1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
生死品之二
又修行者內心思惟——隨順正法觀察法行。彼比丘受陰地分，略如六天之所知見，又復云何得第五地？又彼比丘已諦見受，彼六天眾既作業已，觀想陰相。
[The Fifth Ground]
2. 115 “How does a monk, who has seen the reality of the grouping of the six collections of sensation, move beyond the ground of the phenomena of the aggregate of sensation and proceed to the fifth ground? Spiritual practitioners who carefully observe inner phenomena understand that when a monk sees the reality of sensation, and brings an end to the karmic actions associated with the six collections of sensation, he will next correctly discern the aggregate of perception and engage with its discursive marks.
分別思量：『何者地中我共彼想行於白法？』正思惟已，一分中行，觀察彼想行白法相，初如是法，分分善知，云何緣於有見、有對，生不可見、無對之想？
2. 116 “What is that next ground, the ground that involves perception? Here the monk will engage in the notions of practicing disengagement from virtuous qualities and disengagement from the beneficial and the non-beneficial. He will thus remain attentive and, when it comes to engaging with the marks of virtuous qualities, he will immediately distinguish such phenomena. He will wonder, ‘How do there arise perceptions of objects, which are obstructive and which may or may not be conspicuous?’
彼比丘更廣觀想，彼想攀緣十一種色，所謂長、短、方、圓、三角、團及青、黃、赤、白、紫等。
2. 117 “By means of utter disengagement, he will then examine perceptions, noticing that they relate to the perceived marks of eleven different kinds of form. These are long, short, square, circular, triangular, blue, yellow, red, white, and rose red. 30
依彼長相則起長想。如是世間，愚癡少智，無邊生死，業果退生，愛離、寒熱、飢渴之患，為他作使，若奴僕等，迭互相食，如是和集，虛妄不實，一切所有不饒益事，如是無量不可堪忍；無量百千億那由他一切所作身口意起作苦惱業，以為莊嚴，虛妄誑詐，愚癡凡夫，恒常如是。
2. 118 “As for the perception of the marks of long, the monk will think, ‘Alas, without beginning or end, infantile, feeble-minded beings meaninglessly accumulate boundless and overwhelming experiences of birth, death, actions, results, death, emergence, separation from the beloved, cold, heat, hunger, thirst, weariness, [F.124.a] disease, domination, contempt, enslavement, and mutual preying. Their billions and billions of different forms of flawed action of body, speech, and mind are beyond all measure, and so those karmic actions continuously pervade and oppress all infantile, ordinary beings. How long this cyclic existence is!’
人中則有農作等苦，迭相欺誑、斗秤不平、言訟諍鬪、治生求利、參承王等，入海遠行、種種鬪諍、田作放牧；生夷人中，喜生邪見、根不具足、離聞正法，生無佛處無善因緣，雖得無難，心常憙樂飲酒、婬、盜、貪欲、瞋恚、妄語、兩舌、惡口、綺語；如是之人，是長生死，緣彼長相，則起長想。
2. 119 “Further, he will observe marks of perception, thinking, ‘For human beings there is the affliction of desire, as well as mutual deception, deceit, ridicule, business, service to the royal palace, oceans, ravines, travel, fighting, plowing, cattle herding, birth among barbarians, wrong view, incomplete faculties, separation from the sacred Dharma, lacking the appearance of a buddha, insufficient conditions, lack of leisure, use of alcohol, taking what was not given, lying, sexual misconduct, divisive talk, harsh words, and attachment to chatter. This cyclic existence is so long!’
又復天中長生死相，緣彼相想，如是天中，不得境界，喜樂境界、聲味色香、貪欲瞋癡，種種放逸、習近婦女、歡喜園中種雜莊嚴，寶間宮殿、樹林水池有妙蓮花，遊戲快樂，天諸花香、種種味食、舞食遊行，貪著喜樂，天栴檀末，若散若塗，曼陀羅花、天歌音聲心生憙樂，離於正法，是長生死。若生天中，有如是事，緣彼長相，則生長想。
2. 120 “The monk will also observe marks of perception in terms of the length of the cycle of existence that is experienced by the gods. He will consider the gods’ attachment to beautiful objects of sound, taste, form, and smell; their desire, anger, delusion, and carelessness; their afflictions related to females; and their attachment to pleasure gardens, gathering halls, beautiful features, chariots, groves, forests, ponds, gentle streams, games, flowers, incense, ambrosial nectar, [F.124.b] entertainments, meals, homes, sandalwood, divine flower garlands, powders, mandārava flowers, divine music, and divine songs. Thus, he will think, ‘The cycle of existence of the gods who turn away from the sacred Dharma is so long!’
又復餓鬼長生死相，緣彼相想，惡業行故，飢渴乏瘦、雨火墮身、咽則如針、脇狀山巖、如空破瓮，以妬嫉故，以刀劍等迭相斫割，在黑闇處墮墜嶮岸，疾走往趣河渠陂池，閻魔羅人手執刀杖，若利钁等斫打斲之，受大苦惱；食人唾吐是等惡食，無量百千不可堪忍，受種種苦；眼中淚出、頭髮蓬亂覆身蓋面，有百千虫周遍其體，擔負惡身饒一切病，長行生死；常有鐵烏爪嘴火燃，攫啄其眼；口如燒樹，迭互相食；於三十六百千億數爾許由旬曠野中行，無主無導，飢渴所逼，其身火燃，入黑闇處。如是餓鬼，邪見所誑，離聞正法，是長生死。
2. 121 “He will also observe marks of perception in terms of the length of the cycle of existence that is experienced by starving spirits. Due to flawed negative actions they experience hunger; thirst; exhaustion; weakness; torrents of fire; having a throat as thin as a needle and a stomach as big as a mountain; being unable to digest; envy; stinginess; armed attacks; entering dense darkness; falling into abysses; racing along the shores of rivers, ponds, streams, and oceans; being struck and tormented by the swords, sticks, pickaxes, and spears belonging to the Lord of Death’s henchmen; subsisting on vomit and snot for hundreds of thousands of years; crying and being in distress because of numerous torments; calamities; their faces and bodies being covered with hair; having a hundred thousand parasites in their bodies; being prone to and afflicted by all sorts of physical disease; interminable submersion in cyclic existence; having their eyes dug out by iron crows with flaming beaks; having their bodies incinerated; being harmed by others; cannibalism; living in desolate wilderness thirty-six billion leagues away from others; being unprotected; having their bodies scorched by burning food and drink; and living in darkness. Thus, the monk will observe marks of perception, thinking, ‘The starving spirits are removed from hearing the sacred Dharma and are fooled by wrong views. Their cycle of existence is so long!’ [F.125.a]
緣彼相想，又復畜生迭互相食，非理婬欲，不知所應；若生水中，水中而行，心燥常飢，常畏他取，黿龜慳獸及水獺等，魚則堤彌，堤彌宜羅，有名瓮魚、金毘羅魚、那迦羅魚、名大口魚，蛤蠡等虫，常一切時大者食小，常畏網等，遮障而取；又陸地行，麞鹿水牛、猪象牛馬驢及犛牛、麋熊犀等，種種苦縛，刀刃所殺，有病老死，迭相惱害，百千苦惱；如空中行，烏鳥獯狐、鵝及孔雀、鸜鵒鷄雉、鳩鴿水鴈、青鳥護澤、百舌鸛雀，命命他養，是等諸鳥如是無量，復有異鳥，殺縛飢渴，迭相食噉、寒熱苦惱之所逼切。如是畜生，水陸空行三處皆畏，是長生死，緣彼相想。
2. 122 “Next he will observe marks of perception in terms of the length of the cycle of existence experienced by animals that prey on one another and are unaware of what is right and wrong. Those living in water are constantly tormented by thirst and their hearts remain thoroughly dry. They also suffer from the fear of being caught by infant-eating crocodiles, other ravenous creatures, otters, turtles, fish, giant fish, sea monsters, various kinds of alligators, mother-of-pearl monsters, silver monsters, and so forth. Whether large or small, they constantly feed on each other. They must also experience the horror of being caught in nets. On dry land live deer, buffalo, wild boars, elephants, bulls, horses, donkeys, cows, antelopes, monkeys, bears, rhinos, and other such creatures that are all tied to different forms of suffering. They may be killed by weapons, they may be struck by disease, aging, and death, and they inflict harm and torment upon each other in myriad ways. Crows, owls, geese, peafowl, chickens, lapwings, pigeons, doves, jays, pheasants, storks, partridges, vultures, and other such birds that fly in the sky are harmed by killing, capture, hunger, thirst, feeding upon one another, cold, and heat. Thus, considering the animals that occupy the land, waters, and sky, the monk will observe marks of perception in terms of the length of their cycle of existence involving such overwhelming terrors.
如活地獄、黑繩地獄、合地獄、叫喚地獄、大呌喚地獄、焦熱地獄、大焦熱地獄、阿鼻地獄，第一苦惱，不可思議，無量百千畏火刀等，墮諸惡池、身分血洋、入刀葉林、入大火中、墮在灰河、行火燃地、受火燒苦，堅[革*卬]相似無量種惡苦惱所逼，不可忍耐。如是地獄，是長生死，緣彼相想。
2. 123“Likewise, those whose mindsets are extremely negative encounter myriad horrors within the hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment. [F.125.b] Such beings are burned by fire, struck by weapons, thrown into abysses, and their bodies are submerged into rivers of burning embers. They climb razor-blade trees, cutting themselves on each of their leaves. They fall into acid, walk on blazing grounds, are hurt by terrible lotus flowers, and are tormented in numerous and unparalleled ways. Thus, the monk will observe marks of perception in terms of the long duration of the cycle of existence of sentient beings in hell.
彼比丘慧聚觀察彼見有對，緣彼長色。業果因緣，緣於四諦；觀察眾生種種諸行，百千由旬，如是道行，分分思量，觀察因緣，厭離生死。
2. 124 “And so, in terms of his discernment of the aggregate of perception, the monk will consider conspicuous and obstructive forms that are of long duration. He will consider them as they pertain to the basic observation of karmic actions and their results within the context of the four truths of noble beings. In so doing, he will observe the different sentient beings that move within a range of one hundred thousand leagues. As he keeps the features of such beings in mind, discerns them, and clearly beholds the notions that are associated with the perception of their bases, his mind will become disenchanted by cyclic existence.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘，分分思量觀彼短相？彼見聞知或天眼見：彼比丘欲動魔軍，云何分分思量觀察短生死相？受戒頭陀，精勤布施、持戒智行、恭敬尊長、直心歡喜；如是正見敬重父母、見佛聞法、恭敬供養、不諂曲行、不慢不誑、近善知識、守信正行、直心起業、嚴身口意。如是之人，生死則短。
2. 125 “How does a monk discern and perceive in terms of that which is short? Spiritual practitioners who carefully observe inner phenomena will, when they examine things by means of knowledge derived from hearing or through the divine eye, inquire as to how a monk who destroys the armies of the māras discerns things in terms of shortness. There are human beings who engage in the disciplined practices associated with a short cycle of existence; who observe vows; who are generous, disciplined, patient, respectful of their spiritual teachers, honest, and have correct view; who are respectful of their parents; who listen to the Dharma from a buddha with respect, offering service and veneration; who give up deceit, pretense, dishonesty, and conduct that is improper for a spiritual teacher; who are wealthy, sincere, and loving; and whose body, [F.126.a] speech, and mind are pliant. Observing such people, the monk will observe features of shortness.
緣彼相想，若生天中則有放逸：歡喜園中、間錯寶輦，種種樹林、水池蓮花，有好栴檀、勝妙瓔珞莊嚴端正，有劫波樹、河流泉林、遊食快樂。捨如是樂，受持禁戒、飲食遊行，如是種種禪思讀誦，樂見善人，教他讀誦，捨施調順，正行梵行，寂靜諸根，少語樂法，如法飲食。若天如是，生死則短。
2. 126 “Moreover, certain gods give up that which they otherwise carelessly partake of: parks, attractions, chariots, gathering halls, forests, ponds, lotuses, ornaments, necklaces, entertainments, ponds, beautiful wish- fulfilling trees, cascades, fountains, groves, ambrosias, meals, and residences. Instead they observe discipline and enjoy the food of concentration; pursue proper reading and recitation; are generous, subdued, observant of their vows, engaged in pure conduct, and have control of their senses; speak little; wish for the Dharma; and live on the sustenance of peace. For gods of this kind the cycle of existence is short.
爾時，世尊而說偈言：
種種諸苦惱，飢渴口焦乾，火炎燒其身，如被燒枯樹；
彼苦不可數，若一念靜根，暫依佛法僧，彼人生死短。
比丘如是緣於相想。
2. 127 “Likewise, there are beings who suffer from hunger, thirst, and having nothing to drink; who are lowly and weak, like a scorched pine tree; and whose hair and face are like burned wood. Without regarding this as suffering, such beings may instead give rise to a slight sense of inspired faith in Buddha, Dharma, and Saṅgha. When they do so, even their cycle of existence will be observed in terms of the perceived marks of being short.
常怖畏撾打，若雨及寒熱，迭互相食噉，如是等眾苦；
彼苦不可數，若一念靜心，暫依佛法僧，畜生生死短。
比丘如是緣於相想。
2. 128 “If, for just a moment, those animals who otherwise feed on each other, are beaten, and suffer from cold, heat, hostile locations, and various terrors are capable of inspiration in relation to Buddha, Dharma, and Saṅgha, then also their cycle of existence will be observed in terms of the perceived marks of being short.
在活黑繩合、叫喚大叫喚、阿鼻等地獄，種種極苦逼；
彼苦不可數，能於一念中，寂靜心取戒，地獄生死短。
比丘如是緣於相想。彼比丘如是思惟生死短相。
2. 129 “Beings born in the hells of Reviving, [F.126.b] Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment are extremely oppressed by numerous sorts of suffering. If, without being carried away by their pain, the minds of such hell beings can instead maintain a mere moment of inspired faith, then also their cycle of existence will be observed in terms of the perceived marks of being short. Thus, in these ways the monk will consider cyclic existence to be short.
何者四楞？彼正觀察：欝單越人，於一切物無我所心，決定上行；彼人如是四楞生死。比丘如是緣於相想。
2. 130 “How, then, may one consider cyclic existence to be square? The human beings who inhabit Kuru in the north have no sense of personal ownership, nor any personal pride, and they are certain to proceed upward. The cycle of existence of those beings will be observed in terms of the perceived marks of being square.
何者是圓？地獄、畜生、餓鬼等中無智輪轉，非自心行，是圓生死。比丘如是緣於相想。
2. 131 “For hell beings, starving spirits, and animals, who are consumed by ignorance and adhere to negative mind states, cyclic existence will be circular.
何者三角？若人行善、不善、無記種種雜業，地獄、天、人諸處雜生。彼不善業，生地獄中；善業，天中；雜業，人中。若行三業，於三處生，如是名為三角生死。比丘如是緣於相想。
2. 132 “Karmic actions that are virtuous, unvirtuous, or of an indeterminate mix bring birth in the realms of gods, hell beings, and humans respectively. Unvirtuous actions will bring birth as a hell being, virtuous actions will bring birth as a god, and actions of mixed quality bring birth as a human. The cycle of existence of the beings who are born in this way will be observed in terms of the perceived marks of being triangular.
何者是團？四大天王、三十三天、夜摩、化樂、他化自在，業相似生，於天中退，復生天中；於人中退，復生人中；非難處地，是團生死。比丘如是緣於相想。
2. 133 “When those with the karma of the gods of the Heaven of the Four Great Kings, the Heaven Free from Strife, and the Heaven of Making Use of Others’ Emanations die, they may be reborn among the gods. When humans die, they may be reborn among humans in a place where there is no lack of freedom. In such cases their cycle of existence will be observed in terms of the perceived marks of being circular.
何者是青？不善業攝地獄之人，入闇地獄，是青生死。比丘如是緣於相想。
何者是黃？黃色業攝生餓鬼中，互相加惡，迭共破壞，如是餓鬼是黃生死。比丘如是緣於相想。
何者是赤？赤業所攝生畜生中，迭相食血，於血生愛，是赤生死。比丘如是緣於相想。
2. 134 “Animals are consumed by red karmic action, 31 because they prey on one another. [F.127.a] They are observed in terms of the perceived marks of fondness for red.
何者是白？白色業攝生於天中，彼人白業，善道寶價，買天人生；天欲退時，餘天語言：『汝善道去人世界中。』人中欲死，親友知識、妻子啼哭，淚出覆面而作是言：『甚可愛愍，今捨我去，當好處生，生於人中。』如是天人是白生死。比丘如是緣於相想。
2. 135 “Gods and humans are consumed by white karmic action, because they attain birth as such through the stages of the precious path of clean and virtuous actions. Thus, when a god dies, the other gods will exclaim, ‘Depart for the joyful realms of humans!’ Similarly, when a human being dies, his or her friends, family, and spouse will, with tearful eyes and downcast expressions, exclaim, ‘Leave us and go to the joyful realms of humans!’
彼比丘如是思惟：既得人身，若不行善、修施戒智，彼人自誑，流轉地獄、畜生、餓鬼曠野中行；如是愚癡凡夫之人，具足聚集如是業道。
2. 136 “Here the monk will think, ‘One may have attained a human life, but if one does not pursue virtue, generosity, patience, and insight, one will still have to roam through the harmful wasteland of the realms of hell beings, starving spirits, and animals. Ordinary beings are thus deceived and ruined by their courses of action.’
彼比丘諦觀察受，觀察想陰攀緣而行，諦見諦求，因眼緣色而生眼識，三和合觸，修多作想。歷別觀察，見色好惡，若近若遠、若長若短、若方若圓，若白、三角，是色形相；歷別觀察，彼諸相想，觀想因緣、觀陰界入，因緣相想；歷別觀察，若惡業報，分分正證，因相應緣，覺因相應，然後捨離。若有利益、若不利益，各各異相，知過去想：『我於此業，已得善報，已得惡報，如前所說。』如是知想，若有想者，猶須憶念；彼憶念者，緣彼想生，如燈光明，因燈緣燈，因緣於燈故有光明。如是如是，因想緣想，以想勢力，故有憶念。
2. 137 “The monk who has seen the nature of sensations will correctly examine the aggregate of perception. Perceiving the nature of the observed objects, he will investigate reality and see that the eye consciousness arises based on the eye and form. He will then discern the formulated perceptions that arise from contact when these three factors come together. Thus, when forms are seen, he will correctly distinguish them with notions associated with forms and shapes, such as good, bad, close, distant, long, short, square, round, white, and triangular. In this way he discerns their features and examines their bases. Identifying and discerning the bases that are the aggregates, elements, and sense sources, he will distinguish and perceive the ripening of virtuous and unvirtuous karmic action. Observing what involves causality and knowing what involves no causality, he can relinquish accordingly. Identifying the distinct characteristics of what was beneficial in the past and what was not, [F.127.b] he will likewise identify whatever flawed acts he may have engaged in. He will think, ‘Without perception there is no mindfulness, yet when mindfulness is connected with perception an observation takes place, which is a condition for perception. For example, just as a lamp is the condition, basis, and cause for its light, so mindfulness is the cause, origin, and master of perception.’
彼比丘得第五地，比丘如是知想觸已，於彼天樂，不生貪樂；於地獄苦，不生怖畏；彼平等見，想如真金。
2. 138 “When the monk has entered the fifth ground, known as contact in terms of perception, he may identify genuine sensations of pleasure, yet without feeling delighted. At the same time, he will have no fear of the suffering experienced by hell beings due to their karmic actions. Thus, he will think of these two perceptions as being the same, like fine gold.
彼想比丘，破如是想，異法觀想，解脫彼想，復觀餘人虛妄不實：『我今觀察，何因何緣，何因緣想？』彼觀察想，因緣和合，生如是想；若因緣滅，彼想則滅，如彼月珠。譬如月珠，緣月緣珠，則清水生，想亦如是因緣而生。如是想者，非無因緣，非有作者、非有受者，非自然生。
2. 139 “The monk involved in perception will also analyze other aspects of perception. He will be liberated from perception and will only ponder the question, ‘What are the causes and conditions of my perceptions?’ To this question he will conclude, ‘These perceptions are dependently arisen. Perception occurs when its conditions are present, and it ceases when that isno longer the case. Analogously, in dependence on the moon and a water crystal, water emerges from the water crystal. Perceptions, similarly, occur in dependence on causes and conditions. They are not uncaused, nor are they carried out by an agent or anyone experiencing them, nor are they random.’
比丘如是諦觀想陰。彼既如是諦觀想已，諦知生滅，復微細觀：如河激流，想亦如是，善想生已，餘因緣力轉為不善；不善想生，餘因緣力轉為善想；彼心猿猴，初始破壞，無記為記。彼觀樂想，不生貪樂，無漏樂中生於樂想；樂中苦想，如是知樂。
2. 140 “As he investigates the nature of the aggregate of perception, the monk will come to see the reality of perception. He will understand its arising and cessation, and so gradually continue with an ever more subtle investigation. Like the steady flow of a river, he will perceive the way virtue and nonvirtue both arise due to causes and conditions. In this way the monkey-like mind will lose its power and instead become indeterminate. [F.128.a] The monk will not consider enjoyable perceptions enjoyable. Perceiving instead undefiled pleasure as pleasure, he will no longer perceive ordinary pleasures as enjoyable, but perceive them as inferior.
云何而見善陰界入若生若滅，不喜樂受？不樂想滅、不取想滅，然後行生，非住非滅，心不悕望，識生住滅。比丘如是諦知此陰，是故不住魔之境界，貪欲瞋癡所不能縛，無有常、樂、淨、我等見，無明不能於生死中以色聲香味觸愛羂之所繫縛，不失憶念，彼憶念生，能盡諸漏、能到涅槃。」
2. 141 “How does the monk regard the arising and ceasing of the aggregates, elements, and sense sources associated with pleasure, and how does he become detached from them? When sensations fade he feels no joy in perceptions, and when perceptions fade he has no wish that formations may arise. Thus, an unsupported, indestructible, and immutable consciousness arises without being wished for. Without remaining and disintegrating, this immutable essence constitutes the monk’s knowledge of the reality of the aggregates. Thus, he does not remain within the realm of the māras; he is not harmed by desire, anger, or delusion; and he does not perceive things in terms of permanence, bliss, purity, or self. He will not be bound within cyclic existence by the entangling web of attractive sounds, textures, forms, and smells. As his mindfulness does not wane, his consciousness is constantly mindful. With the power to end defilement, he turns toward the transcendence of suffering.
爾時，世尊而說偈言：
若何等比丘，親近懈怠人，不常勤精進，如是非比丘。cf. Dhs.30.54-67
2. 142 “At this point, there are some verses: “Those who are never happy Seeing monks of poor diligence, Who act with laziness — Such persons are monks.
若不樂床敷，佛說是比丘，若意樂懈怠，彼不應善法。
2. 143 “The Buddha explains that monks Do not enjoy beds. Those fond of laziness Are unfit for virtue.
煩惱根唯一，所謂懈怠是，若有一懈怠，彼人不得法，非唯有法服，而得名比丘。
2. 144 “The single basis for affliction is laziness. Wherever laziness is present, the Dharma is absent. It is taught that a monkIs content simply with what is given.
若無讀誦心、無禪無漏盡，唯有比丘形，如是非比丘。
2. 145 “Those lacking intelligent expression Will also lack concentration and the exhaustion of defilements. Content with mere show, [F.128.b] Such persons are not monks.
但憙林中遊，不樂道境界，貪意樂酒色，如是非比丘。
2. 146 “Busy in the temple and the monastic garden But without any interest in Dharma activities, While attached to women and alcohol — Such persons are not monks.
若能絕魔縛，復能斷惡業，佛說彼比丘，不妄食僧食。
2. 147 “Cutting through the shackles of the māras, Cutting off negative action, And not partaking of the possessions of the saṅgha — Such persons are monks, says the Buddha.
寧食蛇毒菵，及以洋銅等，終不破禁戒，而食僧飲食。
2. 148 “It would be better to eat Even snake poison or ripe tamra fruit. If one’s discipline is flawed, The saṅgha’s food and drink may not be consumed.
如是則不應，食所不應食，若食煩惱者，則是地獄人。
2. 149 “He in whom the afflictions are amassed Is not suited for the collection of alms. He is not fit for the collection of alms, But is well suited for hell.
若人捨煩惱，如蛇窟中出，彼比丘應食，非樂見婦女。
2. 150 “The afflictions are like snake venom within. The monk who conquers and renounces them Will practice the collection of alms And have no interest in females.
以自身為質，而心憙樂惡，此人污僧寶，云何是比丘？
2. 151 “Those who cause themselves to bleed 32 Remain attached to evil, And disparage the precious saṅgha — How could they be thought of as monks?
若貪愛利養，喜樂於境界，見婦女生染，非道非俗人。
2. 152 “Wishing for wealth, honor, and beautiful objects, They may look at females with desire. But such people are neither virtuous nor householders; They are frauds.
若能燒煩惱，如火焚樹林，名善婆羅門，不貪著飲食。
2. 153 “Brahmins are those who burn away the afflictions, As when a fire consumes the forest. Those are virtuous people,Who have no attachment to the food of evil.
常樂行聚落，憙數數洗浴，愚癡誑自他，悉沒於道法。
2. 154 “Always wanting to go to town, Frauds constantly bathe, Deceiving themselves and others. They remain ignorant about the path of the sacred Dharma.
靜心空閑處，常行禪不捨，得名婆羅門，入善道境界。
2. 155 “Those who are always at peace, And who perfect their concentration in the forest — Such people are virtuous brahmins Who practice the path of virtue.
好處阿蘭若，非其人不住，離欲人能止，悲憙樂欲者。
2. 156 “They take delight in the wilderness And in leaving desires behind. Those who search for pleasures Will not be happy.
若憙多言語，愛樂於境界，不向涅槃城，不生不死處。
2. 157 “Those who are fond of conversation And excitedly crave for objects [F.129.a] Will not move toward The deathless city of peace.
近王極美食，常飲酒憙瞋，唯名字比丘，妄語誑檀越。
2. 158 “Waiting upon kings while craving Fine food and drink, And being aggressive — Such people are monks in name only.
若詐設方便，數到王門所，衰惱他俗人，損敗空閑者。
2. 159 “They sit by the palace gates, Engaged with householders. Such people corrupt others, And deceive earnest householders.
若人捨妻子，而依寂靜林，猶有係戀意，如吐已還食。
2. 160 “Those who, like a forest elephant, Leave their family behind To dwell in the woods Give up craving and achieve even-mindedness.
彼比丘，此過寂靜，諦觀諸陰，如實諦見，勤修解脫，諮問尊長：『若道、非道？』諦知見故，八分聖道，求解脫城，常勤行道，平等正見，心無垢染，其心寂靜，於所行道樂修多作。彼比丘，如是善法無漏業道和合修行，減損魔眾，長正法朋。
2. 161 “The monk who gives up such flaws and perceives reality will further perceive the reality of the aggregates of form and so forth. He will strive for liberation and experience it, seek clarifications from his master, understand the actual distinction between the path and what is not the path, and by means of the eightfold path of the noble ones strive for the city of liberation. As he thus endeavors on the path, he will have the view of equality and his mind will be stainless and serene. In this way he practices, becomes accustomed to, and increases the path. Endowed with the virtues of undefiled courses of action, he will bind the forces of the māras while expanding the forces of the sacred Dharma.
彼地夜叉如是知已，轉復上聞虛空夜叉；虛空夜叉次第復向四大王說；彼四大王乃至炎摩、兜率陀天彌勒世尊，如前所說。兜率陀處有一菩薩極大歡喜，向化應天如是說言：『閻浮提中某善男子，剃除鬚髮被服法衣，如前所說。』彼化應天，轉復歡喜，如前所說。
2. 162 “As they notice this, the terrestrial yakṣas will inform the celestial yakṣas, who in turn will bring the news to the Four Great Kings. Thus, through the gods of the Heaven Free from Strife and the Heaven of Joy, the message will reach to the residence of Maitreya in the Heaven of Joy. The bodhisattvas there will rejoice deeply among themselves, and then further inform the gods of the Heaven of Making Use of Others’ Emanations. They will convey to them, ‘In Jambudvīpa the noble son known as so-and-so has shaved off his hair and beard, donned the saffron-colored robes . . .,’ and so forth, just as before. Also, the gods of the Heaven of Making Use of Others’ Emanations will be tremendously delighted. [F.129.b]
