1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之三十八(夜摩天之二十四)
爾時，夜摩天王思惟此事，與善時鵝王共籌量已，從空而下，坐蓮花臺，與無量放逸行天而自圍遶。說此十一種勝上答難法門。4.C. -4286 “With this understanding, the ruler of the Heaven Free from Strife, together with Auspicious Time, will fly up into the sky, [F.16.a] where they take their seats in the heart of a lotus flower, surrounded by hundreds of gods who delight in carelessness.
告諸天眾：汝今諦聽放逸之過。我從往昔曾見無放逸天子，名曰安隱，為我宣說，令我得聞如此之法，乃是迦葉如來之所演說。汝今諦聽，善思念之。一切天眾、說法鳥眾、善時鵝王及魔王眾、放逸大臣、顛倒說者、為諸世間作無利益、住魔伴黨，一切諦聽。
· · The Eleven Great Dharma Teachings · ·
4.C. -4287 “Musulundha will then explain, ‘Listen, I shall now impart to you the instructions called Replies to Questions Related to the Eleven Great Dharma Teachings. Careless ones, the blessed Kāśyapa taught this to a god of times past called Auspicious Joy of Carefulness, and I in turn heard the teaching from him. Listen and pay close attention to this religious teaching of the Dharma. All you careless gods and eloquent birds ruled by Auspicious Time,please listen. Also, you who belong to the forces of the māras, you who speak wrongly and do no good for the beings of the world —you listen as well.
十一問難勝上法門，所謂十一白法斷於十一垢染之法。欲求真實、欲求涅槃、欲離魔界，畏生死縛，住於寂靜阿蘭若處，獨一無侶，欲求實諦，欲滅黑闇，一心諦聽。
4.C. - 4288 “ ‘What follows is the Replies to Questions Related to the Eleven Great Dharma Teachings. The eleven great teachings constitute an eleven fold process of relinquishment. Through that process, one will genuinely transcend craving and suffering, one will no longer wish to remain within the realm of the māras, one will destroy all the ties of cyclic existence, one will remain in the peaceful wilderness, one will delight in solitude, one will place one’s hopes in what is correct, and one will develop the wish to crush ignorance.
何等十一勝上法門斷十一法？一者以調伏斷於憍慢；二者正心不亂斷除二種破戒；三者精進能滅懈怠；四者白法能斷垢法；五者白法能斷惡法；六者知足能斷多欲；七者以遠離住斷近親里；八者以正語斷無義語；九者正住斷於輕掉；十者布施斷於貧窮；十一者智慧斷於無知。
What does this eleven fold process relinquish and what are the eleven factors? (1) Agitation is remedied by taming oneself, (2) lack of restraint by one- pointedness, (3) flawed discipline by following a holy person, (4) laziness by diligence, (5) obsession with visiting villages and towns by remaining alone in the wilderness, (6) greed by contentment, (7) obsession with visiting friends and relatives [F.16.b] by joyfully staying in foreign lands for a long time, (8) meaningless talk by proper verbal restraint, (9) frivolity by steadfastness, (10) poverty by generosity, and (11) ignorance by means of knowledge.
如是十一垢染之法縛人著於放逸樹枝，欲離魔境，應當斷滅。畏生死者，應斷放逸。夫放逸者，是生死本；不放逸者，是解脫因。爾時，迦葉如來欲令一切諸眾生等離生死故，說如是法。
4.C. - 4289 “ ‘Those eleven factors are the stains of affliction, afflictive bondage, and the great branches of the tree of carelessness. Those who wish to go beyond the realm of the māras, who fear the terrors of cyclic existence, and who wish to destroy carelessness should give these up. The whole of cyclic existence is rooted in carelessness, while carefulness is the root of liberation. That is what the Blessed One has taught those who wish to escape from cyclic existence.
1.我昔從於先舊天子聞說此法，如是天子亦從迦葉如來聞如此法，為我宣說。次第傳聞，我為汝說。以何等法調伏憍慢？調伏之人，一切眾生之所愛重，住調伏故，斷此憍慢麁惡之法。憍慢有五，何等為五？所謂若入聚落城邑或行道路，其行速疾，不慎威儀。或行道路或行非道，或抖擻衣或佯跛行，正心之人見之生瞋：云何此人行不順法？為醉？為狂？是則名為第一憍慢。
· · · (1) Agitation Is Remedied by Taming Oneself · · ·
4.C. - 4290“ ‘Those who delight in taming themselves, those who wish to become tamed, and all beings who wish for what is desirable, attractive, and delightful should shun agitation. That unwholesome factor should be relinquished by all who delight in becoming tamed. In that regard, there are five types of agitation: (1) When on the way to a village or town, one may walk quickly, (2) one may walk without proper restraint, (3) one may let one’s clothing hang loose, (4) one may lift up one’s clothing, and (5) one may wander about or become distracted. When others see such behavior, they will immediately become upset.
如是憍慢，云何而斷？應正直行，不轉不顧，直視一尋，威儀齊整，不抖擻衣、不高舉足——限齊四指，不通肩被衣、袈裟齊等，行不掉臂。此不放逸能斷放逸。
4.C. - 4291 “ ‘Whence derives such unrestrained styles of walking? On the most subtle level, they originate in infatuation and lack of attention. From these spring numerous forms of agitation. [F.17.a] Those can be remedied by maintaining restrained conduct, by walking with one’s eyes focused at the distance of a yoke’s length ahead, by keeping one’s clothing fastened, by wearing a long upper shawl and not lifting one’s clothing higher than four finger widths above the knees, and by not letting one’s shoulders swagger. In this way, the carelessness of the divine world is conquered by carefulness.
復有四種放逸，諸比丘、比丘等應當斷離，所謂說無益語，心不思念、不知多少；至施主家不喚突入，亦不彈指，在上而坐，說於無量無義之言而不覺知；於靜坐處發大音聲；觀眾女人，無緣而瞋；左右顧視，不觀前後；眷屬憍慢；盜入他家。如是比丘，一切世人皆悉不愛，寂靜行者說此比丘名為憍慢，在家、出家皆亦如是。
4.C. -4292 “ ‘Among the four types of carelessness that a monk or someone of a similar kind should overcome, what are the remaining ones? The first is to make remarks, even minor ones, without having examined matters properly and without proper judgement. Those who maintain restraint speak properly when in the homes of donors and benefactors. They do not snap their fingers and they take a low seat. The unrestrained, on the other hand, speak excessively and without any awareness of what should and should not be said. While seated, they speak with loud voices, and their attention is devoted to the women in the house. Rashly, they end up agitated or angry. They do not show any consistent concern for their company. Monks whose conduct is agitated and unrestrained in this way are disagreeable and unpleasant, and people will therefore wonder whether other monks are available whose conduct and demeanor are serene and proper. Men or other family members will thus comment, “Alas, those monks are unrestrained.”
如斯等過，云何斷除？若於施主及以餘人說正法語，前後相應，觀人而說、觀心而說、依時處說、不相違說、軟語而說、令易解說、法相應說，如說而行，不觀女人，彈指而入，知時出入，亦知其相，不抖擻衣，不掉臂行，不作高唾，不大音聲，美語說法，待問而說，不斷他語，少言美說，以法語說。是名毘尼斷於憍慢。
4.C. -4293 “ ‘Alternatively, those who maintain proper restraint will always speak words that are relevant and appropriate. Whether they meet new people or people they are used to seeing, whether they meet benefactors, donors, or other such people, they always speak gently and with awareness of the time and place. [F.17.b] Their words are peaceful, meaningful, and do not contradict reality. They do not become preoccupied with females. They do not snap their fingers. They are aware of the time. They know when it is time to leave, or they can sense this indirectly. They do not lift up their Dharma robes and do not let their shoulders swagger while walking. They do not cough loudly. They do not chide others. They always respond respectfully to questions. Their words are calm, pleasant, and in accordance with the Dharma. In this way, agitation is overcome by taming oneself.
復次，第二調伏能斷憍慢。云何調伏？所謂比丘及比丘等，入於他家，若聞歌伎作樂戲笑、遊戲之中，於他言笑不聽不樂、不味不願，不作多語，不說他惡，不自嚴飾而至他家，不數數入，不常乞求。如是比丘入於他家，若本施主、若至異家，以此調伏而斷憍慢。
4.C. - 4294“ ‘Such people also overcome another form of agitation by means of taming themselves. In what way? When entering a household, they do not engage in songs, dance, or music. They do not pay attention to laughter, flirtation, or coquetry, and they do not listen to the conversations or jokes of others. They do not relish any of that and they have no wish for it. They have no fondness for large gatherings. When visiting a household, they do not talk about the lifestyles of other homes. They do not come and go in a big hurry and they are not restless. Nor are they overly relaxed. This is the way that monks enter the homes of others. When they go to the home of a benefactor, donor, or the like, they crush, destroy, and dispel agitation by means of taming themselves.
復次第三，比丘至施主家，離說法語，說世俗語、說國土論、說生天論、說於遊戲歌舞之論、說於過去染愛之事，近女人坐，著雜色衣而入他家。
4.C. -4295 “ ‘Otherwise, if a monk engages in conversation with benefactors and donors when visiting a household, he may set aside words of the Dharma and instead speak about pleasures. He may end up speaking about various lands and places, [F.18.a] about the higher realms, or about dancers and dances, or music and song. In towns and elsewhere, he may speak in emotionally charged ways. He may interact with women and wear a fancy outfit when visiting people’s homes. Such agitation may occur for monks or others of a similar kind.
若比丘等如是憍慢熾然增長，何等毘尼能斷滅之？所謂若比丘、比丘等，入於他家，說出家法、說布施論、說持戒論、讚智功德、說於無常敗壞之法、說老說病、說愛別離、說自業作、說死離別、說知足法、說調柔法、說苦說集、說滅說道、說地進退、說破戒過、說厭離法、說斷慳法；色憍慢人為說色過、為說食過、無常破壞、說少壯過必歸老壞。觀人深心，相應而說。如是比丘以調伏故，破壞憍慢。
4.C. -4296 “ ‘How can the flaws of such agitation be overcome by means of taming oneself? When visiting a household, monks or others of a similar kind will speak in a manner that is concerned with goodness. For example, they may speak of generosity or discipline, or they may praise wisdom. They may talk about the fall into the lower realms, or about aging, disease, or loss. They will speak about the way karmic actions are appropriated, or about destitution or death. They will utter words that inspire respect in others. Their words will be centered on what brings goodness. They will talk about suffering, its origin, its cessation, and the path. They will talk about the way the different stages are achieved. They praise discipline and explain how it first arises. They speak of freedom from desire and the way stinginess is overcome. To those who are crazed by infatuation with physical form they explain how form is infinite, how it is deceptive, and how the young are always tricked by aging. All they say is therefore spoken with a knowledge of the thoughts of their donors and benefactors. [F.18.b] This is how monks give up agitation by means of taming themselves.
復次，第四調伏，斷除憍慢，不數受於多諸飲食，若更有人貪著食味不知厭足，喜至他家，亦不親近。隨其所得衣服飲食、臥具醫藥，若多若少，知足受畜。
4.C. -4297 “ ‘There are also other types of agitation they give up by means of taming themselves. For example, some may only frequent places where there is plenty of food and drink. Moreover, out of desire and obsession with food, others will go where the food is most plentiful or wherever they have patronage and companionship so that they can profit from that. As long as they receive all this, they remain happy with their Dharma robes, alms, dwelling place, and medical remedies.
不念他樂亦不味著，不生覺觀，一心而行、調伏而行、正威儀行。調伏比丘及比丘等，調伏之法，如是憍慢以調伏法而斷滅之。一切憍慢，放逸故生，放逸為本，於諸功德皆無利益。是故欲求涅槃，應斷放逸。
4.C. - 4298 “ ‘On the other hand, those who have already tamed themselves do not miss or relish such pleasures. They do not think of such things but travel alone, basing themselves on what is good and practicing restraint. This is how monks or others of a similar kind overcome agitation by means of taming themselves. All agitation comes from a profusion of carelessness. All that is meaningless is rooted in carelessness. Therefore, all who pursue the transcendence of suffering must focus on overcoming carelessness.’
如是夜摩天王牟修樓陀、善時鵝王為魔王大臣名放逸等，現前為說往昔天子從迦葉如來三藐三佛陀次第傳聞，為魔眾說。
This is how Musulundha teaches the Dharma, which he has himself heard from a god in the past, to the royal swan Auspicious Time and the careless forces of the māras.”
4.C. - 4299 Within the blessed Kāśyapa’s discourse on the eleven topics, this completes the first of them.
2.云何第二問答？所謂於不持戒，正念現前而斷滅之。戒有二種：世間、出世間，略說心為能持。戒有多種，略說二種：一者性重戒；二者離惡戒。若破性重戒，則非迦葉如來弟子。性重戒者，所謂殺生、非梵行、偷盜具滿三鉢梨沙槃，或盜佛物或盜法物，盜已食之，心不悔過亦不還償，覆藏不說。如是比丘則非迦葉如來弟子，腐爛敗壞，不名法器，但以妄語莊嚴衣服。是名破於性重之戒。以放逸故，是故迦葉如來告諸比丘應離放逸。
· · · (2) Lack of Restraint Is Remedied by One-Pointedness · · ·
4.C. - 4300 “ ‘The second topic is as follows: Lack of restraint means not being one-pointed. Such lack of restraint is moreover twofold, because it pertains to both the mundane and the supramundane. [F.19.a] Possessing restraint is a matter of maintaining a one-pointed mind. There are many ways of observing restraint, but in short there are two kinds, because some relate to natural unwholesomeness and others to acquired unwholesomeness. Those who are flawed by natural unwholesomeness are neither monks nor followers of Kāśyapa. If one commits acts of killing, sexual misconduct, or stealing, one’s mind will entail a threefold deterioration. 526 One may have been a righteous person but will nonetheless get carried away and subsequently engage in sexual relations. Then, regardless of the object, one’s companion, or the instructions imparted, one will no longer be a monk or a follower of Kāśyapa. Such people are nothing more than rotten, evil, false charlatans. And when one’s discipline becomes flawed due to such natural unwholesomeness, that is due to carelessness. Therefore, diligent followers of Kāśyapa must give up carelessness.’
如是夜摩天王為善時鵝王菩薩說法，鵝眾及魔王眾、放逸臣等坐蓮花臺。牟修樓陀說如是法。
4.C. -4301 “This is how the ruler of the Heaven Free from Strife, Musulundha, teaches the discourse of Kāśyapa. Residing in the center of a lotus flower, he addresses the bodhisattva Auspicious Time, the speaking swans, and the careless forces of the māras, and teaches them the Dharma.
復次，第三離惡，略說九種。何等為九？一者淨修一行；二者常速悔過；三者順行；四者半行；五者多行；六者輕犯即悔；七者說道盡行；八者破壞行；九者一切行。是名九種離戒。一切愚癡凡夫或沙門、沙門等，以放逸故，名不學者、名無智者，惡不淨行。
4.C. -4302 “ ‘As for acquired unwholesomeness, there are nine kinds. What are these nine types of corruption? Partial practice, the practice of restoration through confession, careless practice, half practice, general practice, light practice of confession and restoration, practice due to having been shown and explained the path, destructive practice, and the practice of all. Such carelessness will ruin the mind of any childish person, regardless of whether they are monks or others of a similar kind. Those are, in short, the nine types of unwholesomeness of those who fail to train in the Dharma-Vinaya. [F.19.b]
2.1.云何一行？云何離惡？輕慢惡見，以放逸故，毀破輕戒，破已復悔，所謂掘地斷草，是名一行。
4.C. -4303 “ ‘What is partial practice 527 and how is that an acquired unwholesomeness? It is to disregard minor points of training and minor forms of restoration and thus transgress them out of carelessness, thinking,“Just as I have previously transgressed this point, I shall restore it again.” One may, for example, dig a hole or cut grass. That is what is known as partial practice, whether in the case of mendicants or others of a similar kind.
2.2.若沙門、沙門等，若放逸行，毀破輕戒，還復悔過。如是沙門破一行戒，或一或二或三，破輕戒已，我還悔過。如是數作數悔，是名捨離惡戒，非敬重法、非離放逸，心常散亂，是名破戒悔過行。
4.C. -4304 “ ‘How do the careless practice restoration through confession? Here, a mendicant or someone of a similar kind may fail to observe one, two, or three of the bases of training by thinking, “Although I now fail to observe and maintain the training in this way, I shall later resume it.” When in this way they disregard the relevant points of training they become constantly involved in acquired unwholesomeness. Those who act in this way do not practice the Dharma with respect, they are not careful, and their minds are constantly distracted. That is what is known as the practice of restoration through confession.
2.3.云何順行？放逸增長，輕心輕戒，不勇猛學戒，能說能知破戒因緣，知實不實，於戒法中知破重戒得大重罪，堅持不犯。若有難緣，破於輕戒，不持不敬，不重正法。是名破戒悔過比丘。
4.C. - 4305 “ ‘How do careless people cause carelessness to proliferate? Fickle individuals who lack strength of character do not understand what must be confessed with respect to the bases of training. They do not understand what is essential and what is not with regard to confession and restoration. Such people will acquire a great deal of unwholesomeness in relation to the bases of training. They will observe such unwholesome conduct and maintain it for a very long time under great hardship. They will also fail to maintain that which involves little unwholesomeness. [F.20.a] They will not be respectfully inclined toward the Dharma. Whether in the case of monks or others of a similar kind, this is what is known as the conduct of the careless that causes carelessness to proliferate.
2.4.若沙門、沙門等，云何半行？唯學戒法，知重知輕或持不持，其心思念護餘戒眾。如是攝心行於半戒，餘戒不行，是名半行。比丘行放逸行，放逸所使，住放逸境，不能速得涅槃。
4.C. -4306 “ ‘What is then meant by half practice? Whether the basis of training is minor or major, a monk may either transgress it, adhere to it, or strongly refrain from it. However, if he merely considers transgressing it, he will only fall short in the factors that pertain to that category. That is what it termed half practice because he only practices one half of the conduct but not the other. Such a process is called half practice.
2.5.云何多行？若比丘、比丘尼或沙彌、沙彌尼、優婆塞、優婆夷具足持戒，如是順法多行，多持離戒，不缺不穿不空，雖堅固持，不能盡護，是名多行。
4.C. -4307 “ ‘When careless people roam carelessly under the sway of carelessness among objects of carelessness, a spiritual practitioner or the like may engage in what is known as general practice. If one observes the complete bases of training, or if one is a nun, novice, or lay practitioner, one will very quickly attain the transcendence of suffering. However, if one does not accord with such behavior, and turns away from it, such practice is known as general practice. What is that like? General practice of the bases of training with respect to acquired unwholesomeness occurs when the bases of training are maintained without degeneration, without breaches, without downfalls, without lack of steadfastness, without lack of purpose, and without being inattentive to any point —yet only sometimes. Whether one is a mendicant or someone of a similar kind, that is what is meant by general practice.
2.6.若沙門、沙門等，云何輕犯速悔？如是比丘，或放逸故，或近惡友，於戒慢緩，速悔令淨。或畏地獄惡道之苦，尋即悔過，令心清淨，於僧前說：我作不善。心不覆藏，悔已不作，是名比丘犯已隨悔。
4.C. -4308 ‘What is light practice through confession and restoration? Out of carelessness, or due to the influence of an unwholesome friend, [F.20.b] some people fail to maintain the bases of training. As soon as they become aware of their mistakes, they may then confess and declare their transgressions to the saṅgha out of regret, faith, or fear of the hells. They may offer their confession, saying, “I have failed regarding the bases of training and engaged in acts that are not becoming. I request that the saṅgha restore my commitments.” In this way, they may, with the help of the relevant remedy, declare and confess their mistakes and restore their training out of fear. Hence, a monk who does so is said to practice through confession and restoration.
2.7.云何比丘說道盡行？若比丘、比丘等，或於重戒中或破或緩，或以放逸或近惡友，速向師悔，或布薩時向眾僧說，心不覆藏。眾僧示導，得聞道故，不復更作，畏三惡道，不破不緩。是則名為善時鵝王說道盡行。
4.C. -4309 “ ‘What is meant by practice due to having been shown and explained the path? Monks or others of a similar kind may sometimes become careless and incur much unwholesomeness. When thus transgressing or failing to observe the bases of training that cut through the root of the tree of suffering, they may declare their mistakes to their masters and the members of the saṅgha during the ritual for mending and purification. At that time, the saṅgha members may then instruct them about the path and teach them about its challenges and the terrors of neglecting one’s duties. Having instructed them and made them understand, they will then declare, “You strayed from proper conduct!” Out of fear of the realms of hell, starving spirits, and animals, such people will then never again transgress the bases of training. Auspicious Time, this is what is called practice due to having been shown and explained the path.
2.8.云何破壞行？盡形慢緩、離於禪誦、心不愛樂，遊天廟中，為求衣服飲食，處處遊行施主之家，親近俗人，為其騁使，以求安樂。是名破壞行。如是比丘身壞命終，墮於地獄。
4.C. -4310 “ ‘What is destructive practice? That is falling under the power of aging and death. Such people destroy the Dharma-Vinaya, they fail to practice concentration, they become obsessed with doing this and that, and they wander ceaselessly from house to house, place to place, [F.21.a] and one residence of benefactors to another, all for the sake of nothing but food and clothing. Targeting householders, such people go to these places and offer their services. That is what is known as destructive practice. When such thieves die, they descend to the deepest hell.
2.9.善時！云何一切行？信一切法毘尼，為他人說，於輕戒中或不能持一戒二戒，或以性故或無習故不能具持，非不敬重，作已悔過。善時！是名一切行，其惡薄少。若比丘、比丘等，少惡破戒，一切皆由放逸過故。
4.C. -4311 “ ‘Auspicious Time, what is meant by the practice of all? This occurs when someone has faith in, speaks of, and practices the entire Dharma-Vinaya. If some slight unwholesomeness should occur, whether in relation to one or two of the bases of training, such a person will not let himself become habituated to that. Because of his respect for the Dharma, he will be unable to adhere to such unwholesomeness and instead will resume the training. Auspicious Time, this is known as confession and the practice of all. When a monk, or someone of a similar kind, at a later time transgresses the bases of training due to minor unwholesomeness, then that is also due to the flaws of carelessness.’
如是夜摩天王住蓮花臺，為善時鵝王、說法鳥眾、魔王大臣名放逸等說如是法。爾時，夜摩天王牟修樓陀以偈頌曰：
4.C. -4312 “In this way, residing in the heart of a lotus flower, the ruler of the Heaven Free from Strife teaches the Dharma to the talking swans and the careless forces of the māras. Musulundha will then speak the following verses:
為放逸所盲，飲於放逸毒，放逸之所縛，將入於地獄。
4.C. -4313 “ ‘People who are blinded by carelessness Enjoy the poison of carelessness. They are caught by the noose of carelessness And will be dragged into the hells.
若人放逸行，世間所輕賤，現得不利益，命終入地獄。
4.C. -4314 “ ‘Careless people receive All manner of abuse in the world. Their words have no substance And cause them to fill up the hells.
癡人於晝夜，或住或道行，一切放逸者，不得一念樂。
4.C. - 4315 “ ‘Throughout day and night The ignorant may keep traveling and talking, Yet careless people will never have the fortune Of so much as an instant of happiness.
以其放逸故，流行於欲界，輪轉五道中，或從禪中退。cf. Dhs.6.183
4.C. -4316 “ ‘As if on a wheel that turns through the five classes of beings, Beings cycle through the realm of desire And fall from the levels of concentration. That too is due to the flaws of carelessness.
若得世間定，生於無色處，輪轉於諸有，皆由放逸故。cf. Dhs.6.184
4.C. -4317 “ ‘When beings of the world Attain the four formless realms Yet remain stuck in existence, [F.21.b] Then that is also due to carelessness.
一切三界中，為於愛網羂，放逸之所縛，癡人不覺知。cf. Dhs.6.185
4.C. -4318 “ ‘The beings of three realms of existence Are all bound by the chains of carelessness. They are tied by the shackles of existence, And yet the mindless do not understand this.’
3.如是夜摩天王於往昔時，從舊天子次第得聞迦葉佛經，為善時鵝王、說法鳥眾及魔大臣放逸等，說於十一法中，已說三法。何等為三？一者調伏，斷於憍慢。二者正心不亂，斷除二種破戒：一者性戒，二者離戒。若種善根，親近善友，破性重戒。近善友故，得脫生死，何況離戒。是故智者應當勤求近善知識。三者捨離一法。云何一法？所謂懈怠。捨離懈怠，勤行精進，若能精進，則能滅於一切懈怠，猶如放逸於一切法能作無益，一切善法、親近善友以為根本。
· · · (3) Flawed Discipline Is Remedied by Following a Holy Person · · ·
4.C. -4319 “Musulundha then continues his teaching of the discourse of the blessed Kāśyapa, just as he had received it from another god in the past. He proceeds to teach the talking swans and the careless, agitated, and excited forces of the māras the third among the eleven Dharma teachings: ‘Once agitation is conquered by taming oneself, and lack of restraint by means of a one-pointed mind, the different kinds of flawed discipline —even natural unwholesomeness —will be remedied by following a holy person and thus giving rise to roots of virtue. Since even the natural unwholesomeness that is associated with flawed discipline can be remedied by following and keeping company with holy people —such that one is released from cyclic existence —there is no need to mention that this also is the case with acquired unwholesomeness. Therefore, with great diligence, one must follow holy beings.
4.復次，第四白法能斷垢法。何等白法？以勤精進，斷於懈怠。譬如光明滅一切闇，以勤精進斷除懈怠亦復如是。夫懈怠者，害一切法。隨生懈怠轉轉增長，能壞世間、出世間法、現在未來不可稱說無量諸法。
· · · (4) Laziness Is Remedied by Diligence · · ·
4.C. - 4320 “ ‘What must then be relinquished? Laziness is relinquished through diligence. All forms of laziness will be relinquished by developing diligence, just as carelessness and meaningless actions are remedied by following a spiritual teacher who is the root of perfection with respect to the Dharma-Vinaya. What is the fourth unwholesome factor to be overcome and relinquished by means of the fourth remedy? It is laziness that must be remedied by diligence. All forms of laziness can be conquered by developing diligence. For example, just as light overcomes darkness, the development of diligence causes all forms of laziness to be relinquished. Laziness is an obstacle to all good qualities. [F.22.a] In whatever one undertakes, laziness increases obstacles and causes hindrances to all mundane and supramundane qualities. It will be difficult even to remember their names, and whether in this world or beyond, there will be many hardships.
懈怠之人勢力薄少，人所輕賤，亦復不能修理家業，貧窮下賤，不能營作治生貿易、耕田種殖，及以餘事悉不能作，不能親近善友知識。以懈怠故，人所輕賤，皆共指笑，不學智慧，癡無所知，不知時處、不知自力、不知他力。若依時節應有所作，現在、未來一切應作，皆不成就。
4.C. -4321 “ ‘Lazy people have weak diligence and are destroyed, stopped, defeated, and bested by others. As they are destroyed by others, the lazy must face extreme poverty. Lazy people do not accomplish their works, they do not make any profit, they do not grow crops, and they do not perform any housework either. They do not attend to teachers but become consumed by an indolent state of mind. They are reviled by everyone. They do not develop any wisdom and they lack learning. Such people are not learned, and they have no knowledge of place and time. They do not know how to distinguish between themselves and others. They do not know how to distinguish between their own capacity and that of others. They do not accomplish what is needed in a timely fashion but encounter obstacles in all they do.
若人精進，則能斷除如是懈怠，眾人所愛，眾所敬重，初夜後夜心不疲惓，離睡易覺，知時而起、知時而臥、知時相應，思惟而作。堅固精進，精進為伴，以精進水澡懈怠垢。一切所作，離垢成就。有所作業，或得衰惱，精進不退，不怯不惓、不間不息。若作大事，精進伴故，則能成就而不毀壞。凡所造作，不假他人，識好惡人，知自他力。
4.C. -4322 “ ‘Those who overcome laziness with respect to this world and the next by means of diligence will progress in mundane affairs. They rise early, overcome exhaustion, eradicate sleepiness, wake up at the right time, rise at the right time, and pursue all their works on time, without weariness or expectation. With steadfast physical diligence, they wash away the stains of laziness and endeavor diligently to accomplish all their objectives free from any stains. [F.22.b] Even if they encounter hindrances, they do not become afraid or lose heart. Others cannot put obstacles in their way. They endeavor steadfastly in their pursuits. Endowed with diligence, they do not backslide from their accomplishments. They do not do things because they are forced to. They are also aware of the differences between people. They know the difference between their own forces and those of others.
善人所讚，眾人供養，或王大臣之所供養。大富大力，一切鬪諍，無敢為敵，諸大力人不能破壞。善友為伴，知識增長，多善友故有大勢力，多受安樂。隨所行處，若至異方，常得安隱。若遊餘方，善人親近，隨所有人親近其人，致敬供養，以禮待之。
They are praised by all. They receive veneration in great congregations. They receive the veneration of kings and royal ministers. They possess wealth continuously. Their mental strength and their other powers know no decline. Those who oppose them are defeated, because nobody can oppose those endowed with diligence. Their friends will help them, and the number of such friends will keep increasing. They have lots of friends, perfect happiness, and great power. They are happy even in foreign cities. Many people will recognize what they have done, and they will therefore be venerated by those who accompany and befriend them. Throughout the world, people will acknowledge their achievements.
離懈怠故，得如是等無量功德，被大堅固精進之鎧，離懈怠垢，能破魔軍、能出生死，一切善人之所愛敬。發勤精進為同伴故，復得出世間無漏無垢，得涅槃道。
4.C. -4323 “ ‘Those who give up laziness from its root achieve numerous excellent qualities. They become great beings whose armor is strong and thus, free from any stains, they defeat the hordes of the māras. They are ready for the battle to repel cyclic existence and they are a delight to all holy beings. Those who are diligent [F.23.a] endeavor to attain the sky-like transcendence of suffering, which is supramundane, undefiled, and free from all that is unwholesome.
初堅牢惡塵垢之處，緩而難脫，以此家宅縛諸世間，妻子眷屬、姊妹兄弟、奴婢田宅、財物倉庫，大愛瀑河。精進為伴，則能離於生死怖畏，捨家出家，服三法衣。
4.C. -4324 “ ‘For those in cyclic existence, there are fetters that are hard to endure. In particular, there is one setting that is worse than a charnel ground and extremely difficult to escape from: household life. Through one’s home flows a river of craving filled with children, a spouse, sisters, male servants, female servants, fields, grains, and storehouses. Those who keep company with the diligent will conquer the terrors of cyclic existence. They will give up such a household, don the saffron-colored robes, and diligently go forth from their home.
精進為伴，於家縛中勤精進故，而得出離，得無住道，勤修禪定，習誦正法，欲入涅槃而得解脫。知時所應，發勤精進，如實知於身口出沒，諦知自相，如實知於陰界諸入生滅等相。晝夜不息，精進不懈。
4.C. -4325 “ ‘Free from the fetters of the household, they attain the path of genuine liberation and endeavor in meditation and recitation. With diligence, they overcome any opposition and genuinely connect with liberation. They follow excellent teachers who are endowed with diligence, who are aware of proper timing, who know the real characteristics of body and mind, who know the nature of birth and destruction, who know the nature of individual characteristics, who know the reality of the arising and destruction of the aggregates, and who persevere diligently throughout day and night without ever abandoning their diligence.
親近善師。以智方便，發勤精進，習道盡過，斷無始流轉生死之縛。如是懈怠一切無利猶如闇冥，一切眾生不利益事。是堅固惡，以精進故則能滅之。
They will attend to such masters, and the more wisdom they develop, the more diligent they become. They become assiduous and persistent, accustoming themselves to the path and relinquishing the flaws. They diligently give up all the fetters of cyclic existence that they have otherwise engaged with since time without beginning, all the many pointless pursuits, and all the causes of darkness and meaninglessness that confine and restrict living beings. [F.23.b]
其人如是隨所得道，隨其所得，發勤精進，則能散滅一切和合，不樂煩惱染縛境界。誑惑一切愚癡凡夫，愛詐親善，是色香味觸境界之中，猶如惡賊，劫善法財物，破壞善法，能作一切無利益事，不愛果報，非愛財物，惱亂一切愚癡凡夫，能令迷亂。
4.C. -4326 “ ‘The more success they achieve on the path, the greater their enthusiasm becomes, and as their diligence intensifies, they ensure that all the results manifest. No longer will they be attached to any of the objects of afflictive bondage that ruin the minds of childish people. They will now give up all the deceptive factors related to the sounds, textures, tastes, sights, and smells they hanker after. Such factors steal away the substance of virtue. They are deceptive factors that bring all manner of ruin and undesirable ripening. They are factors of unwanted bondage that manifest in childish and ordinary beings. These objects that cause distraction and delusion are enemies.
是故應當捨離境界，不應味著，修解脫道，令心清淨，隨心清淨則能精進，正念無疑。以正修行破壞怨家，復以精進為伴侶故，能斷貪欲、瞋恚、愚癡。正觀察斷，不受諸有，殺怨家已，如閻浮提中觀於虛空淨無雲瞖，日月清淨，光明顯耀，其人清淨亦復如是。
As these renunciants no longer relish the experience of such objects, they cultivate the path of liberation and free their minds from stains. As they increasingly free their minds from stains, they become even more diligent and mindful, and thus, with superb awareness, they are able to conquer their enemies. Endowed with a joyous diligence, they overcome desire, anger, and ignorance. They become free from them, victorious over them, and prevent any further such existence. They become victorious against their adversaries and thus become just like the stainless sky or pristine water. They become like the stainless moon free from clouds or like the radiant sun that shines in Jambudvīpa when the fog has lifted.
如病得差，如貧得財，猶如盲人行大曠野，失於正路，得道得眼。其人如是以持禁戒正修行故，修行現證：我生已盡，梵行已立，所作已辦，不受後有。如是離於塵垢，於一切縛而得解脫，度於彼岸。智慧勇猛離於塵垢，一切皆由精進伴故。是故發大精進能斷懈怠及以放逸生死諸縛。
They are like people who have recovered from a disease, like destitute people discovering great wealth, or like blind people lost in the jungle who succeed in finding their way out. [F.24.a] As they achieve the fortune of having the foremost type of discipline, they receive full ordination and abide by that. At that point, they understand, “I have exhausted birth. I am practicing pure conduct. I see no further existence beyond this.” They have now parted from negative action and are free from all the tight shackles. They have crossed the river and are victorious and beautiful. This is the way of all steadfast beings who are endowed with diligence. Therefore, everyone must endeavor to develop diligence. Laziness and carelessness bind you in cyclic existence, so give them up!’
爾時，夜摩天王牟修樓陀以迦葉佛偈而說頌曰：
4.C. -4327 “At this point Musulundha will repeat the following verses taught by the blessed Kāśyapa:
發於精進念，常樂獨靜處，得脫於惡業，智慧得涅槃。cf. Dhs.20.31
4.C. -4328 “ ‘Those who practice diligently with mindfulness, Delighting in one-pointedness, Are released from all negative factors. In this way, the wise attain liberation.
發精進為伴，離於懈怠垢，得脫曠野怖，是人得常樂。cf. Dhs.20.15-17
4.C. 4329 - “ ‘Those who practice with diligence And relinquish the stains of laziness Are freed from the terrors of the lower realms And thus journey to the higher realms.
懈怠及放逸，能障一切法，以此大過故，令眾生苦惱。
4.C. -4330 “ ‘Laziness is held to be An obstacle to all good qualities. People defeated by such flaws Are destined to suffer.
若求現未樂，應離於懈怠，放逸懈怠人，如狗等無異。
4.C. -4331 “ ‘Those who pursue happiness here and beyond Must give up laziness. Therefore, those who put an end to that Are said to be fortunate indeed.’
如是夜摩天王為善時鵝王、說法鳥眾，魔王大臣放逸、欲迷等，說彼迦葉如來經典，從昔天子傳聞而說。
4.C. -4332 “In this way, just as he heard it from another god in the past, the ruler of the Heaven Free from Strife teaches the discourse of the blessed Kāśyapa to the speaking swans, the swan king Auspicious Time, and the careless forces of the māras.
5.復次，第五白法能斷惡法。何等惡法？所謂樂入城邑聚落，常習憒閙，不樂住於阿蘭若處，壞沙門法。云何壞法？如是比丘離於修禪及以讀誦，或入聚落或入城邑，處處樂住白衣之家，或共男子或共女人多有言說。
· · · (5) Obsession with Village Life Is Remedied by Being Alone in the Wilderness · · ·
4.C. -4333 “He then continues: ‘That which is stained by affliction must be conquered by means unblemished factors. How so? One must give up fondness for visits to towns and cities [F.24.b] and always dwell alone in the wild. If a monk is only accustomed to enjoying life in the city, he will always encounter obstacles. How so? Giving up the duties of a monk — concentration and recitation —he will instead go to live in towns and cities. As attachment to such homes intensifies, he will constantly participate in gatherings, whether among women or men.
若共女人言語談說，能繫縛人，失一切利益或生欲心。何以故？女人如火，近之轉近，若近女人漸令心亂。以是義故，比丘不應入於聚落城邑之中。若共丈夫言語談說，失於一切自利之事，於無漏法心不清淨，如是比丘自壞其法。
If he is among women, he will become fettered in all regards. He will fail in all his objectives and instead become swayed by desire. Women are like fire, and those who stay close to fire will be burned. Those who stay near women will also experience mental disturbances. Therefore, monks should not go to towns or cities. Moreover, if a monk participates in gatherings and discussions among men, he will also fail in all his objectives. He will not be genuinely inspired by the qualities of an undefiled mind.
復次，若有比丘樂入聚落及以城邑，得多過咎。得何等過？以入他家令心惱亂，見白衣舍富樂飲食、床褥臥具，心生貪著。猶如食吐。離阿蘭若，遊於人間，捨道入俗，捨閑靜樂，為家所縛，行貪瞋癡。以是過故，復墮地獄、餓鬼、畜生。以何因緣得如是苦？由其樂入城邑聚落。是故比丘若欲得地，應離此過。
4.C. -4334 “ ‘There is yet another great obstacle that a monk who enters towns and cities will encounter. What is that? The mind of a monk who goes from one household to another will become agitated. Realizing what goes on in the household and seeing the food and drink that is enjoyed there, even though he may have relinquished it all, he will sooner or later indulge again in such erroneous conduct. He will surely emerge from the forest to become a house holder. He will lose his fondness for life in the forest [F.25.a] and so again become bound by the flaws of domestic entanglements. He will develop desire, anger, and ignorance, and those flaws will cause him to take birth among hell beings, starving spirits, and animals. Such is the suffering that grows from fondness for visits to towns and cities. Therefore, wishing to be a genuine monk, one must give up such inclinations.
云何捨離？以住阿蘭若故，能攝一切無住功德。無住所攝，第一安隱。若有比丘獨住在於阿蘭若處，諸根寂靜，其心清淨，意如鍊金，第一寂靜善護諸根，離於怖畏、離於垢污，第一安隱，得無漏樂。六欲天中一切欲樂，作善業故。
4.C. -4335 “ ‘How does one succeed in giving up such flaws? By keeping to the wilderness. Living in the wilderness is the most excellent support for attaining every ultimate quality. The faculties of a monk who is fond of dwelling alone in the jungle are serene, his mind is very tranquil, and his way of thinking is like refined gold. He is most peaceful, carefully guarded, and free from any stains of fear. He discovers a happiness that is perfectly pure and undefiled. The happiness he achieves is unique. The six classes of gods in the desire realm, because of their genuine goodness and their distinctive past karmic actions, enjoy a ripening of desirable, attractive, and delightful effects, which are of an unparalleled character.
一天之樂可愛無等，況復六天一切諸樂。若得盡漏，一念之樂，無分譬喻，一切思量、算數不能譬喻。是故若求第一義樂，應離憒閙，不入聚落，以求禪定三昧正受。常獨行於山谷巖窟阿蘭若處、若草聚邊，獨一而行。
Yet, all the happiness of those gods who live in the desire realm does not equal a fraction, or compare in any way, to a single moment of undefiled happiness. When examined further, there is nothing that can serve as an example. Therefore, those who wish for ultimate happiness must give up 528 all fondness for visiting towns and cities and instead pursue the bliss of concentration and equipoise. Always delighting in solitude, [F.25.b] they must reside upon a seat of straw, or the like, in mountainous retreats, in a cave in the mountains, or in the jungle.
求無漏樂。遠離知識親里眷屬，當觀知識親里之樂無常無住，是別離法，非無住處，濁垢惱亂，無有自在，多懷怖畏。是故若有愚人智慧薄少，捨第一義，樂求有漏樂——名相似樂。
4.C. -4336 “ ‘A monk who delights in undefiled happiness does not go out to socialize with companions, friends, and family. The happiness that those who do go out to socialize with companions, friends, and family may find in such get-togethers is destructible, unstable, impermanent, and ultimately lost. It is imperfect. That which involves affliction is definitely never free from being stained, flawed, harmful, uncertain, and destructive. Therefore, when people of base minds wholly give up the ultimate form of happiness for the sake of inauthentic and defiling forms of happiness, they in fact pursue suffering.
其人則為遠離光明而求黑闇。癡人退沒，以其不知功德過相。是故應當捨離聚落城邑之樂，常獨住於阿蘭若處。如是離於聚落城邑，住林樹間，得無住樂，是名第五以白淨法斷於垢業。若欲求樂，欲離魔境，以白淨法斷除垢法。
They give up the light and go in search of darkness. Thus they will wander, bereft of intelligence and blind to the distinction between good qualities and flaws. Therefore, one must give up living a life of fondness for visits to towns and cities. One must develop genuine joy in living alone in the jungle. In that way, one will leave behind all the afflictions and attain utterly perfect happiness. One must overcome this fifth type of stain by means of unblemished qualities. If you wish for happiness and find no joy in the realm of the māras, but want to stay clear of it, you must conquer all polluting factors by means of unblemished qualities.’
如是牟修樓陀知說法鳥眾其心調善，善時菩薩利益他心，為說迦葉佛經，從昔天子次第傳聞，為魔王大臣放逸等說。
4.C. -4337 “Knowing their minds, Musulundha thus addresses the speaking swans, [F.26.a] the bodhisattva Auspicious Time who possesses the highest virtue and pursues what is of benefit to others by means of his magnificent intelligence, as well as the careless, excited, and crazed forces of the māras. Knowing their minds, and with awareness of time and place, he teaches them the blessed Kāśyapa’s discourse.
十一法中，已說五法，餘有六法，今當次說。汝集一心，今正是時。汝今已得離難具足，若不說法、若不聽法，是大欺誑。是故已得離難具足、諸根具足，當為說法。
· · · (6) Greed Is Remedied by Contentment · · ·
4.C. -4338 “Musulundha goes on to say, ‘Of the eleven teachings of the Dharma, I have now taught you five. In accordance with place and time, I shall also teach you the remaining six, so give rise to one-pointed attention. If someone who has attained the freedoms and endowments does not teach or listen to the Dharma, such a person will end up utterly unfree. Therefore, as long as you possess perfect freedoms and riches, and as long as your faculties remain intact, you should teach the Dharma.
三種惡道——地獄、餓鬼、畜生之中，云何說法？云何聽法？畜生之中互相殘害，餓鬼飢渴，地獄苦逼，云何聞法？若人、天中不放逸行，則能聞法。我離放逸，汝善信心。汝今諦聽，當為汝說。法難得聞，離難具足亦復甚難。
Indeed, the three realms of hell beings, starving spirits, and animals are extremely painful. How could one listen to the Dharma in hell? And likewise, how could there be any Dharma-Vinaya among the starving spirits and animals, for they kill one another and suffer from thirst and hunger. Only among gods and humans can the Dharma be heard, and, even then, only among those who are free from carelessness and do not roam carelessly. I have given up carelessness and you have devoted interest and a virtuous frame of mind, so I shall teach you the Dharma. Therefore, listen with great respect. The Dharma-Vinaya is extremely rare and so is the attainment of excellent freedoms and riches.
6.復次，第六垢濁欺誑。云何垢法？所謂多欲。夫多欲者，第一垢染，惡貪住處。云何而滅？當以知足則能滅之。若多欲者在家、出家，不得安樂。若在家、出家其心多欲，常於晝夜不得安樂。若得物已，心不寂靜，所得財物不知厭足。在家多欲，未足為妨；如出家人，若出家多欲，不名在家，不名出家。
4.C. -4339 “ ‘What is the next stained and unclean factor that deceives others? Greed. By what transformative power can one overcome that highly polluted factor of greed? [F.26.b] Contentment. Greed prevents both householders and monastics from leading a happy life, because it makes one unhappy throughout day and night, whether one is a householder or a monastic. Greed is not as great an obstacle for householders as it is for monastics, who have stepped forth from the household, because greedy monastics are actually householders, not monastics.
云何名為出家人也？斷除憍慢、嫉妬、多欲。以要言之，若多欲者一切輕毀。若有比丘意多所欲，常悕財物，如是比丘於善法中心不清淨。心不淨故，諸根不淨，行亦不淨。若以憍慢經行僧地，乃至一步，則入地獄，何況臥具、病瘦醫藥而無罪過，純地獄行。
Monastics are those who overcome infatuation, pride, confusion, delusion, and envy, and who are free from greed. And any monk who can be said to be greedy also tends to be reproachable with respect to all those other flaws as well. A monk with a greedy mind remains obsessed with wealth throughout day and night and will not become inspired by virtuous qualities. His mind, faculties, and actions will all be impure, and he will abandon his journey. Even though he maintains the position of a monk, he is approaching the hells. His dwelling, medical supplies, and amenities initially manifest as obstacles, and later he will burn in hell.
若破戒多欲而行惡法，實非沙門，自稱沙門。猶如野干著師子皮，如虛偽寶，聲如蠡聲，內空無物。若多欲比丘自稱：我是迦葉如來聲聞弟子。迦葉如來法中出家，多欲所燒，過於大火。多欲迷悶，過毒入身。多欲傷人，過於衰老。多欲利刀，伐於善樹，過於刀害。多欲之患，過於惡病。多欲之心，常求人便，欲斷人命，過於怨家求便害人。
Greedy and unvirtuous people with flawed discipline are not mendicants but imposters. They are like jackals dressing up in a lion hide, or like counterfeit goods. Their conduct is like the sound of a conch — completely empty, deceptive, and void. Some greedy people claim, ‘I am a monk, I am a follower of Kāśyapa. [F.27.a] I have set forth under Kāśyapa’s Dharma-Vinaya.’ How will such greedy people not be burned by fire? When small-minded people become sick from greed, are they not infected by poison? When they grow old with greed, are they not aging? When they cut the root of the tree of virtue with the ax of greed, are they not severing that root? When they succumb to the disease of greed, are they not succumbing to disease itself? When the enemy of greed surrounds them, enters their heart, and kills their life force, are they not being surrounded by mortal enemies, waiting to kill them?
是故當知：此多欲過破壞二世，應當捨此多欲垢穢。晝夜思惟，終不得樂。
4.C. -4340 “ ‘Therefore, recognize those flaws. Greedy monks are at fault in relation to their present life as well as the next; they destroy the present life as well as those to come. Since they are disgraceful and the pinnacle of unwholesomeness, give up greed! Whether by day or by night, the greedy will never be happy at all.’
爾時，夜摩天王牟修樓陀說迦葉如來所說偈言：
4.C. -4341 “Musulundha, ruler of the Heaven Free from Strife, will then utter these verses of the blessed Kāśyapa:
多欲如利刀，斬害愚癡人，捨之如刀劍，殺害盲冥人。cf. Dhs.8.96-102
4.C. -4342 “ ‘Childish beings are cut down By the fierce weapon of greed. Therefore, make sure to avoid that weapon That fetters such blind people.
多欲大惡瘡，若生於心中，其人貪欲故，晝夜不得樂。
4.C. -4343 “ ‘They develop in their hearts The terrible wound of greed. Throughout day and night, The greedy know no happiness.
欲火憶念薪，愛風之所吹，猛火大熾然，焚燒眾生心。
4.C. -4344 “ ‘Burning with the fuel of thought And fanned by the wind of craving, The fire of greed consumes The hearts of humans.
以貪覆心故，令人心輕動，愛著財物故，而喪其身命。
4.C. -4345 “ ‘Those fickle-minded people Whose minds spin with greed [F.27.b] Crave wealth And destroy all that matters in life.
若人於世間，造作諸惡業，皆由貪慢故，智者如是說。
4.C. -4346 “ ‘When despicable people Engage in all their negative acts, They do so out of craving for wealth. That is what the wise explain.
若人心勇決，能入大火中，皆由貪心故，自作無利益。
4.C. -4347 “ ‘They enter into flames That make them lose their senses. In this way, due to the flaws of craving, They act against their own best interests.
若刀惱亂苦，若種種鬪諍，皆由心因緣，親近愚人故。cf. Dhs.8.102
4.C. - 4348 “ ‘Greed is also the cause When ignorant people Engage in all kinds of fighting And encounter the intense pain of weapons.
當知此衰惱，皆由貪過故，不應親近貪，智者如是說。
4.C. -4349 “ ‘Understand how all such troubles Are the result of the flaws of craving. Indulging in craving brings nothing good. Such is the teaching of those who know the path.’
如是牟修樓陀為善時鵝王、說法鳥眾、魔王大臣名放逸等說：
4.C. - 4350 “With these words, Musunlundha teaches the speaking swans, the swan king Auspicious Time, and the infatuated and crazed forces of the māras who are driven by carelessness.
此大過云何斷除？當以白法。云何白法？所謂少欲。夫少欲者，名曰一切安樂之法。若人少欲，常得安樂，其人不畏王賊水火。多欲之人愛財物故，親近他家以求財物，近於小人以求財物。若人少欲，則不至於惡人門下，不作妄語，不作虛誑歌舞戲笑，不作綺語，不作惡業，不為貪財欲火所燒，見他得樂不生憂惱。
4.C. -4351 “ ‘What virtuous factor, then, can overcome such severe flaws? It is contentment that can do so. Contentment is the source of all forms of happiness. Those who are content will always meet with perfect happiness. They have no fear of fires, kings, robbers, thieves, floods, and so on. They are not burned by the fire of craving for wealth and therefore do not propose to visit one household after another. Their trusted companions are trusted companions who are thieves. 529 They do not loiter by the doors of lowly homes. They do not engage in speaking falsely of their companions. They do not engage in dance, laughter, or flirtation for the sake of getting support. They do not speak of such things and do not act for the sake of them. They are not burned by the fire of desiring wealth. They do not suffer much even when they lack the comfort of being in the joyful company of others. [F.28.a]
不為貪財近惡知識，不生疑慮，若行道路，不畏盜賊，離於怨家。人不求便，不畏罰戮。在家之人若能如是，則無所畏，離諸怖畏，一切安隱。何況出家，遠離過畏，離在家法，住林樹間。若復來至在家人所，多有所求，當知是人食吐無異。
They do not keep unwholesome companions out of a wish for wealth. They are not always troubled and, when on the road, they have no fear of robbers or thieves. They do not antagonize others. They are not the objects of everyone’s investigation and concern. They are not afraid of the terror of punishment. Even as householders, such people have no fear. All fear of flaws comes to an end and they are successful in all regards. Since even as householders such people go beyond all flaws, there is no need to speak of the situation of living in the forest. If such people were again to develop greed, that would be like eating vomit.
於沙門中第一供養，所謂少欲。少欲比丘知足清淨，名稱普聞，唯受一食，唯著糞掃衣，唯獨無侶，遊於山谷巖窟草聚，唯處塚間，於食三分，唯食其二。若乞食時，遠避知識，不近親里，唯畜一鉢，執持錫杖，隨得供養。以智思惟，捨之而去。
4.C. -4352 “ ‘For mendicants, contentment is the supreme form of worship because monks who are content and have few wishes are extremely beautiful, proper, and splendid. They keep to a single seat, wear nothing but discarded rags, and travel alone. They reside in mountainous retreats, in caves, upon seats of straw, and in charnel grounds. They are content with filling just one third of their stomach, and they travel the land in complete anonymity. Even among their relatives, friends, and family, they accept only alms. They keep only worn-out alms bowls. With insight, they give up error.
若行道路，前視一尋，不左右顧[盻-八]，捨離美味，不食宿飯。於聚落中限至三宿，於城邑中乃至七宿。不坐寶飾莊校之座，於本親里眷屬知識捨之不往，不念王者甘味美饍、床褥臥具，不說勝姓。
They renounce places where they would receive worship. They watch the path in front of them, keep their gaze within the distance of a yoke, and do not let their eyes wander. They do not consume only delicious food. They daily drink only water that has not been chilled. 530 They stay no longer than three or seven days at a given location. They do not keep beds that are decorated with gold, bronze, or silver. [F.28.b] They give up looking for ways to return to their past home, friends, and family members. They will not seek alms or dwellings from great kings, and they give up loitering by the gate to the palace. If they set forth as people of high birth, they refrain at all times from mentioning that.
親近善友，性行同類，與同戒者言談語論。如是比丘離惡離濁，少欲知足，能斷魔縛。若有多欲破戒比丘而著袈裟，天及世間無間大惡，如病如賊。
They tell things as they are, and their words are clear and sincere. Such monks observe their vows and austerities without any fault, and they are perfectly content. Content and having only few wishes, they successfully cut through the bonds of the māras. The greedy, on the other hand, observe a discipline that leads to pain, and although they maintain the demeanor of a monk, it is like a disease. They are thieves involved in negative actions, and they will not receive the veneration of human society or the gods.
知足比丘諸根不行色聲香味觸境界之中，住於露地，則能利益一切眾生。攝持心意，修於身法受心念處，攝持心意，於生死中守護諸根。以知足故，名為比丘。若有比丘欲行少欲，不放逸故，則能少欲。以放逸故，則生多欲，在家、出家皆亦如是。
4.C. -4353 “ ‘Monks are those who are content and have few wishes. Their senses do not pursue objects —sounds, textures, tastes, forms, or scents. They sleep in the outer yard and, for the benefit of all beings, they remain mindful of the body, phenomena, sensations, and the mind. Their minds are thoroughly composed, and their faculties wholly guarded against all the factors of cyclic existence. Whoever possesses contentment can be considered a monk, because as long as he has few wishes, he will not be careless, regardless of whether he is a householder or a monastic.’
爾時，夜摩天王以偈頌曰：
若不放逸者，則得解脫果；若其放逸者，則墮於地獄。放逸不放逸，此說其勝果，
4.C. -4354 “At that point the ruler of the Heaven Free from Strife will utter these verses: “ ‘Liberation is the fruit of carefulness, Whereas people enter the hells due to carelessness. That is how the difference Between carefulness and carelessness is explained.
若月若闇冥，若解脫若縛，放逸不放逸，其義亦如是。
4.C. -4355 “ ‘The difference between bondage and liberation, Or moonlight and darkness — Such is precisely how different [F.29.a]Are carefulness and carelessness.
少欲則安樂，多欲則苦惱，如斯苦樂相，智者之所說。cf. Dhs.8.106
4.C. -4356 “ ‘Happiness is found by those with few wishes, While the greedy encounter suffering. It is taught that the characteristics Of happiness and suffering can be understood in this way.
若多欲眾生，其心常如火；少欲如涼池，澡浴離貪人。cf. Dhs.8.103-105
4.C. -4357 “ ‘Those who are always greedy Have a fire burning in their hearts. But those without greed are like a lake Of purifying cool water.
如火得乾薪，燒之無厭足，多欲人貪財，無厭亦如是。
4.C. -4358 “ ‘Fire will not be extinguished By adding more fuel. Likewise, greedy people Cannot be satisfied with more wealth.
貪人於晝夜，常無有安樂，以其多樂欲，愛箭射其心。
4.C. - 4359 “ ‘The greedy are unhappy Throughout day and night. Greedy people remain pained By the pangs of craving.
過去無量王，貪財無厭足，未來亦如是，一切皆磨滅，是故智者說，少欲最為樂。
4.C. -4360 “ ‘Kings with insatiable craving for wealth Have died and disappeared by the millions, And still many more will pass. Therefore, happy are those who have few wishes.’
如是夜摩天王住蓮花臺為善時鵝王、說法鳥眾、魔王大臣名放逸等說迦葉如來第六經法。
4.C. -4361 “In this way, residing in the center of a lotus flower, the ruler of the Heaven Free from Strife instructs Auspicious Time and the speaking swans.
觀天品之三十九(夜摩天之二十五)
7.復次，夜摩天王——善時鵝王及說法鳥眾現前，為令魔王大臣放逸等得調伏故，說迦葉如來修多羅，從昔天子傳聞而說。已說六種白法斷除塵垢，我今當說第七垢法，白法能斷。何等垢法？所謂見本生處而生樂心。樂見親里，遠離斷之。
· · · (7) Fondness for Friends and Relatives Is Remedied by Staying in Foreign Lands · · ·
4.C. -4362 “Next, before the speaking swans and Auspicious Time, Musulundha will continue delivering the discourse of the blessed Kāśyapa just as he has heard it from another god, so that they can comprehend the flaws of carelessness: ‘The factors that were shown to be stained must be crushed by means of unblemished factors. What is the seventh factor that is shown to be stained and that is to be conquered by unblemished qualities? It is fondness for seeing friends and family and staying with them on extended visits.
知識親里，心常樂見，常念親近，晝夜不離，不樂修禪習業。不近善師、供養三寶，不念未來業。於三業中不為他說，亦不自作。
A monk who delights in meeting friends, family, and relatives will become obsessed with that. Doing just that, he will become busy and preoccupied, and whether by day or by night, he will not be concerned with concentration. [F.29.b] He will not practice recitation and will not attend to his teachers. He will not worship the Three Jewels. He will not keep in mind, or teach to others, the physical actions that are associated with what lies beyond the world. Nor will he do so with respect to verbal or mental acts because his mind is distracted elsewhere.
但念親里，欲見親里知識親舊。云何修理生業？以何自活？作是念已，憂愁所覆，雖為解脫住林樹間，不隨順行，是為無智，心入憂海。既入憂海，復入無等生老病死大憂海中，欲見親里親舊知識，入魔網中。
Thus, if he does not see his relatives, friends, or family, he may think, “I wonder what is going on in their homes” or “I wonder what has happened to those who live there.” Thinking in such ways, he would be stricken by suffering. Although he entered the forest to become free from suffering, he now ends up returning to that very situation. Such miserable people with inferior intelligence and fickle minds will then give up concerns for their own suffering in terms of birth, old age, sickness, and death, and instead become pained by the suffering of others. In this way, they will become trapped in the net of associating with all sorts of family members and friends.
見親里故，增長愛心，家家請食，便生貪心，隨俗所作。聞在家者有所言說，心則樂著。以心樂故，如其所作，失自利益。
4.C. -4363 “ ‘When they meet their friends and family, they are overcome by desire, and thus they live on the well-cooked meals of others. They become obsessed with circulating from home to home, delighting in any invitation to a feast. They will then become involved in the matters of those households and listen to all that is happening. Keeping such things in mind, they will increase their involvements in them. As they engage in the livelihoods of householders, they will fail with respect to their own objectives.
愚癡故退，不畏未來惡道之苦，亦不思惟地獄、餓鬼、畜生及餘生處，亦不思惟現在怖畏老病死苦、愛別離苦、怨憎會苦，亦不思惟一切所愛皆當別離。以怖親里知識親戚而行出家，還復習近。
They will not keep in mind the terrors that await beyond this world. They will not keep in mind the process of death and rebirth into the realms of hell beings, starving spirits, and animals. They will fail to keep the terrors of those realms in mind. They will disregard the facts of aging, disease, and death, [F.30.a] separation from one’s beloved, encountering the unpleasant, and the way that everything delightful and attractive is lost, disappears, and must be parted with. Instead, they will spend all their time obsessed with their friends and family.
樂於親里知識親舊，愛他飲食，數至他門，身壞命終墮於惡道，或生地獄或生餓鬼或生畜生，所為出家，皆悉退失。既墮地獄、餓鬼、畜生，受大苦惱，親里知識莫能救護。
Those who crave seeing friends and family, eating the food of others, and showing up at the doorsteps of others will suffer an inauspicious fall when their bodies disintegrate, and they will be born among hell beings, starving sprits, and animals. In the realms of starving spirits, or as they live the life of an animal, they will be forced to roam under great exhaustion for as long as they live. If they are born in the hells, they will be overcome by excruciating pain, and there will be nothing whatsoever that their friends and family can do to cool the burning.
是故，一切比丘若畏地獄、餓鬼、畜生，不應樂見生處親里及諸知識。以近此故，得無利益。為念愛盡義故而行出家，斷除愛網；以愚癡故，習近愛網，如人畏火捨之迯走，更入大火。如是畏家，捨家出家，還入畏處，亦復如是。捨離親里，入林樹間，還復習近，是為無眼無知所閉，諸根不調，是名染法。
4.C. -4364 “ ‘Therefore, being fearful of the terrors in the realms of hell beings, starving spirits, and animals, monks should not spend long spells with their friends and family, since meeting with such people will create great problems. Now, if those who have become aware of this and subsequently taken ordination in order to end that type of craving then seek out their company due to that same type of craving, this would be extremely infantile behavior. They took ordination to overcome that trap, and yet their minds keep circling there —such people are mentally deranged, like people rushing toward fire though they have, in fact, shunned fire because they fear it. Such are the ways of those who have renounced the household due to fear but who nonetheless continue going there. Those who walk directly into the storm of friends and family [F.30.b] in order to once more linger among them are blind and mentally impaired, and their senses are unrestrained.
云何而斷？若不能以智慧斷除，或不能遮或不能持，應當長久遠避遮之。若無智人不能以餘方便斷愛，當遠避之。一切人愛，以不見故斷。一切愛法，皆當別離。
4.C. -4365 “ ‘How are such factors of affliction to be overcome? Intelligent people may not succeed in apprehending and overcoming those factors, but people who stay away from their homes for a long time will succeed in apprehending and overcoming them. When on a long journey, dim-witted people may not be able to overcome the longing for family, friends, and relatives by means of any alternative remedy, yet if they continue traveling for a long time, they will eventually quell that yearning. If no situation for such affection arises, then the yearning can eventually be conquered by continually bringing to mind the fact that all meeting ends in parting.
至於死時，無人能救，唯除善業，無量百千生處善法之業最為能救，非諸親里能救於人，亦非兄弟。如是比丘捨離親屬，獨處閑居，能斷垢法。
At the time and place of one’s death, there is no one who can offer any support or protection. At the time and place of one’s death, it is on all occasions only karmic actions that provide protection. Throughout hundreds of thousands of lives, karmic action is indeed the real refuge —friends and family are invariably only a semblance of that. Friends and family are no refuge, nor are close relations, 531 or anyone else. No friend or relation can offer protection, yet people think they can, and thus they become obsessed with their friends and family and come under their control. Therefore, this is another factor of affliction that must be overcome by monks who delight wholeheartedly in solitude. [F.31.a]
老病死時，非諸親里而能救護。比丘如是思惟，斷一切愛，或得微薄，是名比丘斷親里愛。
4.C. -4366 “ ‘At the time and place of one’s death, or at the time of disease or aging, no one will be of any use at all. There is no one to protect you —that is what one needs to keep in mind. The yearning affection that a monk may feel for his own people will always be a factor that leads to failure and despair. Monks who long to meet their dear friends and family should therefore free themselves from such longing by staying in foreign lands.
8.復次在家、出家斷於第八染法。何等染法？所謂無義語，以正語斷之。若在家人空無義語，眾人輕賤猶如草芥。有義之言，第一財物，諸餘財物所不能及；無義之言，雖復富樂，猶名貧窮。空無義語，空而無實，人所輕賤，猶如白羊，無言說財，智人視之猶如畜生，第一輕毀。
· · · (8) Meaningless Talk Is Remedied by Proper Verbal Restraint · · ·
4.C. -4367 “ ‘There is also another factor of affliction that must be overcome by those who have set forth. What is that? Meaningless talk. Even if one is a householder, meaningless talk will make one as worthless as grass. That is because words are wealth; other riches are deeply inferior. People become successful by means of their speech. Those who lack meaningful speech are unsuccessful and will lose any wealth they may have. Such people are hollow, false, of no substance, and just like cattle. People who lack the wealth of speech are human in name only; otherwise they are just like animals. They are shunned by the learned. They are vulgar and utterly base.
如是等法，云何而斷空無義語？所謂正語。正語有二，何等為二？一者默然；二者四種正語。何等為四？一者不妄語；二者不惡口；三者不兩舌；四者不破壞語。是名正語。在家、出家若能如是，則不輕毀。
4.C. -4368 “ ‘Hence, this factor that carries such consequences must be remedied by means of another factor. The factor of meaningless talk must be defeated completely. By means of what other factor? Speech that is properly restrained. Such restrained speech is, moreover, of two kinds, for one may either refrain from talking altogether or otherwise observe the four vows flawlessly. What are these four vows? They consist in giving up and refraining from lying, divisive talk, harsh words, and irrelevant words. [F.31.b] Thereby one will not become unimportant.
在家、出家有六因緣，速為人輕。何等為六？謂無義語，突入人家，貪愛他食，坐於尊處，虛說無實。如是六法，人所輕笑，在家、出家應離此法。
4.C. -4369 “ ‘For monks or others of a similar kind, there are six causes that will instantaneously make others think of them as unimportant and despicable. Which are the six? Meaningless talk, thoughtless undertakings, continuous obsession with food, occupying the seats of elders, talking loudly about confidential matters, and chatter. Whoever engages in those six will instantly become unimportant and their happiness will be short-lived. Therefore, both monks and laypeople should give up those factors.
9.復次，第九垢染，白法能斷。云何白法斷於垢法？謂輕掉法，正住能斷。輕掉法者，障一切法。心性輕掉，以掉動故，不信不覺，不知世間所作，不知言語、不知時節，不近善友。以輕掉放逸故，於世間法不能了達。如是輕掉惡垢，能敗現在及未來世不得利益。在家、出家應以正住白法斷除輕掉。
· · · (9) Frivolity Is Remedied by Steadfastness · · ·
4.C. -4370 “ ‘There is also another highly staining and afflictive factor that must be overcome by means of unblemished factors: frivolity. Frivolity must be overcome, because it creates obstacles for the Dharma. By its very nature, it makes one unstable and extremely fickle, and one will find it hard to trust in the Dharma. One will be unable to comprehend the Dharma, one will fail to uphold it, and one will have no inhibitions. One’s conduct will not be restrained, one will not make declarations of one’s vows, one will not receive vows, and one will not gain realization or mundane understanding. One will fail to understand all the many paths of the world, one will not become energetic, one will become corrupted, and the flaws of corruption will stick. It is a safe way to render all one’s efforts futile and useless, both in terms of this world and the next. Therefore, monks and others of a similar kind must overcome frivolity.
在家、出家若身口意離掉正住，眾人供養，正戒、正智、正意離魔境界，善法滿足，終得涅槃。於世間法，智者讚歎。世間所作皆能成就，眾所供養。所至之處常得安樂，所作成就。如是在家、出家離於輕掉，為一切人之所讚歎。
4.C. -4371 “ ‘How is that to be overcome? [F.32.a] By means of the virtuous factor of steadfastness. Steadfastness causes monks or others of a similar kind to be universally worshiped. With steadfast discipline, steadfast insight, steadfast intelligence, a guarded mind, and by seeking solitude, one will thoroughly conquer the realms of the māras. Journeying to the city of the transcendence of suffering, one will develop perfect virtuous qualities. All mundane objectives can be accomplished by the steadfast, and the steadfast receive the praises of the wise. The steadfast are capable with respect to matters of the world. The steadfast receive everyone’s veneration and are praised by all. Even hearing their names brings happiness. Such people accomplish any project they initiate. Therefore, such people whose minds are decisive, properly guarded, and endowed with steadfast intelligence receive the praises of worldly people. Whether one is a layperson or a monk, one must therefore give up frivolity and be steadfast, courageous, and insightful.’
復次，夜摩天王牟修樓陀為說法鳥眾、善時鵝王及以魔王放逸大臣等，以本曾從舊天子所次第傳聞迦葉佛經為天眾說。
· · · (10) Poverty Is Remedied by Generosity · · ·
4.C. -4372 “In order to be of benefit, Musulundha will then continue addressing the speaking swans, the king of swans Auspicious Time, and the careless and crazed forces of the māras, teaching them the discourse of the blessed Kāśyapa, just as he has heard it from another god in the past:
10.復次，第十垢法，可輕可毀，智人所捨。何等垢法？所謂貧窮。貧有二種：一者貧戒；二者貧智。復有二種：一者貧施；二者貧慧。復有二種：一、貧種姓；二者貧見。復有二種：一、貧寶物；二、貧師尊。復有二種：一、貧親族；二、貧親舊。一切貧窮皆可輕毀——若男、若女。
‘There is also another miserable and defiling factor that everyone must relinquish and overcome completely. What is that? It is deficiency, which is twofold, [F.32.b] for there is deficiency in terms of insight as well as discipline. Deficiency is also twofold with respect to generosity and intelligence, just as there are two kinds with respect to family and view. One may likewise be deficient in terms of adhering to one’s vows or with respect to one’s guru. Or one may be deficient in terms of friends and family. All those forms of deficiency are to be completely rejected. A noble son or daughter, or the attendant of a noble son or daughter, must relinquish them all entirely.
云何而斷？所謂布施。一切貧窮，布施能斷，譬如燈明能滅諸闇。一切愚癡，智能滅之。一切異見，正見能斷。如是非法，法能斷之。第一最勝，一切智者之所愛攝，斷眾惡道，現在、未來二世安隱。
4.C. -4373 “ ‘What is the method that can overcome them all? Generosity. All by itself, generosity conquers all forms of deficiency. Analogously, all lamps illumine the dark, all types of insight destroy ignorance, and all beliefs are conquered by the true view. There is a factor of supreme beauty and magnificence that all wise people embrace, a factor whereby all the lower realms are relinquished, a factor that liberates from this world and into the beyond, a supreme factor that conquers all deficiencies. What factor is that? Generosity.
云何布施？施有多種，所謂智施、戒施、法施、安慰施、示正道施，失道路者示道路施，於道行者示以水施，命施、資具施、無畏施、實語施、斷疑施、五戒施、出家戒施、具足戒施、病醫藥施、眼目等施。如是等種種布施能利現在及未來世，猶如父母，常思修已，斷諸貧窮，斷於惡道，於天人中而受安樂。既受樂已，終得涅槃。如是布施能斷貧窮，是故智者應行布施。
4.C. - 4374 “ ‘Generosity also takes many forms, and so there is generosity in terms of giving knowledge, discipline, Dharma, intelligence, guidance about the path, a bathing pond for washing away the afflictions of 532 the path, action, life, material things, freedom from fear, truth, and the dispelling of doubts. There is also a fivefold division in terms of giving freedom from affliction, [F.33.a] giving the opportunity to set forth, giving ordination, giving medicine to the ill, and giving vision. Such generosity liberates beyond the world and is like the mother and father of all benefactors. Such generosity, which is carried out through careful cultivation of mind and thought, conquers all forms of poverty and puts an end to the lower realms. One can thereby enjoy the happiness of gods and humans and, in the end, attain the transcendence of suffering. Such activity is therefore always to be pursued. Hence, the factor of poverty must be conquered by means of these supremely virtuous qualities in which all wise people delight wholeheartedly. Moreover, this is accomplished through perfection in terms of the act of giving, the attitude, the object, and the recipient.
11.復次，第十一闇法能縛生死，闇障諸法。何等闇法？所謂無智。無量無知乃至無明闇，縛一切生。一切闇聚以縛其頸，無知如刀、如火、如毒。無知亦如一切無明，一切無明因緣而起，能令流轉一切地獄、餓鬼、畜生，能縛眾生，令其流轉。
· · · (11) Ignorance Is Remedied by Knowledge · · ·
4.C. -4375 “ ‘There is also another dark factor that prevents good qualities and keeps one tied to cyclic existence. What is that? Ignorance. Wherever the darkness of unknowing exists, there one finds the many forms of ignorance. Ignorance forges the bonds for the entirety of cyclic existence —bonds that create a pitch-black darkness and further destructive bonds of clinging. 533 Ignorance is thoroughly restraining and resembles weapons, poison, and fire. All forms of ignorance are just like unknowing and are perpetuated by means of unknowing. Ignorance causes beings to roam through the realms of hell beings, starving spirits, and animals. Ignorance is nothing but bondage, and it traps sentient beings in a pit.
如是怨垢云何斷除？謂無漏智。猶如明燈，為救、為歸，於諸眾生如父、如母。猶如醫師、亦如良藥。
How can one conquer that defiling enemy? One must do so by means of undefiled wakefulness, which shines like a lamp, offers refuge, protects, guides, [F.33.b] and acts like a parent toward all beings and like both a doctor and a medicine. Ignorance is overcome by means of that wakefulness, which thereby cuts through all fetters.
斷無知縛，更不復生，如斷樹根，樹則不生。如火燒薪，不復更生，亦如流水，不復更返，以無漏智燒於無知亦復如是，不復更生。是故應當於一切時勤修精進，以無漏智斷除無知。
4.C. - 4376 “ ‘Once ignorance has been relinquished it will not recur, just like a tree that will no longer grow once it has been uprooted. Just as a tree will no longer grow if it has been burned by fire, and just as a stream that flows into a river will not return, in the same way ignorance will not recur once it has been curbed by undefiled wakefulness. Therefore, you must engender great diligence so that in all situations and at all times you will overcome all forms of ignorance by means of the full manifestation of wakefulness.
如此所說十一種法，放逸根本。隨逐放逸，放逸故生，是故應斷一切放逸。一切放逸根本皆無利益，能成放逸。
4.C. -4377 “ ‘All those eleven factors are rooted in carelessness. They are all forms and variations of carelessness. Therefore, in all situations and by any means, carelessness should be wholeheartedly and completely relinquished. All types of failure grow from the root of carelessness; they emerge due to the presence of carelessness, and they occur only where carelessness is present.
譬如依大地故，有一切藥草、樹木叢林、流水河池、隄防城邑、聚落園林及須彌山王皆依大地。一切地獄、餓鬼、畜生亦復如是，皆依放逸。是故智者應當捨離。
As an example, the ground supports all herbs, grass, forests, waters, grains, rivers, mountains, oceans, cities, towns, groves, parks, and even the majestic king of mountains. Similarly, all the sufferings of hell beings, starving spirits, and animals share the same single root of carelessness. Therefore, holy people must make sure to relinquish carelessness.’ [F.34.a]
爾時，夜摩天王以偈頌曰：
老人身皮皺，無力拄杖行，老而不知法，皆由放逸故。
4.C. -4378 “At this point the master of the gods in the Heaven Free from Strife, Musulundha, will utter these verses:
4.C. -4379 “ ‘Oppressed by old age and covered by wrinkles, Emaciated and holding on to a staff — If such people have failed to fully cultivate the Dharma, Then that is due to their carelessness.
以病破壞身，偃臥於床席，而不生厭離，皆由愚癡故。
4.C. -4380 “ ‘When one’s body is destroyed by disease, And one becomes increasingly bedridden, Yet still does not feel deep sadness, Then that is an effect of ignorance.
若遇於飢渴，若入嶮惡道，而不生厭離，皆由放逸故。cf. Dhs.6.186
4.C. - 4381 “ ‘When the terror of craving hunger is encountered, And one journeys below Yet still does not feel any sadness, Then that is due to carelessness.
若得愛別離，而生於苦惱，一切放逸故，如來如是說。cf. Dhs.6.187
4.C. -4382 “ ‘The pain that humans feel in their hearts When separating from their loved ones Is due to living carelessly. That is what the thus-gone ones teach.
若於五道中，具受種種苦，眾生常苦惱，以其愚癡故。cf. Dhs.14.48
4.C. -4383 “ ‘The experience of manifold suffering In the five realms of wandering beings Is created by the ignorance Of careless living beings.
嗚呼不厭離，生死諸世間，諸業大輪轉，循環不暫停。
4.C. -4384 “ ‘Deluded beings in cyclic existence May cry and lament in despair, And yet they keep spinning, again and again, On the great wheel of karmic action.
三界皆無樂，亦無有少常，如是愚癡人，不知生厭離。cf. Dhs.15.59
4.C. -4385 “ ‘There is no unsullied happiness Within the three realms of existence, And yet in their delusion Childish beings feel no sadness.
境界皆虛空，三界猶如夢，一切皆悉苦，無目不見知。
4.C. -4386 “ ‘Flickering like a dream Is their attachment to the enjoyment of objects. All of these realms are painful, And yet the blind do not see that.
如是愚癡人，為放逸所害，死畏欲至時，無有能遮救。
4.C. -4387 “ ‘The unstoppable horrors of the Lord of Death Arise due to craving. Still, in their delusion, People are destroyed by carelessness.
為於不善觀，惱亂其心意，死王欲將至，而人不覺知。
4.C. -4388 “ ‘Due to inappropriate mental activity The mind becomes distracted, And thus one is dragged away by the Lord of Death. However, mundane people do not understand this.
死王將欲至，奪人保命心，
4.C. -4389 “ ‘Wealth, children, And even one’s cherished life Are all plundered And appropriated by the Lord of Death.
三種無利益，惱害諸眾生。老病死等苦，以放逸故生，cf. Dhs.6.188
4.C. -4390 “ ‘From the seeds of carelessness Grow the threefold failure That destroys everyone alive: Sickness, aging, and death. [F.34.b]
追求惱人中，放逸害諸天；飢渴惱餓鬼，地獄苦所惱，
4.C. - 4391 “ ‘Worldly striving destroys humans, Gods are crushed by carelessness, Starving spirits are distracted by hunger and thirst, And hell beings suffer great torments.
畜生多愚癡，迭互相殘害；如是眾苦惱，惱害諸眾生，以順非法行，放逸愚癡故。
4.C. -4392 “ ‘Killing and hurting one another, The animals are ignorant hordes. 534
4.C. - 4393“ ‘Thus, all the many realms of the world Are filled with anxiety and distress. Yet, the careless in their delusion Do not find any joy in the Dharma.
猶如依大地，生諸藥草等，放逸亦如是，增長諸煩惱。cf. Dhs.6.189
4.C. -4394 “ ‘Just as all trees and grass Grow on the ground, Thus do all the different forms of affliction Spring forth from carelessness.
此魔王軍眾，第一大臣等，摧以智金剛，如日光除闇。
4.C. -4395 “ ‘Carelessness is the supreme commander, Leading the armies of the māras. Like darkness before the light of the sun, It is to be destroyed by the vajra of wakefulness.
於此所說中，知功德及過，放逸果受苦，無放逸果樂。
4.C. -4396 “ ‘This identification of flaws and qualities Is to be taught first of all: The careless will always suffer, But carefulness results in happiness.’
如是夜摩王，無量分別說，放逸之過惡，不放逸功德。
4.C. -4397 “With these words Musulundha, ruler of the gods in the Heaven Free from Strife, explains the flaws of carelessness and the benefits of carefulness. He will then continue:
老病死諸苦，愛別怨憎會，無量諸衰惱，遍滿生死中。
4.C. - 4398 “ ‘The Lord of Death, the suffering of disease and aging, Meeting the unwanted, And the other excruciating forms of pain Are all part of cyclic existence.
若人知方便，遮於未來苦，惡業是苦因，不作惡業樂。
4.C. -4399 “ ‘Those who heal future suffering Create benefit and happiness. Suffering arises from unwholesomeness, But acting without the latter creates happiness.
滅煩惱最樂，智者如是說，此是涅槃道，真智所演說。cf. Dhs.28.1
4.C. -4400 “ ‘The highest happiness ensues from the exhaustion of affliction — That is what the wise have taught. This is the path to the transcendence of suffering; That is what those who see reality have taught.
調伏不放逸，住於閑靜處，勇猛離貪心，去涅槃不遠。cf. Dhs.28.3-7
4.C. -4401 “ ‘Properly restrained and careful, Serene and living in the forest, Steadfast and not craving for pleasures — Such people are not far from suffering’s transcendence.
離怨及親友，滅除於有欲，境界不放逸，去涅槃不遠。
4.C. -4402 “ ‘Beyond friend and not friend, Free from desire for existence, And careful about objects, One will not be far from the complete transcendence of suffering.
若人捨離惡，修行慈悲心，怖畏生死者，去涅槃不遠。
4.C. -4403 “ ‘Not attached to virtue and nonvirtue, Cultivating love and compassion, [F.35.a] And wary of the terrors of cyclic existence, One will not be far from the complete transcendence of suffering.
以智斷煩惱，智慧心清涼，度於懈怠垢，去涅槃不遠。
4.C. -4404 “ ‘Possessing the means and insight to exhaust afflictions, Quenching one’s thirst with the drink of wakefulness, And being free from the stains of laziness, One will not be far from the complete transcendence of suffering.
4.C. -4405 “ ‘Highly inspired by the Great Vehicle, Benefiting all sentient beings, And realizing the meaning of emptiness, One will not be far from the complete transcendence of suffering.
與四諦相應，斷於三種過，於諸根自在，去涅槃不遠。cf. Dhs.28.7
4.C. -4406 “ ‘Following the four truths of noble beings Whereby the three flaws come to an end, And gaining mastery and serene faculties, One will not be far from the transcendence of suffering
知阿那般那，修行二種相，解了智所知，去涅槃不遠。
4.C. - 4407 “ ‘Aware of the movement of the breath, Attending to the cessation of characteristics, And understanding the knower and the known, One will not be far from the complete transcendence of suffering.
若脫於過畏，若樂不縛心，以能度彼岸，是故名牟尼。cf. Dhs.28.8
4.C. - 4408 “ ‘Constant wisdom, Being free from the harm of afflictions, And liberation from the terrors of all flaws — This is what the sages refer to as perfection.’
如是夜摩天王為說法鳥眾、善時鵝王說迦葉如來正法經典。離放逸故，如是無量正法調伏妙音勇勝說法。
4.C. -4409 “In this way, the ruler of the Heaven Free from Strife, Musulundha, explains the Dharma to the talking swans and the swan king Auspicious Time, teaching them the discourse of the blessed Kāśyapa that points out the faults of carelessness. In a beautiful voice and with a gentle mind, he teaches them in great detail the sacred Dharma-Vinaya of the blessed Kāśyapa.
