迦那迦牟尼佛的教導-聽法之人得三十二功德

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.

觀天品之四十二(夜摩天之二十八)

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。

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.

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。

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.

既聞法已，心得清淨，直心敬重。聽法之人得三十二功德。

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.

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，1)所謂聞所未聞，2)聞已覺知，3)知已思惟，4)既思惟已，則修行入；5)既修行已，則能安住，6)安立他人，共彼思量，7)若得衰惱，其心不動；9)未種善根，能種善根，思量增上；10)令根熟者而得解脫，12)令邪見者入於正見；13)若不善念生，能令斷滅，15)增長善心，16)斷不善因緣、17)不放逸行；18)親近善人，19)離慳諂曲；20)供養父母，21)信業果報，22)集長壽業；23)世人稱歎，24)諸天所護，25)所念成就，26)得如法樂；27)離於懈怠，發勤精進；28)知恩報恩；29)常修念死；31)於命終時，心不悔恨，32)終得涅槃。如是聽法三十二功德。

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.

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。

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.

是聞法者於無始來流轉生死，未曾聞法，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。

· · · (1) Hearing the Dharma That One Has Not Heard Before · · ·

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.

復次，第二聞法功德。以聞法故，內心思惟：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。

· · · (2) Understanding What One Hears · · ·

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.

復次，第三聞法功德。隨所聞法，聞已思惟：如此之義，為何意說？如此之義，何因緣說？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。

· · · (3) Discerning What One Understands · · ·

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 points and their intent. One will comprehend the general meaning, 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.

復次，第四聞法功德。思量前後說法之義，了知而受。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，當樂習行、修習、增廣。

· · · (4) Accomplishing What One Discerns · · ·

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 attending to, cultivating, and increasing the proclamation of the sacred Dharma.

復次，第五聞法功德。善聞、善攝，三種之業，自修堅固，聞法安住。若沙門、婆羅門、若在家人說：某善男子安住正法，如說修行。

· · · (5) Practicing What One Has Adopted · · ·

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.”

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。

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, attending to, cultivating, and discerning the proclamation of the Dharma.

說法之人，示人涅槃，如佛世尊，令住法中。是為聞法第五功德，聽正法故。

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 —are to be cherished, respected, and trusted. Since they are free from deceit, they must be accepted as teachers.

復次，第六聞法功德，何等功德？所謂自住法中，建立他人，令成法器、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。

· · · (6) Establishing Others in That Which One Observes · · ·

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.

復次，第七聞法功德，修習、增廣，何等功德？所謂若逢衰惱，其心不退。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。

· · · (7) Being Unaffected by Decline 562 · · ·

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.

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，離於憍慢，為之解釋，隨其所說種種分別，令其淺易。是名第八聞法功德。

· · · (8) Developing Discernment of the Characteristics of the Dharma 563 · · ·

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.

復次，第九聞法功德。聞正法者，種善根子，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。

· · · (9) Giving Rise to Roots of Virtue That Did Not Exist Previously · · ·

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.復次，第十聞法功德，云何功德？既已種於聞法種子，當善護持，令其成熟。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。

· · · (10) Causing the Roots of Virtue to Mature · · ·

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.

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。

· · · (11) Liberating Those Who Are Matured · · ·

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.

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？所謂令邪見者入於正見。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。

· · · (12) Establishing Those with Wrong View in the Authentic View · · ·

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.

復次，第十三聞法功德，何等功德習、修、增廣？所謂若生微少不善念心，即能除斷。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。

· · · (13) Overcoming All Unvirtuous Thoughts · · ·

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.

復次，第十四聞法功德。以聞法故，滅於不善覺觀之心，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。

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.

復次，第十五聞法功德，所謂能令善心增長。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，生一念善，能滅無量百千劫生死，令不復生。既知如是聞法功德，當勤聽法。

· · · (14) Cultivating All Virtuous Thoughts · · ·

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 even a single moment of virtuous mind —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.

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。

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.

復次，第十六聞法功德，何等功德？所謂能避不善因緣。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。

· · · (15) Relinquishing Negativities That Arise by the Force of Conditions · · ·

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.

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。

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]

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。

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.

復次，第十七聞法功德，何等功德？所謂放逸之人以聞法故，滅惡覺觀，行不放逸。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。

· · · (16) Developing Carefulness · · ·

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.

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。

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]

復次，第十八聞法功德，何等功德？所謂聞正法故，親近善友，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。

· · · (17) Following Holy People · · ·

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.

復次，第十九聞法功德，何等功德？所謂聞正法故，能斷姦詐、慳嫉之心。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。

· · · (18) Overcoming Deceit and Stinginess · · ·

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.

復次，第二十聞法功德，何等功德？所謂得聞法已，供養父母，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。

· · · (19) Being Respectful to One’s Parents · · ·

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.

復次，第二十一聞法功德，所謂知業果報。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。

· · · (20) Understanding Karmic Actions and Their Effects · · ·

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.

復次，第二十二聞法功德，何等功德？所謂能集增長長命之業。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。

· · · (21) Cultivating Activity That Increases One’s Life Span · · ·

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.

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。

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.

復次，第二十三聞法功德，何等功德？謂聞法者，一切眾人之所稱歎，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。

· · · (22) Being Praised by the People of the World · · ·

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.

復次，第二十四聞法功德，何等功德？所謂諸天之所護念。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。

· · · (23) Being Protected by the Gods · · ·

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.

復次，第二十五聞法功德，何等功德？所謂一切憶念皆得成就。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。

· · · (24) Having Excellent Intentions · · ·

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.

復次，第二十六聞法功德，何等功德？所謂如法富樂。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。

· · · (25) Possessing the Wealth of Being Endowed with the Dharma · · ·

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.

復次，第二十七聞法功德，何等功德？所謂智慧遠離懈怠，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。

· · · (26) Being Free From Laziness · · ·

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.

復次，第二十八聞法功德，何等功德？所謂次第聞法，起報恩心，知他恩分。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。

· · · (27) Gratitude · · ·

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.

復次，第二十九聞法功德，何等功德？所謂修行念死。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。

· · · (28) Continuous Recollection of Death · · ·

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.

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。

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.

復次，第三十聞正法功德，何等功德？所謂以聞法故，死時不悔。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。

· · · (29) Being Free From Regrets at the Time of Death · · ·

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.’

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。

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.

復次，第三十一聞法功德，何等功德？所謂死時，心不悔恨。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。

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.

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。

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.

復次，第三十二聞法功德，何等功德？以聞法故，終得涅槃。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。

· · · (30) Finally Going Completely Beyond Suffering · · ·

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.’

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。

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]

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。

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.’

爾時，鵝王菩薩說於正法相應頌曰：

以聞正法故，能止於惡法；以離惡法故，常得安隱處。cf. Dhs.2.10-35

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.

以聞正法故，其心得清淨，能令心安住，不作眾惡業。

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.

聞法能總持，聞法不造惡，聞法知業果，後得於涅槃。

4.C. -4903 “ ‘This will instill tremendous virtue Within their mindstreams. Hearing the Dharma, they retain it. Hearing it, they avoid negative acts.

聞法故知法，聞法故信佛，智者聞法故，能解脫眾苦。

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.

以聞正法故，能知真法相，是故有智者，當勤聽正法。

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.

聞如來說法，能離於生死，斷離三種愛，得至無盡處。

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.

4.C. - 4907 “ ‘Conquering the three realms of existence, Such people proceed to the stage beyond decay. 567

以聞正法故，知四法因緣，及諸法生滅，聞法皆能知。

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.

以聞正法故，了知陰界入，如是二種相，智者應修行。

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]

第一大力過，縛一切生死，以聞正法故，一切皆能知。

4.C. - 4910 “ ‘The flaws of bondage in cyclic existence Are extremely powerful. But, by hearing the sacred Dharma, They are overcome without remainder.

以惡大力故，縛一切生死，以聞正法故，一切皆能滅。

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.

於一切轉相、一切不轉相，以聞勝法故，一切皆能知。

若死時欲至，則受大苦惱，以念聞法故，死苦不能亂。

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.

以聞智慧故，燒諸煩惱樹，以智火燒故，滅已不復生。

4.C. -4913 “ ‘The fire of hearing Burns away all the afflictions So that they never Will be seen again.

聞法不放逸，則得一切樂，聞法故安隱，是故應聽法。

4.C. - 4914 “ ‘From the burning of carefulness Arises all forms of happiness. From the ground of hearing grows fortune. Therefore, hearing is supreme.

得聞正法已，近智及耆老，能到無上處，永離老病死。

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.

聞故不造惡，聞故順法行，聞法故離苦，聞法最第一。

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.

以聞正法故，得三業清淨，若求清淨者，當勤聽正法。

4.C. -4917 “ ‘Through hearing beings acheive The purity of body, speech, and mind. Therefore, those who wish for happiness Should listen with respect.

以依聞法故，堅固勤精進，是則能速度，廣大三界海。

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.

聞法之財富，世間最第一，多財不知義，智者說貧窮。

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.

遠離於師長，失聞正法財，是人無命果，為惡所破壞。

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.

放逸懈怠人，親近惡知識，是人無命果，如殖種沙鹵。

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.

遠離見聞法，是則為盲人。

4.C. -4922 “ ‘Those who lack the eye achieved through hearing Are known as blind. 568

若人遠離法，而行於非法，是人捨離藥，攝取於疾病。

4.C. -4923 “ ‘Letting go of the Dharma To follow non-Dharma Is like giving up medicine To indulge in disease. [F.103.b]

若人近善友，增長無量法，猶如注大雨，河流皆增長。

4.C. -4924 “ ‘For those who follow the Dharma, It will increase in many ways, Just as rivers overflow During the season of monsoon.

順法寂靜行，夙興念正法，必定得安樂，不為放逸誑。

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.

既知智功德，智者應修行，非是無智者，而得受安樂。

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

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。

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.

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。

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.

迦迦村陀佛的教導-二十二法

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.

觀天品之三十九(夜摩天之二十五)

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。

· · The Twenty-Two Wholesome Factors 538 · ·

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.

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。

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.’

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。

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.

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。

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.

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。

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.

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。

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.

1.云何名悔？云何悔已而得安隱？既生悔已，斷不善法。云何生悔？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。

· · · (1) Remorse · · ·

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.

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。

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.

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。

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.

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。

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.

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。

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.

2.復次，第二善法增長善法，所謂畏於惡道，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。

· · · (2) Fear of the Lower Realms · · ·

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.”

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。

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.

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。 Such are the effects of fearing the lower realms.

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.

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。

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.

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：

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:

若人畏惡道，應捨放逸垢，修善求功德，則到涅槃城。

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.

若人畏惡道，其人心正直，以其正心故，從樂得樂處。cf. Dhs.11.106

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.

若不畏惡道，則多造惡業，為惡火所燒，將入於地獄。cf. Dhs.15.69-71

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.

譬如微少火，雖小亦能燒，惡道亦如是，經劫猶得報。

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.

若人欲得樂，應畏於惡道，怖畏救惡道，則能得安樂。

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.

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。

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.

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。

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.

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。

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.

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。

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.

3.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。

· · · (3) Patience · · ·

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.

忍有二種：一者法忍；二者生忍。云何法忍？緣法道行，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。

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 follow the path of the sameness of all phenomena. 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.

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。

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.

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。

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.

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。

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.

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。

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.

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。

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.

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。

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]

爾時，孔雀王菩薩以偈頌曰：

若人忍莊嚴，諸莊嚴中勝，財物可劫盜，忍則不可失。cf. Dhs.24.1-14

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.

若人修行忍，一切眾所愛，後時得安隱，忍為第一戒。

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.

若人修行忍，捨一切瞋恚，現在及未來，常得安隱處。

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.

忍辱戒智慧，如是三種財，此財最第一，非珍寶能譬。

4.C. -4498 “ ‘Patience is wealth, And so are discipline and insight. Such riches are worthy of praise, Unlike jewels and such.

若人修行忍，一切應供養，善人所讚歎，是故應行忍。

4.C. -4499 “ ‘People endowed with patience Receive constant veneration by the holy, And they also achieve great renown. Therefore, patience is supreme.

忍藥為第一，能除於瞋毒，忍能滅瞋恚，令其不復生。

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.

闇覆愚癡人，忍為勝光明，如燈能除闇，忍示於正道。

4.C. - 4501 “ ‘Especially for childish beings Who suffer in the dark, The path of patience Is the lamp that illumines.

若離正法財，流轉於五道，若有忍財物，於世最豪富。

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.

瞋恚大曠野，黑闇甚難度，忍資糧具足，能過無留難。

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.

若迷正法路，忍能為正導，怖畏惡道者，忍力為救護。

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.

常令眾生樂，能滅於苦惱，常得安隱樂，永離諸怖畏，

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.

善人之所愛，能生信功德，和集善吉祥，捨離不善法，

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.

示人正解脫，能滅生死畏，昇天之階陛，滅除地獄火，

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.

餓鬼畜生界，忍為能救護。忍能滿功德，令眾生寂滅，

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.

欲得吉祥樂，當修行忍辱。如是忍者，名第一法，

4.C. -4509 “ ‘Praise and happiness are attained By endeavoring in patience. Therefore, cultivate this additional factor That is known as patience.

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。

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.

4.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？所謂精進勤求善法。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。

· · · (4) Diligence · · ·

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.

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。

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.

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。

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.

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。

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.’

爾時，孔雀王菩薩以偈頌曰：

時處相應故，令作業增長，如法勤精進，則得善果報。 cf. Dhs.25.1-9

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.

雖法處作業，捨離於正法，作業不成就，以離精進故。

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.

如法勤精進，智慧得涅槃，如空中投戟，即生於天上。

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]

若人勤作業，而修行精進，所作皆和合，得廣大成就。

4.C. -4518 “ ‘When strong and diligent people Begin a given project, They will also see it through To completion and perfection.

若於世間義，若出世間義，皆由精進力，一切得成就。

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.

若離精進力，及離於正法，彼人無富樂，如求月中垢。

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.

賢聖八分道，念為能守護，精進大力人，能到第一道。

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.

精進得菩提，精進故生天，一切諸道果，無非精進得。

4.C. -4522 “ ‘Diligence brings awakening, Diligence leads to the higher realms, And diligence even brings buddhahood. Nothing brings success like diligence.

既知此功德，精進調諸根，意發勤精進，無與精進等。

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.’

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。

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.

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。

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.

觀天品之四十(夜摩天之二十六)

5.復次第五，聞法利益安樂一切人天，謂何等法？所謂說法，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。所謂說法，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。

· · · (5) Teaching the Dharma · · ·

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.

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。

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.

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。

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]

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。

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.

何以故？以聞法故，心得調伏；以調伏故，能斷無知流轉之闇。若離聞法，無有一法能調伏心。

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 since time without beginning. Nothing else can make the mind pliable in the same way.

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。

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]

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。

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.’

爾時，孔雀王菩薩說經偈曰：

以說法因緣，得安隱涅槃，能斷一切縛，眾生之大師。cf. Dhs.2.1-9

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.

以說寂靜法，能斷愚癡網，如是勝導師，能示眾生道。

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.

若法令眾生，超度諸有海，此法最殊勝，世法莫能及。

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.

若人能供養，此四種福田，斯人得善果，導師如是說。

4.C. -4533 “ ‘For all corporeal beings, These are the four fields: The supreme and unsurpassable vehicle, Possessing faculties that are complete,

既得具諸根，亦得聞佛法，若行於非法，後悔無所及。

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.

處處生愛著，常求於欲樂，恒貪愛妻子，不覺死來至。

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.

念念多諸惡，種種過所亂，以心縛眾生，將趣三惡道。

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.

是惡難調伏，常求天人便，是心不可信，眾生之大怨。

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.

以善聞善見，無量種修習，以法調伏心，如馬得銜勒。

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!’

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。

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.

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。

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.’

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]

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。

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.

6.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，所謂悲心。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。

· · · (6) Compassion · · ·

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.

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。

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.

云何於地獄眾生而起悲心？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。

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.

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，[土*已]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。

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.

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。

4.C. -4545 “ ‘One must consider what could make all those beings happy and offer them protection. With compassion one will then think, “I shall liberate them all from that ocean of fierce pain!” 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.

復次，若沙門、婆羅門及餘善人利益眾生，觀諸餓鬼當起悲心。云何眾生墮餓鬼中？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。

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. I must free them all from their suffering. Alas, they are tormented by myriad forms of hunger and thirst —when shall they be free?” In this way one develops compassion for the beings born in the world of starving spirits.

復次，若沙門、婆羅門及餘善人，觀於畜生而起悲心。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。

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.

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。是名觀諸天苦而起悲心。

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.

復次若沙門、婆羅門及以餘人，觀於人中而起悲心，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。

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.

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。

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.’

爾時，孔雀王菩薩說迦迦村陀如來頌曰：

若人心柔軟，悲心自莊嚴，為一切所護，眾人所稱歎。cf. Dhs.21.6-17

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.

4.C. -4552 “ ‘Those adorned with compassion Are renowned as friends Throughout this world. Saturated by compassion, they are free from flaws,

如是柔軟心，諸根常悅預，此正見善人，去涅槃不遠。

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.

若悲心莊嚴，則為人中天；若人無悲心，是則常貧窮。

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.

若人柔軟心，調伏如真金；若悲在心中，此寶無窮盡。

4.C. -4555 “ ‘Good people with gentle minds Resemble fine gold, As their minds are engaged With precious compassion.

若人常精進，恒修行正法，此人心智光，猶如大明燈。

4.C. - 4556 “ ‘Those who endeavor constantly, Always immersed in the Dharma, Shall illumine their hearts With the lamp of compassion.

若人於晝夜，心常住於法，斯人之悲心，晝夜常不離。

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.

其人心清淨，利益諸眾生，既受安樂已，後得於涅槃。

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.

悲心清淨施，牟尼所讚歎，能斷一切過，悲財無窮盡。

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.

功德勝莊嚴，能斷一切過，牟尼悲潤心，故至不滅處。

4.C. -4560 “ ‘Compassion overcomes all flaws. Saturated with compassion, The able ones proceed To the supreme stage. [F.53.a]

悲因隨所在，如蜜乳和合，瞋恚及熱惱，不能住其心。

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.

既昇悲心栰，哀矜心勇健，能度於有海，三毒大洄澓。

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.

功德勝營邑，無勝此莊嚴，善人之所愛，故名為悲心。

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.’

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。

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.

7.復次，彼佛世尊說第七法，謂何等法與之相應而得解脫，斷於放逸。以何等業？謂柔軟心，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。

· · · (7) Gentleness · · ·

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.

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。

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.

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？不行涅槃道因行故。以是義故，常不得樂。

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? Because they do not create the causes for the path that leads to the realization of the transcendence of suffering. Therefore, they lack the fortune for such happiness.

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。

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.’

爾時，孔雀王菩薩以佛經偈，而說頌曰：

若人心柔軟，猶如成鍊金，斯人內外善，速得脫眾苦。 cf. Dhs.21.18-21

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.

若人心器調，一切皆柔軟，斯人生善種，猶如良稻田。

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.

一切諸眾生，不能盡斯藏，能破於貧窮，及以多誑詐。

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.

利根寂靜人，常修行禪定，不著放逸境，永離諸苦惱。

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.’

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。

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.’

8.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，心生思惟有何等法？謂調伏法，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。

· · · (8) Observance · · ·

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.

出家之人云何調伏？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。

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.

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。

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.

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。

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.

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。

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.

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。

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.

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。

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.

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。

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.’

爾時，孔雀王菩薩為諸天眾，以偈頌曰：

調伏法相應，修行智境界，怖畏生死過，則不空出家。 cf. Dhs.30.154

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.

學處不毀缺，不念於本樂，常觀於諸陰，應住靜林中。

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.

軟語寂滅人，現趣於涅槃，持戒莊嚴身，與出家相應。

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.

於自他法中，若能不迷惑，業報非業報，道非道亦然。

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.

離於惡業行，苦樂不怖畏，於家得解脫，眾苦不能縛。 cf. Dhs.30.156

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.’

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。

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]

9.復說第九無垢淨法。云何名為無垢淨法？若沙門、婆羅門及餘世間信於業報。

· · · (9) Faith · · ·

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.

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。

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.”

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。

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.”

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。

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.

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。

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.

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。

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.

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。

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.”

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。

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.

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。

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.

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。以不定業生畜生中。如是思惟。

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. 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. [F.58.a]

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。

In this way, one will regret karmic actions 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. Crushing them with a virtuous remedy, one may entirely prevent such actions from occurring or otherwise greatly weaken them.

若有應受畜生惡業，心悔能滅。自業能滅，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。

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, by means of extremely wholesome positive karmic action, 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.

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。

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.

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。

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.

10.復次，第十。若沙門、婆羅門及以餘人應當思惟，思何等法？所謂住處所害。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。

· · · (10) Overcoming Fickleness 544 · · ·

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.

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。

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.

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。

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.

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。

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.

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。

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.’

爾時，孔雀王菩薩而說頌曰：

比丘住非處，人視如僮僕，輕之如草芥，亦失自利益。 cf. Dhs.30.157-164

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.

比丘住非處，非在家出家，於禪誦法中，其心不憙樂。

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.

比丘住非處，貯積稸財物，貪心著財寶，不覺死時至。

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.

身命念念盡，而不能覺知，不知所作業，能受未來報。

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.

比丘住非處，常樂見俗人，常行於非處，死則入惡道。

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.

心無所樂著，一切不悕望，能脫一切貪，是名為沙門。

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.

若在山樹下，常修習禪觀，則得清淨智，遠離一切過。

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.

遠離一切貪，不為境界惑，則能滅煩惱，如火焚乾薪。

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.

獨修行比丘，攝持於五根，如實知身相，則得涅槃道。

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.

常念勤精進，遠離一切過，是人到涅槃，如至遊戲處。

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.

常求於涅槃，常怖畏生死，如是清淨心，則不樂非處。

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.

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。

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.’

11.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。何等善法？所謂住心。若比丘有住心者，能持善法，人所讚歎。

· · · (11) Steadfastness 545 · · ·

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.

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。

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.

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。

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.’

爾時，孔雀王菩薩以偈頌曰：

若不樂住心，隨樂起諸愛，若為愛所縛，失於二世利。

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.’

如是孔雀王菩薩為夜摩天、兜率陀天，說不住心無量過惡。

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.

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。

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.’

12.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：

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.

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？所謂畏惡名稱。若有比丘畏於惡名，則離諸過。

· · · (12) Fear of Scandal 546 · · ·

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.

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。

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.

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。

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.’

爾時，孔雀王菩薩以如來偈，而說頌曰(上顯文中少第十二摽文，或合或闕本同未詳)：

若人近不善，則為不善人，是故應離惡，莫行不善業。cf. Dhs.34.3-8

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.

隨近何等人，數數相親近，近故同其行，或善或不善。

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.

一切人求善，當近於善人，如是能得樂，善則非苦因。

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.

近善增功德，近惡增尤苦，功德及惡相，今如是略說。

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.

常近於善人，則得善名稱；若近不善人，令人速輕賤。

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.

常應親善人，遠離於惡友，以近善人故，能捨諸惡業。

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.’

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。

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.

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。

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.

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。

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.

13.復次，第十三法能多利益，何等善法？所謂不樂著法——此法可愛。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。

· · · (13) Absence of Clinging 548 · · ·

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.

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。

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.

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。

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.

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。

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.’

爾時，孔雀王菩薩以偈頌曰：

常修於禪定，心無所樂著，心常清淨故，意正不錯亂。 cf. Dhs.26.1-12

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.

若人正憶念，諸惡不能染，以能離諸過，是名得安隱。

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.

一心正憶念，覺觀莫能亂，以離惡覺觀，是名善安住。

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.

若人意寂靜，常樂於涅槃，其人諸根中，遠離諸不善。

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.

若有修行者，得禪三昧樂，皆由一心念，修行之所得。

4.C. -4637 “ ‘Blissful through concentration, Blissful through absorption —Such are the minds of beings Who abide in constant one-pointedness.

若樂獨比丘，樂從內心生，此樂於諸樂，第一無等倫。

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.

一心係念者，其心則清淨，得脫諸過網，心意常寂滅。

4.C. -4639 “ ‘Delighting in the one-pointed mind, Purified and liberated From the stains of all flaws, One will recognize peace.

常一心係念，攝持於五根，斯人智慧水，能滅愛毒火。

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.

解脫愛縛人，常得清淨樂，現前得勝處，無盡亦無壞。

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.

覺觀亂其心，處處受生死，一念緣相應，三昧力能持。

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.

是故此勝道，能到涅槃城，以一心念故，能破魔王軍。

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.

堅固智光明，繫縛心逸馬，到第一彼岸，無垢清淨處。

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.

第一勇健者，修行到彼岸，以一心係念，能至不壞處。

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.’

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，

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.

14.告諸天眾：一切善法中第一真法，所謂第十四，獨行比丘，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[卄/積]邊，心無偏著，其心正直。

· · · (14) Delighting in Solitude 549 · · ·

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.

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。

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.’

爾時，孔雀王菩薩為利諸天，以偈頌曰：

輕擾堅牢惡，大力難調伏，勇健調伏心，則得第一樂。 cf. Dhs.11.107

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.

如是三種過，破壞諸世間，智水能除滅，則得第一樂。

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.

若人不愛法，雖人而非人，不住於真道，不至涅槃城。 cf. Dhs.3.8-13

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.

既得此人身，功德所依處，云何不昇栰，度諸有流海？

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.

一切眾生命，如電旋火輪，如乾闥婆城，速過不暫停。

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.

是身念念壞，常畏於老死，速滅無堅住，如何起身慢？

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.

此身為病城，是大憂悲處，善不善之地，是故名為身。

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.

若人施戒智，而自莊嚴身，於人中最勝，成就善果報。cf. Dhs.3.13

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.

若人有七真，其人與佛等，施戒智精進、悲忍善調伏。

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.

若人於無量，不可數時劫，修六波羅蜜，斯人名為佛。

4.C. -4658 “ ‘Those who are endowed With the limitless Great Vehicle And have gone beyond the six perfections Are known as buddhas.

若人捨離欲，三界最第一，以捨諸欲故，常得大安樂。

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.

若人貪著欲，眾苦常現前，欲為眾苦因，是故應捨離。

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.’

如是孔雀王菩薩為兜率陀天、夜摩天眾，說如是法。

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.

15.爾時，孔雀王復為天眾說第十五利益之法。若沙門、婆羅門及餘世間，心不散亂，則得利益。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。

· · · (15) Undistracted Mind 550 · · ·

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.

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。

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.

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。

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.

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、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。

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.

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。

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.’

爾時，孔雀王菩薩以一切智偈而說頌曰：

一心念現前，怖畏於諸惡，能生無漏法，猶如畦種稻。cf. Dhs.3.13

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.

一心念現前，精勤修習道，斷除不善法，如日除闇冥。

4.C. -4667 “ ‘The one-pointed mind cultivates The path of virtue And overcomes unvirtuous factors, Just as the rising sun dispels the dark.

若一心現前，常正念寂滅，則不畏眾過，如金翅鳥毒。

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.

如是散亂心，如風有大力，智者能調伏，猶如調象師。

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.

戒三昧智慧，猶如大猛火，與風共和合，焚燒諸惡林。

4.C. -4670 “ ‘Wakefulness, discipline, and absorption Burn down the forest of flaws, Just like a wildfire Fanned by the wind.

是故應修智，斷除於愚癡，離於老死患，得無上勝處。

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.

若能勤攝心，修行於精進，以其攝心故，能斷一切惡。

4.C. -4672 “ ‘Diligently persevere In fostering a one-pointed mind. Mastering that training is held To prevent the arising of flaws.

心常緣境界，勇猛能攝持，諸欲不能壞，如毒藥在手。

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.

如是勤精進，能調伏其心，三道大愛河，速度勿停住。

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.’

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。

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.

觀天品之四十一(夜摩天之二十七)

16.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。何等善法？所謂念死。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。

· · · (16) Recollection of Death 551 · · ·

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.

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。

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.

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。

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]

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。

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.

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。

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.

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。

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.”

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。

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.

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。

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.

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。

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.

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。

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?

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？

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.”

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。

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.

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。

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.

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。

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.

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。

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.” ’

爾時，孔雀王菩薩以先佛偈，而作頌曰：

此六惡怨家，破壞於世間，老病死不斷，由於三毒故。

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.

五境界大賊，能劫於善財，此怨詐親善，行於嶮惡處。

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.

放逸不善心，堅著於境界，能將諸眾生，疾至三惡道。

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.

若有能覺知，苦等真實諦，是人則能得，安隱寂靜處。

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.

拔斷諸毒根，增長功德行，應離懈怠心，莫近惡知識。cf. Dhs.34.9

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.

若比丘精進，勤修念死觀，則得無上處，永離老病死。

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.

若有能如實，覺知於根塵，依止正智慧，則能渡有海。cf. Dhs.27.4

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.

念死常生怖，離慢及懈怠，親近智慧人，眾惡不污心。 cf. Dhs.34.10

4.C. -4693 “ ‘The wise do not befriend Those who are proud or lazy, Or those who are suspicious, Arrogant, or unwholesomely inclined.

精進心柔軟，修法離眾惡，正見心不動，此人應親近。cf. Dhs.34.11

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.

若近惡知識，則不得善法；若近於勝者，則不畏眾過。cf. Dhs.34.12

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.

一念及須臾，晝夜常不離，智者常念死，無有逃避處。cf. Dhs.14.61-64

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.

念死最殊勝，諸念無與等，修行得寂滅，永離諸塵垢。

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.

若有念死畏，則不起心惡，心離一切過，當得寂滅處。

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.

不放逸勝果，世尊如是說，若常念死畏，則離諸不善。

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.’

時，孔雀王菩薩為諸天眾說如斯法 。

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]

17.復次，第十七法能多利益沙門、婆羅門，有何等法？所謂離於色慢、種姓之慢及財富慢。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。

· · · (17) Freedom from Infatuation with One’s Body, Family, and Nobility 553 · · ·

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.

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。

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.

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。

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.

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。

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.

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。

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.

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。

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.

云何如實觀財富慢，觀已，遠離一切世間？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。

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.

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。

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.’

爾時，孔雀王菩薩以迦迦村陀如來經偈而作頌曰：

若有人常起，色姓財富慢，是人如醉象，不見嶮惡岸。cf. Dhs.34.13-18

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.

一切諸憍慢，放逸亂諸根，現在人所輕，命終墮惡道。

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.

若人起憍慢，色富慢所盲，其人則無樂，命終墮惡道。

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.

若恃色富慢，非為如實見，愚癡無智慧，不能渡苦海。

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.

色種姓財富，及以諸樂具，一切皆無常，智者不應信。

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!

若離施戒智，則無有種姓；若有施戒智，是種姓最勝。cf. Dhs.34.18

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.

愚者不名富，非善道種姓，是故智為因，離智無種姓。cf. Dhs.34.21

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.

若有持淨戒，猶如清涼池，斯人大種姓，是名勝種子。cf. Dhs.34.19

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.

布施戒及智，勇猛實精進，能與此相應，是名勝種姓。cf. Dhs.34.20

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,

若離於正法，非剃髮種姓，名之為沙門，名為婆羅門；

若修於正法，有施戒智慧，乃名為沙門，乃名婆羅門。

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.

老能奪壯色，死能斷命根，財物必散壞，一切法如是。

4.C. - 4717 “ ‘Old age destroys the body, The Lord of Death extinguishes life, Destitution ruins riches — This is the constant state of affairs.

病能壞強健，令眾生流轉；若有智慧者，應離色財慢，

4.C. -4718 “ ‘Disease conquers good health In all embodied beings. So wise people will never fall Due to infatuation based on nobility.

知如是惡已，誰有起憍慢？是故色財慢，智人所捨離，

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]

以修行善法，則無諸苦惱。

4.C. -4720 “ ‘Practice the Dharma well, And you will not be brought down by suffering.’

(上顯文中少第十八標文或合或闕本同未詳)。如是孔雀王菩薩為諸天眾如是說法：

4.C. -4721 “In this manner, the peacock king teaches them the Dharma.

19.復次，沙門、婆羅門復有行法，謂第十九，於一切眾生起平等心。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。

· · · (18) Equality with Respect to All Beings 554 · · ·

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.

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。

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.

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。

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.

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。

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]

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。

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!”

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。

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.

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。

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.”

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。

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.

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。

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.”

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。

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.

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？所謂是心輕轉，速行不住，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。

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.

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。

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.’

爾時，孔雀王菩薩以偈頌曰：

若於怨親中，其心常平等，如法無偏黨，牟尼說智慧。cf. Dhs.30.166-174

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]

若人心清淨，不為過所污，獨行林樹間，牟尼說無貪。

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.

心無悕望垢，遠離一切濁，不樂諸境界，牟尼說寂靜。

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.

一切無常等，如實諦觀察，知世間明闇，牟尼說勇猛。

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.

不厭世間法，而修行善法，於苦樂平等，牟尼說離垢。

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.

心常知止足，常遠離諸欲，不悕重供養，牟尼說清淨。

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.

不近惡親友，不行非義處，獨行自堅心，牟尼說正業。

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.

遠離喜及畏，愛力不能壞，諸根悉寂靜，聖說不悕望。

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.

平等平等心，境界常平等，於一切平等，牟尼說智慧。

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.

了知一切法，善不善業果，捨於善不善，牟尼為人說。

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.

精進斷諸惡，常修身念處，如實知受生，牟尼說為智。

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.

若人畏生死，時處常作業，法語攝諸根，牟尼說寂滅。

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.’

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。

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.

20.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。念何等法？所謂第二十，知足之法。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。

· · · (19) Contentment 556 · · ·

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.

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。

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.

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。

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.

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。

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.

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。

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.

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。

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.

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。

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.’

爾時，孔雀王以偈頌曰：

若能觀知足，脫六愛境界，不念不悕望，是人常得樂。

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.

若以正念心，如實觀於色，其人於色愛，不能亂其心。

4.C. -4754 “ ‘Those who regard all forms From the perspective of equipoise Will not develop any mental Craving for form.

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.

鼻與境相應，若能不貪著，其人意清淨，鼻過不能亂。

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.

智者得舌味，正觀不貪著，其人於味過，不能污其心。

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.

身受種種觸，得之不貪著，其人知觸故，常得安隱樂。

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.

於愛不愛法，其意不貪著，善住如大山，是意世所讚。

4.C. - 4759 “ ‘Their minds accept phenomena, Be they pleasant or unpleasant, And thus they are famed For being steadfast like rocks.

若沙門、婆羅門行知足法，能離如是六種之愛，佛所讚歎。

4.C. - 4760 “ ‘In this way, mendicants and brahmins who are liberated from craving are renowned for their contentment.’

21.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？所謂第二十一，畏於境界，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。

· · · (20) Weariness of Objects 557 · · ·

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.

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。

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.

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。

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.

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。

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.

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。

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]

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。

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.

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。

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.

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。

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.

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。

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.”

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。

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.

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。

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.’

爾時，孔雀王菩薩以偈頌曰：

若實知境界，如以鐵鉤持，馳散輕動故，作諸不利益。 cf. Dhs.7.180-186

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.

悕望迷境界，樂於分別心，死網羂欲至，能斷眾生命。

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.

為境界所牽，令人心躁擾，為愚癡所誑，而不能覺知。

4.C. -4773 “ ‘The fickle minds of beings Are led along by objects. Yet, deceived in their delusion, The ignorant fail to understand.

境界無定實，如乾闥婆城，能增長眾苦，為地獄因緣。

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.

境界火所燒，愚癡欲所誑，輪轉不停息，不覺燒其身。

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.

因念故生欲，因欲生瞋恚，瞋恚覆人心，死則入地獄。

4.C. -4776 “ ‘Thought gives rise to desire And desire gives way to anger. Beings afflicted by anger Rush off toward the hells.

是故有智者，離欲滅瞋恚，速遠離愚癡，則能到涅槃。

4.C. -4777 “ ‘Therefore, give up pleasures! As the wise pacify anger, They quickly overcome ignorance And actualize the transcendence of suffering.

知境界如怨，遮之而不樂，智者厭境界，畢定到涅槃。

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.’

是為孔雀王菩薩為諸天眾說佛經法。

4.C. -4779 “In this way, the peacock king teaches the gods the authoritative discourse.

22.復次，第二十二法得大利益，何等法耶？所謂不信心。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。

· · · (21) Distrust of the Mind 558 · · ·

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!

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。

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.’

爾時，孔雀王菩薩以偈頌曰：

深速而無垢，遍一切眾生，是心猶如王，流轉諸世間， cf. Dhs.11.1-3

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]

難見甚可畏，輕躁造惡業，若人能攝心，則至第一道。

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.

能將至善處，亦至於惡道，若調伏離垢，則至於涅槃。 cf. Dhs.11.3

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.

心能作苦樂，心勢力流轉，能作種種業，調伏則得樂，

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.

是故應護心，護心則得樂。

4.C. - 4786 “ ‘Therefore, always guard your minds, For by taming them, you will find happiness.

若人於境界，諸根心寂滅，脫生死憂悲，則到無住處。

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.’

如是孔雀王為諸天眾說迦迦村陀如來真法。

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.

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。

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.’

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。

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.’