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.
生死品之三
又彼比丘如是觀察：云何眾生有種種色、種種形相，有種種道、種種依止？又彼觀察有種種心、種種依止、種種信解、有種種業，此如是等種種諸色、種種形相、種種諸道、種種依止，譬如黠慧善巧畫師、若其弟子觀察善平堅滑好地，得此地已，種種彩色、種種雜雜、若好若醜隨心所作，如彼形相。
2. 236 “How does the monk see the different forms, different situations, different names, different movements, and different abodes of sentient beings? Sentient beings are seen to have different minds, different abodes, different wishes, and different actions. Their different forms, different situations, different names and movements, and different abodes can be understood in terms of the following analogy. When a painter or his skilled apprentice sees a beautiful, smooth, hard ground, he may draw numerous fine and colorful forms and designs upon it. This he will do by the power of his mind.
心業畫師、若其弟子亦復如是，善平堅滑業果報地、生死地界，隨其解作種種形相、種種諸道、種種依止。心業畫師，業作眾生。cf. 雜阿含267經：諸比丘！當善思惟觀察於心。所以者何？長夜心為貪欲使染，瞋恚、愚癡使染故。比丘！心惱故眾生惱，心淨故眾生淨。比丘！我不見一色種種如斑色鳥，心復過是。所以者何？彼畜生心種種故，色種種。是故，比丘！當善思惟觀察於心。諸比丘！長夜心貪欲所染，瞋恚、愚癡所染，心惱故眾生惱，心淨故眾生淨。比丘當知，汝見嗟蘭那鳥種種雜色不？答言：曾見。世尊！佛告比丘：如嗟蘭那鳥種種雜色，我說彼心種種雜亦復如是。所以者何？彼嗟蘭那鳥心種種故其色種種。是故，當善觀察思惟於心，長夜種種貪欲、瞋恚、愚癡所染，心惱故眾生惱，心淨故眾生淨。譬如畫師、畫師弟子，善治素地，具眾彩色，隨意圖畫種種像類。
Likewise, the mind is like a painter, or a painter’s skilled apprentice. With its different wishes it creates upon the extremely smooth, hard ground of the three realms of existence —the ground that is the ripening of karmic results —the different situations, names, movements, features, [F.138.b] and abodes of sentient beings.
又諸彩色取白作白、取赤作赤、取黃作黃，若取鴿色則為鴿色，取黑作黑。心業畫師亦復如是，緣白取白，於天人中則成白色。何義名白？欲等漏垢所不染污，故名白色。
2. 237“Moreover, with the color white the painter may create white forms, with the color red he may create red forms, with yellow he may create yellow forms, with gray he may create forms of that color, and with black he may create black forms. Similarly, the painter of the mind may adhere to white objects and thereby create defiled phenomena that are free from the afflictive stains of desire, and so forth, and in this way may bring forth the white forms of gods and humans.
又復如是：心業畫師取赤彩色，於天人中能作赤色。何義名赤？所謂愛聲味觸香色，畫觀察衣。
2. 238 “When the painter takes up the color red, he may produce the red forms of gods and humans. Red here implies that dense sound, taste, tactility, form, and smell are applied correctly upon the backdrop for the painting.
又復如是：心業畫師取黃彩色，於畜生道能作黃色。何義名黃？彼此迭互飲血噉肉、貪欲瞋癡、更相殺害，故名黃色。
2. 239 “When the painter of the mind takes up the color yellow it may create animals. Because of the yellow, the animals drink each other’s blood and eat each other’s flesh. They kill each other with desire, anger, and delusion, which are like the color yellow.
又復如是：心業畫師取鴿彩色，攀緣觀察，於餓鬼道作垢鴿色。何義名鴿？彼身猶如火燒林樹，飢渴所惱種種苦逼；心業畫師嫉心所秉、癡闇所覆。
2. 240 “The painter-like mind may also observe an object that is gray. The stained karmic action that is gray will create the realm of starving spirits. In that realm the bodies of beings are like scorched pine trees. The painter-like mind observes stinginess and is obscured by the haze of delusion, and so these beings undergo starvation and dehydration, oppressed by numerous forms of debilitating suffering.
又復如是：心業畫師取黑彩色，於地獄中畫作黑色。何義名黑？以黑業故，生地獄中，有黑鐵壁，被燃被縛得黑色身，作種種病、飢渴苦身、無量苦逼，皆是自業，非他所作。
2. 241 “The painter of the mind may also take up a form of karmic action that is like the color black, and so it may draw the black forms of hell beings. [F.139.a] Thus, within walls of black, flaming iron one is born with a black body that serves as the basis for disease, harm, hunger, and thirst. In this way one suffers incomparable harm and suffering due to one’s own misdeeds.
又彼比丘觀察如是三界五道五種彩色生死畫衣，於三地住，謂：欲界地，色、無色地。
2. 242 “Previously, the monk engaged in spiritual practice remained within the three realms of cyclic existence, which is like a five-colored painting.
He remained within the desire realm, the form realm, and the formless realm. When the painter-like mind takes desire as its support 37 and reference point, it paints twenty different forms.
Moreover, those who are free from desire may observe and attend to the realm of form, and so use the brush of the four concentrations to paint the sixteen different abodes of the realm of form.
離緣色界三摩跋提、緣無色界，畫為四處。心業畫師廣畫如是三界大衣。
In the case of those free from the observations of the form realm, the painter-like mind rests in the craving of the four attainments, and so paints the formless realm. Vast is this basis of the three realms.
又彼比丘觀察如是心業畫師，更復異法，畫作眾生。心如畫師、身如彩器、貪欲瞋癡以為堅牢；攀緣之心猶如梯蹬，根如畫筆，外諸境界聲觸味色及諸香等，如種種彩；生死如地、智如光明、勤發精進如手相似、眾生如畫、神通如彼無量形服，有無量種業果報生，如畫成就。
2. 243 “The monk also sees the painter-like minds of others. The mind is like a painter; the body is like a jar of paint. Desire, anger, and delusion are like continuous actions. Observations are like the painter’s stand. The faculties are like the brush. The external objects of sound, texture, taste, form, and smell are like the different paints. Cyclic existence is like the walls. Cognitionis like light. [F.139.b] The mustering of diligence is like the hands. The many different forms made by the ripening of karmic effects are like the paintings of many different forms, shapes, colors, and designs.
又彼比丘依禪觀察，心業畫師有異種法。如彼畫師不生疲倦，善治彩色，各各明淨，善識好筆，畫作好色。心業畫師亦復如是不生疲倦，若修禪定，善治禪彩，攀緣明淨，如彩光明修道之師，如善好筆，知禪上下；如善識知，有取有捨，如不疲倦，如是禪定，心業畫師畫彼禪地，如彼好色。
2. 244 “The monk who rests in concentration will also see the painter-like mind in the following way. When, for example, the painter feels good, his mastery of painting will be obvious, and so he will, again and again, make excellent brush strokes and paint fine motifs. Similarly, if the painter-like mind is at ease, it will master the features of the paint-like acts of concentration, and so these paint-like appearances will be clear through consistent and skillful applications with the brush. With such perfect mastery the proportions of the painting will be well balanced, and so the bright and untiring painter of the mind will create its fine designs upon the ground of concentration.
又彼如是，心業畫師若有疲倦則畫不善，地獄、餓鬼、畜生道處同業因緣。鐵杵為筆不善彩色，畫非器人，所謂地獄、餓鬼、畜生，如是等色，非好色畫，廣說如前。
2. 245 “If it is upset, the painter-like mind will dip the brush of violence and iron clubs into the paint of unvirtuous action, and so paint the hideous designs of the deplorable realms of hell beings, starving spirits, and animals, just as they were explained at length before.
又彼比丘次復觀察心之猿猴，如見猿猴；如彼猿猴躁擾不停，種種樹枝花菓林等，山谷巖窟迴曲之處，行不障礙。心之猿猴亦復如是，五道差別如種種林，地獄、畜生、餓鬼諸道猶如彼樹，眾生無量如種種枝；愛如花葉：分別愛聲諸香味等以為眾果；行三界山，身則如窟，行不障礙是心猿猴。此心猿猴常行地獄、餓鬼、畜生生死之地。cf.雜阿含289經：彼心、意、識日夜時刻，須臾轉變，異生、異滅。猶如獼猴遊林樹間，須臾處處，攀捉枝條，放一取一。彼心、意、識亦復如是，異生、異滅。
2. 246 “The monk will also see the mind to be like a monkey. Monkeys are climbers —they climb freely among trees, creepers, flowers, fruits, rocky caves, and woodlands. The monkey of the mind likewise climbs about [F.140.a] among hell beings, starving spirits, and animals in the five realms. Sentient beings are like trees. The creepers of craving are like various sorts of vines. Thoughts are like the flowery branches. The three realms with their sounds, tastes, forms, smells, ravines, caves, and pleasant and unpleasant activities are like the fruits. The body is like a cave. Thus, the monkey-like mind moves unhindered within the realms of hell beings, starving spirits, and animals, roaming in this way throughout cyclic existence.
又彼比丘依禪觀察心之伎兒，如見伎兒。如彼伎兒取諸樂器，於戲場地作種種戲。心之伎兒亦復如是，種種業化以為衣服；戲場地者，謂五道地；種種裝飾、種種因緣、種種樂器，謂自境界。伎兒戲者，生死戲也；心為伎兒，種種戲者，無始無終長生死也。
2. 247 “Again, the monk who rests in concentration sees the mind to be like an actor. Just as an actor performs while making use of different costumes, makeup, powders, garments, and cymbals, likewise the dancer-like mind wears different costumes created by karmic action as it struts across the different grounds and realms. As the mind in this way clings to numerous causes and conditions, it is as though it dons different costumes. The mind’s actions are like cymbals. Thus, the actor within cyclic existence is like an actor on the stage. Involved in beginningless and long-lasting cyclic existence, the mind, which is like an actor, performs its numerous different acts.
又彼比丘依禪觀察心彌泥魚，如見彌泥。如彌泥魚在於河中，若諸河水急速亂波、深而流疾，難可得行，能漂無量種種樹木，勢力暴疾，不可遮障。山澗河水迅速急惡，彼彌泥魚能入能出、能行能住。心之彌泥亦復如是，於欲界河急疾波亂，能出能入、能行能住。
2. 248 “The monk also sees the mind to be like fish in a river. When a deep river passes through the mountains, it has white waves and fierce currents. It is an unstoppable torrent and has the power to unearth numerous trees. In this way it flows with an intense force that can hardly be stopped. The mind is like a fish in such a river —a river gushing with the white waves of the three realms of existence.
地獄有河，其河名曰鞞多羅泥，彼河極深，濤波湧迅無時暫停，甚可怖畏，急疾亂流，善不善業以為流水，難可得行，一切世間愚癡凡夫所不能渡。此五道河，無量劫中常漂眾生，境界疾流迅速不斷，勢力暴惡不可遮障，無常相續，力勢所牽不可約截。愛河急惡，心彌泥魚能行此河，若入若出，出者天、人，入者地獄、餓鬼、畜生。心彌泥魚在愛河中，如是入出。
The river is as deep as the Vaitaraṇī River in the desire realm, extending to the final pit of Ultimate Torment. The currents of the virtuous and unvirtuous actions of childish ordinary beings [F.140.b] are hard to withstand and hard to escape, and so the river of the five realms gushes with tremendous, unstoppable force throughout numerous eons. Within these fierce currents darts the fish of the mind. The stream of impermanence is difficult to reverse, yet within this existence —the river of craving —swims the fish of the mind, emerging at times among gods and humans, and at others among hell beings, starving spirits, or animals.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘修禪念住、知業報法，觀察一切眾生之心常自在行，為心所使、為心所縛？如是觀察，彼見聞知或天眼見：一切眾生心業自在，依心業行，為心所使。
2. 249 “As the monk engaged in spiritual practice comprehends karmic action, phenomena, and ripening, he will also see that all sentient beings are dependent on the mind, governed by the mind, and deceived by the mind. Spiritual practitioners who carefully observe inner phenomena will, by means of knowledge derived from hearing or through the divine eye, perceive that all sentient beings depend on the acts of the mind, and that mind, in turn, depends on the features of the acts of the mind.
又復觀察，云何眾生縛在生死，無始無終，無量轉行？彼見聞知或天眼見：以心染故，眾生繫縛；以心淨故，眾生解脫。
Thus, he will ask himself, ‘Oh, what is to become of these beings, who are cycling throughout these numerous realms with no beginning or end?’ With knowledge derived from hearing or through the divine eye, he will then see that sentient beings are bound by affliction and that they are liberated by purification.
如是心者無量種種攀緣壞相、自體壞相、同業壞相。心有五種，謂五道中自在秉執與結使心和合相應，常在生死，離第一依，謂虛空等三無為法。五根壞相有五種心，無量無邊愛心依止種種壞相。以要言之，此是染分。
2. 250 “The features of the mind are many, because the five classes of beings have numerous differences in terms of what is observed about them, their essences, and their realms. Those who possess an excellent support have freedoms, endowments, formations that cause rebirth, latent tendencies for a proper attitude, and a constant absence of the triad that includes space. 38 Thus, there are five features. There are boundless differences in terms of the faculties, and the differences with respect to the bases for craving are also numerous. In short, however, the factors of affliction [F.141.a] are constituted by the five mental states.
云何方便得離染分三煩惱根？有三對治，過去未來一切諸佛正遍知說如是正道：欲以不淨，瞋以慈心，癡以因緣。
2. 251 “What are the factors of purification? They are the remedies for the three root afflictions. The perfect buddhas of the past and future teach the true path in terms of repulsiveness as the remedy for desire, love as the remedy for anger, and dependent origination as the remedy for delusion.
彼於身中如是觀欲，如是比丘緣身行已，分分觀身，從足爪等乃至於頭，分分觀察：『此麁身分，何者是我？何者我所？』自身分中如是足爪，離身觀察：『爪非是身，足指非身，何者是身？何者是我？何者我所？足掌非身，何處起心，謂是我所？此內踝者，非是我身。此足跟者亦非我身，踹非我身，膝非我身，圓非我身，陰非我身，此髑髏者亦非我身，糞門之處亦非我身；如是背處四十五骨，皆非我身；頭非我身，面中之骨亦非我身，頭中之骨亦非我身。』
2. 252 “Thus, when desire toward the body arises, one observes and discerns the body —from the feet, nails, and complexion up through the coarse major and minor body parts. One wonders, ‘What am I? What belongs to me?’ In terms of one’s body parts, the feet and toenails are considered a different sort of body, and that to which the pride of self applies is neither the nails, nor the body. The toenails are neither the body nor the self. As for the pride of self, the body at the soles of the feet is not the body, the ankles are neither the self nor the body, and the whole assemblage is neither the self nor the body either. The hips and the hipbones are neither the self nor the body, and the anus is neither the self nor the body either. The forty-five bones of the spine are neither the self nor the body, the nape is neither the self nor the body, and the facial bones are also not the self or the body.
彼比丘如是觀察，於分分中不見有身，一一分分皆不見身，又復不見如是分分。復觀眼耳鼻舌身意，皆不見身。又復觀察我中無我，彼如是等唯是微塵，如是分分觀察彼身，猶如芥子，乃至微塵。
2. 253 “As the monk discerns things in this way, he does not perceive any ‘body’ that is a separate entity, nor will he perceive the body in the individual factors. Thus, upon investigation he does not perceive the body. He will not see the body or the self in the eyes, ears, nose, tongue, body, or mind; there is no self there. As he thus extends his analysis of the body to the individual subtle particles, he will see his body as like a mere sesame seed or sand grain.
又復分分觀察諸大：『何者是我，何者地界？』如是次第：『何者是我，何者水界？何者是我，何者火界？何者是我，何者風界？』彼如是觀：『界非是我，我非是界；非別有我，非別有界；非異界我，別更有物。』如是皆以第一義諦。
2. 254 “Analyzing the four great elements, he will ask himself what the self is. Is the earth element the self? Or is the water element, [F.141.b] the fire element, or the wind element the self? Ultimately, he will not perceive any element as the self, and his lack of seeing any element as the self is not any separate entity either.
譬如無量多樹和合，則見於林，樹非是林，異樹無林，是第一義；離樹之外，無別名林。又復觀樹，離彼根莖枝葉等外，別更無樹；第一義諦無如是樹。
Take the analogy of a forest. It is seen as a cluster of many trees, but not as any particular tree. In ultimate terms, there is no ‘forest’ other than the trees, yet other than the bark, roots, branches, leaves, and twigs, there are no separate tree entities either.
依世諦故有林有樹。身亦如是，足等和合，唯有名字，依世諦故，得言有身。
Nevertheless, in relative terms, the forest is there. Similarly, in reference to the mere assemblage of hands, and so forth, one may, in relative terms, speak and conceive of ‘this body.’
彼比丘知身法已，離於身欲；離身分欲，得離一切根受界欲；既離欲已，彼喜欲愛不能繫縛。如是勤觀欲心對治。
2. 255 “When the monk thus comprehends the reality of the phenomena of the body, he becomes free from desire in relation to the body, as well as desire in relation to the major and minor body parts. Once he is free from that desire, he will not be harmed by the craving that otherwise accompanies desirous excitement. In this way he will diligently cultivate the remedy for desire.
又彼比丘云何勤觀瞋心對治？彼住慈心，常勤觀察：惡行眾生，所謂五道生死退生，常有怖畏，如死無異。比丘觀之，如母悲子：『彼諸眾生如是苦惱，云何可瞋？我若瞋之，則是瘡上復更與瘡。如是眾生本性苦惱，不應瞋之。』瞋是第二最大煩惱，如是勤觀瞋心對治。
2. 256 “How does he pursue the remedy for anger? He does so by abiding by love, thinking, ‘Alas, how miserable are these beings!’ The five classes of beings undergo birth, death, transference, the elements, and the five fears. Toward such beings, who resemble skeletal corpses, he feels as much compassion as one feels toward one’s own mother. Thus, he will think, ‘How could I get angry at any of these suffering beings, and so rub salt in their wounds? They suffer by their very nature!’ In this way he will relate to the second great affliction.
又彼比丘，云何次第勤觀第三最大煩惱？癡覆眾生，身不善行、口不善行、意不善行，身壞命終墮於惡道，生地獄中。
2. 257 “How does the monk apply himself to the destruction of the third great affliction? Sentient beings who are obscured by delusion engage in flawed conduct of the body, speech, and mind. Thus, upon separating from their bodies, they will experience a downfall into the lower realms and be born as beings in hell. [F.142.a]
彼若離癡，修行正見，身行善行、口行善行、意行善行，諦知善法及不善法。如是諦知法、非法心，則滅第三最大煩惱，如是勤觀癡心對治。
Once they come to the right view, and thereby become free from delusion, they will engage in wholesome actions of the body, speech, and mind, and so comprehend the reality of Dharma and non-Dharma. Once they understand and comprehend the reality of Dharma and non-Dharma, the three great afflictions become essentially nonexistent.
又彼比丘如是勤觀三種煩惱、三種對治，彼三種滅已，一切煩惱結使皆滅，如斷樹根，皮莖枝葉、花菓緣等，一切悉乾。如是能斷此三煩惱，一切煩惱皆悉斷滅。
Thus, by means of the three remedies that demolish the three great afflictions, the monk will destroy all the different bonds and latent tendencies that pertain to the afflictions. Analogously, if the root of a tree is cut, the bark, roots, sprigs, leaves, trunk, branches, flowers, fruits, and so on, will all rot and wither. Likewise, when those three afflictions are conquered, all the other afflictions will have been conquered as well. The monk contemplates in this way.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘第七地中修第八地，得第八地？彼見聞知或天眼見：彼比丘最初如是如實觀眼，云何世間愚癡凡夫眼見色已，或貪、或瞋、或生於癡？
[The Eighth Ground]
2. 258 “How does the monk move from the seventh and on to the eighth ground? Spiritual practitioners who carefully observe inner phenomena will, by means of knowledge derived from hearing or through the divine eye, recognize the following. To begin with, the monk will see genuinely with his eyes, and so he thinks, ‘How deluded are all infantile, ordinary beings, who become entirely attached to the forms that they cognize with their eyes!’
彼諸凡夫，若見知識、若見婦女，心則生貪；若復異見則生於瞋；見他具足貪、瞋所覆，以眼於色不如實見。
Thus, he will think about the way that beings develop attachment when they see friends, certain forms, females, or the like. He will consider the way beings give rise to anger when seeing rivals and competitors, and he will acknowledge how eyes that are obscured by desire and anger are incapable of seeing things as they actually are. [F.142.b]
癡蔽於心，愚癡凡夫唯有分別，眼見於色，若貪、若瞋、若癡所覆。
Obscured by delusion, the minds of infantile, ordinary beings become extremely deluded and thoroughly attached to the mere projections that make up the objects of their eye consciousness.
愛誑之人，自意分別此我、我所，如是染著；譬如狗齩離肉之骨，涎汁和合，望得其髓。如是貪狗，齒間血出得其味已，謂是骨汁，不知自血有如是味。以貪味故，不覺次第自食其舌，復貪其味，以貪覆故，謂骨汁味。
2. 259 “People who are deceived by craving become attached to themselves by means of their own desirous thoughts. Consider the example of a dog that grabs a meatless bone in its mouth. Slavering, the dog may bite and gnaw on the bone in such a frenzy that its gums begin to bleed. Thinking that it is experiencing the taste of the bone, the dog is unaware that what it is tasting is in fact its own blood. Craving this taste, the dog may even munch on its own tongue. Obscured by its attachment to taste, the dog believes that it is the bone. Yet this is just a mere thought.
愚癡凡夫亦復如是虛妄分別，眼識見色，貪著喜樂，思量分別以色枯骨著眼口中，境界如齒，如是齩之，染意如涎，愛血流出貪愛血味，謂色為美，於色得味，猶如彼狗。
2. 260 “Now, the way that infantile, ordinary beings become attached to attractive forms that appear as objects before their eyes is similar to this. The thought process of their obscured intelligence is similar to the dog’s slavering, and their assumptions are like the bone. Their eyes are like the biting, for they consume in the same way. Their craving is like the way the dog ingests his own blood. Their thoughts of ‘this is my form!’ are like the dog’s attachment to the taste of blood.
凡夫愚癡，眼識見彼如骨之色，虛妄分別，如狗齩骨。如是觀察：眼見於色，猶如枯骨。如是一切愚癡凡夫，虛妄分別之所誑惑。
Thus, infantile, ordinary beings are just like that dog. The forms that they cognize with their eyes are just like the bone. Their thoughts are like the dog’s gnawing, and their objects are like its teeth. Hence, the monk will think, ‘All infantile, ordinary beings are deceived by the dog’s bone of forms cognized by the eye consciousness.’
又彼比丘如是思惟：云何比丘於愛生畏、厭離生死、捨一切欲？譬如龍象至年六十，其力盛壯，善調象人革鬪捉取，縛其五處，置牢檻中，然後乃多與歡喜摶，及以甘蔗、甘蔗酒等種種美味，以諸樂器、歌聲樂之，望使不愁、不憶林樂。若忘林樂，得與凡象同共止住，極令調善，繫屬他人。
2. 261 “Further, the monk will wonder, ‘How does a monk who has renounced cyclic existence develop his fear of the horrors of craving, and how does he relinquish all desires?’ [F.143.a] Think of a large elephant that has reached sixty years of age and is kept within a fence, surrounded by people who know how to tend elephants, and tied down by five chains. Such an elephant may be fed sugarcane, sweets, sugarcane wine, and food and drink of various tastes, and it may be tamed with the help of cymbals, songs, and melodies. Thus, the elephant will have forgotten the joys of the forest. It now lives among ordinary elephants and can easily be controlled.
彼象雖復如是將息，如是供養，不能令其心離憂悶，然其不忘林間之樂，自在遊行，不忘山曲樹林花菓、眾鳥音聲、河傍處樂；思惟念已，絕縛而去，憶彼樂故，於調象人不生忌難，壞其牢檻，去向林中，心不顧念——多多蹇荼(khaṇḍa，砂糖)、美歡喜摶及以甘蔗、甘蔗酒飲、琴樂歌聲，心不可調、心不可誑，不忘林樂，不樂凡象共行共住，還向林中。
At some point, however, the conduct of its trainers may make that elephant remember its beloved forest with its hills and valleys, groves of flowers and fruits, songbirds, flowing streams, and delightful landscapes. The thought of all these joys may induce the elephant to break its chains, and with no regard for its trainers, it may crash through the fence that surrounds it. All the tastes of sugarcane, sweets, sugarcane wine, and other drinks that it has consumed, all the songs and melodies, and all its psychological training can no longer keep it in place, for the elephant cannot forget the joys of the jungle. No longer does it wish to live among the domesticated elephants as one of them.
修行比丘亦復如是，無始以來流轉世間，五縛所縛。何等為五？所謂愛聲、觸、味、香、色。
誰為善調？所謂眼、耳、鼻、舌、身、意，如是六識。何者牢檻？所謂喜樂妻子眷屬、止住之處、僕使富樂，染著煩惱之所遮障。
2. 262 “Similarly, the monk who is a spiritual practitioner has since beginningless time been tied down by the five chains of delightful sounds, textures, tastes, forms, and scents. In his case, who are the surrounding ‘people who know how to tend elephants’? They are the afflicted consciousnesses of the eyes, ears, nose, tongue, body, and mind. His own intelligence remains enclosed by the fence of maintaining a household with children, wife, gardens, female servants, male servants, wealth, and property. [F.143.b]
多歡喜摶及甘蔗酒、種種美味諸飲食者。分別之心為歡喜摶，婬欲為飲食，心愛網以為作樂歌笑等聲。
The taste of sugarcane, sweets, sugarcane wine, and other drinks is an illustration of the way the ‘sweets of thinking’ have made that person experience desirous thirst. The person’s craving desires are like the songs and melodies that the elephant hears, and his desire for happiness is like the elephant’s chains.
邪見凡夫猶如凡象。共同住者謂有身見、戒取、疑網。口中甜者所謂喜樂邪見言說。
The domesticated elephants are an illustration of ordinary people, the elephants who suffer from wrong views. Living among such elephants illustrates our keeping company with those whose view is that of the transient collection, who consider ritual and discipline to be paramount, and who are seduced by the honey of the verbal expressions of wrong view.
繫屬他者屬欲瞋癡。善調之象謂修行者，一切染癡以為供養。
The elephant’s being readily controlled by others illustrates a person’s being under the control of desire, anger, and delusion. ‘Knowing how to tend elephants’ should be understood as referring to spiritual practice, and ‘their conduct’ implies the delusion that accompanies all the afflictions.
憶念出離則名為山，禪三摩提以為山窟，生正道心此名為花，涅槃為果。
The elephant’s recollection is renunciation and the ‘hills and valleys’ are a reference to the concentrations and attainments. The ‘flowers and fruits’ imply the process of developing the mind of awakening upon the genuine path and the resulting transcendence of suffering.
眾鳥聲者所謂法師，智慧為河。河濟口者所謂一心，言地分者謂四梵行——慈、悲、喜、捨。
The ‘songbirds’ are an image of the sound of Dharma speech, and the ‘flowing streams’ indicate the rivers of insight. ‘Streams’ implies one-pointed mind. ‘Lands’ refer to the abodes of Brahmā: love, compassion, joy, and equanimity.
彼修行者猶如壯象，隨順思量禪定之樂，趣僧伽藍為還林去。比丘如是修行道者，猶如壯象；若不爾者，如狗無異。
‘The thought of all these joys’ indicates the bliss of concentration. In this way spiritual practitioners emulate the wild elephant herd. A spiritual practitioner should, therefore, act like an elephant, not like a dog.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘於八地處修第九地，得第九地？彼見聞知或天眼見：一切三界皆是無常、苦、空、無我、不淨等器，觀一切欲亦復如是。
[The Ninth Ground]
2. 263 “How does a monk [F.144.a] move beyond the eighth and on to the ninth ground? Spiritual practitioners who carefully observe inner phenomena will, when they examine things by means of knowledge derived from hearing or through the divine eye, see that the three realms are a world of desire —an impure vessel that is impermanent, painful, empty, and devoid of self.
譬如林中極大山崖嶮峻之處，有大高樹名佉殊梨，有無量刺，於彼樹頭少有果實而復難得，若取彼果，多有諸過，恐此樹果墮在嶮處，復畏失命；樹腹有孔，孔坎脆爛，欲上彼樹，復畏孔壞危人之命，彼樹極高，墮樹尚死，況墜高崖嶮惡之處。cf. 中阿含203晡利多經
Think, for example, of a mango tree that grows next to a dark and steep ravine in the forested wilderness. This tree possesses numerous flaws, because its small fruits are difficult 39 to pick and the tree is generally a cause of many troubles. Reaching the tree involves lethal danger. One risks falling into the abyss, and because it is hollow the tree itself easily breaks off and falls into the gorge. Thus, those who try to climb the tall tree may lose their lives.
愚癡凡人盲無智目，貪著眾味，望見彼果，不看峻崖樹腹爛孔。彼愚癡人貪其果味而上彼樹，未到果所，即便墜墮，即爾命終。
However, when infantile, ordinary people who are confused and obscured see its fruits, their attachment to their taste will make them head toward the steep mountainside, the abyss, and the tall, hollow tree, never realizing that this may lead to their death. Thus, seized by their hankering for a simple taste, infantile, ordinary people of feeble mind will climb the tree. Without getting any of its fruits they will instead lose their lives, plunging headlong into the abyss.
更有餘人，少知方便或有命業，則不墮墜，少得果味，多受苦惱。
2. 264 “Other people, however, who are more skillful, or who have carried out virtuous actions, will see how in this way infantile minds are tied to numerous calamities due to their attachment to such trifling tastes.
如是如是，彼修行比丘觀五道林，中間有孔、極大嶮崖謂一切病，佉殊梨樹所謂欲心，無量刺者所謂無量百千煩惱。
Thus, a monk will see the realms of the five classes of beings to be like the wilderness. [B6] Similarly, the steep ravine illustrates the precipice-like nature of all flaws. The mango tree illustrates the ‘tree of desire,’ and its ‘numerous flaws’ illustrate the hundreds and thousands of miseries and painful sensations.
求彼苦果所謂苦也，樹頭果者一切欲意，諸愛聲觸味色香等難可得者，是欲果也。所謂入海、若有刀畏、親近於王、作賊治生如是等苦，乃得所欲。
That the tree bears fruits indicates the mind’s attachment to attractive sounds, textures, tastes, forms, [F.144.b] and smells. That the fruits are hard to pick shows how desired results are difficult to reach, since one may, for example, have to face sea journeys, armed assault, service to the king, robbers and thieves, traders, and other such forms of misery.
如彼得苦、多諸過者貪欲瞋癡，墮高崖者謂墮地獄、畜生、餓鬼，即命終者法命盡也。
The many flaws of the desired fruit illustrate desire, anger, and delusion, and the precipice and abyss illustrate the abyss of the realms of hell beings, animals, and starving spirits. The mentioning of ‘lethal danger’ pertains to the life force of the Dharma, which may be severed in the pursuit of the objects.
樹爛孔者皆空無物、一切不堅，癡人往者所謂愚癡邪見人也；有如是等無量諸過，復有多過，如是欲果，味少過多。彼比丘如是觀於一切欲心，不生分別。
That the tree is hollow illustrates that which is empty, fake, false, and without substance. The obscured people who approach the tree are an illustration of infantile beings with wrong views. In this way, the monk sees through the multitude of pointless wishes and will, therefore, not fall prey to them.
又彼比丘觀察欲心猶如火焰、猶如燈焰，明色可愛，其觸甚熱，飛虫癡故，見彼明焰，貪著愛樂，入中即死。
2. 265 “The monk also sees desires to be like a blazing fire. A candle is beautiful to look at but burns when touched. Nevertheless, in its ignorance the moth flies into the candle when it sees its attractive colors, and so succumbs to the flames.
愚癡凡夫亦復如是，欲瞋癡覆，於一切欲，心生愛著，如彼飛虫，見燈明色，若入欲燈則墮地獄、畜生、餓鬼，如彼飛虫入燈而死。彼比丘如是觀察，心得離欲。
Infantile, ordinary beings whose minds are obscured by desire, anger, and delusion, and who grow excited by all their desires, are exactly like such a moth. Just as the moth flies into the flames, so these people are burned in the realms of hell beings, animals, and starving spirits. Hence, thinking, ‘I have had enough of desires,’ the monk will stop craving them.
又彼比丘內心思惟——隨順正法觀察法行——又此世間一切眾生何縛所縛，輪轉生死？彼見聞知或天眼見：二縛所縛，繫在世間。何等為二？一者食縛，二者觸縛。食縛有四：一者摶食；二者思食；三者禪食；四者觸食。
2. 266 “How does the monk perceive sentient beings in bondage as they roam through cyclic existence? Spiritual practitioners who [F.145.a] carefully observe inner phenomena will, when they examine things by means of knowledge derived from hearing or through the divine eye, see that the world is tied by two types of chains: the chains of sustenance and the chains of contact.
何者摶食？謂四人處、欲界六天、八大地獄、鬼中一分。二、思食者，所謂魚中。三、禪食者，所謂行禪色界天等。
The former is of four kinds. Material sustenance makes up one part of the nourishment of beings in the four human abodes, the six classes of gods of the desire realm, and the beings of the eight great hells, the animals, and the starving spirits. The sustenance of attention is partaken of by the gods of the realm of form in their concentrations.
四、觸食者，所謂諸鳥。何者為觸？觸者謂欲，有執手者或有笑者、有眼見者，如是皆為欲觸所誑。如是一切愚癡凡夫，謂欲界中，人及餓鬼、畜生、地獄，此等習欲，故名欲界。
The sustenance of contact refers to action and looking with the eyes. From another perspective, the sustenance of contact has to do with the strong desire for sexual contact that is experienced by infantile, ordinary humans, hell beings, starving spirits, and animals. Thus, this form of sustenance, which is based on desire, belongs to the desire realm.
又無色界三摩跋提，攀緣為食；以此二縛，常在世間，不得離欲，常為一切結使所縛。
The sustenance of settled observation pertains to the attainments of the formless realm. In this way the world is tied by two types of chains; it is tied by all the bonds and all the latent tendencies and thus it is not free from desire.
又彼比丘如實觀眼：眼識見色，若生樂觸則攀緣樂，非樂報業。
2. 267“Alternatively, when looking correctly at those forms that are cognized by the eyes, one may see the following. Pleasure may follow from visual contact, yet a pleasant observation may lead to a karmic action with an unpleasant ripening.
又如實觀，如是如是眼識見色，是惡意處，若眼觸生，攀緣於苦，是樂報業。彼如實知。
Likewise, an object that is cognized by the eyes may be the basis for mental displeasure, yet the painful visual contact may lead to karmic action with a delightful ripening. This the monk understands correctly.
何者名為眼識見色，攀緣於樂，非樂報業？於此法中，隨順觀察眼見色已，不善思惟、觀察攀緣，憶念味著，而生樂心，現在雖樂，後得苦報，成就地獄、餓鬼、畜生。
2. 268 “How is the cognition of objects by the eye? Pleasant observations of form may have an unpleasant ripening. With the eye that regards inner phenomena one may see how forms observed through incorrect mental engagement [F.145.b] are thought of as pleasant when the present ripening is pleasant. Thus, one may recognize, conceptualize, and experience such a pleasant experience. As it transforms, however, the ripening may be painful and become that of hell beings, starving spirits, and animals.
何業現在得不樂報，後得樂報？眼識見色而生眼觸，心善思惟、觀察攀緣，於現在世心不樂著，現在不樂，非苦報業，轉生人天受勝妙樂，終到涅槃。如是耳、鼻、舌、身、意識皆亦如是。
2. 269 “How does karmic action bring pleasant ripening despite the present ripening not being pleasant? 40 The cognition of forms that are perceived by means of the eyes entails visual contact. When at that point the mind is directed correctly, so that it becomes disengaged and unattached, the present ripening may be painful, yet it will transform and so lead to the joys of gods and humans as well as the perfection of the transcendence of suffering. The same holds true for the consciousness of the ears, nose, tongue, body, and mind.
又修行者內心思惟——隨順正法觀察法行——云何彼比丘眼識見色心行於捨？謂：彼比丘眼見色已，心不喜樂、非不喜樂、不貪不惡，心不悕望、非不悕望，亦不憶念、非不憶念，亦非不善觀察覆障，如是行捨，是名捨處，非苦樂處。
2. 270 “How does a monk remain in equanimity with respect to the objects cognized by the eyes? When a monk, who, as a spiritual practitioner, carefully observes inner phenomena, sees a form, he will not develop attachment. He will not be sullied but remain detached. He will neither disparage nor take delight in the form, nor will he direct his mind to it. Thus, without becoming obscured by incorrect mental engagements, he will dwell in equanimity and therefore not observe any basis for pain or pleasure.
又彼比丘得第十地。六地處行，謂阿那含、初禪地中，乃至四禪，得登彼地。彼觀諸法出沒生滅，常勤修行八分聖道，欲覺欲到解脫之門。
[The Tenth Ground]
2. 271 “Beyond this, the monk will enter the tenth ground. The essence of this ground is the discernment of six levels: the stage of no impediment, the special main part of the first concentration, and the four concentrations. As these levels arise, the monk will realize and comprehend the gateway to the path to cessation, the eightfold path of the noble ones. Seeing the arising and cessation of phenomena, he will exert himself on the basis of that attainment. [F.146.a]
彼比丘如是精勤，魔宮隱蔽，彼地夜叉見已歡喜，即以上聞虛空夜叉，虛空夜叉聞四大王，彼四大王聞四天王，彼四天王如是復聞三十三天，三十三天聞焰摩天，彼焰摩天聞兜率天，彼兜率天聞化樂天，彼化樂天復向他化自在天說，彼自在天復向梵天如是說言：『閻浮提中某善男子，廣說如前，乃至八地攝於六地。』彼既聞已，甚大歡喜。梵迦夷天，出禪樂行，既實聞已，轉復歡喜。
2. 272 “When the terrestrial yakṣas notice how in this way the chains of the māras have mostly lost their strength, they will pass that message to the celestial yakṣas, who in turn will inform the Four Great Kings. The kings will inform the gods of their realm, who will then bring the news to the gods of the Heaven of the Thirty-Three. The gods of the Heaven of the Thirty-Three will inform the gods of the Heaven Free from Strife, and the gods of that realm will bring the message to the gods of the Heaven of Joy. From the Heaven of Joy, the message will pass to the gods of the Heaven of Delighting in Emanations, who will then inform the gods of the Heaven of Making Use of Others’ Emanations. Finally, the gods of the Heaven of Making Use of Others’ Emanations will carry the message to the Brahmā Realm, saying, ‘In Jambudvīpa a noble son known as so-and-so . . .,’ and continuing as previously. When the gods of the Brahmā Realm hear that the monk has entered the eight grounds and is now engaged with the six levels they will be overjoyed. Thus, they will leave their delightful concentrations to thoroughly rejoice in the news they have received.
爾時，世尊而說偈言：
若善若不善，業果皆決定，自作業自食，皆為業所縛。cf. Dhs.13.1
2. 273 “At this point, there are some verses: “The results of one’s virtuous and unvirtuous actions — All the actions that one has engaged in — Will definitely be experienced by oneself, As this applies to all embodied beings.
如是煩惱地，初甜而後苦，捨境界如毒，以不饒益故。
2. 274 “The ground of affliction may be sweet at first, Yet its ripening is burning hot. Meaningless conduct should therefore Be abandoned like poison.
智不屬煩惱，屬於智境界，此世若後世，一切時受樂。
2. 275 “Do not be controlled by the afflictions, But come under the power of wakefulness. Those endowed with wakefulness Will be happy in this life and beyond.
智常燒煩惱，如火能焚草，煩惱覆智梵，故佛說三寶。
2. 276 “Like a fire burning dry grass, Knowledge always conquers the afflictions. The supreme flame of wakefulness Is the purity that reveals the Three Jewels.
若樂智境界，寂靜如牟尼；若煩惱蛇齧，彼人一切失。
2. 277 “Happy are those who act with wakefulness, Abiding on the path of peace. When the snake of affliction is burned, All the afflictions will be destroyed. [F.146.b]
若人知二諦，勇猛諦知見，彼行第一道，捨離生死處。
2. 278 “Heroes who understand mutual relations, Such wise beings see reality And proceed to the real, Giving up birth and death.
若人樂生死，喜樂煩惱怨，彼人常被縛，流轉有隘處。
2. 279 “Those with fondness and appreciation for cyclic existence Will constantly be tethered By the enemy, the afflictions, And so they will wander with craving and in misery.
若人有出意，常行寂靜行，死生天眾中，到梵世界處。
2. 280 “Those with a mind set on escape, Who always practice peace, Will emerge in the realms of the gods And within the world of Brahmā.
若不愛欲等，供養佛法僧，彼人捨生死，如風吹乾草。
2. 281 “Those who rise up against desire and the rest, And who constantly worship the Buddha and the others, Will destroy cyclic existence Just like fire consuming dry wood.
若不為心使，而能使於心，則能除煩惱，如日出無闇。cf. Dhs.11.5-7
2. 282 “Those who are not controlled by their minds, But always make their minds serve them, Will conquer the afflictions, Just as when darkness disappears at sunrise.
心怨最第一，更無如是怨，心常燒眾生，如放燒時樹。
2. 283 “The mind is the great enemy within — There is no other enemy! Just as the mountains are eventually consumed by fire, So sentient beings are ever burned by the mind.
若心自在行，愚癡不調根，彼苦不寂靜，去涅槃太遠。
2. 284 “Infantile fools who feel exalted Without having trained their faculties Will not pacify pain, And thus remain far from the transcendence of suffering.
知苦及苦報，復能知苦因，則脫一切縛，普離諸煩惱。
2. 285 “Those who understand suffering, painful ripening, And the cause of suffering Will break all the chains Of the assembly of afflictions.
智為第一明，癡為第一闇，取如是光明，是名黠慧人。
2. 286 “Among all forms of light, knowledge is supreme. Among all forms of darkness, delusion is the worst. Wise are those Who take joy in the light.
癡為第一惡，黠慧人能捨，若令癡自在，寂靜難可得。
2. 287 “The hero relinquishes delusion, Which destroys all supreme objectives. He who is governed by delusion Will never have peace.
若欲自安隱，寧觸入大火，毒蛇同處住，終不近煩惱。
2. 288 “Those who spur themselves toward greatness, May be burned by fire Or keep company with snakes, But they will not stay close to affliction.
智第一甘露，第一安隱藏，智為第一親，智為第一寶。cf. Dhs.27.9
2. 289 “Among all ambrosias, knowledge is supreme; Among all that is magnificent, this treasure is supreme; Among all friends, this one is supreme; Among all jewels, this one is supreme.
如是之智火，常燒煩惱山，燒煩惱山者，則到安樂處。cf. Dhs.14.50
2. 290 “Thus, the fire of wakefulness Constantly burns the mountain of affliction, And when the mountain of affliction is burned up, One comes to rest upon the ground of bliss.
若人無智慧，如盲入闇處，則不厭生死，非法諍鬪籠。
2. 291 “People of feeble mind are caught in the web Of non-Dharma and affliction. Unable to go beyond cyclic existence, [F.147.a] They enter pitch-black darkness.
若人常念法，善得於人身，不為心所誑，應受善人供。
2. 292 “Those who with constant concern for the Dharma Worship holy beings Will encounter fine results throughout all their lives, And their minds will never be harmed.
彼比丘如是知法、非法，依法正行，如是淨心，則能破壞無量百千高大生山，無有餘氣，更不復生，離煩惱刀，近於涅槃。
2. 293 “Thus, the monk who recognizes the distinction between Dharma and non-Dharma will with stainless mind destroy, abandon, and overcome the mountain peaks of hundreds of thousands of lives in cyclic existence. Ensuring that they do not recur, he conquers the enemy of the afflictions and completes the transcendence of suffering.
