealth. Once he trusts me, I shall
destroy him.” That is also stained.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第八垢布施者,為破壞他和合之事,捨物施之,於他二人共為一友,令使別離,後覓其便,則與衰惱。此是第八垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第九垢布施者,謂為成親,捨物與他,或男施女、或女施男。此是第九垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Then.
there are further types of stained generosity, such as when one gives
in order to cause division. One may think, “I shall offer them my
daughter, but once we become relatives, I shall destroy them.’ 407
Those who create such divisions are also stained. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2775 “ ‘There are also other ways in which generosity becomes
stained. One might give for the sake of a relationship, as when a
family offers gifts to another family for the purpose of a marriage.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復第十垢布施者,所謂治生,多買食具種種諸物粟豆果菜一切雜物,待齋會日,貴賣邀利,得物自用,微少饒之。此是第十垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Generosity
in such a context is also stained. Another instance of generosity
spoiled by stains occurs when, for example, one hoards food stocks
for the sake of business or some other reason. In this way, one might
even stockpile the items for a period of five years. In the end one
might then release them at a high price for the sake of profit. Once
the items have been released one can then use the funds to maintain
one’s household. [F.95.a] Such business, where first there is
stockpiling and then dispensing, is also spoiled by stains. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又第十一垢布施者,為名稱故,捨物布施。此第十一垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2776 “ ‘Another type of generosity that is spoiled by stains
occurs when gifts are made for the sake of renown.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又第十二垢布施者,妻子飢貧,以物與之,內無善思。此第十二垢惡布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">If
one’s children, family, or friends become poor one might give to
them without proper motivation but simply due to conceit. Such
generosity for the sake of renown is destroyed by stains.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此一切施,離思、無思,以無思故,空無果報,若思增長則能離垢。譬如垢衣,灰汁洗浣則便清淨。如是思熏,布施成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2777 “ ‘All the above occur when there is a lack of proper
motivation, so all the stains can be removed by means of a proper
mindset. Just as, for example, stained clothing can be cleansed with
a detergent, so the mind can be purified through training.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">毘婆尸佛當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">十二功德具,離十二種垢,成就清淨施,相違則垢濁。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.1-11</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2778 “At this point Musulundha cites the following verses of the
blessed Vipaśyin: “ ‘When endowed with twelve qualities And free
from twelve flaws, Generosity is pure. Since their thinking is unlike
that, </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">或天或男子,布施得大力;離施墮惡趣,布施生善道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2779 “ ‘The gods are beings Who do not engender the supreme
effects of generosity. Because of their unwholesome lack of
generosity, Beings fall into misery. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">貪心嫉妬垢,唯親愛妻子,此人墮餓鬼,唯悕望飲食。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2780 “ ‘With their pleasures, they are stained by stinginess,
And they are controlled by their sons and daughters. Obsessed with
food, Humans go on to die. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若解貪心縛,斫伐慢心樹,除滅闇聚者,此人布施故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2781 “ ‘While remaining bound by the knots of craving, The tree
of the mind withers away. That which conquers the forces of darkness
Is the excellent practice of generosity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">布施在前行,施主隨其後,布施能示道,行到他世去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2782 “ ‘Engaging in supreme generosity, The benefactors
demonstrate The fine path of generosity And journey beyond the world.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">施水澡浴人,以持戒香塗,智慧廣無垢,得度苦彼岸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2783 “ ‘The person who washes in the water of generosity, Who
is soaked by the waves of discipline, And who develops vast and
stainless insight Will bring an end to suffering by means of giving. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">丈夫有三燈,為利益故然,所謂施戒智,此等能除過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2784 “ ‘Those who wish to be of benefit Should relinquish all
flaws with the three lamps — With generosity, discipline, and
knowledge They will all be overcome. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">愛極為深廣,疑波極動亂,持戒修智故,過如是苦海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2785 “ ‘The lower realms, with their vast craving, Billow with
the waves of concepts And are the basis for an ocean of pain.
[F.95.b] Yet, with insight and discipline, one is guarded against
them.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心不調而速,一切處皆著,布施持戒法,則能縛此心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2786 “ ‘Whoever is certain to fall Into madness and poverty
Will be protected against such mental bondage Through the practice of
the two ways of giving. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此等三藥師,能除煩惱病,布施持戒智,恒常與安樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2787 “ ‘There are three wondrous factors For overcoming the
disease of the afflictions: Generosity, discipline, and
knowledge,With which one is always heading for happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">心有放逸過,分別曲而輕;布施持戒智,此三能縛心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2788 “ ‘A mind of intense carelessness And quickly fluttering
thoughts of deception, Are manacles for human beings. Yet, these are
broken by the triad of insight and the rest. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">三種過熾火,燒一切世間,智水滅火已,得寂滅涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2789 “ ‘The flaws are an unseen fire That consumes the whole
world. Extinguishing that fire with the water of wisdom, One passes
beyond pain.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼毘婆尸如來世尊,如是書經在彼塔中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2790 “Such verses from the discourses of the blessed Vipaśyin are
written upon the stūpa.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此布施行,唯人能行,天則不能。以此因緣,人勝天劣。汝等既知如是布施,於諸境界,心莫放逸,當善持心。善持心已,故令煩惱大惡過患心中不生。若其生者,智火能燒;智火燒已,則到第一不退之處,不生不老、不死不盡如是之處。應當捨離,如怨放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2791 “ ‘Such forms of generosity are not the property of gods,
but of humans. For that reason, humans are truly supreme, not the
gods. So, make sure that you fully understand generosity. By all
means, bind the objects and always guard the helpless mind well. If
you do so, this great tree will succumb, burned up in the fire of
wisdom. As it burns in the fire, you will attain the inexhaustible
stage of supreme joy, free from the bondage of carelessness.
Therefore, strive diligently to abandon the enemy of carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復天眾更有餘事,意則劣減,損辱羞恥。所謂食時,現見故羞。以業勢力有下中上,果亦如是有下中上。彼天不能乃至少物以施他天,叵以自業迴轉與他。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2792 “ ‘Moreover, there are eight 408 factors that the gods
seek to avoid and consider extremely shameful. What are they? The
gods become embarrassed when their karmic actions are disclosed while
they have their meals. In other words, depending on whether their
threefold karmic actions are lesser, intermediate, or greater, the
character of their food will be lesser, intermediate, or greater.
However, the gods are unable to give any of their food to others
because karmic actions cannot be transferred.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">所謂人中食時捨施,或時持戒,如是得食。天見他食勝色勝香,勝味具足,如是見已,心則羞恥。若在園林、蓮花池水遊戲之時,一切受樂如業相似,成就樂事。見餘天面,受快樂已,內心羞慚,自身低減。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">When
the gods are having their meals, [F.96.a] they exclusively encounter
food that corresponds to their previous acts of generosity and
discipline. When some gods see how the food of others is exquisite to
an extent that is far superior to their own in terms of fragrance,
taste, and texture, their hearts are struck by tremendous shame. The
pleasures that the gods experience when they frolic in the forests,
parks, pools, and lotus groves also correspond with their karmic
actions. So, when they see that the pleasures of other gods are far
superior, they become highly ashamed and feel physically deficient. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">天中則有五種羞恥。何等為五?</span>一、謂食時有見他天白須陀色,自食則垢,或時色赤。相近食食,見則極羞,此是初羞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2793 “ ‘Five factors are causes of embarrassment for a god.
What are they? As the gods are having their meals, a god may notice
how other gods have access to pristine ambrosia, and how, by
comparison, their own sustenance seems smelly and inferior. When that
happens, they feel tremendous embarrassment. This, then, is the first
among the causes of embarrassment for a god. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">第二羞者,謂見他天端正好色、形服莊嚴,有多天女妙色殊絕供養餘天,見已則羞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2794 “ ‘Likewise, when some gods notice the excellent ornaments
and abundant costumes of certain other gods in the vicinity, as well
as their splendid physiques, they feel ashamed. This is the second
cause of embarrassment.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">第三羞者,謂見他天在蓮花中、空中飛行,園林山峯、蓮花池水、金毘琉璃戲樂處行。以業勝故,飛行則疾。若少業天,行則不速,不能共彼同處遊行,常在他後,羞天女眾。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2795 “ ‘Regarding the third such cause, when the gods travel
through the sky between their lotus groves and parks, or when they
visit mountains of gold or beryl for the sake of entertainment, some
of them are able to move with tremendous speed due to their unique
past karmic actions. However, other gods, who are much smaller, are
slower by comparison and are therefore unable to keep up with the
others, which makes them feel embarrassed among the goddesses of
their realm. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">第四羞者,謂天入在蓮花池者,以天本有如是業故,則有如是蓮花池生色香觸量。劣天見已,於眷屬中則生羞恥。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2796 “ ‘The fourth cause of embarrassment occurs when the gods
visit the lotus pools where the flowers bloom in accordance with the
quality of their past karmic actions. [F.96.b] When the senior gods,
accompanied by their entourages, notice the more magnificent colors,
scents, and textures that other gods enjoy, they feel highly
embarrassed.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">第五羞者,如天之業,如是得報,如業坐處。若於本時作大善業,則有妙好毘琉璃座或青寶座,或時復有赤蓮花色勝坐處坐。若餘劣天在彼處坐,以業少故,如是妙座或變為金或變為銀,或為頗梨,彼天既見,坐處變已種種雜業——輕重等業。既見知已,則生羞恥。既生羞故,威德劣減。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2797 “ ‘The fifth cause of embarrassment is experienced by the
gods individually. How so? The seats upon which the gods repose
manifest in strict accordance with the quality of the karmic actions
that the individual gods have performed in the past. For those who
have acted in the most excellent way, seats of beryl, sapphire, and
ruby will manifest. If other gods, whose karmic actions are inferior,
sit down upon them, the seats will turn into gold, silver, or
crystal. Noticing this transformation, which is due to the impact of
their past karmic actions, the gods feel tremendous shame. This
embarrassment makes their splendor wane, and so their faces lose
their glow.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼天如是面色減劣,餘天威德面色增上。自天女眾如是見之,則捨而去,捨離如是少業天子,依止其餘大業天去,遊戲受樂。天女同心,一切皆共詣餘天子。彼少業天極生羞恥。此是天中於眷屬所,第五羞恥。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Moreover,
when the goddesses see those gods who are far more powerful and
superior, they will abandon the inferior gods. Leaving the weaker
gods, they will go to be with other gods instead. All the goddesses
follow this pattern. Moving to the stronger gods, they also achieve
superior status and enjoyments, all of which causes the inferior gods
tremendous shame. This, then, is the fifth cause. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是不樂有為之法,彼有為法能為誑惑,令生貪心。如練樹葉,其味甚苦,和餘甜味,天樂亦爾,雜苦、雜樂,何況復在異道眾生地獄、餓鬼、畜生中者。或定業生、不定業生,常苦不止,有無量種大力苦生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2798 “ ‘As can be understood from such embarrassments, which
occur in relation to the god’s retinue, all conditioned things are
subject to a very rapid destruction. [F.97.a] Even those experiences
that are wholly enjoyable and free from pain lead to suffering, and
thus even those gods who are intoxicated by happiness will suffer.
What, then, can one say of all that they will experience in other
lives —the myriad sufferings that are certain to follow whenever
beings take birth as hell beings, starving spirits, or animals?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">譬如海中種種雜水,異異河入,種種水入。眾生之心亦復如是,相續河流,種種諸業,依業河起,成就大力,諸苦惱生。汝等天眾此量如是,說一切種異苦應知。總一切苦有三種因,和合相應,諸苦滿足。此三種苦有三對治,則能除之。何等為三?謂智、戒、施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Just
as all rivers flow into the sea, so the various currents within the
mind streams of beings lead to many great sufferings. Thinking about
the gods in this way will also shed light on many other aspects of
suffering. One will see that anything and everything throughout the
three times is plagued by the three types of suffering. The
destroyers of suffering are insight, discipline, and generosity.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">毘婆尸佛當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若心不依止,智戒施等三,彼眾生常苦,樂則不可得。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.12-23</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2799 “At this point Musulundha cites these verses of the Blessed
One: 409 “ ‘Those who fail to properly adhere To generosity,
insight, and discipline Will have constant suffering And never find
happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如種種因緣,何等業幾種,眾生所作業,如是成就果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2800 “ ‘Based on many different causes, Beings take birth due
to their actions At specific times and in specific ways. Thus, the
effects accord with their causal actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">一切皆因緣,無不因緣者,有為不破壞,因緣不可見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2801 “ ‘Everything has causes. There are no conditioned things
without causes, And no cause can be seen That will not be destroyed. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">為心所誑故,布施面羞慚,如是布施者,則不得樂果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2802 “ ‘Since beginningless time, as with embarrassment, The
flaws of the mind are deceptive. In the heavens, beings’
intelligence is coarse. Therefore, generosity is beautiful. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">和合布施勝,捨離慳嫉垢,天常受樂故,則無如是心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2803 “ ‘Although they practiced the highest stages of
generosity, And were free from the stains of stinginess, [F.97.b] The
gods still let it all go to waste For the sake of entertainment.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">飢渴為大火,能燒諸餓鬼,一切慳嫉果,實智者所說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2804 “ ‘When people roam among starving spirits, Who by nature
starve and thirst, That is the effect of stinginess. This is what
those who see reality have taught. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若常行布施,彼必定得樂,以施得樂果,是故布施勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2805 “ ‘Happiness may certainly be reached By those who pursue
it. Commitment to generosity brings happiness, And therefore
generosity is praised. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">世間作光明,恒常自隨逐,布施則到天,天供養如僕。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2806 “ ‘Generosity will follow From one world to the next.
Those who are moved by generosity Will be worshiped by gods as the
result unfolds. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">施是不誑處,如來如是說,以其是實故,常應行布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2807 “ ‘These points, which harbor no deception, Have been
taught by the thus-gone ones. Since there is no deception, One must
constantly let one’s generosity increase. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">捨慳嫉怨已,而善修於心,若能行布施,得渡生死海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2808 “ ‘Be victorious against the enemy, stinginess, And train
your mind well. Those who constantly practice generosity Will cross
the ocean of existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">施三寶福田,三種皆清淨,決定於三時,三眼見彼果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2809 “ ‘Rather than chasing objects, let the threefold
generosity Arise through the threefold mind. Then, with the passage
of time and seasons, One will obtain the three eyes that see the
results.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">初常行布施,次精勤護戒,智則能割愛,此為大樂道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2810 “ ‘Begin by constantly practicing generosity, Then
diligently observe discipline, And vanquish craving with insight —
This is the path that brings happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若不除斷愛,世間不饒益,彼則不能到,不生死勝處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2811 “ ‘The craving that yields to impermanence Is never
helpful to the world, And the unsurpassable supreme stage Will not be
attained either. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">常離不施心,恒樂行布施,無施故飢渴,餓鬼中燒身。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.23</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2812 “ ‘Therefore, with a joyous mind, Constantly engage in
tangible generosity. Without generosity, you will be burned By hunger
and thirst among starving spirits. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">布施得大富,天乾闥婆中,因施得為王,善法轉輪王。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2813 “ ‘Generosity yields enjoyments Among gods and gandharvas.
Generosity produces kings And universal monarchs who uphold the
Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">依止布施地,智者能持戒,持戒者知時,因智得解脫。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.24-29</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2814 “ ‘Firmly engaged in generosity, The learned observe
discipline. With discipline, one will know what is proper And be
liberated through insight. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">出苦之要道,一切佛所讚,勇健者知已,則常行布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2815 “ ‘The path of deliverance from suffering Is praised by
the able ones, supreme beings. Following that path with stable
diligence, [F.98.a] One should always delight in generosity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">不布施生天,天中受樂少,施故生人中,從生受富樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2816 “ ‘Without generosity, even the gods Will be considered
gods of lesser enjoyments. When humans engage in generosity, They
become destined for happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若生在畜生,亦常受樂果,一切布施樂,是智者所說。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2817 “ ‘Because all the effects of generosity Are retained by
the mind, Even if one is born as an animal, One will still possess
the fortune of happiness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若在餓鬼中,彼亦有飲食,以本少施故,則得如是果。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.29</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2818 “ ‘All such happiness that arises from generosity Has been
taught by the learned. Even as a starving spirit in their world, One
will obtain food. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若生地獄中,飢渴不能燒,一切以施故,如是皆得果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2819 “ ‘This is therefore like the fruits Of trees that have no
thorns. By generosity, beings in the hells Will not be burned by
intense starvation and thirst.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2820 “ ‘Such are the fruits Of the practice of generosity. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">生泥道中者,是眾生自業,布施得安樂,如見於父母。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.47</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2821“ ‘For beings who sink into the mud of the world Due to
their own actions, Generosity will bring a stream of happiness,, And
they will be revered as fathers and mothers. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是住施地,常行於布施,恒樂施持戒,得脫諸惡處。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.48</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2822 “ ‘Thus, in all situations One should always delight in
giving. Those delighting in generosity and discipline Will always
stay clear of the hells.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀夜摩天王如是已示放逸天眾,天眾知已,一切現見住戒果報,攝取持戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2823 “With these words, Musulundha teaches the gods who live in
carelessness. Once they understand this, the gods develop faith and
comprehend the results of generosity and discipline. This is also an
occasion that humbles the gods, for it is a wondrous pleasure to
receive this explanation of 410 karmic actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又彼天眾復有羞慚,所謂業故,現前羞恥,見食故羞。園林蓮花處處遊行,多天女眾而為圍遶,種種樂音,在於天中、地上而行,心樂境界五欲之樂,第一勝樂不可譬喻,成就樂事。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2824 “As the gods roam around the forests, parks, ponds, springs,
and lotus groves, they are accompanied by a great number of ladies
who play a variety of drums and instruments. Moving through the
forests in this way, they remain attached to the many different
objects, and thus they carry on, enjoying supreme and vast pleasures
that are beyond compare. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是轉行飲食地處,次第往到種種莊嚴端正天女。如是天女之所圍繞,彼天歌舞五樂音聲遊戲受樂。彼天耳識不知厭足,境界可愛,是故受樂不可厭足。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Traveling
in this way, they amble through places filled with food and drink.
[F.98.b]Goddesses who wear amazing ornaments and raiment travel with
them — wearing the most beautiful of such jewelry and costumes,
they delight the gods. The goddesses always attend to the gods as
they dance, laugh, flirt, sing, and play music of the five types of
instruments in melodious, rhythmic, and harmonious ways. In this way,
the ear consciousnesses of the gods remains insatiable.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復彼天見種種色皆悉可愛,端嚴殊妙,如意念色,見則生樂。種種光明、種種異色、種種形相,或在遠住或在近住、或中間住,彼天見已,有如是念:彼遠住色,可前近來。隨心念時,彼可愛色即來在近。或中住色,如意念來。若念近者,近者則來;若念中者,中者則來;若念遠者,遠者則來。業果勝故,如是隨意。以彼業因有下中上,天報如是有下中上。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2825 “As the objects of their craving pull them along, these
helpless beings are never satisfied. Hence, when the gods look at the
many different sights, their minds will be overcome by the many
lovely and enjoyable images that constantly change according to their
wishes. This wealth of shining and colorful objects is everywhere,
both near and far. However, whenever a god thinks, “I would like to
be near those things over there,” the delightful forms will
immediately be present before him. Also, the ambrosias of the gods
transform according to their wishes. If they want them to be near,
they will come close, and if they want them at a distance, they will
move away. These karmic effects occur in unique ways based on their
causes, which may be either inferior, intermediate, or supreme.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是彼天愛毒所齧,不知厭足,如火得薪,無有足時。愛心之者,則於境界不可厭足,如是天中無量種樂皆不可足。又復天眾鼻識嗅香有無量種,謂園林中天妙花香。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2826 “Looking at the poisonous sights of the snake of craving,
the gods are never satisfied. As when fuel is added to a fire, the
delightful objects make the craving gods rage on endlessly. [F.99.a]
The gods remain insatiable in many ways. They also direct their
olfactory consciouses toward the many aromas, and thus they will
perceive numerous fragrances from the flowers in the forests and
parks.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復彼花樹枝中生,枝垂至地,有種種色、種種形相,種種分分雜雜異異,一切時花同時開敷。彼如是花,天女取之,送與天子令得嗅之,或為風吹香至天子,天子嗅之,嗅已欲發,則受欲樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
flowers grow on vines, shrubs, trees, and across the landscape,
displaying many marvelous colors, shapes, and designs. Whenever a
certain type of flower is in bloom, goddesses will come to enjoy its
fragrance. Certain flower scents are also carried by the breeze. In
this way, the gods all experience perfect sense pleasures in the form
of fragrance.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">又復天身,如是天中莊嚴殊妙,與天相應。頭上莊嚴寶瓔珞等,隨天意念,一切出生。種種衣服有種種香,無縷天衣其量相應。彼天如是生愛心故,不知厭足。又復彼天若心意念,以自業故,一切所須具足皆得,則有第一可愛飲食。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2827 “When they have enjoyed the fragrances, they may want to
wear heavenly ornaments such as earrings and bracelets, and as soon
as that wish arises, the adornments will manifest immediately. The
gods also wear many kinds of colorful and fragrant unwoven garments
of the most perfect design and fit, and this again becomes a source
of their insatiable craving. All the objects that their minds
perceive manifest at a level of perfection that accords with their
individual karmic actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天上地中有須陀食。以本施時有下中上,須陀亦爾有下中上。又復具有種種天飲有下中上。業如是故,自業如印。猶如人中,人身長短隨日所在,影亦如是長短似身。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2828 “With supreme joy, the gods visit lands of food and drink
where they will partake of ambrosia. All such edibles again manifest
corresponding to their individual acts of generosity, which may be
either lesser, intermediate, or supreme. As the result of the imprint
of their individual seals of karmic action, their beverages likewise
turn out in ways that are lesser, intermediate, or supreme. [F.99.b]
This can be likened to the way the size of a person’s shadow
appears in exact accord with the dimensions of that person’s body
when exposed to the sun.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是如是,彼天本於人中之時,作如是業,如是食生。彼食食時,天女現前,則生羞恥。如是天中見勝天女,大生苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">In
that way, the kinds of food that the gods experience conform to the
types of actions they previously performed. Hence, when the gods
feast together, some of them will feel tremendous shame. Also, when
the gods move, those who fall behind will suffer in the extreme. In
particular, the pain that an embarrassed god may feel before a throng
of goddesses has no parallel anywhere throughout the realms of
existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是有中,一切無常,無有一樂不破壞者,現見一切有為皆爾,如是應知。又復彼天本善業盡,退時生苦。若放逸天樂天欲樂退時,愛離膩潤盡時,欲向餘道,則有相現。以欲退故,身心大苦,若大苦生。彼苦如是不可譬喻。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2829 “Such teachings that lead to happiness free from deception
reveal how the gods are forced to proceed elsewhere within the
entirety of cyclic existence. Moreover, when life comes to an end for
the gods, as their previous positive actions become exhausted, they
suffer as they are faced with death and transmigration. When one
among those careless gods, who are constantly attached to pleasures,
dies and transmigrates, he will lose all that is desirable,
attractive, and delightful, because at that point his life runs out
like a butter lamp that is out of fuel. The signs of his future realm
will then manifest, and as he suffers the pain of death and
transmigration, the god’s body and mind will be overcome by a
torment for which there is hardly any example. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">毘婆尸佛當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">種種放逸樂,為境界所誑,食欲盡退時,無與同伴者。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.142</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2830 “At this point Musulundha will cite these verses of the
Blessed One: 411 “ ‘None of the many pleasures of the careless,
Who are fooled by objects, Will remain with them Once their lives end
and they die. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天前放逸行,不行布施等,於後死退時,悔熱自燒心。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.31</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2831 “ ‘Those who were careless and failed to practice
Generosity and the like Will feel their minds tormented When the time
of death arrives. [F.100.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">初中後等時,心常作利益,利益常調者,死時不怯怖。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.5.171</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2832 “ ‘Throughout the beginning, middle, and end, Train your
minds in what is good. Practice well and train constantly, And you
shall not be daunted at the time of death.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">有生必有死,亦有愛別離,愚者不思惟,為境界所誑。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.5.172</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2833 “ ‘Death is certain to come, And all that one cherishes
will be lost. Still, devastated by objects, Childish beings do not
act. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">死次第念念,境界破壞天,來至天不覺,以欲著意故。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.143-151</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2834 “ ‘Although they eventually will understand, They do not
comprehend it now. The gods are brought down by objects,And their
minds remain attached to their pleasures. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若天能知此,生愛別離苦,乃至須臾間,於欲心不住。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2835 “ ‘Wherever they may be born, The gods will suffer the
loss of what they had. Their minds are unable to remain With any of
that for even a moment. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲無常可畏,常作不利益,如是愚癡者,而猶近於欲。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2836 “ ‘Their impermanent and perishable pleasures Keep them
permanently enslaved, And yet bewildered, infantile beings Keep
chasing after pleasures. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">癡天常如是,為欲火所燒,既被欲燒已,習欲不休息。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2837 “ ‘Burning forever with the fire of desire, The gods
remain bewildered. Although they get burned, They continue to value
their pleasures. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若思念真諦,不喜樂境界;若喜樂欲者,是則常啼哭。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2838 “ ‘The gods pursue the cause of suffering: Those objects
that are unworthy of attachment. Those who approve of this situation
Remain always mired in suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此一切三界,轉行猶如輪,一切業羂縛,天不見其實。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2839“ ‘These three realms of existence Spin like the rim of a
water wheel. Yet, caught in the snare of karmic action, The gods do
not see that.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於種種道中,處處數生死,眾生為愛迷,常受諸苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2840 “ ‘Born and dying, They take such births, again and again.
Sentient beings who delight in dullness Are destined for lasting
suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲如電火輪,暫住不可得,如夢乾闥婆,眾生虛妄取。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2841 “ ‘Pleasures are compared To lightning and a water wheel’s
rim. They resemble dreams and cities of gandharvas And are utterly
terrifying. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">欲如如是等,畏欲復勝是,無常苦空中,勿生我所心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2842 “ ‘Possessing such characteristics, Pleasures are
particularly destructible. Since they are impermanent, painful, and
empty, Do not think of them as your own. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此之老死輪,極惡叵調伏,譬無救眾生,無眼不覺知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2843 “ ‘This wheel of aging and death Is terrible and
unbearable — Everyone is certain to fall,Yet no one has the eyes to
see that. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟尼說五根,空而無自體,多有無常苦,自體是病處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2844 “ ‘The supremely able ones teach That sense pleasures are
empty of essence. By nature, the household of desire Is impermanent
and full of pain.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是見知已,則應捨離欲;彼寂靜智慧,則近涅槃住。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.151</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2845 “ ‘Those who understand that pleasures are like that
Remain free from attachment to pleasures. [F.100.b] They will go
beyond to constant peace And rest in the goal of suffering’s
transcendence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">彼欲退天者,根心皆動亂,爾時苦受生,不可得譬喻。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.7.174-178</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2846 “ ‘At the time of death and transmigration, The disturbed
minds of the gods Undergo a suffering that can hardly be described,
And for which there is no example. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是受大樂,如是愛憎心,彼天欲退時,如是受大苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2847 “ ‘Just as their exhilarated minds Were overcome by
craving, So they will suffer unbearable pain At the time of death and
transmigration.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2848 “ ‘They did not engage in wholesome actions, Nor did they
not understand the nature of karmic actions. As great suffering
arises, They will be scorched by fire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諸有死未來,諸有離八難,皆應作利益,此道能得樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2849 “ ‘For as long as you are alive, You have perfect leisure
and resources. So, during that time, you should understand what is
good for you. On such paths you will find happiness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天中地處退,人地中死亡,何人如是知,不厭離生死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2850 “ ‘Having understood that gods die and transmigrate, And
that humans are also subject to death, Who would want to live In such
wretched existences?’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是天中業盡退時,業繩繫縛,牽令使退,將向餘處,生大怖畏。是故有天同如畜生。若天心樂境界樂行,非自利益。是故天眾勿放逸行,莫於後時,心生悔熱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2851 “When the gods are shown how they will die and transmigrate
and how they will be subsequently pulled down by the ropes of karmic
actions, they are stricken with great terror. Therefore, gods are
like animals —hankering after objects, they fail to do what is in
their best interest. Therefore, do not be careless. Do not make
yourselves have regrets in the future!</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天王牟修樓陀如是為彼山樹具足地處行天,毘婆尸佛所作佛塔。見彼塔已,調伏天眾,為作利益,示欲過患。為顛倒天四顛倒者說於正法,死未來間,則示其死與其怖畏。彼死畏處,無量苦處,示平等道,以寂靜心作他利益,調伏天眾。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2852 “When Musulundha in this way has introduced the gods of
Moving in Gatherings to the stūpa created by Vipaśyin, he will
offer praise to the stūpa. He will connect these gods to the
definitive good, tell them about the flaws of their pleasures, teach
them the four despicable errors, and show them their future deaths,
thus instilling fear in them. Therefore, since he shows them the path
that leads away from terrifying death and the jungle of numerous
sufferings, he inspires the gods to attain gratifying happiness.”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">於六經中毘婆尸佛所作經文,第二已竟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2853 This completes the discourse of Vipaśyin, the second among the
six discourses. [F.101.a] [B49]</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-23542146692435941052022-02-06T20:10:00.003+08:002022-02-16T21:12:59.463+08:00尸棄佛的教導-八種法障礙善法-放逸、傲慢、不持戒、懈怠、惡貪<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體" style="font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">觀天品之二十二</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">夜摩天之八</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;"></span><span style="font-size: medium;"></span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">夜摩天王如是普為彼一切天和合利益已說此偈,告天眾言:汝等樂行境界所迷,然不覺知,天則減劣而不增長。此境界樂,一切無常,當不寂靜,得不饒益。所謂何者?一切皆聽!如汝所見,六正覺知者,七寶塔廟種種七寶莊嚴成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2656“Wishing to help them all, the lord of the Heaven Free from
Strife will say this to the gods. He will then continue: ‘As long
as the gods chase after pleasure and remain deluded by objects, they
will never be satisfied. They will be depraved and unable to advance.
[F.80.b] If these objects were truly delightful, they would not be
impermanent, unstable, and unpleasant. Therefore, listen well. What
you behold here are the six beautifully bejeweled stūpas of the six
perfect buddhas.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">所謂六者:一是尸棄正覺知者;二、毘婆尸正覺知者;三、毘舍婆正覺知者;四、迦那迦牟尼如來正覺知者、五、迦羅迦居村陀佛正覺知者;六、迦葉佛正覺知者。此六佛塔,天中久作,次第耳聞,我今供養。以何因緣?一切如是,我不曾見,我少心故。彼諸世尊利益安樂諸世間故,往世曾來到此世間,我以如是次第聞來,得如是法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
six thus-gone ones for whom they were constructed are the perfect
buddha Śikhin, the perfect buddha Vipaśyin, the perfect buddha
Kanakamuni, the perfect buddha Viśvabhū, the perfect buddha
Krakucchanda, and the perfect buddha Kāśyapa. These reliquaries
were built by other gods in the past. We have heard all about them
and thus we worship them. However, because our lives are extremely
short, we were not able to see any of those thus-gone ones ourselves.
Nevertheless, those blessed ones worked for the welfare of the world
and were committed to benefiting beings. Therefore, they came to stay
in this divine world for the benefit of the gods. This is what I have
heard from those before me; I have not witnessed it myself. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼迦羅迦居村陀佛,為夜摩天作大利益。謂利益者,一佛塔化,是大希有如來境界,令住此間。若此世界不敬沙門、婆羅門者,天朋則減。此減劣相於此佛塔光炎之中,我皆現見,若減若退,唯我獨見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2657 “ ‘The blessed Krakucchanda, on his own, brought
tremendous benefit to the gods of the Heaven Free from Strife, and
from his single reliquary wondrous signs appear. When mendicants,
brahmins, and people in general are not respected, the forces of the
gods will wane. At that time, some images of gods that suffer death
and transmigration become perceptible upon this reliquary, but it is
only I who perceive these signs of decay. [F.81.a]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">汝等放逸,放逸行多,是故不見,以著境界受欲樂故。我以歌聲召汝等來,為利益故。汝等放逸,放逸而行即是死退。我恐汝等食善業盡,墮於惡道,故召汝來。六佛世尊利益無量諸眾生故,已所說經。彼諸如來於此塔中,皆悉書之,我已誦得。天今善聽,我為汝說,勿後退時而生悔心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
signs do also appear to those who remain absorbed in carelessness
despite their degeneration, but they fail to see them because they
are so attached to objects. Instead, they continue singing songs
among themselves, thinking that such pointless activity will be of
benefit. So, beware, you who are reckless and lost in carelessness
—you are going to die! Since your positive actions will eventually
become exhausted, all of this will indeed come to nothing! These
facts are explained in the discourses of those six thus-gone ones,
which were given for the benefit of beings. It is the thus-gone ones
who caused all of that to be inscribed upon the reliquaries.
Therefore, everyone of sound mind, listen to me! Gods, it is certain
that, when your time comes to die, you will have regrets.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,彼天第一敬重,專心思念,一切默住,二種敬重:一、敬天王;二、敬重法。諦意正住,其心不動。天王既見天眾如是善調伏故,普告之言:汝等始入初如來塔,尸棄如來壁上書經,饒益天眾、利益天眾、安樂天眾。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">·
·The Six Stūpas · · · · · The Stūpa of the Buddha Śikhin ·
· · </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2658 “At this point, the leaders among the gods will feel endless
reverence as they acknowledge the truth in those words. What is the
object of their reverence? The ruler of the gods and the
Dharma-Vinaya. With such reverence, they understand these truths, and
their minds come to rest unshakably within that recognition. When the
disciples have gained this insight, the ruler of the gods will then
continue: ‘All of you who are on the right path, first of all, upon
the side of the reliquary of the first buddha, Śikhin, appears a
discourse that begins, “Monks, these eight factors are virtuous.”
This was written to benefit the gods and bring them happiness,
fulfillment, and help.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼最勝天共其天王牟修樓陀最初入塔,見尸棄佛毘琉璃像,在青寶床加趺而坐,於其壁中自書經言:諸比丘!若天、若人有八種法障礙善法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2659 “In this way, the gods who are in the presence of their
leader, Musulundha, will gain insight by following him. On the side
of the reliquary that contains the form of the blessed Śikhin, who
is seated cross-legged on a fine seat of beryl and sapphire, the
following words are written: [F.81.b] ‘Monks, eight factors destroy
the virtuous qualities of gods and humans.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">何等為八?諸比丘!所謂<span style="color: maroon;">一者,若天、若人為放逸壞</span>,不能作善——若世間善、出世間善。世間法者,若心懈怠、若心放逸,行放逸行,彼世間法一切皆壞。若放逸者,於善友所不能看視,則為中人;若是怨家,怨則增長,求覓其便。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">What
are these eight factors? Monks, first of all, the following holds for
all who are careless or crushed by carelessness, whether they are
gods or humans. When they practice virtue they will fail in their
aims, whether worldly or transcendent. When mundane beings are
careless and lazy, their activities will not be completed. They will
also not take care of their loved ones, but treat them as strangers.
Meanwhile, their enemies will find such people to be awful, and will
therefore watch for the right time to strike and destroy them. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此是放逸妨世間法;諸有懈怠放逸行者,不能成就如是之業。彼人業盡,知友亦盡,怨家熾盛增長大力,室家皆失,貧窮無物,為他輕賤。第一凡鄙,所謂貧窮。諸有貧窮凡鄙丈夫,善友知識、親舊兄弟。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Such
are the consequences, in terms of mundane behavior, for those who
roam about carelessly and thoughtlessly. They will end up with a
degenerate behavior, their enemies will proliferate, their
friendships will wither, and they will become destitute and reviled.
They will be impoverished, in contrast to those who, fearing such
poverty, have great influence on companions, friends, and family. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">貪瞋邪見一切增長。彼愚癡者最為凡鄙。何以故?不善行故。天所棄捨,一切侵陵,為他侵己或時致死,或時商賈亡失財物,以其放逸,放逸行故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2660 “ ‘Their covetousness, ill will, and wrong view will
greatly increase. The gods will become angry at such people of
inferior intellect and call them evildoers. All the gods will abandon
such evildoers, and malicious beings will bring a cruel end to their
lives. If merchants become careless, their wealth will dwindle.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若諸比丘、若比丘尼、若優婆塞、若優婆夷如是放逸;常勤修行無記禪定,不得盡漏;唯貪食味,占相食時</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span face="cwTeX 明體" style="font-size: medium;">占相:觀察;端詳。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.</span></span><span face="cwTeX 明體" style="font-size: medium;">漢語大詞典</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span><span face="cwTeX 明體" style="font-size: medium;">,妨亂其心。如是放逸,放逸行者,常一切時心不清淨,貪著食味猶如畜生食吐之者,其心如狗,亦如受持烏狗戒者。如是之徒常放逸行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">If
monks or lay practitioners become careless, they will lose their
concentration. They will fail to bring an end to the defilements by
means of the practice of concentration and instead remain attached to
the taste of food and obsessed with their mealtimes. [F.82.a] They
will find no joy. The careless who roam about carelessly will hardly
ever find an occasion for feeling devotion. They will be attached to
enjoyments and their outlook and demeanor will be like that of crows.
Such careless people will always have restless minds. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不讀誦經,於眷屬中、於多聞中,是少智者是為凡鄙,為諸檀越之所輕賤,離無所畏。第一無畏,所謂多聞,能思惟法;第一凡鄙,所謂少聞。彼少聞者,為他輕賤,不知自過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">If
they enter an assembly or a learned gathering, they will be ridiculed
due to their poor intelligence. They will appear unimpressive to
donors and benefactors. Their confidence will deteriorate, since the
supreme form of confidence is discernment of phenomena. They will be
the lowest among the weak, because of their deficient learning. Such
ridiculed people will be unable to recognize their own flaws.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">而於他所多貪瞋癡;於多聞者、真實知者,若於尊長、若於檀主有善根者,以愚癡故、放逸多故,生瞋心瘡。不善業故,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2661 “ ‘They will develop abundant covetousness and ill will.
When in the presence of scholars, masters, or devoted and sincere
donors and benefactors, such base people will act carelessly. Hence,
when their bodies disintegrate, they will take an unfortunate fall
and be born in hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">放逸行者,如是人中行放逸故,於世間義、出世間義以為妨礙。諸比丘!云何天中放逸,破壞此天?自性行於放逸,放逸行天其心愛樂觸味色香而行放逸,不見老至、不見破壞、不見退沒,心不思惟善業盡滅,不習作法,不敬重佛及法、眾僧。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2662 “ ‘Such reckless beings who live carelessly will be
hindered in achieving any objectives, whether mundane or
transcendent. Monks, how will the gods be hindered? By their very
nature, the gods are careless and thoughtless. Hence, they will
become careless due to attractive and delightful sounds, textures,
tastes, forms, and scents. As they gallivant about carelessly, they
will fail to notice that they age and that they will become
destitute. They will not remember that their positive karmic actions
will eventually be exhausted. They will not become accustomed to the
Dharma, nor will they have any respect for the Buddha, Dharma, and
Saṅgha. [F.82.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼離善心,行於放逸,佛出世時,不見不知,心不生信。怖畏近至、衰禍近至、死苦近至,離別之苦近至不遠,天女棄捨。大怖近至,如在嶮岸而墮墜者,於先境界所受樂事不具足見,於異世中不隨順行,於臨死時,不與其樂亦不安慰。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2663 “ ‘Roaming about carelessly with such deprived minds, they
will fail to encounter any buddhas. Because of their habituation to
carelessness, they will remain afflicted by great torments during
their existence. They will suffer when the signs of death manifest,
the time of loss. As their attending ladies abandon them, they will
be left in great fear. As if falling into a pit, those who used to
experience objects in the way described previously will no longer
have any chance to see their companions, because they depart for
another world. None of their companions will follow them, and at the
time of death they will not find any happiness or relief.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是境界皆悉破壞,無有氣勢,於諸有中異處去時,不共相隨。若作放逸,放逸行業——彼於有中則隨逐行。彼境界渴,心未厭足,放逸而死。一切天捨,心生驚怖,迷於境界如是而死,彼時相應,或生地獄、餓鬼、畜生三惡之處。是故天人一切不應行於放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
objects will degenerate and turn into vomit and snot. As their next
life dawns, those careless beings who were lost in carelessness must
move onward according to the actions they have performed. In this
way, they depart for a different world. Struck by pangs of craving,
the careless must depart. Abandoned, shunned by all the other gods,
terrified, and deluded by objects, they must leave. As their time
runs out, they proceed to take birth among hell beings, starving
spirits, or animals. Therefore, no human or god should be careless!’
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">尸棄如來當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若天一切時,成就境界樂,彼天既破壞,諸業隨逐行。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2664 “At this point Musulundha will utter these verses of the
blessed Śikhin: “ ‘The gods who constantly rely on The pleasures
afforded by objects Will fall and proceed onward In accordance with
their karmic actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">樂不可常保,業聚集不失,樂所誑癡天,由業不自在。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2665 “ ‘Pleasures cannot be accumulated, But karmic actions
can.The gods are fooled by pleasures And controlled by karmic
actions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">境界現生樂,後能作衰惱,染著境界天,心常亂不定。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2666 “ ‘The pleasure of the objects in the present Does not
engender any virtue, And yet the thirsting gods Are carried away by
objects. [F.83.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不知善福業,是生死病藥,如藥燈亦爾,為歸亦為救。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2667 “ ‘They do not understand that virtuous action Is the
medicine to counter the disease of cyclic existence. Like a
protector, A savior, and a refuge, </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">有中之善業,隨逐於眾生,是故黠慧者,常應勤精進。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.46-50</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2668“ ‘Their positive actions, done in other lives, Remain
behind beings. Therefore, such actions are always To be diligently
performed by the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">修福德為吉,捨境界為善,若有智眼者,知畏未來世。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2669 “ ‘Giving up objects While relying on merit is excellent.
Seeing one’s future lives With the eye of the mind </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">黠慧預生怖,愚則至時畏,智者如是知,心常慮破壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2670 “ ‘Is skillful and always beautiful. Falling is the root
of all terrors. Therefore, the wise will be vigilant about Sudden
rebirth into long-term horror. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若意常愚癡,則喜樂境界,為境界所迷,後則心生悔。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2671 “ ‘Those who separate from their bodies and attain an
inferior birth Will be bound by the unbearable. Yet, those who are
mentally obscured Will always indulge in objects. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">諸有身和合,智常不濁者,皆作福德業,無福德則苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2672 “ ‘Those fooled by objects Will later suffer scorching
pain. For as long as you live And your minds are sound </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2673 “ ‘You must do what is virtuous, For those lacking virtue
will suffer.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">牟修樓陀夜摩天王如是示彼一切天眾,尸棄如來所說偈頌壁上書字最初法已,次第復示其餘七法,作如是言:我復為汝說餘七法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2674 “In this way, Musulundha reads aloud the verses of the
blessed Śikhin that are written upon the side of the reliquary, and
he also conveys other instructions. He says, ‘The eight facts
written on the wall concern carelessness. Now that I have mentioned
them, I will also mention an additional seven facts about
carelessness: (1) The careless are always infatuated. (2) People who
act carelessly become mad. (3) Such careless gods and humans will
encounter obstacles in all their objectives, be they mundane or
transcendent. (4) They will encounter obstacles in the pursuit of
their objectives, mundane or transcendent, due to the distractions
that such careless beings encounter. (5) Even if they try to be
cautious, they will still get everything wrong. (6) Their infatuation
will also make such people unattractive in all regards. [F.83.b] (7)
In myriad situations, they will encounter what is unhelpful and
unpleasant, and they will fail to achieve any objectives.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">次謂<span style="color: maroon;">傲慢無時</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US"><span style="color: maroon;">[</span></span><span face="cwTeX 明體">宋</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">-</span></span><span face="cwTeX 明體">木</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">+</span></span><span face="cwTeX 明體">惺</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">]</span></span><span face="cwTeX 明體">寣。傲慢行者,常不</span></span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">宋</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span face="cwTeX 明體" style="font-size: medium;">木</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">+</span></span><span face="cwTeX 明體" style="font-size: medium;">惺</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">寣,於天人中恒為妨礙,常妨一切世間之法、出世間法。<span style="color: maroon;">云何名為妨世間義、出世間義?</span>身傲慢者,亂其心意;一切法義,意為前導,是故轉行。彼亂心意,行不善處、非所應處,非時而行,行邊嶮處近惡知識。不自測度亦不知他,不知自力、不知他力。以傲慢故,不能作業,於自家事不知籌量,如狂不異。不行正行,一切眾中最為凡鄙,又於諸親兄弟等中最為下劣。彼不應作而便作之,所應作者則不能作。彼所應作、所不應作,一切不知,亦復不知作與不作。於法、非法亦不能知,又亦不知應說不說、應行不行,亦復不知是處、非處。如是一切悉皆不知。以傲慢故,而不能知持戒之法。又慠慢故,不知時節、不知方處、不知住心及不住心。以傲慢故,不知樂時、不知輕重又不知真、不知非真,戴面而行,無所畏忌。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">又此傲慢於出世間法義妨者,云何為妨出世間義?</span>為此傲慢所妨亂者,不知業因、不知果報、不知善道及不善道,不知威儀、不知方處、不知時節、不知裁量足與不足、不知大眾。雖得聞法,不能修行;於未聞法,心不欲聞,無心訪問。凶頑不畏,語不依理,心意動亂如風動塵分散處處,彼心如是常亂不定。彼心意亂傲慢行者,不修禪定、不能攝心,見色則著,樂於境界。或時著欲,眼常動轉,如是</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">懂</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span face="cwTeX 明體" style="font-size: medium;">重</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">+</span></span><span face="cwTeX 明體" style="font-size: medium;">隻</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">者,不正眼故,行於傲慢,或因著欲或是醉亂,或時禍祟或時狂病,一切時爾,更不餘異。彼如是故,為諸世間之所詳指。如是指故,則為一切之所輕賤,不知自過。彼非饒益又非利益,亦非安樂,彼則於義皆不成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何傲慢於出世間法律為妨?云何復於傲慢者中以為妨礙?</span>謂彼人中有出家人,傲慢之行最為鄙劣。此法毘尼能離傲慢,一切端嚴;不離傲慢則不端嚴。彼傲慢人不能修禪,不知住止,常行城邑聚落等中,不行好處,不能說法調伏檀越,唯貪飲食床臥敷具,唯不善觀。如是之人身壞命終墮於惡道,生在地獄、餓鬼、畜生。如是之人非世間道、出世間道二處安隱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2675 “ ‘How is infatuation such a great flaw when it comes to
the transmundane Dharma-Vinaya, and how does infatuation become an
obstacle for people in general? Whether they are laypeople or
monastics, people who are very careless are always criticized. That
is, those who follow this Dharma-Vinaya without any infatuation are
in all regards delightful to behold, whereas that is not the case
with the careless. Those afflicted by infatuation will not practice
concentration. Nor will they be able to properly work or travel. They
will not attend to their duties, nor will they fulfill the requests
of donors and benefactors. Instead, they will simply stick to their
seats and mattresses, where they will become carried away by improper
mental activity. When their bodies disintegrate and they die, they
will then be born in the hells.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">傲慢有七:一者色慢;二者財慢;三者生慢;四者服飾莊嚴等慢;五者為王供養故慢;六者婦女親近故慢;七者他妻亂心故慢。此總為慢,減句、殘句或復滿句。此一切法,彼慢為妨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2676 “ ‘There are also seven factors related to infatuation
that are unbecoming on both the mundane and the supramundane paths.
Those seven are infatuation due to appearances, infatuation due to
wealth, infatuation due to family, infatuation due to ornaments and
apparel, infatuation due to royal patronage, infatuation due to
female embraces, and infatuation due to being distracted by a woman
who belongs to another. Those forms of infatuation serve merely as a
summary. Infatuations are enemies. Infatuation is excess. Infatuation
thwarts all Dharma training.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是人中少有富樂,微少命行,微行慠慢,何況天中此則是慢。彼天愛聲觸味香色,念念之中增長傲慢。傲慢行故,命則稍減,不覺命行,不知命盡、不知行盡、不知善業若不善業。彼一切時常恒如是,乃至命盡,慠慢不止。次第乃至善愛業盡,業盡則退,臨至退時爾乃覺知,起如是心:境界誑我,令我生染。如是慢誑,身壞命終墮於惡道,生在地獄、餓鬼、畜生。如是慠慢妨世間道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2677 “ ‘If humans become infatuated due to even limited
enjoyments and minor income, [F.84.a] why wouldn’t the infatuation
of the gods be like this? Their enjoyable sounds, textures, tastes,
forms, and smells continuously increase day and night, so they are
perpetually infatuated and careless. Except when their lifespans
degenerate, their minds are always infatuated. Their infatuation is
limitless and an obstacle to all good qualities. They do not
acknowledge the fact that their bodies will disintegrate and, until
their lifespans become exhausted, they remain infatuated based on
their particular virtuous and unvirtuous actions. They do not
accomplish anything. Then, when their time is up and they realize
that they are certain to fall, they despair and think, “Oh no, I
have been deceived by these objects!” The gods are constantly
deceived by their afflictions and when their bodies disintegrate they
will suffer a hideous fall into the realms of hell beings, starving
spirits, or animals. In this way, those who are careless with respect
to mundane actions are reproachable.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復天眾以慠慢故,妨出世道。彼一切天愛善業故,以正法故於此天處夜摩中生。以天慢行,不知自業,不近其餘少慢行者,不近一切不慢行天,不樂見佛及法、眾僧,於正法中不信不入。以於正法不隨順故,行於惡道。不能觀察十二因緣,不敬尊長亦不親近有智慧天。為欲所誑,貪著境界。於此天處臨欲退時,乃生悔心。是故天人應捨放逸,應離慠慢。若不捨離,則如熾火燒胡麻等。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2678 “ ‘In what ways are the infatuated gods reproachable in
terms of the path of transcendence? The gods who are born in the
Heaven Free from Strife due to positive acts that are desirable,
attractive, and delightful become careless about the Dharma-Vinaya.
They will no longer have an understanding of the actions that they
previously performed. Those who are excessively infatuated will be
unstable and inattentive. Those who are always careless will not be
attentive to those who do not roam around, and they will have no
concern for the Buddha, Dharma, and Saṅgha. They will not
accomplish the Dharma-Vinaya and they will fail to take it up
correctly. [F.84.b] They will not train on the paths. They will not
emphasize the view of dependent origination. They will not follow
teachers. They will not associate with those gods who are training in
wakefulness. Deceived by their pleasures, they are brought down by
objects. When they die and transmigrate from our divine realm, they
will feel intense regret. Therefore, the carelessness of gods and
humans should be shunned like fire or snakes.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">尸棄如來當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">放逸則破壞,為慢所迷惑,若天若丈夫,不得寂靜樂。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.6.138-143</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2679 “At that point, Musulundha will cite the following verses of
the blessed Śikhin: “ ‘First, they are overcome by carelessness
And deluded by their infatuation. In this way, neither gods nor
humans Find any means for peace. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若樂放逸行,是則名為死;諸放逸樂過,退墮地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2680 “ ‘Those who are not infatuated Will not encounter death.
All those seized by the flaws of infatuation Will fall headlong into
hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不正道行過,是則名放逸;放逸誑心天,則入於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2681 “ ‘The flaws of practicing a path that is not true Are
here referred to as infatuation. With their minds deluded by
infatuation, The gods proceed to the hells. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">憙樂於不實,於實不憙樂,放逸垢闇故,天為欲所誑。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2682 “ ‘Those who take delight in the false Will never attain
the real. Surrounded by the darkness of infatuation, The gods are
deluded by pleasures. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">欲所迷癡天,放逸慢亦爾,不能真實見,如生盲於道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2683 “ ‘Gods who are deluded by pleasures Are deluded by
infatuation as well. As if they were blind, They fail to see sacred
actions.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">尸棄世尊如是已說放逸慢心妨礙世間、出世間法,<span style="color: maroon;">又復第三示破戒過</span>。如是之事,彼佛世尊悉知無餘,如實諦知破戒過患,塔中壁上次第書之。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2684 “In this way, the blessed Śikhin teaches about carelessness
and infatuation in both the mundane and supramundane contexts. His
teaching about the flaws of the three types of unrestrained action,
in this and future lives, is displayed upon the reliquary. 400 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">爾時,天王牟修樓陀示彼天眾,塔中壁上不持戒過書畫文字:不持戒者,是諸天人第三過患,非是利益,非世間道、非出世道,世出、世道一切皆非。何者?人中不持戒故,妨世間道。所謂受戒愚癡之人,既受戒已,應作、不作一切不知,亦復不知是處、非處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2685 “Next, based on what is written on the stūpa, the lord of
the Heaven Free from Strife, Musulundha, will teach the gods about
actions performed by the body: ‘Some actions are of an unrestrained
nature. Three great flaws of unrestrained action prevent gods and
humans from prospering. [F.85.a] They render all mundane and
supramundane actions futile. Unrestrained people suffer from
obstacles. When they take mundane vows, they will remain deluded and
fail to distinguish between what is true and false, and between what
is reasonable or unreasonable.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">作過患已,覆藏在心。兄弟因緣,如是破戒專為兄弟諸親舊等,不顧念戒或不取戒,受已則犯,不生忌難。以如是故,為諸親舊兄弟眷屬一切人等皆悉輕賤,作如是言:此不持戒,不勤精進,身口意戒一切不持。如是諸親至兄弟等嫌賤輕薄。以輕賤故,時節吉凶皆不看視,不與往還。吉凶等會,不請不喚、不信不敬,以如是人不受戒故、不持戒故、不攝戒故。本善友者,則為中人;若先怨者,則求其便;若非怨親,則不攝之以為朋侶。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Even
when they observe their vows, they will be partial toward their
relatives and friends. They will make countless plans as they stay
with companions and relatives, and they will consequently fail to
keep their vows. Failing to properly observe their vows, they will be
rebuked. Their own relatives and friends will consider them an
embarrassment and instead talk about other people who do properly
keep their vows. Whether in terms of their vows or lifestyle, their
attitude will not be appreciated by their own people. It will be said
that they have disregarded the duties of their paternal home or their
own households. Because of their poor resolve, those afflicted by
such conditions will be scorned even by their own friends, who
instead will prefer the company of others who are not even their
friends. Meanwhile, those who are strangers will never be on their
side. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是之人如樹根斷,風吹倒地,如是倒已,一切物失,諸親等離。彼人自心本性輕動,以輕動故,內則懷惡,於一切人多貪多瞋,心邪疑慮,分別悕望欲為惱亂,其心常瞋一切眾生,面色不好,無有威德,心亂不定,恒常貧窮。如是之人不受戒故、不持戒故,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2686 “ ‘Such people fall like trees that have been uprooted by
a storm, and as they fall, they lose all their wealth, possessions,
family, and friends. Their minds are fickle, depraved, and unrefined,
[F.85.b] and they harbor covetousness and ill will toward everyone.
They will have improper concerns, frivolous ideas, and malicious
thoughts. They will be hostile to everyone, develop ill will and
arrogance, and have a malicious demeanor. They will become distracted
and impoverished. Because uncontrolled ways, when their bodies of
their disintegrate, they will die inauspiciously and fall into hell.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">是故常應念作利益,受戒持戒,不妨世法。是持戒人以戒因緣,心意堅固,常正憶念,信於善友。若王大臣信彼人故,以大貴價金寶銀寶,種種寶物一切委之,若隱密語信而向說,若王、王等寄物不侵,密語不露。以護戒故,為人所信。又復諸親兄弟眷屬一切時人信愛供養,皆悉敬重過於尊長,持七種戒,王亦供養,知識親等皆悉供養。如是之人一切人信、一切人愛,財物具足常不貧乏,皆不能與作不饒益,第一大富。以大富故,能行布施,能作福德,正意善住不壞智慧。以是因緣,身壞命終生於善道天世界中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2687 “ ‘Therefore, people who wish for lasting benefit should
also keep mundane vows. As they abide by their vows, their minds will
become steadfast. In this way, their friends will trust them as they
recognize their excellent character. People whose minds are
restrained will be entrusted with the king’s most confidential
matters, as well as with large amounts of jewels, gold, and other
such valuables. Although people may become angry at those who
properly observe vows, they will not be able to harm them. No one
will be able to destroy the discipline of such individuals by
offering counsel, nor will family, friends, or supporters. Rather,
those who properly keep their vows will be respected by their
friends. They will be considered trustworthy and teachers will treat
them as one of their own. Those who observe the seven vows 401 will
receive royal offerings, as well as gifts from friends, companions,
and relatives. In this way, everyone will provide them with whatever
material means they may require, and no one will be able do them any
wrong. They will become very wealthy, and they will be generous with
all their possessions. As they create merit, they will maintain their
wholesome resolve. Due to such causes and circumstances, when their
bodies disintegrate, [F.86.a] they will proceed to the joyous higher
realms and be born among the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人如是微少破戒,則為輕劣,何況修行出世間道。如是之人意動不住,於業果報,盲無智眼。或不持戒或破多戒,唯一戒在或全無戒,他謂比丘:彼人唯有比丘形服,猶如貝聲。心常諂曲,誑諸檀越,作如是言:我持佛戒。如是之人實不持戒,聖所愛戒實不成就。彼是誑賊,誑諸世間、諸天及魔、一切沙門、若婆羅門、諸天人等,自他俱誑,不如說行。如是之人內空無物,不實不堅,如水沫聚,誑一切人,第一諂曲。彼人多求床臥敷具病藥所須,處處多取。彼人常沒生死泥中,或生地獄,若地獄等諸惡趣中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2688 “ ‘Those whose character is unrestrained and who are
disparaged by others are for the most part disinclined to undertake
any actions associated with transcendence. They are blind to the
ripening of karmic effects. Such people may either be born into a
household where people do not observe any vows, or they may otherwise
appear everywhere, like the sounding of a conch, in the attire of a
monk, although they in fact do not possess even a single vow. In this
way, pretending to have vows, they deceive donors and benefactors.
While claiming that they genuinely observe the vows of the blessed
Buddha, they do not actually uphold any vows. Nor do they observe any
discipline related to the body. They are charlatans and thieves,
deceiving the whole world including all the gods, māras, mendicants,
and brahmins —the whole world with all its gods, humans, and asuras
too. Such pretenders do not accomplish what they have understood;
they are empty, vacuous, hollow, and resemble a mass of foam. Not
practicing what they preach, they hoodwink everyone. They are supreme
cheats who engage in nothing but pretense. As others offer them a
place to stay and medical supplies, they sink further and are
swallowed by cyclic existence. They are born in one hell after
another, driven by their unwholesome deeds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人破戒,取不應取,以破戒故,不善分攝。如是之人,乃至不應於僧地中行至一步,以不相應、非所應故。何因緣爾?以諸檀越修治彼地,為持戒者諸比丘等,不為無戒、破戒比丘,不為一切無善心者。如是之人於彼地中行至一步亦所不應,何況敷具病藥所須,及餘一切諸受用物。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2689 “ ‘Those who have broken their vows, who carry out evil
and inauspicious acts, are so unworthy that they cause obstacles even
in relation to land that belongs to the saṅgha. Land that has been
offered by donors and benefactors for the benefit of disciplined
monks is not suitable for people who do not observe vows. [F.86.b]
Therefore, even if unwholesome individuals with faulty discipline
just set their feet on such land, or socialize there, hundreds of
obstacles will follow. No need, then, to talk about the consequences
if they make use of the dwellings, medical supplies, or other
resources.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">尸棄如來當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若比丘無戒,是賊中之賊;內滿爛膿等,外披服袈裟。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.30.94-113</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2690 “At that point, Musulundha cites the following verses of the
Blessed One: 402 “ ‘The unrestrained monk Is the greatest of all
thieves. While pus flows within him, He is swathed in the Dharma
robes outside. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">一切虛不堅,猶如水沫聚,如是空無戒,妄說是比丘。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2691 “ ‘Resembling a heap of foam That lacks any essence, So
are the many intoxicating things in cyclic existence, And so also is
the monk who speaks falsely. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">破戒屬地獄,僧寶所不攝,為心所誑故,身壞墮地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2692 “ ‘Those whose vows are broken With regard to the precious
saṅgha Will, upon death, be taken to the hells, Deceived by their
own minds. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">遠離法毘尼,自業故墮墜,垢闇之所覆,常受大苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2693 “ ‘They were deceptive with the Dharma-Vinaya, And their
fall is hence their own doing. As their dark defilements build up,
They are destined to suffer. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">不著善法衣,裸露善人棄;以離善業故,惡將至地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2694 “ ‘Lacking tght, They cause unvirtuous factors to
multiply; They let the precious discipline fall,With a discipline
that is corrupt.he garments of virtuous actions, They go naked,
reviled by those who do good. All that they do in relation to the
Dharma Leads them to the terrors of hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">聚集不善業,苦門則開張,生死縛堅牢,破戒故如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2695 “ ‘Lack of restraint is the gateway To the suffering of
horrendous hells. Broken discipline is said to entail Terrible
bondage in cyclic existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">為破戒火燒,彼則為極燒;如是缺戒者,必定入惡道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2696 “ ‘The fire of lack of restraint Is a dreadfully scorching
blaze. Those whose conduct degenerates Will always be stuck in the
lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">意受持戒故,師則能與戒;無心諂受戒,必定入地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2697 “ ‘Those who practice restrained conduct While their minds
run wild Are ignorant pretenders Who are heading for hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人於日夜,常增長不善,若能持戒寶,則能壞破戒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2698 “ ‘Throughout day and night, They cause unvirtuous factors
to multiply; They let the precious discipline fall,With a discipline
that is corrupt.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人空無法,唯有闇和集,彼無一念時,而暫不破壞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2699 “ ‘Those attached to empty phenomena, Who are obscured in
the dark, Will have many different thoughts, Yet never find any
leisure. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">為破戒所羂,垢故善人捨,破戒羂常牽,捨戒不善者。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2700 “ ‘Caught in the noose of unruliness, [F.87.a] They are
stained and abandoned by the wise. Unwholesome beings of broken
discipline Will be guided by others who also lack discipline.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">無戒若破戒,親附惡知識,若習近欲者,此地獄因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2701 “ ‘The unrestrained whose discipline is broken, And who
keep company with the unwholesome, May indulge in their enjoyments,
Yet they are the harbingers of hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">無戒愚癡人、或復</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">懂</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span face="cwTeX 明體" style="font-size: medium;">重</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">+</span></span><span face="cwTeX 明體" style="font-size: medium;">隻</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">動人、惡業相應人,去地獄不遠。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2702 “ ‘Being unrestrained, Deluded, and depraved, Such people
accumulate unwholesome actions And are never far from hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">業有相似果,此云何不知?癡故自為患,而著遊戲樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2703 “ ‘Since actions and their effects conform, Why would they
not be heading there? Destroying themselves, they are wholly deluded
— Deluded by the things they enjoy. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">日日常增長,惡河不可渡,苦波滿其中,如是漂眾生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2704 “ ‘The intolerable river of unwholesome deeds Keeps
surging throughout the day and night. Billowing with the waves of
pain, It sweeps away their companions.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人非生善,彼人非善心;若捨離法者,則攝不善法。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2705 “ ‘Those who are deceived by phenomena Will not find any
mental happiness. Beings who are bereft of vows Will always abandon
wholesome qualities. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若身攝善法,是第一善道;行彼句之人,則到不退處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2706 “ ‘The virtuous path is always happy, As it leads
naturally to the accomplishment of the Dharma. When that level is
attained, One proceeds to the immutable level. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">受持戒讀經,愛樂善法者,正行常調伏,彼則離苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2707 “ ‘Those who are naturally attentive and concentrated, Who
delight in sacred conduct, Who keep their vows and are always
gentle,Will be free from all suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">此不持戒垢,則能令穢污,彼以壞學故,為地獄所攝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2708 “ ‘People who besmirch themselves With the stains of
unruliness, And who fall from the bases of training, Become destined
for hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是一切知,應勤心取戒,一切生死海,無戒是因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2709 “ ‘With this realization, Everyone should practice the
vows. Those who observe vows in the ocean of existence Will gain
experience of this.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是所說一切人等出世間道,無戒故妨。<span style="color: maroon;">云何天中無戒為妨?</span>此世間中業果之地,若於此中持七種戒,攝取和集,天中受樂,久行放逸,乃至樂盡,然後退墮。如燈油盡,燈炷盡故,光明亦盡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2710 “ ‘This is how humans who have no restraint will encounter
obstacles on the path of transcendence. How does lack of restraint
produce obstacles for the gods? This world has many levels of karmic
actions and their effects. Gods who are born in the heavens
experience the pleasures engendered by the seven types of discipline.
Yet, living in carelessness, they bring those pleasures to
exhaustion, and once those are gone, they will not recur, [F.87.b]
just as the light of a lamp will stop shining once its oil and wick
have been consumed.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何妨礙出世間道,謂不持戒?</span>彼持戒人生於天中,生彼處已,如是心念:我於人中持七種戒,生於此處,與天平等。此始生天以著境界,愛欲樂故,一切皆忘。若其餘天不忘持戒,則示此天持戒業果,為其說言:汝本人中持戒具足,生在此處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2711 “ ‘Lack of restraint creates obstacles for the path of
transcendence because people who practice discipline are born in the
heavens. Once born there, they will think, “When I was a human, I
practiced the seven types of discipline, and therefore I have now
been born here among the gods as one of their equals.” They will
then adhere one-pointedly to the vows, and they will both perceive
and explain the nature of karmic actions and their effects. They will
declare, “All who are born in this realm have done so through
keeping their vows!”</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼始生天以心動故,著境界樂,不聞語聲,不入不取、不信持戒,故不能取善業果報。境界勢力動其意故,彼不持戒、不隨法行。彼如是天,破壞善法,是故退墮。如是持戒,生於天中,或生世間或出世間。彼世間者,以持戒故,此是一種。出世間者,則是菩提。<span style="color: maroon;">此第三法,不持戒妨</span>。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2712 “ ‘Yet the mind of such a god will subsequently become
depraved as he is enchanted by objects, and hence he will neither
listen nor practice. He will not have faith in the vows nor in the
ripening of karmic actions. Having become agitated with respect to
objects, he will destroy his vows and fail to practice the teachings.
As such gods fall from virtue, they will not be born in the higher
realms. They will accomplish nothing, be it in worldly or
transcendent contexts. In this way, lack of restraint is a third
factor that creates obstacles.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">何者第四,天人妨礙?</span>所謂懈怠。樂懈怠人、若染著人,如是之人,一切普遍於一切種一切世間所有諸法皆不成就。彼懈怠人七種法劣。何等為七?若人懈怠,無增上果,則是二劣。以是劣故,供養則劣,財富亦劣,境界智劣。如是劣故,一切世間正士不近,世間人情問訊則劣。彼人如是一切世間諸事皆劣,是故頑鈍,一切所作皆悉失壞。如是人中世間法義,懈怠為妨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2713 “ ‘There is also a fourth factor of the gods that creates
obstacles both for them and for humans: laziness. Those who delight
in laziness will in the same way fail to gain any mundane qualities
whatsoever. Those fond of laziness lack seven factors. What are the
seven? Just as with pride, laziness prevents diligence. As one loses
sovereignty, one will degenerate. Arrogance also becomes a source of
degeneration. One will lose one’s possessions as well as one’s
knowledge of objects. [F.88.a] One will fall below any worldly
standards. One will no longer follow holy people and will also be out
of sync in any worldly conversations. Failing completely in all
mundane matters, one will remain in delusion. All one’s objectives
will come to nothing. In this way, laziness interferes with all the
mundane objectives of human beings.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何人中而能妨礙出世間法?</span>以懈怠故。此懈怠人一切家事作業皆畏,是故出家,作如是言:我出家已,多有敷具病藥所須,飲食豐樂。我於晝夜無所為作。彼懈怠故,如是出家。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2714 “ ‘How does laziness prevent human beings from
accomplishing supramundane qualities? Lazy people become monastics
because they worry about the duties of the household. 403 They think,
“If I become a monastic, I will receive ample bedding and medical
supplies. I will not have to work, either in the evening or during
the day.” In this way, they become monastics out of laziness. 404 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">既出家已,不讀誦經、不能止惡、不行善法、不修禪定、不持禁戒,常為懈怠之所覆蔽。彼人多利,多得供養食用豐足,不樂持戒、不樂智慧。少智過故,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2715 “ ‘Once such people have taken ordination, they take up a
sacred lifestyle, yet they do not pray, and they fail to accomplish
any objectives or duties. They will not endeavor in meditation. They
will not follow through but will instead fall short and be reproached
for their laziness. In the unlikely event that they obtain any wealth
or praise, they will relish such attainments. They will not have any
appreciation for discipline and insight. When their bodies
disintegrate, such base individuals will die inauspiciously and
suffer a hideous downfall into hell.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">尸棄如來當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">懈怠少福德,癡能破壞心,一切親等薄,善道不可得。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.20.18-30</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2716“At that point, Musulundha cites the following verses of the
blessed Śikhin: “ ‘Lazy people are unfortunate And their minds
are destroyed by dullness. No idle person Will ever have a fortunate
life. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">懈怠及惡業,或為癡所覆,妨礙涅槃道,得不善惡果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2717 “ ‘Unwholesome qualities caused by laziness, 405 Dullness
and drowsiness, And the destruction of the gateway to liberation —
Those are the great results. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">無羞無慚愧,</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">懂</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">-</span></span><span face="cwTeX 明體" style="font-size: medium;">重</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">+</span></span><span face="cwTeX 明體" style="font-size: medium;">隻</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">動惡知識,皆是苦惱因,智者則捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2718 “ ‘Lack of embarrassment and shame, Unwholesome companions
and agitation — The wise will give up attachment To all such causes
of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">邪及慢大慢,如是我慢等,常捨此一切,受苦惱因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2719 “ ‘Perverse pride, manifest pride, And egocentric pride
Are all seeds of the tree of suffering [F.88.b] And should always be
given up. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若為懈怠覆,不憶念發動,出氣與死等,空得命無果。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2720 “ ‘Swayed by laziness, The gods are preparing for hell.
They breathe but they are already dead; Their lives have no purpose
at all. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">懈怠所患者,有命亦同死,如是懈怠人,心念死為勝。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2721 “ ‘People crushed by laziness Are dead even while alive.
Such people, who are deader than a corpse, Can be recognized by their
laziness. 406 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若溺懈怠泥,沒苦海不出,若人勤精進,則渡生死海。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2722 “ ‘Those sinking into the mud of laziness Descend into an
ocean of suffering. Those who muster diligence Cross beyond the ocean
of existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">少力懈怠人,如愛飲食羊,命未盡如死,若死入地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2723 “ ‘Lazy people without diligence Always get excited about
food. While alive they are already dead, And when they die, they
descend into hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">貧窮癡如羊,或為苦所攝,若人食他食,懈怠是因緣。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2724 “ ‘Such people, who are destined for pain, Are no
different than cattle. When gods eat the food of others, The cause of
that is laziness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若有懈怠者,多依他活命,多貪著美味,心惑常樂欲。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2725 “ ‘Lazy men tend to be Pampered by the women of others.
They crave for tastes And are always obsessed with sex. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼則不知諦,唯貪著食味,死時既到已,悔火自燒心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2726 “ ‘Without any reflection, They think of nothing but food.
But when the time of death arrives, Their minds will burn. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">諸有忍寒熱,乃至飢渴等,如是身受苦,後時得寂靜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2727 “ ‘As long as cold and hot make a difference, And as long
as one keeps company with hunger and thirst, One must always make
sure To be physically active. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">莫起懈怠意,懈怠則怯弱,不能忍生死,不得脫苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2728 “ ‘A lazy mind is useless, And those who are lazy and idle
Will stay forever in cyclic existence, Without ever becoming free
from suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">懈怠空在世,善人中凡鄙,未來世亦空,不曾得寂靜。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2729 “ ‘Reproached among a hundred others, Lazy people pursue
worldliness.In the end they lose their heads, As they are not of
sound mind.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">懈怠之人除此過已,復有異過,所謂遠離出世間道。懈怠之人是不善人、是退沒人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2730 “ ‘Possessing such flaws, As well as many others, They are
unable to embark upon The path of transcendence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2731 “ ‘In this way, lazy people Fall short of transcendence.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何諸天失於世間及出世間法律毘尼?云何諸天妨世間道?</span>謂此懈怠復有餘業,若緣善故,得生天中。彼天復為懈怠所壞,一切愛聲觸味香色,心復不樂,不樂園林、天可愛處,不飛不走,不聽歌聲,自亦不作。不飛虛空,不從山峯至異山峯,不在河中,不涉波鬘乘鳥遊戲。如是樂者夜摩天王有如是樂,彼懈怠天亦不往詣,夜摩天王所有一切諸境界樂皆悉不受。普彼一切如毒如怨,一切是垢。此是懈怠妨礙世間。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2732 “ ‘How do the gods fail with respect to both the mundane
world and the supramundane Dharma-Vinaya, and in what ways do they
encounter obstacles? Due to karmic actions to be experienced in other
lives, [F.89.a] or the manifestation of past positive actions, a lazy
person may by means of the mundane path be born as a god. Yet,
crushed by laziness, he will not find pleasure in all the heavenly
sounds, tastes, textures, forms, and smells. He will not appreciate
the parks, and he will not be inclined to roam or travel. He will not
like to listen to songs, nor will he sing. He will not ascend into
the middle of the sky, travel among the mountain peaks, or fly over
the waves on the backs of birds. Even if the lord of the Heaven Free
from Strife were to stand before a god who is overcome by pleasure,
the god would not perform any elaborate ceremony. In this way, for
mundane beings, laziness turns everything into an enemy.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何懈怠而復妨礙出世間道?</span>若復餘天常聞正法,愛樂正法,彼不能近。遠離正法,於未聞法,無心欲聞,設聞不持,又亦不習,不近尊長,不學智學,離一切法、離一切善,常樂生死,常受苦惱。何以故?彼離道故,則於有中而不得脫。彼為懈怠之所壞故,生於地獄、餓鬼、畜生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2733 “ ‘How does laziness interfere with the path of
transcendence? Lazy gods do not keep company with gods who listen to
and are fond of the sacred Dharma. Instead, they turn their backs on
the Dharma. They do not listen to teachings they haven’t heard
before, nor do they recollect and familiarize themselves with the
teachings they have heard. They do not follow spiritual teachers.
They do not become knowledgeable and informed. They remain outside
the sacred Dharma and are deprived of all that is virtuous. They keep
revolving through cyclic existence, always destined for suffering.
Why? Since they do not follow the true path, they lack realization
and will not attain liberation. Brought down by laziness, they will
be born among hell beings, starving spirits, animals, and humans. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼則常為生老死等之所籠繫,受諸苦惱,世間流轉。彼懈怠者如是懈怠,則是一切不饒益事,亦是一切惡道之本、生死種子,是故世間一切苦惱由之而生。是故世間若有欲脫生死縛者,則應精勤,捨離懈怠。諸有一切不饒益事,皆此為本,此如是等一切懈怠,則於苦海不可得渡。此之懈怠有無量過。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Caught
up in aging and death, [F.89.b] they will wander about while
undergoing intense suffering. Laziness is what leads to failure and
serves as the root of all the lower realms. It is the seed of the
entirety of cyclic existence. Therefore, those wishing to retreat
from cyclic existence should become diligent and rid themselves of
laziness. Otherwise, they will be unable to cross over the mountains
that are rooted in indolence. Stained by that single flaw, they will
be unable cross the ocean of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又復除此四種過已<span style="color: maroon;">,有第五過,諸天人等,妨礙世間、出世間道,所謂惡貪</span>。一切世間、出世間法,普為妨礙。<span style="color: maroon;">云何天人於世間道、出世間道惡貪障礙?</span>所謂俗人以貪心故,行於非法,常樂財物,愛物之心如河水旋亦如獼猴。心愛物故、欲取物故,設諸方便,如是如是,惡貪增長。如是思惟:我今當設何等方便、何等欺詐誑惑他人?心常如是欺詐誑惑,復為他人如是教示欺詐誑惑。如是之人多作非法,以如是法復教他人。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2734 “ ‘Besides these four obstructing factors, what is the
fifth obstructing factor for gods and humans? Whether in terms of the
mundane path or the supramundane path, burning desire is a factor
that prevents progress for gods and humans. In what way is burning
desire a reprehensible factor on the mundane path of gods and humans?
When householders become overwhelmed by craving, they will not have
any fondness for the Dharma and instead will constantly chase after
wealth. Day and night, the craving for wealth will constantly pierce
their hearts. No matter how much wealth they obtain, they only wish
for more and so they wonder, “How might I best fool others so that
I can further enrich myself?” In this way they hatch deceptive
plans and resort to trickery. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是之人貪心則多,如是思惟:他所有物,皆悉屬我。彼人如是心思惟已,復教他人。教他人已,即共相隨欺詐誑惑,設諸方便誑惑他人,取其財物。如是誑已,心生歡喜作如是念:我善能作!我能欺詐誑惑他人,得其財物。本是他有,今則屬我。起如是心,是故歡喜,得其滋味,如是次第樂行多作,令他苦惱。惡貪覆意,破壞城郭、村邑聚落多人住處,或燒城郭、村邑聚落多人住處。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">They
will engage in a steady stream of unrighteous activities, and their
covetousness will proliferate. Pondering how to take possession of
others’ belongings, they will deceptively befriend others with the
aim of swindling them, [F.90.a] and when they succeed in cheating
others, they will be delighted. They will think, “What fine feat
can I pull off now? How might I best dupe others through cunning
trade so that I can get their wealth and increase my own?” Such
thoughts they relish, cultivate, and increase, and in the process
they hurt others. Oppressed by their burning desire, they will
destroy entire regions, impoverishing the cities as well as the
countryside. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">為一切人之所棄捨,一切善人之所嫌賤。是諸國土之大棘刺,城之棘刺,聚落棘刺。破壞國土、破城、破村、破壞屋舍,壞他種族,常一切時,樂如是惡,令他衰惱。如是惡人身壞命終墮於惡道,生在地獄。是世間中惡貪之人,是惡貪人妨礙世間。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Everyone
will abandon them. All good people will understand and then desert
them. As they inflict harm upon others, they will become an enemy of
the state, a foe of their town, a foe of their city, a destroyer of
their country, a destroyer of their town, a destroyer of their home,
and a destroyer of their family. Later, when their bodies are
destroyed, they will suffer a hideous downfall into the lower realms
and be born in the hells. This is how desire for the objects of the
world creates obstacles for human beings. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">惡貪既集,又復增長,如火得薪。如是如是惡貪增長,如是如是惡貪方便,如是如是得他財物,如是如是轉復增長。是故修行福德之人勤捨惡貪。何以故?第一垢者,所謂貪心取他財物。彼垢壞者,入於地獄。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2735 “ ‘Those who become accustomed to such burning desire will
find that their craving increases, as when wood is added to fire. The
more things people with burning desire acquire, the more their
desires grow because they are consumed by covetousness. Therefore,
people who practice the Dharma should diligently apply themselves to
eliminating burning desire. The desire for wealth, which is also the
stain of hoarding wealth, is the greatest of all stains. People who
are destroyed by such stains are racing toward hell.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">尸棄如來當爾之時,而說偈言:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人行欺詐,方便取他物,則是大貪心,常行不善行。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.8.63-76</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2736 “At this point Musulundha cites the following verses of the
blessed Śikhin: [F.90.b] “ ‘Those who through fraudulent
commerce Rob others of their wealth Will become ever more
covetous,And always intent on harm. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人於晝夜,心常不清淨,為貪覆其心,常悕望他物。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2737 “ ‘Whether by day or by night, Such people are never at
ease. Obsessed by their craving, They yearn for the wealth of others.
</span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">彼人如劫火,自體本性惡,一切所怖畏,猶如惡毒蛇。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2738 “ ‘Compared to their insatiable nature, Keeping company
with fire would be preferable. Those who destroy all other people Are
like horrible, venomous snakes. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人為惡貪,常覆其心者,恒入於地獄,及在餓鬼等。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2739 “ ‘People who are possessed By burning desire Will go to
hell when they die, Or to the realms of starving spirits. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">大地獄火中,熱處既脫已,若生得為人,五百世貧窮。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2740 “ ‘Once free from such states, The fires of hell will
continue to burn For five hundred of their lives — Such will happen
to those who desire others’ wealth. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">毀面而皺口,常受於苦惱,為貪壞心者,皆如是受苦。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2741 “ ‘Those facing the burning sun Are always destined to
suffer; Such is the similar fate of those Whose minds are destroyed
by desire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若人捨離貪,常悕求智慧,恒有神通力,則行於善道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2742 “ ‘Those who expel desire from their mind streams Will
find constant delight in wisdom, Miraculous powers, and peace —
They will go to the best of all worlds. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">除却心中貪,猶如閉蛇窟,若為貪蛇齧,必定受苦惱。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2743 “ ‘Resembling horrible snakes, Those who harbor craving in
their hearts Will keep noticing things they want. Such poisonous
snakes will remain in realms of misery. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若懷貪心者,念念轉增長,如火得乾薪,熾然而增長。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2744 “ ‘The more one chases desires, There more desires there
will be, Just like flames that blaze ever stronger The more fuel they
are fed. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">愛樂財物人,恒常悕求物,死時既到已,有物皆捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2745 “ ‘People tormented by craving for wealth Will keep
pursuing riches, But when the time of their death arrives,They must
helplessly relinquish all what they own.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若作惡業已,終竟不捨失,彼人為貪縛,將入地獄去。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2746 “ ‘Whatever they get will disintegrate. Whatever they
accumulate will be destroyed. People who bind themselves with desires
Will be dragged off to hell. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">財物則屬他,自得惡業污,非財見為財,非樂謂為樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2747 “ ‘Their wealth will be consumed by others While they must
bear the unwholesome stains. While meaningless, it seems meaningful;
While joyless, it seems joyful. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">惡貪住心中,見怨如善友,貪火能燒人,智者不集貪。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2748 “ ‘Like an enemy pretending to be a friend, Desires burrow
into the heart. Wise ones, do not accustom yourselves to craving, For
the fire of desire is always scorching. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">為貪所燒人,後時入地獄,世間財如山,一切皆無常。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2749 “ ‘Those burned by that fire [F.91.a] Will later go to
hell. Desires will in all cases Crumble under the mountain of
impermanence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">云何為財物,如是作惡業?唯有愚癡者,能作如是惡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2750 “ ‘So how could the unwholesome actions Of wicked people
ever be meaningful?’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">如是惡貪皆勿自作,莫令他作。如是惡貪妨礙世間。集惡貪者,日日增長,如火得薪,如是如是熾然增長。如是惡貪得財物故,如是增長,共貪慳嫉增長熾盛,是故諸有福德之人應當捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 2751 “ ‘Burning desire is always meaningless and prevents the
attainment of what needs to be accomplished. Mundane burning desires
impede human beings because they become second nature, and only keep
increasing. As when fire meets fuel, burning desire will only grow
stronger the more wealth one acquires, and one will remain under the
influence of covetousness. Therefore, people who practice the Dharma
should apply themselves in numerous ways to bringing an end to
burning desire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">汝等天眾當如是知:有治生人賤買飲食、若餘物等,若作齋會布施沙門、若婆羅門,為令他知,謂是福人,真實可信;知人信已,然後自物貴賣與他。此雖布施,非清淨心,為令他信,治生求利,賤買貴賣。如是方便,以少物施,得物更多,或得十倍或得八倍。如是惡貪,善人則捨。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2752 “ ‘Gods, someone who is overly fond of alms may turn into
a merchant. There are some mendicants or brahmins who, when they
obtain food or drink of little value, eagerly try to peddle such
items that were obtained as donations. With respect to the quality of
the items, they may sell these items at a higher price than they are
worth, perhaps even four, eight, or ten times their worth. That is
one reproachable consequence of having burning desire.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">又捨惡貪。言惡貪者,所謂法師說法取物,得如是物,非三寶用,此是惡貪,則應捨離。又捨惡貪。言惡貪者,謂出家人,或白象牙所作佛像,或刺繡像,或</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span face="cwTeX 明體" style="font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span face="cwTeX 明體" style="font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span face="cwTeX 明體" style="font-size: medium;">等上畫作佛像,或刻木像或銅等像,賣如是像。彼是惡貪,既得物已,非法中用。人中則有如是惡貪妨世間法、出世間法,智者呵毀,智者捨離。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2753 “ ‘Burning desire may also drive Dharma teachers to accept
material things through their teaching activity, yet without
dedicating such wealth to the Three Jewels. Similarly, reproachable
desire may also cause those who have become accustomed to wisdom to
cling to the three special kinds of knowledge. The desires of those
who have taken ordination and who should live free from hopes and
obsessions are reproachable. Another reproachable desire occurs
[F.91.b] when someone who has taken ordination hawks a statue of a
blessed one, whether made of porcelain, ivory, bell metal, or silver.
Such a person’s desires are reproachable. He does not even use his
wealth to support the Dharma. This is how burning desire among human
beings must be seen as reproachable, disgusting, and ugly for those
who seek to attain supramundane qualities.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何名為天中惡貪?</span>汝等天中如是大樂,猶故惡貪。如是現見此金銀山、毘琉璃山、青寶之山、大青寶山、頗梨山中,汝等一一遊戲受樂,於一山中既受樂已,復向餘山共諸天女種種受樂,天眾圍遶。如是一切由貪故爾,非餘所作。汝等天眾愛共貪縛,墮於惡道而不覺知,不生怖畏,不畏死苦,不畏所愛眷屬等離。不覺退時,種種衰苦。汝等天眾以貪心故,不畏不覺。汝等天眾如是貪心無量無邊,魔業貪心,不知厭足、不畏離別、不畏死苦。如是惡貪妨世間道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2754 “ ‘When gods have desire, they run after all sorts of
enjoyments. Gods, for you, burning desire is clearly present and you
thus enjoy yourselves among the mountains of gold, silver, beryl,
sapphire, majestic sapphire, and crystal. Your playful journeys among
the mountains in groups of males and females are nothing but a
product of desire. Gods, craving for objects, you become bound by
your pleasures, and you do not understand that you are going to fall.
You are not afraid of the lower realms. You do not fear the
undesirable, the unattractive, the loss of your lands, or the
suffering of death due to disease, but you should keep all those
terrors in mind. Gods, you are controlled by desire, and through your
activities you will be crushed under a terrifying mountain. Without
fear of loss or disease, the gods die and transmigrate, while their
desires remain unsatiated. In this way, burning desire obstructs the
mundane path for the gods as well.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">云何天中貪心妨礙出世間道?</span>此愛聲觸味色香等,憙樂受樂。貪心諸天不就其餘少貪天所聽法聞法、求法學法,不欲聞法令心白淨。一切善法勝根本者,所謂覺法。一切法覺,要由聞法,若不聞法,於法不覺。何故不覺?以放逸故。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2755 “ ‘How do the gods encounter obstructions to the
supramundane path? [F.92.a] As they meet with attractive sounds,
textures, tastes, forms, and smells, the gods take delight in profane
conduct. Desirous gods do not enjoy listening to those gods who have
less desire, or to those who are learning from the felt-wearing
practitioners of the Dharma-Vinaya. Understanding the Dharma is like
water being sprinkled on the roots of all virtuous qualities. Yet,
understanding of the Dharma will not occur unless one hears the
Dharma. Nor will one realize the nature of reality without hearing
the Dharma.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復以何法是放逸根?所謂貪心。是故應當捨離貪心,若捨貪心,則到涅槃。貪所覆者,流轉生死。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2756 “ ‘What is the root of careless thoughtlessness? Its root
is desire. Desire is its root. Therefore, those who give up desire
will enter the city of the transcendence of suffering. Those whose
minds are oppressed by desire will scurry along the path of cyclic
existence. In this way gods and humans are held back from the path of
transcendence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">天眾當知!出世間道,天人之中惡貪妨礙,是故智者常應精勤,捨離惡貪。施有三種:一、資生施;二、無畏施;三為法施。彼資生施,生報天果,不能布施;此人勝天,非天勝人。如是人身第一難得,若得人身不行布施,則為虛生。如商賈人得值寶洲,不知取寶而便空還,若得人身不知捨財而布施者亦復如是。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2757 “ ‘Therefore, wise individuals should endeavor to give up
their burning desires. As an effect that conforms with its cause,
this will cause one to train diligently in being generous with
material things. It is said that gods cannot practice acts of
generosity; generosity is performed by splendid humans, not by gods.
When a god becomes a human, he may delight in giving away things that
are very hard to obtain. Yet he will be deceived by others, like an
unskilled merchant who loses an island of jewels. There are many ways
of being generous with material things.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">何者復是無畏布施?凡有幾種無畏布施?</span>無畏布施,凡有三種:一者救命,施其無畏;二者妻子為他拘執,方便救攝,施其無畏;三者防護畏失物者,施其無畏。彼救命者,生人天中,報得長命。護失物者,生則大富,所有財物,王賊水火不奪不壞;若為國王或為大臣,以彼業故,有大力勢、有大名稱,在所生處恒常大富。救妻子者,若生人中,善攝妻子;天上退時,天女不捨。如是三種無畏布施。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2758 “ ‘What are the ways of giving protection from fear? There
are three such kinds of generosity: saving lives, protecting wealth
from being seized, and preventing the abduction of the sons and
daughters of others. [F.92.b] The gift of life grants gods and humans
longevity. By protecting wealth, one protects against thieves and one
becomes wealthy. One ensures that wealth is not lost to kings,
thieves, floods, or the like. In this way, one will become a king or
a royal minister, attain great miraculous powers as the result of
such practices, and become very influential and wealthy in all other
lives. The gift of freedom from fear in relation to sons and
daughters means that one ensures that sons and daughters are
carefully protected. Even at the time of dying as a god or a human,
one should not abandon these types of generosity.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><span style="color: maroon;">何者法施?</span>法施二種:一、世間法用以布施;二、出世法用以布施。彼世間法用布施者,謂以四禪、世間中智和集布施。於人天中受世間樂,天人中生則生邪見。出世間法而布施者,以不瞋故生天人中,或生欲界或生色界。若生欲界,彼或在於一百九十八地上生,隨願生彼。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2759 “ ‘Gods, what is meant by giving the Dharma? There are two
such kinds of generosity: mundane and supramundane. Mundane
generosity with the Dharma means to impart mundane knowledge of the
ways to achieve the four concentrations. This grants happiness among
gods and humans as long as one does not develop any wrong view.
Giving the supramundane gift of the Dharma gives access to the pure
divine levels of the desire realm and the realm of form. If one is
born in the realm of desire, one will become one of the leaders of
the gods among the ninety-eight levels of the six heavens in the
desire realm.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">若生色界,則得解脫,以果勝故、大智慧故、依處勝故,則得解脫,生淨居處。若因願力為轉輪王,主四天下,有金輪寶。寶有十四,所謂七寶、七相似寶。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">One
may also be born among the gods in the form realm, and there realize
the transcendence of suffering. Those who attain particularly great
results will use their unique intelligence to gain the supreme
realization of the transcendence of suffering. One may also be born
in the pure abodes. In accordance with one’s specific dedication,
one may also become a king —a universal monarch who rules the four
continents and possesses the golden wheel and the rest of the
fourteen treasures. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">善願力故,盡滅諸漏,得緣覺道。以願勝故,則成如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">One
may also join a caste that accords with one’s specific dedication.
[F.93.a] Based on one’s specific dedication, one may attain the
exhaustion of defilements, the stage of a solitary buddha, or develop
diligence. Through the gift of the Dharma one can even reach the
state of a blessed buddha —a worthy one, someone learned and
virtuous, a blissful one, a knower of the world, an unsurpassed
being, a charioteer who guides others, a teacher of gods and humans,
a blessed buddha. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">以法布施因緣勝故。此三種施,汝等天眾一切皆無。如是義故,人則為勝。天為報地,人為業地、業因緣果。如是人中,天因緣生,業果則勝。如是人勝,天為不如。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2760 “ ‘The gods do not practice these three types of
generosity, and therefore humans stand out when compared to the gods.
While the gods are at the stage of ripening, humans are at the stage
of action. The states of both gods and humans constitute immense
results based on immense actions. However, considering the difference
between actions and their effects, gods are inferior when compared to
humans. Moreover, concerning the way different types of life are
achieved based on different types of action, if someone does not
practice generosity but exclusively practices discipline, such a
person will only attain a single type of quality and obtain only very
few sense pleasures. As shown by this presentation of karmic
conditions, humans are foremost among beings, not the gods.’</span></span></p><span style="font-size: medium;">
</span>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-38377831986583424452022-02-01T11:34:00.003+08:002022-02-01T11:34:17.219+08:00天乘樂-行十二道<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體;">藏譯英</span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: cwTeX 明體;">觀天品之十六</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體;">夜摩天之二</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">)</span></span></span></p><p>
</p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊如是說言:<span style="color: maroon;">何者法門名天乘樂?</span>此有十二。牟修樓陀!何等名為十二天道?若善男子住彼道者,彼正丈夫能上天道,猶如世間著官道者,則得入城,離於怖畏、離於疑慮。如是不壞身口意等,行十二道,則得至天,如是丈夫入於天中。何等十二?</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1981 “Commanding the full attention of the gods, the Blessed One
will then say, ‘Monks, what is this Dharma teaching called The Joy
of Divine Beings? Those who enter and adhere to the following twelve
divine paths will safely reach the divine abodes. For example, when
people follow a royal highway, they may travel free from fears and
worries. Without experiencing any injury and free from any physical,
verbal, or mental weariness and fatigue, they arrive safely at their
destination. Similarly, holy beings who carefully follow these twelve
paths will reach the heavenly worlds. What are the twelve paths?</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">一名實道</span>。若著彼道,得到天上。牟修樓陀!彼實道者有五功德。何等為五?一者實語,實說丈夫一切人信。二者不壞,常一切時無人能壞。三者清淨,常一切時名色清淨。四者可重,常一切時天所貴重。五者上生,身壞命終生於天上。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1982 “ ‘The first path is the path of truth. Musulundha, there
are five benefits related to truth. Those who speak the truth will be
trusted by all beings, [F.304.b] they will always be influential,
their faces will always be pure, their complexions will always be
pure, and the gods will never revile them. Those are results that
they experience in their present lives. Then, when their bodies
disintegrate, they will be born among the gods in the joyous higher
realms.’</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:實語常調御,恒為天供養,一切世間愛,後時得生天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1983“At this point, the Blessed One will utter this verse: “
‘Those who tell the truth are always disciplined. Surrounded by
gods, They will be happy in the world And will later find joy in the
heavenly realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!此初天道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1984“ ‘Musulundha, this is the first path leading to the higher
realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復為第二天道,而著彼道得到天上?所謂<span style="color: maroon;">布施清淨無垢,不破、不壞、不悕果報</span>。如是熏思,此則名為第二天道,此善業人得至天中。此第二道有三功德。所謂三者:一切人愛;常自熏思,心生歡喜;身壞命終生於天上。此第二道至天世間。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1985 “ ‘Musulundha, the second path leading to the higher realms
consists in practicing an uncorrupted form of generosity, being free
from wrongdoings, not indulging in cyclic existence, and practicing
wholesome thought. Those who maintain wholesome conduct by following
this path will be born into the heavenly worlds. In short, there are
three benefits related to generosity: those who practice generosity
will live in harmony with worldly beings, they will experience mental
happiness because they always train their minds, and they will be
wealthy in the future. This is the second path leading to the
heavenly worlds.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:布施人所愛,亦復增長恩,後時生天富,布施果如是。
</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.22.32</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1986“At this point, the Blessed One will utter this verse: “
‘Those who practice generosity live in harmony with others. They
experience mental satisfaction And will enjoy wealth in the future.
Such are the results of generosity.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第三天道,而著彼道得到天上?所謂<span style="color: maroon;">忍辱</span>。能忍之人有五功德,所謂五者:不諍、不懟,此初功德;一切無能偷盜其物,此二功德;一切人愛,此三功德;多有悲心,此四功德;身壞命終得生善道天世界中,此五功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1987 “ ‘Musulundha, the third path leading to the higher realms
is patience. Those who cultivate patience will experience the
following benefits. They will be free from strife, disputes, and wars
—this is the first benefit. Also, no one will be able to rob them
of their wealth, and they will live in harmony with all beings. When
their bodies disintegrate, they will be born in the joyous higher
realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:忍辱相應行,悲心亦不怖,一切人所愛,身壞得生天。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.21.24</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1988“ ‘There is also a verse about this: [F.305.a] “ ‘Those
who cultivate patient conduct Will have friends and not be afraid of
anything. They will live in harmony within this world And will later
enjoy themselves in the god realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第四天道,而著彼道得到天上?所謂<span style="color: maroon;">美語</span>。牟修樓陀!如是美語有六功德:一者一切人愛;二者無怖畏處;三者面常清淨;四者得善名稱;五者行則不慮;六者身壞命終生於天上。牟修樓陀!此是美語六種功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 1989 “ ‘Musulundha, the fourth path leading to the higher
realms consists in speaking pleasant words. Six benefits derive from
speaking pleasant words. Pleasant words make everyone happy, and
those who speak pleasant words will have no fear, they will always
enjoy pleasures, they will be serene, they will be free from anxiety,
and others will serve them. Those are the six benefits. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:一切人所愛,增長善名稱,普面甚端嚴,身壞則生天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1990“ ‘There is also a verse about speaking pleasant words: “
‘Those who speak pleasant words will delight worldly beings, Their
fame will increase in this life, They will have an attractive
appearance, And they will reach the heavenly worlds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第五天道,而著彼道得到天上?所謂<span style="color: maroon;">憐愍一切眾生</span>。此善男子乃至終得到於涅槃,我說彼人無等功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 1991 “ ‘Musulundha, the fifth path leading to the heavenly
worlds consists in loving concern for everyone. Those who are filled
with love will reach the transcendence of suffering. Each day of
their lives, they will be surrounded by boundless retinues and
possess immeasurable qualities. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:於一切眾生,悲心如父母,彼人憐愍寶,常在心中住。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.21.25</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1992“ ‘There is also a verse about this: “ ‘The jewel of
compassion Causes them to always regard worldly beings As their own
parents. This supreme quality will be present in their minds.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第六天道,而著彼道得到天上?所謂<span style="color: maroon;">正心</span>。正心之者,能作善業;善思惟者,善語言說。總略說此正心功德。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1993 “ ‘Musulundha, by following the sixth divine path, beings
will encounter the sights of the heavenly parks. Beings who rest
within a state of mental equipoise will engage in wholesome
activities, develop wholesome thoughts, and speak wholesome words.
These, in short, are the benefits related to mental equipoise. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:若善正心者,常順法觀察,不為過所使,如日光除闇。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.56</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1994“ ‘There is also a verse about this: “ ‘Those who rest
within a state of mental equipoise Always observe the Dharma. They
will not fall under the sway of wrongdoings, Just as there can be no
darkness when the sun is shining. [F.305.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!凡為一切法之根本,謂善正心。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1995 “ ‘Musulundha, settling the mind within a state of
equipoise is the root of all virtues.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第七天道,而著彼道得到天上?所謂<span style="color: maroon;">正見</span>。正見丈夫能到涅槃,何況於天。彼若少有身口意業,一切如是利益眾生,得生天中乃至涅槃。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1996 “ ‘Musulundha, there is also a seventh divine path through
which beings will reach the heavenly worlds. Those who observe an
authentic view will attain the transcendence of suffering, so there
is no need to mention that they will also reach the heavenly worlds.
Every single activity they engage in with body, speech, and mind,
even the most insignificant ones, is always beneficial and directed
toward the realization of the transcendence of suffering. Such beings
will be born in the heavenly worlds. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:唯正見為勝,隨何人有心,俗人亦如是,得脫生死縛。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.57</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1997“ ‘There is also a verse about this: “ ‘Know that those
in whom The most excellent authentic view has arisen Will be free
from the bondage of cyclic existence, Even if they are householders. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第八天道,而著彼道得到天上?所謂<span style="color: maroon;">遠離不善知識</span>,無三種過,善人不捨,為同戒故。諸惡因緣一切不生,餘勝大過亦更不得。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
- 1998 “ ‘Musulundha, the eighth divine path consists in
abandoning unwholesome company. In short, this will prevent the
following three faults. Those who give up unwholesome company will
not abandon sublime beings. They will be trusted by such beings who
will think, “They are following the same training as us.” This
will also prevent special faults from occurring. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:近惡知識者,彼則不得樂;近惡知識已,廣得不饒益。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.15.40-41</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1999“ ‘There is also a verse about this: “ ‘Those who do not
associate with unwholesome friends Will have the fortune of
happiness. Following unwholesome friends is the worst Among all kinds
of inappropriate behavior.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第九天道,而著彼道得到天上?謂<span style="color: maroon;">聞正法</span>。略說聞法攝七功德:一者得聞未聞異法;二者所聞堅固不失;三者捨離一切惡業;四者諸聖之所樂見;五者深心信敬如來;六者則得增長壽命;七者身壞命終生天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2000 “ ‘Musulundha, the ninth divine path consists in listening
to the sacred Dharma. In short, there are seven benefits derived from
listening to the sacred Dharma. Those who have not heard the Dharma
will be instructed, the knowledge of those who have heard the Dharma
will increase, and those beings will abandon every negative action of
ordinary beings, they will become naturally inclined to follow the
example of noble beings, sincere faith in the Buddha will repeatedly
arise in their minds, their lifespans will increase, and [F.306.a]
when their bodies disintegrate, they will be born among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:未聞者得聞,已聞者堅固,捨離諸惡業,身壞得生天。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.15.42-43</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2001“ ‘There is also a verse about this: “ ‘Beings who have
not heard the Dharma will be instructed,The knowledge of those who
have heard the Dharma will be reinforced, Negative actions will be
given up, And in the future they will be born among the gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是第十天道,而著彼道得到天上?謂<span style="color: maroon;">柔軟心</span>。牟修樓陀!彼柔軟心有四功德:一者於他不生怨嫌;二者雖作而不堅固;三者不為瞋恚所惱;四者身壞命終生天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2002 “ ‘Musulundha, the tenth divine path consists in
cultivating a gentle mind. There are four benefits related to this.
One will not become angry. In the unlikely event that one should
become angry, one’s anger will not persist. One will not harm
others out of hostility. When one’s body disintegrates, one will be
born among the gods.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:若善淨無垢,諸過不著心,瞋垢不能污,死後得生天。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.11.58</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2003 “ ‘There is also a verse about this: “ ‘Those whose
minds are virtuous and flawless Will never be harmed by anger; They
will not be polluted by covetousness, And they will be born in the
divine worlds. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是十一天道,而著彼道得到天上?謂<span style="color: maroon;">信業果</span>。信業果者,一切惡業皆悉捨離,乃至不起微塵等惡,唯於惡業見則怖畏。彼人善業、不善業果,一切皆知。彼人知已,造作善業,捨不善業。彼人恒常習作善業,身壞命終得生天上。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2004 “ ‘Musulundha, the eleventh divine path consists in
developing the power of trust in the way causal actions produce
effects. Beings who have done so will abandon all negative actions
and will shun even the smallest wrongdoing. They are aware of the
consequences of wholesome and unwholesome actions. They do not
perpetuate conditioned phenomena. Because they have familiarized
themselves with wholesome actions, they will, upon the disintegration
of their bodies, join the gods in the joyous higher realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:若知業果者,常見微細義,彼惡所不染,如空泥不污。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.15.41-42</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2005 “ ‘There is also a verse about this: “ ‘Those who
understand the ripening effects of actions Are always mindful of even
the smallest actions. They will be unsullied by negativities Like
lotuses growing in a muddy swamp.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">牟修樓陀!何者復是十二天道,而著彼道得到天上?謂<span style="color: maroon;">於三寶深心信敬</span>,不顛倒信。彼於三寶深心信敬,不顛倒故,無量功德。多有無量百百功德,此一功德,則勝一切諸餘功德。謂此丈夫先受人樂,終到涅槃;謂天、天女不放逸行,若放逸天,非世間樂、非出世樂。以是義故,牟修樓陀!如彼大仙名迦那迦牟尼世尊,如是為彼夜摩天王樂見說法。彼如是法,一切如來法皆如是,更不異法,如汝於前舊天所聞。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2006 “ ‘Musulundha, those who enter this twelfth path that
leads to the higher realms will be born in the worlds of the gods;
this path consists in cultivating unmistaken and sincere faith in the
Three Jewels. There are hundreds of benefits related to this,
[F.306.b] so this beneficial path outshines and surpasses all the
others. It is luminous and resplendent. Beings on this path will
perfect the transcendence of suffering. Before that happens, they
will experience the pleasures of gods and humans. By following this
twelfth path, humans or gods who are free from the influence of
carelessness will journey to the higher realms. On the other hand,
careless beings will fail to achieve either mundane or supramundane
happiness. Musulundha, the Dharma that the sage of the past,
Kanakamuni, taught to Saumya, lord of the Heaven Free from Strife, is
the very same Dharma that all the thus-gone ones teach. You have
received it correctly from those very senior gods. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此有偈言:深心信三寶,無量數勤修,於先得生天,終得涅槃果。</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">cf.
Dhs.31.26</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-2007 “ ‘There is also a verse about this: “ ‘Those who have
sincere faith in the Three Jewels Will enjoy abundant fortunate
effects in the future. Before transcending suffering, They will be
born in the higher realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">此等則是十二天道,恒常修行,如是必定得果不疑。</span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-26524144651189318622022-01-31T20:44:00.002+08:002022-01-31T20:44:15.908+08:00有九種因能生放逸<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體; font-size: medium;">藏譯英</span><span style="font-family: Roman Unicode; font-size: medium;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">觀天品之十六</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體; font-size: medium;">夜摩天之二</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">)</span></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style>
</p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,世尊為樂見等天眾說言:有九種因能生放逸,於彼放逸樂行多作,能壞世間愚癡凡夫,身壞命終墮於惡道——地獄、餓鬼、畜生之中。以生因緣,受大苦惱,生死繫縛,不得涅槃安隱之樂,不得利益。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1947 “ ‘Receiving the full attention of Saumya and the other
gods, the Blessed One said to them, “There are nine causes, nine
circumstances, or nine reasons for immature beings to resort to,
become accustomed to, and increase carelessness. Those will lead them
to destruction and ruin, and when their bodies disintegrate, they
will be born in the unwholesome lower realms among hell beings,
starving spirits, or animals. When those causes are present, their
suffering will greatly increase, they will remain bound to cyclic
existence, they will not be able to reach the transcendence of
suffering, they will not be free from their attachments, and they
will never experience happiness but only misfortune. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">何等九因?<span style="color: maroon;">一者所謂樂於放逸,行於放逸,常行放逸</span>,不近聖人,不能調攝身口意業,<span style="color: maroon;">不攝根行</span>,不能自正身口意等,而令行於不善境界,常喜樂聞不善之法,而不樂於佛之正法。此是放逸行之初因,能生放逸。若放逸行,愚癡眾生身不善行、口不善行、意不善行,以身口意不善行故,身口意等不善之業和集。癡人放逸所誑,身壞命終墮於惡道,生在地獄、餓鬼、畜生。若捨放逸,是善丈夫,常捨放逸。若求善者,應捨放逸。此是初因能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1948 “ ‘ “What are those nine causes of carelessness? The
first is spending time <span style="color: maroon;">ogling women</span>.
This leads beings to follow their unrestrained faculties by means of
an impure body, speech, or mind. The carelessness of sentient beings
comes from the single cause of lacking control due to unrestrained
faculties. This agitation is related to indulging in inappropriate
objects through an improperly motivated body, speech, or mind, and
thus to lacking the inclination to listen to the sublime Dharma. Such
careless beings do not engage in wholesome actions through their
bodies, their speech, or their minds. Since they do not engage in
wholesome actions through body, speech, or mind, they will instead
engage in negativities with body, speech, or mind, [F.300.a] thereby
completing and accumulating negative actions. Such fools will, after
they die, be born in the unwholesome lower realms as hell beings,
starving spirits, or animals because they have been completely
corrupted by carelessness. For those reasons, sublime beings who
always long for virtue should completely abandon carelessness. This
is the first cause of carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,樂見!復有<span style="color: maroon;">第二放逸行因,能生放逸,起放逸已,能壞善根</span>,<span style="color: maroon;">所謂舉動心不審諦</span>。彼眼見已,則生分別,數數如是憶念思惟,樂於彼色,更不異緣。常如是作不善之行,非是善念,心意錯亂。彼放逸者以放逸故,身壞命終墮於惡道,生地獄中。此是第二放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1949 “ ‘ “Saumya, the second cause that leads to the
development of carelessness consists in the opposing factors that
destroy the roots of virtue. When beings with restless minds gawk at
forms with their eyes, this will generate discursive thoughts.
Repeatedly entertaining those thoughts, they will exclusively engage
with those objects out of attachment. This will become a habit, and
they will therefore only engage in unvirtuous actions. Those beings
do not apply mindfulness and their minds are distracted. When their
bodies disintegrate, they will be born among hell beings in the
unwholesome lower realms. This is the second cause of carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;"><span style="color: maroon;">復有第三放逸行因</span>,能生放逸,所謂<span style="color: maroon;">不實未見未聞,本未曾有,唯有心念,心生分別,或依止欲或依止癡。彼如是念、如是思惟,心常緣彼、心常念彼,第一之法不善思惟,以自亂心</span>。此是第三放逸行因,能生放逸,縛諸眾生,能誑眾生,令身口意行不善行,身壞命終墮於惡道,生地獄中。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1950 “ ‘ “The third cause of carelessness is as follows.
Those who do not follow the genuine Dharma, whose minds have not
mingled with the Dharma, and who have not heard the Dharma before
will give rise to profuse thinking. Whether their thoughts are based
on desire, anger, or ignorance, when they think, their minds will
pursue their thoughts without any other concern, and thus their minds
will become distracted. Completely bound by this third cause of
carelessness, they will engage in negative forms of behavior by way
of their bodies, speech, and minds. When their bodies disintegrate,
they will be born among hell beings in the unwholesome lower realms.
This degeneracy is the third cause of carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復有第<span style="color: maroon;">四放逸行因</span>,能生放逸,能令一切放逸眾生,身壞命終墮於惡道,生地獄中。如是,樂見!何者第四放逸之因?所謂<span style="color: maroon;">恒常樂見婦女</span>,樂見莊嚴不實之色,於不實色,心生愛樂;見其歌舞,心生分別,彼則心歡。如是分別身口意等,非作善業。彼放逸者,身壞命終墮於惡道,生地獄中。此是第四放逸行因,能生放逸。復有第四放逸行因,能生放逸,所謂憙<span style="color: maroon;">樂種種園林</span>,樂蓮花池或樂種種諸花樹林,見已心樂,在中戲樂、在中遊行,不念善事、不正心意。彼行放逸,放逸所誑,身壞命終墮於惡道,生地獄中。此是第四放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1951 “ ‘ “There is also a fourth cause of carelessness that
will cause careless beings to be born among hell beings in the
unwholesome lower realms when their bodies disintegrate. [F.300.b]
Saumya, what is this cause of carelessness? It is obsessively gaping
at goddesses. Experiencing pleasure by looking at improper forms, one
becomes mentally restless and develops thoughts. Those who indulge in
meaningless chatter also entertain such thoughts. They do not adopt
wholesome forms of behavior in body, speech, or mind. When their
bodies disintegrate, they will be born among hell beings in the
unwholesome lower realms. This is the fourth cause of carelessness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1952 “ ‘ “The fifth cause of carelessness is as follows.
Those who enjoy groves, pools, forests, parks, or lotus ponds
experience immense pleasure at the sight of them, and they folic and
enjoy themselves gleefully in such settings. They never think about
virtue, and they never develop mindful composure. Instead, they are
governed by carelessness and thus, when their bodies disintegrate,
they will be born among hell beings in the unwholesome lower realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復有第五放逸行因,能生放逸。如是,樂見!<span style="color: maroon;">近惡知識</span>,與共和合,毀破淨戒,行於惡行,不善思惟,造作惡行。如是眾生近惡知識,行放逸行,身壞命終墮於惡道,生地獄中。此是第五放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1953 “ ‘ “Saumya, this fifth cause of carelessness consists
in following unwholesome friends. Those who follow such friends will
systematically develop unwholesome habits and participate in negative
activities. They will adopt negative forms of behavior and engage in
negative pursuits. Those who carelessly follow such evil friends
will, when their bodies disintegrate, be born among hell beings in
the unwholesome lower realms. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,樂見!復有第五放逸行因,能生放逸。所謂眾生無量種行、無量種意,<span style="color: maroon;">無決定意造作善業</span>。如是眾生無一定業,如是眾生不定作業,一切作業悉皆散失。於世間業、出世間業,彼一切業不究竟作,不能布施、不作福業,非善思惟,以放逸過,是故犯戒。身壞命終墮於惡道,生地獄中。此是第五放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1954 “ ‘ “Furthermore, Saumya, the next cause of carelessness
is engagement in many different activities while thinking
excessively. Such beings will not undertake wholesome physical
activities. Their minds are unstable, restless, and they cannot
engage in any single action decisively. Every single physical action
they undertake is undercut by their indolence. All their mundane and
supramundane aims will therefore be undermined. [F.301.a] They do not
practice generosity, they do not accumulate merit, and they do not
keep in mind what they should. When those whose discipline is
corrupted in this way later experience the disintegration of their
bodies, their carelessness will make them take birth in the hell
realms after they have died. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復有第六放逸行因,能生放逸。所謂<span style="color: maroon;">眾生捨離正法</span>、捨離聖諦,乃至捨離八聖道分,有所行作,不善觀察。如是,樂見!如是眾生以放逸行亂其心故,身壞命終墮於惡道,生地獄中。此是第六放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1955 “ ‘ “This sixth cause of carelessness consists in
adopting incorrect views while refuting the true view, the four
truths of noble beings, and the eightfold path of the noble ones.
Beings who adopt such a careless mindset will remain careless and
distracted, and when their bodies disintegrate, they will be born
among hell beings in the unwholesome lower realms. This is the sixth
cause of carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復有第七放逸行因,能生放逸,所謂<span style="color: maroon;">貪味</span>。何處何處著彼諸味,彼處彼處心樂常念,隨彼心作。如是眾生更無異念,不作善業、不持正戒,心常樂他請喚與食,常貪味故,為味所誑。不作善業,於苦、無常、空、無我等,此四種中一亦不念,唯念不善顛倒之法,一切所作非自利益。如是眾生身壞命終墮於惡道,生地獄中。此是第七放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1956 “ ‘ “The seventh cause of carelessness occurs when
careless beings continually crave delicious food and therefore become
hostage to this craving. Such beings are attached to delicious
tastes, and their minds always crave them. As they develop that
habit, it becomes their nature. Such beings do not have anything else
in mind, and they do not adopt any wholesome forms of behavior. They
are agitated by nature and unrestrained. Those who are duped in this
way by their craving for delicious food do not, even for a single
moment, engage in wholesome activity such as contemplating
impermanence, suffering, emptiness, and selflessness. They do not act
in ways that benefit themselves. When their bodies disintegrate,
Saumya, they will be born among hell beings in the unwholesome lower
realms. This is the seventh cause of carelessness.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是,樂見!復有第八放逸行因,能生放逸。所謂眾生若得種種無量樂已,<span style="color: maroon;">於彼樂事喜樂貪著</span>,謂常不動、謂常安隱、謂不破壞。彼常憶念如是之樂,身口意業常行不善,不知應作及不應作,不知是法、不知非法,不覺不知破壞苦惱,不念地獄、餓鬼、畜生無量百千分別苦惱。一切不念,不應念者而便念之。如是不念死滅之法,一切世間生死之中,死能作亂而不知念。如是眾生為樂所誑,如是惡貪著樂眾生,後時死至,爾乃生悔,悔火自燒,身壞命終墮於惡道,生地獄中。此是第八放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1957 “ ‘ “The eighth cause of carelessness, Saumya, concerns
beings who, for as long as they experience pleasures, cling to them
and perceive them as being permanent, stable, and enduring without
ever realizing that they are subject to change. As a consequence,
they do not adopt wholesome forms of behavior in body, speech, or
mind. They do not understand the difference between what is
appropriate and what is not. [F.301.b] They lack the distinction
between Dharma and non-Dharma and thus, governed by that suffering,
they do not engage their minds properly. They never think about the
fact that they will themselves have to experience many thoughts of
suffering during their hundreds of thousands of lives among hell
beings, starving spirits, and animals. Inert like a block of wood,
they do not pursue any methods to ward off the Lord of Death.
Strongly attached to those unwholesome forms of pleasure that
undermine all beings in cyclic existence, they will, when the time
has come for them to meet the Lord of Death, be consumed by the fire
of regret that will be ignited as a consequence of their attachment
to those negative enjoyments. Upon the disintegration of their
bodies, they will be born among hell beings in the unwholesome lower
realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是,樂見!復有第九放逸行因,能生放逸。所謂<span style="color: maroon;">種種樂樂之心</span>。天人之中為愛所誑,不知歸依佛法眾僧,不持禁戒、不聽佛法、不住聖律;所應作法而不知作,而常憙聞不應作法;不入正法,而心不畏未來世罪,不見後世死後之苦,失自利益,怨心所誑。身壞命終墮於惡道,生地獄中。此是第九放逸行因,能生放逸。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1958 “ ‘ “The ninth cause for carelessness, Saumya, concerns
gods and humans who, overwhelmed by craving, are attached to various
forms of pleasure and therefore do not follow the Buddha, the Dharma,
and the Saṅgha. They do not feel any inclination to do so. They do
not listen to their words and do not follow them by becoming
disciples of noble beings. They do not understand the difference
between what is appropriate and what is not, they do not proclaim
that difference, and they do not practice the teachings, but instead
they teach worldly people that which is the most terrifying of all.
They are not aware of the suffering of decline. Those beings
undermine their own well-being, fooled by their own minds. When their
bodies disintegrate, they will be born among hell beings in the lower
realms.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">樂見當知!此之富樂,非常、非恒、非不破壞。如是,樂見!夜摩天王過去無量於此已退,彼何處去?彼自業果成就故爾,彼以善業、不善業羂所繫縛故,輪轉生死。以善業故,生天人中;不善業故,生於地獄、餓鬼、畜生。是故,樂見!若有欲得人身之者,莫行放逸。何以故?身命無常,富樂亦爾,當如是念,勿放逸行。何以故?多有無量百千天眾以放逸行,是故退墮。如是勿行放逸之道。愚癡之者行於此道,非善男子。一切生者,必定歸死,死在現前,老亦如是,病亦如是,愛離亦爾,善不善業、富樂亦爾。如是一切不饒益過,常隨不離一切眾生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.C.
-1959 “ ‘ “Saumya, what you have here is not given by an
Almighty Lord, nor is it permanent, stable, or enduring. Instead, it
is subject to change. Saumya, ruler of the Heaven Free from Strife,
where have all the sundry pleasures that you experienced in the past
gone? Experiencing their individual shares of the consequences of
their own actions, beings cycle through the realms of cyclic
existence, caught by the lasso of their wholesome and unwholesome
actions. By performing wholesome actions, they are born among gods or
humans. By performing unvirtuous actions, they are born among hell
beings, starving spirits, or animals. [F.302.a] Therefore, Saumya,
you should not live carelessly because such existences are not
desirable! Why is that so? Because your life force, enjoyments, and
lifespan are all impermanent; therefore, you should not fix your
attention on things and you should not live carelessly! Carelessness
causes hundreds of thousands of gods to fall into the lower realms,
so you should not go along with your carelessness! It is the path of
fools, not the path of holy beings. All beings live in close
proximity to a certain death. The same applies with respect to old
age, sickness, and being separated from what one likes. The
experience of the consequences of virtuous and unvirtuous actions
accompanies beings always and without fail, and it destroys them
all.” </span></span>
</p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-36772338767268014762022-01-29T13:05:00.003+08:002022-01-29T13:09:08.183+08:00十八心性界<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span face="cwTeX 明體">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></span></p><span style="font-size: medium;"><span><span>
</span></span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span face="cwTeX 明體">藏譯英</span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></span></span></p><span style="font-size: medium;"><span><span>
</span></span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span><span face="cwTeX 明體">觀天品之十二</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">(</span></span><span face="cwTeX 明體">三十三天之九</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">)</span></span></span></span></p><p>
</p><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">今為汝等,說十八界。何等十八?眾生無量,信解不同,無量種性,怖畏三過。三聚眾生,三種自在,微細信解。種種所作、種種性、種種業、種種道、種種苦樂、種種色、種種增上。一切眾生心界之性,心界廣多,身體各異,如是無量眾生心界。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1676 “ ‘Mighty ones, subsequent to the types of migration there
follows a presentation of the eighteen elements. I shall now explain
these. What is meant by element? In beings who have diverse
orientations the elements take diverse forms. Beings who are obscured
by the three flaws belong to three groups and are governed by the
three flaws. The various deeds, characters, actions, destinies,
fortunes, sufferings, characters, and powers of beings that are
oriented toward the subtle all reflect the nature, or elements, of
the mind. Myriad types of existence occur within the general
framework of existence. In this manner, the elements of the minds of
all beings are limitless. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">總略麁數有十八惡。心過所使,以廣心界,故有地獄、餓鬼、畜生、天、人輪轉。總說諸法,十八所攝。初界性中,欲為增上,天之與人,欲心增上。一切鬼女及畜生女、能變化者,慢心增上、瞋恚增上。以瞋心故,欲心薄少,是則名曰畜生,非人初界性也。於畜生中,復有多欲,欲心增上,謂孔雀鳥、俱翅羅鳥、鳩鴿鷄雀、鵝鴨鴛鴦、眾蜂魚等、迦陵頻伽鳥。其性多欲,是名上欲。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1677 “ ‘The gods, humans, animals, starving spirits, and hell
beings can be generally included within the enumeration of the
eighteen elements, [F.266.b] which are determined by particular flaws
of the mind. Hence, the summary of the eighteen elements is an
exhaustive summary. In this classification scheme, the first element
is the element of predominant desire. The element of predominant
desire pertains to all female gods, humans, starving spirits, and
animals, who indulge in pride. Their aggression is less predominant.
This is the first element. Animals including peacocks, sparrows,
cuckoos, doves, 328 hoopoes, bees, fish, chickens, 329 and others
possess the element of predominant desire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第二心性界也?於畜生中,何等畜生名為中欲?所謂猫狗猪牛、水牛駱駝、象馬騾驢、烏鵄雕鷲、鸜鵒鳥等,是名中欲。是名第二心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1678 “ ‘What members of the animal realm possess the element of
medium-level desire? Horses, cats, vomit-eating demons, donkeys,
buffalo, pigs, elephants, camels, dogs, 330 crows, 331 owls, 332 and
others all have a middling degree of desire. This is the second
element of mind. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第三心性界耶?於畜生中,何等畜生名下欲心?所謂師子虎兕、狼狗熊羆、豺豹狐狸、摩伽羅魚、俱賒耶魚、吉利斯摩羅魚、摩伽羅魚、屯頭摩羅魚。如是等類,時節行欲,非時不行,是名下欲。是名第三心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1679 “ ‘What animals then have the lesser element of desire?
Lions, tigers, bears, leopards, goats, musk deer, squirrel, foxes,
333 crocodiles, 334 and others that only engage in intercourse during
specific seasons. Such animals that have little desire outside of the
season constitute those that possess the third element. There are
many additional species —each with its own distinct appearance,
lifespan, and name —but they cannot be described or listed here. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">諸天子!於畜生中有無量種、無量生處、無量名字,不可具說、不可數知。復次,諸天子!云何第四心性界耶?於畜生中,何等畜生瞋心偏多,非欲心多?此第四界,所謂師子虎狼、狗蛇黃狖、兕豹熊羆、角鵄烏雕、失收摩羅及野猪等。如是眾生瞋心偏多,是名第四心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1680 “ ‘Moreover, some among the animals are predominantly
aggressive. Such animals that are overwhelmingly aggressive, rather
than desirous, possess the fourth element. These mongooses, 335
include lions, tigers, leopards, snakes, [F.267.a] poisonous spiders,
336 mouse-hawks, 337 alligators, crocodiles, pigs, and others. Their
element of aggression is overwhelmingly predominant.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span face="cwTeX 明體">復次,諸天子!云何第五心性界耶?於畜生中,何等畜生名為中瞋?所謂牛馬水牛、迦陵頻伽鳥、娑林陀鳥、迦盧陀鳥、孔雀鷄雉及猫鼠等,中瞋恚性。是名第五心性界也。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1681 “ ‘What is the fifth element that concerns animals that
have a middling degree of aggression? Cattle, 338 kalaviṅka birds,
339 peafowl, poultry, cats, and rats have a middling degree of
aggression. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第六心性界耶?謂下瞋性。所謂下瞋者,鵝鴨鴛鴦、食魚白鳥、俱翅羅鳥、雀娑<span face="cwTeX 明體">羅鳥、驢鹿龜鼈、兔蝟山烏、鴈鳥蝦蟇。如是等比,名為下瞋。是名第六心性界也。</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Which
of the animals with this fifth element have the least degree of
aggression? Geese, storks, 340 deer, cuckoos, sparrows, swans,
donkeys, turtles, rabbit killers, 341 frogs, and others have a lesser
degree of aggression. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第七心性界耶?於鬼神中,若有神通,行於欲心。阿修羅神——畜生之數,欲性增多,名為上欲。是名第七心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1682 “ ‘Which beings have the sixth element? The class of
starving spirits that have great magical powers and desire possess
this element. The seventh element pertains to the asuras that are
classified among the animals and have an overwhelming predominance of
the element of desire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第八心性界耶?若食香餓鬼,名曰中欲。是名第八心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
eighth element pertains to those that subsist on smoke and have a
middle degree of desire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第九心性界耶?若悕望鬼、食棄食鬼,是名下欲。是名第九心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
ninth element pertains to those that subsist on offering cakes and
have the least degree of desire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十心性界耶?迦樓足天等,名曰下欲,瞋心則多,好愛鬪諍,常欲與諸阿修羅鬪。以其瞋故,欲心則薄。是名第十心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
tenth element pertains to the gods who drink from gourd bottles. They
have less desire but more anger than other gods. Yearning for war,
they constantly pursue it. The asuras who wish for war have
especially little desire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十一心性界耶?謂鬘持天,中欲、中瞋、中性,是名第十一心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">Regarding
this tenth element, the garland bearers have a middling degree of
desire and aggression, and thus have a middling element. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十二心性界耶?所謂常恣意天,欲性則多,瞋恚性少,不善鬪諍。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
ever-infatuated gods have an overwhelming predominance of the element
of desire and little of the element of aggression, and so they are
vigorous in all their pursuits. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">行使諸天,多瞋少欲。是名十二心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1683 “ ‘The eleventh element [F.267.b] pertains to wandering
gods having an overwhelming predominance of the element of
aggression, but less desire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十三心性界耶?所謂一切三十三天,欲性則多,瞋恚薄少,是名第十三心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
twelfth element pertains to the Heaven of the Thirty-Three and
involves indulgence in desire but very little indulgence in
aggression. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十四心性界耶?謂欝單越人,瞋恚心薄,欲性界多,是名第十四心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
thirteenth element pertains to the residents of the northern
continent of Kuru, who are predominantly desirous. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十五心性界耶?謂瞿陀尼人,一切瞋恚心多,欲心亦多,二性同等,是名第十五心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
fourteenth element pertains to the residents of the western continent
of Godānīya, who indulge in aggression. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十六心性界耶?弗婆提人,欲心、瞋心二俱雜有,是名第十六心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
fifteenth element pertains to the residents of the eastern continent
of Videha, who are involved in a mixture of desire and aggression,
and are thus of an even constitution. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十七心性界耶?謂閻浮提人,種種性、種種行、種種信解,是名十七心性界也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
sixteenth element pertains to the humans of Jambudvīpa, whose
characters, actions, and orientations are diverse. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">復次,諸天子!云何第十八心性界耶?一切餘天及地獄人,雖受苦惱,見業幻女人,猶生欲心。以業作故,如是地獄欲心亦多四天王天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">The
seventeenth element pertains to other gods and hell beings who have
an overwhelming predominance of desire. Even in the hell realms there
are male beings who desire the female sex. Thus, hell beings who have
previously engaged in the relevant karmic actions as well as the gods
of the four abodes have predominant desire. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">眾生心性,如是界,如是依止,如是信解,是名總說一切十八界性。如是一切有欲、有瞋則有癡心,以癡因緣而有貪、瞋。若離癡心則無貪、瞋。以癡心故,或貪、或瞋。如是,諸天子!是名分別三種之過,以依過故,無量分別。</span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;">
</span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1684 “ ‘The element that beings possess thus refers to their
character, nature, and inclination, and all of them can be subsumed
in terms of these eighteen elements. When beings indulge in desire or
aggression, they are always in delusion, and so desire and aggression
are dependent upon delusion. If there were no such stupidity, the
passions would never stir. Mighty ones, in this way the elements
manifest through the flaws of four distinct instances of the three
flaws. 342 </span></span>
</p>
<p style="line-height: 150%; margin-bottom: 0cm;"><span face="cwTeX 明體" style="font-size: medium;"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> <br /></span></p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-81355021593270099752022-01-29T11:31:00.003+08:002022-01-29T11:31:52.202+08:00十七種中陰有法<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體;">藏譯英</span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: cwTeX 明體;">觀天品之十二</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體;">三十三天之九</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">)</span></span></span></p><p>
</p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!有十七種中陰有法,汝當係念行寂滅道。若天、若人念此道者,終不畏於閻羅使者之所加害。何等十七中陰有耶?所謂死時見於色相。若人中死,生於天上,則見樂相。見中陰有猶如白</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">,垂垂欲墮,細軟白淨,見已歡喜,顏色怡悅。臨命終時,復見園林,甚可愛樂,蓮花池水亦皆可愛,河亦可愛,林亦可愛,次第聞諸歌舞戲笑,次聞諸香,一切愛樂無量種物和合細觸。如是次第,即生天上,以善業故,現得天樂。得此樂已,含笑怡悅,顏色清淨,親族兄弟悲啼號泣,以善相故不聞不見,心亦不念。以善業故,臨命終時,於中陰有,大樂成就。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1628 “ ‘Mighty ones, gods or humans who fear the henchmen of
the Lord of Death must relinquish the seventeen factors that connect
one to the intermediate existence. What is meant by the intermediate
existence? This refers to the forms that appear at the time of death.
When human beings die in the realm of humans and are about to be born
among the gods, they will perceive delightful signs in the
intermediate existence. Thus, white fabrics or slender, smooth
trumpet-flowers will fall, and at the same time they will feel
extremely joyous and their faces will brighten. Thereafter they will
perceive delightful forests, ponds, rivers, landscapes, and parks,
and they will hear laughter, joking, and captivating songs. [F.257.b]
Next, they will sense delicious and unprecedented fragrances of
numerous fine substances. Then, they will experience extremely smooth
textures, and after that, the gods and goddesses will appear. Such
are the manifestations of positive karmic actions. When such people’s
vital functions have been cut off, these signs will manifest, and
they will bear beautiful smiles and their faces will have a clear
hue. These diseased people will be taken in by those signs and so
they will not see, hear, or think of their crying and lamenting
family and friends. Instead, they will die while experiencing
extremely pleasant phenomena. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">初生樂處,天身相似,天眾相似,如是之相生處相似,如印所印,亦如一切天眾色相,亦如欲界六天受樂,亦如遊行境界相似,觸亦相似,天色相似。又住中陰,見諸天中生處勝故,即生心取,愛境界故,即受天身,是則名曰初中陰有。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1629 “ ‘Such a deeply enjoyable intermediate existence occurs
in accord with the realms of the gods, just as when a seal leaves its
imprint. Reflections of the god realms appear in concordance with the
six abodes of the desire realm, and thus one experiences enjoyments,
places, textures, and sights that accord with those realms. Later,
during the period of becoming, one will perceive the heaven into
which one is to be born as extremely excellent and will therefore
take birth there due to one’s craving for objects. This is how one
is born, and this is how the first intermediate existence is
perceived. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何第二中陰有耶?若閻浮提人中命終生欝單越,則見細軟赤</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">可愛之色。見之愛樂,即生貪心,以手捉持,舉手攬之如攬虛空,親族謂之兩手摸空。復有風吹:若此病人冬寒之時,暖風來吹,若暑熱時,涼風來吹,除其欝蒸,令心喜樂。以心緣故,不聞哀泣悲啼之聲。若其業動,其心亦動,聞其悲啼哭泣之聲,業風吹令生於異處。是故親族兄弟,臨命終時,悲泣啼哭甚為障礙。若不妨礙,生欝單越。中間次第有善相出:見青蓮花池,鵝鴨鴛鴦充滿池中,周遍具足,其人見之,即走往趣。如是中間生於善心,命終即見青蓮花池,入中遊戲。若於欝單越欲入母胎,從花池出,行於陸地,見於父母染欲和合。因於不淨,以顛倒見,見其父身乃是雄鵝,母為雌鵝。若男子生,自見其身作雄鵝身;若女人生,自見其身作雌鵝身。若男子生,於父生礙,於母愛染。生欝單越,是名第二中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1630 “ ‘Mighty gods, what other intermediate existences are
there? If human beings die in Jambudvīpa and are to be born in the
continent of Kuru to the north, they will perceive a red fabric with
white apertures that is light, smooth, and extremely beautiful. They
will become attached to that and hold on to it. People who die this
way will be waving their hands through the air and those around them
will say that he or she is grasping at the sky. Then a wind will rise
and, at the time of death, they will first feel cold and seek warmth.
Warmth will then manifest and the cold will disappear. Their contact
with the warmth produces pleasure, and as they focus on that
pleasure, their minds become consumed [F.258.a] by it to the extent
that they no longer hear any sounds of crying, lamentation, or
desperation. However, in some rare circumstances, their previous
karmic actions lack stability, and thus they may nevertheless hear
some noises. In that case they will be carried elsewhere by the winds
of karmic action. This is how family and friends can create obstacles
at the time of death. Otherwise, they will take birth in Kuru in the
north. As the signs of virtue begin to manifest, they will perceive a
blue lake full of swans, ducks, and geese and notice that the lake is
covered by flowers. They will proceed to rush toward the lake. Then,
as the final moments of their lives pass, they die. Next, the vision
of the lake will unfold and they will begin to frolic among the lotus
flowers. If they are about to take birth from a mother’s womb in
the continent of Kuru in the north, they will move from the lake onto
dry land. There, they see their future parents copulating, but they
will misinterpret the sight, taking it instead to be a pair of mating
geese. If they are about to become a woman, they will perceive
themselves as a female goose, and if they are about to become a man,
they will see themselves as a male goose. In the latter case, they
will chase away the male goose and then copulate with their future
mother. That leads to birth in Kuru in the north. Such is the second
intermediate existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何第三中陰有耶?若閻浮提中死,生瞿陀尼,則有相現。若臨終時,見有屋宅盡作黃色猶如金色,遍覆如雲。見虛空中有黃</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">相,舉手攬之,親族兄弟說言病人兩手攬空。是人爾時善有將盡,見身如牛,見諸牛群如夢所見。若男子受生,見其父母染愛和合而行不淨。自見人身,多有宅舍,見其父相猶如特牛,除去其父與母和合。瞿陀尼人男子生者,有如是相。若女人生瞿陀尼界,自見其身猶若乳牛,作如是念:何故特牛與彼和合,不與我對?如是念已,受女人身,是名瞿陀尼國女人受生。是名第三中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1631 “ ‘If, following one’s death in Jambudvīpa, one is
about to be born among the humans on the continent of Godānīya in
the west, one will at the time of death perceive one’s entire home
as yellow, and one will perceive a cloud- like fabric of a fine
yellow color. As one seeks to clutch onto the fabric, those nearby
will cry and say that he or she is grasping at the sky. Then follows
the final moment of mind in the death process, and one will
thereafter perceive the forms of cows and herds of cattle, as if in a
dream. During the intercourse of one’s prospective parents, one
will, if one is about to be born as a man, see oneself as a
magnificent bull that challenges the head of the herd. [F.258.b]
Successfully chasing away one’s father, one next copulates with
one’s mother, and so one is born on Godānīya in the west. Such is
the third intermediate existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何第四中陰有耶?若閻浮提人命終生於弗婆提界,則有相現。見青</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">相,一切皆青遍覆虛空。見其屋宅悉如虛空,恐青</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">墮,以手遮之,親族兄弟說言遮空。命終生於弗婆提國,見中陰身猶如馬形,自見其父猶如父馬,母如草馬,父母交會愛染和合。若男子受生,作如是念:我當與此草馬和合。若女人受生,自見己身如草馬形,作如是念:如是父馬何故不與我共和合?作是念已,即受女身。是名第四中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1632 “ ‘A fourth intermediate existence leads to birth among
the humans on the continent of Videha in the east. In such a case,
one will, at the end of one’s life, on the verge of death, perceive
a blue fabric and, even though one remains within one’s home, one
will behold a beautiful deep blue sky. While enjoying that sight, one
will also be concerned that the sky might fall upon oneself. At that
point, the assembled friends will say that he or she is grasping at
the sky. Next follows the moment at the end of the death process, and
in the ensuing intermediate existence one will now perceive oneself
as a horse. On the continent of Videha in the east, one will then see
one’s future parents as a copulating stallion and mare. If one is
about to be born as a male, one will feel like mounting the mare, and
if one is going to become a female, one will want to be mounted by
the stallion. Such is the fourth intermediate existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何第五中陰有耶?若欝單越人臨命終時,見上行相。諸天子!若大業大心,心業自在,生於天上。臨命終時,以手攬空,如一夢心,夢中所見種種好花,見之歡喜,又聞第一上妙之香,第一妙色皆悉具足第一莊嚴青黃赤白,第一香氣在其手中。是人見花,生於貪心,作如是念:今見此樹,我當昇之。作是念已,臨終生於中陰有中,見蓮花樹青黃赤白有無量種。復作是念:我當昇樹。作是念已,即上大樹,乃是昇於須彌寶山。昇此山已,見天世界花果莊嚴,作如是念:我當遊行如是之處,我今至此,花果之林處處具足。是名欝單越人下品受生。是名第五中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1633 “ ‘A fifth intermediate existence comes about in the
following way. What are the definitive signs, in accord with the
higher realms, that can be seen when someone is dying in Videha in
the east? Mighty ones, when someone who has performed great actions,
and in particular great mind-governed actions, dies, the following
signs will occur when he or she is about to be born into the world of
the gods. As if in a dream, one will at first feel alone and try to
hold on to the sky. Then, as if in a dream, one will perceive
beautiful and fragrant flowers in the most exquisite colors.
[F.259.a] Those magnificent flowers are blue, yellow, red, and white.
As they appear in one’s hands, one will develop a fondness for
them, thinking, ‘I wish to see and climb the great trees from which
these flowers come.’ Then, following those mental perceptions, the
mind intent on the future life arises. Thus, in the intermediate
existence one will perceive many different trees with blue, yellow,
and white flowers. At that point one thinks, ‘I must climb those
trees,’ and thereupon one begins to climb the trees, or,
alternatively, one begins to climb Mount Sumeru. Next, one beholds
the world of the gods with its beautiful flowers and fruits. At that
point, one will think, ‘I must go there! I want to live in those
lands with such perfect fruits!’ Such is the fifth type of minor
birth. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1634 “ ‘A sixth intermediate existence is as follows. When
those on the continent of Kuru in the north, who have performed
previous actions of an intermediate quality, die there, certain signs
will manifest in the intermediate existence. At the time of death,
such people will perceive an extremely beautiful lotus flower adorned
by gorgeous bees. Attached to its delectable fragrance, the beings in
the intermediate state will climb the flower, yet assoon as they
begin to ascend it, the flower will soar off into space.
Alternatively, they may also just find themselves ascending into the
sky, as if in a dream. At the time of their birth, they will perceive
beautiful lotus flowers surrounded by lovely bees, and at that point
they will make the wish, “May this place with such flowers be
mine!” At that very moment, they will take birth —such are the
links of existence. Thus, one may also take birth among the gods in
the heavens based on intermediate actions. [F.259.b]</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何第六中陰有耶?若欝單越人,以中業故,臨命終時欲生天上,則有相現。臨命終時,見蓮花池甚可愛樂,眾峯莊嚴,一切皆香。昇此蓮花,昇已須臾,乘空而飛,猶如夢中。生於天上見妙蓮花,可愛勝妙最為第一,作如是念:我今當至勝蓮花池,攝此蓮花。是名欝單越人中品受生。是名第六中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1635 “ ‘A seventh link to intermediate existence, which is
based on excellent karmic actions, leads to a supreme birth in the
realms of the Heaven of the Thirty-Three. In this case, if one dies
on the continent of Kuru in the north, one will at the time of one’s
death perceive beautiful places and exquisite forests and parks. When
facing this sight, one will begin to climb toward them, and as one
keeps climbing, one will ascend into the sky. Climbing in this way,
one will encounter beautiful sights everywhere, and so one will
think, “Now I must go and stay here.” Birth then follows the very
moment one has had this thought. That is how birth from the realm of
Kuru in the north occurs based on supreme karmic actions. That is the
seventh link to existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何第七中陰有耶?欝單越人以勝業故,生三十三天、善法堂等三十三處。從欝單越臨命終時,見勝妙堂,莊嚴殊妙,其人爾時即昇勝殿。實非昇殿,乃昇虛空,至天世界。見其宮殿,心念即往,生此殿中以為天子。是名欝單越人命終之後生於天上,受上品生。是名第七中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1636 “ ‘As for the eighth link to existence, one may wonder how
many signs occur at the time of a death on the continent of Kuru in
the north. Mighty ones, one shall then perceive delightful forests
that are studded with beautiful jewels, and one will enjoy the most
pleasant fragrances. No terrible sensations will occur at the time of
death, nor will one’s mind become muddied by any other sensation.
Thus, one’s mind will be bright at the time of death. As the end of
life is reached, one will perceive palaces and parklands, and the
sight of them will make one think, “I must enter those palaces!”
As one enters them and thus proceeds into the intermediate existence,
one will see itinerant gods moving to and fro, just as one will
perceive mountainous lands and ranges where the gods dwell, meet, or
roam. Next, one will perceive oneself, and thus one will enter that
place. Everything is experienced vividly, as if in a dream. As one
beholds the many different palaces [F.260.a] and their abundant
pleasures, one will think, “I must enter there!” As soon as that
thought occurs, one is born. Such is the way that becoming manifests,
conditioned by grasping, within the links of existence. This way of
taking birth can be the result of supreme, intermediate, or lesser
factors. As one sees the exquisite forests, groves, and parks, one
will develop desire for them, and so one is born into this realm from
Kuru in the north. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名曰第八中陰有道相續?若欝單越人臨命終時,則有相現。諸天子!其人見於園林行列遊戲之處,香潔可愛,聞之悅樂,不多苦惱。無苦惱故,其心不濁,以清淨心捨其壽命,受中陰身。見天宮殿,作如是念:我當昇此宮殿遊戲。作是念已,即昇宮殿,見諸天眾遊空而行,或走或住山峯之中,或身相觸,處處遊戲。住於中陰,自見其身,昇於天上猶如夢中。三十三天勝妙可愛,一切五欲皆悉具足,作如是念:我今當至如是之處。作是念已,即生天上,取因緣有,如是有分,有上中下。生天上已,見於種種殊勝園林,悕望欲得,從欝單越死,生此天中。如是一切欝單越人生此天已,餘業意生,樂於欲樂,貪五欲境,歌舞遊戲受愛欲樂,憙遊山峯多受欲樂,愛一切欲。何以故?由前習故,愛習增長。如是,諸天子!是名欝單越人命終生天,生此天處熏習遊戲及死時相。是名第八中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1637 “ ‘When one takes birth here from Kuru in the north, the
effect that accords with its cause is a tremendous desire for
pleasures. Accordingly, everyone is born with an extreme fondness for
dance, song, jest, play, food,living quarters, and fun-filled visits
to mountain peaks. Everyone there possesses this crazed state of
mind. Why is that? Because the gods have become used to such a state
of mind and so, having spent their past human lives within that,
their craving has now become extremely powerful. Mighty ones, such
are the signs, the cooling, 324 and the bases that manifest when
someone is born here after having died in Kuru in the north. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何第九中陰有耶?若瞿陀尼人命終生天,有二種業。何等為二?一者餘業;二者生業。生於天上,其人云何中陰受生?臨命終時,則有相生。現報將盡,或中陰有,則有相生,動亂如夢。諸天子!瞿陀尼人臨命終時,以善業故,垂捨命時,氣不咽濁,脈不斷壞,諸根清淨。于時次第見大池水如毘琉璃,入池欲渡,其水調適不冷不熱,洋洋而流浮至彼岸,如是如是近受生處。既至彼岸,見諸天女第一端正,種種莊嚴,戲笑歌舞。其人見已,欲心親近,前抱女人,即時生天,受天快樂。如夢中陰即時滅壞,無量亂心,生已即覺,見眾妙色,受勝妙身。是名第九中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1638 “ ‘How are humans who die on the continent of Godānīya
in the west born among the gods based on karmic actions that are to
be experienced in other lives, or karmic actions to be experienced in
the subsequent life? What are the signs that accompany such an
impending existence? What signs of the intermediate existence will be
seen vividly, as if in a dream? Mighty ones, when people on the
western continent of Godānīya are dying and the moment of death
arrives, those who are moved by positive karmic conditions will not
hear forceful noises, nor will they experience painful sickness, and
their senses will remain lucid. Instead, they will perceive a clear
blue river, colored like beryl, [F.260.b] and, wanting to stay in the
river, they will enter the water and swim. The water’s temperature
is neither too cold nor overly warm. They are then carried by the
water, and the closer they come to the other shore, the closer they
get to their ensuing birth. As they take birth due to afflictions,
they will then perceive that the shore is filled with gorgeous
jewelry-clad women who are singing and dancing. Seeing them, they
will feel sexual desire and thus they will approach the women with
the urge to have intercourse. When one couples with one of the women,
conception occurs, and one experiences the divine pleasures. Birth is
the time of awakening from the dream-like, vivid appearances of the
intermediate existence to see forms clearly. Such is the tenth
intermediate existence. 325 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">瞿陀尼人生有三品——上、中、下業,同一光明、等一中陰、等同一見、同一生行,一切相似,不如欝單越人三種受生差別相也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1639 “ ‘On the continent of Godānīya in the west, the
appearances are of the same kind regardless of whether one is born
due to intermediate or lesser karmic actions. The perceptions in the
intermediate existence are the same and the stages of birth are
similar. This is unlike Kuru in the north, as the three
characteristics are all of the same type. 326 </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名曰第十中陰有也?若弗婆提人臨命終時,見於死相。見自業相或見他業,或見殿堂殊勝幢幡,欄楯莊嚴,於中陰有心生歡喜,周遍遊戲,欲近受生。於殿堂外,見業相似,見眾婇女與諸丈夫歌頌娛樂,第一莊嚴,歌舞戲笑。於中陰有作如是念:我當出殿見諸婇女及諸丈夫,共其遊戲歌舞戲笑。何以故?以諸婇女與諸丈夫第一遊戲歌舞戲笑。念已即出,入遊戲眾。爾時其人自知我入,猶如睡覺,即生天上。是名第十中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1640 “ ‘Mighty ones, when people on the continent of Videha in
the east die — at which point they are reborn and meet with various
signs, realms, and death experiences —what are the signs that they
perceive? As their lives in Videha come to an end, they will perceive
a delightful mansion with a fenced enclave of standards and banners.
Within that home of the intermediate existence, they will feel joyous
and, as they run from one object to the next, they draw closer to
their rebirth. Outside this place, they will then perceive, as if in
a dream, the tuneful melodies of women singing and dancing, dressed
in beautiful garments. They will also behold men singing and dancing.
Thus, they will feel, “I should go there to gaze upon those men and
women, and to sing and dance with them. Those people who sing and
dance are so attractive and delightful to listen to. [F.261.a] So I
must go and mingle with them.” Conception then occurs when they
subsequently think, “Now I have commingled with them.” At that
point, the men and women disappear, and instead they behold their
rebirth amid the perfect forests and gardens in the heavens. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是名四天下中陰有也。如是光明中陰有生,我微細知,餘不能了。諸餘外道莫能知者,雖世間法,無人能見。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1641 “ ‘The eleventh setting pertains to the four human abodes
as well as the infinite other forms of life in the world. Mighty
ones, the way these life forms occur is subtle and cannot be
comprehended through the learning of outsiders or by means of a
mundane view. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名曰第十一中陰有耶?諸餓鬼等,以不善業生餓鬼中,惡業既盡,受餘善業,本於餘道所作善業、可愛之業猶如父母,欲生天中,則有相現。云何盡有而心相現?諸天子!若餓鬼中死,欲生天上,於餓鬼中,飢渴燒身、嫉妬破壞,常貪飲食、常念漿水,但念飲食,餘無所知。命欲終時,不復起念,本念皆滅,其身無熱,柔軟清涼,身有長毛,遍身惡蟲皆悉墮落,面色清淨,涼風觸身。臨至命終,悉無飢渴,諸根淨潔。鵰鷲烏鵄諸惡禽獸常啄其眼,至臨終時,皆悉不近。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1642 “ ‘When the unvirtuous actions that caused beings to be
born as starving spirits are exhausted, the experience of the
consequences of those flawed actions likewise comes to an end. Thus,
positive actions that were performed in other realms and are of a
kind to be experienced in other lives —actions that were beautiful
like the love of parents and of the type that must be experienced
—may cause such beings to be born among the gods. What are the
signs that manifest in such cases? What signs manifest to the mind of
such beings at the end of their lives? Mighty ones, when starving
spirits are about to die and be reborn in the higher realms, they
will experience a decrease in their physical torments from hunger and
thirst, and their minds will be less disturbed by envy and
stinginess. Their constant yearning and craving for food and drink
will grow less intense, and they will no longer have to run around in
constant pursuit of food and drink. Their bodies will cool and no
longer feel as rigid. Their hair will not be as long and ugly as
before, and the worms that otherwise fill their bodies will be
destroyed. Their faces will brighten, and they will experience a cool
and delightful breeze. Then, as they approach the experiences at the
end of their lives, their hunger and thirst will decrease
tremendously, [F.261.b] and they will suddenly feel satisfied.
Moreover, the ravens and owls that had been continuously devouring
their eyes will now disappear. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">見飲食河盈溢充滿,入中陰有,以前習故,雖見飲食,不飲不食,唯以目視,如人夢中見食,不飲不食;或如夢食,雖食不飽。如是雖見而未飽滿,唯生歡喜。見天可愛,如覺見色,心即生念,走往趣之,悕望欲往至於彼處,念已即趣,生於天上。是名十一中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1643 “ ‘Thereafter, in the intermediate existence, they will
perceive various kinds of food and drink, and the force of their
previous habituation will make them run for this sustenance. However,
as their perceptions are merely mental, they can neither eat nor
drink, but only perceive the various items. Something that is seen in
a dream does not serve any purpose and cannot quench one’s thirst
even if one drinks it. Similarly, although they see those things,
they will not be satisfied. Still, merely seeing the food does make
them happy. Just as one may recognize actual forms as one awakens
from sleep, so these beings will now begin to witness the wondrous
objects of the higher realms. Then, as they rush toward all these
attractive sights, they will think, “I must lay hold of all those
objects.” As soon as they begin to enjoy these objects, they are
reborn. Such is the twelfth intermediate existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名曰第十二中陰有耶?希有之業,以愚癡故受畜生身,無量種類多癡因緣。業成熟故,餘業受於無量百千億生死之身。業成就故,墮於地獄、餓鬼、畜生,於無量劫所作之業輪轉世間,不可窮盡、不可思量。無始邪曲,不作利益,惱害眾生,輪轉無窮。於畜生中,無量種類、無量種食、無量諸道、無量種身、無量種地,有無量種諸心種子造無量業,或教他不信,作諸惡業。受報既盡,猶如渧於大海之水,令海枯竭,業海生渧,畜生業盡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1644 “ ‘Mighty ones, subsequent to the exhaustion of dullness
there is also a thirteenth intermediate existence. All the many types
of animals possess copious stupidity, and, based on their past karmic
actions that are to be experienced in other lives, they live billions
of such lives, experiencing the flawed karmic actions associated with
hell beings, starving spirits, and animals. To live for many eons in
cyclic existence, propelled by karmic actions in this way, is
excruciating and extremely hard to fathom. As beings are caught in
this process since time without beginning, they are helplessly
compelled to wander further. It is indeed hard to believe that the
flawed actions associated with the countless types of animals and
their numerous foods, realms, bodies, abodes, mental seeds, and
activities could possibly ever come to an end. Just as it is hard to
believe that the ocean could dry up by extracting one drop of water
at a time, so indeed is it incredible that the ocean of karmic
actions could be emptied one drop at a time. [F.262.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以餘善業,畜生中死,生二天處——或生四天王天或生三十三天。於畜生惡道苦報欲盡,將得脫身,則有相現,其相所緣有無量種,不可具說。畜生中死,生於天上,甚為希有,非謂餓鬼、地獄中也。何以故?以癡心故,多作惡業墮畜生中,於一世中所作惡業,百千億生受之不盡,或於一劫至百千劫生死流轉,從生至生,業鎖所繫,流轉世間,受畜生身。是故寧墮地獄、餓鬼,不受愚癡畜生之身。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1645 “ ‘When one becomes free from the realms of animals, one
may be born in either the Heaven of the Four Great Kings or the
Heaven of the Thirty- Three. As one dies and evades the great horrors
of the animal realm, the signs of the approaching great pleasures and
the perceived features of the many heavenly entities defy
description. That hell beings can be born in the higher realms is
actually less of a wonder than the fact that starving spirits and
animals can also be born there. Why is that? Because the state of
mind of a starving spirit or an animal is duller than that of a hell
being, and they carry out numerous misdeeds against other beings.
Thus, they may, in a single life, tie themselves to many hundreds of
thousands of such lives lasting altogether hundreds, thousands, or
even hundreds of thousands of eons. In this way, their chains of
karmic action extend from life to life. It is therefore better to be
born in hell than it is to take birth among starving spirits or
animals. It is much better to be born in hell than it is to become an
animal. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以是因緣,畜生之中,命終生天,甚為難有,非地獄也。如是畜生苦處臨終見光明現,以餘善業,癡心薄少,本智少增,智心漸利。臨命終時,見光明相,若見山谷、見諸樹林、種種流水、種種河池及見飲食。若憶念見世間智故,見有樂處,或在山中或在林間、或憶飲食或見樂處,即走往趣,如夢所見,走往趣之,如是如是近受生處。即受天身,如從夢覺,見眾色相,於百千億受生之處,悉皆未曾見如是色,見已歡喜發希有心。此何等物?云何有此?何因有此?以不習故、諸識鈍故,是故生於希有之心:我當至此盡攝此物。餘善業故,起如是心,以此因緣生如是意,生此念時,即生天上。是名十二中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1646 “ ‘In the event that one manages to escape the utterly
unbearable misery of the animals, one’s perceptions will generally
be of the following kind. At the time of death, the animal’s mind
will become comparatively less marked by the darkness of dullness,
and its outlook will not be as narrow as before. It will witness the
appearance of a mountain that is draped with vines and filled with
waterfalls. It will also perceive caches of its regular foods upon
that mountain. Whatever its conventional mind may have considered
desirable and pleasant it will now behold on that mountain. Then, as
if in a dream, it will experience running to that mountain for the
sake of food or in order to dwell there, and the farther it runs, the
closer it comes to its next birth. When its birth is impending, it
will suddenly catch sight of some exceptionally desirable things.
[F.262.b] Since it has not seen anything of this sort for hundreds of
thousands of lives, it is struck by great wonder and marvel. Why is
that? Because the nature of that sight is so different from anything
it has otherwise been used to. It is so overwhelming that, as it
watches these things, it will even wonder whether to go there at all.
However, due to the conditions of its past positive actions, it will
also feel, “I should take possession of all that.” As soon as
that wish occurs, it will be born into the world of the gods. Such
are the relationships of the thirteenth intermediate existence.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">第一難有、第一希有、第一難知戲弄之中,業最第一。種種業處,心大幻師遊戲諸道生死之處,戲弄眾生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1647 “ ‘Among all dancers, the most exceptional, spectacular,
and unimaginable is the one who performs the great dance of
variegated karmic action, the dance of the mind, the show of cyclic
existence.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,諸天聞天帝釋說此語已,心生深信而說頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天王如父母,利益天世間,天王利我等,此世及未來。
</span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1648 “As Śakra speaks these words, the gods develop tremendous
veneration, and so they will say: “ ‘Śakra, here and beyond You
do what benefits wandering beings. King, to us you are Like a father
or a mother. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">為我等說法,斷於放逸心,我等必當得,盡苦涅槃道。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1649 “ ‘This frees us from carelessness In all situations.
Beyond all confines, we progress into freedom. Thus, you have taught
us the Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">以現業果報,為我等宣說,以生死之法,示世令解知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1650 “ ‘Karmic actions and their results You have shown us
directly. Presenting the different natures of birth and death, Śakra,
you deliver your advice to the world. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天王見實諦,饒益於我等,以我愚癡故,示之以智慧。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1651 “ ‘You have shown us reality, Done us good, And have
transformed Our dull minds into wisdom. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">貪心愛婇女,常求於欲樂,天王示我等,生死之因緣,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1652 “ ‘Those lusting and yearning for females In the perpetual
pursuit of pleasures Will experience cause and effect — That is
what you have shown us. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">王如盲者導,病者大良藥,演說正法道,利益諸天眾。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1653 “ ‘Śakra, you are like eyesight to the blind And medicine
to the sick. Like a healer, you have taught us The path of the
Dharma. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">天王既如是,說法以利益,令閻羅獄卒,悉滅不復現。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1654 “ ‘Śakra, as you teach us The auspicious Dharma,
[F.263.a] The Lord of Death’s henchmen with their evil eyes Will
keep losing their strength.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時諸天眾說此偈已,爾時天帝釋復告諸天子:云何名曰第十三中陰有道?地獄眾生希有難得生於天上。餘業因緣、善因緣故。如業成熟,第一清涼、第一利益。先墮地獄,善為出緣,從於無量苦惱之中既得脫已,生受無量快樂之地。地獄眾生者,所謂活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱大地獄等,及眾隔處、受大苦處、第一可怖毛竪之處,焰火熾然周匝圍遶。是地獄人以業盡故,將欲得脫,從此地獄臨命終時,則有相現。云何中陰有生於天上?業因緣故,捨於大苦,受第一樂。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1655 “Once Śakra has explained the intermediate existence of the
animals, he will begin to teach the fourteenth way in which beings
are linked to the intermediate state: ‘There are some hell beings
who begin to experience the ripening of positive karmic conditions
and causes that are to be experienced in other lives. As they seek to
be cooled down and helped, they are now freed from their
indescribable sufferings due to a variety of higher and lower causes.
As that happens, they may be reborn in indescribable happiness. Once
beings in the great hells, such as the Reviving Hell, Black Line
Hell, Crushing Hell, Howling Hell, Great Howling Hell, and Hell of
Heat —where the ripening of hellish experiences, such as the
blazing fires, is intensely hot and said to make one’s hair stand
on end —pass from those hell realms and, in dying, exhaust that
karma, what signs of dying will occur? How will they be born and die,
passing from one existence to another? And how does the conditioning
effect of karma cause them to experience great suffering or great
happiness? </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">諸天子!地獄之人惡業盡故,命欲終時,若諸獄卒擲置鑊中猶如水沫,滅已不生。若以棒打,隨打即死,不復更生。若置鐵函,置已即死,不復更生。若置灰河,入已消融,不復更生。若鐵棒打,隨打即死,滅已不生。若鐵嘴鳥、鐵烏食噉,食已不生。若師子虎狼種種惡獸取之食噉,食已不生。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1656 “ ‘Mighty ones, when hell beings die, exhausting their
time in lower realms, they can die by experiencing being put into a
clay vessel. Just by being placed there, they will evaporate like
foam, and will not again take birth in another body in hell. They may
also be killed with a hammer, in which case they will also not be
born again in another body once they have died. They may also enter a
valley and, just by entering it, their life force will be destroyed,
and they will not be born again in another such body. They may also
be plunged into acid and, as they dissolve, they will not be born
again in another body. They may also be struck by spikes, in which
case their injuries cause them to die and they will not again be born
with a body in hell. [F.263.b] If they are caught and consumed by
vultures or ravens, they may likewise not be born there again. If
lions, tigers, bears, snow leopards, or other leopards catch and
devour them, they may not have to undergo this again. In this
fashion, hell beings exhaust their karma and die. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">是地獄人惡業既盡,命終之後,不復見於閻羅獄卒。何以故?以彼非是眾生數故,如油炷盡則無有燈,業盡亦爾,不復見於閻羅獄卒。如閻浮提日光既現,則無闇冥。惡業盡時,閻羅獄卒亦復如是。惡口惡眼如眾生相,可畏之色皆悉磨滅,如破畫壁,畫亦隨滅,惡業畫壁亦復如是,不復見於閻羅獄卒可畏之色。以如來說:閻羅獄卒非眾生數故,是名地獄。眾生得脫地獄,生於天上。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1657 “ ‘When death strikes, all of the Lord of Death’s
aggressive henchmen will disappear. They are not counted as real
sentient beings and thus, just as a candle no longer shines once its
wick is exhausted, so the henchmen of the Lord of Death who torture
the hell beings will no longer manifest once that karma is exhausted.
When the sun sets in Jambudvīpa, darkness rises. Likewise, when past
karma is exhausted, the manifestations with ugly facesand complexions
will also disappear. If a wall collapses, the mural painted upon it
is also destroyed. Likewise, when the wall of karma collapses, the
awful henchmen of the Lord of Death, who are not considered to be
real sentient beings, will also be destroyed. These things have been
taught by the Blessed One. In this fashion, once hell beings have
exhausted the karma for being a hell being, they will be freed from
it.’ [B43] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天帝釋以偈頌曰:</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如人值怨家,得脫無眾難,如得多知識,一切方便利。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1658 “Śakra will then utter the following verses to the gods: “
‘Look at how people may escape From murderous enemies And, in
desiring happiness, may use all kinds of strategies To surround
themselves with many allies. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">既得脫惡業,大力獄卒處,今已得善業,生於天世間。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1659 “ ‘In the same way, when free from the powerful karma Of
the hell realms, Beings may reach the god realms Through the past
positive actions that lead to a peaceful rebirth. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">其人生天上,無量諸莊嚴,常受於天樂,乃至善業盡。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1660 “ ‘There, they are adorned with myriad sense pleasures And
escorted to the divine abodes. They will then enjoy themselves Until
their karma of past positive actions is exhausted. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">其人不自在,業盡還退沒,如燈油炷盡,光明亦隨滅。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1661 “ ‘Once that happens, however, They will again helplessly
fall into impure states, Like a candle that dies out [F.264.a] Once
its wick is consumed. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">業風之所吹,從上而退下,風力之所轉,流轉於世間。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1662 “ ‘It is due to the winds of karma That beings end up
going higher or lower. Through the power of this wind, This world of
confusion revolves. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若人有智慧,不為業所縛,諸業不能縛,不流轉生死。如以藕根絲,欲繫須彌山,</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1663 “ ‘One who has mastered consciousness Will not need to
enter cyclic existence, Just as the roots of a lotus flower Cannot
fracture supreme Mount Sumeru. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">其人渡曠野,無憂及衰惱;</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1664 “ ‘Such beings will never be led By the lasso of karma. In
this way, although they are bereft of a protector, They are free from
anguish and afflictions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">智者不流轉,猶如須彌山。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1665“ ‘Like the peak of Mount Sumeru, Such stable beings do not
cycle in existence.’ </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">爾時,天帝釋為諸天眾說是偈已,復說地獄中陰有相。本所不見,忽於虛空中見有第一歌舞戲笑,香風觸身,受第一樂。眾妙音聲謂樂器音種種音聲,聞如是等風吹樂音。聞可愛香。見妙色相——園林花池,聞眾妙音。自見身相忽生妙色,威德第一。見身香潔花鬘莊嚴,一切無礙。見諸虛空清淨無垢,星宿滿空。聞河流聲,鵝鴨鴛鴦出種種音,皆悉聞知。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1666 “Once Śakra has addressed the gods with these verses, he
will continue: ‘When hell beings are about to be freed from the
realms of hell, the following unprecedented signs of the intermediate
existence manifest: A delightfully cool breeze stirs. Caressing their
bodies, it brings great relief, a wonderful scent, and it feels very
pleasant to be in. The breeze also produces a pleasing sound, which
is like the sound of a tamboura or another such stringed instrument.
They also notice a very pleasant scent. Moreover, they behold truly
pleasing forms. Thus, they encounter forests, parks, ponds, cascades,
and large lotus ponds with sweet scents. They hear the delightful
sounds of singing. They see their own appearances as great, splendid,
and adorned with extraordinarily sweet-smelling flower garlands. They
also see the entire sky, unobscured and clear, filled with planets,
stars, and constellations. And they hear the calls of swans and ducks
across the lakes. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">如是中陰聞當生處有諸音樂,琴瑟箜篌種種樂音,先於無量百千億歲未曾得生。如是歡喜,遍生善相,如自見身在於兄弟親族知識,念念之中生大歡喜。欲近生有,或生三十三天或生四天王天。至此天已,見眾園林及聞香氣,七寶蓮花,天子端正,作如是念:我今當至如是之處。念已即生,如是有分,取因緣有。如是眾生惡業既盡,從地獄出,於不可說大苦惱處命終,生於大樂之處,是名十三中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1667 “ ‘As they enter into the intermediate existence and are
about to take birth, they hear the sound of vīṇās, flutes, drums,
and songs, and their minds, which have not experienced music for
billions of years, will be overjoyed. Everything will appear
exquisitely, and their hearts will be filled with joy for an entire
day, just like when meeting with old friends, [F.264.b] relatives,
and kin. As they approach their births here or in the Heaven of the
Four Great Kings, they will begin to perceive all the groves,
ravishing and sweet- smelling parks, forests made of the seven
precious substances, and the beautiful women there. They will wish,
“May I be born there! May I have these things!” As soon they have
this thought, they will take birth there. The reason they are linked
to such an existence is that this existence arises conditioned by
grasping. In this way, beings are freed from the hell realms and
freed from their past negative deeds, and they therefore achieve
indescribable happiness. This describes the fourteenth way in which
beings are connected to the intermediate state. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名曰第十四中陰有道相續?云何知耶?若人中死,還生人中,有何等相?云何悕望?其人死時,若生人中,則有相現,云何悕望?若生人中,於臨終時,見如是相。見大石山猶如影相在其身上,爾時其人作如是念:此山或當墮我身上。是故動手欲遮此山,兄弟親里見之,謂為觸於虛空。既見此已,又見此山猶如白</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">,即昇此</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">乃見赤</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">疊</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">*</span></span><span style="font-family: cwTeX 明體; font-size: medium;">毛</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">,次第臨終,復見光明,以少習故,臨終迷亂,見一切色如夢所見。以心迷故,見其父母愛欲和合,見之生念而起顛倒。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1668 “ ‘How should one understand the fifteenth way in which
beings are connected to the intermediate state? When people die in
the human world and are to be born again among humans, what
indications will there be? What will their desires be like? If people
die in the human world and are to be born among humans, the signs
will be as follows: A shadow will fall over them as the shadow of a
high mountain falls upon a dusty plain. They will have the sense that
everything is collapsing upon them. They will try to stop the falling
mountain with their hands. Thus, they will clench their fists and
move their arms back and forth and, as they do so, their companions
will say that they are grasping at the sky. After this, they will
perceive a white sheet, and then a red sheet. They will at this point
become baffled by the obscure appearances in the final moment of the
consciousness of the life that is about to end. Just as one may be
deluded about appearances in a dream, so they will be deluded in that
instance. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若男子生,自見其身與母交會,謂父妨礙;若女人生,自見其身與父交會,謂母妨礙。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1669 “ ‘If they are about to be born male, they will, during
the intercourse of their future mother and father, [F.265.a],
misperceive this act. They will believe that their mother is their
wife and their father an enemy. Thinking, “I must go to be with
her,” they will approach the mother in order to have intercourse
with her. If they are to become female, they will think, “That
woman has stolen my husband!” and become furious with their mother.
They will wish to separate their mother from her partner and be with
him instead. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">當於爾時中陰則壞,生陰識起,次第緣生,如印所印,印壞文成。是名人中命終還生人中,是名十四中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1670 “ ‘At that moment, the consciousness of the intermediate
state will cease and the consciousness of the phase of rebirth will
commence. Through this immediately preceding condition, consciousness
will come about, as if it were the imprint of a seal. Such are the
indications that occur when people die from a human state and are
about to be born again as a human. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名第十五中陰有道相續?天中命終,還生天上,則無苦惱。如餘天子命終之時,愛別離苦,墮於地獄、餓鬼、畜生。如此天子不失己身莊嚴之具,亦無餘天坐其本處,不見種種苦惱之相,所坐之處無餘天生,此天命終生於勝天。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1671 “ ‘Furthermore, the setting for the sixteenth intermediate
state is as follows. Mighty ones, when one dies as a god and is going
to be reborn among the gods, one will not experience the suffering
that other gods must endure when they are to be born as hell beings,
starving spirits, or animals. One will not experience the suffering
of being scorned by one’s partners, nor will one’s jewelry be
stolen, nor will one see another god sit on one’s seat. One will
not have to witness such unbearable miseries. Instead, upon the very
seat where one died, one will be reborn as another god. Such a birth
within the god realm is extremely excellent. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">若四天處,命終之後生三十三天。可愛勝相,聞眾歌音先所未聞,見五欲境皆悉勝妙。次第命終。見中陰有,第一天女種種音聲,手執蓮花,色相殊勝,河池流水園林勝妙,昔所未覩如夢所見。是中陰有見如是事。若近生有,如從眠覺,見於正色。見五欲功德境界具足,本所未見,嗚呼歎言:如是希有,昔所未見!我當往至如是之處。念已即往生於天中。是名第十五中陰有相續道也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1672 “ ‘For instance, if one passes from the Heaven of the Four
Great Kings, one may see wonderful and pleasing indications that one
is to be born in the Heaven of the Thirty-Three. This may include
hearing music the likes of which one has never heard before. One will
see the five objects manifest with excellent features. After this,
the final moment of the consciousness of that life will occur. Then,
in the intermediate phase of existence, one will perceive fine women,
beautiful and with gorgeous features, who hold myriad instruments in
their hands. As if in a dream, such a being in the intermediate
existence will see waterfalls, parks, and myriad sense pleasures,
[F.265.b] the likes of which he has never seen before. As he draws
closer to the phase of rebirth, he will clearly perceive, as when one
is awake, extremely enjoyable pleasures of the five senses such as he
has never seen before. At that point he will think, “Oh, how
incredible this is! I have never seen such things before. This is
where I must go!” As soon as he has this thought, he will take
birth there. Such is the setting for the sixteenth intermediate
state. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名曰第十六中陰有道相續?云何有耶?若從上天退生下天,見眾蓮花園林流池皆亦不如,既見此已,飢渴苦惱,渴仰欲得,即往彼生。如是雖同生天,二種陰有,二種相生。是名第十六中陰有相續道也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1673 “ ‘Mighty ones, you may wonder what the setting for the
seventeenth intermediate state is like. When beings are to be born
from one god realm into a lower divine state, they will see smaller
ponds, banks, and waterfalls. As they develop desire based on such
perceptions, their craving will cause them to degenerate, and so they
will be born into that given realm. Thus, gods may be reborn among
the gods through one of two links of existence. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!云何名曰第十七中陰有道相續?若弗婆提人生瞿陀尼有何等相?瞿陀尼人生弗婆提復有何相?諸天子!如是二天下人彼此互生,皆以一相。臨命終時,見黑闇窟,於此窟中有赤電光,下垂如幡,或赤或白。其人見之,以手攬捉,是人爾時現陰即滅,以手接幡,次第緣幡入此窟中,受中陰身。近於生陰,見受生法,亦如前說。或見二牛或見二馬愛染交會,即生欲心,既生欲心,即受生陰。如是,諸天子!是名第十七中陰有也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1674 “ ‘Furthermore, in relation to migrating into the
intermediate existence, if people from Videha in the east who are
going to be born in Godānīya in the west are dying, what kind of
indications will there be? Or when humans in Godānīya in the west
who are going to be born in Videha in the east are dying, what kind
of indications will there be? Mighty ones, the signs that they will
be born on the opposite continent are as follows: In the final
moments of their lives, they will hazily perceive a giant door to a
cave. There will then appear a red or pink banner, marvelous like a
shooting star, and they will try to seize the banner with their
hands. The more they grasp for the banner, the deeper they will enter
the cave, and as they finally release their last bit of life and die,
they will enter the intermediate state. Their desire to grasp the
banner will propel them forward, [F.266.a] and as they thus rush
forward, they will draw nearer to the phase of birth. As before, they
will see a bull with his herd around him or a stallion with his wild
mares surrounding him, which will arouse desire toward them. Mighty
ones, one should understand the seventeenth kind of migration in this
way. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">汝等當知!既知此法,勿得放逸。何以故?放逸之人不得脫於生老病死,於世間法不得利益。如是放逸,永無安樂;若欲脫苦,當自勉力,捨於放逸。若天、若人有智慧者,應捨放逸。天子當知!是名十七種中陰有道相續不斷,汝等應當捨諸放逸。諸天子!如是十七中陰有道相續,汝等應當思惟觀察。既觀察已,則如實知,如實知已,勤修精進。復次,諸天子!於二十法中從一漸增,已為汝等次第宣說十七中陰有道相續。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1675 “ ‘Having understood all this, one must be extremely
careful. Why so? The careless will neither find release from cyclic
existence nor the attainment of any of the good things of the world.
Carelessness renders all good things inaccessible. Therefore, gods
and humans who are wise and interested in all that is good should
diligently apply themselves to abandoning carelessness —carelessness
is to be completely discarded. Mighty ones, gods and humans who wish
to understand the nature of craving and recognize reality should
therefore acknowledge, examine, and investigate these seventeen
contexts of the intermediate existence. Mighty ones, this completes
the explanation of the first seventeen among the twenty principles
that are enumerated in terms of eight stages. 327 </span></span>
</p><span style="font-size: medium;">
</span><p><style type="text/css"><font size="4">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</font></style></p>Unknownnoreply@blogger.comtag:blogger.com,1999:blog-5726769800148648472.post-49124172394936674752022-01-28T15:27:00.001+08:002022-01-28T15:27:19.804+08:00十三係念<p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">1.</span><span style="font-family: Nimbus Roman No9 L, serif;">No.
721</span></span></span><span style="font-family: cwTeX 明體;">正法念處經,元魏婆羅門瞿曇般若流支譯</span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">2.</span></span></span><span style="font-family: cwTeX 明體;">藏譯英</span><span style="font-family: Roman Unicode;"><span lang="en-US"><span style="font-family: Nimbus Roman No9 L, serif;">The
Application of Mindfulness of the Sacred Dharma, Saddharma
smṛtyupasthāna <a href="https://read.84000.co/translation/toh287.html">https://read.84000.co/translation/toh287.html</a>.</span></span></span></span></p><span style="font-size: medium;"><span>
</span></span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: cwTeX 明體;">觀天品之十二</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">(</span></span><span style="font-family: cwTeX 明體;">三十三天之九</span><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">)</span></span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US">
</span></span></span></p><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,諸天子!<span style="color: maroon;">云何名為十三係念善修利益安樂乃至涅槃?</span>何等十三?念不放逸、念生住滅、念不散亂,如是念已,若見好色、若見惡色、若見女人,觀其身內膿血不淨之所住處,大小便利不淨之處。如是係念令不散亂。若入城邑聚落乞求,行色境界不應行處,若不係念則著色欲。以是因緣,係心不散,是名第一一心係念也。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1576 “ ‘Those who properly cultivate thirteen recollections
accomplish benefits and happiness and, in the end, they go beyond
suffering. What are the thirteen? They are the practice of carefully
and mindfully recollecting things in a way that is sustained and free
from distraction. Thus, one recollects that the bodies referred to as
women, whether attractive or not, internally smell awful, are
unstable, and resemble a pile of excrement. When one enters a city or
town to obtain alms with this unwavering recollection, or when one
walks in this way through the land, one will not become sidetracked
by thoughts of women. Why not? Because one remains mindful. This is
the first recollection. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第二係念:思惟觀外境界可愛園林及蓮華池、可愛河泉遊戲之處,見已作如是念:如是可愛遊戲之處,以愚癡心而生貪著,必當衰壞。樹葉萎黃,失其本相,彫零墮落,狀似枯死,蔭影希踈。如是有為,一切無常,空無所有,何況愛法。如是作心係念,作是念已,心不貪著內外境界,魔不能亂。是名第二一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1577 “ ‘Likewise, when in the outer world one comes across
delightful forests, rivers, ponds, or groves, one cultivates
mindfulness, recollecting that “These delightful things occur in
spring and captivate the minds of immature beings, but later they all
deteriorate and become unattractive —the petals wither and the
leaves dry out. Now they are beautiful, but they will not remain like
that. Alas, what is so delightful about this?” With such
recollection, one remains free from attachment, is unaffected by the
objects, and remains unscathed by the māras. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第三一心係念利益安樂。云何係念?緣何等法?若食若眠曾見美色,念不分別,心不係念,作如是念:愚癡凡夫,諸根貪著不知厭足。如是係念,是名第三一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1578 “ ‘Further, in order to accomplish objectives and
benefits, one also cultivates a third recollection. What is being
recollected and what are the relevant types of apprehension? Whenever
one is remembering one’s previous meals, sleep, enjoyments, or
experiences, one does not entertain any thoughts about them and does
not cling to them. Instead, one recollects, “The senses of
ordinary, childish beings are insatiable.” [F.250.a] </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第四一心係念:隨何等處得供養利——衣服床褥、臥具醫藥,心不歡喜,不喜不樂。何以故?供養之利,利養瘡深,割皮壞肉,壞肉斷筋,斷筋破骨,破骨傷髓。利養因緣能壞善法亦復如是。是名第四一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1579 “ ‘The fourth recollection ensures that one does not get
excited but remains detached even if one obtains abundant gifts,
respect, bedding, or medical supplies. The compulsion to become rich
and famous is corrupting for a mendicant. Such a person’s skin will
crack open, and then the same will happen to his flesh. As his flesh
breaks open, his veins will be severed, and when his veins are cut,
his bones will crack, and the marrow will ooze out. Such are the
effects of wealth and fame. Wealth and fame are obstacles to all
virtuous qualities. Therefore, the proper practice of recollection is
to be one- pointedly mindful of that. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第五一心係念:若遊城邑聚落村營,不住城邑。若有眾人往至其所,不與多言、不樂多語。何以故?若人遊行城邑聚落,心則散亂不能自利。如是一心係念,如實觀之,是名第五一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1580 “ ‘Next, a fifth recollection is cultivated. Here one does
not roam towns, cities, or populated areas. One does not stay in
towns and does not engage in conversations with people. One does not
participate in mundane diversions or celebrations. Those who stay in
towns, cities, or populated areas become distracted and are unable
even to take care of themselves. Mindfulness arises as one sees those
facts.</span></span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第六一心係念:見如是過於塚間樹下、若草</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">[</span></span><span style="font-family: cwTeX 明體; font-size: medium;">卄</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">/</span></span><span style="font-family: cwTeX 明體; font-size: medium;">積</span><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">]</span></span><span style="font-family: cwTeX 明體; font-size: medium;">邊、若山澗邊、若住空舍,無所愛著亦無親愛,不親近他,善法增長得自利益,遠避眾人。是名第六一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1581 “ ‘Next, a sixth recollection is cultivated. Considering
the above mentioned contexts to be faulty, one instead resides alone
and unaccompanied in charnel grounds, at the foot of a tree, in a
haystack, in a mountain wilderness, or in an abandoned building. The
monk who thus remains uninvolved will accomplish virtuous qualities
and relinquish what is to be relinquished. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第七一心係念:聞說天報,心不愛樂,而生厭離。樂聞說於地獄苦果,其心無厭,作如是念:天退衰沒,為閻羅使自在將去。我今不復作地獄業,亦不隨喜。見有作者,教令捨離。如是比丘聞天不喜,聞地獄苦不生怖畏,離憂離喜,常念善法,是名第七一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1582 “ ‘Next, a seventh recollection is cultivated. In this
case, one does not become excited by accounts of the divine realms,
nor does one become depressed by accounts of the hells. Instead, one
thinks, “The gods will fall in the end. They will be hurt and come
under the control of the Lord of Death’s henchmen. The beings in
hell are also dragged along by karmic action. I find nothing to
rejoice in here, [F.250.b] and I shall also discourage others from
doing so.” Thus, one is neither fond of the higher realms nor
fearful of hell. This abandonment of fondness and fear is, in
essence, the recollection of virtue, and thus one cultivates this
recollection. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第八一心係念。我起善念,捨不善法,悉令盡壞,離於餘氣,生餘善法。係念善法,若不善念妨於善念,我已斷不善念。如是攀緣,想念次第之數,一心係念,調伏其心。是人能於洄澓湧波怨家之心,令住境界。是名第八一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1583 “ ‘Next, an eighth recollection is cultivated. In this
case, one thinks, “It is good that I remain mindful, for it causes
the appearance of unvirtuous phenomena to wane and wear out, crushing
and relinquishing them. On the other hand, when unvirtuous factors
arise in my mind, it makes my mindfulness decrease and causes
obstacles. Hence, I shall develop virtuous recollections.” Thus,
from moment to moment, one pays careful attention to perceived
objects and characteristics. As one’s recollections become
continuous and consolidated within the mind, one’s mindfulness
becomes dexterous and one will be able to stay clear of the enemy
—the billowing waves in the river of mistaken objects. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第九一心係念:念佛功德、念敬重法、念敬信師,隨善師行,正意修行,直視一尋,利益一切眾生,心念度脫。如是係念,得果不空乃至涅槃,是名第九一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1584 “ ‘Next, a ninth recollection is cultivated. In this case,
every single day, one recollects the qualities of the buddhas and
develops constant respect for the sacred Dharma. One gives rise to
faith in spiritual teachers, adheres to their practices, and develops
a mind of tremendous equanimity. One confines one’s visual sphere
to the length of a yoke and remains mindful with the wish to benefit
all sentient beings. This effective cultivation of mindfulness will
eventually culminate in the transcendence of suffering. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十一心係念:善修正行,如有四種大怖畏至,謂衰、老、病、死。怖畏死怨,不憙憶念,見四種法,流動無常於壽命安隱、少壯具足。如是四種,如前所說,常有怖畏。如是修無常想,不樂五欲,不為愛怒之所使也。常行正念,則能碎於煩惱大山。是名第十一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1585 “ ‘Next, a tenth recollection is cultivated. As one’s
mindfulness becomes tremendously stable, one remains aware of the
immanence of four great terrors: aging, disease, destitution, and
death. Constantly fearful of those great enemies, one does not think
happy thoughts. Additionally, one sees four factors to be extremely
unstable: life, health, youth, and prosperity. In this way, while
constantly fearful of the four terrors, one also accustoms oneself to
the four instabilities, and thus one will not be harmed by objects
and will not become swayed by desires. [F.251.a] In this way, while
remaining mindful, one gains the power to bring down the mountain of
afflictions. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十一一心係念:不生分別,此是精進,此是懈怠。若生是念,則自毀傷。不惱他人,其心清淨,係念調伏,不惱眾生。是名第十一一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1586 “ ‘Next, an eleventh recollection is cultivated. In this
case, one strives for virtue but without discriminating against
others. One is also not lazy or negligent. Since it is detrimental
for one person to discriminate against another, one will also abstain
from harming or benefiting others. In this way, one’s mind
brightens, one’s mindfulness becomes dexterous, and one eagerly
practices non-aggression. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十二一心係念:常聽正法,聞已受持,既受持已,堅持不忘。是人知於善法及不善法,如是之人,如大闇中大燈明也。善不善法於佛法中,皆能了知,猶如明燈,是名一心係念。如是一心係念,不為愛怒、不為魔使,是名第十二一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1587 “ ‘Next, a twelfth recollection is cultivated. In this
case, one is constantly eager to listen to the Dharma. Those who
eagerly listen to and retain the Dharma will in turn come to firmly
uphold it. Thus, one will know how to distinguish evil from its
opposite. As when forms hidden in the dark become perceptible with
the help of a lamp, one becomes able to see what is evil and virtuous
by means of the lamp of the Dharma taught by the blessed ones. Those
who develop a mindfulness that is tremendously stable will not be
caught in the net of afflictions and will not fall under the sway of
the māras. This is how one cultivates the twelfth recollection. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: cwTeX 明體; font-size: medium;">復次,第十三一心係念:念身受心,念如是處,知於自相,正心係念,離放逸行。既不放逸,不為閻羅使者自在將去。以自在故,不失憶念,無非時行,不行非處、不行惡境,一切係念。是名第十三一心係念。</span></p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-family: Nimbus Roman No9 L, serif; font-size: medium;"><span lang="en-US">4.B.
-1588 “ ‘Next, a thirteenth recollection is cultivated. In this
case, one is continuously mindful of the characteristics of the body,
mind, and sensations. That which is kept in mind in this way is
thereby ascertained and firmly observed. Such mental activity will
prevent one from being careless and ensure that one is careful. One
who does so will not be ruled by the henchmen of the Lord of Death
and instead become independent. One’s recollection will not wane
and one will avoid engagements that are untimely or involve the wrong
objects or the wrong activities. In this way, these recollections are
connected to all aspects of mindfulness. </span></span>
</p><span style="font-size: medium;">
</span><p style="line-height: 150%; margin-bottom: 0cm;"><span style="font-size: medium;"><span style="font-family: Nimbus Roman No9 L, serif;"><span lang="en-US"><style type="text/css">p { margin-bottom: 0.25cm; line-height: 120% }a:link { so-language: zxx }</style> <br /></span></span></span></p>Unknownnoreply@blogger.com