迦葉佛的教導-十三法-1.喜樂多語言說..13.與惡同處

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.

觀天品之二十七(夜摩天之十三)

向彼天眾如是說已，共彼天眾以寂靜心，一切皆向山樹具足地處而行。到彼處已，於中一處種種流水妙蓮花池，有蓮花林，多有眾鳥莊嚴彼池。復有種種寶蜂莊嚴，普皆如炎。彼如是處可愛地處，則有第六迦葉佛塔，天主見已，生希有心。一切諸寶光明之中，佛塔光勝，穿空而出，種種妙寶而為莊嚴，所有光明勝百千日。光明寂靜，在寬博處見彼佛塔。

4.C. -3178 “Calm-minded and having understood such key points for happiness, the ruler of the gods will then proceed, accompanied by his party of gods, to visit another part of the heavenly realm of Moving in Gatherings. The land there is studded with waterfalls, pools, and various lotus groves where flocks of beautiful birds live. Looming there are myriad sloping mountains that shine with the splendor of jewels. It is indeed an enchanted land that astonishes even the ruler of the Heaven Free from Strife. As if bursting forth from the sky, this lofty realm is ablaze with the overpowering light of myriad kinds of splendid jewels and endowed with a hundred thousand suns. They will soon come to a place of brilliant splendor that is completely peaceful and luminous. There, in a secluded setting, they will behold a stūpa.

爾時，天眾如是見已，白其天主牟修樓陀而作是言：此是何等妙寶光明？如前所見。爾時，天主夜摩天王聞其語已，而告之言：天眾皆聽！如今所見，此種種寶勝妙光明，如前所見。此是大仙第六如來——應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊、天中之天——迦葉佛塔。此佛塔者，諸天本業所修梵行，本曾修心利益饒益。此佛塔內寶壁之上，化現明了。如餘如來所應利益，此佛塔內亦復如是。我共汝等諸天大眾，於佛正法生敬重心，作自利益。

4.C. -3179 “Just as before, the gods will now ask their ruler, 445 [F.156.a] ‘What are these blazing jewels that we perceive?’ “Hearing such words from the gods, the ruler of the Heaven Free from Strife will respond in a manner similar to before: ‘Listen, the many blazing jewels that you behold here belong to the shining reliquary of the sixth Blessed One, Kāśyapa. He is a thus-gone one, a worthy one, someone learned and virtuous, an unsurpassed being, a charioteer, a god of gods. Upon the other stūpas, the downfall of the gods that live due to prior pure conduct were depicted, but upon the walls of this stūpa appear creations that are made for the sake of benefiting and caring for those endowed with prior mental training. Out of respect for the Buddha and the Dharma, and with the wish to do what is good for ourselves, you and I must enter the stūpas of these and the other thus-gone worthy ones.’

夜摩天主如是說已，共諸天眾往向佛塔，到已則見具足種種妙寶光明，如前所說。爾時如是，夜摩天主共其天眾入彼佛塔，即見大仙迦葉佛像。閻浮那陀真金之像，妙寶衣服無量光明，毘琉璃寶為師子座，佛像坐上如現在時說法之相，等無有異。彼像則有不可喻色，如是色者形彼天色。如螢火虫於日不異，佛威德色如是勝妙。

4.C. -3180 “Having uttered these words, the ruler of the Heaven Free from Strife and the gods that accompany him will together approach the site of the reliquary of the supreme sage, and there they will behold numerous blazing jewels, just as before. Once they have entered the stūpa, the gods will stand before an incomparable image of the supreme sage, Kāśyapa, made of gold from the Jambu River. The Blessed One wears robes adorned with many different radiant jewels, and he is seated on a beryl throne as he teaches the Dharma. The splendor of this statue is so extraordinary that it makes the gods seem like fireflies before the sun.

爾時，天王并彼天眾見佛像已，勝歡喜心，敬重深信，頭面敬禮，去冠瓔珞鬘莊嚴具，遠離色慢，止於色樂，離光明慢，一切憍慢皆悉捨離，心離欲垢，以頭頂禮彼世尊足，轉轉離慢，重復更禮。如是禮已，一切天起一心不動。

4.C. -3181 “As they see this form of the Blessed One, the gods will feel a most blissful trust, [F.156.b] and they will bow their heads in respect and yearning. They will have removed their crowns, necklaces, and flower garlands, and will be free from any conceit based on their bodies, power, and radiance. With a pure and selfless attitude, they bow to the feet of the Blessed One. Respectfully bowing and paying homage, they will venerate the Blessed One free from any arrogance. As they rise, their minds will be one-pointed. However, since their nature is not immutable, 446 they will enter the stūpa that contains the image of the Blessed One bearing numerous ornaments and endowed with incomparable forms. There, the gods will then attentively watch the creations of karmic action.

以業因故，彼佛塔中寶壁之上佛像傍廂見有文字。此修多羅是佛神力之所化現，利益天人，一切世間皆悉利益，正字正句，善義善味，次第乃至示於涅槃。

4.C. -3182 “Upon the walls of the stūpa a discourse is miraculously written in clear, bright letters for the benefit of gods and humans. For the benefit of all wandering beings, the bright letters convey excellent words and meanings, show the way to the transcendence of suffering, and act as a lamp for all beings with childish minds. The discourse that is written upon the stūpa states:

乃是一切諸出家人之大和上，如律教學，此謂：比丘有十三法以為妨礙，不得坐禪、讀誦經律，障自利益，不得涅槃。若諸比丘不捨如是十三法者，於病老死悲啼號哭，愁苦懊惱，則不得脫，人中凡下，非實出家，身口意等常不正行。

4.C. - 3183 “ ‘That which tames, bestows happiness, is like a butter lamp, shows the direct way to the city of the transcendence of suffering, and is like a preceptor for all monastics are the bases of training. On the other hand, the following thirteen factors create obstacles for those who are monks. They destroy their composure in concentration, all progress toward the transcendence of suffering, and even their own personal tasks. Monks who engage in these thirteen factors will not be free from sickness, aging, death, suffering, lamentation, pain, mental distress, [F.157.a] and exhaustion. They will be derided in hundreds of ways. These thirteen render monastic life meaningless and prevent them from observing the vows of body, speech, and mind.

不勤精進，如是比丘若於一日受他臥具病藥所須，則不能消。彼如是物，於己為妨，所謂妨者，能令身瘦、懈怠、怖畏、無所知曉。如是之人則於大力速力勇猛甚深大河不能得渡。如是之人自體羸瘦，不能翹勤，心不調伏而常懈怠，不知坐禪、讀誦經律，怖畏、無智，自體無明之所覆蔽。是故不能渡於五河，依止境界故不能渡。境界所漂在愛河中，愛河漂已，入生死海，流轉常行無有休已。

4.C. -3184 “ ‘I do not offer a dwelling place or any medical supplies to those who lack diligence, because such gifts would become obstacles for them. When inferior people who are lazy, cowardly, and lack understanding are overcome with conceit, they will not be able to go beyond that which is hard to endure. In the same way, when those of feeble diligence, whose minds are unobservant and who are predisposed to laziness, practice resting in concentration, they will be frightened by virtue and succumb to stupidity. Because of their ignorant nature, they are unable to cross the five rivers. Neither are they able to cross the waves of the unbearable rivers of objects. Carried away as their hearts are by the river of craving, they must course throughout cyclic existence.

何等十三？所謂喜樂多語言說；治病；工畫；聞邪惡事，歌詠讚頌；數星思惟；思惟占相；唯貪飲食；求諸寶性；親近王等；悕望請呼；不請問他；樂多知識；與惡同處。此十三法，沙門之人坐禪讀誦則為妨礙。如是妨故，失自利益，利益則少。失利益故，生於地獄、餓鬼、畜生，虛妄出家。如是之人既非出家，亦非在家，捨離善法，為同梵行之所輕賤；唯有虛名，貝聲相似；不聞不知涅槃之行；有所憶念，悉不隨意；護身之天，放離而去。

4.C. -3185 “ ‘What, then, are these thirteen factors? Being in a crowd, acting as a doctor, painting, poetic composition based on unwholesome learning, astrological calculations, interpreting omens, accepting wealth and veneration, being a piśāca demon one-pointedly concerned with alchemy, becoming a servant of the king, accepting convenient meals, not asking questions, having many companions, and being in the wrong company. Those thirteen are obstacles for monks who practice concentration. They cause their downfall and make them unable to accomplish their own objectives. They lead to birth among hell beings, starving spirits, and animals. They make the monastic life pointless. Due to those, one will neither be a householder nor a monastic. [F.157.b] One will give up virtuous action and be scorned by all one’s companions who are of pure conduct. One’s behavior will be like the sound of a conch. One will lack learning and understanding and will therefore be unable to accomplish the transcendence of suffering in accordance with one’s intentions. One will also be abandoned by the gods.

1.彼初妨者，妨於坐禪能為大亂。彼初喜樂多言語者，初則可愛，後則悔熱。一切出家應捨此法，所謂喜樂多語言說。樂多語故，心不調伏，不能正行、不能持戒，心常動亂，心動亂故，則多疑網。如是之人憙近惡人，彼惡人者，所謂亂心。

4.C. - 3186 “ ‘First of all, fondness for crowds is a factor that burns those engaged in concentration, making them tremendously distracted. It makes them inclined to downfalls and causes them regret in the future. Hence, all monastics should give up fondness for crowds. The minds of those who thrive on crowds are unrestrained; those who act without restraint will naturally become agitated, and thus their minds will constantly be thinking of things. Their minds will become habituated to an extremely distracted condition, buffeted by the waves of fluctuating thoughts.

彼常樂見伎兒歌舞，從方至方、從處至處遊行不止，若城若村、諸聚落等，常行不住，看其戲樂。常於節會遊戲之日處處觀看，諸聚會處恒常往看，近如是人以為伴侶，自稱己心。意常動亂，常樂言語，晝夜恒爾，無有休息。

Those who become distracted in this way will take pleasure in shows and dances, and they will go to watch such entertaining spectacles and the like. They will thus become habituated to an unrestrained way of life as they make their way to cities, as well as to smaller places, towns, and villages. In constant fascination, they will go there as spectators. Those who go peering around where crowds are gathered will proceed to hook up with each other, and thus they will keep roving from place to place, traveling everywhere while being uncouth and delighting in speaking unvirtuous words. Those whose minds are one- pointedly absorbed in such pursuits will rest neither day or night.

彼人亂意，不聞不知，餘同梵行，常所輕賤。知他賤已，於彼他人持戒行者，心生瞋忿。彼人以是業因緣故，身壞命終墮於惡道——地獄、餓鬼、畜生之中。

4.C. -3187 “ ‘Those who are distracted in this way will fail to gain any learning and will always be scorned by their companions who are of pure conduct. They will even fail to recognize those who have been their friends. When they are in the presence of those endowed with discipline, their minds will be drifting off. When their bodies disintegrate, they will fall into the lower realms and be born in hell. [F.158.a]

又彼憙樂多言語者，復有大過。彼惡比丘未曾多聞，毀破禁戒，樂多言語，自高輕動，雖見佛已，心無慚愧，無慚愧故，不恭敬佛。檀越見之，不生恭敬。以他輕賤，捨戒還俗。

4.C. -3188 “ ‘Crowds are also associated with other great faults. Wicked monks who thrive on crowds and have flawed discipline become agitated when they hear the elated sounds of a crowd that has assembled. As the minds of such unrestrained and disturbed monks breed longing, their donors and benefactors gain importance and these monks are overcome by attachment to wealth and honor. Such monastics will also speak rudely to others.

又彼憙樂多言語者，復有大過。有何者過？所謂自樂多言語故，而復教他餘出家者，令退正法。彼自破壞，復能壞他。彼人如是自他壞故，有惡名聲，彰出四遠，僧眾知故，驅遣捨棄。

4.C. - 3189 “ ‘What are the further faults associated with crowds? If one is obsessed with crowds one will only gravitate toward other monastics who have the same inclination. One will stray from the sacred Dharma. In that fashion, one will cause the decline of both oneself and others. One will be engaged in an outlook that heralds one’s own destruction.

此善持戒諸比丘等，畏彼惡者，令其有失，一切皆言捨此比丘，言此比丘是惡知識。同梵行者，如是惡賤。

4.C. -3190 “ ‘All members of the saṅgha should therefore steer clear of such beings because they destroy the opportunities of monks endowed with discipline. Anyone who possesses discipline should shy away from such people. Because they are unwholesome companions, they are despised by everyone who practices pure conduct.

又彼憙樂多言語者，復有大過。種種言語，先已聞來，心樂謂樂，彼惡沙門既得聞已，心生大樂。彼心樂故，信於非法，信非法義；法為非法，非法為法，亦信其餘非法行人。此人憙樂多語人故，則入邪見，以彼邪見之因緣故，妄語言說。彼人以是惡業因緣，身壞命終墮於惡道，生在地獄、餓鬼、畜生。因此樂多言語過故，復有多過。

4.C. -3191 “ ‘There are also many other flaws that result from loitering in crowds. Crowds produce many different sounds, and the profusion of attractive sounds can titillate the mind so that one becomes exceedingly attached to them. Taking constant delight in such sounds, one will find them tremendously captivating due to one’s overexcited state of mind. Such a tenacious mind has no faith and will not develop faith in anything meaningful. It will join religions that do not espouse the Dharma but will not have faith even in those. Such people engage in downfalls associated with pleasurable conditions [F.158.b] and their speech becomes mistaken as well. When their bodies disintegrate upon dying, they will fall into the lower realms and be reborn in the hells. In this way, many great defects stem from joining in crowds.’

爾時，世尊迦葉如來而說偈言：

多集綺語句，能令心意亂，破壞於梵行，妨礙涅槃道。cf. Dhs.30.118-123

4.C. -3192 “At this point the blessed Kāśyapa proclaims these verses: “ ‘Bound by numerous affairs, The mind is thoroughly distracted. Thereby one’s pure conduct comes to nothing, And one loses interest in the transcendence of suffering.

常憙樂多語，凡鄙不持戒，其人常捨離，坐禪知諦者。

4.C. - 3193 “ ‘If one continuously and constantly behaves this way, One naturally abandons discipline. Those who delight in concentration see that And give up such business completely.

不調為根本，能失於善念，亦能失梵行，令涅槃道暗。

4.C. -3194 “ ‘Based on the single cause of agitation, Mental activity is wasted, And pure conduct that would clearly reveal The transcendence of suffering will come to nothing.

能妨於天道，復能示惡道，令向餓鬼道，令生畜生道。

4.C. - 3195 “ ‘Crowds make one fall from the higher realms That bring respite from pain. They are the harbingers of the world of starving spirits And propel one into the realms of animals.

謂名樂多語，此為生死母，坐禪誦比丘，欲安隱則捨。

4.C. -3196 “ ‘They are the mother of all of cyclic existence; Therefore, avoid even the word crowd. Monks endowed with the equipoise of concentration Should steer clear of crowds.’

彼佛世尊迦葉大仙如是已說，樂多言語有大過失。又復次說不樂多語所有功德，

4.C. -3197 “In this way the supreme sage, blessed Kāśyapa, teaches the flaws that are associated with crowds. The excellent qualities that follow from avoiding crowds he then explains as follows:

所謂：比丘善正心意，唯樂正法、唯知正法，如是正說，唯念正法、思惟正法、唯行正法，恒常禮佛。彼如是等諸比丘輩，未曾見處而能見之，以能捨離多語有故。唯一正行，怖畏生死。

4.C. -3198 “ ‘Such monks rest in great equipoise, and they take delight in nothing but the sacred Dharma. They teach nothing but the sacred Dharma. They realize the sacred Dharma. They have natural, great respect for the buddhas and will behold the presence of those whom they should meet. Having escaped the world of crowds, they delight in one-pointedness and are deeply terrified by the horrors of cyclic existence.

彼語有果，所謂若人說四聖諦之言語也；彼身有果，所謂禮拜佛法眾僧，翹勤精進；彼身精勤，意則有果，意常精勤，自相、同相等思惟相，彼則是果。

Moreover, their verbal endeavors bear fruit in the form of the four truths of noble beings. [F.159.a] That is, they speak the four truths of noble beings. Their physical endeavors bear fruit as they join their palms respectfully before the Buddha, Dharma, and Saṅgha. And they also develop disenchantment with the body. Their mental endeavors bear fruit as they develop composure with respect to the particular and general characteristics of the mind.

三種精勤，去涅槃近。若其有人一切方便、一切精勤，捨多言語，遠惡知識，常不親近。正心、直心、不動亂心，如是三種則到涅槃。三種道者，何等為三？所謂心念阿那波那，觀不淨、界，無常破壞。此一切道，正心能得，非不正心。

4.C. -3199 “ ‘This fruitful, threefold endeavor helps them enter the transcendence of suffering by means of all the methods that they have gained familiarity with. In this way, they are uninterested in crowds and do not keep unwholesome companions. Their minds are properly guarded, and their minds are also fully absorbed in equipoise. There are also three further factors that allow them to authentically transcend suffering. What are those three? Mindfulness of the breath, contemplating the repulsive, and discernment with respect to the elements. By these paths, anyone’s mind will enter equipoise.

樂多言語，非心正念，妨此三道，乃是惡趣——地獄、餓鬼、畜生之行。此羂縛人將入地獄、餓鬼、畜生三惡道去，如是眾生為多言語之所誑惑。是故憙樂多語言說，如毒如刀、如火如蛇、如墮嶮岸，黠慧比丘坐禪讀誦，常應捨離。

4.C. 3200 - “ ‘Fondness for crowds prevents mental equipoise as well as the process of making the mind rest in equipoise, and it causes weariness regarding the three paths. It is a noose that drags one into the realms of hell beings, starving spirits, and animals. It keeps one chained to misfortune and makes people rush into the hells. Furthermore, the realms of starving spirits and animals result from the deceptions that attend fondness for crowds. Therefore, monks who practice composure give up crowds as if they were poison, weapons, fire, ferocious beasts, or an abyss. [F.159.b]

彼多言語能誑多人，令墮地獄、畜生、餓鬼。彼若餘業生於人中，則為伎兒常戲之人，趬行擲絕、力士舞戲、種種歌等；在他門傍處處行乞；或復治生，商賈求利；或復目盲，常在巷中多人之處市肆貿易，以自濟命。樂多言語，惡蛇所齧；樂多言語，大火所燒，墮在如是樂多言語臨嶮之處，為多言語惡毒所螫。如是癡人樂多言語，所有枝條之所迷惑。一切迷惑，由多言語。樂多言語是大闇聚。

4.C. -3201 “ ‘Many careless people are beguiled by crowds and will hence take rebirth among hell beings, starving spirits, and animals. They are careless, and due to karmic actions that are to be experienced in other lives, they become miserable and penurious dancers, drummers, or singers who frequent the doors of other people’s homes, destitute and subsisting on handouts received by the wayside or in doorways. Therefore, crowds are virulent, like an encounter with a poisonous snake. Crowds are like a burning fire. Crowds are like falling into a pit. Crowds are ignorance and delusion. Crowds are lustful desire. Crowds are like a waterwheel. Crowds are witlessness. Crowds are like masses of darkness. Time and again, they block one’s success. They are the one disaster.

畏惡道者一切皆應如是捨離，捨已次第精勤修行，則得見諦。是故應當作如是學：空閑曠野寂靜之處，無諸妨聲、無唱喚聲、歌聲鼓聲修智日處、山谷巖窟、樹根等處，福德之處、無聲妨處，獨無餘人，在一處坐，一心正念，壞煩惱魔。

4.C. -3202 “ ‘Those who are clearly frightened by existence and apply themselves one-pointedly to the view of reality should thus train in peaceful forests, in serene solitudes free from noise and chatter, 447 in the mountains, beneath a tree, in the opening to a cave, or in a sacred place where meritorious activities make no noise. Alone, you must walk into secluded places and, with a withdrawn, one-pointed mind, attain supreme and definitive victory over all the afflictions.

如是善作，以調伏心令心寂靜，離於一切多語言說。一切親舊知識兄弟來去相見，語言皆離，心不悕望，唯樂獨處，以為安樂，常行禪誦，離四顛倒。彼十六種阿那波那皆悉念知，無夜無晝，勤發精進，生死縛中能脫能走。

In this way, you must make your minds properly serviceable. Be free from all crowds. [F.160.a] Be free from attachments to visits and social gatherings among your own people, friends, and associates. Without becoming scattered, be happily alone. Keep your mind stable and focused, free from the four errors. Mindful of the sixteen modes of exhalation and inhalation, persevere diligently and correctly without discriminating between day and night. You will thereby free yourselves from the bonds of cyclic existence.

能如是者，則得勝處。若本未見常安隱處，彼人則應離多言語。有智慧人、善心意者堅固修行，沙門之人離於懈怠，捨此一法，所謂憙樂多語言說。

With the attainment of that supreme stage comes a sublime happiness the likes of which you have never experienced before. And that is not the case for those who are drawn to crowds. Rather, such people lack learning, their minds are fickle, and their movements lack resolve. Without being mendicants, they declare themselves to be so, and they are lazy. Therefore, be sure to overcome that single factor, fondness for crowds.

2.又斷第二妨礙之法所不應行，殺生攝故。何者第二？所謂治病醫師比丘，不能坐禪、不能讀誦。如是行藥醫師比丘，異道異作，常覓病人、常求治病，作如是業，大增長貪。彼貪心故，如是思惟：悕望眾生多有諸病、無量種病。彼病眾生多供養我，多與我物。是故我於多人處行，恒常受樂，從村至村、從城至城、從邊地處至邊地處。彼惡比丘既作如是思惟念已，貪則增長。如是比丘貪增長已，心中生垢，不能坐禪、不能讀誦，非是善行。

4.C. -3203 “ ‘What is the second factor that one should give up and refrain from? Acting as a doctor. That is an obstacle for monks who practice meditation, because if monks act as doctors, they will become engaged in extraneous activities and discussions. They will not offer their minds to the sick, but rather their minds will become absorbed in business. As they keep busy that way, their desires will grow very powerful. Subdued by desire, their minds will become very preoccupied and eventually, when various aggressive diseases occur, such people will take advantage of others. They will think, “Abundant wealth and respect are coming my way! Thus, I should now travel the land —from town to town, city to city, and from one dwelling to the next —so that I can accumulate wealth.” In this way, their greed will only increase, [F.160.b] and such people, being oppressed by greed, will propagate severe defilements — they will not be interested in the cultivation of equipoise. Neither will they practice virtuous actions.

又復治病則得垢過。彼惡比丘自謂比丘，若諸眾生有病患者，彼惡比丘示其藥言：速將油來，若無油者則壓胡麻。壓胡麻故，多有虫死，如是名為治病之過。

4.C. - 3204 “ ‘There are additional great flaws associated with acting as a doctor. Someone who is not a monk but claims to be may, when someone is stricken with diseases associated with wind or the like, dispense medicine and advice and quickly produce a concoction of sesame oil. When the oil runs out, he will then grind more sesame seeds and thereby kill many beings as he exterminates a large quantity of insects.

妄作沙門，唯口自言：我是沙門。實非沙門。又見病者，勅瞻病人令其與肉，作如是言：須新殺者，不用多脂、不用自死、不用病死、不用毒死、不用蛇殺、不用乾者、不用瘦者。如是約勅。以約勅故，彼則殺生；以殺生故，得殺生罪。若教殺生、若殺生者，彼二種人同一殺業，墮活地獄。是故不應作治病業，以貪心故。

4.C. -3205 “ ‘There are other flaws as well. Bad mendicants who nevertheless declare themselves to be mendicants may prescribe meat to someone who is otherwise free from disease. In this way, they may order meat that is fresh — from animals killed by weapons, not very fatty, not obtained from dead animals, and neither from animals that were overcome by disease or contagion nor from animals afflicted by disease or contagion, nor from animals that died from poisoning, nor from animals that were killed by predators, nor from animals that became gaunt and emaciated. In this way, killings may result from their requisition. When that happens, both the one who asked for the slaying and the one who carried out the order will be equally complicit in the karmic action. Due to the flaws of covetousness and ill will, they will both be reborn in the Reviving Hell. Therefore, do not act as a doctor.

又復更有治病之過，唯可口言：我是沙門。實是大賊，是大惡人。為彼眾生多病痛故，處處採拾種種藥草，若樹、樹枝、若樹果等，為財物故，皆悉採取。彼諸藥草一切攝虫，為虫所依，虫在其中處處皆滿。彼以貪心欲得物故，地中拔取或有割取。以拔取故，殺地處虫，或破彼虫所依止處。若割取者，則殺內虫，彼處虫死。此治病過，彼心如是樂不淨命，何處得有修禪、讀誦？彼心恒常憙樂治病。

4.C. -3206 “ ‘For bad mendicants who pretend to be mendicants but are demonic thieves, there are further flaws associated with acting as a doctor. For example, when certain violent diseases break out, such people may decide to travel from place to place, seeking out trees, creepers, and bushes in pursuit of wealth. [F.161.a] In such places, they may dig out and cut through colonies of insects and nests of worms in pursuit of wealth. As they dig, they catch the creatures that live in the bark and roots and destroy their nests. When they cut through the vegetation, they kill the insects that live in or from it. That is another flaw associated with acting as a doctor. How could people who pursue such an unwholesome means of livelihood, which is opposed to the Dharma, possibly become fond of meditation, since their minds are so filled with craving?

又復如是治病比丘惡心思惟，有大勝過。如是比丘思惟惡法，有如是心欲令多人皆有病患：病者若多，我則多得財物供養、飲食臥具，如是多利。彼欲壞心，不念善法、不樂禪誦、不近尊長、不近善友亦不禮佛，作不善行。身壞命終墮於惡道，生地獄中。彼處得出，以餘業故，如彼善業生於人中，則常病痛，貧窮短命。彼惡不善治病業故。

4.C. -3207 “ ‘Such unwholesome attitudes have other powerful flaws as well because with improper motivation, such people may take an inappropriate interest in the destruction of the land. They may think, “If calamities befall the land, people will venerate me, and thus I shall obtain possessions, food, drink, seats, dwellings, wealth, and honor.” Ruined by their desires, such people will not think of what is virtuous. Such people are also not inclined to cultivate equipoise, nor do they follow spiritual masters. They do not keep company with spiritual teachers, nor do they pay homage to the buddhas. When the bodies of such evildoers disintegrate, they fall into the lower realms and are reborn in the hells. If, following their death and transmigration, they should instead be born as a human due to virtuous karmic actions that are to be experienced in other lives, such negative doctors will, because of their actions, always suffer from illness and poverty and their lives will be cut short.

又治病過，依法治病亦復有過。無始以來皆有三種，謂風、熱、冷，此三調停，身則安樂，不墮惡道。是身分故，以身滅故，彼三亦失。而彼愚癡凡夫之人未曾聞來，未有智慧，實非沙門而自說言：我是沙門。治彼三種。何義何因剃除鬚髮，披服法衣而便出家？何故捨此？無始以來欲、瞋、癡等，非身所攝，若燒身者，彼三不燒、不失、不滅，於五道中隨逐繫縛，處處共行。何故於此欲、瞋、癡等三種大過不先療治，而先治彼風、熱、冷等？此妄出家，愚癡無智凡鄙之人，自心所誑。

4.C. -3208 “ ‘Further flaws associated with acting as a doctor include the following. [F.161.b] Wind, gall, and phlegm are simple factors and are therefore simple to balance. But people fail to recognize the factors that have been active since time without beginning, leading them to birth in the lower realms. Ordinary people who lack learning —bad mendicants who simply pretend to be mendicants —may cure destructible bodies, but they cannot cure the body of its primordial torments caused by desire, anger, and delusion. Those are the afflictions that one aims to relinquish by shaving off one’s hair and beard, donning the saffron-colored robes, and going forth. Whoever is burned by those will also be terribly scorched physically. Everything will be wasted and come to nothing. Whoever adheres to and chases after the three great flaws of desire, anger, and delusion will not, when the time comes to give up the present life and transmigrate to another, have achieved anything meaningful by having become a monk.

如有癡人，無主無伴，貧窮無物，彼人乃有大勢力怨，日日惱亂。彼愚癡者若以財物與大力怨，不可遮障，若以勢力亦不能防。以如是怨，大勢力故，恒常伺求，欲來殺害。此愚癡人不恐彼怨，知他餘人有微小怨，如是彼人於微小怨則生怖畏，共愚癡人以為同侶。而愚癡者語同侶言：我今相為除却彼怨。彼愚癡者，大勢力怨知其愚癡，知其懈怠放逸而行，如是知已，即往殺之。何以故？以彼癡人作他事故。

4.C. -3209 “ ‘In their ignorance, people pursue unwholesome means of livelihood and are deceived by their own minds. For example, if those of inferior intellect, who lack support, companions, and wealth, encounter a powerful enemy, they will not be able to defeat that enemy, nor will they have any power to stop him. Rather, given that the enemy is stronger, they must instead follow him. Childish, ordinary beings who lack learning do not consider such an enemy to be frightening. Rather, they befriend him and together they make other weak beings who are afraid of their enemies subservient to them. With unwholesome mindfulness and misguided insight, such lazy and careless people get drunk and misbehave with the wives of others. [F.162.a]

如是如是，彼沙門人自謂沙門、立沙門者，捨離自身大勢力怨而作他事。彼欲瞋癡於無量世隨逐不離，示生死道，有大力勢而無處所，不可尋求，唯智所知，與癡同行。為除如是大怨因緣，捨離自身親舊知識、妻子兄弟，剃髮出家。既出家已，而於如是大勢力怨不能觀察，為財物故而語他言。

In that way, bad monks, who nevertheless declare themselves to be monks, befriend their own enemies. Their pursuit of what transcends the world —otherwise adhered to with great strength and abundant diligence —is thereby abandoned completely as they instead open the doors to desire, anger, and delusion and treat these afflictions as something delightful that one must indulge at all costs. While their bodies may be those of a monk, they give up the mindset that relinquished family, friends, and women, and instead they fall under the power of their enemies and keep company with them, motivated by material concerns.

汝之怨家——風、熱、冷等，我為除滅。如是亂心愚癡之人，死王來至，三種怨家隨逐不離。彼力大怨，謂欲、瞋、癡。彼人乃為欲繩所繫，極放逸行，將向他世，樂作他事，大貪亂意。是故若人知此過已，不用治病。若人治病，應殺欲等，則常無病。

4.C. -3210 “ ‘In the same way that wind, gall, and phlegm are enemies, so you must understand that there are three enemies that disturb the mind and drive it toward the Lord of Death, three enemies that are hard to turn back: desire, anger, and delusion. Those three will bind you with the rope of desire, and thus you will, in total carelessness, be driven toward what lies beyond this world. Carelessness with respect to the supreme objective and strong craving for wealth make the mind suffer. Therefore, you must comprehend these flaws and not act as doctors. Someone who acts as a doctor of healing will not be happy in the lives to come.’

爾時，世尊迦葉如來而說偈言：

風等無多過，欲等過則多，風等不惡道，欲等墮地獄。 cf. Dhs.11.88

4.C. -3211 “At this point the Blessed One proclaims these verses: “ ‘Phlegm and so on are not flaws; Desire and so on are what I hold to be flaws. Phlegm and so on do not Make beings take birth in the lower realms.

心過是大過，常令行惡道，是故除則樂，除風等非樂。cf. Dhs.11.89

4.C. -3212 “ ‘Those flaws of the mind Create the manifestation of the lower realms. Therefore, pacifying these is supreme, Not the pacification of phlegm, and so on.

若捨自作業，憙樂他所作，彼人速失壞，為智者所笑。

風等失壞故，眾生則失身，欲等不曾失，生死無量倒。cf. Dhs.11.90-92

彼欲等滅樂，風等滅非樂；以欲等滅故，畢竟得勝樂。

治心名治病，治身非治病；治心病難知，治風等易解。

4.C. -3213 “ ‘That which is perfect in the beginning and at the end Is never exhibited as, or found in, desire. A true doctor heals the mind, A true doctor does not heal the body.

4.C. -3214 “ ‘The cure for the mind is hard to understand, And thus worldly people fail to understand this.’ 448 [F.162.b]

彼佛世尊迦葉如來以此因緣，如是遮障出家之人不聽治病。

4.C. -3215 “In this way, the blessed Kāśyapa teaches that, for those reasons, monastics should not act as doctors.

又出家人醫方治病，有無量過，謂生貪心。見餘醫師，心則生慢，以不善語毀餘醫師。妨廢作業，心生嫉姤，攝餓鬼業，如是造作餓鬼道因。彼人如是姤心動心，生大貪心。

4.C. -3216 “ ‘There are also other flaws associated with acting as a doctor. Those who do so will experience the increase of numerous flaws and will be overcome by desires. They will therefore become involved in disputes, and other doctors will criticize them. Their means of livelihood will be destroyed. They will live in a way that causes them to take rebirth as starving spirits. Delusion becomes very strong in their minds, which become busy and overcome by defilements.

以生貪故，見婦女時不善觀察，以自妨亂。彼人癡心，見他婦女，欲發壞心。彼治他人風、冷、熱等，而自增長身中諸病——欲、瞋、癡病。增欲等故，是等因緣，增長地獄、餓鬼、畜生種種苦惱，彼為欲等之所破壞。不善醫師則有惡見，大過所縛，將入地獄。是故一切出家之人常應精勤除欲等病，勿治風等。

4.C. -3217 “ ‘When those who are overcome by delusion see women, they will be led astray by incorrect mental engagements. When those of inferior intellect see women, they will be overcome by desire. Such problems do not occur with phlegm and the like. Therefore, heal the flaws of desire and the other afflictions! The causes of the realms of hell beings, starving spirits, and animals are very powerful. Hence, when such people see females, they are carried away by incorrect mental activity. When those with dull recollection see women, they are overcome by desire. Monastics must therefore strive always to comprehend desire and the rest —not phlegm and the other elements.

此等二法，沙門之人欲求涅槃，不應如是醫藥治病，妨廢坐禪、讀誦經律。

4.C. -3218 “ ‘This, then, is the second factor that all mendicants who turn toward the transcendence of suffering should disengage from because it will otherwise burn them when they try to rest in equipoise.

3.又捨第三妨礙之法所不應行。何者第三？所謂畫師。出家業畫，則非所應。云何如是？為除欲故，捨家出家，更生餘欲。既知世間心業畫已，而作其餘種種采畫。若有不知心業畫者，可作種種諸色采畫。

4.C. -3219 “ ‘There is also a third factor to be relinquished. What is that? Painting. Monastics who engage in painting may have gone forth from the household because of desire, but due to infatuation with colors, they end up developing even more desire. [F.163.a] Those who engage in numerous such activities may have given up the world, but they keep creating many different colorful products. Wild minds, in their ignorance, produce such colorful images in abundance.

彼出家人常應如是諦知采畫：五大采色畫作五道，心種雜故。何等為五？謂大采色畫作五道。心之畫師以大白業勝淨采色畫作天道。以信心故，樂行大施，離慳嫉妬。第一白法，施戒山起，畫作諸天，心之畫師，畫作天道。

4.C. -3220 “ ‘Monastics constantly recognize the various karmic actions, while the artist of the mind creates the paintings of the five realms of beings with the five great, ultimate colors. How does the artist of the mind do this, and what are the five great colors? When deep trust and other virtuous states are applied through the refined means of virtuous karmic action with pure motivation, one becomes free from all the vast stains as well as the stains of miserliness. And so, that delightful mind takes up discipline and engages in the designs of discipline. In this way, the painter of the mind draws the vivid displays of the gods.

又出家人復應觀知業之采畫，多種業采畫作人道。人則差別，有下中上。若是富人能持戒者，彼人則是第一白業采色所畫。若人大富不能持戒，彼人則是黑白之業采色所畫。若人貧窮而能持戒，彼人則是赤白之業采色所畫。若人貧窮不能持戒，彼人則是垢黑之業采色所畫。

4.C. -3221 “ ‘Moreover, a mendicant should take note of the following actions of the mind. People create vivid designs with the many colors of inferior, intermediate, and superior actions. Those who possess wealth and firm discipline create vivid displays of highly virtuous actions. Those who possess great wealth and who also have discipline create vivid exhibitions in shades of both black and white. Those who have little wealth but are endowed with discipline create vivid paintings in white and red. Those who are poor and whose discipline is corrupt create paintings in black.

若人懈怠而復多欲，彼人則是黑黃之業采色所畫。若人端正大種姓生，彼人則是白淨之業采色所畫。若人在於中種姓生，彼人則是紅赤之業采色所畫。若人在於下種姓生，彼人則是垢黑之業采色所畫。

Those of inferior diligence and great desire create paintings with black and drab colors. Those with a fine appearance and a noble family are painted in bright white. Those born in an intermediate family are painted in red. [F.163.b] Those who are inferior are painted in black by the artist of the mind.

心之畫師以善業采畫作人道。生於人中，若為國王、若為大臣而復造作不善業者，如是之人白業采滅，黑業采色增長出生。又復若人生卑賤家，若極貧窮常行布施，受持禁戒，如是之人黑業采滅，白業采色增長出生。又復若人生中種姓，有善妙色，或作中業，彼心畫師赤白之業采色所畫。

4.C. -3222 “ ‘As their positive actions transpire, kings or royal ministers may proceed with many unvirtuous actions, and thus their white colors will fade while blackness spreads. The black actions of those who are poor and born in an utterly inferior family may also fade and instead white ones may emerge. In the case of those born in an intermediate family, whose bodies are exquisite, and who engage in intermediate actions, the painter of the mind will paint in white and red.

如是無量雜業采色業畫之師，此人世間種種異業雜色采畫差別不同。又出家人更觀餘道，所謂復觀地獄眾生，心之畫師二種業采之所畫作，所謂黃、黑。黃者謂火，黑謂嫉妬，生在下中，地獄中生，如是二種采色所畫。

In this way, the extremely colorful world of humans is painted in numerous bright hues. You should likewise examine other realms. Which ones? Those of hell. The hells are painted in yellow and black by the artist of the mind. What is the yellow color? Anger. What is the black? Envy. The beings of the inferior and intermediate hells are exclusively painted with two colors: blue and black.

彼比丘觀如是地獄采畫色已，復觀飢渴燒身餓鬼黑業采色。彼一切鬼，一一各各業色所畫。

4.C. -3223 “ ‘Once you have realized how the paintings of the hells are created, you should also examine other realms. Which ones? Those of the starving spirits. The tremendous suffering of starving spirits is created by envy and stinginess. The shades of the painting are black because the starving spirits shamble through and live within pitch-black darkness. The black actions and black bodies of these starving and thirsting creatures are all painted [F.164.a] with this single hue.

又復觀察何業采色畫作畜生？謂黑赤色。彼若受於第一苦惱、第一怖畏，是黑色畫；若相殺害是赤色畫。如是色者，是心畫師畫如是色。又復略說畜生三處，迭相怖畏——畏殺、畏縛、被他食肉。虛空行者，所謂孔雀、雉鵝等鳥；陸地行者，謂牛水牛、猪馬等畜；水中行者，所謂魚等。彼黑色畫，若不畏殺；彼赤色畫，謂天中象。

4.C. -3224 “ ‘What are the colors of karmic action that produce the paintings of the animals? Black and red. Those who suffer terribly and are terrorized by one another are painted in black. Those who are terrified of each other are painted in red by the artist of the mind. Animals that kill one another and become enslaved are boundlessly numerous. Nevertheless, in short, those that fly in the sky and are killed for their meat, such as peafowl, quail, and geese; those that live on the ground, such as cows, water buffalo, pigs, and forest cattle; and those that swim in water, fish and the like, are all painted in black. Those that have no fear of being killed, such as the birds of the divine realms, are painted in red.

如是五道五種采色，彼人不能如是思惟。一切世間種種苦惱，天中五相，人中為作，畜生相殺，餓鬼飢渴，地獄之中受大苦惱，如是種種雜業采色之所畫作。愚癡少智，不忌不慮，是故懈怠，不能坐禪、不能持戒、不能讀誦而不能知心之畫師而作餘畫。

4.C. -3225 “ ‘In this way the five realms of beings are generally painted with five colors. Examine all this! See how everyone is pitifully confined to intense suffering. When their previous suffering fades, they engage in careless pursuits that again create mutual harm, and thus they are overcome by the suffering of hunger and thirst. Without properly observing these spectacles, the tired and lazy artist of the mind, which does not have any familiarity with concentration, turns in its ignorance toward paintings that are different from its own life and pays full attention to them.

第一畫者，謂世間中生老病死、怨憎集會、恩愛別離、寒熱飢渴，迭相破壞，毀呰供養，僮僕人主苦惱安樂，地獄、餓鬼、畜生、人、天業色雜畫，生死種雜不能修行、不能思惟，心念知已，不生厭離。而彼比丘捨離坐禪、讀誦之業，餘心畫作沙門之法，禪誦為本。

The vivid exhibitions of cyclic existence that ensue include birth, aging, death, encounters with the abhorrent, separation from the beloved, cold, heat, hunger, thirst, [F.164.b] mutual likes and dislikes —a continuous mural of pleasure and pain that pertains to the levels of hell beings, starving spirits, animals, gods, and humans in accordance with their many different karmic actions. All such wonders of cyclic existence are indeed nothing to strive for. Yet unless those matters are kept in mind one will never become weary of them. Moreover, for as long as one practices equipoise, further miserable paintings will be created. Thus, mendicants are also scorched.

復有異法生死處畫不能思惟，而便思惟更作異畫，所謂種種根緣境界。若有眾生樂境界者，於長久時流轉地獄、餓鬼、畜生。此法云何？謂眼見色，愛樂境界而生欲心，於彼色中堅固染著。彼人則攝黑業采色，地獄、餓鬼、畜生等處，如是色畫。

4.C. -3226 “ ‘There are also other ways to examine the many colorful features of cyclic existence, for those colorful features are also created in different hues. When the mind is bound by its relations to colorful objects it will continue to roam among hell beings, starving spirits, and animals. How so? When the eyes behold beautiful, delightful, and attractive forms, there arises desire for those objects and the mind becomes attached to what it sees. At such times, black paint is applied, resulting in birth among hell beings, starving spirits, or animals.

若彼眾生眼見色已，如是思惟：此色無常，動轉變異。彼人如是不憙不樂、不貪不著，如是則為攝白色業，天人中生，乃至涅槃。

On the other hand, when the eyes see forms, one may instead think, “Those forms are impermanent and unstable, they are not immutable. All of cyclic existence is nothing but mere phenomena, and so there is nothing to desire.” At that time, the painting is created with white, leading to birth among gods and humans, and even to the transcendence of suffering.

如是有人眼見色已，不樂不緣、不悕不念，無心受用，不生欲心，彼人則以第一白業采色工畫，於天人中而受快樂。彼惡比丘如是癡心，不思不念、不禪不誦，若眼見色，於境界中憙樂染著，如是縛者則是黑業采色工畫。

4.C. - 3227 “ ‘Do not become attached to the objects of the eye consciousness. Do not think of them, do not develop thoughts about them, and do not rouse yearning desire. Your perfectly white karmic activities will then bring you happiness as the greatest among gods or as a human being. Bad mendicants, however, do not practice this way. They do not make these matters the objects of their concentration. When they develop attachment to the objects of their eye consciousness, [F.165.a] they understand them to be real and thus they will engage in black actions. Not realizing that their actions are black, these unwholesome minds will keep on painting.

黠慧之人則能捨彼黑業采色惡意業畫，唯應坐禪、讀誦經律。又復觀察畫師沙門思惟畫時，畫作何像？謂耳聞聲，若愛不愛，彼如實觀：如是聲者，無常不住，不堅破壞。如是知已，心不憙樂，不生歡喜，不念不樂、不聽不觀，如是白業采色工畫。彼白色畫，天人中生，天中生已，如是第一種種畫勝。

4.C. -3228 “ ‘Therefore, when resting in concentration, one should not engage in actions that cause burns. Neither should mendicants keep in mind those actions that they previously engaged in. How? When delightful sounds are registered by means of the ear faculty, and the cognition of something delightful produces attachment, one should observe the sounds correctly. In this regard, if you recognize that “these sounds are unstable, impermanent, and subject to decay,” your consciousness will not become attached. The mind will not be scattered and pursue various thoughts. At that point, one will engage in white conduct. Such exquisite colors will create the bright paintings of life as a god or a human.

而彼畫師惡意沙門，自言沙門，不曾起心思惟聲畫，然作餘畫，而不思惟坐禪讀誦，捨離禪誦，不修白業。又彼聞聲癡意沙門，不曾聞來，愚癡無智，如是思惟：此聲可愛，能令心喜，能令我樂。彼惡沙門不善觀察，故觀彼聲，心生悕望，因之生欲，於彼聲中心生喜樂。此黑采色心之畫師，畫作地獄、餓鬼、畜生。彼惡沙門知業畫已，而作餘畫，捨離坐禪、讀誦等業。

4.C. -3229 “ ‘Nevertheless, bad mendicants who merely pretend to be mendicants do not examine beautiful sounds this way. Instead they engage in further painting and are therefore scorched as they rest in concentration. Moreover, when ordinary, childish people, whose intellects are inferior and who lack learning, hear beautiful sounds, they delight in them and become enchanted by them. Through inappropriate mental activity they develop thoughts, desire, and attachment, and with such black paint, the artist of the mind will then paint the realms of hell beings, starving spirits, and animals. And so, bad mendicants give up beautiful colors and instead draw different images. They are scorched as they rest in concentration. [F.165.b] 

觀天品之二十八(夜摩天之十四)

又惡比丘離於雜色種種畫已，更作餘畫。何者餘畫？所謂餘者，因根境界生死繫縛。彼根境界，或有可愛或不可愛，謂鼻嗅香。彼觀察了，鼻所嗅者若香若臭，於香不樂、不善觀察，不能壞心，如是思惟：此香無常，念念不住，不堅破壞。如是實香，本無後有，已有還無。彼如是香，臭不可樂，心亦不轉。彼白業畫、善業畫故，人天中生。

4.C. -3230 “ ‘Unintentionally, bad mendicants also create other colorful depictions of cyclic existence. How so? Bound by the objects of the senses, they are ruined by the delightful objects of cyclic existence. In what way? When their nose consciousness experiences smell. Holy people do not cling to pleasant or unpleasant smells. Nor do they develop attachment in relation to what is actually not beautiful. They are not destroyed by inappropriate mental focus. They understand that smells are impermanent, unstable, not enduring, and subject to change. Phenomena do not arise —but even if they do, they will also cease. As they experience smells in accordance with reality, they do not develop any attachment and their minds do not become scattered. At that point, white factors truly increase, and by virtue of such factors one will avert the great blaze. Due to their factual and complete knowledge, such people enter among gods and humans.

而彼畫師惡意沙門，捨如是業而作餘畫，離禪誦業。又嗅餘香，於香憙樂，心迷惑故，悕望所迷，不善觀察，心則破壞，是黑色業。常集如是黑業采故，畫於地獄、餓鬼、畜生，受諸苦惱。彼惡沙門捨離如是業彩色畫，不能思惟，而作餘畫，妨廢坐禪、讀誦經律。

4.C. -3231 “ ‘Bad mendicants, however, abandon such beautiful actions and instead engage in other artistic activities that will burn them during their practice of concentration. When they experience pleasant or unpleasant smells, they become attached. They tie themselves to the objects and produce thoughts about them, and thus they are ruined by their inappropriate mental activities. Such black actions, which are based on these perceptions, constitute the paint for the realms of hell beings, starving spirits, and animals within cyclic existence. Bad mendicants give up beautiful colors and use that type of paint instead. They are scorched during their practice of concentration. [F.166.a]

又有雜業種種采畫，所謂舌味，或有可愛或不可愛。彼善比丘得可愛味，不喜不瞋、不念不樂，於此美味常善觀察，無不善觀。如此味者，本無後有，已有還無。手捉彼食，內於口中，以舌觸之，舌得食已，彼食名甜，即生美味。熟爛腦涕，額頞中下、齗中而出。舌頭得味與涎和合，在牙關中咀而嚼之，如是繫縛愚癡凡夫。彼人如是思惟舌味正觀察者，是白色畫。此白色畫，若於人中、若於天中受第一樂。

4.C. -3232 “ ‘Another type of colorful karmic action has to do with the experience of pleasant tastes by the tongue consciousness. One should not relish tastes, one should not become averse to them, and one should not be bound by them. Rather, focusing the mind correctly, one should examine each taste, recognizing that it arises only to disappear again. The food that was held in the palm of the hand reaches the tongue. When that happens, the type of worm called sweet intoxication also makes contact with the food and experiences it. In the brain then arises a mental state known as mucus, which causes a watery discharge from the brain to flow onto the tongue. As drops of this discharge flow, the tongue begins to move, and while the molar teeth grind the food, the tongue tastes it. Realizing that this process is what binds childish beings, one should be attentive to tastes in a way that accords with reality. One should examine them by means of correct mental engagements. With such bright white shades, one will then be supremely happy among gods and humans.

彼惡沙門不能觀察如是業畫，而作餘畫，妨廢坐禪、讀誦經律。彼愚癡人食味在舌，甜舌觸已，乃得其味，作如是念：此食好味，第一好味、勝味美味，色香具足，第一淨潔。食慢心故，身口意等行於惡業。此黑業畫，在於地獄、餓鬼、畜生三處明了。彼惡沙門自言沙門，不正觀察之所破壞，以自妨亂，捨業畫已，更作餘畫，以妨禪誦。

4.C. - 3233 “ ‘Bad mendicants, who nevertheless declare themselves to be mendicants, do not understand that this colorful world is produced by many different karmic actions. When practicing concentration, they therefore create paintings that are of an obstructive nature. Moreover, when the sweet intoxication worms make contact with the food and taste is experienced, such people will think, “Ah, that food is so good! So excellent! So beautiful! What exquisite colors, tastes, and fragrances! What a perfectly clean meal!” In this way, they develop concepts based on food and engage in physical, verbal, and mental misconduct, thereby painting their virtues black in numerous ways that lead to life as an animal. They are thus carried away by their improper mental focus. [F.166.b] Bad mendicants, who merely pretend to be mendicants, thus disregard the many different karmic actions, and when they practice concentration, they instead engage in ordinary actions that become obstacles to it.

復有業畫，業畫世間，謂唯有根境界相著，有身觸識。於彼實觸，心善觀察，此所生觸，則有三種，非常不住、非不破壞，唯有薄皮；見之生愛，唯有根處；非是淨潔，非常、非樂、非有我法，唯假和合，故名為身。四大如篋、如箭入體，常妨、常病，一切過處。

4.C. -3234 “ ‘There are also other colorful actions that produce this colorful world. For example, mundane people with dull faculties are carried away by the presence of objects, such as the textures experienced by bodily consciousness. Those guided by proper mental engagements that are in accordance with reality will recognize that the objects referred to as textures emerge from the coming together of the three factors. They are not permanent, stable, or durable. The body is not an agent. Rather, while its mere appearance may be delightful, the body is clean only according to the faculties and not in any lasting manner. It is not enjoyable and does not include a self. The body is no more than a composite of multiple factors, a mere container produced by the four elements. It is painful and constantly harmful, always subject to the torments of disease, and pulled along by all sorts of injurious factors.

如是真實觀察身觸，觸則不妨。此觸唯客能為妨礙，非自己物。

4.C. -3235 “ ‘Such people understand the nature of the body and the textures it experiences. They are not led astray by textures. Rather, they think, “Textures are all nothing but transient and they entail harm —they are beyond anyone’s control.”

若能如是善觀察者，白色業畫，天人中生。彼惡沙門、立沙門者，不作如是思惟觀察。心業畫師，種種異異業畫世間，彼惡比丘捨不觀察，更作餘畫，妨廢坐禪、讀誦經律。

4.C. -3236 “ ‘Those who in this way examine matters by means of correct mental engagement are painting in white and will thus be born as gods or humans. However, bad mendicants, who merely pretend to be mendicants, do not examine things in this way. They disregard these colorful exhibitions of the world, the creations produced by the artist of the mind, and instead proceed to paint different compositions that present obstacles to their practice of concentration. [F.167.a]

又復愚癡凡夫之人不善觀察，而於此觸不正觀察，生如是心：我此觸者，第一樂觸，身體肥盛，則集樂因。得此樂觸，我則受樂。如是愚癡凡夫之人，而於此觸不善觀察、不善思惟，此黑業彩畫作地獄、餓鬼、畜生。彼惡沙門、立沙門者，捨彼業畫而不思惟，更作餘畫，妨廢坐禪、讀誦經律。

4.C. -3237 “ ‘Ordinary, childish people, who lack learning about textures and whose intelligence is inferior, conceive of textures in a different manner. Through inappropriate mental engagements they think, “This texture is supremely enjoyable, a supreme cause of physical well-being. I shall satisfy myself with that and make myself happy.” In this way, ordinary, childish people who lack learning will examine textures by means of inappropriate mental engagements, and they will therefore use a black paint that leads to birth among hell beings, starving spirits, and animals. They do their painting in black. Bad mendicants, however, who merely pretend to be mendicants, do not examine matters in this way. They ignore these colorful karmic actions and instead use a different, mundane paint that causes obstacles to the practice of concentration, and thus they make a different painting.

又惡沙門、立沙門者樂世間法，非出世法，於出世法不思不念。出世法者，謂四聖諦。而於滅道十六種行，阿那波那出息入息及以四禪、四種梵行、四沙門果不修不行。捨此法已，作餘鄙業，心不寂靜，唯為少樂、少彩色畫，妨廢坐禪、讀誦經律，更求異色不寂靜畫。彼因如是不正觀察，身壞命終墮於惡道，生地獄中。

4.C. -3238 “ ‘Moreover, those who pretend to be mendicants but are fond of mundane activities do not concern themselves with the sacred Dharma. In terms of the four truths of noble beings and their sixteen aspects, they abandon cessation and the path. They disregard mindfulness of the breath, the four concentrations, the four abodes of Brahmā, the four fruitions, and all such teachings, and thus they remain ignorant. They suffuse their minds with nothing but attachment and so they act differently. That is to say, they engage in colorful karmic actions that are of a different sort, actions that hinder the practice of concentration and that are afflictive and ignorant. Such causes will thrust them into inappropriate mental engagements, and when their bodies disintegrate they will therefore fall into the lower realms and be born in hell.

又彼畫者復有大過，入於惡道地獄因緣，所謂畫作端正婦女種種嚴飾善妙之色。以愚癡故，心生憙樂，令他餘人見已愛樂，欲發亂心，何況作者。如是之人，能令自他二俱欲發，身壞命終墮於惡道，生地獄中。

4.C. -3239 “ ‘Another great flaw is that due to the seduction of women, such beings create the causes for going to hell. Ordinary, childish people are impressed by the mere sight of the decorative jewelry and costumes that women wear, and even a depiction of the female body can prove alluring to them. [F.167.b] Since that alone is enough to keep them enmeshed in desire, what then to say of their feelings when they actually meet a woman? When the bodies of those who rouse desires in both themselves and others disintegrate, they fall into the lower realms and are reborn in hell.’

爾時，世尊迦葉如來而說偈言：

若不思業畫，而作餘彩畫，為畫火所燒，入於地獄中。 cf. Dhs.11.93-101

4.C. -3240 “At this point the Blessed One utters these verses: “ ‘Those who pursue painting Without thinking of the vivid displays of karmic action Will be burned by their artistic activities And thus they will rush into the hells.

不思無漏法，而樂於漏法，彼人染心癡，臨嶮岸欲墮。

4.C. -3241 “ ‘Some forget about happiness And become attached to the defiled. Such ignorant people are, with yearning hearts, Racing into the abyss.

若人應禪誦，若應依林住，癡故捨所應，則墮於地獄。

4.C. -3242 “ ‘When people who indulge in darkness Practice concentration, They give up what is beautiful. This is what makes the childish grow attached.

癡故惡思惟，作大力畫羂，為畫之所誑，將向地獄去。

4.C. -3243 “ ‘Childish people who practice painting Are caught by the noose of their compositions. Obscured by their painted works, They are helplessly drawn into hell.

彩色非為雜，心畫乃是雜；彩畫雨則滅，心畫不可失。

4.C. -3244 “ ‘The colors of a painting may be bright, But they are no match for the designs of the mind. Rain destroys the former paintings, But the paintings of karmic action persist.

若人心不畫，彼畫不如心。業畫是大畫，畫於三界處。

4.C. -3245 “ ‘Even the most vivid depiction Cannot be said to be a great painting. But the paintings of karmic action are great artworks That display the three levels of existence.

眾生種種色，流轉五道中，一切是業畫，心畫師所作。

4.C. -3246 “ ‘The diversity of painted forms Make sentient beings roam through the realms. All these diverse karmic actions Are created by the painter.

此之心畫師，畫作業羅網，縛一切眾生，流轉於三界。

4.C. -3247 “ ‘The artist of the mind Creates the colorful web of karmic action. Those enmeshed in that web Remain deluded and bewildered.

雨炙塵烟等，令畫色失滅；彼之心業畫，千億劫不失。

4.C. -3248 “ ‘Rain, dust, and smoke Will destroy a painted picture, But even a billion eons cannot destroy The paintings of the mind.

一切地失壞，海水亦乾竭，若心畫所作，畢竟不破壞。

4.C. -3249 “ ‘The ground may crumble And the oceans dry up, But the paintings of the mind Remain there to be experienced.

癡者不觀察，種種自業畫，以命財物故，而作餘畫業。

4.C. -3250 “ ‘The ignorant fail to see The picture of their own karmic actions. [F.168.a] As long as they yearn for wealth, They keep creating different paintings.

畫師沙門妨廢坐禪、讀誦經律，如是分別，有無量過。樂畫作者，善人不愛，不善者樂，是故比丘不應畫作。畫亂其心，不得涅槃，乃至不能善觀察行，修一善法。是故應當如是正學：若諸比丘欲求涅槃，畏惡業者，乃至自手不執畫筆。

4.C. -3251 “ ‘Therefore, since it is known to be an obstacle to the practice of concentration, to entail numerous flaws, and to be a source of neglect, monks should not pursue the actions of painting. If they do, their minds will be distracted, and they will fail to find happiness. They will not direct their minds toward or cultivate a single virtuous action. Therefore, those who wish to take hold of genuine happiness and who are afraid of the terrors of karmic action should train in a way that avoids any engagement in painting.

我今呵責此三種法，沙門之人所不應作，以知彼法如是過故。

4.C. -3252 “ ‘That is the kind instruction that we have received. Therefore, having understood its faults, mendicants should give up this third factor.

4.又第四法，沙門之人所不應作。何者第四？所謂邪聞惡不善法，歌詠讚誦。如是比丘捨離妻子、親舊知識、父母兄弟，欲斷煩惱，坐禪讀誦，是故出家。若不亂心，常一心者，能斷煩惱，無能妨亂。若作歌詠讚誦惡事，種種憶念，心意則亂。彼亂心故，妨礙善法，不能禪誦、不近師長、不聞正法、不樂供養佛法僧寶、不攝威儀、不能善持威儀之戒，常作歌咏，心生愛樂。如是歌咏，依彼所咏，過去種種曾聞之法，非法所攝，唯聞彼法以為耳樂，非善觀察所攝、所集，綺語相應。

4.C. -3253 “ ‘There is also a fourth factor that mendicants should avoid. What is that? Poetic compositions based on unwholesome learning. When a monk goes forth, he gives up sons, daughters, family members, siblings, his father, and his friends. This he does for the sake of giving up the afflictions and practicing concentration. But demolishing the afflictions can only be achieved with a one-pointed mind, not by being distracted. The pursuit of poetry, on the other hand, depends on many different things and may thus distract the mind. Distractions are obstacles to virtuous qualities and prevent the practice of concentration. They make one lack concentration. One will not follow a master, nor will one enjoy listening to the sacred Dharma, worshiping the Three Jewels, or practicing the path of deliverance. Instead, one will find constant and continuous pleasure in crafting poetry. In order to support one’s poetry, one will then also receive many kinds of unwholesome learning. In this way, one will only find pleasure in listening to words that run counter to the way things are, [F.168.b] one will develop incorrect mental engagements, and one will speak irrelevant words. That is what these bad monks find inspiring.

彼如是法，是惡沙門之所信樂，數數聞已，行彼惡道，行惡道故，復作俗人，自壞正法。樂歌咏故，常作歌咏，則於禪誦懈怠不勤，乃至不應入眾僧中。

4.C. -3254 “ ‘As they then listen to such discourses repeatedly, they will become attracted to the path that is explained therein, and so they will again become householders. They will fall away from the sacred Dharma. With their great fondness for poetry, they will indeed engage in literary composition, but they will become lazy in their practice of concentration and refrain from entering among the members of the saṅgha.

一切飲食皆不應食。懈怠尚爾，何況破戒。入眾僧中猶尚不應，何況得受床敷臥具、病藥所須，或復受他禮拜恭敬，懈怠之人所不應受。

4.C. -3255 “ ‘All of that will also create obstacles for their access to food and a dwelling. As soon as such lazy people break their discipline and refrain from entering among the members of the saṅgha, there is no need to mention the difficulties they will have in obtaining a place to stay, proper medical supplies, and all the rest. Likewise, such lazy people also find that honest words and worship become obstacles for them.

是故比丘常歌咏者，以歌咏故，不樂坐禪、讀誦經律。樂歌咏者，唯常勤心習作歌咏，常一切時樂依歌咏，種種方便，間錯心意，為種種癡之所破壞，讚彼歌咏有種種味。彼人如是自亂心意，命欲漸盡，老死時到，將欲往至未曾知處，獨行無伴，離出世法。若常歌咏，愚癡之人，不覺死至，甚為自誑。人身難得，諸根難具，雖得出家，徒作歌咏，空無所獲，虛妄而死，失自利益。

4.C. -3256 “ ‘When such people become obsessed with poetry rather than the practice of concentration, they will not only enjoy composing poems that are of a relevant kind. As they keep crafting poems, their minds will become ever more accustomed to and obsessed with lyrical composition. They will be destroyed by a profusion of concepts and ideas as they keep inventing new poetic expressions. While in such a disturbed state of mind, the formations of their lifespan will eventually become depleted and, when the Lord of Death arrives, they will have to leave unaccompanied while their works remain unfinished. They must then leave and pass on, bereft of the path of transcendence. Their minds were completely immersed in poetic composition and became obscured thereby. As great obstacles thus befall them, they are bamboozled to the highest possible degree. [F.169.a] Now, however, you are free from disturbances, your faculties are intact, and you have gone forth from the household. At this time, when you have achieved all these supreme joys, why would you fool yourselves with poetry? Once your time is up, you would then have failed to take care of yourselves.

又復比丘作歌咏者，癡破壞故，垢心垢行，作歌咏業。一切癡中，婦女癡大。彼婦女癡，比丘不應。婦女癡者，少而能燒，如火雖少，能多焚燒。彼婦女癡，如是能燒愚癡軍眾，彼於生中百千萬處，皆悉能燒。彼歌咏中，初讚婦女。婦女在初。彼婦女癡破壞比丘，種種無量不正觀察，愚癡壞心，讚婦女身以為供養，持在心中，說為淨潔。彼惡比丘一切自身失正觀察，復令他人不正觀察，自他失故，身壞命終墮於惡道，生地獄中。彼於所聞惡不善法，歌咏讚頌，繫縛過故。

4.C. -3257 “ ‘There are also other flaws associated with poetic composition. Poetry is primarily produced by people with defiled minds and defiled conduct who are ravaged by their thoughts. No other type of thinking ever transpires in the minds of such people. Monks should not think of women, because such thoughts will burn them. They will be burned by their own thoughts, as if they were fire. The thoughts of women will be visible in the minds of childish people for hundreds of thousands of their subsequent lives. Poetry is first and foremost, and in all regards, concerned with women. Overwhelmed by thoughts of women, men’s minds will become obsessed with the female body, from head to toe, in so many inappropriate ways. Enchanted in this way, ordinary, childish people will then extol all aspects of the female body in their poetry. Worshiping and focusing on the female body, they will declare it to be clean. For their own part, they will thus be goaded by incorrect mental activities and they will also establish others in such incorrect patterns of mental activity. Those who thereby bring down both themselves and others will, after they die and their bodies disintegrate, suffer an inauspicious fall into the lower realms and be destroyed in hell. Such are the flaws of poetic composition based on unwholesome learning.

又聞邪法歌咏讚頌，復有大過，謂惡沙門聞邪惡法，歌咏讚頌，令意愚闇。若復彼人未曾聞來、未曾見來，不從他人先見聞來，直自貪心故作歌咏，復教他人種種歌咏，言我曾見、言我曾聞，故被繫縛。以彼他人知如是人先不見來、先不聞來，則言如是不善之人。如是妄語，自心思量而作歌咏。彼人如是妄語業故，身壞命終墮於惡道，生地獄中。歌咏過故。

4.C. -3258 “ ‘There are also other great faults that ensue from poetic composition based on unwholesome learning. As bad mendicants who practice poetry become intoxicated and obscured, their minds go blind. [F.169.b] Therefore, they do not hear, do not notice, and do not listen to the advice of others. They become enmeshed and hemmed in by their desire for poetry, and they arouse attachment in others through their many poetic compositions. Hence, wherever they are born, they will always have this as their aim, which will lead to the destruction of such bad people. In this way, when they die and their bodies disintegrate, the flaws of the useless compositions that their own minds conjured up will make them suffer an inauspicious fall into the lower realms, where they will be born in hell.

又聞邪法歌咏讚頌，復有大過，所謂邪聞樂於歌咏，於所從聞先舊之人則生惡心，憎嫉之言：我歌咏勝。毀呰先舊久時論師；彼實大能，言其不善。彼惡沙門如是捨離坐禪讀誦，增長瞋恚，具足增長不善垢業。白淨善業於未來世能與安樂，此善業滅。梵行之人輕賤如是聞邪惡法而歌咏者，以如是人心不正故。

4.C. -3259 “ ‘There are also other great flaws associated with poetic compositions. Those who are fond of unwholesome learning and poetic composition will listen to any poetry they come across. Yet, because of their own selfish motives, hearing such poetry will only make them angry, and they will also resort to ridiculing the poetry of the past. Such bad mendicants who rail against beautiful poetry will never practice concentration and instead will cultivate malice. They will thus accumulate defiled actions and exhaust their virtuous qualities. Consequently, they will be derided by their companions who engage in pure conduct and who accomplish happiness for the next life.

又聞邪法歌咏讚頌，復有大過。如是邪聞而歌咏者，若晝若夜心意不正，不念佛法而樂歌咏，恒常讚頌，不思正法、不能坐禪又不精勤除滅煩惱。如是之人非實沙門，無沙門意。正法難得，於百千劫難得正法，彼惡沙門、立沙門者得如是法，而不正行，而不攝取。

4.C. -3260 “ ‘Those with unwholesome learning who practice poetry in perpetual carelessness have further flaws still. Those with unwholesome learning who are engrossed in poetry spend day and night with an unrelenting urge to produce poems. They have no concern for the sacred Dharma, they do not train, and they do not apply themselves to pacifying the afflictions. Even if they should develop an interest in listening, the presence of the sacred Dharma will be of no avail, and thus they will go back to their same ways again. [F.170.a] Even in a hundred thousand eons, such bad mendicants, who merely pretend to be mendicants, will not achieve anything and will fail in what they do.

又聞邪法歌咏讚頌，復有大過，謂彼惡人貪作歌咏，未曾聞來而便讚頌，或時妄語。彼人常近不正行者，猶如狂人，心[懂-重+隻]動故，於一切處皆悉往到，讚咏歌頌，繫縛邪語、讚妄語者。種種所說，所有口業皆悉妄語，不曾一實。如是之人歌咏覆心，復近其餘富貴惡人，依止彼故，作不善業。如是之人近惡人故，得酒供養，以飲酒故，不作一善。其心動亂，失自利益，由飲酒故，惡道門開。

4.C. -3261 “ ‘There are still other great flaws associated with poetic composition based on unwholesome learning. Bad people who are fond of poetry and who have received an unwholesome education speak improperly, even when they offer praise, and indulge in all sorts of behavior. Like madmen, their minds are full of ideas about any given matter. All forms of praise construed by people whose speech is improper are meaningless. They are also worthless due to the fact that all that is conditioned is subject to exhaustion. Those afflicted by the intoxication of a poet become absurd and depraved, and thus they also take to alcohol. As their minds become distracted due to their addiction to alcohol, they band together. But those whose minds are intoxicated with alcohol cannot accomplish the slightest thing. Since their minds become distracted, they engage in meaningless conduct and thus resort to consuming alcohol, which is the gateway to the lower realms.

彼人醉故，能作一切不善惡業，見婦女故，不正觀察，故失正心。彼惡沙門作非梵行，彼燒福德，爛臭惡物，如毘頭羅有花無果，猶如晝燈，無光明照，又如晝月，無涼冷觸。如是如是，彼惡比丘唯以袈裟覆身而已，唯有沙門形色而已，身壞命終墮於惡道，生地獄中。

Under the influence of alcohol, they will engage in all kinds of unvirtuous activities. When they see women, such bad mendicants will fall prey to incorrect mental engagements and thus engage in defiling conduct. With their scorched mindstreams, rotten interiors, lack of learning, and desirous character, they are like the vidula flower that bears no fruit. They are like a painting of a lamp or a drawing of the moon that sheds no light and is cold. In this way, they are despicable even as they remain covered by their robes. Although they appear like mendicants, they are not. Because of such flaws, those who pursue poetic composition based on unwholesome learning will, when their bodies disintegrate, fall into the lower realms and be born in hell. [F.170.b]

彼聞惡法歌咏過故，讚頌過故。是故沙門聞不善法，不應歌咏、不應讚頌。若作正法，讚歎頌咏，正法增長。若有讚咏，不損正法，若稱歎佛、若讚三寶，增長正法，令法光明。如是讚者，如是福德，次第乃至到於涅槃。彼口業果勤修習者，若人所讚，身壞命終生於善道，天世界中。彼人如是實讚歎故，增長正法，如是歎咏，是則應作，不如是作則入地獄。

4.C. -3262 “ ‘Those who are mendicants should therefore not practice poetic composition. If they nevertheless do so, they should make poems that clarify the sacred Dharma, express realization of the sacred Dharma, and praise the buddhas. They should praise the Three Jewels and produce poetry that clarifies the sacred Dharma. Such activities culminate in the transcendence of suffering. Such efforts bear fruit, and such poets will also receive acclaim. When their bodies disintegrate and they die, they will next be born among the gods. Such are the effects of composing genuine poetry and clarifying the teachings of the sacred Dharma. That is how to produce poetry; otherwise, there will be obstacles.

5.又第五法妨廢坐禪、讀誦經律。何者第五？所謂比丘數星思惟，實非沙門，自謂沙門。數星思惟則不應作，如是比丘毀沙門法，妨廢坐禪讀誦等故。彼思惟已，福德命行不覺損失。何為出家？不得彼法，彼命終盡，所作不辦，不得免離衰老病死、悲啼號哭、愁苦懊惱，彼人常在生死道中流轉而行。彼於數星不得利益，數星思惟，不能自救，亦不救他。何以故？唯數業星，能救自他。

4.C. -3263 “ ‘There is also a fifth factor that will create obstacles for mendicants who pursue concentration. What is that? Astrological calculation. You must refrain from astrological calculation, which is performed by bad mendicants who nevertheless declare themselves to be mendicants. Monks who make such calculations are disparaged by the people of the world and will encounter obstacles to their practice of concentration. While they are engaged in astrology, their merit and lives will run out. They will fail to achieve happiness. Their lives will peter out while they engage in actions that should not be performed, and thus they will not achieve freedom from sickness, aging, suffering, lamentation, pain, unhappiness, and fatigue. They will roam through cyclic existence for a long time. No amount of astrological calculation can prevent that. Astrological calculations can neither protect oneself nor others. Why is that? Because they occur based on karmic actions, [F.171.a] and the celestial bodies cannot offer any protection against that.

何以故？一星生人，有苦有樂、有醜有媚，有大種姓、有小種姓，有依法行、不依法行，有貧、有富，有王、有民，有貴、有賤，有盜不盜，有聰、有蒙，有愚、有智，有男、有女，或有持戒、有不持戒，有勤精進、有不精進，有為人愛、不為人愛，一切皆愛、一切不愛。唯一種星而有異種人生不同。

4.C. -3264 “ ‘Why is that? People born under the same constellation can be happy, sad, ugly, good looking, of good family, of bad family, practitioners of Dharma, practitioners of non-Dharma, poor, rich, thieves, kings, robbers, scholars, dull minded, women, men, people of discipline, people of flawed discipline, diligent, lazy, people who find the mundane pleasant, and so forth —all these different kinds of people may be born under the same constellation.

若星因緣，彼一星生，何故一切不皆一種？如向所說，前功德過，一切不知。不數業星，數空中星，

If the celestial bodies were the causes of such things, everyone born under a given constellation should turn out the same way. People should not pursue astrology, because it prevents them from recognizing their previous faults and good qualities. Instead they just calculate planets and stars during favorable and unfavorable times.

愚癡之人，功德與過，不知、不數。善不善業二果不數，數空中星。又復彼人數星思惟，而實不善亦不寂靜。所謂一星，或生於人、或生畜生、或生餓鬼，差別不等，非星勢力，業勢力故，異異而生。此星思惟，如是不善亦不寂靜；思惟業星是善、寂靜，次第乃至到於涅槃。又復彼人數星思惟，而實不善亦不寂靜。所謂彼星力不常定，更有妨故、有勝劣故。此星復為勝星所覆，彼星異時而復更為異星所覆。是故當知：數星思惟，義不相應。若其有人數星思惟，謂星因緣有苦有樂，非是自身有苦有樂。彼星更有餘星所覆，云何而能與他苦樂？故知由業而得。

4.C. -3265 “ ‘Calculating and examining the celestial bodies is a matter of noticing which of them have not yet arisen, and also knowing which ones have assumed purity; their waning, waxing, and fullness; the ways they outshine each other; and the times during which they are predominant. People then interpret such things as auspicious or inauspicious. If happiness and suffering truly arose based on the celestial bodies to which people devote so much attention and on which they base their calculations, then, when a certain planet has had a powerful influence on oneself, bringing either happiness or suffering, how could others at the same time also cause one’s happiness or suffering? [F.171.b] Instead, favorable and unfavorable results are due exclusively to karmic actions.

如是善不善果，非星能與。若由曜者，更有曜瞋。如是初曜則得苦惱，如日與月，羅睺蝕之，則得苦惱。若此日月自不能救，何能救他？是故沙門、立沙門者數星思惟，不應如是數星思惟。

4.C. -3266 “ ‘If the stars and planets could disturb one another, they should also be capable of feeling pain thereby. But how could being eclipsed by Rāhu make the sun and moon suffer? If they do not have such a capacity on their own, how could they have such a capacity in relation to others? Therefore, mendicants should not investigate the nine planets, nor should someone who claims to be a mendicant.

有三大曜，謂病、老、死，此為最大，常住世間。彼惡沙門不思惟此，而更思惟餘世間曜。

4.C. -3267 “ ‘There are three major planets that cause eclipse: aging, sickness, and death. These three great planets continuously coincide with all mundane beings and eventually eclipse them. However, without giving them any thought, bad monks who declare themselves monks will instead spend time examining other, mundane planets.

彼人愚癡，無有聞慧，思惟世間二十八宿。如是思惟，則有罪過。而不思惟彼出世間二十八宿，若能思惟，實觀察者，入涅槃城。二十八者，所謂五陰及五取陰、十八界等。思惟此者，到於涅槃。以如實觀離欲持戒，故得涅槃，數星思惟則不能得。

4.C. -3268 “ ‘Lacking both intelligence and learning, mundane people possessed of flaws concern themselves with the twenty-eight lunar mansions. Such people do not examine the twenty-eight supramundane lunar mansions that, when examined and understood as they really are, grant full access to the city of the transcendence of suffering. What are those twenty-eight? They are the five aggregates, the five appropriated aggregates, and the eighteen elements. Examining these results in the transcendence of suffering. In that way, one will bring a true end to desire, develop complete restraint, accomplish the training, and achieve the transcendence of suffering.

又惡沙門、立沙門者，復有異法——數十二月。如是數已，不得利益，亦復不能斷除煩惱，猶故在於有中而行，而不能知數十二入。若能思惟數十二入，知實義已，於欲生厭，以寂靜故，則得涅槃。彼惡沙門、立沙門者，以不能數、不思惟故，思惟他染而數他事。

4.C. -3269 “ ‘Monks who think about the lunar mansions are, due to such alternative methods, bad mendicants who, while they count the twelve months, merely pretend to be mendicants. Apart from such calculations, nothing they do will be successful. [F.172.a] They will not relinquish the afflictions, nor will they go beyond suffering. Those, however, who enumerate the twelve sense sources will go beyond suffering through proper restraint, insight into the nature of reality, freedom from desire, and perfect observance of their vows. Bad mendicants who merely pretend to be mendicants do not enumerate the sense sources and instead examine other things that produce afflictions.

又惡沙門、立沙門者，復有異種惡思惟染——思惟六時。既思惟已，於病老死不得解脫，為無常染之所擾亂，不思惟身三十六種。若思惟者，彼實觀察則能捨離，而得涅槃。

4.C. -3270 “ ‘Bad mendicants who pretend to be mendicants also examine other unwholesome matters whereby they will not achieve liberation from disease, aging, and death. That is, they investigate the six seasons. They do not investigate the thirty-six aspects of the body that are associated with affliction and harm —an investigation that when properly carried out and maintained would accomplish the objective, the transcendence of suffering.

又惡沙門、立沙門者念世間時，思惟彼時，作如是言：此時則善，某念不善；某時當得，某時不得。

4.C. -3271 “ ‘Bad mendicants who pretend to be mendicants also concern themselves with omens that occur at certain times in relation to the world. Thus, they might declare, “Signs that occur at auspicious times are fortunate, and signs that occur at inauspicious times are unfortunate. Since those signs manifested at that time, it is not favorable.”

如是惡念、惡思惟者，非是寂靜，則非得樂，非近涅槃，非得涅槃。應念心時，心相攀緣有善不善、有記無記。念世時者，心不思惟此三種時。若能思惟善不善心有所攀緣，如是思惟：我生某心善攀緣者，我未來世當生善道，若我未來當得涅槃。我生某心不善攀緣、不善染心，彼當非樂、當非寂靜、當非涅槃，不得涅槃。我生某心無記攀緣，得無記報。

4.C. -3272 “ ‘In that way, they give rise to negative concerns. They do not concern themselves with the observation that brings knowledge, happiness in the next life, and transcendence of suffering, as well as the culmination of suffering’s transcendence. That is, they do not give a thought to the signs of what is virtuous, unvirtuous, and neutral. However, those who are endowed with a mind of virtue and have virtuous observations will indeed, based on such signs, experience the beauty and happiness of the higher realms. [F.172.b] Such virtuous observations occur in the virtuous mind of someone who journeys to the transcendence of suffering. Unvirtuous and afflicted minds, however, gain neither happiness nor knowledge. Such people do not depart for the higher realms. And those whose minds observe neutral observations will experience neutral ripening.

又惡沙門，沙門相似，念世間道，思惟世時，唯一念時，無侯離多(muhūrta)，若一日時、半月、月時善不善果，思惟人中命行盡時，而不思惟：我之命行，念念中盡、彈指頃盡，無侯離多，若一日時、半月、月時，我之命行，念念盡滅而不可避，無有方便可避死時。

4.C. -3273 “ ‘Also, bad mendicants who are mere reflections of mendicants take a worldly path and thereby construe things in terms of the instants, moments, periods, days, fortnights, and months that occur during a human life and that are of either virtuous or unvirtuous character. They do not think of the fact that the formations of their own lifespans are also momentary and will come to an end, without having any further duration in terms of instants, moments, periods, days, fortnights, or months. They do not consider the unstoppable and powerful occurrence of the formations that manifest at the time of death.

又惡比丘復有思惟異法數時，妨廢坐禪、讀誦經律，所謂思惟世間染法——思惟星時。彼人思惟樂行多作，念在心中，如是記說：如是某星某曜來覆，能與為妨，能與其惡，此世間中能好能惡。思惟彼事，則不能離衰老病死、悲啼號哭、愁苦懊惱，不斷生死，是故不應如是思惟。

Instead, by means of different procedures, they explore the celestial bodies in ways that create obstacles to the practice of concentration. That is what they accustom themselves to, develop, cultivate in their minds, remain mindful of, and share with others. In this way, they may think, “Such and such a lunar mansion is now oppressed by such and such a planet. The lunar mansion that yields desirable events has been oppressed.” With their minds preoccupied in this fashion, they do not undertake the exploration that would lead them beyond cyclic existence, liberating them from illness, suffering, lamentation, pain, and mental distress.

如星曜覆，復有異法，異法所覆，所謂生星、死曜所覆。無病之星，病曜所覆。少年之星，老曜所覆。愛和合星，愛離曜覆。生天之星，退曜所覆。人中生星，為作曜覆。樂受之星，苦受曜覆。善心生星，不善心生曜之所覆。不淨之星，欲曜所覆。慈心之星，瞋曜所覆。觀智之星，癡曜所覆。彼惡沙門、立沙門者，於自思惟不能思惟，出世思惟而不思惟。

4.C. -3274 “ ‘Just as with the celestial bodies, the planet of the Dharma can also be eclipsed by the planets of different teachings. [F.173.a] Similarly, the planets of birth are eclipsed by the planets of death. The planets of health are eclipsed by the planets of disease. The planets of youth are eclipsed by the planets of aging. The planets of meeting the delightful are eclipsed by the planets of separating from the delightful. The planets of birth in the world of gods are eclipsed by the planets of death and transmigration. The planets of human birth are eclipsed by the planets of painful struggle. The planets of pleasant sensation are eclipsed by the planets of painful sensation. The planets of the generation of a virtuous mind are eclipsed by the planets of the generation of an unvirtuous mind. The stars of the repulsive are eclipsed by the planets of anger. The stars of understanding are eclipsed by the planets of ignorance. In this way, bad mendicants, who merely pretend to be mendicants, fail to concern themselves with what they should be concerned about. They do not concern themselves with the proper examination of that which transcends the world.

此是思惟出世間星，如向所說，如實觀察實法之星，實曜所覆。如向所說，既思惟已，如實觀察八聖道分如是曜星，思惟得果，寂靜快樂乃至涅槃。

4.C. -3275 “ ‘Both the mundane and supramundane celestial bodies should be examined in the way that has been explained here. They should be investigated by means of proper mental engagements that are in accordance with reality. The “planets” that were described before should be accurately contemplated and trained in. When examined by means of the eightfold path of accurate knowledge, all investigations of the planets and stars will bear fruit. They will lead to the transcendence of suffering, just as they will bring auspiciousness and happiness.

若凡愚人思惟如是世間星曜，或思惟曜或思惟星，乃令無量多百千人入於惡道，生在地獄、餓鬼、畜生。此是世間生死因緣，生貪瞋癡。

4.C. -3276 “ ‘People who engage in ordinary investigations of the planets and stars will go wrong in hundreds of thousands of ways and thus be born among hell beings, starving spirits, and animals. Such mundane people are perpetuators of cyclic existence [F.173.b] and give rise to desire, anger, and delusion.

若有思惟出世間道時節星曜，若思惟時、思惟曜星，思惟此已，如實觀察而修行者，則令無量多百千人於老病死、悲號啼哭、愁苦懊惱，而得解脫，到不退處，不老不病、不死不盡、最勝涅槃不退之處。

4.C. -3277 “ ‘The time periods, planets, and lunar mansions should be contemplated by means of the path of transcendence in the way just explained. Through such contemplation and reflection, spiritual practitioners will achieve a correct understanding in accordance with reality and thus attain the stage of liberation from aging, sickness, death, suffering, lamentation, pain, and the hundred thousand aspects of unhappiness. You should therefore train yourselves in the supreme transcendence of suffering, which is forever beyond aging, death, and defilement. Mendicants, those who declare themselves mendicants, and those who wish to bring an end to suffering should all cultivate the inquiry into the celestial bodies that brings the sufferings of cyclic existence to extinction.

若如是學，比丘沙門、立沙門者，欲得苦盡、生死苦盡，修星思惟、修時思惟，如向所說，為鄙為染。如是知已，知非畢竟、知非寂靜，非得涅槃，唯妨比丘坐禪讀誦。比丘不應數星思惟，數星思惟則不相應。

4.C. -3278 “ ‘The investigation of time periods that is undertaken by means of inauthentic and afflicted cognition is not a means for ultimate happiness. It yields no knowledge, nor does it culminate in the transcendence of suffering. Rather, it burns monks who practice concentration, and monks who concern themselves with astrological calculation are also subject to rebuke.

6.又第六法不應思惟，所謂沙門、立沙門者，妨廢坐禪、讀誦經律。何者第六不應思惟？謂思惟占相。沙門之人不應思惟世間染法，增欲瞋癡。思惟彼相，妨廢善法。若諸沙門、立沙門者，知地動相——世間染相，或晝或夜，如是思惟：地當欲動，今見有相，

4.C. -3279 “ ‘There is also a sixth factor that hinders absorption and should be relinquished by mendicants and those who declare themselves to be mendicants. What is that? Mendicants should not engage in interpreting signs. Interpreting signs highlights the afflictions of desire, anger, and delusion and increases the obstacles to virtuous qualities. When an earthquake occurs, for example, bad monks who declare themselves monks will spend day and night naming the signs of karmic action on the basis of afflictions. [F.174.a]

所謂地水平等定住，風吹則動，雖動不濁，地欲動故，風吹則濁。或雨欲墮，蟻子運卵。月當欲蝕，油脂沈水，鳥在空中近地下飛。日當欲蝕，諸方則赤。若欲安隱，膩潤風起，諸方無垢。右旋行相，見如是相，則知安隱。若欲有惡，諸方赤黃、乾無膩色，有乾風起，赤黃青色日暈輪起，在虛空中。日將欲蝕，諸方則赤。當有善者，彼方則有潤膩風吹，清淨無垢、無塵霧等，復見善相，右旋行相，相應之相。當有不善，則見諸方有赤黃色、乾無膩色，或見彼方無膩風吹，見赤黃青暈輪日出，在虛空中。彼惡沙門、立沙門者如是占相，如是見故，妨廢坐禪、讀誦經律。

4.C. -3280 “ ‘Signs are of the following kinds: A pool of water may be stirred by the wind, thus making the water murky. When a divine rain falls, it may harm the ants so that they emerge from their nests. During a lunar eclipse, sesame oil may sink in water. When birds are flying low, the sun may be eclipsed by a planet, or those who are free from desire may be seen throughout the land. Auspicious signs include gentle breezes, the land being spotless, or beautiful birds flying to the right in a circular movement. Inauspicious signs are redness at dawn and unpleasant colors throughout the land, fierce winds stirring, a blood-red dawn, or the risen sun shining in the sky with such an appearance. Such things bad mendicants —those who declare themselves mendicants —interpret as signs, and thus they encounter obstacles to the practice of concentration.

思量記說，悕望財利種種供養，思惟二王為勝不勝。彼以如是求勝不勝，是故心中生欲、瞋、癡，如是三種，彼為根本。如是比丘得三種過，既非沙門，復非俗人。若善沙門、立沙門者，不用占相，以見此相增染欲故。

They also explain such signs to the rulers of the land, and, for the sake of wealth and honor, they analyze them in terms of possible victories and defeats. Thereby, the king, who wishes to see such victories and defeats take place, will also give rise to desire, anger, and delusion. Rooted in ignorance, the three root afflictions overtake such people, who turn out to be neither mendicants nor householders. Therefore, mendicants and those claiming to be mendicants should not interpret signs. Doing so is afflictive.

又復更有惡相思惟，有占相師，王欲鬪行，問其時節，彼決定記：某日時中共彼鬪戰，一切人破。若一切人欲戰鬪者，於彼何處多殺無量百千眾生，皆悉散壞或捉繫縛。如是城村或國土中，或多人處，於彼王所迭共鬪諍，迭互相破，能令失壞，無量百千眾生受苦。彼惡沙門為王看日、為王占時，言：某日好、某時最好，王必得勝，能破餘王。見相已說，彼惡沙門如是思惟：此王若勝，我則於王多得財物、多得供養，當於王所得如是事。

4.C. -3281 “ ‘There are further evil ways of interpreting signs. For example, a king may arrange for a display of signs to occur during public gatherings. [F.174.b] Kings work to destroy one another, and thus many hundreds of thousands of people may be misled by such captivating public gatherings that are really intended to get everyone roused for battle. Through mutual murder and conquest, lands, territories, and villages may be laid to waste. In this way, many hundreds of thousands of beings are made to suffer. At that time, when the kings berate one another, bad mendicants —those who pretend to be mendicants —may, in short, arrange large public gatherings of people. There, they will proceed to declare the occurrence of signs that a certain king will be victorious and another defeated. As they do so, they will think to themselves, “If this king is victorious, that will make me a great person. Before the king, I shall receive much wealth and honor.”

彼惡沙門、立沙門者，善法則滅，所謂坐禪、讀誦經律；或時增長不善之法，以其分別勝、非勝故。彼以思惟如是法故，身壞命終墮於惡道，生地獄中。以此因緣，若善沙門、立沙門者，則不思惟世間之相，以此思惟生三種過，妨善法故。

4.C. -3282 “ ‘Such bad mendicants, who merely pose as mendicants, will see their virtuous qualities wane, and even if they enter the equipoise of concentration, their virtues will not increase. Obsessed with victory and defeat, they will not think of the Dharma of peace. Upon the disintegration of their bodies, they will die and fall into the lower realms, taking birth in hell. For such reasons, mendicants and those who claim to be mendicants should not engage in the mundane reading of signs. Mundane inquiries are a source of the three flaws and an obstacle for virtuous qualities.

若不思惟此世間相，思惟餘法，離三種過，出世間攝正念思惟。此法云何？所謂如彼地動相知，或晝或夜，如是思惟地將欲動。如是之人或夜或晝，何不思惟：心地當動，如地動時，一切世間或山或河、園林樹木、若村城等，皆悉普動。如是如是，心地動故，自餘一切大地善法及餘法等，皆悉普動。是故沙門、立沙門者，應先觀察如是心地，當必欲動。心地轉動，如地震動。

4.C. -3283 “ ‘Rather, one should undertake inquiries into the supramundane practices that gradually bring liberation from the three flaws. How should those be undertaken? Regarding omens portending an earthquake, one should certainly refrain from attempting to analyze, day and night, whether an earthquake will occur, because day and night it is the ground of the mind that is constantly shaking. [F.175.a] For example, during a quake, the forests, jungles, mountain, rivers, trees, towns, and markets of the world may all be destroyed. In the same way, when the ground of the mind quakes, it destroys everything that it supports. Apart from the great virtuous ground of the qualities of supramundane practices, everything else is shaky. Therefore, mendicants and those who pretend to be mendicants should first of all investigate the tremors of the ground of the mind in the same way as the earth is examined, because it is the ground of the mind that churns and shakes wildly.

如是心地，三法所動，謂欲、瞋、癡，令心地動。如地當動必先有相，謂水本清，風吹則濁。如是如是，凡夫之人，或欲或瞋或癡將生，其人面色或黑或赤，如是先濁。是故沙門、立沙門者，應觀此相，攝涅槃相。觀此相者，不得苦惱。此心地相——出世間相。

4.C. -3284 “ ‘Three factors create the quakes of the mind: desire, anger, and delusion. During an earthquake, all otherwise placid surfaces of water become highly agitated. The same happens with the minds of ordinary people as they develop desire, anger, and delusion. Losing any sense of balance, their hearts become agitated and their faces turn red or become unclear. Therefore, mendicants and those who declare themselves mendicants should make sure to notice those signs as they direct themselves toward the transcendence of suffering. Those who gain understanding through such signs will never suffer. Those signs of the ground of mind are transmundane.

又復次觀世間法相，雨欲墮故，蟻子運卵。如是沙門、立沙門者如是觀察出世間相。如村城內多饒人處，見有檀越、若諸沙門、諸婆羅門、諸長者等，以信佛故、為聽法故，往到佛所。如是實相，彼善沙門、立沙門者見如是相，即便記說：今於彼處有佛世尊，欲說正法，如此檀越及諸沙門、諸婆羅門、諸長者等，皆到佛所。彼佛決定欲說正法，今見此相非下劣相，今知此相是法雨相。

4.C. -3285 “ ‘Moreover, there are other mundane signs that may be declared, such as ants emerging from their nests or divine rainfalls, but mendicants and those who declare themselves mendicants should only analyze that which is beyond the world. When the homes of the donors, benefactors, mendicants, brahmins, and householders who live in the towns, cities, and markets are destroyed, [F.175.b] they will all come to the site where a buddha resides. At that time, mendicants and brahmins will explain those signs that are revealed to be true signs and, no matter how minor the signs may be, the rain of the sacred Dharma that is taught by the blessed buddhas will then follow. Thus donors, benefactors, mendicants, brahmins, and householders will proceed to where the cloud-like blessed buddhas let their rain fall. Such signs are supreme, whereas common rain should not be construed as a sign.

又惡沙門、立沙門者見月耀相，決定知月必當欲蝕，置油水中下沈沒故。此如是相，非善、非吉亦非寂靜。此如是相，非沙門相、非寂靜相，彼沙門相則不相應出世間相。觀察相應，占世間月，終時則惡，知正法月，當必欲蝕，以正法油沈沒邪見人心水中。此相非善亦非清涼，此第一相，非是世間月蝕之相。

4.C. -3286 “ ‘Bad monks who nonetheless declare themselves monks also investigate lunar eclipses. They even believe that when a lunar eclipse is about to occur sesame oil will sink in water, and they take such things to be omens of gloom and violence. Mendicants, on the other hand, examine numerous supramundane signs of fortune. In inferior situations, they consider the way the moon of the sacred Dharma is eclipsed during the final age of dispute. At that time, the sesame oil of the sacred Dharma will sink within the hearts of people with wrong view and no longer appear. Such signs are supreme, whereas mundane lunar eclipses should not be considered signs at all.

又惡沙門、立沙門者更觀世間月蝕異相，如月當蝕，鳥在空中近地下飛。此於沙門、立沙門者不相應相。復有好相出世間相，所謂觀察正法月蝕，此是沙門正法道行，謂彼沙門於下知識、下檀越等下人邊行，如鳥下飛，在彼白衣不正行人、邪見之人門下行等，近下語說，如在空行近地下飛，時過失故。一切沙門、立沙門者觀察此相第一勝相，不應觀察，彼月蝕相則非好相。

4.C. -3287 “ ‘However, for bad monks who declare themselves to be monks, mundane eclipses of the moon are supreme signs. They say that when the moon is eclipsed, the birds fly low in the sky, and they take such occurrences to be omens of misfortune. Yet, mendicants and those who call themselves mendicants examine supramundane signs of beauty. [F.176.a] Thus, at times when the moon of the sacred Dharma is eclipsed, the supremely virtuous mendicants who have entered the path of the sacred Dharma will themselves move low. Like birds, they will move low in the sky-like space among lowly people with low conduct and wrong view who speak inferior words. Those are clear signs of flawed times and should be understood. Mendicants and those who declare themselves mendicants should not concern themselves with ordinary lunar eclipses.

又復有相，若惡沙門、立沙門者，以日蝕相觀世間相：日將欲蝕，諸方則赤；當有善者，彼方則有膩風所吹，清淨無垢、無塵霧等，見彼善相，右旋行相，相應之相。彼善沙門、立沙門者不相應見，以妨坐禪讀誦業故。此世間相則非寂靜，則非安樂。

4.C. -3288 “ ‘Bad mendicants who declare themselves mendicants also entertain notions about solar eclipses. They find mundane events auspicious —such as when the land takes on a reddish color during a solar eclipse, a gentle breeze blows, the land assumes a bright luster, or beautiful birds circle to the right. But since these only hinder the practice of concentration, such signs are not auspicious for those who claim to be mendicants. Such mundane matters bring them neither knowledge nor happiness.

如是如是，若善沙門、立沙門者欲得寂靜，應當觀察出世間相，觀菩薩日為一切智菩提當攝，或於一劫、或於二劫、或於三劫決定當攝。如是沙門見出世間菩薩之相，所謂精進、布施、聞智，赤色方相，慈心憐愍一切眾生。菩薩身赤，當安隱者，謂此菩薩第一功德皆悉具足，一切智相當必圓滿、當必說法，諸方無垢、無塵霧者，離惡時過，當有善者如來名稱，膩風所吹。如彼世間相師所見，此出世間如是相師，見未來相——聲聞、緣覺、阿羅漢相；右旋相者，謂正觀察。

4.C. -3289 “ ‘Those who claim to be mendicants must instead recognize other auspicious signs and interpret them in terms of transcendence. The lesser sun of the bodhisattva, then, will be eclipsed by omniscient awakening. Whether they have been present for one, two, or three eons, such bodhisattvas are, for mendicants, signs of passing beyond the world. Such bodhisattvas take on the colors of diligence, generosity, learning, and wakefulness, and their bodies are suffused with love and compassion for sentient beings —these are all signs of virtue. [F.176.b] When bodhisattvas endowed with such eminent qualities are present, signs in the form of the hearers, solitary buddhas, and worthy ones, who are all like birds, will also appear. Also, the circular movement to the right can be understood as a term for the mental engagement with the supreme stage.

又彼相師唯見如是世間法中生死之相，當有不善，則見諸方有赤黃色、乾無膩色，或見彼方無膩風吹，有赤黃青暈輪日出，在虛空中。彼惡沙門觀如是相，妨廢禪誦。

4.C. -3290 “ ‘Furthermore, other mundane signs that are regarded as inauspicious are as follows: a red dawn, a rough landscape, fierce winds blowing, and the sun shining in the sky while still having the reddish appearance of dawn. Bad mendicants concern themselves with such mundane signs that hinder the practice of concentration.

若善沙門出世相師，為諸信人如是記說：當有不善。何者不善？謂障正法。見如此相，如見彼方有赤黃色。如是相者，正法欲滅有如是相，謂諸方人憙樂惡口、妄語、兩舌、殺生、偷盜。當有彼人乾風吹者，所謂惡名。若有眾生非正法行，惡名風吹，聞於八方、四方、四維，皆悉普遍。以諸眾生不行正行，作不善業，惡名風吹，如是遍聞。世間相師見赤黃青暈輪日出，在虛空中。如是師者，世間相師。

Good mendicants, on the other hand, demonstrate the supramundane signs of the faithful. What is an omen that occurs in an inauspicious way? What makes it inauspicious? It is the fading of the sacred Dharma. In this way, rough landscapes can be perceived where there are people who make the sacred Dharma fade through their fondness for harsh words, lying, divisive talk, killing, and stealing. Likewise, fierce winds stirring refers to harsh words. When the sacred Dharma fades, people lack the Dharma, and the winds of unpleasant words blow. When such people engage in unwholesome and repulsive actions, the winds of unpleasant words blow. [F.177.a]

出世相師見赤黃青暈輪日者，謂惡沙門、惡婆羅門。如是眾會，非一切智，起智慢故，自言：我是一切智人。此邪見人非是實日，非一切智立一切智，非好種姓、凡姓中出。彼如是人邪見日出，一切藥草、園林樹葉悉皆乾枯，如是所謂，一切善人正見藥草、園林盡乾。

4.C. -3291 “ ‘There is also a supramundane sign of the future that parallels the mundane sign seen when the sun shines in the sky while its color is still like that at dawn. In that regard, a sun that is colored like the sun at dawn is represented by those in a retinue of bad mendicants and brahmins with wrong view who proudly imagine themselves to be omniscient. They are the sun of misfortune that rises and glows in the sky, pretending to be omniscient while in fact they are not. When that sun of wrong view rises, all grasses, forests, thickets, and meadows dry out. Everyone’s virtue and right view dry out like grass.

如是如是，此出世間正法日出，增長禪誦、第一義諦、光明勝智。如是觀察出世間相，先觀察已，然後記說，所謂為彼有信沙門、諸婆羅門、諸長者等，如是記說，作如是言：諸有值遇正法日出，皆應精勤作諸善業，莫於後時一切正法皆悉滅沒，邪見日出，非是沙門自言沙門；非婆羅門言婆羅門；非一切智言一切智。諸惡沙門、惡婆羅門暈輪日出，汝得衰惱。

4.C. -3292 “ ‘Similarly, there are signs that reveal the supramundane practice of concentration, that reveal ultimate reality, and that indicate the presence of supramundane, supreme intelligence. When these signs appear, they can be announced. Whenever such signs appear, they can be announced to faithful brahmins and householders. For as long as the sun of the sacred Dharma shines, you should endeavor in delightful activities. When all the teachingshave set and the sun of wrong view shines, mendicants pretending to be mendicants, brahmins pretending to be brahmins, bad mendicants pretending to be omniscient, and people acting as if they were brahmins will certainly cause suffering.

如是記說一切智法，彼則相應，是真相師，有大勝意。有能思惟如是相者，不妨坐禪、讀誦經律。更異思惟世間相者，則妨禪誦。此世間道、出世間道如是勝劣。世間法者，則攝生死；出世間法，次第乃至到於涅槃。

4.C. - 3293 “ ‘Those of vast and supreme mind will explain the signs of reality and point out the supreme teachings of the omniscient ones. Concern for other signs is an obstacle. [F.177.b] Those and other mundane affairs cause obstacles to the practice of concentration. Mundane obstacles are mundane insofar as they cause one to leave the path of transcendence and instead enter cyclic existence. Supramundane signs lead to the transcendence of suffering.’

爾時，世尊迦葉如來而說偈言：

離坐禪讀誦，常憙樂占相，彼捨離善法，不可得涅槃。 cf. Dhs.30.123-141

4.C. -3294 “At this point, the blessed Kāśyapa utters these verses: “ ‘Divorced from the practice of concentration, Those who take constant interest in signs Are depleting their merits And rushing into the lower realms.

若捨離自法，而樂他法者，彼二法失壞，到於惡道處。

4.C. -3295 “ ‘Giving up their own teachings, They become fond of those of others. As they fail in both, They are deserving of their fall to the lower realms.

若人捨自家，而喜樂他舍，人中輕被笑，速爾致貧窮。

4.C. -3296 “ ‘Having given up their own home, They guard the homes of others. Such people are agitated and fickle, And will soon be deprived of wealth as well.

如是癡惡意，智慢自言勝，捨離自法已，而修行他法。

4.C. -3297 “ ‘Ignorant people with unwholesome thoughts, Who crave for victories and arrogantly think they are learned, Give up our own teachings And instead propagate those of others.

出家而邪命，失法失名稱，人中輕如草，未來入惡趣。

4.C. -3298 “ ‘They live by the omens of other traditions That are neither the Dharma nor anything reputable. In this way, their present existence is just like hay, And in their next life, they will be burned up in the lower realms.

捨離寂靜法，而行於惡業，彼人不久聞，因此失佛法。

4.C. -3299 “ ‘Those who live in the realm of peace And turn back from unvirtuous action Will not witness the numerous forms of suffering But instead enter into ultimate peace.

心悕望離欲，無有餘悕望，勤精進知足，如是名行禪。

4.C. -3300 “ ‘Without becoming scattered, and free from anger, They are completely beyond desirous conduct. Diligent, content, and concentrated — That is what it means to be a monk.

若心憙樂欲，常貪於飲食，是著袈裟賊，不名為比丘。

4.C. -3301 “ ‘The attached who are not free from craving Are constantly in pursuit of food And rob the vows of body and speech. They cannot be referred to as monks.

若比丘說相，常思惟星曜，近王放逸行，非比丘相應。

4.C. -3302 “ ‘Those who are occupied 449 with announcing omens, Calculating astrology, Offering advice to the king, or frivolous acts Are not suited for life in the forest.

醫師畫師業、聞惡法讚咏，與惡者同處，則失比丘法。

4.C. -3303 “ ‘Those who act as doctors or painters, Who create poetry through unwholesome learning, Who live in crowds and act as servants, Will all fail as monks.

憎嫉禪讀誦，愛樂多語說，貪供養財利，則失比丘法。

4.C. -3304 “ ‘Those who are averse to the practice of concentration, Who delight in crowds, And who are attached to wealth and respect [F.178.a] Will see their monkhood come to naught.

推求諸寶性，愛樂多知識，復貪餘財物，退失比丘法。

4.C. -3305 “ ‘Laden with gold, They like to have many companions And are attached to the wealth of others — Such monks fall away from the teachings.

唯貪諸飲食，我慢不問他，悕望人讚歎，退失比丘法。

若不近一切，捨離於惡眾，水草食知足，是名真比丘。

4.C. -3306 “ ‘Those who give up crowds And stay clear of unvirtuous gatherings, Content with flour and water, Are declared to be irreproachable monks.

得諸境界已，棄之如捨火，除斷我慢過，是名真比丘。

4.C. -3307 “ ‘Those who give up the objects that come to them As if they were a blazing fire, And remain flawless like jewels, Are rightly referred to as monks.

內外俱寂靜，智光明莊嚴，持戒衣覆身，是名真比丘。

4.C. -3308 “ ‘Those who are pure on the inside, And adorned by the light of wisdom As they don the robes of discipline, Are referred to as practicing monks.

遠離世間法，不動如須彌，一切世間愛，是名真比丘。

4.C. -3309 “ ‘Those utterly beyond mundane concerns, Steadfast and immutable like Mount Sumeru, Who are peaceful and have love for the world, Are known as monks bound for the highest goal.

三宿住城內，饒人處皆爾，止住山谷中，名解脫比丘。

4.C. -3310 “ ‘Those who remain in cities and markets, Alone and for no more than three days, While otherwise adhering to mountain caves, Are referred to as liberated monks.

畏惡不近他，正行心不動，智審諦寂靜，是獨行比丘。

4.C. -3311 “ ‘Those who fear the unvirtuous and are disengaged from business, Who are well restrained and composed, Who practice wakefulness with a steadfast mind, Are alone referred to as monks.

不悕常愛語，捨離惡知識，不樂多所作，名解脫比丘。cf. Dhs.30.141

4.C. -3312 “ ‘Those who are free from confusion, speak delightful words, Give up unwholesome companions, And are detached in all their activities Are referred to as liberated monks.

彼如是比丘，得脫於有過，知世間涅槃，等心不悕望，

4.C. -3313 “ ‘Such monks are free from the flaws of existence, Know right from wrong, and are not attached to absorption.

心常憙樂智，及以善寂靜，於生老病死，怖畏中得脫。

Delighting in wakefulness while endowed with pure virtuous qualities, They are utterly free from the fears of birth and aging.

如是比丘得阿羅漢，若不爾者，唯名比丘，為自妨礙，墮於嶮岸。此第六法如是妨礙，若善沙門，不應為作。

4.C. - 3314 “ ‘Such people are rightly monks. In the opposite case, the person is a monk in name only, and his obstacles will continuously cause him to fall. Mendicants should refrain from this sixth obstacle to the practice of meditation.

7.又復沙門、立沙門者於第七法不應為作。何者第七？所謂唯集飲食滿藏。此多貪瞋，捨離一切禪誦等業，唯在大床空坐而已；眾僧所攝床臥敷具、病藥所須，虛妄受用。本在家時，懈怠嬾墮，畏諸作業，是故出家，唯貪食味，常伺他會，求望飲食，或樂境界。如是比丘是死比丘，所謂比丘不能坐禪、讀誦經律，毀破淨戒，自餘死者，唯棄其身。

4.C. - 3315 “ ‘Mendicants and those who claim to be mendicants should also refrain from a seventh factor. What is that? [F.178.b] Accepting wealth and veneration from people of the world. Someone who does that is filled with covetousness and ill will, lacks the practice of concentration entirely, and is disinclined to remain seated. Even though he is merely a monk on the outside, he still partakes of the saṅgha’s bedding, medical supplies, and utensils. He is apprehensive about the work that comes with being a householder, and he is lazy, always fond of food, obsessed with the pleasures of others, and entirely focused on objects. Whenever a monk becomes this kind of person, the Lord of Death will be on his way. Thereafter, as he dies without the practice of concentration, there will be nothing special about the death of that person whose body then disintegrates just as much as his discipline.

毀戒比丘，一切善法皆悉破壞，唯能坐床，心生憍慢，自謂為好，唯有比丘形服而已，其實無戒，離於正戒。所言戒者，謂之心戒，彼不能持，彼不能作。

4.C. - 3316“ ‘One whose discipline has become disrupted abandons all virtuous qualities, is disinclined to remain seated, and is merely a monk on the outside while in fact he has lost his vows. Keeping the vows depends on being mentally restrained, but this, too, he is incapable of.

彼戒七種，何等為七？所謂口戒。比丘如是，或於比丘或於俗人，口不共語，唯除法事。或婦女人，持戒比丘除乞食行，口不共語，或為呪願作如是言：令汝得樂，得涅槃等。若見母時、見姊妹時，唯看其足，不看其面，不看其服及莊嚴等。

4.C. -3317 “ ‘In this regard, there are seven different vows. As for vows with respect to speech, a monk should not engage in conversation with others, be they monks or householders. And a monk should not under any circumstances speak with women. When there are no other donors present at the time of receiving alms, he should address them as “mother” or “sister” while keeping his gaze at the tips of his own feet. A monk should not even look at the possessions, attire, or ornaments of females.’

爾時，世尊迦葉如來而說偈言：

手觸若風吹，此火久乃燒，見婦女火起，速燒不待久。

4.C. -3318 “At this point, the blessed Kāśyapa utters this verse: “ ‘When lit well by the wind, Fire will keep burning for a long time. [F.179.a] The fire of ogling females Will quickly become consuming.

是故比丘怖畏欲燒，不共一切婦女語言。此是一戒。

4.C. -3319 “ ‘Therefore, monks who are afraid of the terrors of the burning flames of desire should not speak with women. That is the first vow.

又第二戒，所謂不近不善知識；不於一處久時住止；不取多利；捨多供養，不捨病人；不見妻子；隨於何處有多利養，則捨而去，畏生貪故；離破戒者，不與同住。

4.C. -3320 “ ‘The second vow is to give up unwholesome companionship. Next, one should also refrain from developing fondness for a single permanent residence and thus generally give up wealth and veneration. One should also not abandon, the sick. One should also stop meeting with one’s sons and daughters and one should give up those places that one cherishes in particular. Finally, concerned that one may otherwise become affected by them, one should stop cohabitating and associating with people whose discipline has degenerated.

如是七種比丘不攝。唯貪飲食，於他財利、於他供養若見若聞，則生憂惱，如是思惟：我今當設何等方便得彼利養？如是思惟，心生貪著，如是心濁，增長貪心。彼惡沙門，一切善法皆悉破壞，晝夜常愁，心不安隱。

4.C. -3321 “ ‘Those who relinquish those seven vows and instead focus excessively on food become extremely upset when they see or hear about the wealth that others possess or the veneration they receive. Such people will then think of ways that they might succeed in appropriating the wealth and honor of others and make it theirs. As they keep pondering and worrying about this, their minds become polluted and their efforts cause covetousness to proliferate. Such bad mendicants, who are also poor in learning, will neither be happy by day nor by night.

而彼比丘見餘持戒善行比丘為他供養，生嫉生貪，而便往到彼檀越家。諂曲形服，少語徐行，心不寂靜，外現威儀寂靜之相，身披納衣，復與多人不持戒者以為朋侶，唯有貝聲而行惡法，同伴相隨，造彼檀越，現持戒相。如是如是，隨心所行。如是比丘，彼檀越主謂其持戒，如是念言：此等比丘第一持戒。

4.C. -3322 “ ‘Even monks who are otherwise endowed with discipline may turn into hypocrites when they visit the homes of donors and benefactors. In the home of a benefactor, such people will speak calmly and move gently, thus giving an appearance of serenity while inside them there is none. Together with monks who wear robes made of patches and whose innate observance of discipline is complete, such unwholesome individuals, who behave in a manner similar to the sound of a conch, will thus enter the homes of householders and make a big display of their own discipline. [F.179.b] When they do so, the benefactors will say, “Ah, that monk possesses supreme discipline.”

彼惡比丘現持戒相，令彼檀越心信敬已，共諸朋侶數數往到彼檀越家。如是比丘隨已所聞，少知佛法，共其同侶為彼檀越說所知法，如是方便，欲令檀越迴彼比丘所得利養，而施與之。

4.C. -3323 “ ‘Comporting themselves in such a fashion, they will keep visiting the same home in the company of people who practice similar conduct. If they happen to have heard words of the sacred Dharma, they will teach those to the donors, the benefactors, and the greater household. All the while, they will keep thinking, “How can I best make the gifts and honor received by such and such monk my own?”

如是比丘形相，沙門第一大賊。到檀越家，方便劫奪他人財利及以供養。如是比丘見他財利、見他供養生貪嫉者，不曾少時眼開合頃，暫作善法。彼惡比丘破戒沙門，捨離坐禪讀誦等業，無一念間不攝地獄、餓鬼、畜生。

4.C. -3324 “ ‘Such thieves who appear as if they were monks thus appropriate the wealth and honor that belongs to others. Fond of harming others, they pay their visits to various homes. Everything they do, even when they merely open or close an eye, is of a kind that creates obstacles. Even if they do not pay such visits, such bad monks with corrupted discipline will not practice meditation for the briefest moment or the shortest period, either by day nor at night. Such persons will never go anywhere but to the realms of hell beings, starving spirits, or animals. 

觀天品之二十九(夜摩天之十五)

又彼比丘共己同侶於檀越家，先所相識持戒比丘，以諂誑心說其過惡，或以嫉心說其破戒，或以嫉心說其無聞，或以嫉心說其行相，語檀越言：汝此門師毀破禁戒。或說懈怠，無聞無智，愚癡如鳥，少聞少智。彼惡比丘向他檀越如是惡說，恒常習近非法境界，

4.C. -3325 “ ‘Moreover, when such monks are in the company of others, they will gossip about all the disciplined monks who previously visited that home and declare their discipline flawed. Or they may engage in criticism, saying, “That monk who in the past came to your house has broken his discipline. He is lazy, extremely base, stupid like a bird, and his intelligence is low.” Such strong disparagements they constantly pursue with great delight.

何處得修禪誦等業？彼空無物，不堅不實，身壞命終墮於惡道，生地獄中。

4.C. -3326 “ ‘How could people engaged in that sort of “Dharma activity” possibly pursue the practice of concentration? They are false, hollow, and have no core. [F.180.a] Hence, when their bodies disintegrate, they will die and fall into the lower realms, taking birth in the hells.’

爾時，世尊迦葉如來而說偈言：

妄語言說者，惱一切眾生，彼常如黑闇，有命亦同死。cf. Dhs.12.59-66

4.C. -3327 “At this point the blessed Kāśyapa utters the following verses: “ ‘While declaring themselves to be holy people, They destroy all sentient beings. Resembling a mass of darkness, Even though they are alive, they might as well be dead.

語刀自割舌，云何舌不墮？若妄語言說，則失實功德。

4.C. -3328 “ ‘Until they finally fall, Their words are like weapons on the tongue. As they keep telling lies, They destroy genuine qualities.

若人妄語說，口中有毒蛇，刀在口中住，炎火口中燃。

4.C. - 3329 “ ‘Their mouths are like predators; Their mouths are like dogs. Those who speak lies Have mouths like blazing fire.

口中毒是毒，蛇上毒非毒；口毒壞眾生，命終墮地獄。

4.C. -3330 “ ‘Words are poison, so it is said. Realms and existences are not poison. Beings destroyed by the poison of speech Are heading for the deepest hell.

若人妄語說，自口中出膿，舌則是泥濁，舌亦如熾火。

4.C. -3331 “ ‘Lies are like pus dripping from one’s mouth, Emerging with the help of one’s tongue. Those who speak lies Are like excrement or fire. 450

此如是羂縛，地獄之前使，破壞法橋等，皆是妄語過。

4.C. -3332 “ ‘With such tight nooses Come the foremost harbingers of hell. In cutting the bridge of the Dharma, Lies are indeed most efficient.

彼妄語之人，則非有父母，亦不能持戒，墮於惡道中。

4.C. -3333 “ ‘Such people have no mother or father, And they lack any of the vows of the buddhas. Falling due to their unwholesome actions, They keep speaking lies.

若人妄語說，彼人速輕賤，為善人捨離，天則不攝護。

4.C. -3334 “ ‘Such people are inappropriate and low, And are shunned by holy people. Those who speak lies Are also abandoned by the gods.

自不攝言語，速疾多瞋恚，心[懂-重+隻]多語說，常受諸苦惱；

4.C. - 3335 “ ‘Their words are not heeded, And they are easy to anger. They are fickle, of little worth, And meet with infinite suffering.

常憎嫉他人，與諸眾生惡，方便惱亂他，因是入地獄。

4.C. -3336 “ ‘Those who seek to destroy all beings, Who are angry about the happiness of others And search for a chance to inflict pain, Will be bound for hell.’

彼佛世尊迦葉如來如是已說妨廢禪誦七種惡法。彼惡比丘於持戒者作不饒益，是故天捨。口中生刀，為少利故，他實功德而說言無，彼實無過而說有過。如是之人是惡沙門，自謂沙門，妄語言說。彼人如是常有惡意惡行惡法，彼檀越主後時知已，心則輕薄，知其諂曲。此第七法。是故比丘應當捨此第七惡法，所謂悕望飲食供養，皆欲在己。

4.C. -3337 “In this way, the blessed Kāśyapa explains the seventh obstacle to concentration. When for the purpose of appropriating wealth and honor, evil people try to belittle others who are endowed with discipline, [F.180.b] such people will be forsaken by the gods. Those who disregard the genuine qualities of others and instead speak false and faulty words for selfish purposes will find that their mouths become filled with razor blades. This will be the experience of such bad mendicants, who claim to be mendicants but nonetheless come up with lies in order to seize others’ wealth and honor for themselves. Although their conduct is evil, such people may not realize it, and instead they rush off to the homes of benefactors, unable to see the Dharma. Therefore, monks should also give up this seventh factor, namely, pursuit of the wealth and honor of others.

8.又復第八障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。何者第八？所謂採集種種寶性，造作諸寶。如是比丘怖畏生死，剃除鬚髮披服法衣，以信出家。彼生死中多諸苦惱，略而言之，有二種苦。依陰界入，在三界中。

4.C. -3338 “ ‘There is also an eighth factor that causes obstacles for monks who practice concentration. What is that? Being an alchemical piśāca demon. Monks shave off their hair and beards, don the saffron-colored robes, and faithfully go forth from the household to become homeless mendicants because they are frightened by the terrors of cyclic existence. Cyclic existence abounds with suffering, but in short there are two types: the aggregates, elements, and sense sources, and the three realms that are based on them.

廣則五道，又復廣者，八大地獄、餓鬼、畜生；欲界六天，於欲界中復有枝條種種諸苦；於色界中，復有心苦；無色界中，則有退苦，故欲退時，三昧則亂。如是心者，有無量種分別之苦。彼善男子觀苦惱已，心生厭離，怖畏如是無量過惡，剃除鬚髮披服法衣，以信出家。

More elaborately, this involves the five classes of beings and, if described in even more detail, there are the eight realms of hell, the starving spirits, the animals, and the six classes of gods in the desire realm. Nevertheless, the beings of the desire realm are too numerous to enumerate. As for the various levels of the form realm, they too are painful because the beings there suffer at the time of their death and transmigration. The same holds for the beings in the formless realm, whose absorption is disturbed when the time comes for their death and transmigration. [F.181.a] Noble children become aware of these overwhelming varieties of suffering and thus, weary of cyclic existence, they shave off their hair and beards, don the saffron-colored robes, and faithfully go forth from the household to become homeless mendicants.

又彼沙門復觀餘苦，心生怖畏，所謂身苦。身苦二處，謂欲、色界，隨有身處皆受苦惱。彼色界中，云何受苦？謂於禪中疲惓故起，起彼禪已，身則疲惓。彼欲退時，身威德劣，風觸其身。如是風者，本來不觸，是故觸身，則受苦惱。唯除眼觸，受樂無苦，則是無記。如是分別受苦不同，依色身有。彼善男子如是聞已，知生死中一切苦惱，陰界入聚，和合皆苦。彼觀如是無量無邊生死苦已，而便出家。

4.C. -3339 “ ‘Where does the training of a mendicant take place based on the perception of suffering? In the realms of desire and form where beings have bodies, which thus make sensation possible. How can appropriated sensations be painful in the realm of form? When the mind grows tired of concentration, such weariness may cause it to emerge from equipoise, at which point the body will also experience fatigue. Moreover, at the time of death and transmigration, the body’s radiance is extinguished and, as the winds reach the body’s interiors, some unprecedented sensations will arise in the body. Thus, except for feelings that arise from the condition of contact associated with the eye, all sensations are certain to be felt as pleasurable. When a noble son learns about the way suffering arises from form, he will come to see all of cyclic existence as having the nature of suffering —a profusion of pain that is associated with the aggregates, elements, and sense sources —and with this perception of a constant and oppressive suffering in cyclic existence, he will decide to go forth.

既出家已，近不善人。近彼人故，同其作業，聞寶性方。畏何性故，以信出家？聞餘性故，更生貪心，或聞金性、或聞銀性、或聞寶性，如是聞已，不知厭足，貪火所燒。彼既燒已，共惡知識行於山中，從山至山，從一山峯至一山峯，如是遍行在隱密處。貪火所燒，晝夜常苦，無有樂時。

4.C. -3340 “ ‘Having become a monastic, he should then keep company with holy people. If, however, he should begin to associate with unholy beings, he may become influenced by their character and thus begin to endeavor to bring forth various elements. Although hearing of the terrors of other elements originally caused him to go forth to become a mendicant, 451 hearing about the elements of gold, silver, or other precious substances may now cause him to burn in the flames of craving. [F.181.b] Burned by that fire, he will travel far in the company of unwholesome people —from mountain to mountain and peak to peak. Burned by the fire of craving, he will neither be happy by day nor by night.

以何因緣如是出家？不念彼性，思惟異性，謂捨身性而不思惟，如向所說。

4.C. -3341 “ ‘Once in a rare while, such a person may have the thought, “I should not seek out the elements in this way.” Even though he has given up the elements by which he originally went forth, he may instead explore other elements and so begin to explore the elements of the body, just as before.

彼人如是心意不正，亂心意故，妨廢禪誦，失於善法。彼非沙門亦非俗人，為求涅槃，是故出家，性鬼所著，則生貪心，貪羂繫縛入於地獄。

4.C. -3342 “ ‘However, lacking proper mental restraint, such a person will become distracted and thus fail in the practice of concentration. He will also fail in terms of the cultivation of virtuous qualities. Such a person is then neither a mendicant nor a householder. He stepped forth for the sake of attaining the transcendence of suffering but was led astray by the craving of a piśāca demon. Caught in the noose of craving, he proceeds to hell.’

爾時，世尊迦葉如來而說偈言：

觀察身性者，即是一切性，欲得涅槃者，調身性非餘。 cf. Dhs.3.14-20

4.C. -3343 “At this point the Blessed One utters these verses: “ ‘The body is the source of all the elements, And yet they forsake it. Liberation is deliverance From the assemblage of bodily elements.

若捨離身性，貪著於餘性，彼人迷真性，不得脫苦惱。

4.C. -3344 “ ‘Those who give up the elements of the body Out of fondness for other elements Are ignorant about the elements And therefore cannot escape intense suffering.

金性則不能，除捨諸苦惱，諦知真性者，得脫苦不疑。

4.C. -3345 “ ‘They engage with precious elements For the sake of conquering suffering, But it is by knowing the bodily elements, just as they are, That one is utterly freed from suffering.

一切苦生苦，此苦難得脫，財於王賊火，一切皆怖畏，

4.C. -3346 “ ‘Suffering and all its manifestations — From these one becomes free. Gold, on the other hand, becomes the cause of all the terrors Of kings, robbers, thieves, water, and fire.

是故應捨物，如本來無物，捨離則受樂，攝取則受苦。

4.C. - 3347 “ ‘Therefore, that source of constant failure —You should leave it far behind. Rather than happiness, it is said to be unbearable, A source of suffering for all.

諦知於身性，復諦知性相，喜樂於禪誦，能燒煩惱山。

4.C. -3348 “ ‘Knowledge of the body Means knowledge of the characteristics of the elements. Endowed with the practice of concentration, [F.182.a] One burns away the mountain of afflictions.

是故黠慧者，觀察身攝性，眾生知自相，則得涅槃樂。

4.C. -3349 “ ‘Therefore, the adept discerns The elements of the body Because knowledge of their specific characteristics Means liberation for all corporeal beings.

有智之人如是勤心觀此身性，不樂經營金銀等性，此是一切在家之人怖畏根本，況出家人。出家人者，一切捨離；彼財物者，一切怖畏。非賣財物，如是得樂。如是財者，則非財物，非財物性。何者是物？

4.C. -3350 “ ‘In this way, you should indeed strive to comprehend those elements. Adepts do not have any interest in the way the elements of gold, silver, and jewels arise, because such elements are the root of all possible suffering. Since this is the case for monastics, the same is naturally the case for householders as well. Therefore, from such relationships, all forms of terror arise, and one comes to engage in all types of meaningless action. Since the attainment of happiness is futile even through common pursuits, what need is there to mention the pursuit of alchemy?

謂觀身性。若捨身性而樂餘性——非於禪誦勤精進也，如是之人身壞命終墮於地獄。故出家人常應修集禪誦財物，不應求於世間凡物，彼因緣故，能增長愛。是故知足——第一財物，餘財物者，能令衰惱。此第八法妨於禪誦，出家沙門應當捨離。

4.C. -3351 “ ‘Those who become attached to this will not endeavor in concentration and one-pointed attention. When their bodies disintegrate, they will fall into the lower realms and be born in the hells. Therefore, those who have gone forth should cultivate concentration and not wealth. Otherwise, they will develop extensive craving. Therefore, develop contentment with respect to wealth —that is the greatest form of wealth. Material wealth ruins all objectives. This eighth obstacle to concentration should be relinquished.

9.又復第九障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。何者第九？所謂近王。出家之人不應近王。何以故？近王沙門，一切世人嫌不供養。彼親近王惡沙門者，悕望財物，或城或村、或多人處常求財物，不知厭足。若不求者，徒近於王，妨廢禪誦。如是比丘發心欲行解脫之道，而復返入繫縛道中，是故比丘不應近王。

4.C. -3352 “ ‘There is also a ninth factor that causes obstacles for concentration. What is that? Mendicants should never be the servants of kings. Why is that? Because if one serves the king, no one in the country will offer veneration. [F.182.b] When bad mendicants are engaged in royal service, whether in forests, cities, towns, markets, or otherwise, what else will they not pursue? Will they not develop greater craving? Even if they do not pursue many other aims, all that they do will only become meaningless trouble. They will also fail in their practice of concentration. Rather than being on the path of liberation, they will follow the path of bondage. Hence, monks should not serve kings.

又復比丘不近何者？所謂比丘不近惡人。彼是何人？謂惡知識，或時染著五塵境界，所謂色聲香味觸等不善觀察、懈怠愚癡、住村中等，一切除捨。不近一切懈怠之人，不近一切諂誑之人，不近一切貪食味人，不近一切商賈之人，不近一切屠獵師等惡命活者，不近一切本性妬人，不近一切邪見之人，不近一切不審諦人，不近一切我慢之人，不近一切卒富貴人，不近一切博戲之人，不近一切酤酒之人，不近一切嗜酒之人，不近一切酒肆之處，不近樂見婦女之人，不近一切婬女主人，不近一切儲畜雜貨販賣之人，不近一切廚宰之人，不近一切獄卒等人，不近一切捕鳥之人，不近一切戲論之人，不近一切信外道人，不近一切眾所憎人。比丘不應近如是人，或與同住、或共語言、或同道行，一切不應。何以故？多人疑故。若出家人、若離諸過清淨之人皆不應近，彼生疑者謂彼比丘亦同如是，以彼比丘或近彼人、或同處住。如是比丘，他過所污，是故不應近如是等，何況近王。彼近王者，最為凡鄙。

4.C. -3353 “ ‘In what way should monks refrain from royal service? In a way that allows them to avoid mundane business. How should they give up mundane business? They should dissociate from unwholesome companions; avoid incorrect mental engagements with the five afflictive objects of sound, texture, taste, smell, and form; give up sloth and dullness; and refrain from staying in the towns of barbarians. They should not keep company with lazy people or hypocrites, they should not stay together with people who sit on fine seats, and they should not chat with businesspeople. Moreover, monks should not keep company with, chat with, or travel with people who live in ways that make others suffer, people of a defiled character, people with wrong view, the thoughtless, the conceited, the arrogant, those who are in rehabilitation after a fall, gamblers, alcohol vendors, fighters, people who are overly desirous of women, traders, people with black eyes, spies, people with many tasks, scattered people, non-Buddhists, or malicious people. [F.183.a] Why is that so? Individuals of pure character are apprehensive of many people since they risk acquiring the faults of others, even if they are only minor ones, if they associate and keep company with such people. That is why they should not do so. What is the point of attending to kings? It is only a source of abuse.’

爾時，世尊迦葉如來而說偈言：

比丘林應住，近王最凡鄙，著袈裟近他，如奴依主命。 cf. Dhs.30.142-145

4.C. -3354 “At this point the Blessed One utters these verses: “ ‘Monks who live in the forests Receive abuse if they serve the king. What is the point, then, to the saffron garments and honesty? It is better to give up such unclean and harmful ways.

比丘非近他，尚不應近天；鵝不應近狗，以其淨潔故。

4.C. -3355 “ ‘Served by gods and goddesses themselves, Monks are not suited to be servants. Just as no good smell is associated with a corpse, Likewise, associating with the unclean brings recrimination.

無我無悕望，心不求一切，怖畏生死者，近王則非善。

4.C. -3356 “ ‘Beings lack anything related to a self; They have no essence and also no joys. Those who attend to the king out of fear of cyclic existence Are not beautiful to behold.

住園林塚間，若平地若山，則是善比丘；近王則非善。

4.C. - 3357 “ ‘When staying in a forest, the wilderness, A charnel ground, or the dense bush, Monks are beautiful to behold — Not so those who live by the gate of the royal household.

如是種種無量方便捨離近王，若近王者，諸梵行人悉皆呵毀。所應近者，其唯智王，如是近者，畢竟寂靜。近智王故，必得涅槃，隨所得處皆悉不退。近彼智王，則有方便，謂於禪誦堅固精進，不作餘業妨廢禪誦，親近尊長修習知足，其心調順常無貪求，以近尊長隨時諮問，受持不忘，於希有物不求見聞，不生奇特。近智王者，有此方便。

4.C. -3358 “ ‘Monks in the service of kings are scorned in numerous ways, and criticized by their companions of pure conduct. As for royal service, monks should attend to the king of wakefulness. Doing so will be most auspicious. Those who serve the king of wakefulness will attain the highest happiness. The means for rendering such service include firm diligence, following a master, contentment, steadfastness, keeping the mind free from craving, recollection, attentiveness, being free from worries, [F.183.b] and keeping company with fellow practitioners of pure conduct. In this way, there are numerous means whereby a monk may serve the king of wakefulness.’

爾時，世尊迦葉如來而說偈言：

近尊長供養，隨時勤請問，修行施戒智，復親近智王。

4.C. -3359 “At this point the blessed Kāśyapa utters the following verses: “ ‘Knowledge is heard from the master, As are the many vows. Attending to the king of wakefulness, One relies on discipline with mindfulness.

天人世間中，能示安隱者，非有中苦縛，世間之凡王。

4.C. -3360 “ ‘The teacher of happiness Is king of the world, including the gods. Know that this is no ordinary king Who suffers from the chains of craving.

若無苦惱者，此乃名為王；若常受苦惱，不得名為王。

4.C. -3361 “ ‘The one in whom no suffering can be found, That is the real king. How could someone who is overwhelmed by suffering Rightly be called a king?

比丘應近如是智王，勿近凡王，近世王故，妨廢禪誦。若不禪誦，復墮地獄、餓鬼、畜生。此是世間凡王境界，是故比丘知此過已，常不近王。住林之人若親近王，則非所宜，故應捨離。此第九法妨禪誦故。

4.C. - 3362 “ ‘In this way, monks should serve the king of wakefulness and not any ordinary monarchs. Otherwise, if they serve ordinary kings, they will fail to cultivate concentration, and due to that failure, they will again be reborn as hell beings, starving spirits, or animals. Since such flaws of objects that ensue from attending to a king pertain to all sentient beings, a monk should under no circumstances be the king’s servant. Doing so is disgraceful for forest-dwelling monks. Therefore, this ninth factor is reprehensible and an obstacle to concentration.

10.又復第十障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。何者第十？所謂比丘悕望請喚，貪樂食味。既於境界正修行已，乃更後時在人間行，捨棄林野可愛之處，復於人中處處遊行。如是比丘近於放逸，家家村村從城至城，從多人處至多人處，如是遍行，樂多言說，妄行人中，樂世俗語，樂見親舊；親舊知識詳共請喚，得好美食。既得種種美味食已，妄於林中捨離禪誦，放逸而行，悕望飲食。以常貪著種種食故，不覺身盡，如是著味，悕望請喚，心以為樂。

4.C. -3363 “ ‘What is the tenth reprehensible factor that causes obstacles to the practice of concentration? It is to accept convenient meals, which means to seek out tasty meals. If a monk does not maintain lengthy intervals between his journeys through the land, and thus begins to circulate through the region, he will leave behind the delightful forests and retreats and instead embark on incessant trips. When on the road, he may become fond of careless activities and thus travel from house to house, town to town, market to market, village to village, and city to city. [F.184.a] As he mingles with gatherings in the different areas, he will grow fond of seeing and talking with his own kind, and in the process, he will receive meals from parents, relatives, friends, and kinsmen. Craving tasty meals, he will then eat anything whatsoever because of this craving. Forgetting 452 the pleasures of the forest, he loses the practice of concentration and becomes careless and thoughtless. The gods will deride him for running after food, and they will no longer support him.

又若比丘於境界中不如法行，眼見好色，心愛樂故，則生染欲，悕望樂見，轉復愛著。於彼彼處，心生憙樂。如是比丘行於人中，失自利益。禪誦之業，如是失已，常悕食味，常到他舍。眼見色故，心生愛樂。

4.C. -3364 “ ‘Even though the fields of the living are being depleted, such monks will remain attached to their convenient meals and will thus continue to behave without proper restraint. When their eyes catch a beautiful form, they become attached and develop both covetousness and aversion. As they become ever more attached, they will continuously roam the lands and thus fail to achieve their own welfare. They will also fail to maintain the practice of concentration. Thoroughly corrupted, they will become obsessed with delicious meals and will thus travel to and fro, visiting many households. In this way, when their eyes notice a beautiful form, they become attached and develop covetousness and aversion.

如是次第，耳聞於聲，心生愛樂；鼻得香已，心生愛樂。如是樂著一切境界，為一切縛之所繫縛，為一切羂之所繫縛，於一切欲隨逐而行，既非在家，復非出家。如是之人，身壞命終墮於惡道，生地獄中。是故不應樂他請喚，樂他請喚有如是過。

4.C. - 3365“ ‘In the exact same way, when their ears hear sounds, they become attached and develop both covetousness and aversion. And again, when the nose registers smells, they grow attached and develop covetousness and aversion. Enjoying all the objects, they become thoroughly tied down. Shackled by chains, they chase after every attraction and will end up becoming householders, no longer monastics. When their bodies deteriorate and they die, they fall into the lower realms and are born in the hells. [F.184.b] That is the first flaw that ensues from accepting convenient meals.

是故比丘應觀此過，不應常在人中遊行。若須行者，有五因緣得行人中：一為病人推求醫藥資用因緣，得行人中。二為饒益尊長因緣，得行人中。三為佛塔、自舍破壞修治因緣，得行人中。四為饒益眾生因緣，得行人中。五為他王破其國土，欲化彼王救命因緣，得行人中。為如是因，得行人中，若無如是五種因緣行人中者，是虛妄行，妨廢禪誦。如是行者，於老病死、悲啼號哭、愁苦懊惱不能得脫，彼惡沙門、立沙門者，徒爾出家。

4.C. -3366 “ ‘Noticing that flaw, monks should not keep making frequent trips through the land. Otherwise, they will come to depend on the land. When they do travel, they will seek out the pleasures of the five senses. However, if they go to obtain medical supplies or utensils, or if they travel for the sake of their master, they may indeed go. Likewise, they may travel if the reason for their trip is a stūpa, or if they travel because the robes of their monastic community have become worn out. The same is the case with any travel that one undertakes for the sake of the saṅgha. One should also travel through the land to see the king if another king is invading or has conquered the land. Such travels are indeed fruitful, whereas other types of travel 453 are meaningless. They will cause one to lose the practice of concentration. Journeys of that sort will keep one confined to sickness, aging, death, pain, lamentation, suffering, and mental distress. For such bad mendicants who nonetheless claim to be mendicants, their going forth turns out to be meaningless.

是故比丘若心悕望欲斷愛者，心應正觀，寂靜諸根，依憑尊長，附近三寶，攝心而行。攝三寶故，拔斷一切煩惱使根。

4.C. -3367 “ ‘Therefore, those who wish to practice in order to pacify craving and covetousness should let their minds rest in equipoise and with bright faculties, and direct their minds to the Three Jewels. Thereby all their afflictions, including the latent ones, will be severed at the root and removed.’

爾時，世尊迦葉如來而說偈言：

捨離禪誦業，唯貪著食味，是則非比丘，其心如餓鬼。cf. Dhs.30.146-149

4.C. -3368 “At that point the blessed Kāśyapa proclaims these verses: “ ‘Monks who abandon the practice of concentration And are concerned only with food Should understand this: The mind that resembles a piśāca demon

除禪更無樂，智者如是說；離於禪定樂，更無樂可得。

4.C. -3369 “ ‘Achieves neither generosity nor happiness through concentration. That is what the wise explain. [F.185.a] Other than the happiness of concentration, There is no other happiness anywhere.

愚人捨上樂，唯貪著諸味，如是癡惡人，則得衰惱事。

4.C. - 3370 “ ‘Base-minded people abandon The unsurpassable happiness of concentration. Such infants, obsessed with delicious foods, Are destroyed in their oblivion.

若人樂境界，常依境界樂，增長不善法，命終墮惡道。cf. Dhs.30.149

4.C. - 3371 “ ‘The mind that is always busy And gets lost in objects Keeps increasing those unvirtuous factors That will lead one to the next life.

若人離禪誦，捨持戒布施，剛獷不調伏，有命亦如死。cf. Dhs.22.38-45

4.C. -3372 “ ‘Those bereft of the practice of concentration, Who lack generosity and discipline, And are agitated, nervous, rough, and obscured, May be alive, but they could just as well be dead.

若順法行已，在世間不死；離法常愚癡，有命亦如死。

4.C. -3373 “ ‘Although alive in this world, They chase after what is not the Dharma. The chronically deluded who give up the Dharma May be alive but could just as well be dead.

雖有人皮覆，愚癡同畜生，以智燈光明，不照其心故。

4.C. -3374 “ ‘Although covered in human skin, Such infantile people are equal to cattle. They fail to let the lamp of wakefulness Illuminate their hearts.

若受持戒者，可得名為人；一切破戒者，則如狗不異。

4.C. - 3375“ ‘Such people may pursue discipline And delight in discipline, Yet they oppress others Just as much as themselves.

若貪不布施，惡行不調伏，則不名為人，攝在餓鬼數。

4.C. - 3376 “ ‘The greedy who fail to be generous Will not defeat unwholesomeness. Such people should not be thought of as human;Their bodies are those of starving spirits.

若人無戒智，復無布施寶，彼人雖有命，則與死不異。

4.C. - 3377 “ ‘People bereft of knowledge and discipline, Who lack precious generosity, May be alive, But may nonetheless be declared dead.

若行戒施禪，受持念三昧，是人亦名人，應為天所禮。

4.C. - 3378 “ ‘Those endowed with generosity, discipline, resilience, Concentration, steadfastness, mindfulness, and absorption Have truly achieved human birth And receive the homage of even the gods.

有功德是人，無功德如羊，功德知功德，彼人則名天。

4.C. - 3379 “ ‘Endowed with such qualities, one is human; Lacking them, one is just like a beast. The one who understands this distinction Is said to be a god.

如是功德，功德者知。功德人者，一切處樂；若無功德，彼常受苦。

4.C. -3380 “ ‘Knowing good qualities from flaws, People will always be happy. Those who never give a thought to this Are destined to suffer.

是故比丘既聞如是勝功德已，不應貪味。此第十法妨廢禪誦，沙門之人畏生死者，應當怖畏。

4.C. -3381 “ ‘Therefore, listen to the account of these qualities and understand that monks should not develop craving and attachment. Monks who are frightened by the terrors of cyclic existence should also give up this tenth factor that causes obstacles to the practice of concentration. [F.185.b]

11.又第十一障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。第十一者，謂癡比丘我慢心故，不請問他，內智不開，外向化說言一切智：有一切智，故我能說，我能解義，我能讀誦。一切法聚，是我所持。百千法義，我教弟子。更無有人與我等者。

4.C. - 3382 “ ‘There is also an eleventh factor that is an obstacle to the practice of concentration and causes monks to suffer greatly. What is that? Not asking questions. That is an obstacle for those of poor intellect. People who run off at the mouth and like to make a show of their intelligence may proclaim, “I am a holder of all the treatises, and no one compares to me in terms of understanding their words and meaning. I can recite all the collections of knowledge.” To their companions and those who happen to be around they proclaim this with great self-importance in hundreds of thousands of ways.

自心攝受，復為他人作如是說。彼唯智慢而實無智，彼人常為一切眾生說自功德，是故世間一切聞者皆生貴重，一切世人皆作是言：此善比丘具一切智，如是比丘更無與等。一切世人皆如是說，而彼比丘最無所解，內實空虛無所知曉，心中無物猶如空器，亦如秋雲，離於禪誦，諸少智人之所供養。

They will seek out others in order to make them aware of this fact and to make them see it. They are consumed by arrogance about their knowledge and keep trying to make it known to all. They proclaim to the whole world that they know everything that anyone else has ever comprehended and that their expertise is perfectly complete in all regards. But in fact, their learning is extremely limited. Inside they are empty —fake, false, and hollow. They are like empty vessels and resemble autumn clouds. They become separated from the practice of concentration, and if people may make offerings to them, they then abandon any inclination to practice concentration.

唯修禪誦、持戒、布施，勤修精進，攀緣善法，智慧毘尼，調伏莊嚴，安住佛法，勤不休息，大悲熏心，此是沙門所應行法。

4.C. -3383 “ ‘Such people may encounter mendicants who are diligent, observant, and greatly learned —mendicants whose knowledge is stable and who are adorned with mental agility, who cherish the teachings of the buddhas tremendously, whose enthusiasm is unstoppable, and whose mindstreams are permeated with great insight and therefore joyful. [F.186.a]

彼惡比丘內空無智，如是意念：若我今者見彼比丘，則示我法。如是比丘輕賤於我，彼檀越家常供養我，若就彼學，則彼檀越不供養我，輕賤於我。

In that event, the fake and hollow monks who are empty within will think to themselves, “If I speak with those monks, their teachings will outshine mine, and in that case donors and benefactors will no longer flock to me. Those monks will overpower me.”

是故我今隨自所知所解多少，為他宣說，隨彼聞者解與不解，我終不能就彼而學。如是內空，畏他輕賤，以慢心故，既自不解，不請問他，畏人輕賤。

4.C. -3384 “ ‘In this way, they worry that donors and benefactors will notice that they, who are filled with pride, are unable to understand the meaning through their own insight, yet out of fear of being humbled, they do not ask any questions, either. Some of these empty shells will, for fear of being surpassed and defeated, not even ask questions such as, “Have you, or have you not, studied the teachings of the blessed buddhas?”

如是慢心、妄語之人，失五學句。何等為五？所謂妄語。彼未知故，是以為他妄語而說，此是彼人破初學句。

4.C. -3385 “ ‘Such false teachers transgress the five bases of training. They lie because they teach even though they lack the realization of a spiritual teacher, and thus they fail to adhere to the first basis for training.

又復次破第二學句，所謂偷盜。彼不應受他人供養，彼檀越主為智慧故，與物供養，而彼愚人少於智慧而取其物。如是癡人則是偷盜，如是名破第二學句。

In what other way do they transgress the bases of training? By stealing. They declare themselves endowed with insight, yet they are not suited to receiving the offerings of donors and benefactors. Even if they do receive such offerings by virtue of being present in an audience, that too will become an obstacle for them.

又復次破第三學句，所謂比丘初出家時，所受學句，依持戒住，緣於持戒，起如是心：我今出家。而彼比丘若不學問何有持戒，為他說言：我則多知。如是名破第三學句。

4.C. -3386 “ ‘Stealing also leads to transgressing the remaining bases of training. How do they otherwise fail to adhere to the bases of training? When a monk has stepped forth and embraced the bases of training, he relies on, commits to, and observes proper discipline, thus declaring, “I shall relinquish the life of a householder.” [F.186.b] Nevertheless, this type of person will declare to others that those people who observe genuine discipline are not learned, and instead they will claim to be more learned themselves. That is an extremely severe breach of the bases of training.

又復次破第四學句，所謂難問。畏他輕賤，是故謗法，而說非法言此是法，此是第一毀破學句。如是名破第四學句。

How might they otherwise transgress the bases of training? Afraid of being humbled, if they were to engage in a discussion with noble individuals, such people might instead give a different teaching —a teaching that is highly painful and extremely unwholesome.

又復次破第五學句，所謂彼人不知法故，於同梵行所說正法，言非正法，作如是言：汝等一切不知深法，汝所說者非佛所說。彼人如是謗他眾僧作如是言：唯我能知，汝等眾僧一切不知。如是謗僧，畏他輕故，語眾僧言：汝說非法。而僧說者其實是法。彼惡比丘如是則失正法功德，最大妄語，身壞命終墮於惡道，生地獄中。

4.C. -3387 “ ‘What is the most severe way they transgress the bases of training? Those who have no knowledge of the sacred Dharma may tell others who are investigating the sacred Dharma, “These matters are most profound, and you have not heard the true words of the buddhas.” In this way, they hold the saṅgha in contempt. They may then say, “Only I understand these words correctly, not all those venerable ones.” In this way, they deprecate the saṅgha. Afraid of not being heeded, such people may thus proceed to teach, but their teaching is not the sacred Dharma. Those who destroy the qualities of the sacred Dharma in this way and speak severe lies will, upon the disintegration of their bodies, fall into the lower realms and be born in hell.

不請問他，惡業因故。不請問他復有大過，謂我慢心。我慢心故，不入林中，畏他輕賤，於示道者而不請問：何者為道？云何心緣？何所攀緣？云何忘失，復攝在心？如是於他不請不問，慢心過故，彼不能得如是道故，心生疲惓，結加趺坐，即爾復起，作如是念：此法虛妄，彼諸比丘唐為此業。此非是道，實無有禪、無三摩提，亦無禪果、無三昧果。以我慢心，畏他輕賤，如是誹謗。彼邪見者，身壞命終墮於惡道，生地獄中。

4.C. -3388 “ ‘There are also other severe faults that ensue from a failure to inquire. Arrogant people who refrain from asking questions may enter the forest due to fear of being humbled. Afflicted by arrogance, they do not turn to those who could guide them on the true path and thus they fail to ask, “How will the path appear? Which observations should be kept in mind? How does one lose sight of those observations, and how should one resettle one’s attention upon them?” When they thus fail to find the path, they feel a terrible sadness. Arising from their cross-legged posture, they think, [F.187.a] “All my plans have brought me nothing.” Distressed, they think, “There is no path here. No concentration. No attainments.” In this way, their pride and fear of being humbled cause them to denigrate the effects of concentration and absorption. All this because they failed to properly inquire. Those who develop wrong views in this way will, when their bodies disintegrate and they die, fall into the lower realms and be born in the hells.’

爾時，世尊迦葉如來而說偈言：

知時離我慢，請問於尊長，比丘勤精進，速得於涅槃。 cf. Dhs.30.150-153

4.C. -3389 “At this point, the blessed Kāśyapa utters these verses: “ ‘Monks who are knowledgeable and free from pride, Who ask questions of masters And possess great diligence, Will realize the transcendence of suffering.

諸從他所聞，皆為他人說，自知離我慢，彼比丘諦知。

4.C. -3390 “ ‘What they have heard themselves Is precisely what they explain to others. With knowledge and the absence of pride, Such monks recognize reality.

離慢離大慢，知道知非道，如是知自他，是知足比丘。

4.C. - 3391 “ ‘Those who are utterly free from pride But expert in the path of wakefulness Are skilled concerning both themselves and others. True monks are such content beings.

我慢心甚堅，心[懂-重+隻]而愚鈍，悕財利供養，則不得寂靜。

4.C. -3392 “ ‘How could the arrogant and aggressive, The childish and small-minded, Who are so concerned with wealth and honor, Possibly find peace?

彼以如是不請問他，慢故心堅，不能禪誦。如是比丘常食他食，以存性命。彼人唯有比丘形服，名字比丘，身壞命終墮於惡道，生地獄中。或以心慢，不請問他。

4.C. -3393 “ ‘The proud and aggressive who fail to ask questions and lack concentration become indebted by eating the food of others. How could one possibly attain monkhood merely by dressing up? Because of the fault of their pride and because they do not ask questions, they will, when their bodies disintegrate after death, fall into the lower realms and be born in the hells.

是故學者乃至有命未盡以來，常請問他。如是比丘心常安樂，身壞命終生於善道，天世界中。生彼處已，次第乃至到於涅槃，以離慢故。

4.C. -3394 “ ‘Therefore, one should train like this. Monks who inquire for as long as they live will be happy and joyous. When their bodies disintegrate upon dying, they will go to the joyous higher realms and be born among the gods. Also, by virtue of having conquered pride, they will later attain the transcendence of suffering.

12.又第十二障礙惡法，妨廢比丘坐禪讀誦。第十二者，樂多知識。多知識名，作不饒益，如是比丘唯增長愛。若有比丘多知識者，則多妨亂，多所作故，妨亂心意；心意亂故，不得禪誦。出家之人怨親平等，猶尚不應近一知識，何況復有多知識耶？

4.C. -3395 “ ‘What is the twelfth factor that causes obstacles to the practice of concentration? Having many companions, [F.187.b] which is the cause of all misfortune. That is certain to burn monks. When they have many friends, monks become distracted. When they have many tasks, they will be distracted, lack concentration, and be unable to pursue concentration. If those who have stepped forth from the household and given up both friends and enemies should not keep even a single friend, there is no need to talk about having many friends.

若懈怠者，唯名比丘。到他舍故，即眼見時，心則動亂。眼見色故，眼識異本，心不攀緣寂靜之法，不念觀察，心不正直，多有言說。見知識已，次第聞聲，心則亂緣，有異觀察，心不寂靜；不寂靜故，不寂靜觀，有所攀緣。若見知識一念亦妨，況見知識乃至久時。是故沙門乃至不用有一知識，況多知識。

4.C. -3396 “ ‘When a lazy person, a monk in name only, goes to visit the homes of others, he will be distracted merely by what he sees. As his eyes behold forms, his mind will be carried away. His eye consciousness will not be serene, his mental activity will not be stable, and he will not be in equipoise. He will not curtail his time with friends but rather prolong it. The same applies when he hears sounds. He will not be in equipoise, he will fail to remain concentrated, and instead he will engage his mind in a way that lacks serenity. With such disturbed mental observations, he becomes exhausted and falls. In this way, paying visits to friends causes obstacles to his composure. Hence, as monastics should not even keep a single friend, it is certainly not the case that they can have many friends.

若有比丘近知識者，饒人處行，從饒人處至饒人處，如是遊行，念念命盡而不覺知，則失善分。若失善分，最是自誑，乃至不能於一念間修禪讀誦。

4.C. -3397 “ ‘While monks who are fond of friendships travel from place to place, the karmic formations of their lifespans become exhausted and their virtuous factors become depleted. Due to the depletion of their virtuous factors, they will fail to achieve an excellent existence. Not even for an instant are they able to engage either in concentration or in the one-pointed mind in the desire realm.

是故，比丘如是學者增長染愛，不應親近俗人知識。又若能令未來安隱示涅槃道——導師知識、坐禪同行，則應親近。

4.C. -3398 “ ‘Therefore, this is the way to train: A monk must not keep householder friends who cause afflictive craving to increase. [F.188.a] In this life and beyond, monks should be friends with teachers of the path of suffering’s transcendence, people who explain the path of suffering’s transcendence, and virtuous friends who assist them in the practice of concentration.

何者同行？所謂除滅一切煩惱，至涅槃城，此是第一勝善知識。餘知識者，則是怨家，非真知識。以非真故，則非知識，若見共語、共行、共業，同有所作，妨廢善業。若未來世得其力者，乃名知識。若示梵行、若令修行，或教怖畏，未來之世示令怖畏——生於地獄、餓鬼、畜生，名善知識。令身口意造作惡業，到惡道者，一切勿近。

4.C. -3399 “ ‘There are certain companions who will cause one to exhaust the afflictions and enter the city of the transcendence of suffering. Those are supreme friends. All others may appear to be friends, but they are actually enemies, because those who are not friends in this ultimate sense are not true friends. Friends are those who you may meet, speak with, and stay with in a way that prepares you for the next life. They will show you the practice of pure conduct and help you pursue it. They will explain about the terrors that lie beyond this world and show you the horrors of life as a hell being, starving spirit, or animal. One should not engage in any of the misdeeds of body, speech, and mind that cause one to enter the lower realms.’

爾時，世尊迦葉如來而說偈言：

若示未來世，彼是善知識，若能遮惡處，復能救災禍。 cf. Dhs.34.1

4.C. -3400 “At this point the blessed Kāśyapa proclaims these verses: “ ‘Friends are those who accompany you Beyond the world. They will help you abstain from the unwholesome, And protect you from death and transmigration.

常說利益法，利益未來世，彼是善知識，作知識利益。 cf. Dhs.34.2

4.C. - 3401 “ ‘They will always speak of that Which is of benefit beyond. To humans, a friend is someone Who helps you fulfill your wishes.

此勝知識有無量種無量分別，種種說法。

4.C. -3402 “ ‘Supreme friends are those Who strive in many ways And by many means To explain the Dharma to you.

非多飲食、禮拜入舍，非示愛聲觸味香色，得名知識，如是知識非善知識。善比丘者，應當捨離，尚不應近此一知識，況復近多如是知識，生無量過。若有知識於未來世作不利益，雖名知識，實是怨家。若有比丘近彼知識，則妨自業坐禪讀誦。

4.C. - 3403 “ ‘On the other hand, those who praise common enjoyments, cause others to visit households, and explain how to busy oneself with delightful sounds, textures, tastes, forms, and smells are not good friends. You should never befriend even a single person of this sort, so it goes without saying that you should not keep many such companions, who are the source of numerous flaws. If they do not help you ward off the terrors that lie beyond this world, even though they may look like friends, they are actually enemies. [F.188.b] Monks with strong attachment fail in achieving their own objectives, and when such mendicants practice concentration, they will encounter obstacles.

13.又第十三障礙惡法，妨廢比丘坐禪讀誦，是故沙門應當捨離。第十三者，所謂比丘與惡同處。一切比丘與惡同處，妨廢禪誦。與惡同處，凡有五種，何等為五？

4.C. - 3404 “ ‘There is also a thirteenth factor that makes the practice of concentration fail. What is that? Being in the wrong company. That will make any monk fail in the practice of concentration. There are five ways of being in the wrong company, which are as follows:

所謂比丘善持淨戒第一善法，有正直心，而與第一破戒惡人同處止住，不得自在。此是第一與惡同處。

4.C. -3405 “ ‘Disciplined and perfectly virtuous monks who are honest and sincere may stay together with monks whose discipline has completely degenerated, and fall under their influence. That flaw constitutes the first type of being in the wrong company.

又復第二與惡同處，所謂比丘不自在過或自在過，與邪見人而共相隨，若村若城、若多人處同行同住。此是第二與惡同處。

4.C. -3406 “ ‘Also, a second type of flaw ensues from being in the wrong company. Whether it is because they are influenced by others or because of their own greed, monks may cohabit with people of wrong view in towns, cities, villages, or markets. That is the second way of being in the wrong company.

又復第三與惡同處，所謂比丘常自樂數親舊知識，欲往欲近，與共相隨，至在俗時先住之家。此是第三與惡同處。

4.C. - 3407 “ ‘There is also a third way of being in the wrong company. Wishing to meet and craving to see their previous friends, companions, or family relations, monks may join them. Together with them, they may then enter the homes they are familiar with and dwell there, in the same way as before. That is the third way of being in the wrong company.

又復第四與惡同處，所謂比丘畏他輕賤，求知見故到惡處住論師之所，共相習近。此是第四與惡同處。

4.C. -3408 “ ‘There is also a fourth way of being in the wrong company. Monks who are fond of discussing the treatises may, due to this predilection, take up residence in a royal household for the sake of humbling others. That is the fourth way of being in the wrong company.

又復第五與惡同處，所謂比丘心意動亂不能正行，於先飲食或臥具等，或先食來、或先飲來、或先臥來、近婦人來，或於先時所受用色聲香味觸，如是種種，憶念思惟，念境界處，境界處念之所破壞。

4.C. 3409 - “ ‘There is also a fifth way of being in the wrong company. Monks who are distracted and not properly observant of their vows [F.189.a] may come to miss their former food, drink, and love making —all those sounds, textures, tastes, forms, and smells. As they keep thinking of those things, they are overcome by their thoughts and thus find themselves in the wrong company altogether, amid objects that are intensely painful, undesirable, repulsive, and unappealing. That is the fifth type of being in the wrong company —one is in the wrong company as one is overcome by thoughts of objects.

餘一切處皆悉可避，此境界處則不可避，以是第一最惡處故。以於一切禪誦等業，最為妨故。自餘惡處皆悉可避，唯此一處最不可避境界之樂。從自心起分別惡處，最為難避，唯除坐禪三摩提樂正觀察念，如是能避。

4.C. -3410 “ ‘One may succeed in avoiding all such ways of being in the wrong company and yet still not be able to relinquish the thoughts of the mind. Yet being in the wrong company, that is to say, with objects, is an extremely powerful obstacle for all who practice concentration. Even if one avoids all other ways of being in the wrong company, if one’s mind is impaired by the enjoyment of objects due to defiling concepts, one will be unable to give up such wrong company because of the profusion of thought. That is only possible for those who are endowed with the mindfulness related to concentration, attainment, pliancy, restraint, and engagement.’

爾時，世尊迦葉如來而說偈言：

不善觀察風，所吹熾然火，彼正觀察雨，能令滅無餘。cf. Dhs.14.43-47

4.C. -3411 “At this point the blessed Kāśyapa utters these verses: “ ‘When the fire produced By incorrect mental engagement blazes, Such incorrect mental engagements Can be overcome by a certain rain. correct mental

眾生先所起，久時無明暗，如起智慧燈，能令滅無餘。

4.C. -3412 “ ‘The darkness that has endured for long, And that emerged due to ignorance, Can be destroyed in an instant When people light the lamp of insight.

欲癡火能燒，地獄愚癡人；智者則不爾，是故得涅槃。

4.C. -3413 “ ‘Those whose intelligence is obscured Will burn in hell through their attachments and delusion. Those with insight will not be destroyed But proceed on the path to suffering’s transcendence.

如是十三法，智光明能除，是故畏過者，常應勤持戒。

4.C. -3414 “ ‘The light of insight dispels The thirteen factors of corporeal beings. [F.189.b] Therefore, pursue the conquest of the flaws, And through constant cultivation of knowledge and discipline,

拔出自身中，三種過根本，以智慧大火，燒多煩惱薪。

4.C. -3415 “ ‘Destroy from their roots The thirteen factors of corporeal beings. The firewood of the afflictions is set ablaze By the fire of wakefulness.

如向所說，與惡同處，應設方便，一切遠離。出家沙門寧當獨行，勿多憶念，亦莫懈怠。本村本城、本多人處過去樂事，勿憶勿樂，勿念本時節會之日饒人之處，本曾遊行，亦勿憶念悕望欲見，亦勿攝受。

4.C. -3416 “ ‘In this way, on all occasions, avoid the various ways of being in the wrong company. Wandering mendicants who have stepped forth from the household should not become absorbed in thinking. They should not be lazy. They should not become involved in thoughts about the experiences of town, cities, villages, and markets. They should not become elated and obsessed with cohabiting and paying visits. They should not become obsessed with gathering disciples.

諸惡弟子、諸惡知識亦勿親近，勿樂愛聲觸味香色，勿生染心，勿不正行，心莫驚動，亦勿悕望飲食敷具、病藥所須。勿著種種雜色袈裟，亦勿方便推搗令平；若洗浴時，不以脚足揩踏身體；勿作種種間雜言語。

They should not become the companions of unwholesome people. They should not develop excessive attachments to sound, touch, taste, form, and smell. They should not let down their guard during travels or activities. They should not be quick to develop craving. They should not be fond of alms, bedding, seats, health articles, or utensils. They should not wear colorful robes, show off, take baths, receive massages, or speak in flirtatious ways.

如是燒滅無始闇聚。極惡生死，五道是門，六塵境界分別焰起地獄、餓鬼、畜生之中，常燒常炙。一切世間愚癡凡夫處處流轉，燒炙失壞，入苦海中，生死轉行猶不厭離。

4.C. -3417 “ ‘Alas, such afflictions constitute a darkness without beginning, and unless they are burned away, cyclic existence remains intensely painful. As the light rays of thoughts of the six objects appear in the gateways of the five realms, childish beings are scorched, burned, and destroyed in the realms of hell beings, starving spirits, and animals every single day. They keep falling into an ocean of suffering, yet despite their incessant engagements, they do not even grow weary. [F.190.a]

捨行持戒，若人生天，第一放逸，後退彼天，與先同侶勝者離別，生在地獄、餓鬼、畜生，受第一苦。悔火所燒，無有救者。放逸所壞，悔火所燒，生在地獄、餓鬼、畜生。以是等故，諸有怖畏未來退者，一切皆應修行正法，常不斷絕。如是法律，一切如來、應、正遍知，為放逸天斷除放逸。

4.C. -3418 “ ‘Gods bereft of proper discipline roam about in total carelessness. When they fall from their divine world, such former supreme leaders are born as leaders among the hell beings, starving spirits, or animals, where they are burned by the excruciating fires of regret. They have no one at all to protect them. Destroyed in the trap of carelessness, they are scorched by the fires of regret as they take birth in the realms of hell beings and starving spirits. Therefore, until the time of death and transmigration is upon you, you should bring to mind the sacred Dharma, and more than that, each day you should practice the teachings of all the worthy buddhas continuously and comprehensively.’

若人生天，一切皆是持戒力故。若有善修、善調伏心，如是之人不得言死，身壞命終生於善道，天世界中。汝等天眾，一切未知生此天因，戒之輕重。我為饒益，示汝彼業，是故說此十三法門。人天世間，迭互為因。人世界中則能持戒，天世界中則不能持。人死生天，若不放逸，退生人中。以是因緣，故說此經。彼佛世尊迦葉如來利益天人，饒益安樂乃至涅槃，如是利益一切世間。

4.C. -3419 “The utterly careless and thoughtless gods have currently achieved a divine birth, yet all humans who cultivate discipline well, practice positive actions, and maintain a good heart will likewise, when their bodies disintegrate and they die, be born next among the gods. Since the gods may wonder whether they were born there due to some minor karmic actions, the thirteen factors were taught to eradicate their ignorance. People of the human world and the gods mutually cause one another. When gods and humans endowed with discipline die, they are born as gods, and when careless gods die, they may take birth as humans. Bringing benefit, happiness, and the transcendence of suffering to both gods and humans through such causes, and also accomplishing mundane benefits for them, the blessed Kāśyapa taught this discourse.

爾時，彼處牟修樓陀夜摩天王并天眾等，深生厭離，雖處於欲，而於欲中不行放逸，皆悉成就不放逸行。頂禮世尊迦葉佛塔，其心清淨。彼一切天，如本來時還如是去。

4.C. - 3420 “For Musulundha and the other gods who have become very weary of pleasures, [F.190.b] these pleasures lose their appeal, and they no longer pursue them. With faith in the Blessed One and the Blessed One’s stūpa, they will bow their heads in homage and proceed to leave the stūpa in the same way that they entered it.”

迦葉世尊第六經竟。此法名為六修多羅，山樹具足地處流行。

4.C. -3421 This completes the discourse of Kāśyapa. This also completes the six sūtras and the section on the gods in Moving in Gatherings.