Bibliotheca Polyglotta

1. The Victorious one spoke these verses (udâna); Hearken unto me while I tell them; what I say is to dispel sleep and torpor, and to bring gladness to the mind.

evam uktaṃ bhagavatā sarvābhijñena tāyinā |
anukampakena ṛṣiṇā śarīrāntimadhāriṇā |1,2|

如是佛世尊一切智中師
慈悲爲有情廣説眞實語 B²

2. =1,2

thams cad mkhyen pa skyob pa po || thub pa rjes su thugs brtse ba ||
sku yi tha ma ’dzin pa yi || bcom ldan ’das kyis ’di skad gsuṅs ||²

2. =1,2

2. The All-wise, the Protector, the Mighty one, the Very compassionate one, He who had finished with corporeal existence: Bhagavat; spoke (or has spoken) thus:

anityā bata saṃskārā utpādavyaya dharmiṇaḥ |
utpadya hi nirudhyante teṣāṃ vyupaśamaḥ sukham |1,3|

一切行非常皆是興衰法
夫生輒還終寂滅最安樂 1³

3. =1,3

kye ma ’du byed rnams mi rtag || skye źiṅ ’jig pa’i (3)chos can yin ||
skyes nas ’jig par ’gyur ba ste || de dag ñe bar źi ba bde ||³

3. =1,3

3. Alas! the impermanency of created things (samkâra); what is created is subject to decay. As what has been born must come to destruction, happy they who are at rest! l

ko nu harṣaḥ ka ānanda evaṃ prajvalite sati |
andhakāraṃ praviṣṭāḥ stha pradīpaṃ na gaveṣatha |1,4|

如燭熾焔時擲物在暗處
不使智燈尋恒爲煩惱覆 2⁴

4. =1,4

de ltar rab tu ’bar ba la || ci źig dgar yod mgur ci yod ||
mun pa’i naṅ źugs gnas pa dag || ci phyir sgron ma tshol mi byed ||⁴

4. =1,4

4 (146). To one who is being burnt: what joy can there be, what subject of rejoicing Ye who dwell in the midst of darkness, why seek ye not a light?

yāni imāny apaviddhāni vikṣiptāni diśo diśam |
kapotavarṇāny asthīni tāni drṣṭveha kā ratiḥ |1,5|

人身有形器棄散在諸方
骸骨如鴿色觀斯有何樂 3⁵

5. =1,5

rus pa thi ba’i mdog ’dra ba || bor ba (4)gaṅ yin ’di dag ni ||
phyogs daṅ phyogs su rnam ’thor ba || de mthoṅ ’di la ci źig dga’ ||⁵

5. =1,5

5 (149). Those pigeon-coloured bones are thrown away and scattered in every direction; what pleasure is there in looking at them?

yām eva prathamāṃ rātriṃ garbhe vasati mānavaḥ |
aviṣṭhitaḥ sa vrajati gataś ca na nivartate |1,6|

譬如人初夜識託住母胎
日渉多遷變逝而定不還 4⁶

6. =1,6

gaṅ gi nub mo kho na nas || mṅal du daṅ por ’jug pa’i mi ||
de ni sdod med ’gro ’gyur źiṅ || soṅ ba las kyaṅ ldog pa med ||⁶

6. =1,6

6. One who has heretofore been subject to the misery of birth from the womb may go to the highest place and come no more back again (into the world).

sāyam eke na dṛśyante kālyaṃ dṛṣṭā mahājanāḥ |
kālyaṃ caike na dṛṣyante sāyaṃ dṛṣṭā mahājanāḥ |1,7|

晨朝覩好事夜至則不現
昨所瞻視者今夕則或無 5⁷

7. =1,7

sṅa dro skye bo maṅ mthoṅ (5)ba || phyi dro kha cig mthoṅ mi ’gyur ||
phyi dro skye bo maṅ mthoṅ ba || sṅa dro kha cig mthoṅ mi ’gyur ||⁷

7. =1,7

7. One sees many men in the forenoon, some of whom one will not see in the afternoon; one sees many men in the afternoon, some of whom one will not see in the (next) forenoon.

tatra ko viśvasen martyo daharo ’smīti jīvite |
daharāpi ṃriyante hi narā nāryaś cānekaśaḥ |1,8|

榮富焔熾盛無常無時節
不揀擇貴賤常被死王降 6⁸

8. =1,8

skyes pa bud med maṅ po daṅ || darala bab pa’aṅ ’chi ’gyur na ||
de la mi ’di gźon źes te || gźon pa’i gdeṅ drod ci źig-yod ||⁸

8. =1,8

8. Many men and women do die even in their prime; though men then be called young, what reliance can they place in life?

garbha eke vinaśyante tathaike sūtikā kule |
parisṛptās tathā hy eke tathaike paridhāvinaḥ |1,9|

或有在胎殞或初誕亦亡
盛壯不免死老耄甘心受 7⁹

9. =1,9

kha cig mṅal du ’chi (6)bar ’gyur || de bźin kha cig btsas pa’i sar ||
de bźin kha cig gos tsam na || de bźin kha cig-yoṅs rgyug na ||⁹

9. =1,9

9. Some die in the womb, some die at the birth: some gradually decay, some pass away in the vigour of their manhood.

ye ca vṛddhā ye ca dahrā ye ca madhyamapūruṣāḥ |
anupūrvaṃ pravrajanti phalaṃ pakvaṃ va bandhanāt |1,10|

若老或少年及與中年者
恒被死來侵云何不懷怖 8¹⁰

10. =1,10

la la rgan daṅ la la gźon || la la dar la bab pa’i mi ||
rim gyis rab tu ’gro ’gyur te || ’bras bu smin pa ltuṅ ba bźin ||¹⁰

10. =1,10

10. Some are old, and some are young, some are grown up; by degrees they all do disappear, like ripe fruit falling.

yathā phalānāṃ pakvānāṃ nityaṃ patanato bhayam |
evaṃ jātasya martyasya nityaṃ maraṇato bhayam |1,11|

命如菓自熟常恐會零落
生已必有終誰能免斯者 9¹¹

11. =1,11

(7)dper ’bras bu smin pa rnams || ltuṅ bas rtag tu ’jigs pa ltar ||
de bźin skyes par gyur pa’i mi || rtag tu ’chi bas ’jigs par ’gyur ||¹¹

11. =1,11

11. As the ripe fruit is always filled with the dread of falling, so likewise he who has been born is filled with the fear of death.

yathāpi kumbhakāreṇa mṛttikā bhājanaṃ kṛtam |
sarvaṃ bhedana paryantam evaṃ martyasya jīvitam |1,12|

譬如陶家師埏埴作坯器
諸有悉破壞人命亦如是 10¹²

12. =1,12

dper na rdza ma’i mkhan po yis || ’jim pa las ni snod byas pa ||
thams cad tha mar ’jig pa ltar || (209b1)mi rnams srog kyaṅ de bźin no ||¹²

12. =1,12

12. It is with the life of mortal man as with the shining vases made from clay by the potter-they all finish by being destroyed.

yathāpi tantre vitate yad yad uktaṃ samupyate |
alpaṃ bhavati vātavyam evaṃ martyasya jīvitam |1,13|

如人彈琴瑟具足衆妙音
絃斷無少聲人命亦如是 11¹³

13. =1,13

dper na thags ni brkyaṅ ba la || spun ni gaṅ daṅ gaṅ bcug pa’i ||
spun gyis rtiṅ la gtug pa ltar || mi rnams srog kyaṅ de bźin no ||¹³

13. =1,13

13 (347). It is with the life of mortal man as with the spider, who, stretching hither and thither its web, is enclosed in it.

yathāpi va ˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
| ˚ghatano bhavati evaṃ martyasya jīvitam |1,14|

如囚被繋縛拘牽詣都市
動則向死路壽命亦如是 12¹⁴

14. =1,14

dper na ṅes par bsad pa dag || gom pa gaṅ daṅ gaṅ bor bas ||
gsad (2)sa’i druṅ du bsñen pa ltar || mi rnams srog kyaṅ de bźin no ||¹⁴

14. =1,14

14. I t is with the life of mortal man as with (the spider), who, though it would free itself from its trap, finds, whichever way it takes a step, the abode of death before it?

yathā nadī pārvatīyā gacchate na nivartate |
evaṃ āyur manuṣyāṇāṃ gacchate na nivartate |1,15|

如河急駛流往而悉不還
人生亦如是逝者皆不迴 13¹⁵

15. =1,15

chu kluṅ drag tu ’bab pa’i rgyun || ldog pa med pa ji lta bar ||
de bźin mi yi tshe ’gro ba || slar ni ldog par ’gyur ba med ||¹⁵

15. =1,15

15. As a river that is always running swiftly by and never returns are the days of man’s life-they depart and come back no more.

kisaraṃ ca parittaṃ ca tac ca duhkhena samyutam |
udake daṇḍarājīva kṣipram eva vinaśyati |1,16|

諸患集成身生多衆苦惱
(人命亦如是爲老死所伺)
(所造成功勞永世獲安樂)
如杖撃急水暫開還却合 14-15¹⁶

16. =1,16

dga’ ba ñid daṅ thuṅ ba daṅ || de yaṅ sdug bsṅal ldan pa dag ||
(3)myur ba kho nar ’jig ’gyur te || chu la dbyug gus bris pa bźin ||¹⁶

16. =1,16

16. Joy is fleeting and mixed with pain; it swiftly disappears, like figures traced on water with a wand.

yathā daṇḍena gopālo gāḥ prāpayati gocaram |
evaṃ rogair jarā mṛtyuḥ āyuḥ prāpayate nṛṇām |1,17|

如人操杖行牧牛飮飼者
人命亦如是亦即養命去 16¹⁷

17. =1,17

dper na phyugs rdzi dbyug thogs kyis || phyugs rnams gnas su phyin byed ltar ||
de bźin nad daṅ rga ba yis || mi rnams ’chi bdag druṅ du skyel ||¹⁷

17. =1,17

17 (135). As a cowherd with his staff gathers his cattle into the stable, so disease and old age bring mankind to the lord of death.

atiyānti hy aho rātrā jīvitaṃ ca uparudhyate |
āyuḥ kṣīyati martyānāṃ kunadīṣu yathodakam |1,18|
˚˚˚˚˘ ˉ ˉ ˉ | jīvitaṃ ca uparudhyate |
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |1,18A|

夫人欲立徳晝夜勿空過
既獲得人身一心思命盡 17¹⁸

18. =1,18

chu bran gyi ni chu lta bur || ñin daṅ (4)mtshan mo ’das pa yis ||
mi rnams tshe yaṅ zad ’gyur źiṅ || srog kyaṅ ñe bar ’jig par ’gyur ||¹⁸

18. =1,18

18. As the waters of a brook, so flow on by day and night the hours of man’s life; it draws nearer and nearer to its end.

dīrghā jāgarato rātrir dīrghaṃ śrāntasya yojanam |
dīrgho bālasya saṃsāraḥ saddharmam avijānataḥ |1,19|

不寐覺夜長疲倦道路長
愚迷生死長希聞於妙法 18¹⁹

19. =1,19

mel tse byed la mtshan mo riṅ || lam gyis dub la rgyaṅ grags riṅ ||
dam chos rnam par mi śes pa’i || byis pa rnams la ’khor ba riṅ ||¹⁹

19. =1,19

19 (60). Long is the night to him who is watching, great the distance to him who is way worn, and great the circle of transmigration to the fools who know not the holy Law.

有子兼有財慳惜遇散壞
愚夫不自觀何恃有財子 19²⁰

20. =1,20

bdag (5)la bu yod de bźin du || nor yod ces pas byis pa brlag ||
phyi rol naṅ na bdag med na || su yi bu yin ci źig nor ||²⁰

20. =1,20

20. These children are mine, these riches are mine; " with these (thoughts) is the fool disturbed. What are children and riches to one who (owns) not even himself in the other world?

anekāni sahasrāṇi nara nārī śatāni ca |
bhogān vai samudānīya vaśaṃ gacchanti mṛtyunaḥ |1,21|

百千非算數族姓富男女
積聚多財産無不皆衰滅 20²¹
富貴非聖財恒爲無常伺
(猶如盲眼人不能自觀察) 21²²

21. =1,21 22. =1,8

skyes pa bud med rnams kyi rigs || brgya daṅ stoṅ phrag maṅ po daṅ ||
loṅs spyod legs par bsgrubs pa yaṅ || ’chi bdag (6)dbaṅ du ’gro bar ’gyur ||²¹

21. =1,21

21. It is the law of humanity that, though one acquires hundreds and thousands of worldly goods, one still falls into the power of the lord of death.

sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ |
samyogā viprayogāntā maraṇāntaṃ hi jīvitam |1,22|

聚集還散壞崇高必墜落
生者皆盡終有情亦如是 22²³

23. =1,22

bsags pa kun gyi mtha’ zad ciṅ || bslaṅ pa’i mtha’ ni ’gyel bar ’gyur ||
phrad pa’i mtha’ ni ’bral ba ste || gson pa’i mtha’ ni ’chi ba yin ||²²

22. =1,22

22. The end of all that has been hoarded up is to be spent; the end of what has been lifted up is to be cast down; the end of meeting is separation; the end of life is death.

sarve sattvā mariṣyanti maraṇāntaṃ hi jīvitam |
yathā karma gamiṣyanti puṇya pāpa phala upagāḥ |1,23|

gson mtha’ ’chi ba yin pas na || sems can thams cad ’chi (7)’gyur źiṅ ||
dge sdig ’bras bur ñer ’gro ba’i || ji bźin las kyi rjes su ’braṅ ||²³

23. =1,23

23. As the end of life is death, and all creatures do die, so likewise do virtue and vice bear fruits which follow after the deeds.

narakaṃ pāpa karmāṇaḥ kṛta puṇyās tu sad gatim |
anye tu mārgaṃ bhāvyeha nirvāsyanti nirāsravāḥ |1,24|

行惡入地獄修善則生天
若能修善者漏盡得涅槃
(諸佛與菩薩縁覺及聲聞
尚捨有爲身何況諸有情) 23-24²⁴

24. =1,24

sdig pa’i las kyis dmyal ba daṅ || bsod nams byas pas bde ’gro ste ||
gźan dag gis ni lam bsgoms pas || zag med mya ṅan ’das par ’gyur ||
(210a1)gaṅ yaṅ saṅs raṅ saṅs rgyas || saṅs rgyas rnams kyi ñan thos kyaṅ ||
sku lus ’di ni spoṅ mdzad na || skye bo phal pa smos ci dgos ||)²⁴

24. =1,24

24 (126). They who do evil go to hell; 1 they who are virtuous go to happiness; they who have observed the right way and are without sin obtain nirvāṇa.

naivāntarīk se na samudra madhye na parvatānāṃ vivaraṃ praviśya |
na vidyate ’sau pṛthivī pradeśo yatra sthitaṃ na prasaheta mṛtyuḥ |1,25|

非空非海中非入山窟間
無有地方所脱止不受死 25²⁵

25. =1,25

gaṅ du gnas kyaṅ ’chi bas mi tshugs pa’i || sa phyogs de ni yod pa ma yin te ||
bar (2)snaṅ la med rgya mtsho’i naṅ na med || ri bo rnams kyi gseb tu źugs na’aṅ min ||²⁵

25. =1,25

25. The Buddhas, the pratyeka Buddhas, and the disciples of the Buddhas cast off this body; what is the use of speaking of the ignorant crowd?

ye ceha bhūtā bhaviṣyanti vā punaḥ sarve gamiṣyanti prahāya deham |
tāṃ sarva hāniṃ kuśalo viditvā dharme sthito brahmacaryaṃ careta |1,26|

若住現在世過去及未來
一切有爲事終歸於盡壞
(智者能離繋恒正念觀察
常思無漏道是名眞智者) 26-27²⁶

26. =1,26

byuṅ daṅ ’byuṅ bar ’gyur ba ji sñed pa || kun gyis lus ’di btaṅ nas ’gro ba daṅ ||
de kun ’jig par mkhas pas rtogs gyis te || chos la gnas kyis tshaṅs par (3)spyad pa spyod ||²⁶

26. =1,26

26. There is no place where is not the pain of death, not in the sky nor in the midst of the sea, not even if one enters into the clefts of the mountains.

jīrṇaṃ ca dṛṣṭveha tathaiva rogiṇaṃ mṛtaṃ ca dṛṣṭvā vyapayāta cetasam |
jahau sa dhīro gṛha bandhanāni kāmā hi lokasya na supraheyāḥ |1,27|

rga ba mthoṅ źiṅ nad gyis sdug bsṅal daṅ || sems daṅ bral ba’i si ba mthoṅ nas ni ||
brtan pas brtson ra ’dra ba’i khyim spaṅs kyi || ’jig rten phal pas ’dod spaṅ nus re skan ||²⁷

27. =1,27

27. All who have been and all who shall be, abandon this body and depart; the wise man who understands that (the body) is to be dreaded, lives a life of purity according to the Law.

jīryanti vai rāja rathāḥ sucitrā hy atho śarīram api jarām upaiti |
satāṃ tu dharmo na jarām upaiti santo hi taṃ satsu nivedayanti |1,28|

(如囚被繋縛所欲無能益)
亦如朽故車 (不久見破壞) 28²⁷
(色變爲老耄) 戀家如在獄
(不覺死來侵愚夫不能知) 29²⁸

27. =1,28 28. =1,27

rgyal po’i śiṅ rta śin tu bkra ba’aṅ ’jig || de (4)bźin lus kyaṅ ñe bar rga bar ’gyur ||
dam pa rnams kyi chos ’di dam pa ste || mi mchog gźan rtogs byed ciṅ rga mi ’gyur ||²⁸

28. =1,28

28. Seeing old age, the pain of disease, and the death of the heedless, he who is earnest gives up a home that is like a prison; 6 but how can the common of mortals cast off desires?

dhik tvām astu jare grāmye virūpa karaṇī hy asi |
tathā mano ramaṃ bimbaṃ jarayā hy abhimarditam |1,29|

色變爲老耄 (戀家如在獄
不覺死來侵愚夫不能知) 29²⁹

29. =1,29

rga ba khyod ni blun źiṅ ṅan || khyod ni mi rigs byed pa ste ||
yid du ’oṅ ba’i gzugs ’di yaṅ || khyod kyis mṅon (5)par bcom par gyur ||²⁹

29. =1,29

29 (151). Even the brilliant chariot of the king is destroyed, the body also draws nigh to old age; but the best of men: who teaches others this best of all good laws, shall not know old age.

yo ’pi varṣa śataṃ jīvet so ’pi mṛtyu parāyaṇaḥ |
anu hy enaṃ jarā hanti vyādhir vā yadi vāntakaḥ |1,30|

雖壽滿百歳亦被死相隨
爲老病所逼患終至後際 30³⁰

30. =1,30

gaṅ źig lo ni brgyar ’tsho ba || de yaṅ ’chi ba dag ñid kyis khrid ||
’di dag rga bar ’gyur ba ’am || yaṅ na na ba’am ’chi bas ’joms ||³⁰

30. =1,30

30. Thou art foolish and despicable? and doest not that which is right; for that body (rūpa) in which thou delights will be the cause of thy ruin.

sadā vrajanti hy anivartamānā divā ca rātrau ca vilujyamānāḥ |
matsyā ivātīva hi tapyamānā duhkhena jāti maraṇena yuktāḥ |1,31|

老至苦纒身晝夜多痛惱
辛楚有千般如魚入灰火 31³¹

31. =1,31

rtag tu ldog pa med par ’gro ’gyur źiṅ || ñin daṅ mtshan du rab tu ’jig pa daṅ ||
(6)skye daṅ ’chi ba’i sdug bsṅal daṅ ldan pa || chu tshan naṅ du gduṅs pa’i ña daṅ ’dra ||³¹

31. =1,31

31. One may live a hundred years, yet he is subject to the lord of death; one may reach old age, or else he is carried off by disease.

āyur divā ca rātrau ca caratas tiṣṭhatas tathā |
nadīnāṃ vā yathā sroto gacchate na nivartate |1,32|

tshe ’di ñin daṅ mtshan mo daṅ || ’gro ba daṅ ni ’dug pa na ||
chu kluṅ chen po’i rgyun bźin du || phyir mi ldog par ’gro bar ’gyur ||³²

32. =1,32

32. He who is (always) changing without ceasing, decaying day and night, filled with the anguish of birth and death, is like the fish thrown in hot water.

yeṣāṃ rātri divāpāye hy āyur alpataraṃ bhavet |
alpodake va matsyānāṃ kā nu teṣāṃ ratir bhavet |1,33|

老至苦纒身晝夜多痛惱
辛楚有千般如魚入灰火 31³²
江河無停止駛流去不迴
保惜膿漏躯雖戀不能住 32³³

32. =1,33 33. =1,32

chu chuṅ naṅ gi ña lta bur || (7)gaṅ źig ñin mtshan ’da’ ba yis ||
tshe ’di śin tu thuṅ ’gyur na || de la dga’ bar byar ci yod ||³³

33. =1,33

33. This life is fleeting away day and night; it is unstable like the stream of a great river; one goes on not to return again?

parijīrṇam idaṃ rūpaṃ roga nīḍaṃ prabhaṅguram |
bhetsyate pūty asaṃdehaṃ maraṇāntaṃ hi jīvitam |1,34|

gson mtha’ ’chi ba yin pa’i phyir || lus ’di yoṅs su rga ba daṅ ||
nad kyi tshaṅ ’di myur ’jig ciṅ || snag gi tshogs kyaṅ ’jig par (210b1)’gyur ||³⁴

34. =1,34

34. Man is like a fish in a shallow pool of water; day and night this life is passing away; what subject of rejoicing is there in so brief a thing?

aciraṃ bata kāyo ’yaṃ pṛthivīm adhiśeṣyate |
śunyo vyapeta vijñāno nirastaṃ vā kaḍaṅgaram |1,35|¹

1. śūnyo

四大聚集身無常詎久留
地種散壞時神識空何用 33³⁴

34. =1,35

kye ma lus ’di mi thogs par || stoṅ źiṅ rnam śes daṅ bral nas ||
dur khrod bor ba’i mgal dum ltar || sa yi steṅ du ’gyel bar ’gyur ||³⁵

35. =1,35

35 (148). The end of life is death; this body bent down by age, this receptacle of disease, is rapidly wasting away; this mass of corruption will soon be destroyed.

kim anena śarīreṇa sravatā pūtinā sadā |
nityaṃ rogābhibhūtena jarā maraṇa bhīruṇā |1,36|

此身多障惱膿漏恒疾患
(愚迷貪愛著不厭求寂滅) 34³⁵

35. =1,36

rgyun du nad kyis mṅon gduṅ źiṅ || rtag tu mi gtsaṅ ’dzag pa daṅ ||
rga daṅ ’chi bas ’tshor (2)’grib pa’i || lus ’di dor ba cir mi ruṅ ||³⁶

36. =1,36

36 (41). Alas! this body will soon lie on the earth unnoticed, empty: senseless, thrown away in a cemetery like a billet of wood.

anena pūtikāyena hy ātureṇa prabhaṅguṇā |
nigacchatha parāṃ śāntiṃ yoga kṣemam anuttaram |1,37|

此身多障惱膿漏恒疾患
(愚迷貪愛著) 不厭求寂滅 34³⁶

36. =1,37

myur du ’jig ciṅ na ba daṅ || rnag daṅ ldan pa’i lus ’di yis ||
grub daṅ bde ba bla med pa || źi mchog don du gñer bar gyis ||³⁷

37. =1,37

37. Continually afflicted by disease, always emitting some impurity, this body, undermined by age and death, what is the use of it?

iha varṣaṃ kariṣyāmi hemantaṃ grīṣmam eva ca |
bālo vicintayaty evam antarāyaṃ na paśyati |1,38|

今歳雖云在冬夏不久停
凡夫貪世樂中間不驚怖 35³⁷
父母與兄弟妻子并眷屬
無常來牽引無能救濟者 36³⁸

37. =1,38 38. =1,20

dgun ka daṅ ni dpyid ka daṅ || dbyar ka ’di dag bya’o źes ||
byis (3)pa rnam par sems byed pas || bar chad mthoṅ bar ma gyur to ||³⁸

38. =1,38

taṃ putra paśu sammattaṃ vyāsakta manasaṃ naram |
sutpaṃ grāmaṃ mahaughaiva mṛtyur ādāya gacchati |1,39|²

2. mahaughaiva

bu daṅ nor phyugs ’byor pa la || mi yi yid ni rnam chags pa ||
’di bdag gis ni blaṅs nas ’gro || ñal groṅ chu bos ’das pa bźin ||³⁹

39. =1,39

38 (286). " This (abode) will do for winter and (this) for summer;" thus ponders the rapidly decaying fool who has not seen the danger.

na santi putrās trāṇāya na pitā nāpi bāndhavāḥ |
antakenābhibhūtasya na hi trāṇā bhavanti te |1,40|

父母與兄弟妻子并眷屬
無常來牽引無能救濟者 36³⁹

39. =1,40

’chi ba’i dus la bab pa na || bu rnams (4)skyabs su mi ’gyur źiṅ ||
pha yaṅ ma yin gñen ’dun min || khyod la skyabs su ’gyur ba med ||⁴⁰

40. =1,40

39 (288). Thou who art surrounded by children and flocks, children are no refuge, nor are father, mother, and kinsfolk; thou art without a refuge!

idaṃ kṛtaṃ me kartavyam idaṃ kṛtvā bhaviṣyati |
ity evaṃ spandato martyān jarā mṛtyuś ca mardati |1,41|

如是諸有情擧動貪榮樂
無常老病侵不覺生苦惱 37⁴⁰

40. =1,41

’di ni bya ba byas zin don ’di bya || de dag byas nas bdag gis ’di bya źes ||
de ltar mi ni yoṅs su śom pa na || rga daṅ nad bcas ’chi bas mṅon (5)du bcom ||⁴¹

41. =1,41

40. " Such and such actions are a source of felicity, which I, having performed them, will acquire." He who prepares himself in this manner will overcome age, disease, and death.

tasmāt sadā dhyāna ratāḥ samāhitā hy ātāpino jāti jarānta darśinaḥ |
māraṃ sasainyaṃ hy abhibhūya bhikṣavo bhaveta jātī maraṇasya pāragāḥ |1,42|

剃髮爲苾芻宜應修止觀
魔羅不能伺度生到彼岸 38⁴¹

41. =1,42

de ltar rtag tu tiṅ ’dzin la dga’ mñam par źog || brtson pa skyed la skye daṅ rga ba’i mtha’ ma ltos ||
bdud rnams sde daṅ bcas pa mṅon par zil non la || dge sloṅ dag go skye śi’i pha rol ’gro bar gyis ||⁴²

42. =1,42

41. Give yourselves up then to the unceasing joy of meditation (sambodhi); see the end of birth and age in the birth of diligence; overcome the hosts of Mâra and the Bhixus shall pass beyond birth and death.

|| anityavargaḥ 1 || ||

No chinese

mi rtag pa’i tshoms te (6)daṅ po’o ||

Chapter on Impermanency, the First.

法集要頌經愛欲品第二

II. DESIRE (KÂMA).

kāma jānāmi te mūlaṃ saṃkalpāt kāma jāyase |
na tvāṃ saṃkalpayiṣyāmi tato me na bhaviṣyasi |2,1|

慾我知汝根意以思想生
我不思惟汝則汝慾不有 1⁴²

42. =2,1

|| kun rtog las ni ’dod skyes pas || ’dod pa’i rtsa bar śes gyis te ||
khyod ni kun rtog ma byed daṅ || des na khyod la ’byuṅ mi ’gyur ||⁴³

43. =2,1

1. ALL indecision produces desires; it is called the root of desire; suppress indecision and (desire) will arise in thee no more.

kāmebhyo jāyate śokaḥ kāmebhyo jāyate bhayam |
kāmebhyo vipramuktānāṃ nāsti śokaḥ kuto bhayam |2,2|

因慾生煩惱因慾生怖畏
離慾得解脱無怖無煩惱 2⁴³

43. =2,2

’dod pa rnams las mya ṅan skyes || ’dod pa rnams las ’jigs pa ’byuṅ ||
(7)’dod pa dag ni rnam spaṅs na || mya ṅan med ciṅ ’jigs pa med ||⁴⁴

44. =2,2

2 (215).From desires comes grief, from desires comes fear; he who is free from desires knows neither grief nor fear.

ratibhyo jāyate śoko ratibhyo jāyate bhayam |
ratibhhyo vipramuktānāṃ nāsti śokaḥ kuto bhayam |2,3|

從愛生煩惱從愛生怖畏
離愛得解脱無怖無煩惱 3⁴⁴

44. =2,3

dga’ ba rnams las mya ṅan skyes || dga’ ba rnams las ’jigs pa ’byuṅ ||
dga’ ba dag ni rnam spaṅs na || mya ṅan med ciṅ ’jigs pa med ||⁴⁵

45. =2,3

3 (214). From pleasures comes grief, from pleasures comes fear; he who is free from pleasures knows neither grief nor fear.

madhurāgrā vipāke tu kaṭukā hy abhinanditāḥ |
kāmā dahanti vai bālān ulkevāmuñcataḥ karam |2,4|

菓先甜後苦愛慾亦如斯
後受地獄苦燒煮無數劫 4⁴⁵

45. =2,4

’dod dga’i rnam smin sdug (211a1)bsṅal te || daṅ po mṅar la ’bras bu tsha ||
me sgron lag nas ma bor ba || mjug tu byis pa sreg byed bźin ||⁴⁶

46. =2,4

4. The fruit of desires and pleasures ripens into sorrow; their at first agreeable fruit is burning, as the torch that has not been cast away does finally burn the fooL3

na tad dṛḍhaṃ bandhanaṃ āhur āryā yad āyasaṃ dāravaṃ balbajaṃ vā |
saṃrakta cittasya hi manda buddheḥ putreṣu dāreṣu ca yā avekṣā |2,5|

愚迷貪愛慾戀著於妻子
爲愛染纒縛堅固難出離 5⁴⁶

46. =2,5

nor bu’i rna cha bu daṅ bu mo la || yoṅs su chags sems gaṅ yin la ltos na ||
lcags śiṅ gres ma las byas chiṅ ma gaṅ || (2)de dag dam po min źes ’phags pa gsuṅ ||⁴⁷

47. =2,5

5. Look at those who are fondly attached to jewels, earrings, to their children (those are fetters); but iron, wood, and rope make not strong fetters, says the Blessed One.

etad dṛḍhaṃ bandhanaṃ āhur āryāḥ samantataḥ susthiraṃ duṣpramokṣam |
etad api chittvā tu parivrajanti hy anapekṣiṇaḥ kāma sukhaṃ prahāya |2,6|

賢聖示愛慾莊嚴諸眷屬
遠離於妻子堅固能利益 6⁴⁷

47. =2,6

’dod pa’i chiṅ ma gaṅ yin de lhod kyaṅ || rab tu dgrol bar dka’ źes ’phags pa gsuṅ ||
brtan rnams ’dod pa’i bde la mi lta bar || de dag gtubs nas myur du ’gro bar byed ||⁴⁸

48. =2,6

6 (346). It is hard for one who is held by the fetters of desire to free himself of them, says the Blessed One. The steadfast, who care not for the happiness of desires, cast them off, and do soon depart (to nirvâṇa).

na te kāmā yāni citrāṇi loke saṃkalpa rāgaḥ puruṣasya kāmaḥ |
tiṣṭhanti citrāṇi tathaiva loke athātra dhīrā vinayanti cchandam |2,7|

(貪欲難解脱離欲眞出家
不貪受快樂) 智者無所欲 7⁴⁸

48. =2,7

’jig rten sna tshogs (3)gaṅ de ’dod min gyi || skyes bu’i kun rtog ’dod chags ’dod pa yin ||
’jig rten sna tshogs de bźin gnas kyaṅ ni || ’on kyaṅ brten rnams ’di la ’dun pa ’dul ||⁴⁹

49. =2,7

7. There is no being in the world who is not through his indecision affected by desires, yet they who are steadfast seek to free themselves of desires, though they do pervade the word.

na santi nityā manujeṣu kāmāḥ santi tv anityāḥ kāmino yatra baddhāḥ |
tāṃs tu prahāya hy apunar bhavāya hy anāgataṃ mṛtyu dheyaṃ vadāmi |2,8|

世間貪欲人種種非思惟
若能調伏者是名眞離欲 8⁴⁹

49. =2,8

mi rnams la ni rtag pa’i ’dod pa med || ’dod can gaṅ la chags demi rtag pas ||
(4)yaṅ srid med phyir sems kyis rab spoṅs la || ’chi ba’i gnas mi ’gyur bar byos śes gsuṅs ||⁵⁰

50. =2,8

8. Mankind has no lasting desires; they are impermanent in them who experience them: free yourselves then from what cannot last, and abide not in the sojourn of death.

chanda jāto hy avasrāvī manasānāvilo bhavet |
kāmeṣu tv apratibaddha citta ūrdhva sroto nirucyate |2,9|

若人恒貪欲處縛難解脱
唯慧能分別煩惱斷不生 9⁵⁰

50. =2,9

’dun pa skyes śiṅ zad par mi byed dam || sems la skyon med pa daṅ dran pa daṅ ||
’dod pa rnams la so sor ma chags gaṅ || de ni goṅ du ’pho (5)pa yin źes gsuṅs ||⁵¹

51. =2,9

9. The sinless and reflective mind in which a desire arises experiences no misery from it; the different desires disturb it not: he who (has such a mind) is beyond death, I declare.

anupūrveṇa medhāvī stokaṃ stokaṃ kṣaṇe kṣaṇe |
karmāro rajatasyaiva nirdhamen malaṃ ātmanaḥ |2,10|

正念常興起寂靜欲易除
自制以法戒不犯善増長
(常行貪欲人愚者共狎習
念定不放逸次第獲無漏) 10-11⁵¹

51. =2,10

mgar ba yis ni dṅul bźin du || blo gros ldan pas rim pa bźin ||
skad cig skad cig cuṅ zad tsam || raṅ gi dri ma bsal bar bya ||⁵²

52. =2,10

10 (239). As the smith does with the silver, so does the intelligent man, gradually and little by little, cleanse himself of all his impurities.

ratha kāra iva carmaṇaḥ parikartann upānaham |
yad yaj jahāti kāmānāṃ tat tat sampadyate sukham |2,11|

lham mkhan gyis ni ko ba dag || yoṅs su sbyaṅs nas lham byed ltar ||
’dod pa gaṅ daṅ gaṅ (6)spaṅs pa || de de bde ba phun sum ldan ||⁵³

53. =2,11

11. As the shoemaker, when he has well prepared his leather, can use it to make shoes, so when one has cast off desires, he has the highest happiness.

sarvaṃ cet sukham iccheta sarva kāmāṃ parityajet |
sarva kāma parityāgī hy atyantaṃ sukham edhate |2,12|

刹那修止觀能離諸罪垢
我慢自消除解脱獲安樂 12⁵²

52. =2,12

gal te bde ba kun ’dod na || ’dod pa thams cad yoṅs su spoṅs ||
’dod pa thams cad yoṅs spaṅs pas || mchog tu bde ba thob par ’gyur ||⁵⁴

54. =2,12

12. If one longs for happiness, let him cast off all desires; he who has cast off all desires will find the most perfect happiness.

yāvat kāmān anusaran na tṛptiṃ manaso ’dhyagāt |
tato nivṛttiṃ pratipaśyamānās te vai tṛptāḥ prajñayā ye sutṛptāḥ |2,13|

若人不斷欲如皮入火燒
刹那見燋壞受罪無央數
(苾芻愼欲樂放逸多憂愁
若離於愛欲正念受快樂
無厭有何足不足何有樂
無樂有何憂有愛有何樂) 13-15⁵³

53. =2,13

ji srid ’dod pa’i rjes ’braṅ ba || de srid bar du ṅoms mi (7)’gyur ||
de las gaṅ dag śes rab kyis || ldog byed de dag tshim pa thob ||⁵⁵

55. =2,13

13. As long as one follows after desire, one finds no satisfaction ; they who through wisdom have given it up find contentment.

śreyasī prajñayā tṛptir na hi kāmair vitṛpyate |
prajñayā puruṣaṃ tṛptaṃ tṛṣṇā na kurute vaśam |2,14|

寂靜智慧足能長無漏道
(貪愛若不足非法受中夭) 16⁵⁴

54. =2,14

’dod pas ṅoms par mi ’gyur bas || śes rab kyis ni ṅoms pa skyid ||
śes rab kyis ni ṅoms pa’i mi || srid pa’i dbaṅ du mi ’gyur ro ||⁵⁶

56. =2,14

14. Desires are never satiated; wisdom affords contentment : he who has the contentment of wisdom cannot fall into the power of lust.

gṛddhā hi kāmeṣu narāḥ pramattā hy adharme bata te ratāḥ |
antarāyaṃ na te paśyanty alpake jīvite sati |2,15|

(寂靜智慧足能長無漏道)
貪愛若不足非法受中夭
(見色心迷惑不自觀無常
愚以爲美善不知其非眞) 16-17⁵⁵

55. =2,15

’dod la chags pa’i mi gaṅ (211b1)yin|| de dag kye ma chos min dga’ ||
chuṅ zad gson por ’dug pa na || bar chad mthoṅ bar mi ’gyur ro ||⁵⁷

57. =2,15

15. They who have fondness for pleasure, and who delight only in what is wrong: would not perceive the danger they run, even if their life were drawing to a close.

durmedhasaṃ hanti bhogo na tv ihātma gaveṣiṇam |
durmedhā bhoga tṛṣṇābhir hanty ātmānam atho parān |2,16|

愚以貪自縛不求度彼岸
貪財爲愛欲害人亦自縛 18⁵⁶

56. =2,16

blo ṅan loṅs spyod kyis bcom pas || pha rol tshol bar mi byed ciṅ ||
bsam brlag ’dod la sred pa yis || bdag daṅ gźan yaṅ phuṅ (2)bar byed ||⁵⁸

58. =2,16

16. The evil-minded is subdued by wealth and seeks not after the other world; his mind is subverted by his fondness for desires; he brings destruction on himself and on others.

na karṣāpaṇa varṣeṇa tṛptiḥ kāmair hi vidyate |
alpāsvāda sukhāḥ kāmā iti vijñāya paṇḍitaḥ |2,17|

世容衆妙欲此欲最味少
若比天上樂迦哩灑跛拏 19⁵⁷

57. =2,17

kar śa pa na’i char bab kyaṅ || ’dod pa rnams kyis ṅoms mi ’gyur ||
’dod pa mnog chuṅ ñes maṅ bar || mkhas pa rnams kyis khoṅ du chud ||⁵⁹

59. =2,17

17 (186). Even a shower of Karqçapanas would not satisfy the covetous; the wise know full well that desires bring little contentment and (much) pain.

api divyeṣu kāmeṣu sa ratiṃ nādhigacchati |
tṛṣṇā kṣaya rato bhavati buddhānāṃ śrāvakaḥ sadā |2,18|

lha yi ’dod pa rnams la yaṅ || lhag par dga’ bar mi ’gyur te ||
rdzogs saṅs rgyas (3)daṅ ñan thos rnams || sred pa zad pas dgyes par ’gyur ||⁶⁰

60. =2,18

18 (187). Not even in the pleasures of the gods does the disciple of the perfect Buddha find pleasure; he rejoices only in the destruction of desires.

parvato ’pi suvarṇasya samo himavatā bhavet |
vittaṃ taṃ nālam ekasyaitaj jñātvā samaṃ caret |2,19|

衆山盡爲金猶如鐵圍山
此猶無厭足正覺盡能知 20⁵⁸

58. =2,19

gaṅs can daṅ ni mñam pa yi || gser gyi ri bo yod gyur kyaṅ ||
nor des gcig kyaṅ mi tshim par || rtogs par gyis la legs par spyod ||⁶¹

61. =2,19

19. Even a mountain of riches like unto Himavat would not suffice for the wealth of a single man; he who has understanding knows this full well.

duhkhaṃ hi yo veda yato nidānaṃ kāmeṣu jantu sa kathaṃ rameta |
upadhiṃ hi loke śalyam iti matvā tasyaiva dhīro vinayāya śikṣet |2,20|

世間苦果報皆因於貪欲
智者善調伏應依此中學 21⁵⁹

59. =2,20

gaṅ dag sdug bsṅal de yi rgyu śes pa || (4)de dag nam yaṅ ’dod la dga’ mi ’gyur ||
’jig rten dag na zug rṅa’i rgyur śes nas || de dag gdul phyir bstan pa slob par byed ||⁶²

62. =2,20

20. They who know that this (i.e., desire) is the origin of sorrow, how can they delight in pleasures? Having learnt that this is the cause of pain in the world, they acquire steadfastness to help to control themselves.

|| kāmavargaḥ 2 || ||

’dod pa’i tshoms te gñis pa’o ||

Chapter on Desire, the Second.

法集要頌經貪品第三

III. LUST (TRICHNÂ)

vitarkapramathitasya jantunas tīvra rāgasya śubhānudarśinaḥ |
bhūyas tṛṣṇā pravardhate gāḍhaṃ hy eṣa karoti bandhanam |3,1|

極貪善顯現有情懷疑慮
若復増貪意自作堅固縛⁶⁰

60. =3,1

|| lus can ram par rtog pas rab bcom pa || ’dod chags mi (5)bzad gtsaṅ bar rjes lta bas ||
’dod chags phyir źiṅ rab tu ’phel ’gyur te || raṅ gi ’chiṅ ba de yis dam por byed ||⁶³

63. =3,1

1. Mankind is subdued by its indecision; he who considers evil passions as pure, increases and multiplies his passions and adds to the strength of his bonds.

vitarkavyupaśame tu yo rato hy aśubhaṃ bhāvayate sadā smṛtaḥ |
tṛṣṇā hy eṣa prahāsyate sa tu khalu pūtikaroti bandhanam |3,2|

離貪善觀察疑慮得消除
棄捨彼貪愛堅固縛自壞⁶¹

61. =3,2

gaṅ dag rnam rtog ñe bar źi dga’ źiṅ || mi sdug sgom pa rtag tu dran byed de ||
de yi sred pa rab tu spaṅs pa yis || raṅ gi ’chiṅ (6)bde dag rul bar byed ||⁶⁴

64. =3,2

2. He who continually keeps present in his mind that the quieting of indecision is peace, and that it is not agreeable, frees himself from all lust and destroys his bonds.

kāmāndha jāla prakṣiptās tṛṣṇayācchāditāḥ prajāḥ |
pramattā bandhane baddhā matsyavat kupinā mukhe |
jarā maraṇaṃ āyānti vatsaḥ kṣīrapaka iva mātaram |3,3|

以欲網自弊以愛蓋自覆
愚情自恣縛如魚入釣手
死命恒來逼如犢逐愛母⁶²

62. =3,3

’dod pa mun nag ’dra bas g-yogs || sred pa’i dgab pas bkab pa daṅ ||
bag med ’chiṅ bas bciṅs pa dag || tshed mar chud pa’i ña daṅ ’dra ||⁶⁵
skyes bu bag med rab tu spyod byed pa || ’khri śiṅ bźin du sred pa ’phel ’gyur źiṅ ||
(7)rgaṅ de ’chi ba’i rjes su ’gro ’gyur te || ma druṅ nu źo ’dod pa’i be’u daṅ ’dra ||⁶⁶

65. =3,3abcd 66. =3,4ab3ef

3. Desires envelop one as it were in darkness; one is torn to pieces by delighting in lust; the heedless are held fast by their bonds, as are fish to their watery homes.
4 (284). Beings who give themselves up to their heedlessness, their lustfulness increases as does a creeper; they run after old age and death as does the calf after its mother when longing for milk.

manujasya pramatta cāriṇas tṛṣṇā vardhati māluteva hi |
sa hi saṃsarate punaḥ punaḥ phalam icchann iva vānaro vane |3,4|

貪著放逸者如猿逢果樹
貪意甚堅牢趣而還復趣⁶³

63. =3,4

mi dag dran par byed daṅ chags byed daṅ || yid bde ba la rtog par byed pa dag ||
de yis yaṅ daṅ yaṅ du ’khor bar ’khyams || tshal naṅ ’bras bu ’dod pa’i spre’u daṅ mtshuṅs ||⁶⁷

67. =3,5ab4cd

5 (334). He whose mind is impure and who is passionate, and who seeks after happiness, runs hither and thither in the orb (of birth), like the monkey in the forest seeking for fruit.

saritāni vai snehitāni vai saumanasyāni bhavanti jantunaḥ |
ye sātasitāḥ sukhaiṣiṇas te vai jāti jaropagā narāḥ |3,5|

夫貪愛潤澤思想爲滋蔓
貪欲深無底老死是用増
貪欲多虚誑貪欲懷悋惜
若以慧分別正觀獲安樂
由貪受生死奔波樂向前
群生無慧眼不能自觀察⁶⁴

64. =3,5

mi (212a1)gaṅ rtag tu bde ba ’dod byed pa || skye daṅ rga bar ñe bar ’gro ’gyur źiṅ ||
skye dgu sred pa rnams kyis mdun du bdar || rgya naṅ ri bod yoṅs su rgyug pa bźin ||⁶⁸

68. =3,5cd6ab

6 (342). Continually longing for happiness and walking in the way of birth and death, mankind is led on by its passions, and runs about like a hare in a net.

tṛṣṇābhir upaskṛtāḥ prajāḥ paridhāvanti śaśā va vāgurām |
samyojanaiḥ saṅgasaktā duhkhaṃ yānti punaḥ punaś cira rātram |3,6|

sred pa rnams kyis mdud pa’i sems can dag || srid daṅ srid min dag la sems chags (2)śiṅ ||
kun sbyor ro la dga’ ba’i byis pa rnams || yaṅ daṅ yaṅ du sdug bsṅal thob par ’gyur ||⁶⁹

69. =3,7ab6cd

7. They who are held in the folds of lustfulness, who care only for what concerns existence (lit. existence and not existence), the fools delighting only in the enjoyments of attachment (yoga) will find suffering again and again.

tṛṣṇayā grathitāḥ sattvā rakta cittā bhavā bhave |
te yoga yukta māreṇa hy ayoga kṣemiṇo janāḥ |
jarā maraṇaṃ āyānti yogā hi duratikramāḥ |3,7|

愚迷貪所執沈淪豈覺知
若修瑜伽行魔王不能伺
貪垢難消釋如犢戀愛母
離貪免沈淪離貪得解脱⁶⁵

65. =3,7

skye bo grub daṅ bde rnams daṅ bral źiṅ || bdud kyi sbyor ba dag daṅ ldan pa de ||
rga daṅ ’chi ba’i rjes su ’gro ’gyur te || ma druṅ nu źo ’dod pa’i be’u daṅ ’dra ||⁷⁰

70. =3,7cdef

8. Beings who are without righteousness (correct religious views) and peace of mind, who have all the attachments of Mars (sinful attachments), run after old age and death as does the calf after its mother when longing for milk.

yas tu tṛṣṇāṃ prahāyeha vītatṛṣṇo bhavābhave |
tṛṣṇayā vibhavad bhikṣur anicchuḥ parinirvṛtaḥ |3,8|

(因貪増喧諍因愛饒毀謗)
苾芻修止觀證得寂靜果 10⁶⁶

66. =3,8

’di (3)na sred pa de ’dra spoṅ byed pa || srid daṅ srid min dag la sred bral źiṅ ||
dge sloṅ srid pa zil gyis gnon byed pa || lhag ma med par yoṅs su mya ṅan ’da’ ||⁷¹

71. =3,8

9. He who casts off lust and the like, who is without affection for what is or is not existence, the Bhixu? has conquered existence and will attain the perfect and unsurpassable nirvâṇa.

ya etāṃ sahate grāmyāṃ tṛṣṇāṃ loke sudustyajām |
śokās tasya pravardhante hy avavṛṣṭā bīraṇā yathā |3,9|

(貪意如良田) 遇風雨増長
(若遠離貪愛) 煩惱不能侵 11⁶⁷

67. =3,9

gaṅ źig ’jig rten spaṅ dka’ ba’i || sred pa’i bud med ’dis bkol ba ||
de yi mya ṅan ’phel (4)’gyur te || rtswa la char pa bab pa bźin ||⁷²

72. =3,9

10 (335). He who has cast off the world, which is hard to do, must become insensible to love for women (or women’s love), for it increases sorrow as does a shower the (birana) grass.

yas tv etāṃ tyajate grāmyāṃ tṛṣṇāṃ loke sudustyajām |
śokās tasya nivartante_uda bindur iva puṣkarāt |3,10|

(貪意如良田遇風雨増長)
若遠離貪愛 (煩惱不能侵)
(貪欲若薄劣) 如水滴蓮上
彼煩惱易除 (可説爲智者) 11-12⁶⁸

68. =3,10

gaṅ źig ’jig rten spaṅ dka’ ba’i || sred pa’i bud med ’di spoṅ ba ||
de yi mya ṅan ldog ’gyur te || pad ma las ni chu thigs bźin ||⁷³

73. =3,10

11 (336). He who has cast off the world, which is hard to do, and has become insensible to love for women, sorrow falls from off him as does the water drop from theotus.

tad vai vadāmi bhadraṃ vo yāvantaḥ stha samāgatāḥ |
tṛṣṇāṃ samūlaṃ khanatośīrārthī iva bīraṇām |
tṛṣṇāyāḥ khāta mūlāyā nāsti śokaḥ kuto bhayam |3,11|

貪意如良田 (遇風雨増長
若遠離貪愛煩惱不能侵)
(貪欲若薄劣如水滴蓮上
彼煩惱易除) 可説爲智者
伐樹不伐根雖伐猶増長
拔貪不盡根雖伐還復生 11-13⁶⁹
伐樹不伐根雖伐猶増長
拔貪不盡根雖伐還復生
貪欲如種田耕之去雜穢
愛苗若不耘善果不堅貞 13-14⁷⁰

69. =3,11 70. =3,16

de phyir ji sñed ’dir lhags pa || khyed la smra yis khyed bde śig ||
u śir phyir (5)ni rtswa bźin du || sred pa rtswar bcas druṅs nas phyuṅ ||⁷⁴

74. =3,11abcd

12 (337, 1st part). Therefore as many as are here come together; this salutary word I tell unto you: Pull up the weed of lust by the root as one does the (birana) grass for the sake of the uçira (root).

tṛṣṇā dvitīyaḥ puruṣo dīrgham adhvānaṃ āśayā |
punaḥ punaḥ saṃsarate garbham eti punaḥ punaḥ |
itthaṃ bhāvānyathī bhāvaḥ saṃsāre tv āgatiṃ gatim |3,12|

貪心與愛心分別本不二
造惡倶苦受云何不生悔
貪性初爲種愛性受胞胎
有情戀不息往來難出離 15-16⁷¹

71. =3,12

skyes bu sred pa daṅ ’grogs na || yun riṅ dus su ’khyam ’gyur bas ||
sred pa druṅs nas phyuṅ śig daṅ || mya ṅan med ciṅ ’jigs pa med ||⁷⁵
yaṅ daṅ yaṅ du ñer len ciṅ || yaṅ daṅ yaṅ du mṅal du (6)’jug ||
gnas skabs ’gyur daṅ gźan ’gyur bas || sems can ’oṅ daṅ ’gro bar byed ||⁷⁶

75. =3,12ab11ef 76. =3,12cdef

13 (337, 2nd part). They who are given to the company of lustfulness wander about for a long time; so pull up lust by the root, and sorrow and fear are no more.
14 (341). Again and again seeking for it (existence), they again and again enter the womb; beings come and go; to one state of being succeeds another.

tāṃ tu tṛṣṇāṃ prahāyeha vīta tṛṣṇo bhavā bhave |
nāsau punaḥ saṃsarate tṛṣṇā hy asya na vidyate |3,13|

’dir ni spaṅ dka’i sred pa de || spoṅs la sa bon chod cig daṅ ||
de la sred pa med ’gyur źiṅ || de ni yaṅ du ’khor mi ’gyur ||⁷⁷

77. =3,13

15. It is hard to cast off (existence) in this world; he who has cast off lust, who has pulled up the seed (of existence), will no more be subject to transmigration, for he has put an end to lust.

yayā devā manuṣyāś ca sitās tiṣṭhanti hārthikāḥ |
tarataitāṃ viṣaktikāṃ kṣaṇo vo mā hy upatyagāt |
kṣaṇātītā hi śocante narakeṣu samarpitāḥ |3,14|

諸天及人民依愛而止住
愛往衆結隨刹那亦不停
時過復生憂入獄方自覺 17⁷²

72. =3,14

dal ’byor chud ni ma gzan par || (7)gaṅ gis lha daṅ mi rnams su ||
don gñer bciṅs nas ’jog byed pa || yul la sred pa de las rgol ||
sems can dmyal bar skyes na yaṅ || dal ’byor thal bas ’gyod par ’oṅ ||⁷⁸

78. =3,14

16. Care not about abiding in the conditions of humanity, which hold one captive among gods and men, but cross over from the regions of lust. If one is born in hell, the human condition (dal-hbyor) is at an end, and one repents him (of his mistake).

tṛṣṇā hi hetuḥ saritā viṣaktikā gaṇḍasya nityaṃ visṛteha jālinī |
latāṃ pipāsām apanīya sarvaśo nivartate duhkham idaṃ punaḥ punaḥ |3,15|

縁流愛不住欲網覆瘡根
枝蔓増飢渇數數増苦受 18⁷³

73. =3,15

gaṅ phyir srid mtsho rgyur gyur pa || yul la sred pa ’bras kyi gźi ||
’khri (212b1)śiṅ dra bas khebs byed pa || gduṅ bar byed pa ma btul na ||
sdug bsṅal ’di ni yaṅ daṅ yaṅ || rnam pa kun du ldog mi ’gyur ||⁷⁹

79. =3,15

17 (340). The channels of lust are the source (of transmigration). Lust in (this) world is the root of the vine, which creeps up and entwines one as in the folds of a net. If one does not destroy this tormentor, he will be subject to ever-recurring suffering, and will never leave it entirely behind.

yathāpi mūlair anupadrutaiḥ sadā chinno ’pi vṛkṣaḥ punar eva jāyate |
evaṃ hi tṛṣṇānuśayair anuddhṛtair nirvartate duhkham idaṃ punaḥ punaḥ |3,16|

dper na ljon śiṅ rtsa nas ma bton na || bcad kyaṅ phyir źiṅ skye ba kho nar zad ||
de bźin sred pa’i phra rgyas ma bton na || yaṅ (2)daṅ yaṅ du sdug bsṅal ’di mi ldog ||⁸⁰

80. =3,16

18 (338). As long as a live tree has not been pulled up by the roots, but only cut down, it springs up afresh; so it is that if even the smallest atom of lust has not been eradicated, one will not leave behind this ever-recurring suffering (i.e., existence).

yathāpi śalyo dṛḍhaṃ ātmanā kṛtas tam eva hanyād balasā tv adhiṣṭhitaḥ |
tathā tv ihādhyātma samutthitā latās tṛṣṇā vadhāyopanayanti prāṇinām |3,17|

譬如自造箭還自傷其體
内箭亦如是愛箭傷有情 19⁷⁴

74. =3,17

dper bdag ñid kyis ni byas pa’i mtshon || de yis rkun po’i mthu yis bdag gsod ltar ||
de bźin naṅ gi sems las byuṅ ba yi || sred pas lus can ñe bar gsod par byed ||⁸¹

81. =3,17

19. As he who has himself made a weapon is killed by it when in the robber’s hands, so likewise the being in whose heart lust has arisen will be killed by it.

etad ādīnavaṃ jñātvā tṛṣṇā duhkhasya sambhavam |
vīta tṛṣṇo hy anādānaḥ smṛto bhikṣuḥ parivrajet |3,18|

能覺知是者愛苦共生有
無欲無有想苾芻眞度世 20⁷⁵

75. =3,18

de ltar sred las sdug bsṅal (3)dag||’byuṅ ba’i ñes dmigs śes gyis te ||
sred spoṅs ñe bar len med daṅ || dran ldan dge sloṅ kun tu rgyus ||⁸²

82. =3,18

20. Knowing then the sufferings that come from lust and its punishment: having cast off lust, without eagerness for anything, the reflective Bhixu has departed entirely (from this world).

|| tṛṣṇāvargaḥ 3 || ||

sred pa’i tshoms te gsum pa’o ||

Chapter on Lust, the Third.

法集要頌經放逸品第四

IV. PURITY.

apramādo hy amṛtapadaṃ pramādo mṛtyunaḥ padam |
apramattā na ṃriyante ye pramattāḥ sadā mṛtāḥ |4,1|

戒爲甘露道放逸爲死徑
不貪則不死失道乃自喪 1⁷⁶

76. =4,1

|| bag yod ’chi med gnas yin te || bag med pa ni ’chi ba’i gnas ||
(4)bag yod ’chi bar mi ’gyur te || bag med pa ni rtag tu ’chi ||⁸³

83. =4,1

1 (21). THE pure man knows not death; he who is impure dwells with death; he who is pure will not die; 1 he who is impure dies repeatedly.

etāṃ viśeṣatāṃ jñātvā hy apramādasya paṇḍitaḥ |
apramādaṃ pramudyeta nityaṃ āryaḥ svagocaram |4,2|

智者守道勝終不爲迷醉
不貪致喜樂從是得聖道 2⁷⁷

77. =4,2

de yi khyad par de rig pas || mkhas pa rnams ni bag daṅ bcas ||
bag yod pa la rab dga’ ba || ’phags pa’i spyod yul dga’ ba yin ||⁸⁴

84. =4,2

2 (22). The wise who know this difference delight in modesty and purity; their pleasure is that of the elecL2

apramattāḥ sātatikā nityaṃ dṛḍhaparākramāḥ |
spṛśanti dhīrā nirvāṇaṃ yogakṣemam anuttaram |4,3|

恒思修善法自守常堅固
智者求寂靜吉祥無有上 3⁷⁸

78. =4,3

de la rgyun du bsgoms pa daṅ || rtag tu pha rol (5)gnon brtan pa’i ||
brtan pas grub pa de bla med pa || mya ṅan ’das la reg pa yin ||⁸⁵

85. =4,3

3 (23). With this (idea) incessantly present to their minds, and always firm in their resolution to gain the other side, they (finally) enjoy nirvâṇa,3 ,that unsurpassable felicity.

pramādam apramādena yadā nudati paṇḍitaḥ |
prajñā prasādaṃ āruhya tv aśokaḥ śokinīṃ prajām |
parvatasthaiva bhūmisthān dhīro bālān avekṣate |4,4|

迷醉如自禁能去之爲賢
巳昇智慧堂去危乃獲安
智者觀愚人譬如山與地
(當念捨憍慢智者習明慧) 4-5⁷⁹

79. =4,4

gaṅ tshe mkhas pas bag yod pas || bag med bcom pa de yi tshe ||
śes rab khaṅ bzaṅs steṅ ’dzegs nas || mya ṅan med pas gduṅ bcas daṅ ||
brtan rnams ri bo’i (6)spo dag las || sa steṅs byis pa rnams la blta ||
⁸⁶

86. =4,4

4 (28). When the wise men through earnestness have overcome heedlessness, then, steadfast through wisdom, they ascend to above the abode of the gods, and, free from sorrow and pain, they look down as from the summit of a mountain at the fools on the face of the earth.

uttānenāpramādena samyamena damena ca |
dvīpaṃ karoti medhāvī tam ogho nābhimardati |4,5|

發行不放逸約己調伏心
能善作智燈黒闇自破壞 6⁸⁰

80. =4,5

brtson ’grus daṅ ni bag yod daṅ || yaṅ dag sdom daṅ dul ba yis ||
mkhas pas gliṅ du byas nas ni || chu bo chen po mṅon du zlog ||⁸⁷

87. =4,5

5 (25). The wise man through earnestness, virtue, and purity makes himself an island which no flood can submerge.

utthānavataḥ smṛtātmanaḥ śubhacittasya niśāmya cāriṇaḥ |
samyatasya hi dharmajīvino hy apramattasya yaśo ’bhivardhate |4,6|

正念常興起意靜易滅除
自制以法命不犯善名稱 7⁸¹

81. =4,6

brtson ’grus ldan źiṅ dran daṅ ldan pa daṅ || spyod pa gtsaṅ źiṅ brtags nas (7)byed pa daṅ ||
yaṅ dag sdom daṅ chos kyis ’tsho ba daṅ || bag yod rnams kyi grags pa mṅon par ’phel ||⁸⁸

88. =4,6

6. ’Tis the earnest that become far-famed by their diligence, reflection, the purity of their lives, their judgment, their perfect observance (of the commandments), by their whole life which is according to the law.

adhicetasi mā pramadyata pratataṃ maunapadeṣu śikṣata |
śokā na bhavanti tāyino hy upaśāntasya sadā smṛtātmanaḥ |4,7|

專意莫放逸習意牟尼戒
(不親卑漏法不與放逸會
不種邪見根不於世増惡) 8⁸²

82. =4,7

lhag pa’i sems la bag bya ste || thub pa’i thub gźi rnams la bslab ||
ñer źi rtag tu dran ldan pa’i || skyoṅ ba mya ṅan med pa yin ||⁸⁹

89. =4,7

7. One must apply oneself to acquire superior insight and the foundation of the condition of the Muni He who is wrapped up in his uninterrupted thoughts of peace knows no sorrow (ṇibbuta).

hīnāṃ dharmāṃ na seveta pramādena na saṃvaset |
mithyā dṛṣṭiṃ na roceta na bhavel loka vardhanaḥ |4,8|

專意莫放逸習意牟尼戒
不親卑漏法不與放逸會
不種邪見根不於世増惡 8⁸³

83. =4,8

dman pa’i (213a1)chos la mi rten ciṅ || bag med pa la bsñen mi bya ||
log ṅa ra lta la ’dod med daṅ || ’jig rten ’phel bar mi bya’o ||⁹⁰

90. =4,8

8. Have nothing to do with false doctrines, have nothing to do with the heedless; he who delights not in false theories shall not continue (in) the world.

samyag dṛṣṭir adhīmātrā laukikī yasya vidyate |
api jāti sahasrāṇi nāsau gacchati durgatim |4,9|

正見増上道世俗智所察
歴於百千生終不墮地獄 9⁸⁴

84. =4,9

’jig rten pa yi yaṅ dag lta || chen po su la yod gyur pa ||
de ni tshe rabs stoṅ du yaṅ || ṅan ’gror ’gro bar mi ’gyur ro ||⁹¹

91. =4,9

9. He who has correct ideas of the world shall acquire such greatness, that though he goes through a thousand regenerations, he shall not fall into the evil way.

pramādam anuvartante bālā durmedhaso janāḥ |
apramādaṃ tu medhāvī dhanaṃ śreṣṭhī iva rakṣati |4,10|

修習放逸人愚人所狎習
止觀不散亂如財主守藏 10⁸⁵

85. =4,10

(2)bag med pa la sbyoṅ byed pa || skye bo byis pa bsam brlag yin ||
tshoṅ dpon nor rnams sruṅ ba ltar || mkhas pa pag daṅ ldan par bya ||⁹²

92. =4,10

10. The (mind of the) fool who is given up to carelessness is perverted; the wise man must be careful, as is the head of a caravan watching his treasures.

pramādam anuvartante bālā durmedhaso janāḥ |
apramattaḥ sadā dhyāyī prāpnute hy āsravakṣayam |4,11|

bag med pa la mi sbyor źiṅ || ’dod la dga’ ba mi sogs daṅ ||
rtag tu bag yod sems byed pa || zag pa zad pa thob par (3)’gyur ||⁹³

93. =4,12ab11cd

11. He who is not given up to carelessness, who finds no delight in pleasures, whose mind is always attentive, will put an end to sorrow.

pramādaṃ nānuyujyeta na kāmarati saṃstavam |
apramattaḥ sadā dhyāyī prāpnute hy acalaṃ sukham |4,12|

莫貪樂鬪諍亦勿嗜欲樂
思念不放逸可以獲大安 11⁸⁶

86. =4,12

nāyaṃ pramādakālaḥ syād aprāpte hy āsravakṣaye |
māraḥ pramattam anveti siṃhaṃ vā mṛgamātṛkā |4,13|

不爲時自恣能制漏得盡
放逸魔得便如師子搏鹿 12⁸⁷

87. =4,13

zag pa zad pa ma thob kyaṅ || dus ’dir bag med mi bya ste ||
ri dgas ma yin seṅ ge ltar || bag med pa dag bsad par ’gyur ||⁹⁴

94. =4,13

12. He who has put an end to sorrow, and is not given to carelessness in this world, can no more be hurt by the careless than can the lion by the antelope.

sthānāni catvāri naraḥ pramatta āpadyate yaḥ paradārasevī |
apuṇyalābhaṃ hy anikāmaśayyāṃ nindāṃ tṛtīyaṃ narakaṃ caturtham |4,14|

放逸有四事好犯他人婦
初獄二尟福毀三睡眠四 13⁸⁸

88. =4,14

bag med pha rol bud med sten byed pa’i || mi gaṅ yid la gnas skabs ’di bźi ’byuṅ ||
bsod nams mi ’thob bde (4)par mi ñal daṅ || gsum pa smad ’gyur bźi pa dmyal bar ’gyur ||⁹⁵

95. =4,14

13 (309). The shameless man who covets his neighbour’s wife will experience these four conditions: he acquires @ad) reputation, troubled sleep, thirdly scorn, and fourthly he goes to hell.

apuṇyalābhaṃ ca gatiṃ ca pāpikāṃ bhītasya bhītābhir athālpikāṃ ratim |
nindāṃ ca paśyan nṛpateś ca daṇḍaṃ parasya dārāṇi vivarjayeta |
apuṇyalābhaś ca gatiś ca pāpikā bhītasya bhītābhir athālpikā ratiḥ |
rājā ca daṇḍaṃ gurukaṃ dadāti kāyasya bhedād narakeṣu paśyate |4,15|

無福利墮惡畏而畏樂寡
王法加重罪身死入地獄 14⁸⁹

89. =4,15

bsod nams ma thob sdig pa’i ’gro ba daṅ || ’jigs daṅ bag tsha lhan cig bde ba chuṅ ||
rgyal po’i chad pa chen pos gcod ’gyur źiṅ || lus źig sems can dmyal ba rnams su ’tshed ||⁹⁶

96. =4,15

14 (310). He who, acting not virtuously, doeth evil, indulges but for a moment, amidst fear and trembling, his burning passion, and then he has to bear the heavy punishment of the king, and he is burnt in hell.

pratiyatyeva tat kuryād yaj jānedd hitaṃ ātmanaḥ |
na śākaṭikacintābhir mandaṃ dhīraḥ parākramet |4,16|

本情不自造情知不自爲
不慮邪徑路愚者念力求 15⁹⁰

90. =4,16

(5)gaṅ zig bdag bde lta ’dod pa || des ni goṅ ma bźin du bya ||
byis pa’i śiṅ rta bźin ’gyur bas || brtan pas brtson ’grus źan mi bya ||⁹⁷

97. =4,16

15. He who seeks after happiness, let him act vigorously; the steadfast makes no slothful exertions like those of the foolish waggoners.

yathā śākaṭiko mārgaṃ samaṃ hitvā mahāpatham |
viṣamaṃ mārgaṃ āgamya chinnākṣaḥ śocate bhṛśam |4,17|

智者喩明燈闇者從得燭
示導世間人如目將無目 16⁹¹

91. =4,17

dper na byis pa’i śiṅ rta dag || lam chen bzaṅ po bor nas su ||
lam ṅan dag tu ’gro byed pas || mig chag sems khoṅs (6)chud pa ltar ||⁹⁸

98. =4,17

16.When the fools with their waggons have given up the highroad and have entered a bad road, they deeply grieve over their mistake.

evaṃ dharmād apakramya hy adharmam anuvartya ca |
bālo mṛtyu vaśaṃ prāptaś chinnākṣa iva śocate |4,18|

若所作不善如彼無目人
渉道甚艱難路險懷恐怖 17⁹²

92. =4,18

de bźin ni spaṅs nas kyaṅ || chos min rjes su ’jug byed pa’i ||
byis pa ’chi bdag dbaṅ ’gro źiṅ || mig chag bźin du bcom pa thob ||⁹⁹

99. =4,18

17. In like manner, the fool who gives up the law and follows that which is not the law falls into the power of the lord of death; he also is destroyed by reason of his want of sight.

yat kṛtyaṃ tad apaviddham akṛtyaṃ kriyate punaḥ |
uddhatānāṃ pramattānāṃ teṣāṃ vardhanti āsravāḥ |
āsravās teṣu vardhante ārāt te hy āsravakṣayāt |4,19|

善法若増長魔羅不得便
漏盡證寂滅可獲眞實果 18⁹³

93. =4,19

gaṅ źig bya ba rnam spaṅs nas || mi bya ba dag byed pa daṅ ||
bag med pa yis rlom byed pa || de dag (7)rnams kyi zag pa ’phel ||
gaṅ gis zag pa ’phel ’gyur ba || de yi zag med rgyaṅ ma na ||¹⁰⁰

100. =4,19

18. They who do not what ought to be done, and who do that which ought not to be done, who glory in their carelessness, increase the extent of their troubles, and he who adds to his misery finds its cessation a long way off..

yeṣāṃ tu susamārabdhā nityaṃ kāyagatā smṛtiḥ |
akṛtyaṃ te na kurvanti kṛtye sātatyakāriṇaḥ |
smṛtānāṃ samprajānānām astaṃ gacchanti āsravāḥ |4,20|

惡法若増長魔羅常伺便
失彼寂滅道受苦無窮盡 19⁹⁴

94. =4,20

gaṅ źig lus gtogs dran pa dag || rtag tu legs par brtsams pa daṅ ||
bya ba ma yin mi byed ciṅ || rgyun du bya ba byed pa daṅ ||
dran daṅ śes bźin ldan pa de’i || (213b1)thag pa rnams ni zad par ’gyur ||
gaṅ gi za pa zad gyur pa || des ni zag med thob par ’gyur ||¹⁰¹

101. =4,20

19. He who comprehends the nature of the body, who reflects, and whose exertions are unceasing, does not what ought sot to be done, and does what ought to be done.
20. He, therefore, with memory and understanding will put an end to his misery, and when he has put an end to his misery (âsrava), he will find the untroubled state.

na tāvatā dharmadharo yāvatā bahu bhāṣate |
yas tv ihālpam api śrutvā dharmaṃ kāyena vai spṛśet |
sa vai dharmadharo bhavati yo dharme na pramādyate |4,21|

所謂持法者不必多誦習
若少有所聞具足法身行 20⁹⁵

95. =4,21

ji tsam maṅ du smra byed la || de dag dam chos ’dzin ma yin ||
gaṅ dag ’di na thos ñuṅ yaṅ || lus kyis chos dag mṅon sum byas ||
gaṅ dag chos la bag byed pa || de (2)dag dam chos ’dzin pa yin ||¹⁰²

102. =4,21

21. As many as you be, I declare unto you that those who, though they have heard but little of the law, have followed its commandments, have understood the law; they who follow the law have understood the law.

subahv apīha sahitaṃ bhāṣamāṇo na tat karo bhavati naraḥ pramattaḥ |
gopaiva gāḥ saṃgaṇayan pareṣāṃ na bhāgavān śrāmaṇyārthasya bhavati |4,22|

雖誦習多義放逸不從正
如牧數他牛難獲沙門果 21⁹⁶

96. =4,22

gal te rigs bcas maṅ du smras kyaṅ ni || bag med mi dag de ltar byed mi ’gyur ||
dper na phyug rdziṅ gźan gyi phyugs bgraṅs ltar || de dag dge sbyoṅ skal ba thob ma yin ||¹⁰³

103. =4,22

22 (19). Even if the careless man can recite a large portion (of the lam), he follows it not; he is like a cowherd counting the cattle of others; he has no share in the priesthood?

alpam api cet sahitaṃ bhāṣamāṇo dharmasya bhavati hy anudharmacārī |
rāgaṃ ca doṣaṃ ca tathaiva mohaṃ prahāyabhāgī śrāmaṇyārthasya bhavati |4,23|

若聞惡而忍説行人讃嘆
消除貪瞋癡彼獲沙門性 22⁹⁷

97. =4,23

gal te rigs bcas ñuṅ du smra byed kyaṅ || chos kyi rjes (3)su chos la spyod pa daṅ ||
’dod chags źe sdaṅ gti mug spoṅ byed pa || de dag dge sbyoṅ skal ba thob pa yin ||
¹⁰⁴

104. =4,23

23 (20). He who, though he can only recite a few lines (of the law), walks in the path of the law, and has forsaken passion, anger, and ignorance, he has a share in the priesthood.

apramādaṃ praśaṃsanti pramādo garhitaḥ sadā |
apramādena maghavān devānāṃ śreṣṭhatāṃ gataḥ |4,24|

讃歎不放逸毀彼放逸人
恒獲人天報最上爲殊勝 23⁹⁸

98. =4,24

bag yod bsṅags brjod byed ciṅ || rtag tu bag med la smod pas ||
bag yod mchod sbyin brgya pa yaṅ || lha rnams naṅ na gtso bor gyur ||¹⁰⁵

105. =4,24

24. He whose speech exalts earnestness and who always despises heedlessness will be greater among the gods than he who has made a hundred sacrifices.

apramādaṃ praśaṃsanti sadā kṛtyeṣu paṇḍitāḥ |
apramatto hy ubhāv arthāv atigṛhṇāti paṇḍitaḥ |4,25|

若人不放逸智者所讃歎
所作善増長能生諸善法 24⁹⁹

99. =4,25

bya ba (4)byas ruṅ ma byas ruṅ || mkhas pa bag yod bsṅags pa brjod ||
bag daṅ chas pa’i mkhas pa yis || don gñis rab tu len par byed ||¹⁰⁶

106. =4,25

25. The sage who praises earnestness in his speech knows what is right and what is wrong; the sage holds fast to earnestness for two reasons:

dṛṣṭadhārmika eko ’rthas tathānyaḥ sāmparāyikaḥ |
arthābhisamayād dhīraḥ paṇḍito hi nirucyate |4,26|

若行放逸者現法無能益
安情如不動爾乃説爲智 25¹⁰⁰

100. =4,26

tshe ’di’i don ni gaṅ yin daṅ || phyi ma’i don ni gaṅ yin pa ||
de dag brtan pas rtogs pas na || mkhas pa źes ni (5)brjod pa yin ||¹⁰⁷

107. =4,26

for the blessings it brings this life, and also on account of the future; the steadfast who have understood this are called sages.

apramādarato bhikṣuḥ pramāde bhayadarśakaḥ |
durgād uddharate tmānaṃ paṅka sanna iva kuñjaraḥ |4,27|

苾芻懷謹愼放逸多憂愆
如象拔淤泥難救深海苦 26¹⁰¹

101. =4,27

dge sloṅ bag yod la dga’ źiṅ || bag med pa la ’jigs lta bas ||
bdag ñid ṅan ’gro las ’drel te || ’dam rdzab las ni glaṅ chen bźin ||¹⁰⁸

108. =4,27

26 (327). The Bhixu who delights in purity and who looks with dread on impurity will pull himself from out the evil way as the elephant pulls himself from out the mire.

apramādarato bhikṣuḥ pramāde bhayadarśakaḥ |
dhunāti pāpakāṃ dharmāṃ pattrāṇīva hi mārutaḥ |4,28|

苾芻懷謹愼放逸多憂愆
抖擻諸罪塵如風飄落葉 27¹⁰²

102. =4,28

dge sloṅ bag yod la dga’ źiṅ || bag med pa la ’jigs lta bas ||
sdig pa’i chos rnams (6)sprug par byed || rluṅ gis ljon śiṅ lo ma bźin ||¹⁰⁹

109. =4,28

27. The Bhixu who delights in purity and who looks with dread on impurity shakes off sin as does the wind the leaves of a tree.

apramādarato bhikṣuḥ pramāde bhayadarśakaḥ |
samyojanam aṇu sthūlaṃ dahann agnir iva gacchati |4,29|

苾芻懷謹愼放逸多憂愆
結使深纒縛如火焚枯薪 28¹⁰³

103. =4,29

dge sloṅ bag yod la dga’ źiṅ || bag med pa la ’jigs lta bas ||
kun tu sbyor ba phra sbom dag || me yis bsregs pa bźin du ’gro ||¹¹⁰

110. =4,29

apramādarato bhikṣuḥ pramāde bhayadarśakaḥ |
spṛśati hy anupūrveṇa sarvasamyojanakṣayam |4,30|

苾芻懷謹愼放逸多憂愆
各各順次第得盡諸結使 29¹⁰⁴

104. =4,30

dge sloṅ bag yod la dga’ źiṅ || bag med pa la ’jigs (7)lta bas ||
kun tu sbyor ba kun zad pa || rim gyis ñams su myoṅ bar ’gyur ||¹¹¹

111. =4,30

28. The Bhixu who delights in purity and who looks with dread on impurity puts an end to all attachments and gradually arrives at felicity.

apramādarato bhikṣuḥ pramāde bhayadarśakaḥ |
pratividhyate padaṃ śāntaṃ saṃskāropaśamaṃ sukham |4,31|

苾芻懷謹愼放逸多憂愆
義解分別句寂靜永安寧 30¹⁰⁵

105. =4,31

dge sloṅ bag yod la dga’ źiṅ || bag med pa la ’jigs lta bas ||
’du byed ñer źi źi ba yi || źi ba’i go ’phaṅ so sor rtogs ||¹¹²

112. =4,31

29. The Bhixu who delights in purity and who looks with dread on impurity arrives at perfect comprehension of rest from the sanskâra, the perfection of peace.

apramādarato bhikṣuḥ pramāde bhayadarśakaḥ |
abhavyaḥ parihāṇāya nirvāṇasyaiva so ’ntike |4,32|

苾芻懷謹愼放逸多憂愆
煩惱若消除能得涅槃樂 31¹⁰⁶
放逸不發起善法應須修
今世至後世得行法快樂 32¹⁰⁷

106. =4,32 107. =4,35

dge sloṅ bag yod la dga’ źiṅ || bag (214a1)med pa la ’jigs lta ba ||
mya ṅan ’das daṅ ñe ba’i phyir || yoṅs su ñams ’gyur mi srid do ||¹¹³
brtson ’grus ldan źiṅ bag yod daṅ || chos spyad legs par spyod byed pa ||
’jig rten ’di daṅ pha rol du || chos spyad pas ni bde ba ’thob ||¹¹⁴

113. =4,32 114. =4,35

30. The Bhixu who delights in purity and who looks with dread on impurity is so near nirvâṇa that he cannot fail (to reach it).
31. The diligent and virtuous man, who lives according to the law: finds by following the law happiness in this world and in the other.

uttiṣṭhata vyāyamata dṛḍhaṃ śikṣata śāntaye |
asmṛtiś ca pramādaś caivānutthānam asamyamaḥ |4,33|

放逸不發起煩惱自然伏
善法堅習學 (決定得涅槃
長行於放逸刹那無暫息
命終入地獄刹那亦無歇)
放逸不憶念亦不習威儀
(耽睡不相應此是戒障礙) 33-35¹⁰⁸

108. =4,33

(2)źi phyir bslab pa la rten daṅ || rtsol ba daṅ ni brtson ’grus skyed ||
mi dran pa daṅ bag med daṅ || brtson ’grus chuṅ daṅ kun sdom med ||¹¹⁵

115. =4,33

32. Ye who are earnest in learning for the sake of rest (nirvâṇa), exerting yourselves and fled with application,

nidrā tandrīr anāyoga ete śikṣāntarāyikāḥ |
tad aṅgaṃ paribudhyadhvaṃ smṛtir māntar adhīyata |4,34|

(放逸不憶念亦不習威儀)
耽睡不相應此是戒障礙
常離不相應使不壞其念
(猶念恒調伏塵垢得消除) 35-36¹⁰⁹

109. =4,34

gñid daṅ sñom daṅ g-yeṅ ba ste || ’di dag bslab pa’i bar chad pas ||
khyed kyis yan lag de rtogs la || dran pa chud (3)ni ma gzan cig ||¹¹⁶

116. =4,34

consider well the lives of those unreflecting careless, negligent, uncontrolled, and lazy men who have turned away from learning, and hearken not to the unreflecting.

uttiṣṭhen na pramādyeta dharmaṃ sucaritaṃ caret |
dharmacārī sukhaṃ śete hy asmiṃl loke paratra ca |4,35|

apramādaratā bhavata suśīlā bhavata bhikṣavaḥ |
susamāhitasaṃkalpāḥ svacittam anurakṣata |4,36|

苾芻懷謹愼持戒勿破壞
善守護自心今世及後世 37¹¹⁰

110. =4,36

dge sloṅ tshul khrims bzaṅ ba daṅ || bag yod pa la dga’ ba yis ||
kun rtog legs par mñam źog ste || rag gi sems ni rjes su sruṅs ||¹¹⁷

117. =4,36

33. The Bhixu who is truly morale and who delights in earnestness brings thus all his thoughts well under control, and his mind is in safety.

ārabhadhvaṃ niṣkramadhvaṃ yujyadhvaṃ buddhaśāsane |
dhunidhvaṃ mṛtyunaḥ sainyaṃ naḍāgāram iva kuñjaraḥ |4,37|

苾芻勿放逸捨家順佛教
抖擻無常軍如象出蓮池 38¹¹¹

111. =4,37

brtsam par bya źiṅ dbyuṅ bar bya || saṅs rgyas bstan la ’jug par bya ||
’dam bu’i khyim la glaṅ (4)chen bźin || ’chi bdag sde ni gźom par bya ||¹¹⁸

118. =4,37

34. Arise, commence a new life, turn towards the doctrine of the Buddha; trample down the hosts of the lord of death as an elephant does a house of mud?

yo hy asmin dharmavinaye tv apramatto bhaviṣyati |
prahāya jāti saṃsāraṃ duhkhasyāntaṃ sa yāsyati |4,38|

依此毘尼法不懷放逸行
消除生死輪永得盡苦惱 39¹¹²

112. =4,38

gaṅ źig chos ’dul ’di ñid la || bag daṅ ldan par spyod byed pa ||
skye ba’i ’khor ba rab spaṅs nas || sdug bsṅal tha mar byed par ’gyur ||¹¹⁹

119. =4,38

35. Whoever has lived according to this law of discipline, in gentleness and purity, will, having cast off transmigration, put an end to his misery.

|| apramādavargaḥ 4 || ||

bag yod pa’i tshoms te bźi pa’o ||

Chapter on Purity, the Fourth.

法集要頌經愛樂品第五

V. AGREEABLE THINGS.

priyebhyo jāyate śokaḥ priyebhyo jāyate bhayam |
priyebhyo vipramuktānāṃ nāsti śokaḥ kuto bhayam |5,1|

愛處生憂愁愛處生怖畏
若無所愛樂何愁何怖畏 1¹¹³

113. =5,1

|| sdug pa (5)rnams las mya ṅan skye || sdug pa rnams las ’jigs pa skye ||
sdug pa dag ni rnam spaṅs na || mya ṅan med ciṅ ’jigs pa med ||¹²⁰

120. =5,1

1 (212). FROM those things that are agreeable comes sorrow; from those things that are agreeable comes fear: if one casts off agreeable things he will be without sorrow, without fear.

priyebhyo jāyate śokaḥ priyebhyo jāyate bhayam |
priyāṇām anyathī bhāvād unmādam api gacchati |5,2|

由愛生憂愁由愛生怖畏
若遠離念愛遂捨狂亂終 2¹¹⁴

114. =5,2

sdug gu ma las mya ṅan skye || sdug las sdug bsṅal sdug las ’jigs ||
sdug gu ma dag gźan gyur na || yi mug ’gyur ba thob (6)par byed ||¹²¹

121. =5,2

2. From that which is enjoyable l comes fear; from the agreeable comes misery, from the agreeable fear: if that which is pretty changes, one reaps but despair.

śokā hi ye vai paridevitaṃ ca duhkhaṃ ca lokasya hi naikarūpam |
priyaṃ pratītyeha tad asti sarvaṃ priye ’sati syān na kathaṃcid etat |5,3|

夫人懷憂愁世苦無數量
斯由念恩愛無念則無愁 3¹¹⁵
是故不生念念者是惡累
彼則無諸縛無念無不念
(念爲求方便非義不設權
權慧致大義自致第一尊) 4¹¹⁶

115. =5,3 116. =5,8

’jig rten sdug bsṅal rnam pa du ma daṅ || mya ṅan smre sṅags ’don pa ji sñed pa ||
de dag sdug pa dag las rten te ’byuṅ || sdug pa spaṅs na de dag yod mi ’gyur ||¹²²

122. =5,3

3. The miseries of the world are numerous - sorrow, lamentations, cries, &c.; they all arise from holding on to those things that are agreeable: if one gives up what is agreeable they will all cease to be.

tasmādd hi te sukhitā vītaśokā yeṣāṃ priyaṃ nāsti kathaṃcid eva |
tasmād aśokaṃ padam eṣamāṇaḥ priyaṃ na kurvīta hi jīvaloke |5,4|

gaṅ phyir ’jig rten ’ga’ na’aṅ sdug med pa || gaṅ yin de dag bde źiṅ mya ṅan (7)med||
de bas gduṅ med rdul bral don gñer bas || nam yaṅ sdug par byed pa mi bya’o ||¹²³

123. =5,4

4. They for whom there is nothing whatever agreeable in the world are happy and without sorrow; they therefore who would be without affliction, free from human passions: must never do that which is agreeable.

mā priyaiḥ saṃgamo jātu mā ca syād apriyaiḥ sadā |
priyāṇām adarśanaṃ duhkham apriyāṇāṃ ca dharśanam |5,5|

莫與愛念會亦莫不念倶
念愛不見苦不愛念憂慼
於中生愁慼消滅人善根 6¹¹⁷

117. =5,5

sdug pa ma mthoṅ sdug bsṅal la || mi sdug mthoṅ na’aṅ de bźin pas ||
nam yaṅ sdug daṅ phrad mi bya || mi sdug daṅ yaṅ phrad mi bya ||¹²⁴

124. =5,5

5 (210). Not to see what is agreeable is painful, so likewise is the sight of what is not agreeable; one must never seek what is agreeable; he must not seek what is not agreeable.

priyāṇāṃ ca vinā bhāvād apriyāṇāṃ ca saṃgamāt |
tīvra utpadyate śoko jīryante yena mānavāḥ |5,6|

莫與愛念會亦莫不念倶
念愛不見苦不愛念憂慼
於中生愁慼消滅人善根 6¹¹⁸

118. =5,6

sdug pa daṅ ni bye bral daṅ || mi sdug (214b1)ba daṅ phrad pa yis ||
gaṅ gis mi dag rgas byed pa’i || mya ṅan mi bzad skye bar ’gyur ||¹²⁵

125. =5,6

6. It is by being deprived of what is agreeable and by finding what is disagreeable that men create (for themselves) the intolerable sorrow of age.

priyaṃ mṛtaṃ kālagataṃ jñātayaḥ sahitāḥ sthitāḥ |
śocanti dīrgham adhvānaṃ duhkho hi priyasaṃgamaḥ |5,7|

愛念就後世朋友多親眷
長夜憂愁恨念離爲甚苦 7¹¹⁹

119. =5,7

sdug pa śi bar gyur pa na || gñen ’dun mdza’ bśes maṅ po dag ||
yun riṅ dus su mya ṅan daṅ || sdug daṅ bral bas sdug bsṅal ’gyur ||¹²⁶

126. =5,7

7. When that in which one delights does die, such as one’s kinsfolk or friends, it brings one a great and enduring sorrow, for to be separated from that which brings pleasure is painful.

tasmāt priyaṃ na kurvīta priyabhāvo hi pāpakaḥ |
granthās teṣāṃ na vidyante yeṣāṃ nāsti priyāpriyam |5,8|

gaṅ la sdug daṅ sdug min med || (2)de la mdud pa yod min pas ||
de ltas sdug ñin sdig can la || sdug par byed pa mi bya’o ||¹²⁷

127. =5,8

8. He who knows neither agreeable or disagreeable is without bonds; he, therefore, who considers the agreeable as sinful will give up what is agreeable.

ayuge yujya cātmānaṃ yuge cāyujya sarvadā |
arthaṃ hitvā priyagrāhī spṛhayaty arthayogine |5,9|

sdug la bltas te don btaṅ nas || bde sbyor rnams la mi ’jug ciṅ ||
bdag ñid mi bde’i sbyor ldan dag || bde sbyoṅ don ldan rnams la smon ||¹²⁸

128. =5,9

9. He who, having ceased to consider what is agreeable, has nought to do with attachment to (worldly) happiness, who has attachment to the happiness that is not that of the individual, seeks the object of his fond desires (nirvâṇa)?

priyarūpasātagrathitā devakāyāḥ pṛthaksthitāḥ |
āghādinaḥ paridyūnā mṛtyu rājavaśaṃ gatāḥ |5,10|

念色金色容天身而別住
樂極而害至爲死王所録 8¹²⁰

120. =5,10

gzugs sdug bde bas (3)bsdams pa dag || lha mi so so’i ris dag tu ||
sdig pa byed ciṅ yoṅs ñams nas || rga daṅ ’chi ba’i dbaṅ du ’gro ||¹²⁹

129. =5,10

10. He who among gods and men is held by fondness for what is pleasing in the body (rūpa), does evil and suffers affliction, he falls into the power of age and death.

ye vai divā ca rātrau caiva apramattāḥ priyaṃ jahati nityam |
te vai khananti tv aghamūlaṃ mṛtyur āmiṣaṃ durativartyam |5,11|

若人處晝夜消滅念愛色
自掘深根源不越死徑路 9¹²¹

121. =5,11

gaṅ źig ñin daṅ mtshan rnams su || bag yod gzugs sdug spoṅ byed pa ||
des ni spaṅ dka’ bdud zas daṅ || sdig pa’i rtsa ba’aṅ druṅs nas (4)phyuṅ ||¹³⁰

130. =5,11

11. He who is steadfast both by day and night, who casts away what is pleasing in the body (rūpa), which is difficult to do, pulls up by the very roots sin, that food of Mâra.

asādhu sādhu rūpeṇa priyarūpeṇa cāpriyam |
duhkhaṃ sukhasya rūpeṇa pramattān abhimardati |5,12|

不善形善色愛色言非愛
若謂樂著色放逸之所使 10¹²²

122. =5,12

legs min legs par tshul daṅ ni || sdug min sdug pa’i tshul gyis daṅ ||
sdug bsṅal bde ba’i tshul gyis su || bag med rnams ni mṅon du ’joms ||¹³¹

131. =5,12

12. The foolish people: who consider what is not good as good, what is not agreeable as agreeable, what is misery as happiness, will surely come to destruction.

ātmānaṃ cet priyaṃ vidyān nainaṃ pāpena yojayet |
na hy etat sulabhaṃ bhavati sukhaṃ duṣkṛtakāriṇā |5,13|

夫自念欲者不與惡共居
此則難獲得樂爲惡根本 11¹²³

123. =5,13

gal te bdag la dga’ byed na || ñes par byed pas bde ba dag ||
bde blag kho nar mi ’thob pas || (5)’di ni sdug la gźug mi bya ||¹³²

132. =5,13

13. He who, doing evil, would be made happy by it, finds no contentment, let him not do evils

ātmānaṃ cet priyaṃ vidyān nainaṃ pāpena yojayet |
etadd hi sulabhaṃ bhavati sukhaṃ sukṛtakāriṇā |5,14|

gal te bdag la dga’ byed na || legs par byed pas bde ba dag ||
bde blag kho nar thob ’gyur bas || ’di ni sdig la gźug mi bya ||¹³³

133. =5,14

14. He who, doing what is right, would be made happy by it, finds contentment, let him not do evil.

ātmānaṃ cet priyaṃ vidyād rakṣed enaṃ surakṣitam |
yathā pratyantanagaraṃ gambhīraparikhaṃ dṛḍham |
trayāṇām anyatamaṃ yāmaṃ pratijāgreta paṇḍitaḥ |5,15|

夫欲自念者宜自善守護
如防護邊城乃牢固墻塹 12¹²⁴

124. =5,15

dper na dgon pa’i groṅ khyer dag || brtan pa’i ’obs kyis bskor ba ltar ||
gal te bdag (6)la dga’ byed na || ’di ni bsruṅ bas legs par bsruṅ ||¹³⁴

134. =5,15abcd

15. As the frontier town is protected by strong retrenchments, so let him who would be happy protect himself by strong defences.

ātmānaṃ cet priyaṃ vidyād gopayet taṃ sugopitam |
yathā pratyantanagaraṃ guptam antar bahisthiram |5,16|³

3. antar bahiḥ sthiraṃ

夫欲自念者藏己仍堅密
猶如防邊城内外悉牢固 13¹²⁵

125. =5,16

gal te bdag la dga’ byed na || thun gsum gaṅ yaṅ ruṅ ba la ||
mkhas pas mel tse bya ba yis || ’di ni sba bas legs par sba ||¹³⁵

135. =5,16a15ef16b

16 (157). The wise man who would be made happy watches during all the three watches; his watchfulness makes him safe.

evaṃ gopayatātmānaṃ kṣaṇo vo mā hy upatyagāt |
kṣaṇātītā hi śocante narakeṣu samarpitāḥ |5,17|

當自善防護後刹那虚悔
時過則生憂須臾墮地獄 14¹²⁶

126. =5,17

dper na dgon pa’i groṅ khyer dag || phyi naṅ sruṅ bar byed pa ltar ||
dal (7)’byor chud ni mi zos pa || de ltar bdag ni bsruṅ bar bya || sems can dmyal bar skye na yaṅ || dal ’byor thal bas ’gyod par ’oṅ ||¹³⁶

136. =5,16cd17

17 (315). When the frontier town is well guarded within and without, its peace is not disturbed: 1 do likewise and watch thyself; for when one has been born in hell his peace is gone and he repents him (of what he has left undone).

sarvā diśas tv anuparigamya cetasā naivādhyagāt priyataraṃ ātmanaḥ kvacit |
evaṃ priyaḥ pṛthag ātmā pareṣāṃ tasmān na hiṃsyāt paraṃ ātmakāraṇam |5,18|

徧於諸方求令心中間察
頗有斯等類不愛乃愛彼
以己喩彼命是故不害人 15¹²⁷

127. =5,18

phyogs rnams kun du sems kyis yoṅs brtags kyaṅ || bdag las ches sdug ’ga’ yaṅ ma mthoṅ ba ||
de ltar so sor (215a1)gźan la’aṅ raṅ sdug pas || de phyir bdag dgas gźan la gnod mi bya ||¹³⁷

137. =5,18

18. Look where you will, there is nothing dearer to man than himself; therefore, as it is the same thing that is dear to you and to others, hurt not others with what pains yourself.

sarve daṇḍasya bibhyanti sarveṣāṃ jīvitaṃ priyam |
ātmānam upamāṃ kṛtvā naiva hanyān na ghātayet |5,19|

一切皆懼死莫不畏刀杖
恕己可爲喩勿殺勿行杖 16¹²⁸

128. =5,19

thams cad la yaṅ srog ’di sdug || thams cad chad pas ’jigs pa na ||
raṅ gi ñams las dpag gyis te || brtseg par mi bya gsad mi bya ||¹³⁸

138. =5,19

20 (130). To all men this life is dear; all men fear punishment; you, who are like unto them, strike not, put not to death.

cirapravāsinaṃ yadvad dūrataḥ svastināgatam |
jñātayaḥ suhṛdo mitrāś cābhinandanti āgatam |5,20|

譬如久行人從遠吉却還
親厚亦安和歸來懷慶悦 17¹²⁹

129. =5,20

rgyaṅ thag bcad par (2)spyugs pa’i mi || riṅ nas ne źo med ’oṅs na ||
gñen bśes mdza’ bo lhags nas su || a la la źes mṅon par dga’ ||¹³⁹

139. =5,20

21. He who has been to a great distance and who returns from afar without mishap, his assembled kinsfolk and friends receive him with joyful cries of "Alala!"

kṛtapuṇyaṃ tathā martyam asmāṃl lokāt paraṃ gatam |
puṇyāny evābhinandanti priyaṃ jñātim ivāgatam |5,21|

好福行善者從此達於彼
自受多福祚如親厚來喜 18¹³⁰

130. =5,21

de bźin bsod nams byas pa’i mi || ’jig rten ’di nas pha rol tu ||
phyin tshe ñin bźin bsod nams dag || ’oṅs nas mṅon par dga’ (3)par byed ||¹⁴⁰

140. =5,21

22. So likewise he who has been virtuous: on arriving from this world into another, his good works receive him like kinsfolk and welcome him.

tasmāt kuruta puṇyānāṃ nicayaṃ sāmparāyikam |
puṇyāni paraloke hi pratiṣṭhā prāṇināṃ hi sā |5,22|

起從至聖教禁制不善心
近者則見愛離道莫親愛 19¹³¹

131. =5,22

de bas ’jig rten pha rol gyi || ched du bsod nams bsags par gyis ||
bsod nams ’jig rten pha rol tu || lus can rnams kyi gnas su ’gyur ||¹⁴¹

141. =5,22

23. Lay up, therefore, good works in view of the other world; for it is good works that receive beings in the other world.

puṇyaṃ devāḥ praśaṃsanti samacaryāṃ ca yaś caret |
iha cānindito bhavati pretyasvarge ca modate |5,23|

近者與不近所往皆有異
近道則生天不近墮地獄 20¹³²

132. =5,23

gaṅ źig legs spyad spyod byed pa’i || dge la lha rnams stoṅ par byed ||
’di na’aṅ smad (4)par mi ’gyur la || mtho ris su yaṅ dga’ ba ’thob ||¹⁴²

142. =5,23

24. He whose life is one of virtue is praised by the gods; he in whom there is nothing to be blamed finds perfect joy in heaven.

dharmasthaṃ śīlasampannaṃ hrīmantaṃ satyavādinam |
ātmanaḥ kārakaṃ santaṃ taṃ janaḥ kurute priyam |5,24|

樂法戒成就成信樂而習
能誡自身者爲人所愛敬 21¹³³

133. =5,24

chos gnas tshul khrims phun sum tshogs || ṅo tsha śes śiṅ bden par smra ||
raṅ gi bya ba byed pa la || skye bo gźan rnams dga’ bar byed ||¹⁴³

143. =5,24

25. He who observes the law, who is perfectly virtuous, modest, speaking the truth, doing what he ought to do, delights the rest of mankind.

pareṣāṃ ca priyo bhavati hy ātmārthaṃ kriyate ’pi ca |
dṛṣṭe ca dharme prāśaṃsyaḥ sāmparāye ca sad gatiḥ |5,25|

爲人所敬故皆由己所造
現世得名譽後生於天上 22¹³⁴

134. =5,25

raṅ gi don ni byed pa la || ’di ltar gźan rnams dga’ (5)’gyur źiṅ ||
mthoṅ ba’i chos la bsṅags pa daṅ || pha rol tu yaṅ bde ’gror ’gyur ||¹⁴⁴

144. =5,25

26. He who, doing what he ought to do, and who, extolling the true law, gives to others pleasure, shall find joy in the other world.

avavadetānuśāsīta cāsabhyāc ca nivārayet |
asatāṃ na priyo bhavati satāṃ bhavati tu priyaḥ |5,26|

教習使禀受制止非法行
善者之所念惡者當遠離 23¹³⁵

135. =5,26

gtams na gnaṅ ba’i tshig smra daṅ || mi rigs spyod las zlog pa la ||
dam pa rnams ni dga’ bar byed || dam pa ma yin dga’ mi ’gyur ||¹⁴⁵

145. =5,26

27. His speech is edifying, and he has given up all wrong doings, in this delights the righteous, and delights not the unrighteous.

asantaś caiva santaś ca nānā yānti tv itaś cyutāḥ |
asanto narakaṃ yānti santaḥ svargaparāyaṇāḥ |5,27|

善與不善者此二倶不別
善者生天上不善墮地獄 24¹³⁶

136. =5,27

de bas mchog daṅ mchog (6)min pa || śi ’phos bral bar gyur pa na ||
dam pa ma yin dmyal bar ’gro || dam pa mtho ris ’gro bar ’gyur ||¹⁴⁶

146. =5,27

28. Therefore what is good and what is not good are separated at death; the unrighteous go to hell, the righteous go to heaven?

|| priyavargaḥ 5 || ||

sdug pa’i tshoms te lṅa pa’o ||

Chapter on Pleasure, the Fifth.

法集要頌經持戒品第六

VI. MORALITY (ÇÎLA).

śīlaṃ rakṣeta medhāvī prārthayan vai sukhatrayam |
praśaṃsāvittalābhaṃ ca pretyasvarge ca modanam |6,1|

智者能護戒福致三種報
現名聞得利終後生天上 1¹³⁷

137. =6,1

|| bsṅags par ’gyur daṅ nor ’thob daṅ || pha rol bde ’gror dga’ ’gyur ba’i ||
bde (7)pa gsum po don gñer ba’i || mkhas pas tshul khrims bsruṅ bar bya ||¹⁴⁷

147. =6,1

1. THE sage, for the sake of acquiring the three kinds of happiness, praiseworthiness, treasures: and to go to the abode of happiness in the other world, watches well his conduck

sthānāny etāni sampaśyan śīlaṃ rakṣeta paṇḍitaḥ |
āryo darśanasampannaḥ sa loke labhate śivam |6,2|

當見持戒者護之爲明智
得成眞正見彼獲世安靜 2¹³⁸

138. =6,2

’phags daṅ mthoṅ ba phun tshogs daṅ || ’jig rten źi ba rten ’gyur ba’i ||
gnas gźan ’di dag mthoṅ ba yis || mkhas pas tshul khrims bsruṅ bar bya ||¹⁴⁸

148. =6,2

2. The sage, besides these objects, watches well his conduct for the sake of acquiring saintliness, most perfect sight: and worldly peace.

sukhaṃ śīlasamādānaṃ kāyo na paridahyate |
sukhaṃ ca rātrau svapati pratibhuddhaś ca nandati |6,3|

持戒得快樂令身無煩惱
夜睡眠恬淡寤則長喜悦 3¹³⁹

139. =6,3

lus la yoṅs su (215b1)gduṅ med par || tshul khrims kyis ni bde ba ’thob ||
mtshan mo bde bar ñal ba daṅ || sad pa na yaṅ dga’ bar ’gyur ||¹⁴⁹
sbyin pa tshul khrims ldan pa dag || mkhas pas byas pa’i bsod nams kyis ||
’di ṅaṅ pha rol dag tu yaṅ || rtag tu bde ba ’thob (2)par ’gyur ||¹⁵⁰

149. =6,3 150. =6,5

3. Morality brings happiness; the body is free from pain; at night one’s rest is peaceful, and on awakening one is still happy.
4. The wise, who are charitable, and who observe the (other) moral precepts, acquire by the merit of charity endless happiness in this world and in the other.

śīlaṃ yāvaj jarā sādhu śraddhā sādhu pratiṣṭhitā |
prajñā narāṇāṃ ratnaṃ vai puṇyaṃ coraiḥ sudurharam |6,4|

戒終老死安戒善止亦寧
慧爲人之寶福徳賊難脱
(何法終爲善何法善安止
何法爲人寶何盜不能取)
戒法終爲安戒法善安止
慧爲人之寶唯福不能盜 4-6¹⁴⁰

140. =6,4

rgan pa’i bral tshul khrims dge || dad la rab tu gnas na legs ||
mi yi rin chen śes rab ste || bsod nams chom pos dbrog par dka’ ||¹⁵¹

151. =6,4

5. It is well for him who observes, even unto old age, morality and virtue and who is a believer: wisdom is the greatest treasure of man; it would be hard indeed for a robber to steal away the merit (of one’s good works).

kṛtvā puṇyāni saprajño dattvā dānāni śīlavān |
iha cātha paratrāsau sukhaṃ samadhigacchati |6,5|

修戒行布施作福爲良田
從是至彼岸常到安樂處 7¹⁴¹

141. =6,5

śīle pratiṣṭhito bhikṣur indriyaiś ca susaṃvṛtaḥ |
bhojane cāpi mātrajño yukto jāgarikāsu ca |6,6|

苾芻立戒徳守護諸根門
飮食知節量寤寐意相應 8¹⁴²

142. =6,6

dge sloṅ tshul khrims la gnas śiṅ || dbaṅ po rnams kyaṅ bsdams pa daṅ ||
zas (3)kyi tshod ni rig pa daṅ || mi ñal ba la ’bad pa ste ||¹⁵²

152. =6,6

6-7. The Bhixu who observes the moral laws: whose senses are controlled, who is sober in his food, who gives not himself up to sleep; he who is thus diligent, who is never lazy day and night, is so near nirvâṇa that he cannot possibly fail (to reach it).

viharann evaṃ ātāpī hy aho rātram atandritaḥ |
abhavyaḥ parihāṇāya nirvāṇasyaiva so ’ntike |6,7|

意常生覺悟晝夜精勤學
漏盡心明解可致圓寂道 9¹⁴³

143. =6,7

de ltar gnas par brtson pa daṅ || ñin mtshan sñom las mi byed pa ||
mya ṅan ’das daṅ ne ba’i phyir || yoṅs su ñams ’gyur mi srid do ||¹⁵³

153. =6,7

8. Observing the moral laws, his mind and understanding diligent in meditation, by such a life will the Bhixu arrive at the destruction of misery.

śīle pratiṣṭhito bhikṣuś cittaṃ prajñāṃ ca bhāvayet |
ātāpī nipako nityaṃ prāpnuyād duhkhasaṃkṣayam |6,8|

智者立禁戒專心習智慧
苾芻無熱惱盡果諸苦除 10¹⁴⁴

144. =6,8

mi ni tshul khrims la gnas nas || sems daṅ śes rab (4)sgom pa la ||
brtson źiṅ ṅes gnas dge sloṅ gis || sdug bsṅal zad pa thob par ’gyur ||¹⁵⁴

154. =6,8

9. He consequently who is careful to observe the moral laws and meditation will acquire supernatural sight and discriminate according to knowledge.

tasmāt satataśīlī syāt samādher anurakṣakaḥ |
vipaśyanāyāṃ śikṣec ca samprajānapratismṛtaḥ |6,9|

以戒常伏心守護正定意
内學修止觀無忘爲正智 11¹⁴⁵

145. =6,9

de phyir rtag tu tshul khrims daṅ || tiṅ ’dzin rjes su sruṅ ba daṅ ||
lhag mthoṅ la ni bslab pa daṅ || śes bźin so sor dran par bya ||¹⁵⁵

155. =6,9

10. Then he will, having destroyed all his attachments: enfranchised his mind, be separated from all things, and, possessed of knowledge, he goes beyond an incalculable quantity of sorrows.

sa tu vikṣīṇasamyogaḥ kṣīṇamāno niraupadhiḥ |
kāyasya bhedat saprajñaḥ saṃkhyān nopaiti nirvṛtaḥ |6,10|

蠲除諸罪垢盡慢勿生疑
終身求法戒勿遠離聖念 12¹⁴⁶

146. =6,10

des ni kun sbyor zad byas nas || (5)yid bral lhag ma med ’gyur te ||
lus źig śes rab ldan pa yis || bgraṅ du med pa’i mya ṅan ’das ||¹⁵⁶

156. =6,10

11. He who devotes himself to these three things, morality, meditation, and knowledge, arrives finally at perfect purity, and puts an end to pain and also to existence.

śīlaṃ samādhiḥ prajñā ca yasya hy ete subhāvitāḥ |
so ’tyantaniṣṭho vimalas tv aśokaḥ kṣīṇasambhavaḥ |6,11|

戒定慧解脱應當善觀察
彼已離塵垢盡煩惱不生 13¹⁴⁷

147. =6,11

gaṅ źig tshul khrims tiṅ ’dzin daṅ || śes rab ’di gsum legs bsgoms te ||
śin tu dri med mthar phyin ciṅ || gduṅ med yaṅ srid zad gyur daṅ ||¹⁵⁷

157. =6,11

12. He who is released from the bonds of the passions, who has cast away the body and who has wisdom: has passed beyond the kingdom of M&ra,2 and shines in splendour as does the sun.

saṅgāt pramukto hy asita ājñātāvī niraupadhiḥ |
atikramya māraviṣayaṃ ādityo vā virocate |6,12|

集白淨解脱無智皆以盡
超越魔羅界如日光明照 14¹⁴⁸

148. =6,12

(6)chags pa’i ’chiṅ las rnam grol źiṅ || lus spaṅs śes rab ldan pa daṅ ||
bdud kyi yul las ’das pa daṅ || ñi ma bźin du lam me ’bar ||¹⁵⁸

158. =6,12

13. A Bhixu who outwardly and inwardly is impure and arrogant will not arrive at the perfection of morality, meditation, and wisdom.

uddhatasya pramattasya bhikṣuṇo bahir ātmanaḥ |
śīlaṃ samādhiḥ prajñā ca pāripūriṃ na gacchati |6,13|

我慢及迷醉苾芻應外避
戒定慧三行求滿勿遠離 15¹⁴⁹

149. =6,13

dge sloṅ phyi daṅ naṅ ñid la || bag med rlom par byed pa yi ||
tshul khrims tiṅ ’dzin śes rab rnams || yoṅs (7)su rdzogs par mi ’gyur ro ||¹⁵⁹

159. =6,13

14. The rain falls from a sky covered by clouds, it falls not from a clear sky; remove then that which obscures (the mind) S and the rain will not fall.

channam evābhivarṣati vivṛtaṃ nābhivarṣati |
tasmādd hi channaṃ vivared evaṃ taṃ nābhivarṣati |6,14|

既不放自恣諸有勿想念
是故捨陰蓋不生如是障 16¹⁵⁰

150. =6,14

sprin gyis khebs las char ’bab ciṅ || nam thaṅ ba las char mi ’bab ||
de bas khebs pa sol cig daṅ || ’di ltar char pa ’bab mi ’gyur ||¹⁶⁰

160. =6,14

15. He who always sees and keeps the moral laws of the Bhixu does speedily arrive on the road to nirvâṇa at perfect purity.

etadd hi dṛṣṭvā śikṣeta sadā śīleṣu paṇḍitaḥ |
nirvāṇagamanaṃ mārgaṃ kṣipram eva viśodhayet |6,15|

苾芻防禁戒恒見學此者
直趣涅槃路速得淨如是 17¹⁵¹

151. =6,15

de ltar rtag tu mthoṅ ba daṅ || dge sloṅ tshul khrims sdom pa yi ||
mya ṅan ’das par ’gro (216a1)ba’i lam || myur ba kho nar rnam par ’dag ||¹⁶¹

161. =6,15

16 (54). The odour of the flower travels not against the wind, nor does that of aloe-wood: of incense, or of tchandana.

na puṣpagandhaḥ prativātam eti na vāhnijāt tagarāc candanād vā |
satāṃ tu gandhaḥ prativātam eti sarvā diśaḥ sat puruṣaḥ pravāti |6,16|

花香不逆風芙蓉栴檀香
徳香逆風薫徳人遍聞香 18¹⁵²

152. =6,16

me tog dri ni rdzi phyogs min mi ’gro || rtsa ba rgya spos tsan dan rnams kyaṅ min ||
dam pa’i dri ni rdzi phyogs mi ’gro ste || phyogs rnams kun du mi mchog dri yis khyab ||¹⁶²

162. =6,16

The odour of the holy travels even against the wind; all regions are pervaded by the fragrance of the perfect man.

tagarāc candanāc cāpi vārṣikāyās tathotpalāt |
etebhyo gandhajātebhyaḥ śīlagandhas tv anuttaraḥ |6,17|

烏鉢嚩哩史多誐羅栴檀
如是等花香勿比於戒香 19¹⁵³

153. =6,17

rgya spos daṅ ni tsan dan daṅ || ud (2)pa la daṅ ma li ka ||
spos kyi rigs ni ’di dag pas || tshul khrims dri bzuṅ phul du phyin ||¹⁶³

163. =6,17

17 (55). Incense, tchandana, utpala, and mallika, among these sweet perfumes the sweet odour of morality (or virtue) is unsurpassed.

alpamātro hy ayaṃ gandho yo ’yaṃ tagaracandanāt |
yas tu śīlavatāṃ gandho vāti deveṣv apīha saḥ |6,18|

rgya spos tsan dan gaṅ yin pa’i || dri bsuṅ ’di ni chuṅ ṅu ma ||
tshul khrims ldan pa’i dri bsuṅ gaṅ || des ni ’di daṅ mtho ris khyab ||¹⁶⁴

164. =6,18

18 (56). How mean is the sweet odour that comes from incense (tagara) and tchandana; the sweet odour of those who possess morality penetrates even heaven.

teṣāṃ viśuddhaśīlānām apramādavihāriṇām |
samyag ājñā vimuktānāṃ māro mārgaṃ na vindati |6,19|

若人能持戒清淨不放逸
正智得解脱是名安樂處 20¹⁵⁴
此道無有上消除禪定魔
賢聖徳難量得達八正路 21¹⁵⁵

154. =6,19 155. =6,5

de ltar bag yod gnas bya źiṅ || tshul khrims (3)rnam par dag par bya ||
yaṅ dag śes pas rnam grol na || bdud kyi lam ni rñed mi ’gyur ||¹⁶⁵

165. =6,19

19 (57). They therefore who live in thoughtfulness, who are perfectly purified by their moral conduct, and who are emancipated by the perfectness of their knowledge: will not meet with the road of Mâra.

eṣa kṣemagamo mārga eṣa mārgo viśuddhaye |
pratipannakāḥ prahāsyanti dhyāyino mārabandhanam |6,20|

’di ni bde bar ’gro lam ste || rnam par dag byed lam ’di la ||
rab tu źugs te bsgoms nas kyaṅ || bdud kyi ’chiṅ ba spaṅ bar gyis ||¹⁶⁶

166. =6,20

20. This is the road that leads to happiness; he who has entered on this road of perfect purity will by keeping to it cast off the bonds of Mâra.

|| śīlavargaḥ 6 || ||

tshul khrims kyi tshoms te drug (4)pa’o ||

Chapter of Morality, the Sixth.

法集要頌經善行品第七

VII. VIRTUOUS CONDUCT.

kāyapradoṣaṃ rakṣeta syāt kāyena susaṃvṛtaḥ |
kāyaduścaritaṃ hitvā kāyena sukṛtaṃ caret |7,1|

守護身惡行自正護身行
守護身惡者常修身善行 1¹⁵⁶

156. =7,1

|| lus kyi nes par spyod spaṅs śiṅ || lus kyi legs spyad spyad pa’i phyir ||
lus kyi ñes chen las bsruṅs na || lus ni bsdam pa byas par ’gyur ||¹⁶⁷

167. =7,1

1. HE who casts away wickedness in the body for a virtuous bodily course of life will be secure in his body if he is guarded against the great sins of the body.

vācaḥ pradoṣaṃ rakṣeta vacasā saṃvṛto bhavet |
vāco duścaritaṃ hitvā vācā sucaritaṃ caret |7,2|

守護口惡行自正護口行
守護口惡者常修口善行 2¹⁵⁷

157. =7,2

ṅag gi ñes par spyad spaṅs śiṅ || ṅag gi legs spyad spyad pa’i phyir ||
ṅag gi ñes (5)chen las bsruṅs || ṅag ni bsdam pa byas par ’gyur ||¹⁶⁸

168. =7,2

2. He who casts away wickedness in speech for virtuous speech will be secure in his speech if he is guarded against the great sins of speech.

manaḥ pradoṣaṃ rakṣeta manasā saṃvṛto bhavet |
mano duścaritaṃ hitvā manaḥ sucaritaṃ caret |7,3|

守護意惡行自正護意行
守護意惡者恒修意善行 3¹⁵⁸

158. =7,3

yid kyi ñes par spyod spaṅs śiṅ || yid kyi legs spyad spyad pa’i phyir ||
yid kyi ñes chen las bsruṅs na || yid ni bsdam pa byas par ’gyur ||¹⁶⁹

169. =7,3

3. He who has cast away wickedness in thought for virtuous thoughts will be secure in his thoughts if he is guarded against the great sins of thought.

kāyaduścaritaṃ hitvā vaco duścaritāni ca |
manoduścaritaṃ hitvā yac cānyad doṣasaṃhitam |7,4|

身當棄惡行及棄口惡行
意亦棄惡行及諸穢惡法 4¹⁵⁹

159. =7,4

lus kyi ñes par spyod spaṅ śiṅ || ṅag gi ñes par (6)spyod pa spaṅ ||
yid kyi ñes par spyod spaṅ źiṅ || skyon gźan ldan pa gaṅ yin spaṅ ||¹⁷⁰

170. =7,4

4. He who has cast away wickedness in the body, who has cast away wickedness in speech, who has cast away wickedness in (his) thoughts, has cast away likewise all other stains.

kāyena kuśalaṃ kuryād vacasā kuśalaṃ bahu |
manasā kuśalaṃ kuryād apramāṇaṃ niraupadhim |7,5|

身當修善行修口善亦然
及修意善者無欲盡諸漏 5¹⁶⁰

160. =7,5

lus kyi dge ba rnams bya źiṅ || ṅag gi dge ba phal chen bya ||
yid kyi dge ba rnams bya źiṅ || tshad med bźi daṅ ldan par bya ||¹⁷¹

171. =7,5

5. He who does what is virtuous in the body, he who is virtuous in his speech, he who is virtuous in his thoughts, will possess the four immeasurables.

kāyena kuśalaṃ kṛtvā vacasā cetasāpi ca |
iha cātha paratrāsau sukhaṃ samadhigacchati |7,6|

身當修善行修口意亦爾
今世及後世永得生善處 6¹⁶¹

161. =7,6

lus kyi dge ba rnams bya źiṅ || ṅag daṅ yid (7)kyis byas na ni ||
’di daṅ pha rol dag tu yaṅ || rtag tu bde ba thob par ’gyur ||¹⁷²

172. =7,6

6. He who is virtuous in body, speech, and mind, obtains unceasing happiness here and in the other world.

ahiṃsakā vai munayo nityaṃ kāyena saṃvṛtāḥ |
te yānti hy acyutaṃ sthānaṃ yatra gatvā na śocati |7,7|

慈仁行不殺常能善攝身
彼得無盡位所適皆無患 7¹⁶²

162. =7,7

rtag tu lus ni bsdams pa’i phyir || thub pa ’tshe ba med pa yin ||
de ni ’chi med gnas ’gro źiṅ || gaṅ du soṅ na’aṅ mya ṅan med ||¹⁷³

173. =7,7

7. The sage whose body is well controlled can be harmed by nothing; he goes to an immortal dwelling-place, where there is no sorrow.

ahiṃsakā vai munayo nityaṃ vācā susaṃvṛtāḥ |
te yānti hy acyutaṃ sthānaṃ yatra gatvā na śocati |7,8|

不行殺爲仁常能愼過言
彼得無盡位所適皆無患
(過去身惡業應當自悔恨
今身不放逸智生罪除滅)
(過去口惡業應當自悔恨
今若不妄語智生罪除滅)
(過去意惡業應當自悔恨
今意常清淨智生罪除滅) 8¹⁶³

163. =7,8

rtag tu ṅag ni bsdams pa’i phyir || thub pa (216b1)’tshe ba med pa yin ||
de ni ’chi med gnas ’gro źiṅ || gaṅ du soṅ na’aṅ mya ṅan med ||¹⁷⁴

174. =7,8

8. The sage whose speech is well controlled can be harmed by nothing; he goes to an immortal dwelling-place, where there is no sorrow.

ahiṃsakā vai munayo manasā nitya saṃvṛtāḥ |
te yānti hy acyutaṃ sthānaṃ yatra gatvā na śocati |7,9|

rtag tu yid ni bsdams pa’i phyir || thub pa ’tshe ba med pa yin ||
de ni ’chi med gnas ’gro źiṅ || gaṅ du soṅ na’aṅ mya ṅan med ||¹⁷⁵

175. =7,9

9. The sage whose thoughts are always controlled can be harmed by nothing; he goes to an immortal dwelling-place, where there is no sorrow.

kāyena saṃvṛtā dhīrā dhīrā vācā susaṃvṛtāḥ |
manasā saṃvṛtā dhīrā dhīrāḥ sarvatra saṃvṛtāḥ |
te yānti hy acyutaṃ sthānaṃ yatra gatvā na śocati |7,10|

愼身爲勇捍愼口捍亦然
愼意爲勇捍一切結亦然
此處名不死所適無憂患 12¹⁶⁴

164. =7,10

brtan pa rnams kyis lus bsdam źiṅ || (2)brtan pa rnams kyis ṅag kyaṅ bsdam ||
brtan pa rnams kyis yid bsdam źiṅ || brtan pas kun du bsdams byas na ||
de dag ’chi med gnas ’gro źiṅ || gaṅ du soṅ yaṅ mya ṅan med ||¹⁷⁶

176. =7,10

10. The steadfast control their bodies, the steadfast control their speech, the steadfast control their minds; when the steadfast are well controlled in everything, they go to an immortal dwelling-place, where there is no sorrow.

kāyena saṃvaraḥ sādhu sādhu vācā ca saṃvaraḥ |
manasā saṃvaraḥ sādhu sādhu sarvatra saṃvaraḥ |
sarvatra saṃvṛto bhikṣuḥ sarva duhkhāt pramucyate |7,11|

護身爲善哉護口善亦然
護意爲善哉護一切亦然
苾芻護一切能盡諸苦際 13¹⁶⁵

165. =7,11

lus kyi sdom pa legs pa ste || ṅag gi sdom pa legs pa yin ||
(3)yid kyi sdom pa’aṅ legs pa ste || thams cad du ni bsdams pa legs ||
kun du bsdams pa’i dge sloṅ ni || sdug bsṅal kun las rnam par ’grol ||¹⁷⁷

177. =7,11

11. It is good to control the body, it is good to control the tongue (speech), it is good to control the mind; to have everything controlled is good: the Bhixu who is entirely controlled is freed from all sorrows.

vācānurakṣī manasā susaṃvṛtaḥ kāyena caivākuśalaṃ na kuryāt |
etāṃ śubhāṃ karma pathāṃ viśodhayann ārādhayen mārgam ṛṣi praveditam |7,12|

護口意清淨身終不爲惡
能淨此三業是道大仙説 14¹⁶⁶

166. =7,12

ṅag rnams bsruṅ źiṅ yid ni legs bsdams te || lus kyis mi dge ba dag spyad mi bya ||
las lam (4)gsum po ’di dag rnam sbyaṅs na || draṅ sroṅ gsuṅs pa’i lam ni thob par ’gyur ||¹⁷⁸

178. =7,12

12. Watching over his speech, his mind well controlled, doing nothing that is evil with his body, by observing these three ways of doing one finds the way spoken of by the Rischi.

|| sucaritavargaḥ 7 || ||

legs par spyad pa’i tshoms te bdun pa’o ||

Chapter on Virtuous Conduct, the Seventh.

法集要頌經語言品第八

VIII. SPEECH.

abhūtavādī narakān upaiti yaś cānyad apy ācaratīha karma |
ubhau hi tau pretyasamau niruktau nihīnadharmau manujau paratra |8,1|

妄語入地獄作之言不作
二罪後倶受是行自牽去 1¹⁶⁷

167. =8,1

|| gaṅ dag byas bźin ma byas zer ba daṅ || brdzun du smra ba dmyal bar ’gro bar ’gyur ||
mi de gñis (5)ka ’dra ba pha rol tu || soṅ nas dman pa’i chos daṅ ldan par ’gyur ||¹⁷⁹

179. =8,1

1 (306). He who says he has not done that which he has done, and he who is a liar, will go to hell; both these men alike, having gone to the next world, will be in a degraded state.

puruṣasya hi jātasya kuṭhārī jāyate mukhe |
yayā chinatti hātmānaṃ vācā durbhāṣitaṃ vadan |8,2|

恒懷暴惡人斧在口中出
所以自傷身由其出惡言
(説法自悦人口出無量義
使我懷妊身不慚此儀式) 2¹⁶⁸

168. =8,2

skyes bu skyes pa’i kha nas ni || tshig ṅan smra bar byed pa yi ||
tshig gi sta re skyes gyur nas || bdag ñid gcod par byed par ’gyur ||¹⁸⁰

180. =8,2

2. Every man that is born, and. who speaks wicked words, will cut himself with the axe of speech that has been born (with him).

yo nindiyāṃ praśaṃsati tān api nindati ye praśaṃsiyāḥ |
sa cinoti mukhena taṃ kaliṃ kalinā tena sukhaṃ na vindati |8,3|

譽惡惡還譽是二倶爲惡
好以口快鬪彼後皆無安 4¹⁶⁹

169. =8,3

gaṅ źig smad ’os skye bo stod byed daṅ || bstod (6)’os skye bo rnam par smod byed pa ||
de ni kha yis ’thab khrol kun sogs śiṅ || ’thab khrol can gaṅ des ni bde mi ’thob ||¹⁸¹

181. =8,3

3. He who praises a man who ought to be blamed, and who blames a man worthy of praise, brings sin (upon himself) with his mouth; he who is sinful will not find happiness.

alpa mātro hy ayaṃ kalir ya ihhākṣeṇa dhanaṃ parājayet |
ayam atra mahattaraḥ kalir yaḥ sugateṣu manaḥ pradūṣayet |8,4|

爭爲微少利如掩失財寶
從彼致鬪諍合意向惡道 5¹⁷⁰

170. =8,4

gaṅ ’dir cho los raṅ nor ’pham byed pa || ’thab khrol de ni chuṅ zad tsam du zad ||
gaṅ źig bde bar gśegs la yid ’khrug pa || (7)de ’dir ’thab khrol śin tu chen po yin ||¹⁸²

182. =8,4

4. He who in this world loses his wealth at dice is a little sinfu;l he whose mind is evilly disposed towards the Tathâgata is an extremely sinful p e r s n .

śataṃ sahasrāṇi nirarbudāni ṣaṭ triṃśatiṃ pañca tathārbudāni |
yān āryagarhī narakān upaiti vācaṃ manaś ca praṇidhāya pāpakam |8,5|

百千尼羅浮三十六五獄
誹謗賢聖者口意發惡願 6¹⁷¹

171. =8,5

ṅag yid ’phags pas smad pa’i sdig bsten na || bye ba chu bur can daṅ stoṅ phrag ni ||
bźi bcu gcig tu chu bar rdol pa yi || sems can dmyal ba rnams su ’gro bar ’gyur ||¹⁸³

183. =8,5

5. He who in this world uses his speech and mind in reviling an Ariya will go for ten millions (of lives) to the Nirabbudas hell, and for a thousand and forty-one to the Abbudas.

asataṃ hi vadanti pāpacittā narakaṃ vardhayate vadhāya nityam |
anavadyabalas titīkṣate tāṃ manaso hy āvilatāṃ vivarjayitvā |8,6|⁴

4. titikṣate

無道墮惡道自増地獄苦
遠愚修忍意念諦則無犯 7¹⁷²

172. =8,6

sdig pa’i sems kyis ma ñes skyon (217a1)rjod pa || bdag ñid bsad phyir dmyal ba spel bar zad ||
stobs ldan ñes med pa dag bzod byed ciṅ || de la sems kyaṅ ’khrug par mi byed do ||¹⁸⁴

184. =8,6

6. He who in the sinfulness of his mind accuses one who is not sinful of guilt, increases his own punishment in hell. He who has the might (of wisdom) makes no wrong use of his speech; not even in his mind does he imagine strife.

yaḥ śāsanaṃ hy arhatāṃ āryāṇāṃ dharmajīvinām |
pratikrośati durmedhā dṛṣṭiṃ nihśritya pāpikām |8,7|

若倚内寶藏依賢聖活命
愚者墮惡道猶願邪見作
(以失今良會更立誓願求
終不見聖諦況欲見究竟)
竹蘆生實乾還害其自躯
(若吐言當善不演惡法教) 8-10¹⁷³

173. =8,7

bsam brlag gaṅ źig sdig can gyi || lta la brten nas ’phags pa ni ||
dgra bcom chos kyis (2)’tsho ba daṅ || bstan pa spoṅ bar byed pa dag ||
smig ma ’bru chags lta bur ni || de ni raṅ gi ’bras bus gsod ||¹⁸⁵

185. =8,7

7 (164). They whose minds are perverted by false doctrines (heresies), and who renounce the teaching and the mode of living of the elect (Ariyas) and Arhats, are destroyed on account of their wicked deeds as is the reed by its seed

kalyāṇikāṃ vimuñceta naiva muñceta pāpikām |
muktā kalyāṇikī śreyo muktā tapati pāpikā |8,8|

(竹蘆生實乾還害其自躯)
若吐言當善不演惡法教 10¹⁷⁴

174. =8,8

tshig bzaṅ kho na smra bya yi || sdig pa can dag smra mi bya ||
sdig can gduṅ byed smra ba bas || tshig bzaṅ smra bar byed pa ruṅ ||¹⁸⁶

186. =8,8

8. One must only speak what is right, and must not speak evilly; from wicked words comes evil: one ought consequently to use proper language.

na ca mukte pramuñcet tāṃ muñcamāno hi bādhyate |
naivaṃ āryāḥ pramuñcanti muktā bālair hi pāpikā |8,9|

從善得解脱爲惡不得解
善解者爲賢是爲脱惡趣
聖賢解不然如彼愚得解
11¹⁷⁵

175. =8,9

byis pa sdig can smra (3)byed pa || smra ba’i tshe na ’chiṅ ’gyur la ||
gal te smra na gźan spoṅ ba || de dag ’phags pa mi gsuṅ ṅo ||¹⁸⁷

187. =8,9

9. The fool speaks wickedly, and it is by his speech that he is held in bondage; when one uses this kind of language and rejects the other,? him I call not a sage.

mukhena samyato bhikṣur mandabhāṣī hy anuddhataḥ |
arthaṃ dharmaṃ ca deśayati madhuraṃ tasya bhāṣitam |8,10|

苾芻挹損意不躁言得忠
義説如法説所語言柔軟 12¹⁷⁶

176. =8,10

dge sloṅ dag ni bsdams pa daṅ || dal bus smra źiṅ rlom pa med ||
gaṅ źig chos ldan don ston pa || de ni sñan par smra ba yin ||¹⁸⁸

188. =8,10

10. The Bhixus, who watch over their speech, who speak leisurely and without arrogance, who, in possession of the Law, do teach its value, their speech is pleasing.

subhāṣitaṃ hy uttamaṃ āhur āryā dharmaṃ vaden nādharmaṃ tad dvitīyam |
priyaṃ vaden nāpriyaṃ tat tṛtīyaṃ satyaṃ vaden nāsatyaṃ tac caturtham |8,11|

善説賢聖教法説如法二
念説如念三諦説如諦四 13¹⁷⁷

177. =8,11

legs par smra ba mchog (4)ces ’phags pa gsuṅ || sñan smra mi sñan ma yin de gñis pa ||
bden smra brdzun pa ma yin de gsum pa || chos smra phal pa ma yin bźi pa de’o ||¹⁸⁹

189. =8,11

11. Well-spoken language is the principal thing, says the Ariya; to speak kindly and not unkindly is the second (best thing); to speak the truth and not lies is the third; to speak what is right and not what is futile is the furth.

tām eva vācaṃ bhāṣeta yayātmānaṃ na tāpayet |
parāṃś ca na vihiṃseta sā hi vāk sādhu bhāṣitā |8,12|

是以言語者必使心無患
亦不尅有情是爲能善言 14¹⁷⁸

178. =8,12

tshig de rnams ni smra bya źiṅ || gaṅ gis bdag kyaṅ mi gduṅ la ||
pha rol la yaṅ gnod med pa’i || tshig de legs (5)par smra bar bya ||¹⁹⁰

190. =8,12

12. He who speaks words which bring him no grief and which will do no harm to his neighbour, speaks weL2

priyodyam eva bhāṣeta yā hi vācābhinanditā |
nādadāti yayā pāpaṃ bhāṣamāṇaḥ sadā priyam |8,13|

言使投意可亦令得歡喜
不使至惡意出言衆悉可 15¹⁷⁹

179. =8,13

gaṅ gis mṅon par dga’ ’gyur źiṅ || gaṅ gis sdig pa mi skyed daṅ ||
smras pas pha rol dga’ ’gyur ba’i || sñan tshig kho na smra bar bya ||¹⁹¹

191. =8,13

13. Let one speak pleasing words, which, when he has spoken them, bring joy to his neighbour, and, being received with pleasure, cause him to commit no sin?

satyā syād amṛtā vācā satyavācā hy anuttarā |
satyam arthe ca dharme ca vācaṃ āhuḥ pratiṣṭhitām |8,14|

至誠甘露説説法無有上
諦説義如法是爲立道本 16¹⁸⁰

180. =8,14

bden pa’i tshig ni bdud rtsi ste || bden pa’i tshig ni bla med yin ||
don daṅ chos la rab gnas (6)pa|| bden pa yin źes dam pa gsuṅ ||¹⁹²

192. =8,14

14. To speak the truth is (like) amrita; truth cannot be surpassed. The truth is holding fast to what is good and to ’what is right, say the righteousS4

yāṃ buddho bhāṣate vācaṃ kṣemāṃ nirvāṇaprāptaye |
duhkhasyāntakriyā yuktāṃ sā hi vāk sādhu bhāṣitā |8,15|

如説佛言者是吉得滅度
爲能斷苦際是謂言中上 17¹⁸¹

181. =8,15

sdug bsṅal thams cad spaṅ ba’i phyir || saṅs rgyas kyis ni gsuṅs tshig gaṅ ||
bden pa mya ṅan ’das ’gro ba’i || tshig de bla med pa yin ||¹⁹³

193. =8,15

15. The words which the Buddha speaks and which remove all misery are words of truth; those that lead to nirvâṇa cannot be surpassed.

|| vācavargaḥ 8 || ||

tshig gi tshoms te brgyad pa’o ||

Chapter on Speech, the Eighth.

法集要頌經業品第九

IX. DEEDS.

ekadharmam atītasya mṛṣā vādasya jantunaḥ |
vitīrṇaparalokasya nākāryaṃ pāpam asti yat |9,1|

應遠離一法所謂妄語人
無惡不經歴不免後世苦 1¹⁸²

182. =9,1

|| (7)chos gcig las ni rab ’das śiṅ || ’jig rten pha rol bcom pa yi ||
lus can brdzun du smra ba yis || sdig pa mi bya ci yaṅ med ||¹⁹⁴

194. =9,1

1 (176). THE man who gives up the one (great) law (i.e., truth), the means of gaining (happiness in) the other world, and who speaks lies, there is no evil that he will not do.

śreyo hy ayoguḍā bhuktās taptā hy agni śikhopamāḥ |
na tu bhuñjīita duhśīlo rāṣṭrapiṇḍam asamyataḥ |9,2|

寧呑熱鐵丸渇飮洋銅汁
不以無戒身食人信施物
(犯戒放逸人國中如肉團
無慚不畏罪後受地獄殃) 2-3¹⁸³

183. =9,2

lcags sgoṅ me lce ’bar ’dra ba || zos par gyur pa ches sla yi ||
tshul ’chal legs par mi sdom pas || yul ’khor bsod (217b1)sñoms za mi ruṅ ||¹⁹⁵

195. =9,2

2. Better it would be that a man should eat a lump of flaming iron than that one who is unrestrained and who has broken his vows should live on the charity of the land.

sa ced bibheṣi duhkhasya sa cet te duhkham apriyam |
mā kārṣīḥ pāpakaṃ karma tv āvir vā yadi vā rahaḥ |9,3|

若人畏苦報亦不樂行苦
勿造諸惡行念尋生變悔 4¹⁸⁴

184. =9,3

khyod ni sdug bsṅal gyis ’jigs śiṅ || khyod la sdug bsṅal mi sdug na ||
mṅon sum dag gam lkog tu’aṅ ruṅ || sdig pa can gyi las mi bya ||¹⁹⁶

196. =9,3

3. If thou art filled with the dread of suffering, if there is naught agreeable for thee in suffering do then no evil thing openly, or even in secret.

sa cet pāpāni karmāṇi kariṣyasi karoṣi vā |
na te duhkhāt pramokṣo ’sti hy utplutyāpi palāyataḥ |9,4|

至誠爲諸惡自作教他作
不免於苦報欲避有何益 5¹⁸⁵

185. =9,4

gal te sdig pa’i las byas sam || byed kyaṅ ruṅ ste khyod kyis ni ||
kog ces laṅs (2)te bros byas kyaṅ || sdug bsṅal las ni thar mi ’gyur ||¹⁹⁷

197. =9,4

4. If thou hast done evil deeds, or if thou wouldst do them, thou mayest arise and run where’er thou wilt, but thou canst not free thyself of thy suffering.

非空非海中非入山石間
莫能於此處避免宿惡殃 6¹⁸⁶

186. =9,5

gaṅ du gnas na las kyis mi tshugs pa’i || sa phyogs de ni yod pa ma yin te ||
bar snaṅ la med rgya mtsho’i naṅ na med || ri bo rnams kyi gseb tu źugs kyaṅ min ||¹⁹⁸

198. =9,5

5. There exists no spot on the earth, or in the sky, or in the sea, neither is there any in the mountain-clefts, where an (evil) deed does not bring trouble (to the doer).

yat pareṣāṃ vigarheta karma dṛṣṭveha pāpakam |
ātmanā tan na kurvīta karma baddho hi pāpakaḥ |9,6|

衆生有苦惱不免於老死
唯有仁智者能免纒縛罪 7¹⁸⁷

187. =9,6

pha rol po la brtags nas gaṅ || (3)sdig pa can gyi las mthoṅ ba ||
de dag bdag gis mi bya ste || sdig byas las ni rjes su ’braṅ ||¹⁹⁹

199. =9,6

6. When one has looked at those around him and has seen their wicked deeds,’ let him not do likewise; walk not in the way of sin.

ye kūṭamāna yogena viṣameṇa ca karmaṇā |
manuṣyān upahiṃsanti parato upakrameṇa vā |
te vai prapātaṃ prapatanti karma baddhā hi te janāḥ |9,7|

妄語求賄賂自所行不正
怨譖良善人以枉治善士
罪纒斯等人沒溺深險坑 8¹⁸⁸

188. =9,7

las gaṅ śin tu mi bzad daṅ || zol byed gźal blugs ’chos pa daṅ ||
mi la ’tshe bar byed pa daṅ || gźan la byed du ’jug pa yi ||
las de mi yi rjes (4)’braṅ bas || de yis g-yaṅ sar ltuṅ bar byed ||²⁰⁰

200. =9,7

7. He who commits crimes: who uses false measure^,^ who hurts men, or who does any other similar deeds, will by walking in this path fall into a precipice.

yat karoti naraḥ karma kalyāṇam atha pāpakam |
tasya tasyaiva dāyādo na hi karma praṇaśyati |9,8|

夫士爲行者好之與暴惡
各自爲己身終以不敗亡
(動轉屈身形唯影恒親附
或起或往來不離其形影
不但影隨形形亦自隨影
猶行善惡行終不離自身
遂貪食毒味不從吾往言
爲毒之所害後乃自覺悟) 9-12¹⁸⁹

189. =9,8

mi yis dge ba’am sdig pa yi || las ni gaṅ daṅ gaṅ byas pa’i ||
las rnams chud zar mi ’gyur te || de lta de ltar ’bras bur ’gyur ||²⁰¹

201. =9,8

8. Whatsoever a man has done, whether it be virtuous or sinful deeds, there are none that are of little importance; they all bear some kind of fruit.

vilumpate hi puruṣo yāvad asyopakalpate |
tato ’nye taṃ vilumpanti sa viloptā vilupyate |9,9|

de yi tshogs pa ji srid par || de srid ’di ni rduṅ bar byed ||
de la gźan (5)dag rduṅ byed || rduṅ byed de ni brtags par ’gyur ||²⁰²

202. =9,9

9. As long as men are united, so long will they be the conquerors; but if they would be victorious by other means, they will find out that they will be conquered.

kurvan hi manyate bālo naitaṃ māṃ āgamiṣyati |
sāmparāye tu jānāti yā gatiḥ pāpakarmaṇām |9,10|

’di ni bdag rjes mi ’braṅ źes || byis pas ma brtags byas pa yi ||
sdig pa’i las kyis ’gro ba dag || pha rol tu ni śes par ’gyur ||²⁰³

203. =9,10

10. The fool who sees not this walks on in his wicked way, but he who does evil will find out his (mistake) in the other worlde

kurvan hi manyate bālo naitaṃ māṃ āgamiṣyati |
paścāt tu kaṭukaṃ bhavati vipākaṃ pratiṣevataḥ |9,11|

愚心不開悟習惡不從吾
受地獄苦痛後方悟其教 13¹⁹⁰

190. =9,11

gal te byis pas mi śes par || sdig pa’i las ni byas pa dag ||
(6)nam źig na ni de ñid kyis || rnam smin tsha ba so sor sten ||
raṅ gi las kyis de’i ’og tu || me yis bsregs pa bzin du gduṅs ||²⁰⁴

204. =9,11abcd12cd

11 (136). The fool sees not that his evil deeds, when they shall have matured, will still be burning. Hereafter his deeds will torment him as if burnt by fire.

sa cet pāpāni karmāṇi kurvan bālo na budhyate |
karmabhiḥ svais tu durmedhā hy agnidagdhaiva tapyate |9,12|

byis pa śes rab chuṅ du dag || bdag la dgra bźin byed pa yis ||
gaṅ źig ’bras bu cher ’gyur ba’i || sdig can las ni spyod (7)par byed ||²⁰⁵

205. =9,13

12 (66). The fool of little understanding treats himself as he would an enemy; he does evil deeds which will bear burning fruit.

caranti bālā duṣprajñā hy amitrair iva cātmabhiḥ |
kurvantaḥ pāpakaṃ karma yad bhavati kaṭukaṃ phalam |9,13|

gaṅ dag byas pas gduṅ ’gyur źiṅ || mchi mas gdoṅ yo ga du bźin du ||
rnam smin so sor sten pa yi || las de dag ni ma byas legs ||²⁰⁶

206. =9,14

13 (67). The deed which harms, and of which the reward is received with tears and a downcast face, that deed is not well done.

na tat karma kṛtaṃ sādhu yat kṛtvā hy anutapyate |
rudann aśru mukho yasya vipākaṃ pratiṣevate |9,14|

gaṅ źig byas na mi gduṅ źiṅ || dga’ źiṅ yid ni bde ba yis ||
rnam smin so sor sten pa yi || (218a1)las de dag ni byas na legs ||²⁰⁷

207. =9,15

14 (68). The deed which harms not, and of which the reward is received with joy and happiness, that deed is well done.

tat tu karma kṛtaṃ sādhu yat kṛtvā nānutapyate |
yasya pratītaḥ sumanā vipākaṃ pratiṣevate |9,15|

bdag ñid bde ba ’dod pa’i phyir || rgod bźin sdig pa’i las byas pa’i ||
sdig pa’i las de’i rnams smin dag || du bźin ñams su myoṅ bar ’gyur ||²⁰⁸

208. =9,16

15 (69). When a man in the pursuit of his pleasure accomplishes an evil deed, it brings smiles to his face; but when his evil deed has ripened, it brings him sorrow.

hasantaḥ pāpakaṃ karma kurvanty ātmasukhaiṣiṇaḥ |
rudantas tasya vīpākaṃ prativindanti duhkhitāḥ |9,16|⁵

5. vipākaṃ

戲笑爲其惡已作身自受
號泣受罪報隨行而罪至 14¹⁹¹

191. =9,16

ṅes par sdig las ’phral du ni || ’o ma lta bur ’gyur mi (2)byed ||
thal bas g-yogs pa’i me lta bur || des ni byis pa sreg par byed ||²⁰⁹

209. =9,17

16 (71). Surely an evil deed does not turn on a sudden like milk;3 it is like fire smouldering in the ashes, which burns the fool.

na hi pāpakṛtaṃ karma sadyaḥ kṣīram iva mūrchati |
dahan tad bālam anveti bhasmācchanna ivānalaḥ |9,17|

惡不即時受如牛1湩汁
罪在於陰伺譬如灰覆火 15¹⁹²

192. =9,17

sdig las ’phrul du ṅes par ni || mtshon bźin gcod par mi byed kyaṅ ||
sdig pa’i las khyi ’gro ba dag || pha rol tu ni mṅon par ’gyur ||²¹⁰

210. =9,18abcd

17. An evil deed kills not instantly, as does a sword, but it follows the evil-doer (even) into the next world.

na hi pāpakṛtaṃ karma sadyaḥ śastram iva kṛntati |
sāmparāye tu jānāti yā gatiḥ pāpa karmaṇām |
paścāt tu kaṭukaṃ bhavati vipākaṃ pratiṣevataḥ |9,18|

惡不即時受如彼鋒利劍
不慮於後世當受其苦報
(惡爲惡所縛爲惡不自覺
至惡知惡至受惡惡根源) 16-17¹⁹³

193. =9,18

gaṅ du de dag rnam smin ni || tsha ba (3)so sor sten pa yi ||
sdig pa’i las kyi ’gro ba daṅ || pha rol tu ni śes par ’gyur ||²¹¹

211. =9,18efcd

18. How burning is (an evil deed) when it has arrived at maturity, the evil-doers will find out in the other world.

ayaso hi malaḥ samutthitaḥ sa tad utthāya tam eva khādati |
evaṃ hy aniśāmyacāriṇaṃ svāni karmāṇi nayanti durgatim |9,19|

如鐵生翳垢反食其自身
惡生於自心還當壞其體 18¹⁹⁴

194. =9,19

lcags las g-ya’ ni laṅs gyur pa || laṅs pa des ni de ñid za ||
de bźin ma brtags byas pa yi || raṅ gi las kyis ṅan ’gror ’gro ||²¹²

212. =9,19

19 (240). As iron, when the rust doth take hold of it, is eaten by it, so in like manner is the heedless man brought into the evil way by his own deed.

|| karmavargaḥ 9 || ||

las kyi tshoms te dgu (4)pa’o ||

Chapter on Deeds, the Ninth.

法集要頌經正信品第十

X. FAITH

śraddhātha hrī śīlam athāpi dānaṃ dharmā ime sat puruṣapraśastāḥ |
etaṃ hi mārgaṃ divyaṃ vadanti etenāsau gacchati devalokam |10,1|

信慚戒布施上士譽此法
斯道明智説得生於天界 1¹⁹⁵

195. =10,1

|| dad daṅ ṅo tsha tshul khrims sbyin pa ste || chos ’di rnams ni skyes bu dam pas bsṅags ||
’di yis lha yi ’jig rten ’gro ’gyur źiṅ || lam ’di ñid kyis lha yul ’gro źes gsuṅs ||²¹³

213. =10,1

1. FAITH, modesty, morality, charity, these virtues are lauded by holy men; by them one goes to the world of the gods; this road, I declare, leads to the land of the gods.

na vai kadaryā devalokaṃ vrajanti bālā hi te na praśaṃsanti dānam |
śrādhas tu dānaṃ hy anumodamāno ’py evaṃ hy asau bhavati sukhī paratra |10,2|

愚不修天行亦不讃布施
正直隨喜施彼得後世樂 2¹⁹⁶

196. =10,2

’juṅs rnams lha yi ’jig rten mi ’gro (5)źiṅ || de yis byis pa sbyin pa’i bsṅags mi rjod ||
brtan rnams sbyin la rjes su yi raṅ ba || des ni de dag gźan du bde ba myoṅ ||²¹⁴

214. =10,2

2 (177). The avaricious go not to the world of the gods (devas), for the fool commends not charity: they who are steadfast rejoice greatly in charity, also they enjoy happiness in the other (world).

śraddhā hi vittaṃ puruṣasya śreṣṭhaṃ dharmaḥ sucīrṇaḥ sukhaṃ ādadhāti |
satyaṃ hi vai svādutamaṃ rasānāṃ prajñājīvī jīvināṃ śreṣṭha uktaḥ |10,3|

信者眞人長念法所安住
近者應得上智壽中中賢
(人業何者上何行致歡樂
何要出要者何壽壽中上)
信者眞人長念法所安住
實者意得上智壽壽中賢 3-5¹⁹⁷

197. =10,3

’di na skyes bu’o nor mchog dad pa ste || ’di na chos la legs spyod bde ba ’thob ||
bden pa kho na ro bro rnams kyi phul || śes rab (6)kyis ’tsho ’tsho ba’i mchog ces gsuṅs ||²¹⁵

215. =10,3

3. Faith is the greatest treasure of man in this (world)," for he who in this (world) observes this law finds happiness: truth has the sweetest of all flavours, and to live according to knowledge is, I declare, the best of lives.

śraddhā dhano hy arhatāṃ dharmaṃ nirvāṇaprāptaye |
śuśrūṣur labhate prajñāṃ tatra tatra vicakṣaṇaḥ |10,4|⁶

6. śuśruśur

信財乃得道自致法滅度
善聞從慧得得脱一切縛 6¹⁹⁸

198. =10,4

mya ṅan ’das par ’gro ba yi || dgra bcom chos la dad bskyed de ||
makasa pas gus par mñan na ni || de daṅ de yi śes rab ’thob ||²¹⁶

216. =10,4

4. If the wise man has faith in the doctrine of the Arhats that leads to nirvâṇa: and if he listens respectfully, he will acquire that knowledge.

śraddhayā tarati hy ogham apramādena cārṇavam |
vīryeṇa tyajate duhkhaṃ prajñayā pariśudhyate |10,5|

信之與戒法慧意則能行
健夫度恚怒從是得脱淵 7¹⁹⁹

199. =10,5

bag can gyis ni rgya mtsho daṅ || dad pas chu bo rnams las sgrol ||
brtson ’grus (7)kyis ni sdug bsṅal spoṅ || śes rab kyis ni yaṅ dag ’gyur ||²¹⁷

217. =10,5

5. By earnestness one is saved from the ocean: and by faith from out the river; by earnestness misery is removed ; by wisdom one is purified.

śraddhā dvitīyā puruṣasya bhavati prajñā cainaṃ praśāsati |
nirvāṇābhirato bhikṣuś chinatti bhavabandhanam |10,6|

dge sloṅ dad pa’i grogs ldan źiṅ || śes rab kyis ni gtams pa daṅ ||
mya ṅan ’das la mṅon dga’ bas || ’chiṅ ba thams cad gcod par ’gyur ||²¹⁸

218. =10,6

6. The Bhixu whose associate is faith and who is full of wisdom will cut off all his bonds for the sake of attaining nirvâṇa.

yasya śraddhā ca śīlaṃ caivāhiṃsā samyamo damaḥ |
sa vāntadoṣo medhāvī sādhu rūpo nirucyate |10,7|

信之與戒法慧意則能行
健夫度恚怒從是得脱淵 7²⁰⁰

200. =10,7

gaṅ gis dad daṅ tshul khrims daṅ || (218b1)śes rab nid ni legs bsgoms śiṅ ||
mkhas pa skyon rnams spoṅ ba de’i || legs pa’i daṅ tshul can źes brjod ||²¹⁹

219. =10,7

7. The wise man who has real faith, morality, wisdom, and who does keep them present in his mind, casts off all sins; he, I declare, is in the good way.

śrāddhaḥ śīlena sampannas tyāgavān vītamatsaraḥ |
vrajate yatra yatraiva tatra tatraiva pūjyate |10,8|

信使戒成就亦獲壽及慧
在在則能行處處見供養
(施共與鬪集此業智不處
施時非鬪時速施何疑慮) 8-9²⁰¹

201. =10,8

daṅ daṅ tshul khrims phun sum tshogs || gtoṅ ldan ’juṅs pa rnam spaṅs pa ||
de ni gaṅ daṅ gaṅ soṅ ba || de daṅ der ni mchod par (2)’gyur ||²²⁰

220. =10,8

8. He who has perfect faith and morality, who casts off all avarice, and is liberal: wheresoever he goes, he will be honoured.

yo jīvaloke labhate śraddhāṃ prajñāṃ ca paṇḍitaḥ |
tadd hi tasya dhanaṃ śreṣṭhaṃ hīnam asyetarad dhanam |10,9|

此方出世利慧信爲智母
是財出世寶家産則非常 10²⁰²

202. =10,9

mkhas gaṅ ’tsho ba’i ’jig rten na || daṅ daṅ śes rab sten byed pa ||
de dag de yi nor mchog ste || de yi nor gźan phal par zad ||²²¹

221. =10,9

9. The wise man in this world holds fast to faith and wisdom; these are his greatest treasures; he casts aside all other riches.

āryāṇāṃ darśanaḥ kāmaḥ sad dharmaśravaṇe rataḥ |
vinītamātsaryamalaḥ sa vai śrāddho nirucyate |10,10|

欲見諸眞者樂聽聞法教
能捨慳垢心此乃爲上信 11²⁰³

203. =10,10

’phags pa lta bar ’dod pa daṅ || dam chos ñan par dga’ ba daṅ ||
ser sna’i dri ma rnam spaṅs pa || de ni dad (3)pa can zes bya ||²²²

222. =10,10

10. He who likes to look on holy men, who delights to hear the Law, who has cast away the stains of avarice, he must be called "faithful."

śrāddho gṛhṇāti pātheyaṃ puṇyaṃ coraiḥ sudurharam |
coraṃ harantaṃ vārayati harantaḥ śramaṇāḥ priyāḥ |
śramaṇān āgatān dṛṣṭvā abhinandanti paṇḍitāḥ |10,11|

信能渡有河其福難侵奪
能禁止竊盜閑靜沙門樂
沙門恒來至智者所見樂
及餘篤信者聞則生歡喜 12-13²⁰⁴

204. =10,11

dad pa’i lam rgyags bskur bar || bsod nams chom pos dprog mi nus ||
chom krun ’phrog par byed pa bzlog || dge sbyoṅ rnams kyis blaṅs nas dga’ ||
mkhas pa dge sbyoṅ ’oṅs pa la || mṅon par dga’ bar byed ’gyur źiṅ ||²²³

223. =10,11

11. One must lay up provisions of faith; for it is not possible to deprive one of his lot of merit, and one need have no fear of the robbing of thieves. Happy are the Gramanas who have acquired it, and happy is the wise man when he meets with (such) a Sramana.

dadanty eke yathā śraddhā yathā vibhavato janāḥ |
tatra yo durmanā bhavati pareṣāṃ pānabhojane |
nāsau divā ca rātrau ca samādhim adhigacchati |10,12|

沙門恒來至智者所見樂
及餘篤信者聞則生歡喜
若人懷懊惱貪他人衣食
彼人晝夜寐不獲三摩地 13-14²⁰⁵

205. =10,12

skyes (4)po rnams ni ci rigs par || dad pa ji bźin sbyin byed cig ||
gźan gyi zas daṅ skom de la || gaṅ źig-yid ni mi bde ba ||
des ni ñin daṅ mtshan rnams su || tiṅ ’dzin thob par mi ’gyur ro ||²²⁴

224. =10,12

12. Men give according to their inclination or according t o their faith. He whose mind is made unhappy by what another eats and drinks finds no composure by day or night.

yasya tv ete samucchinnās tālamastakavaddhatāḥ |
sa vai divā ca rātrau ca samādhim adhigacchati |10,13|

若人能斷貪如截多羅樹
彼人則晝夜及獲三摩地 15²⁰⁶

206. =10,13

gaṅ gis ta la’i mgo bcad ltar || de ’dra kun du gcod byed pa ||
(5)des ni ñin daṅ mtshan rnams su || tiṅ ṅe ’dzin dag thob par ’gyur ||²²⁵

225. =10,13

13 (250). He who has put an end to this (feeling), as he would cut off the top of a tala-tree: finds composure by day and by night.

vīta śraddhaṃ na seveta hradaṃ yadvadd hi nirjalam |
sa cet khanel labhet tatra vāri kardamagandhikam |10,14|

無信不修行好剥正言説
如掘取清泉掘泉揚其泥 16²⁰⁷

207. =10,14

khron pa skam po ji lta bar || dad pa med pa bsten mi bya ||
ji ste de la yoṅs bskos kyaṅ || ’dam chu dri ṅa ’byuṅ bar ’gyur ||²²⁶

226. =10,14

14. One must not associate with him who is without faith, for he is like a dried-up well, which, if it be dug out, only gives muddy, dirty water.

śrāddhaṃ prājñaṃ tu seveta hradaṃ yadvaj jalārthikaḥ |
acchodakaṃ viprasannaṃ śītatoyam anāvilam |10,15|

智者習信行樂仰清淨流
如善取泉水思冷不擾濁 17²⁰⁸

208. =10,15

chu maṅ rnam par dad pa daṅ || bsil bar gyur ciṅ rñog med pa’i ||
(6)mtsho la chu ’doṅ ji lta bar || śes rab can gyis dad ldan bsten ||²²⁷

227. =10,15

15. Let the wise associate with the faithful, who are like a great and limpid river: like a cool and untroubled lake.

nānuraktā iti rajyeta hy atra vai dīryate janaḥ |
aprasannāṃ varjayitvā prasannān upasevate |10,16|

信智不染他惟智與賢仁
非好則遠之可好則近學
(樂信與不樂寂默自應思
遠離無信者信仁應行之
無常及欲貪放逸與愛樂
戒善行語言業信爲第十) 18²⁰⁹

209. =10,16

chags sam ma chags kyaṅ ruṅ ste || de yis thub sku mi ṅes pas ||
ma dad pa dag spaṅ bar bya || dad pa rnams ni ñe bar bsten ||²²⁸

228. =10,16

16. The Muni is affected by those who have kindly feelings, or by those who have them not; have then nothing to do with the unfaithful, and associate with the faithful.

|| śraddhāvargaḥ 10 || ||

dad pa’i tshoms te bcu pa’o ||

Chapter on Faith, the Tenth.

uddānam ||

anitya kāmatṛṣṇā ca apramādas tathā priyaḥ |
śīlaṃ sucaritaṃ vācakarma śraddhā ca te daśaḥ || ||

|| sdom (7)la |

法集要頌經沙門品第十一

mi rtag ’dod daṅ sred pa daṅ || bag yod de bźin dga’ ba daṅ ||
tshul khrims legs spyod tshig dag daṅ || las daṅ dad pa de dag bcu ||

XI. THE ÇRAMANA.

chindhi srotaḥ parākramya kāmān praṇuda sarvaśaḥ |
nāprahāya muniḥ kāmān ekatvam adhigacchati |11,1|

斷漏降伏他離欲名梵行
不犯牟尼戒無一願不滿
(行力若緩慢作善與不善
梵行不清淨不獲於大果
所有緩慢業劣意盡除之
修習清淨行獲果盡無餘) 1-3²¹⁰

210. =11,1

|| bram zes ’dod pa rab spaṅ źiṅ || brtson ’grus kyis ni rgyun chod cig ||
’dod pa rab tu ma spaṅs par || (219a1)thub pa gcig gis ma thob bo ||²²⁹

229. =11,1

1 (383). CAST off desires, O Brâhmana, stop the stream (of birth) by thy earnestness; he who is not able to cast away all desires cannot h d the one (perfect state).

kurvāṇo hi sadā prājño dṛḍham eva parākramet |
śithilā khalu pravrajyā hy ādadāti puno rajaḥ |11,2|

kun du rgyu ba źan pa dag || ñon moṅs phyir yaṅ kun sogs pas ||
brtson ’grus brten po kho na yis || bya ba de ñid byed la rag ||²³⁰

230. =11,2

2 (313). The irresolute and careless Parivrâdjakas only heap up sins again and again;3 he who is diligent and earnest knows how to do that which ought to be done.

yat kiṃcit śithilaṃ karma saṃkliṣṭaṃ vāpi yat tapaḥ |
apariśuddhaṃ brahmacaryaṃ na tad bhavati mahāphalam |11,3|

źan pa’i las ni ji sñed daṅ || kun nas ñon moṅs dka’ thub daṅ ||
tshaṅs spyod (2)yoṅs su ma dag de || don chen ’gyur sñam mi byed do ||²³¹

231. =11,3

3. An irresolute act, badly performed penance, an unrighteous life, bring no great profite

śaro yathā durgṛhīto hastam evāpakṛntati |
śrāmaṇyaṃ duṣparāmṛṣṭaṃ narakān upakarṣati |11,4|

譬如執利劍執緩則傷手
沙門不禁制地獄縛牽引 4²¹¹

211. =11,4

ji ltar mda’ ni gzuṅ ñes pas || lag pa chod par gyur pa ltar ||
dge sloṅ bsruṅ ba bya ñes daṅ || dmyal bar ñe bar khrid par byed ||²³²

232. =11,4

4 (311). If an arrow is badly grasped, it cuts the hand; the Çramana who performs his duties badly is on the way to hell.

śaro yathā sugṛhīto na hastam apakṛntati |
śrāmaṇyaṃ suparāmṛṣṭaṃ nirvāṇasyaiva so ’ntike |11,5|

又如執利劍執緊不傷手
沙門禁制戒漸近涅槃路 5²¹²

212. =11,5

ji ltar mda’ ni gzuṅ legs pas || lag pa chod par mi ’gyur ||
(3)ltar|| dge sbyoṅ bsruṅ ba bya legs na ||²³³

233. =11,5

5. If an arrow is properly grasped, it does not cut the hand; in like manner, the Çramana who exactly performs his duties is on the way to nirvâṇa.

duṣkaraṃ dustitīkṣaṃ ca śrāmaṇyaṃ mandabuddhinā |
bahavas tatra sambādhā yatra mando viṣīdati |11,6|

難曉則難了沙門少智慧
諸想多擾亂愚者致苦惱 6²¹³

213. =11,6

mya ṅan ’das par ñe bar ’dren || dge sbyoṅ rnam par ma śes daṅ ||
rgal bar dka’ daṅ bzod dka’ daṅ || gaṅ daṅ źan pa ’gyod ’gyur ba’i ||²³⁴

234. =11,6

6. The ignorant Çramana, who finds it hard to cross (the stream), hard to be patient, who is filled with the many sorrows that his faint-heartedness brings him:

śrāmaṇye carate yas tu sva cittam anivārayet |
punaḥ punar viṣīdet sa saṃkalpānāṃ vaśaṃ gataḥ |11,7|

沙門爲何行如意不自禁
歩歩數黏著但隨思想走 7²¹⁴

214. =11,7

sdug bsṅal maṅ po de dag ’byuṅ || yaṅ dṅ yaṅ du ’gyod pa yi ||
(4)kun rtog dbaṅ du ’gro ba yi || sems ni bzlog pa ma byas par ||²³⁵

235. =11,7

7. The Çramana whose life is like this, is subject to the ever-recurring grief, of which he cannot free himself, of one who is Wed with indecision.

duṣpravrajyaṃ durabhiramaṃ duradhyāvasitā gṛhāḥ |
duhkhāsamānasaṃvāsā duhkhāś copacitā bhavāḥ |11,8|

學難捨罪難居在家亦難
會止同利難艱難不過是 8²¹⁵

215. =11,8

dge sbyoṅ spyod pa ji ltar bya || ñes par rab byuṅ ñes rtsom byed pa dag ||
sdug bsṅal mñam med sten pa dag || yaṅ srid sdug bsṅal sogs par zad ||²³⁶

236. =11,8

8. He who is a bad priest, who delights in sin, and who, as a layman, is given to sinful deeds, addicted to everything that is bad, he lays up for himself the wretchedness of regeneration.

kāṣāyakaṇṭhā bahavaḥ pāpadharmā hy asamyatāḥ |
pāpā hi karmabhiḥ pāpair ito gacchanti durgatim |11,9|

袈裟在肩披爲惡不捐棄
常念行惡者斯則墮惡道
(畏罪懷驚懼假名爲沙門
身披僧伽胝如刳娑羅皮) 9-10²¹⁶

216. =11,9

tshem (5)bu ṅur smrig gyon pa daṅ || phal cher yaṅ dag mi sdom źiṅ ||
sdig pa’i chos can sdig la dga’ || sdig can de dag gan ’gror ’gro ||²³⁷

237. =11,9

9. Many of those who wear the patched saffron-coloured gown are unrestrained and delight in wickedness; these bad men go to perditin.

yo ’sāv atyantaduhśīlaḥ sālavān mālutā yathā |
karoty asau tathātmānaṃ yathainaṃ dviṣad icchati |11,10|

sa la’i śiṅ la ’khri śiṅ ltar || gaṅ źig śin tu khrims ’chal te ||
ji ltar raṅ la dgra bźin du || de ni de ltar byed (6)par ’dod ||²³⁸

238. =11,10

10 (162). He who, breaking all his vows, (is held) as is a sâla-tree by a creeper: brings himself to that state to which his enemy would like to bring him.

sthaviro na tāvatā bhavati yāvatā palitaṃ śiraḥ |
paripakvaṃ vayas tasya mohajīrṇaḥ sa ucyate |11,11|

所謂長老者不必以耆年
形熟鬢髮白愚憃不知罪 11²¹⁷

217. =11,11

mgo bo skya bor gyur bar du || da duṅ rgan rabs ma chud pa ||
de ni laṅ tsho gtugs pa ste || de ni rgan blun źes bya’o ||²³⁹

239. =11,11

11. Though one’s hair may be grey, one is not for that reason admitted among the elders; he has reached old age: but he is called " Old-in-vain."

yas tu puṇyaṃ ca pāpaṃ ca prahāya brahmacaryavān |
viśreṇayitvā carati sa vai sthavira ucyate |11,12|

能知罪福者身淨修梵行
明遠純清潔是名爲長老 12²¹⁸

218. =11,12

gaṅ źig dge daṅ sdig pa dag || spaṅs śiṅ tshaṅs par spyod pa daṅ ||
sde tshogs spaṅs nas spyod byed pa || de ni rgan rabs (7)źes bya’o ||²⁴⁰

240. =11,12

12. He who is virtuous, who has cast off sin, who is a Bramachârin, and free of all (impurities), he is called " an elder."

na muṇḍabhāvāt śramaṇo hy avṛtas tv anṛtaṃ vadan |
icchā lobhasamāpannaḥ śramaṇaḥ kiṃ bhaviṣyati |11,13|

所謂沙門者不必剃鬚髮
妄語多貪愛有欲如凡夫
(世稱名沙門汝亦言沙門
形服似沙門譬如鶴伺魚
如離實不離袈裟除不除
持鉢實不持非俗非沙門) 13-15²¹⁹

219. =11,13

brtul źugs med ciṅ brdzun smra na || mgo bo bregs tsam dge sbyoṅ min ||
rmoṅs pa ’dod la źugs pa dag || ji ga dge sbyoṅ yin nam kye ||²⁴¹

241. =11,13

13 (264). He whose conduct is bad and who speaks lies, though his head be shaven, is not a Çramana. They who live in ignorance and lust, how can they be Çramanas?

na muṇḍabhāvāt śramaṇo hy avṛtas tv anṛtaṃ vadan |
śamitaṃ yena pāpaṃ syād aṇu sthūlaṃ hi sarvaśaḥ |
śamitatvāt tu pāpānāṃ śramaṇo hi nirucyate |11,14|

所言沙門者消除窣兎羅
守護微細愆是名眞梵行 16²²⁰

220. =11,14

brtul źugs med cig brdzun smra na || mgo bo bregs tsam dge sbyoṅ min ||
gaṅ źig sdig pa źi gyur (219b1)te|| mkhas bas dge sbyoṅ yin par śes ||²⁴²
brtul źugs med ciṅ rdzun smra na || mgo bo bregs tsam dge sbyoṅ min ||
gaṅ dag sdig pa che phra dag || kun la brtags nas byed pa daṅ ||
sdig pa źi ba de dag ni || dge sbyoṅ nid ces brjod par bya ||²⁴³

242. =11,14abcf 243. =11,14

14 (265). He whose conduct is bad and who speaks lies, though his head be shaven, is not a Çramana; he who has " quieted " sin, him the wise know to be a Çramana.
15. He whose conduct is bad and who speaks lies, though his head be shaven, is not a Çramana; but he who, having distinguished all sins, great and small, does keep away from them and does " quiet" sin, he is called "a Çramana."

brāhmaṇo vāhitaiḥ pāpaiḥ śramaṇaḥ śamitāśubhaḥ |
pravrājayitvā tu malān uktaḥ pravrajitas tv iha |11,15|

所言沙門者息心滅意想
穢垢盡消除故説爲出家
（法集要頌經卷第一） 17²²¹

221. =11,15

sdig pa (2)spaṅs pa bram ze ste || źi bar byed pa dge sbyoṅ yin ||
bdag gi dri ma rab spaṅs pa || des na rab tu byuṅ źes brjod ||²⁴⁴

244. =11,15

16. He who has "cast off sin" is a Brâhmana; he who does " quiet" sin is a Çramana; he who has cast off all his impurities is for that reason called a priest.

|| śramaṇavargaḥ 11 || ||

dge sbyoṅ gi tshoms te bcu gcig pa’o ||

Chapter on "The Çramana," the Eleventh.

法集要頌經卷第二
尊者法救集
西天中印度惹爛駄囉國密林寺
三藏明教大師賜紫沙門臣
天息災奉　詔譯
法集要頌經正道品第十二

XII THE WAY.

āryasatyāni catvāri prajñayā paśyate yadā |
eṣa mārgaṃ prajānāti bhavatṛṣṇā pradālanam |12,1|

正道四聖諦智慧所觀察
破壞愛輪迴如風吹塵散 1²²²

222. =12,1

|| gaṅ tshe ’phags pa’i bden pa bźi || śes rab kyis ni mthoṅ ba daṅ ||
lam ’di (3)rab tu śes pa yis || srid pa’i sred pa rab tu ’dral ||²⁴⁵

245. =12,1

1. WHEN one’s wisdom has brought him to see the four holy truths, the knowledge of this way will destroy all love of existence.

uddhataṃ hi rajo vātair yathā vṛṣṭena śāmyati |
evaṃ śāmyanti saṃkalpāḥ prajñayā paśyate yadā |12,2|

能見聖諦者寂靜應觀察
滅除煩惱見如雨灑微塵 2²²³

223. =12,2

dper na rluṅ gis rdul bslaṅ ba || char pa bab pas źi byed ltar ||
gaṅ tshe śes rab kyis mthoṅ ba || de tshe kun rtog źi bar ’gyur ||²⁴⁶

246. =12,2

2. As the dust is raised by the wind and is laid by the falling rain, in like manner he who has the eye of wisdom, his whole mind is at rest.

śreṣṭhā hi prajñā loke ’smin yeyaṃ nirvedagāminī |
yayā samyak prajānāti jāti maraṇasaṃkṣayam |12,3|

gaṅ źig legs par rtogs pa yis || skye śiṅ legs par zad ’gyur (4)źiṅ ||
’jig rten ṅes ’byed ’gyur ba yi || śes rab de ni gtso bo yin ||²⁴⁷

247. =12,3

3. That knowledge which enables one to put an end to birth and death, and by which one is freed of the world, that is the best (kind of knowledge).

mārgeṣv aṣṭāṅgikaḥ śreṣṭhaś catvāry āryāṇi satyataḥ |
śreṣṭho virāgo dharmāṇāṃ cakṣuṣmān dvipadeṣu ca |12,4|

八正最上道四諦爲法迹
是道名無爲智燈照愚暗
道爲八眞妙聖諦四句上
無欲法之最明眼善觀察 3-4²²⁴
智爲出世長快樂證無爲
知受正教者永盡生老死 5²²⁵

224. =12,4 225. =12,3

bden pa’i naṅ na bden bźi daṅ || lam naṅ yan lag brgyad pa mchog ||
rkaṅ gñis naṅ na mig can daṅ || chos kyi naṅ na chags bral mchog ||²⁴⁸

248. =12,4

4 (273). Among truths the four truths (are the best); the eightfold way is the best of ways; the best of bipeds is he who sees; the greatest of virtues (dharma), passionlessness.

anityān sarvasaṃskārān prajñayā paśyate yadā |
atha nirvidyate duhkhād eṣa mārgo viśuddhaye |12,5|

一切行無常如慧所觀察
若能覺此苦行道淨其迹 6²²⁶

226. =12,5

’du byed thams cad mi rtag par || (5)gaṅ tshe śes rab kyis mthoṅ ba ||
de tshe sdug bsṅal las yid ’byuṅ || lam ’di rnam par dag par ’gyur ||²⁴⁹

249. =12,5

5 (277). "All created things are impermanent; " when one has seen this through knowledge, he is no longer afflicted by pain: this is the way to perfect purity.

duhkhaṃ hi sarvasaṃskārān prajñayā paśyate yadā |
atha nirvidyate duhkhād eṣa mārgo viśuddhaye |12,6|

一切諸行苦如慧之所見
若能覺此苦行道淨其迹 7²²⁷

227. =12,6

’du byed thams cad sdug bsṅal bar || gaṅ tshe śes rab kyis mthoṅ ba ||
de tshe sdug bsṅal las yid ’byuṅ || lam ’di rnam par dag par ’gyur ||²⁵⁰

250. =12,6

6 (278). "All created things are grief;" when one has seen this through knowledge, he is no more afflicted by pain: this is the way to perfect purity.

śunyataḥ sarvasaṃskārān prajñayā paśyate yadā |
atha nirvidyate duhkhād eṣa mārgo viśuddhaye |12,7|

一切諸行空如慧之所見
若能覺此苦行道淨其迹 8²²⁸

228. =12,7

’du (6)byed thams cad stoṅ ñid du || gaṅ tshe śes rab kyis mthoṅ ba ||
de tshe sdug bsṅal las yid ’byuṅ || lam ’di ram par dag par ’gyur ||²⁵¹

251. =12,7

7 (279). "All created things are empty (çunyata);" when one has seen this through knowledge, he is no more afflicted by pain: this is the way to perfect purity.

sarvadharmā anātmānaḥ prajñayā paśyate yadā |
atha nirvidyate duhkhād eṣa mārgo viśuddhaye |12,8|

一切法無我如慧之所見
若能覺此苦行道淨其迹 9²²⁹

229. =12,8

’du byed thams cad bdag med par || gaṅ tshe śes rab kyis mthoṅ ba ||
de tshe sdug bsṅal las yid ’byuṅ || lam ’di rnam (7)par dag par ’gyur ||²⁵²

252. =12,8

8. " All created things are unreal; " l when one has seen this through knowledge, he is no more afflicted by pain: this is the way to perfect purity.

ākhyāto vo mayā mārgas tv ajñāyai śalyakṛntanaḥ |
yuṣmābhir eva karaṇīyaṃ ākhyātāras tathā gatāḥ |12,9|

吾已説道迹愛箭而爲射
宜以自勗勵諦受如來言 10²³⁰

230. =12,9

sred pa’i zug rṅu gcod byed lam || ṅas ni khyed cad rnams la bstan ||
de bźin gśegs pa ston pa ste || khyed cag rnams kyis bya dgos so ||²⁵³

253. =12,9

9 (276). I have taught you that this way cuts off the pain of existence. The Tathâgata is a teacher; you yourselves must strive after (nirvâṇa).

deśito vo mayā mārgas tṛṣṇā śalyanikṛntanaḥ |
yuṣmābhir eva karaṇīyaṃ deṣṭāro hi tathā gatāḥ |12,10|

吾已説道迹拔愛堅固刺
宜以自勗勵諦受如來言 11²³¹

231. =12,10

sred pa’i zug rṅu sel ba’i lam || ṅas ni khyed cag rnams la bstan ||
de bźin gśegs pa (220a1)ston pa ste || khyed cag rnams kyis bya dgos so ||²⁵⁴

254. =12,10

10. I have taught you that this way removes the pain of passion. The Tathâgata is a teacher; you yourselves must strive after (nirvâṇa).

eṣo hi mārgo nāsty anyo darśanasya viśuddhaye |
pratipannakāḥ prahāsyanti dhyāyino mārabandhanam |12,11|

此道無別法見諦之所淨
趣向滅衆苦能壞魔羅軍
此道無有餘見諦能證果
趣向滅衆苦能破魔羅軍 12-13²³²

232. =12,11

lta ba rnam par dag byed pa || lam ’di ma gtogs gźan med pas ||
tiṅ ṅe ’dzin la rab gnas te || bdud kyi ’chiṅ ba spaṅ bar gyis ||²⁵⁵

255. =12,11

11 (274). There is no other road but this one that leads to perfect enlightenment; by concentrating your mind on it you will cast off the bonds of Mâra.

eṣo ’ñjaso hy eṣa ca vai parākrame tv ekāyano haṃsapatho yathā hrade |
yam adhyagāt śākyamuniḥ samāhitas tam eva cākhyāti gaṇeṣv abhīkṣṇaśaḥ |12,12|

是道更無過一趣如淵流
如能仁入定在衆頻演道 14²³³

233. =12,12

’di ni draṅ lam ’di ni pha rol gnon || mtsho la dad pa’i (2)sraṅ ltar bgrod pa gcig ||
śākya thub pas mñam bźag gaṅ rtogs nas || tshogs la yaṅ daṅ yaṅ du bśad pa ’di ||²⁵⁶

256. =12,12

12. This way is straight: it leads one to the other world; it is the one road to the ocean of purity. Çakyamuni, well composed and wise, expounds this again and again to the multitude.

ekāyanaṃ jātijarāntadarśī mārgaṃ vadaty eṣa hitānukampī |
etena mārgeṇa hi tīrṇavantas tariṣyate ye prataranti caugham |12,13|

一入見生死得道爲祐助
此道度當度截流至彼岸 15²³⁴

234. =12,13

skye śi’i mtha’ rtogs phan mdzad thugs brtse bas || bgrod pa gcis lam rab tu bstan mdzad pa’i ||
lam ’dis chu bo rnams las sṅon rgal (3)źiṅ || de bźin rgal bar ’gyur źiṅ rgal bar mdzad ||²⁵⁷

257. =12,13

13. Having discovered the ending of birth and death, through kindness and compassion I will teach the way, the only road. After having crossed the stream (of sin), I will teach others to cross as I have crossed.

atyantaniṣṭhāya damāya śuddhaye saṃsārajātīmaraṇakṣayāya |
anekadhātu pratiṣaṃvidhāya mārgo hy ayaṃ lokavidā prakāśitaḥ |12,14|

究竟道清淨已盡生死源
辯才無邊界明見宣説道
(可趣服甘露) 16²³⁵

235. =12,14

śin tu mthar thug gdul bya dag bya daṅ || ’khor ba’i skye śi zad par bya ba daṅ ||
khams rnams du ma so sor rtogs bya’i phyir || spyan daṅ ldan pas lam ’di rab tu bstan ||²⁵⁸

258. =12,14

14. The way to reach complete cessation (from existence): control, purity; the way to put an end to the recurrence of birth and death; the means of distinguishing all the dhâtus:4 that is what he who has the eye (of wisdom) teaches by this way.

gaṅgā gataṃ yadvad apetadoṣaṃ saṃsyandate vāri tu sāgareṇa |
tathaiva mārgaḥ sugatapradeśitaḥ saṃsyandateyaṃ hy amṛtasya prāptaye |12,15|

(究竟道清淨已盡生死源
辯才無邊界明見宣説道)
可趣服甘露 16²³⁶

236. =12,15

ji ltar chu kluṅ gaṅ ga’i chu (4)rgyun źugs || rgya mtsho’i naṅ du ’bab par ’gyur ba ltar ||
de bźin śes rab yaṅs pas bstan pa’i lam || ’di ni ’chi med thob par bya phyir ’jug ||²⁵⁹

259. =12,15

15. As the waters of the Ganges flow swiftly on and empty into the ocean, so likewise he who walks in the even way of perfect knowledge shall arrive at the cessation of death?

yo dharmacakraṃ hy ananuśrutaṃ purā prāvartayat sarvabhūtānukampī |
taṃ tādṛśaṃ devanarāgrasattvaṃ nityaṃ namasyeta bhavasya pāragam |12,16|

前未聞法輪轉爲哀衆生
禮拜奉事者化之度三有 17²³⁷

237. =12,16

gaṅ źig ’byuṅ po kun la thugs brtse bas || sṅon chad ma thos chos kyi ’khor lo bskor ||
skyob pa lha daṅ mi (5)rnams ’dul mdzad pa || srid pa’i mthar phyin de la phyag ’tshal lo ||²⁶⁰

260. =12,16

16. He who, through compassion towards all creatures, does turn the wheel of the law, heretofore unheard, the Protector, the teacher of gods and men, he who has arrived at the end of corporeal existence, him do (I) worship?

sadā vitarkān kuśalān vitarkayet sadā punaś cākuśalān vivarjayet |
tato vitarkāṃś ca vicāritāni ca prahāsyate vṛṣṭir ivoddhataṃ rajaḥ |12,17|

三念可念善三念當離惡
從念而有行滅之爲正斷 18²³⁸

238. =12,17

rnam rtog dge ba gsum ni brtag bya źiṅ || dge ba ma yin gsum yaṅ rnam par spaṅs ||
kun nas rdul laṅs char gyis mnan pa ltar || de nas rtog daṅ dpyod bźi bar bya ||²⁶¹

261. =12,17

17. By obtaining the perception of the three happinesses? and by casting off the three unhappy things: one will by these perceptions, and by attending to them, arrive at peace: (it is) as the dust (râga) laid by the rain, when the mind and manner are at peace, one then enjoys the felicity of the unsurpassable bodhi

sa vai vitarkopaśamena cetasā spṛśeta sambodhi sukhaṃ hy anuttaram |
śubhaṃ samādhiṃ manasā nibandhayed vivekajaṃ bhāvayitvāpramāṇam |
pradālayitvā tribhir ālayāṃs trīn jahāti bandhān nipakaḥ pratismṛtaḥ |12,18|

三觀爲轉念逮獲無上道
得三除三窟無量修念待
能除三有垢攝定用縛意
智慧禪定力已定攝外亂 19-20²³⁹

239. =12,18

de nas sems la (6)rnam rtog ñer źi nas || bla med byaṅ chub bde la reg par ’gyur ||
tiṅ ’dzin gsum po rnams la yid gtad ciṅ || bden pa las skyes tshad med bsgom par bya ||
dran ldan mkhas pas mdud pa źi bya źiṅ || gsum po rnams kyis gnas gsum rab tu dral ||²⁶²

262. =12,18

18. His mind attached to the three kinds of samSdhi,5 he meditates in solitude on the (four) immeasurables; thus does the reflective and wise man undo the knots,’ and tear (himself away) from the three regions (of desire) by means of the three?

prajñāyudho dhyānabalopapetaḥ samāhito dhyānarataḥ smṛtātmā |
lokasya buddhvā hy udayavyayaṃ ca vimucyate vedakaḥ sarvato ’sau |12,19|

能除三有垢攝定用縛意
智慧禪定力已定攝外亂
世間生滅法一一彼無邊
覺道獲解脱快樂無窮盡 20-21²⁴⁰

240. =12,19

śes (7)rab mtshon daṅ brtson ’grus stobs daṅ ldan || dran ldan mñam bźag tiṅ ’dzin la dga’ bas ||
’jig rten skye daṅ ’jig par rtogs nas ni || kun las rab tu rnam grol de rig-yin ||
’jig rten mtha’ ma legs par rtogs gyur nas || ’jig rten mthar son pha (220b1)rol phyin źes brjod ||²⁶³

263. =12,19

19. He who has wisdom for a weapon, diligence as his might, who iscreflective,10 well composed, and who delights in meditation (samâdhi), having comprehended the origin and destruction of worldly (existence), will obtain perfect emancipation: he who has comprehended the ending of worldly (existence), he, I declare, is called "one who has put an end to worldly (existence) and has arrived at the other (shore)."

sukhaṃ sukhārthī labhate samācaran kīrtiṃ samāpnoti yaśaś ca sarvataḥ |
ya āryam aṣṭāṅgikaṃ āñjasaṃ śivaṃ bhāvayati mārgaṃ hy amṛtasya prāptaye |12,20|

積善得善行讃歎得名譽
逮賢聖八品修道甘露果 22²⁴¹

241. =12,20

gaṅ gis źi ba ’phags lam yan lag brgyad || lam draṅ bsgoms pa des ni bdud rtsi rñed ||
de ltar spyod pas bde ’dod bde ba ’thob || sñan pa ’thob ciṅ grags pa ’phel bar ’gyur ||²⁶⁴

264. =12,20

20. He whose mind is concentrated on the holy eightfold way, the straight way, has found the immortal (lit. amrita); by following it he finds the much-longed-for happiness, and by finding what is so praiseworthy he increases (his) fame?

|| mārgavargaḥ 12 || ||

lam gyi tshoms te bcu gñis pa’o ||
|| (2)ched du brjod pa’i tshoms | bam po gñis pa ||

Chapter on " The Way," the Twelfth.

法集要頌經利養品第十三

BOOK II. XIII HONOURS (Satkâra)

phalaṃ vai kadaliṃ hanti phalaṃ veṇuṃ phalaṃ naḍam |
satkāraḥ kāpuruṣaṃ hanti svagarbho ’śvatarīṃ yathā |13,1|

芭蕉以實死竹蘆實亦然
駏驉坐妊終人爲貪利喪 1²⁴²

242. =13,1

|| dre’u mo raṅ gi mṅal gyis daṅ || ’dam bu smyig ma ’bras bus daṅ ||
chu śiṅ ’bras bus phuṅ pa ltar || pho bśal bkur stis phuṅ bar ’gyur ||²⁶⁵

265. =13,1

1. As the she-mule (dies) on account of her offspring, as the reed and the plantain decay on bearing fruit, so likewise is the foolish man destroyed by honors.

yāvad eva hy anarthāya jñāto bhavati bāliśaḥ |
hanti bālasya śuklāṃśaṃ mūrdhānaṃ cāsya pātayet |13,2|

如是貪無利當知從癡生
愚爲此害賢首落分于地 2²⁴³

243. =13,2

ji srid blun po mchod byas pa || de srid rab tu brlag par ’gyur ||
khyis (3)pa’i dkar po’i cha ’grib ciṅ || de yi spyi bo’aṅ ṅes par ñams ||²⁶⁶

266. =13,2

2 (72). No matter how long the fool sacrifices, he will not cease from being infatuated; the fool’s bright lot goes on decreasing until it brings to sorrow even the crown of his head.

asanto lābham icchanti satkāraṃ caiva bhikṣuṣu |
āvāseṣu ca mātsaryaṃ pūjāṃ parakuleṣu ca |13,3|

貪利不善性苾芻勿羨之
住處多愛戀希望他供養 3²⁴⁴

244. =13,3

ṅan pa rñed pa ’dod pa daṅ || dge sloṅ ’khor ni ’dod pa daṅ ||
gnas la ser sna byed pa dag || rigs gźan dag gis mchod pa daṅ ||²⁶⁷

267. =13,3

3 (73). The fool wishes for riches, for the subjection of the Bhixus (to his orders), for lordship in the abode (of the clergy), to receive the homages of other people.

mām eva nityaṃ jānīyur gṛhī pravrajitas tathā |
mama prativaśāś ca syuḥ kṛtyākṛtyeṣu keṣucit |13,4|

在家及出家族姓諸愚迷
貪利興嫉心我爲降伏彼 4²⁴⁵

245. =13,4

rab tu byuṅ daṅ khyim pa dag || gaṅ yaṅ ruṅ bas bdag ’phrigs (4)te||
bya ba byas ruṅ ma byas ruṅ || bdag dbaṅ phyug na re stes źes ||²⁶⁸

268. =13,4

4 (74). " Let both priests and laymen, whosoever they may be, imagine that it is I (who have done it); in whatever is to be done or not done, let them be subject to me; " such is the mind of the fool, and his desires greatly increase?

iti bālasya saṃkalpā icchā mānābhivardhakāḥ |
anyā hi lābhopaniṣad anyā nirvāṇagāminī |13,5|

愚爲愚計想欲慢日夜増
異哉得利養圓寂趣不同 5²⁴⁶

246. =13,5

de ltar byis pa kun rtog na || sems la ’dod chen ’phel bar ’gyur ||
rñed pa’i thabs ni gźan yin la || mya ṅan ’das gro’i gźan yin źes ||²⁶⁹

269. =13,5

5 (75). One is the way to wealth, another is the road to nirvâṇa; if the Bhixu, the disciple of the Buddha, has learnt this, he finds no pleasure in honours, but seeks after perfect seclusion (from the world).

etaj jñātvā yathā bhūtaṃ buddhānāṃ śrāvakaḥ sadā |
satkāraṃ nābhinandeta vivekam anubṛṃhayet |13,6|

能論知足者苾芻眞佛子
不貪著名譽喜悦是智人 6²⁴⁷

247. =13,6

de ltar ci rigs śes nas su || bkur (5)sti dag la mi dga’ źiṅ ||
dben pa rim gyis ’phel byed pa’i || dge sloṅ saṅs rgyas ñan thos yin ||²⁷⁰

270. =13,6

6. Retain no fondness for anything; deceive no man; give up any occupation; in (following) the law one must not be engaged in commerce.

na vyāyameta sarvatra nānyeṣāṃ puruṣo bhavet |
nānyāṃ nihśritya jīveta dharmeṇa na vaṇik caret |13,7|

不愛著一切不諂於他人
不依他活命當自守法行 7²⁴⁸

248. =13,7

thams cad la ni mi rtsol źiṅ || mi yis ’phrigs par ma gyur daṅ ||
’tsho ba gźan la mi rten ciṅ || chos la tshod pa bźin mi spyad ||²⁷¹

271. =13,7

7. Look after what is to your own profit and envy not what is to that of another, for the Bhixu who does envy another cannot find tranquillity (samâdhi).

svalābhaṃ nāvamanyeta nānyeṣāṃ spṛhako bhavet |
anyeṣāṃ spṛhako bhikṣuḥ samādhiṃ nādhigacchati |13,8|

自利尚無貪豈貴他名譽
(百味如膏車支形得行道)
苾芻貪利養不得三摩地
(知足常寂靜止觀可成就) 8-9²⁴⁹
苾芻遠利譽常足不貪求
但三衣飮食 (眞活命快樂) 10²⁵⁰

249. =13,8 250. =13,11

raṅ gi rñed pa blaṅ bya (6)źiṅ || gźan gyil ni ’dod mi skyed ||
dge sloṅ gźan gyi ’dod byed pas || tiṅ ’dzin thob par mi ’gyur ro ||²⁷²
gal te bde bar ’tsho ’dod ciṅ || dge sbyoṅ ’di la lta ’dod na ||
dge ’dun gyis ni chos gos daṅ || bza’ btuṅ byin par gyur na blaṅ ||²⁷³

272. =13,8 273. =13,11

8. If a Çramana aspires to lead a happy life, let him put on the gown (sanghâti) of the priesthood and receive alms of food and drink.
9. If a Çramana aspires to lead a happy life, let him keep to a dwelling-place (of the priesthood), as the reptile does to the rat’s hole.¹

1. = 9,11

sukhaṃ jīvitum icchet cet śrāmaṇyārtheṣv avekṣavān |
ahir mūṣakadurgaṃ vā seveta śayanāsanam |13,9|

(苾芻遠利譽常足不貪求
但三衣飮食) 眞活命快樂
苾芻不捨利如毒蛇同室
坐臥睡寐畏 (皆由貪活命) 10-11²⁵¹

251. =13,9

gal te (7)bde bar ’tsho ’dod ciṅ || dge sbyoṅ ’di la lta ’dod na ||
byi ba’i khuṅ nas sbrul lta bur || gnas mal dag la bsten par gyis ||²⁷⁴

274. =13,9

sukhaṃ jīvitum icchet cet śrāmaṇyārtheṣv avekṣavān |
itaretareṇa saṃtuṣyed ekadharmaṃ ca bhāvayet |13,10|

(苾芻不捨利如毒蛇同室
坐臥睡寐畏) 皆由貪活命
苾芻不捨利下劣中劣喜
一法應觀察 (少智難得脱) 11-12²⁵²

252. =13,10

gal te bde bar ’tsho ’dod ciṅ || dge sbyoṅ ’di la lta ’dod na ||
ṅan ṅon tsam gyis chog śes śiṅ || chos gcig po yaṅ bsgom (221a1)par bya ||²⁷⁵

275. =13,10

10. If a Çramana aspires to lead a happy life, let him be contented with the meanest things: and think only of the greatest of laws.

sukhaṃ jīvitum icchet cet śrāmaṇyārtheṣv avekṣavān |
sāṃghikaṃ nāvamanyeta cīvaraṃ pānabhojanam |13,11|

alpajñāto ’pi ced bhavati śīleṣu susamāhitaḥ |
vidvāṃsas taṃ praśaṃsanti śuddhājīvam atandritam |13,12|⁷

7. śuddhājīvaṃ

(苾芻不捨利下劣中劣喜
一法應觀察) 少智難得脱
謹愼常依戒無貪智者讃
淨行正根力 (應當自思惟) 12-13²⁵³

253. =13,12

gal te maṅ po mi śes śiṅ || tshul khrims legs par mñam bźag na ||
de śes pa dag ’tsho dag ciṅ || sñom las med ces stod par byed ||²⁷⁶

276. =13,12

11. Though one does not know much, if one keeps well the moral precepts, leading (such) a life according to his knowledge, men say of him in praise, "he is not heedless."

traividyaḥ syāt sa ced bhikṣur mṛtyu hantā nirāsravaḥ |
alpajñātam iti jñātvā hy avajānanty ajānakāḥ |13,13|

具足得三明解脱獲無漏
寡智尟識人無所憶念知 14²⁵⁴

254. =13,13

sa ced bhavati traividyo mṛtyu hāyī nirāsravaḥ |
jñātvālpajñāta iti tam avajānanty ajānakāḥ |13,13|

gal te ’chi bdag ñams byed pa’i || zag med rig pa gsum ldan na ||
blun pos ci yaṅ (2)mi śes źes || bsams nas de la ’phya yaṅ sla ||²⁷⁷

277. =13,13

12. If one possesses the three spotless sciences that overcome the lord of, death: the fool thinks he knows nothing, and that he can blame him.

sa cet tv ihānnapānasya lābhī bhavati pudgalāḥ |
pāpadharmāpi ced bhavati sa teṣāṃ bhavati pūjitaḥ |13,14|

其於諸飮食依於他人得
而有惡法生由利養憎嫉 15²⁵⁵

255. =13,14

gaṅ zag sdig pa’i chos can la || gal te bza’ daṅ btuṅ ba yi ||
rñed pa dag daṅ ldan gyur na || de la de dag mchod pa byed ||²⁷⁸

278. =13,14

13. He who is under the rule of misery and sin, if he has but food, drink, and wealth, him the fool will praise.

bahūn amitrān labhate saṃghāṭī prāvṛtaḥ sadā |
lābhī yo hy annapānasya vastraśayyāsanasya ca |13,15|

自利多結怨徒服三法衣
但望美飮食不奉諸佛教 16²⁵⁶

256. =13,15

mgo bregs ṅur smrig byis pa yi || bza’ ba daṅ ni btuṅ ba daṅ ||
gos daṅ mal cha rñed (3)pa lta|| dgra byed maṅ pa kho nar zad ||²⁷⁹

279. =13,15

14. He whose head is shaven, and who wears the saffron-coloured gown, but who seeks only for food, drink, clothes, and bedding: is his greatest enemy.

etad ādī navaṃ jñātvā satkāreṣu mahābhayam |⁸ alpajñāto hy anutsukaḥ smṛto bhikṣuḥ parivrajet |13,16|

8. ādīnavaṃ

當知是過失利養爲大怖
少智不審慮苾芻應釋心 17²⁵⁷

257. =13,16

de ltar bkur sti ’jigs chen gyi || skyon rnams khoṅ du chud byas sa ||
’phrigs ñuṅ sems khral bskyuṅs nas su || dran ldan dge sloṅ kun du rgyus ||²⁸⁰

280. =13,16

15. When, therefore, one knows the sinfulness and danger of honours, with but few desires, and having cast away all agitation of the mind, the reflective Bhixu wanders here and there.

nāyam anaśanena jīvate nāhāro hṛdayasya śāntaye |
āhāraḥ sthitaye tu vidyate taj jñātvā hi careta eṣaṇām |13,17|

苾芻説出家三業應調伏
不邪命自活心善常思惟 18²⁵⁸

258. =13,17

kham gyi zas kyis sems źir mi ’gyur yaṅ || ’tsho ba ’di phyir mi bza’ mi bya (4)ste||
kha zas kyis ni lus dag gnas ’gyur ba || de ltar rtogs la bsod sñoms dag la rgyus ||²⁸¹

281. =13,17

16. The mind cannot become dispassionate with but a scrap of food, for one must eat to retain this life; he, consequently, who knows that this body only exists through eating, goes to collect alms.

paṅkas tv iti yo hi vindate nityaṃ vandanamānanā kule |
sūkṣmaḥ śalyo duruddharaḥ satkāraḥ kāpuruṣeṇa dustyajaḥ |13,18|

微細病難忍利養最難離
(供養心不動天龍致禮拜) 19²⁵⁹

259. =13,18

rigs kyis phyag byas mchod pa gaṅ yin ’di || zug rṅu phra mo dbyuṅ bar dka’ ba ste ||
mi yis bzod dka’ bkur sti gaṅ yin ’di || ’dam daṅ ’dra bar rab tu rtogs (5)par gyis ||²⁸²

282. =13,18

17. This is what the wise reverence and honour: the removal of every atom of the grief of misery, which is a difficult task, and men honour him who is patient and painstaking; learn, therefore, how to recognise the swamp (and to keep away from it).

|| satkāravargaḥ 13 || ||

bkur sti’i tshoms te bcu gsum pa’o ||

Chapter on Honours, the Thirteenth.

法集要頌經怨家品第十四²⁶⁰

260. =14,0

XIV HATRED.

akruddhasya hi yaḥ krudhyet karma pāpam akurvataḥ |
duhkhaṃ tam eva spṛśati loke ’smiṃś ca paratra ca |14,1|

不怨而興怨不謗而造業
愚迷受輪迴今世及後世 1²⁶¹

261. =14,1

|| sdig pa’i las ni mi byed pa || ’khu bya min la gaṅ ’khu ba ||
’jig rten ’di daṅ pha rol tu || de ñid sdig pa rnams kyis gos ||²⁸³

283. =14,1

1. HATRED towards those who do no evil and who do not; hate, this is the sign (lit. garment) of the sinner in this world and in the other.

pūrvaṃ kṣiṇoti hātmānaṃ paścād bāhyaṃ vihiṃsati |
sa hatas tv itaraṃ hanti vītaṃseneva pakṣiṇaḥ |14,2|

先自作漏業然後害他人
彼此相興害如鳥墮羅網 2²⁶²

262. =14,2

daṅ por bdag ni phuṅ byed ciṅ || phyi nas gźan yaṅ phuṅ (6)byed pa ||
khra yi gzan ma’i bya lta bur || phuṅ źiṅ gźan yaṅ phuṅ bar byed ||²⁸⁴

284. =14,2

2. After having brought misery on himself, he would afterwards bring trouble to others, like unto the hunting hawk, (?) who, captive himself, does injury to othex

hantāraṃ labhate hantā vairī vairāṇi paśyati |
akroṣṭāraṃ tathākroṣṭā roṣitāraṃ ca roṣakaḥ |14,3|

破他還自破寃家遇寃家
毀他還自毀瞋他還自瞋 3²⁶³

263. =14,3

rdeg par byed pas rdeg pa ’thob || ’khon du ’dzin pas ’khon can mthoṅ ||
de bźin gśegs gśe ba ste || khro bar byed la khro ba ’byuṅ ||²⁸⁵

285. =14,3

3. He who smites will be smitten; he who shows rancour will find rancour; so likewise from reviling comes reviling, and to him who is angered comes anger.

anyatrāśravaṇād asya saddharmasyāvijānakāḥ |
āyuṣy evaṃ paritte hi vairaṃ kurvanti kenacit |14,4|

斯何沙門行不知正法本
壽既獲短促捨寃復結寃 4²⁶⁴

264. =14,4

’di gźan dge sbyoṅ byis pa ste || dam pa’i chos la (7)mi mkhas pa ||
yoṅs su tshe thuṅ ’di la yaṅ || gyi na’i phyir ni ’khon par byed ||²⁸⁶

286. =14,4

4. Those foolish gramanas who know not the holy law, though this life be brief, in the foolishness of their hearts they give themselves to wrangling.

pṛthakchabdāḥ samutpannās taṃ ca śreṣṭham iti manyathā |
saṃghe hi bhidyamāne ’smin śreṣṭham ity abhimanyathā |14,5|

衆相共毀謗各發恚怒聲
歡心平等忍此忍最無比 5²⁶⁵

265. =14,5

’di ni mchog ces bsams nas su || so sor smra źiṅ ’thun ’jug pas ||
’di na dge ’dun ’byed pa’i tshe || ci phyir stobs med sems mi byed ||²⁸⁷

287. =14,5

5. "This is the best (man)," they think, being thus at variance with the unanimous opinion: " Why does the clergy choose this man? he is without strength and without mind."

asthicchidāṃ prāṇahṛtāṃ gavāśvadhanahāriṇām |
rāṣṭraṃ vilumpatāṃ caiva punar bhavati saṃgatam |
yuṣmākaṃ nu kathaṃ na syād imaṃ dharmaṃ vijānatām |14,6|

斷骨而命終牛馬死財失
國界則喪亂聚集還復得
汝等不興惡此法得離怨
(他怨能忍受説之名爲智) 6-7²⁶⁶

266. =14,6

rus pa gcog ciṅ srog gcod (221b1)la|| rta phyugs nor ni ’phrog pa daṅ ||
yul ’khor ’jogs par byed pa yaṅ || phyi nas ’jam du ma byed pa ltar ||²⁸⁸

288. =14,6abcd

6. If a bone is broken, (they advise) killing, carrying off horses, cattle, and riches, subduing kingdoms, and then afterwards to become friends again.

asthi chinnāḥ prāṇaharā gavāśvadhanahārakāḥ |
rāṣṭrāṇāṃ ca viloptāras teṣāṃ bhavati saṃgatam |
yuṣmākaṃ nu kathaṃ na syād imaṃ dharmaṃ vijānatām |14,6|

paṇḍitābhā parāmṛṣṭā vāg yā gocarabhāṣiṇī |
vyāyacchanti mukhaṃ vāmā yayā nītā na te budhāḥ |14,7|

mkhas pas brtags śiṅ gsuṅs pa’i tshig || spyod yul ston par byed pa yi ||
chos ’di rnam par śes na go || byed cag ci phyir byed mi ’gyur ||²⁸⁹

289. =14,7ab6ef

7-8. But the wise man, who knows what is (right), says: "Why do you not learn this law, which teaches the real way to live?" (lit. field of activity).

pare hi na vijānanti vayam atrodyamāmahe |
atra ye tu vijānanti teṣāṃ śāmyanti medhakāḥ |14,8|

(汝等不興惡此法得離怨)
他怨能忍受説之名爲智
若知此説勝愚迷求快樂
(現在無怨意未來亦無恨) 7-8²⁶⁷

267. =14,8

(2)khyod ni mi mkhas lugs can te || kha bya yis ni rtsol byed pa ||
pha rol po dag mi śes pas || bdag ni ’di la brtson par byed ||
’di na mkhas pa gaṅ yin pa || de dag bźams pa’i tshig gis źi ||²⁹⁰

290. =14,7cd8

You who have not the conduct of sages, watch carefully over the words of your mouth; guard those of your neighbours who do not know (the danger they may run); they who know (this law), speak soft-toned pleasing words."

ākrośan mām avocan mām ayojan mām ajāpayet |
atra ye hy upanahyanti vairaṃ teṣāṃ na śāmyati |14,9|

bdag la kha zer bdag la gśe || bdag pham bdag pham (3)byed pa’o źes ||
’di gaṅ sems la ’dzin byed pa || de yi ’khon ni źi mi ’gyur ||²⁹¹

291. =14,9

9 (3). "He abused me, he reviled me, he beat me, he subdued me;" he who keeps this in his mind, and who feels resentment, will find no peace.

ākrośan mām avocan mām ajayan mām ajāpayet |
atra ye nopanahyanti vairaṃ teṣāṃ praśāmyati |14,10|

bdag la kha zer bdag la gśe || bdag pham bdag pham byed pa’o źes ||
’di gaṅ sems la mi ’dzin pa || de yi ’khon ni źi bar ’gyur ||²⁹²

292. =14,10

10 (4). "He abused me, he reviled me, he beat me, he subdued me;" he who keeps not this in his mind, and is not resentful, will find peace.

na hi vaireṇa vairāṇi śāmyantīha kadācana |
kṣāntyā vairāṇi śāmyanti eṣa dharmaḥ sanātanaḥ |14,11|

不可怨以怨終已得快樂
行忍怨自息此名如來法 9²⁶⁸
若人致毀罵彼勝我不勝
快樂從意者怨終得休息 10²⁶⁹

268. =14,11 269. =14,10

’di na ’khon gyis ’khon can dag || (4)nam yaṅ źi bar ’gyur ba med ||
bzod pas ’khon ni źi ’gyur ba || ’di ni chos kyi raṅ bźin yin ||²⁹³

293. =14,11

11 (5). He who shows hatred to those who hate will never be at peace; he who is patient with those who hate will find peace; this is the spirit of religion.

vairaṃ na vaireṇa hi jātu śāmyet śāmyed avaireṇa tu vairabhāvaḥ |
vairaprasaṅgo hy ahitāya dṛṣṭas tasmādd hi vairaṃ na karoti vidvān |14,12|

’khon gyis ’khon can nam yaṅ źi mi ’gyur || ’khon med rnams kyis ’khon ni źi bar byed ||
śa kho na źugs pa lus can la gnod pas || de phyir mkhas pas (5)’khon par mi bya’o ||²⁹⁴

294. =14,12

12. He who bears ill-will to those who bear ill-will can never become pure; but he who feels no ill-will, pacifies them who hate: as hatred brings misery to mankind, the sage knows no hatred.

sa cel labhed vai nipakaṃ sahāyaṃ loke caran sādhu hi nityam eva |
abhibhūya sarvāṇi parisravāṇi careta tenāptamanā smṛtātmā |14,13|

若人親善友共遊於世間
不積有寃餘專念同其意 11²⁷⁰

270. =14,13

brtan pa legs gnas lhan cig spyad pa yi || grogs po mkhas pa gal te rñed na ni ||
ñon moṅs thams cad mṅon par zil mnan nas || dran ldan dga’ ba’i yid kyis de daṅ spyad ||²⁹⁵

295. =14,13

13. If a man find a wise companion: who is both steadfast and pure, let him, having overcome all corruption, associate with him, thoughtful and glad.

no cel labhed vai nipakaṃ sahāyaṃ loke caran sādhu hi nityam eva |
rājeva rāṣṭraṃ vipluaṃ prahāyaikaś caren na ca pāpāni kuryāt |14,14|

設不得善友獨遊無伴侶
應觀諸國土獨善不造惡 12²⁷¹

271. =14,14

brtan pa legs gnas lhan cig spyad pa yi || (6)grogs po mkhas pa gal te ma rñed na ||
yul ’khor yaṅs pa spaṅs pa’i rgyal po ltar || gcig pus spyad bya sdig pa mi bya’o ||²⁹⁶

296. =14,14

14 (329). If a man find not a wise companion, who is both steadfast and pure, like a king abandoning his broad kingdom: let him live alone and commit no sin.

caraṃś ca nādhigaccheta sahāyaṃ tulyaṃ ātmanaḥ |
ekacaryāṃ dṛḍhaṃ kuryān nāsti bāle sahāyatā |14,15|

學無同伴侶又不得親友
寧獨守善行不與愚人偕 13²⁷²

272. =14,15

bdag daṅ ’thun par spyod pa yi || grogs bzaṅ rñed par ma gyur na ||
byis pa grogs su mi ’gyur bas || gcig pus spyod (7)pa brtan par bya ||²⁹⁷

297. =14,15

15 (61). If a man find not a good friend who leads a life like unto his own, let him resolutely keep a solitary life, and not associate with a fool.

ekasya caritaṃ śreyo na tu bālaḥ sahāyakaḥ |
ekaś caren na ca pāpāni kuryād alpotsuko ’raṇyagata iva nāgaḥ |14,16|

樂戒學法行奚用伴侶爲
如龍好深淵如象樂曠野 14²⁷³

273. =14,16

byis pa grogs su mi ’gyur bas || gcig pu spyod par byed sla bas ||
ma taṅ dgon pa’i glaṅ po ltar || sems khral bskyuṅs te gcig pu spyad ||²⁹⁸

298. =14,16

16 (330). It is better to live a lonely life than to have companionship with the fool; casting off all taxation of mind, one lives alone, like the elephant of the Mâtanga forest.

ekasya caritaṃ śreyo na tu bāla sahāyatā |
alpotsukaś cared eko mātaṅgāraṇye nāgavat |14,16|

|| drohavargaḥ 14 || ||

’khu ba’i tshoms te bcu bźi pa’o ||

Chapter on Hatred, the Fourteenth.

法集要頌經憶念品第十五

XV REFLECTION (SMRITI).

ānāpānasmṛtir yasya paripūrṇā subhāvitā |
anupūrvaṃ parijitā yathā buddhena deśitā |
sa imaṃ bhāsate lokam abhramukta iva candramāḥ |15,1|

入息出息念具滿諦思惟
常依次第行按如佛所説
是則照世間如雲開月現
(起止覺思惟坐臥不廢忘) 1-2²⁷⁴

274. =15,1

|| saṅs rgyas kyis ni bstan (222a1)pa bźin || gaṅ gi dbugs dbyuṅ rdub dran pa ||
yoṅs su rdzogs par legs bsgoms pas || rim gyis yoṅs su byaṅ gyur te ||
sprin bral ñi ma zla ba ltar || ’jig rten ’di na kun nas gsal ||²⁹⁹

299. =15,1

1. IT is the teaching of the Buddha, that whoever (commences by) reflecting on the operation of breathing, and who goes on through the different stages (of meditation), his mind well composed, will reach perfection, as the sun and moon, when free from clouds, illuminate the whole world.

sthitena kāyena tathaiva cetasā sthito niṣaṇṇo ’py athavā śayānaḥ |
nityaṃ smṛto bhikṣur adhiṣṭhamāno labheta pūrvāparato viśeṣam |
labdhvā ca pūrvāparato viśeṣam adarśanaṃ mṛtyu rājasya gacchet |15,2|

(是則照世間如雲開月現)
起止覺思惟坐臥不廢忘
苾蒭立是念現利未來勝
始得終最勝逝不覩生死 2-3²⁷⁵

275. =15,2

’greṅ daṅ ’dug daṅ de bźin ñal ba daṅ || lus (2)daṅ de bźin sems ni ’jog byed ciṅ ||
dge sloṅ dran pa de legs ’jon pa na || sṅa phyi’i khyad par rnams ni ’thob par ’gyur ||
sṅa phyi’i khyad par rnams ni thob gyur na || ’chi bdag rgyal pos bltar yaṅ med par ’gro ||

2. He who, standing, sitting, and sleeping, keeps both body and mind under control, such a thoughtful and well-controlled Bhixu will find the above-mentioned and other blessings; and if he has obtained the above-mentioned and the other blessings, he will not go to where is the lord of death.

smṛtiḥ kāyagatā nityaṃ saṃvaraś cendriyaiḥ sadā |
samāhitaḥ sa jānīyāt tena nirvāṇaṃ ātmanaḥ |15,3|

若見身所住六觸以爲最
苾芻常一心便自知圓寂 4²⁷⁶

276. =15,3

lus rtogs dran pa ne bar bźag nas su || (3)reg pa’i skye mched drug ni bsdams byas te ||
gaṅ źig rtag tu mñam par ’jog byed pa || de bdag ñid kyis mya ṅan ’das pa rtogs ||³⁰⁰

300. =15,3

3. He who continually reflects on what appertains to the body, and has well under control the six senses (8yntanas), and who is always well composed, knows the extinction of sorrow.

yasya syāt sarvataḥ smṛtiḥ satataṃ kāyagatā hy upasthitā |
no ca syān no ca me syān na bhaviṣyati na ca me bhaviṣyati |
anupūrvavihāravān asau kālenottarate viṣaktikām |15,4|

以有是諸念自身恒逮行
若其不如是終不得意行
是隨本行者如是度愛勞
(若能寤意念一心定歡喜) 5-6²⁷⁷

277. =15,4

gaṅ źig rtag tu rnam pa thams cad du || lus rtogs dran pa ñe bar ’jog byed pa ||
bdag ñid med ciṅ bdag gir ’dzin pa med || (4)bdag tu mi ’gyur bdag gir ’dzin mi ’gyur ||
de ltar dge sloṅ mñam ’jog myur du ni || yul la sred pa dag las rgal bar ’gyur ||³⁰¹

301. =15,4

4. He who continually reflects on what appertains to the body in all its different shapes, on being without self, without attachment for the "mine," will not care for self; he will have no attachment for the "mine: " in this manner will the Bhixu swiftly cross over from the regions of desire.

yo jāgaret smṛtimān samprajānaḥ samāhito mudito viprasannaḥ |
kālena dharmān mīmāṃsamānaḥ so ’tikramej jāti jarāṃ saśokām |15,5|

(是隨本行者如是度愛勞)
若能寤意念一心定歡喜
若能寤意念解脱一心樂
應時等法行得度生死地 6-7²⁷⁸

278. =15,5

gaṅ źig dran daṅ śes bźin mñam ’jog daṅ || dga’ daṅ rab tu daṅ bas dus dus su ||
chos ’di la spyod mel tse byed pa de || (5)skye rga rnams las rgal bar ’gyur źes gsuṅ ||³⁰²

302. =15,5

5. He who is thoughtful, wise, well composed, happy: and pure, and who attends carefully at all times to this law, will, I declare, cross over from birth and old age.

tasmāt sadā jāgarikāṃ bhajeta yo vīryavān smṛtimān apramattaḥ |
samyojanaṃ jāti jarāṃ ca hitvehaiva duhkhasya karoti so ’ntam |15,6|

苾芻寤意念當令念相應
生死煩惱斷獲得圓寂果 8²⁷⁹

279. =15,6

de ltar rtag tu mel tse byed sten ciṅ || dge sloṅ mkhas pa dran ldan brtson pa yis ||
skye ba ku du sbyor ba spaṅs nas su || des ni ’di la mya ṅan ’das pa ’thob ||³⁰³

303. =15,6

6. Thus learning to be always on his guard, the wise, thoughtful, and diligent Bhixu, after having cast off all bonds, finds by this means the destruction of sorrow (nirvâṇa).

jāgarantaḥ śṛṇudhvaṃ me suptāś ca pratibudhyata |
supteṣu jāgaraṃ śreyā na hi jāgarato bhayam |15,7|

常當聽妙法自覺寤其意
能覺之爲賢終始無怖畏 9²⁸⁰

280. =15,7

gñid log de dag sad par byed pa yi || mel tse bdag (6)las khyod ñon cig ||
ñal bas mel tse byed sla ste || mel tse byed la ’jigs pa med ||³⁰⁴

304. =15,7

7. They who are awake can watch better than they who sleep, I tell you; it is better to watch than to sleep, for he who watches has no fear.

jāgaryam anuyuktānām aho rātrānuśikṣiṇām |
amṛtaṃ cādhimuktānām astaṃ gacchanti āsravāḥ |15,8|

以覺意得應晝夜慕習學
解脱甘露要決定得無漏 10²⁸¹

281. =15,8

mel tse byed par brtson pa daṅ || ñin mtshan rjes su slob byed ciṅ ||
’chi ba med la lhag mos pa’i || zag pa rnams ni zad par ’gyur ||³⁰⁵

305. =15,8

8. He who is watchful and diligent is safe day and night, and he mill find the end of pain (kleçâ) in the longed-for cessation of death (nirvâṇa).

lābhas teṣāṃ manuṣyāṇāṃ ye buddhaṃ śaraṇaṃ gatāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ buddhagatā smṛtiḥ |15,9|

若人得善利而來自歸佛
是故當晝夜一心常念佛 11²⁸²

282. =15,9

gaṅ źig ñin daṅ mtshan rnams su || saṅs (7)rgyas rjes su dran byed ciṅ ||
gaṅ dag saṅs rgyas skyabs soṅ ba || de dag mi yi rñed pa yin ||³⁰⁶

306. =15,9

9. They who day and night are reflecting on the Buddha, and who go to the Buddha for a refuge, these men have the profits of mankind.

lābhas teṣāṃ manuṣyāṇāṃ ye dharmaṃ śaraṇaṃ gatāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ dharmagatā smṛtiḥ |15,10|

若人得善利而來自歸法
是故當晝夜一心常念法 12²⁸³

283. =15,10

gaṅ źig ñin daṅ mtshan rnams su || chos rnams rjes su dran byed ciṅ ||
gaṅ dag chos la skyabs soṅ ba || de dag mi yi rñed pa yin ||³⁰⁷

307. =15,10

10. They who day and night are reflecting on the law (dharma), and who go to the law for a refuge, these men have the profits of mankind.

lābhas teṣāṃ manuṣyāṇāṃ ye saṃghaṃ śaraṇaṃ gatāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ saṃghagatā smṛtiḥ |15,11|

若人得善利而來自歸僧
是故當晝夜一心常念僧 13²⁸⁴

284. =15,11

gaṅ źig ñin daṅ mtshan rnams (222b1)su|| dge ’dun rjes su dran byed ciṅ ||
gaṅ dag dge ’dun skyabs soṅ ba || de dag mi yi rñed pa yin ||³⁰⁸

308. =15,11

11. They who day and night are reflecting on the church (sangha), and who go to the church for a refuge, these men have the profits of mankind.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ buddhagatā smṛtiḥ |15,12|

善知自覺者是瞿曇聲聞
應當於晝夜一心恒念佛 14²⁸⁵

285. =15,12

gaṅ źig ñin daṅ mtshan rnams su || saṅs rgyas rjes su dran byed pa ||
gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³⁰⁹

309. =15,12

12 (296). The disciple of Gautama is always well awake, day and night reflecting on the Buddha.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ dharmagatā smṛtiḥ |15,13|

善知自覺者是瞿曇聲聞
應當於晝夜一心恒念法 15²⁸⁶

286. =15,13

gaṅ źig (2)ñin daṅ mtshan rnams su || chos rnams rjes su dran byed pa ||
go.au ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³¹⁰

310. =15,13

13 (297). The disciple of Gautama is always well awake, day and night reflecting on the law.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ saṃghagatā smṛtiḥ |15,14|

善知自覺者是瞿曇聲聞
應當於晝夜一心恒念僧 16²⁸⁷

287. =15,14

gaṅ źig ñin daṅ mtshan rnams su || dge ’dun rjes su dran byed pa ||
gau ta ma yi ñan thos de || legs par sad pas sad par (3)’gyur ||³¹¹

311. =15,14

14 (298). The disciple of Gautama is always well awake, day and night reflecting on the church.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ kāyagatā smṛtiḥ |15,15|

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ samādhayaḥ smṛtāḥ |15,15A|

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ śīlagatā smṛtiḥ |15,16|

善知自覺者是能仁弟子
應當於晝夜一心恒念戒
(善知自覺者是能仁弟子
應當於晝夜一心恒念施) 17²⁸⁸

288. =15,16

gaṅ źig ñin daṅ mtshan rnams su || tshul khrims rjes su dran byed pa ||
gau ta ma yi ñan thos de || legs par sad pas sad par gyur ||³¹²

312. =15,16

15. The disciple of Gautama is always well awake, day and night reflecting on the laws of morality (çîla).

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ tyāgagatā smṛtiḥ |16,16A|

gaṅ źug ñin daṅ mtshan rnams su || gtoṅ ba rjes su dran byed pa ||
gau ta ma yi ñan thos de || legs par sad (4)pas sad par ’gyur ||³¹³

313. =15,16A

16. The disciple of Gautama is always well awake, day and night reflecting on renunciation.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ devagatā smṛtiḥ |16,16B|

善知自覺者是能仁弟子
應當於晝夜一心恒念天 19²⁸⁹
善知自覺者是能仁弟子
應當於晝夜一心恒念身 20²⁹⁰
善知自覺者是能仁弟子
應當於晝夜一心念靜慮 21²⁹¹

289. =15,16B 290. =15,15 291. =15,20

gaṅ źig ñin daṅ mtshan rnams su || lha ni rjes su dran byed pa ||
gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³¹⁴
gaṅ źig ñin daṅ mtshan rnams su || rtag tu lus rtogs dran byed pa ||
gau ta ma yi ñan thos de || legs par (5)sad pas sad par ’gyur ||³¹⁵
gaṅ źig ñin daṅ mtshan rnams su || rtag tu tiṅ ’dzin bźi dran pa ||
gau ta ma yi ñan thos de || legs par sad pas sad par gyur ||³¹⁶

314. =15,16B 315. =15,15 316. =15,15A

17. The disciple of Gautama is always well awake, day and night reflecting on the way.
18 (299). The disciple of Gautama is always well awake, day and night reflecting on what appertains to the body.
19. The disciple of Gautama is always well awake, day and night keeping in mind the four kinds of meditation (samâdhi)?

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau caivāhiṃsāyāṃ rataṃ manaḥ |15,17|

善知自覺者是能仁弟子
應當於晝夜一心念不殺 22²⁹²

292. =15,17

gaṅ źig ñin daṅ mtshan rnams su || ’tshe ba med la yid dga’ ba ||
gau ta ma yi ñan thos de || (6)legs par sad pas sad par ’gyur ||³¹⁷

317. =15,17

20. The disciple of Gautama is always well awake, day and night delighting in the cessation of death.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau caivāvyāpāde rataṃ manaḥ |15,18|

善知自覺者是能仁弟子
應當於晝夜一心念不盜 23²⁹³

293. =15,18

gaṅ źig ñin daṅ mtshan rnams su || gnod sems med la yid dga’ ba ||
gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³¹⁸
gaṅ źig ñin daṅ mtshan rnams su || bsgom pa la ni yid dga’ ba ||
gau ta ma yi (7)ñan thos de || legs par sad pas sad par ’gyur ||³¹⁹

318. =15,18 319. =15,25

21 (300). The disciple of Gautama is always well awake, day and night delighting in kindness of heart.
22 (301). The disciple of Gautama is always well awake, day and night delighting in meditation.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca naiṣkramyābhirataṃ manaḥ |15,19|[(cn :: naiṣkarmye ?]

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nityaṃ dhyānarataṃ manaḥ |15,20|

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca vivekābhirataṃ manaḥ |15,21|

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca śunyatāyāṃ rataṃ manaḥ |15,22|⁹

9. śūnyatāyāṃ

善知自覺者是能仁弟子
應當於晝夜一心常念空 24²⁹⁴

294. =15,22

gaṅ źig ñin daṅ mtshan rnams su || stoṅ pa ñid la yid dga’ ba ||
gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³²⁰

320. =15,22

23. The disciple of Gautama is always well awake, day and night delighting in the unconditioned.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau caivānimitte rataṃ manaḥ |15,23|

善知自覺者是能仁弟子
應當於晝夜一心念無相 25²⁹⁵

295. =15,23

gaṅ źig ñin daṅ mtshan rnams su || mtshan ma med la yid dga’ ba ||
(223a1)gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³²¹
gaṅ źig ñin daṅ mtshan rnams su || dben pa la ni yid dga’ ba ||
gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³²²
gaṅ źig ñin daṅ mtshan rnams su || ṅes par (2)’byuṅ la yid dga’ ba ||
gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³²³

321. =15,23 322. =15,21 323. =15,19

24. The disciple of Gautama is always well awake, day and night delighting in the uncharacteristic.
25. The disciple of Gautama is always well awake, day and night delighting in solitude.
26. The disciple of Gautama is always well awake, day and night delighting in what leads to savation.

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca ākiṃcanye rataṃ manaḥ |15,24|

善知自覺者是能仁弟子
應當於晝夜一心念無願 26²⁹⁶
善知自覺者是能仁弟子
應當於晝夜一心念出世 27²⁹⁷

296. =15,24 297. =15,19

gaṅ źig ñin daṅ mtshan rnams su || ci yaṅ med la yid dga’ ba ||
go.au ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³²⁴

324. =15,24

27. The disciple of Gautama is always well awake, day and night delighting in nothing (worldly).

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca bhāvanāyāṃ rataṃ manaḥ |15,25|

善知自覺者是能仁弟子
應當於晝夜一心念意樂 28²⁹⁸

298. =15,25

suprabuddhaṃ prabudhyante ime gautama śrāvakāḥ |
yeṣāṃ divā ca rātrau ca nirvāṇābhirataṃ manaḥ |15,26|

善知自覺者是能仁弟子
應當於晝夜一心念圓寂 29²⁹⁹

299. =15,26

gaṅ źig ñin daṅ mtshan rnams (3)su|| mya ṅan ’das la yid dga’ ba ||
gau ta ma yi ñan thos de || legs par sad pas sad par ’gyur ||³²⁵

325. =15,26

28. The disciple of Gautama is always well awake, day and night rejoicing in nirvâṇa.

|| smṛtivargaḥ 15 || ||

dran pa’i tshoms te bcwa lṅa pa’o ||

Chapter on Rejection, the Fifteenth.

法集要頌經清淨品第十六

XVI. MISCELLANEOUS.

pūrvaṃ hi kṛtyaṃ pratijāgareta mā me kṛtyaṃ kṛtyakāle vihanyāt |
taṃ nityakāle pratiyatyakāriṇaṃ naiva kṛtyaṃ kṛtyakāle vihanti |16,1|

當念自覺悟作時勿虚妄
行要修亦安所造時眞實 1³⁰⁰

300. =16,1

|| bdag gi bya ba bya ba’i dus g-yo bas || daṅ po kho nar bya ba’i mel tse gyis ||
bdag gis (4)daṅ po de ltar byas na ni || bya ba bya ba’i dus ltar zad ’dod ciṅ ||³²⁶

326. =16,1

1. WHEN you feel inclined to do a thing, commence by examining it: " If I had only done thus at first, one wishes when it is too late.

vyāyametaiva puruṣo yāvad arthasya niṣpadaḥ |
paśyed asau tathātmārthaṃ yathaivecchet tathā bhavet |16,2|

人當求方便自致獲財寶
彼自觀亦然意願即果之 2³⁰¹

301. =16,2

ji ltar ’dod pa de bźin ’byor ’gyur bar || de yi raṅ bźin ṅa yis mthoṅ bas na ||
ji srid don ni phun sum tshogs ’gyur ba || de srid par du mi yis bsgrim par gyis ||³²⁷

327. =16,2

2. I would have seen the real nature of desire, and that it becomes a fetter;" let one watch what he does as long as he is striving after perfection.

uttiṣṭhata vyāyamata kurudhvaṃ dvīpaṃ ātmanaḥ |
karmāro rajatasyaiva haradhvaṃ malaṃ ātmanaḥ |
nirdhāntamalā hy anaṅgaṇā na punar jāti jarām upeṣyatha |16,3|

坐臥求方便發起於精進
如工錬眞金除其塵垢冥
不爲闇所蔽永離老死患 3³⁰²

302. =16,3

bsgrim źiṅ brtson par bya ba (5)yis|| bdag ñid gliṅ du ’gyur bar bya ||
mgar ba yis ni dbul bźin du || raṅ gi dri ma sbyaṅ bar gyis ||
dri ma sbyaṅs pa skyon mi ’byuṅ || phyi nas skye daṅ rga mi ’thob ||³²⁸

328. =16,3

3 (238). By application and diligence one will make oneself all island. Remove thine impurities as does the smith those of the silver: thine impurities removed and free from sin, thou shalt find no more birth and old age.

alajjitavye lajjante lajjitavye tv alajjinaḥ |
abhaye bhayadarśīno bhaye cābhayadarśinaḥ |
mithyā dṛṣṭi samādānāt sattvā gacchanti durgatim |16,4|

不羞而反羞反羞而不羞
不畏而現畏畏現而不畏
生爲人邪見死定入地獄 4³⁰³

303. =16,4

ṅo tsha min la ṅo tsha źiṅ || ṅo tsha ba la ṅo mi tshe ||
mi ’jigs pa la ’jigs lta daṅ || ’jigs (6)la mi ’jigs lta ba yi ||
log par lta ba blaṅs pa yis || sems can ṅan ’gror ’gro bar ’gyur |³²⁹

329. =16,4

4 (316, 317). He who is ashamed of what is not shameful, and not ashamed of what is shameful, who fears what is not fearful, and who fears not what is fearful, that man has wrong views and will be lost.

yas tu pūrvaṃ pramādyeha paścād vai na pramādyate |
sa imaṃ bhāsate lokam abhramukta iva candramāḥ |16,5|

人先爲放逸後止而不犯
是光照世間如月現雲消 5³⁰⁴

304. =16,5

’di na gaṅ sṅon bag med las || phyi nas bag daṅ ldan gyur te ||
sprin bral ñi ma zla ba ltar || ’jig rten ’di na kun nas gsal ||³³⁰

330. =16,5

5 (172). He who formerly was heedless and who afterwards has become careful, like the moon free from clouds, he brightens up the whole world?

yas tu pūrvaṃ pramādyeha paścād vai na pramādyate |
sa imāṃ viṣaktikāṃ loke smṛtaḥ samativartate |16,6|

人先爲放逸後止而不犯
(以善而滅之是光照世間) 6³⁰⁵

305. =16,6

’di na gaṅ sṅon bag med las || (7)phyi nas bag daṅ ldan gyur te ||
’jig rten ’di na sred pa las || dran pa legs par ’da’ bar ’gyur ||³³¹

331. =16,6

6. He who formerly was heedless and who afterwards has become careful will by reflecting leave behind him the desires of this world.

daharo ’pi cet pravrajate yujyate buddhaśāsane |
sa imaṃ bhāsate lokam abhramukta iva candramāḥ |16,7|

gaṅ źig gźon nur rab byuṅ nas || saṅs rgyas bstan la ’jug pa de ||
sprin bral ñi ma zla ba ltar || ’jig rten ’di na kun nas gsal ||³³²

332. =16,7

7 (382). He who has entered the priesthood when young and who follows the doctrines of the Buddha, like the moon free from clouds, he brightens up the whole world.

daharo ’pi cet pravrajate yujyate buddhaśāsane |
sa imāṃ viṣaktikāṃ loke smṛtaḥ samativartate |16,8|

gaṅ źig gźon (223b1)nur rab byuṅ nas || saṅs rgyas bstan la ’jug pa de ||
’jig rten ’di na sred pa las || dran pas legs par ’da’ bar ’gyur ||³³³

333. =16,8

8. He who is a young priest and who follows the doctrine of the Buddha will by reflecting leave behind him the desires of this world.

yasya pāpakṛtaṃ karma kuśalena pithīyate |
sa imaṃ bhāsate lokam abhramukta iva candramāḥ |16,9|

(人先爲放逸後止而不犯)
以善而滅之是光照世間 6³⁰⁶

306. =16,9

gaṅ źig sdig pa’i las byas pa || dge bas ’gebs par byed pa de ||
sprin bral ñi ma zla ba ltar || ’jig rten ’di na kun nas gsal ||³³⁴

334. =16,9

9 (173). He who covers up his evil deeds by good deeds brightens up the whole of this world like the moon free from clouds.

yasya pāpakṛtaṃ karma kuśalena pithīyate |
sa imāṃ viṣaktikāṃ loke smṛtaḥ samativartate |16,10|

若人爲罪惡修善而能除
世間由樂著而空念其義 7³⁰⁷
少年而出家求佛深妙法
是光照世間如月晃雲散 8³⁰⁸

307. =16,10 308. =16,7

(2)gaṅ źig sdig pa’i las byas pa || dge bas ’gebs par byed pa de ||
’jig rten ’di na sred pa las || dran pas legs par ’da’ bar ’gyur ||³³⁵

335. =16,10

10. He who covers up his evil deeds by good deeds will by reflecting leave behind him the desires of this world.

yo jīvite na tapate maraṇānte ca sarvaśaḥ |
sa vai dṛṣṭapado dhīro maraṇānte na śocati |16,11|

現世不施害死而無憂慼
彼見道無畏離苦獲安隱
(現世不施害) 死而無憂慼
(彼見道無畏眷屬中最勝) 9-10³⁰⁹

309. =16,11

yo jīvite na tapate maraṇānte ca sarvaśaḥ |
sa vai dṛṣṭapado dhīraḥ śokamadhye na śocati |16,12|

gaṅ źig gson la mi dga’ ba || de ni śi na’aṅ mya ṅan med ||
brtan pa go ’phaṅ mthoṅ ba de || mya ṅan dbus na’aṅ (3)gduṅ mi ’gyur ||³³⁶

336. =16,12

11. He who delights not in life, finds no sorrow in death; he knows the reward of earnestness, and is without pain even in the midst of or row.

yo jīvite na tapate maraṇānte ca sarvaśaḥ |
sa vai dṛṣṭapado dhīro jñāti madhye virocate |16,13|

現世不施害死而無憂慼
彼見道無畏眷屬中最勝 10³¹⁰

310. =16,13

gaṅ źig gson la mi dga’ ba || de ni śi na’aṅ mya ṅan med ||
brtan pa go ’phaṅs mthoṅ ba de || gñen ’dun dbus na lam mer ’dug ||³³⁷

337. =16,13

12. He who delights not in life finds no sorrow in death; he knows the reward of earnestness, and is a shining light to the rest of his relatives.

kṛṣṇān dharmān viprahāya śuklān bhāvayata bhikṣavaḥ |
okād anokaṃ āgamyavivekam anubṛṃhayet |
tatra cābhirametāryo hitvā kāmān akiṃcanaḥ |16,14|

除斷濁黒業惟修白淨行
度愛得清淨棄捨穢惡行 11³¹¹

311. =16,14

dge sloṅ dkar po bsgom gyis la || nag po’i chos ni rnam par spoṅs ||
khyim nas khyim med soṅ nas su || (4)spyod yul dben pa gaṅ yin pa ||
de la mṅon par dga’ bslab ciṅ || ’dod pa ci yaṅ med par spaṅs ||³³⁸

338. =16,14

13. The Bhixu who by meditating on virtue has cast off sin leaves his home for a homeless condition, which is the true field of activity, and then, having learnt what is real joy, he casts off every desire.

śuddhasya hi sadā phalguḥ śuddhasya poṣathaḥ sadā |
śuddhasya śuci karmaṇaḥ sadā sampadyate vratam |16,15|

持戒常清淨清淨晡沙他
三業恒清淨清淨名出家 12³¹²

312. =16,15

rtag tu sñiṅ po dag pa daṅ || rtag tu gso sbyoṅ dag pa daṅ ||
gtsaṅ ma’i las ni dag pa de’i || brtul źugs phun sum tshogs par ’gyur ||³³⁹

339. =16,15

14. One whose heart is always pure, pure by always confessing his sins, in every act observing the way of purity, will reach perfectin.

kṣetrāṇi tṛṇadoṣāṇi rāgadoṣā tv iyaṃ prajā |
tasmād vigatarāgebhyo dattaṃ bhavati mahāphalam |16,16|

愛欲意爲田婬怒癡爲種
故施度世者得福無有量 13³¹³

313. =16,16

źiṅ gi skyon (5)ni rtswa yin ltar || skye dgu ’di la ’dod chags skyon ||
de bas ’dod chags bral rnams la || byin na ’bras bu chen por ’gyur ||³⁴⁰

340. =16,16

15 (356). ’Tis weeds that do damage a field, ’tis passions that damage mankind; he therefore who gives to them who are without passions will receive a great r e a r d .

kṣetrāṇi tṛṇadoṣāṇi dveṣadoṣā tv iyaṃ prajā |
tasmād vigatadveṣebhyo dattaṃ bhavati mahāphalam |16,17|

猶如穢惡田瞋恚滋蔓生
是故當離恚施報無有量 14³¹⁴

314. =16,17

źiṅ gi skyon ni rtswa yin ltar || skye dgu ’di la źe sdaṅ skyon ||
de bas źe sdaṅ bral rnams la || byin na ’bras bu chen por ’gyur ||³⁴¹

341. =16,17

16 (357). ’Tis weeds that do damage a field: ’tis hatred that does damage mankind; he therefore who gives to them who are without hatred will receive a great reward.

kṣetrāṇi tṛṇadoṣāṇi mohadoṣā tv iyaṃ prajā |
tasmād vigatamohebhyo dattaṃ bhavati mahāphalam |16,18|

猶如穢惡田愚癡滋蔓生
是故當離愚獲報無有量 15³¹⁵

315. =16,18

źiṅ gi (6)skyon ni rtswa yin ltar || skye dgu ’di la gti mug skyon ||
de bas gti mug bral rnams la || byin na ’bras bu chen por ’gyur ||³⁴²

342. =16,18

17 (358). ’Tis weeds that do damage a field, ’tis ignorance that does damage mankind; he therefore who gives to them who are without ignorance will receive a great reward.

kṣetrāṇi tṛṇadoṣāṇi mānadoṣā tv iyaṃ prajā |
tasmād vigatamānebhyo dattaṃ bhavati mahāphalam |16,19|

猶如穢惡田憍慢滋蔓生
是故當離慢獲報無有量 16³¹⁶

316. =16,19

źiṅ gi skyon ni rtswa yin ltar || skye dgu ’di la ṅa rgyal skyon ||
de bas ṅa rgyal bral rnams la || byin na ’bras bu chen por ’gyur ||³⁴³

343. =16,19

18. ’Tis weeds that do damage a field, ’tis selfishness that does damage mankind; he therefore who gives to them who are without selfishness will receive a great reward.

kṣetrāṇi tṛṇadoṣāṇi lobhadoṣā tv iyaṃ prajā |
tasmād vigatalobhebhyo dattaṃ bhavati mahāphalam |16,20|

猶如穢惡田慳悋滋蔓生
是故當離慳獲報無有量 17³¹⁷

317. =16,20

źiṅ gi (7)skyon ni rtswa yin ltar || skye dgu ’di la chags ba skyon ||
de bas chags daṅ bral rnams la || byin na ’bras bu cen por ’gyur ||³⁴⁴

344. =16,20

19 (359). ’Tis weeds that do damage a field, ’tis lust that does damage mankind; he therefore who gives to them who are without lust will receive a great reward.

kṣetrāṇi tṛṇadoṣāṇi tṛṣṇādoṣā tv iyaṃ prajā |
tasmād vigatatṛṣṇebhyo dattaṃ bhavati mahāphalam |16,21|

猶如穢惡田愛樂滋蔓生
是故當離愛獲報無有量 18³¹⁸

318. =16,21

źiṅ gi skyon ni rtswa yin ltar || skye dgu ’dil sred pa skyon ||
de bas sred daṅ bral rnams la || byin na ’bras bu chen por ’gyur ||³⁴⁵

345. =16,21

20. ’Tis weeds that do damage a field, ’tis desire (trîchnâ) that does damage mankind; he therefore who gives to them who are without desires will receive a great reward.

ṣaṣṭha adhipatī rājā rajyamāne rajasvalaḥ |
arakte virajā bhavati rakte bālo nirucyate |16,22|

六識王爲主愛染爲眷屬
無染則離愛染著是愚癡 19³¹⁹

319. =16,22

drug (224a1)pa bdag po rgyal po ste || chags par gyur na chags can yin ||
ma chags gyur na ma chags yin || chags pa byis pa źes brjod do ||³⁴⁶

346. =16,22

21. (These) six are lord and master. If one is given to passion (râga), he has (all) the passions; if one is without passion (râga), he is without (any of) the passions. He who is passionate is called a fool.

nagaraṃ hy asthi prākāraṃ māṃsaśoṇitalepanam |
yatra rāgaś ca dveṣaś ca māno ṃrakṣaś ca bādhyate |16,23|

骨幹以爲城肉血而塗飾
門根盡開張結賊得縱逸 20³²⁰

320. =16,23

’dod chags źe sdaṅ ṅa rgyal daṅ || ’chab pa gaṅ du gnas pa yi ||
groṅ khyer rus pa’i ra ba can || śa daṅ khrag (2)gis źal źal byas ||³⁴⁷

347. =16,23

22 (150). When a citadel has been made of bones, plastered over with flesh and blood: passion, hatred, and selfishness dwell together in it.

hetu prabhavaṃ sadā hi duhkhaṃ tad apaśyan sa hi tena tatra baddhaḥ |
tasya tu samayāj jahāti saṅgaṃ na hi bāhyā prajahanti taṃ mahaugham |16,24|

有縁則増苦觀彼二因縁
滅之由賢衆不從外愚除 21³²¹

321. =16,24

rgyu yis kun nas bslaṅ ba las byuṅ sdug bsṅal can || de ma mthoṅ na der ni de dag ’chiṅ ’gyur źiṅ ||
de dag rtogs na chu bo rnams ni rab tu spoṅ || phyi rol pa la chags pa de dag spoṅ ba med ||³⁴⁸

348. =16,24

23. They who do not perceive the source from whence comes all their misery are held in bondage; they who have found it out leave the waters (of sin) and cross over to the other side, where they are free from passions.

|| prakīrṇakavargaḥ 16 || ||

sil bu’i tshoms te bcu drug (3)pa’o ||

Chapter on Miscellanies, the Sixteenth.

法集要頌經水喩品第十七

XVII WATER.

smṛtimantaḥ prayujyante na nikete ramanti te |
haṃsavat palvalaṃ hitvā hy okam oghaṃ jahante te |17,1|¹⁰

10. jahanti te

淨心常憶念無所有貪愛
已度愚癡淵
如鵝守枯池
(彼心既棄捨翔昇虚空
修行出世間能破魔羅衆) 1-2³²²

322. =17,1

|| de dag khyim la mi dga’ bar || dran daṅ ldan pa ’bad pa yis ||
ṅaṅ pas mtsho ṅan spoṅ ba ltar || de dag khyim spaṅs chu bo rgal ||³⁴⁹

349. =17,1

1 (911). THEY who, with all their energy given to reflection, find no pleasure in a home, like a swan who leaves a polluted lake, they leave their homes and cross the stream.

haṃsādityapathe yānti ākāśe jīvitendriyāḥ |
niryānti dhīrā lokān mārasainyaṃ pramathya te |17,2|

如鵝守枯池
彼心既棄捨翔昇虚空
修行出世間能破魔羅衆 2³²³
少不修梵行至老不積財
愚癡樂睡眠由己不修善 3³²⁴

323. =17,2 324. =17,4

brtan pa ’jig rten ges byuṅ nas || bdud kyi sde rnams rab bcom ste ||
ñi ma’i lam nas (4)ṅaṅ pa ltar || rdzu ’phrul gyis ni mkha’ la ’gro ||³⁵⁰

350. =17,2

2. The steadfast depart from the world: having overcome the troops of Mâra; they are like unto swans in the path of the sun, moving in the ether by means of their miraculous power (irddhi).

acaritvā brahmacaryam alabdhvā yauvane dhanam |
jīrṇakrauñcaiva dhyāyantālpamatsya iva palvale |17,3|

少不修梵行至老不積財
鴛鴦守空池守故有何益 4³²⁵

325. =17,3

tshaṅs par spyod pa ma spyad ciṅ || gźon nur nor ni ma rñed pa ||
mtsho ṅan ña ñuṅ ṅogs dag na || chu skyar rgan sems bźin du ’gyur ||³⁵¹

351. =17,3

3 (155). They who do not live like Brahmatchâris, and who do not acquire wealth in their youth, become like old herons on the banks of a polluted pool with few fish.

acaritvā brahmacaryam alabdhvā yauvane dhanam |
śenti cāpāti kīrṇā vā paurāṇāny anucintitāḥ |17,4|

tshaṅs par spyod pa ma spyad ciṅ || gźon nur nor ni ma rñed pa ||
sṅan (5)chad byas pa rjes dran źiṅ || lus bskums nas ni ñal bar ’gyur ||³⁵²

352. =17,4

4 (156). They who do not live like Brahmatchâris, and who do not acquire wealth in their youth, remembering what they have formerly done, they lie thirsting for the past.

nālpaṃ manyeta pāpasya naitaṃ māṃ āgamiṣyati |
udabindu nipātena mahākumbho ’pi pūryate |
pūryanti bālāḥ pāpair hi stokastokaṃ kṛtair api |17,5|

莫輕小惡罪以爲無殃報
水滴雖極微漸盈於大器
惡業漸漸増纎毫成廣大 5³²⁶

326. =17,5

sdig pa chuṅ byas bdag ñid kyi || phyi bźin mi ’oṅ ma sems śig ||
chu yi thigs pa lhuṅ ba yis || bum chen gaṅ ba ji bźin du ||
chuṅ zad chuṅ zad bsags pa yi || sdig pas byis pa (6)gaṅ bar ’gyur ||³⁵³

353. =17,5

5 (121). Think not "Evil is of little importance; it will not follow after me;" for as a large vase is filled by the falling of drops of water, so will the fool become full of evil, even if he gathers it little by little.

nālpaṃ manyeta puṇyasya naitaṃ māṃ āgamiṣyati |
udabindu nipātena mahākumbho ’pi pūryate |
pūryanti dhīrāḥ puṇyair hi stokastokaṃ kṛtair api |17,6|

莫輕小善業以爲無福報
水滴雖極微漸盈於大器
善業漸漸増纖毫成廣大 6³²⁷

327. =17,6

dge ba chuṅ byas bdag ñid kyi || phyi bźin mi ’od ma sems śig ||
chu yi thigs pa lhuṅ ba yis || bum chen gaṅ ba ji bźin du ||
chuṅ zad chuṅ zad bsags pa yi || dge bas brtan pa gaṅ bar ’gyur ||³⁵⁴

354. =17,6

6 (122). Think not "Virtue is of little importance; it will not follow after me;" for as a large pot is filled by the falling of drops of water, so will the earnest man become full of virtue, even if he gathers it little by little.

ye taranty ārṇavaṃ nityaṃ kolaṃ baddhvā janāḥ śubham |
na te taranti saritāṃ tīrṇā medhāvino janāḥ |17,7|

猶如人渡河縳栱而牢固
彼謂度不度聰叡乃謂度 7³²⁸

328. =17,7

gaṅ źig rags brtsigs mtsho (7)ṅan sṅaṅs || rgya mtsho’i chu bo rgas ’dod pa ||
skye bos gziṅs ni bcas nas kyaṅ || skye bo mkhas pa rgal bar byed ||³⁵⁵

355. =17,7

7. Longing to leave the vast and turbid lake and to cross the waters of the ocean, the wise man is carried across in the vessel that he has prepared.

uttīrṇo bhagavān buddhaḥ sthale tiṣṭhati brāhmaṇaḥ |
bhikṣavaḥ snānti caivātra kolaṃ badhnanti cāpare |17,8|

佛世尊已度梵志度當度
苾芻入淵池聲聞縳牢固 8³²⁹

329. =17,8

rgal nas saṅs rgyas bcom ldan ’das || bram ze sgam sar gnas par mdzad ||
de la dge sloṅ khrus byed ciṅ || ñan thos rnams kyis (224b1)gziṅs kyaṅ bcas ||³⁵⁶
ji ltar mtsho chen zab mo dag || rab tu mnam daṅ rñog med ltar ||
de bźin mkhas pa raṅ daṅ bas || ’di ni chos ni ñan par byed ||³⁵⁷

356. =17,8 357. =17,11

8. When he has crossed over: he shall inhabit the promised land of the Enlightened, of the Blessed, of the Brâhmana; therefore let the Bhixus, and they who listen (to my doctrine), washing themselves clean (of sin), make ready a vessel.
9 (82). The wise and excellent man who listens to the law becomes like a deep, limpid, and pure lake.

kiṃ kuryād udapānena yatrāpaḥ sarvato bhavet |
tṛṣṇāyā mūlam uddhṛtya kasya paryeṣaṇāṃ caret |17,9|

是泉而何用水恒而停滿
拔愛根本除復欲何所望 9³³⁰

330. =17,9

’di ltar kun na chu yod pas || su źig tshol źiṅ rgyu byed de ||
khron pa’i chu lta ci źig dgos || (2)sred pa rtsa nas gcad par gyis ||³⁵⁸

358. =17,9

10. When there is water everywhere, who is there who would run about seeking the water of a well? What use is there for well water? Destroy then desires from the very roots?

udakena nijanti nejakā iṣu kārā namayanti tejasā |
dāruṃ namayanti takṣakā hy ātmānaṃ damayanti paṇḍitāḥ |17,10|

水工調舟船弓師能調角
巧匠樂調木智者能調身 10³³¹

331. =17,10

btso blag mkhan dag chus ’khru źiṅ || mda’ mkhan mes ni sroṅ ba daṅ ||
śiṅ mkhan śiṅ la ’jog sbyor ltar || mkhas pas bdag ñid gdul bar bya ||³⁵⁹

359. =17,10

11 (80). The scourer washes with water, the fletcher straightens his arrows) with fire, the carpenter hews his logs, the wise man shapes himself.

yathā hradaḥ sugambhīro viprasanno hy anāvilaḥ |
evaṃ śrutvā hi saddharmaṃ viprasīdanti paṇḍitāḥ |17,11|

猶如深淨泉表裏甚清徹
聞法得清淨智者生歡喜
猶如深淨泉表裏甚清徹
智者聞妙法歡喜無窮盡 11-12³³²

332. =17,11

pṛthivī sadṛśo na lipyate tāyī kīlavad aprakampayaḥ |
hrada iva hi vinītakardamo niṣkaluṣā hi bhavanti paṇḍitāḥ |17,12|

忍心如大地不動如虚空
聞法喩金剛獲味免輪迴 13³³³

333. =17,12

nam mkha’ lta bur chags med ciṅ || sgo them lta bur (3)g-yo ba med ||
rñog pa can gyi mtsho lta bur || mkhas pa ’khor ba la mi dga’ ||³⁶⁰

360. =17,12

12. Passionless as the firmament, firm as the lintel of the door: the wise man delights not in transmigration, which is like a troubled lake.

|| udakavargaḥ 17 || ||

chu’i tshoms te bcu bdun pa’o ||

Chapter on Water, the Seventeenth.

法集要頌經華喩品第十八

XVIII THE FLOWER.

ka imāṃ pṛthivīṃ vijeṣyate yamalokaṃ ca tathā sadevakam |
ko dharmapadaṃ sudeśitaṃ kuśalaḥ puṣpam iva praceṣyate |18,1|

何人能擇地捨地獄取天
惟説善法句如採善妙華 1³³⁴

334. =18,1

|| lhar bcas gśin rje’i ’jig rten ’di || sa steṅs las rgyal gaṅ źiṅ lags ||
me tog lta bur rab ’dod (4)pa’i|| chos bźi legs par ston mkhas gaṅ ||³⁶¹

361. =18,1

1. WHO is there that can overcome the world of the gods, of the lord of death (Yama) and of men, who knows how to expose the most delightful law, as one would flowers? l

śaikṣaḥ pṛthivīṃ vijeṣyate yamalokaṃ ca tathā sadevakam |
sa hi dharmapadaṃ sudeśitaṃ kuśalaḥ puṣpam iva praceṣyate |18,2|

學人能擇地捨地獄取天
善説妙法句能採衆妙華 2³³⁵

335. =18,2

lhar bcas gśin rje’i ’jig rten ’di || sa steṅs las rgyal slob pa yi ||
me tog lta bur rab ’dod pa’i || chos bźi legs par ston mkhas de ||³⁶²

362. =18,2

2. It is the disciple (sekhas) who can overcome the world of the gods, of the lord of death and of men, who knows how to expose the most delightful law, as one would flowers.

vanaṃ chindata mā vṛkṣaṃ vanād vai jāyate bhayam |
chittvā vanaṃ samūlaṃ tu nirvaṇā bhavata bhikṣavaḥ |18,3|

截林勿截樹因林生怖畏
截林而滅已苾芻得圓寂 3³³⁶

336. =18,3

nags la las las ni ’jigs skyes phyir || (5)nags tshal gcad kyi śiṅ ma yin ||
nags daṅ nags sbyor chod cig daṅ || dge sbyoṅ mya ṅan ’da’ bar ’gyur ||³⁶³

363. =18,3

3. Fear is born of the forest (of ignorance); so cut down not (only) the trees of the forest, but all that appertains to the forest (i.e., the roots), and then the Çramana will find nirvâṇa.

na chidyate yāvatā vanaṃ hy anumātram api narasya bandhuṣu |
pratibaddhamanāḥ sa tatra vai vatsaḥ kṣīrapaka iva mātaram |18,4|

截林不斷根因林生怖畏
未斷分毫間令意生纒縛
截林勿斷根因林生怖畏
心纒最難離如犢戀愛母 4-5³³⁷

337. =18,4

gal te nags sbyor ma bcad na || phra rab kyis kyaṅ mi rnams skye ||
ma druṅ nu źo ’dod be’u ltar || de yis yid ni rab tu ’chiṅ ||³⁶⁴

364. =18,4

4. If man destroys not everything that appertains to the forest down to the smallest part, his mind will be held in bondage, as the calf that wants milk is to its mother’s side.

ucchinddhi hi snehaṃ ātmanaḥ padmaṃ śāradakaṃ yathodakāt |
śānti mārgam eva bṛṃhayen nirvāṇaṃ sugatena deśitam |18,5|

當自斷愛戀猶如枯蓮池
息跡受正教佛説圓寂樂 6³³⁸

338. =18,5

lag pas (6)ston ka’i pad ma ltar || bdag la dga’ ba bcad nas su ||
rgyal gsuṅs mya ṅan ’das pa’i phyir || źi ba’i lams ñid bskyed par gyis ||³⁶⁵

365. =18,5

5 (285). Cut out the love of self as you would an autumn lotus; cherish the road of peace on account of the nirvâṇa which the Victorious One has explained.

yathāpi ruciraṃ puṣpaṃ varṇavat syād agandhavat |
evaṃ subhāṣitā vācā niṣphalāsāv akurvātaḥ |18,6|

猶如可意華色好而無香
巧言華如是無果不獲報 7³³⁹

339. =18,6

ji ltar me tog yid ’oṅ ba || kha dog bzaṅ yaṅ dri med ltar ||
de bźin legs par gsuṅs pa’i tshig || ’bras bu (7)med par ma byed cig ||³⁶⁶

366. =18,6

6 (51). Like a pretty flower, of pleasing colour but without scent, are the agreeably spoken but fruitless words of one who does not act (accordingly).

yathāpi ruciraṃ puṣpaṃ varṇavat syāt sugandhavat |
evaṃ subhāṣitā vācā saphalā bhavati kurvataḥ |18,7|

猶如可意華色好而香潔
巧言善如是必獲其好報 8³⁴⁰

340. =18,7

ji ltar me tog yid ’oṅ ba || kha dog bzaṅ źiṅ dri źim ltr ||
de bźin legs par gsuṅs pa’i tshig || ’bras bu yod pa ñid du gyis ||³⁶⁷

367. =18,7

7 (49). As the bee, which harms neither the colour nor the scent of the flower, but having sucked it flies away, so let the Muni walk through a village.

yathāpi bhramaraḥ puṣpād varṇagandhāv aheṭhayan |
paraiti rasaṃ ādāya tathā grāmān muniś caret |18,8|

猶如蜂採華不壞色與香
但取味飛去苾芻入聚然 9³⁴¹

341. =18,8

ji ltar buṅ ba me tog gi || kha dog dri la mi gnod par ||
khu ba bźibs nas ’phur ba ltar || de bźin thub pa groṅ du rgyu ||³⁶⁸

368. =18,8

8 (50). Remarking not the sins of others, and what they have done or left undone, one should remark what he himself does right or wrong.

na pareṣāṃ vilomāni na pareṣāṃ kṛtākṛtam |
ātmanas tu samīkṣeta samāni viṣamāni ca |18,9|

不違他好惡勿觀作不作
但自觀身行若正若不正 10³⁴²

342. =18,9

gźan gyi skyon la mi brtag ciṅ || gźan gyi byas daṅ ma byas min ||
bdag ñid kyis ni rigs pa daṅ || mi (225a1)rigs pa la brtag par bya ||³⁶⁹

369. =18,9

9 (58). As on piles of filth and in dirty water grows, unaffected by them, the padma, pure, sweet-smelling, and lovely,

yathāpi puṣparāśibhyaḥ kuryān mālā guṇān bahūn |
evaṃ jātena martyena kartavyaṃ kuśalaṃ bahu |18,10|

varṣāsu hi yathā puṣpaṃ vaguro vipramuñcati |
| evaṃ rāgaṃ ca doṣaṃ ca vipramuñcata bhikṣavaḥ |18,11|

yathā saṃkārakūṭe tu vyujjhite hi mahāpathe |
padmaṃ tatra tu jāyeta śuci gandhi mano ramam |18,12|

如田糞穢溝而近于大道
其中生蓮華香潔甚可悦 11³⁴³

343. =18,12

ji ltar phyag dar phyuṅ po dag || mi gtsaṅ chu ni med ’di las ||
pad ma kha bye gtsaṅ ba daṅ || dri źim yid ’oṅ rab skyes ltar ||³⁷⁰

370. =18,12

10 (59). So the disciple of the perfect Buddha shines by his wisdom among other men, who are blind and (like) a heap of filth.

evaṃ saṃkārabhūte ’sminn andhabhūte pṛthag jane |
prajñayā vyatirocante samyaksambuddhaśrāvakāḥ |18,13|

有生必有終凡夫樂處邊
慧人愛出離眞是佛聲聞 12³⁴⁴
多集衆妙華結鬘爲歩搖
有情積善根後世轉殊勝 13³⁴⁵
如末哩妙華末拘羅清淨
貪欲瞋若除苾芻淨香潔 14³⁴⁶

344. =18,13 345. =18,10 346. =18,11

de bźin so so skye bo dag || ldoṅs gyur phyag dar phuṅ ’di las ||
rdzogs saṅs rgyas (2)kyi ñan thos dag || śes rab kyis ni gsal ba ’byuṅ ||³⁷¹
ji ltar me tog phuṅ po las || me tog phreṅ rgyud maṅ byed ltar ||
de bźin mir ni skyes pa yis || dge ba phal chen rnams kyaṅ bya ||³⁷²
ji ltar dbyar ka ba ku la’i || me tog rab tu rnam ’brul ltar ||
de bźin (3)dge sloṅ ’dod chags daṅ || źe sdaṅ gti mug spaṅ bar gyis ||³⁷³

371. =18,13 372. =18,10 373. =18,11

11 (53). As out of a heap of flowers many garlands are made, so when a man has been born he can do many virtuous deeds.
12 (377). As the vakula plant in summer sheds all its flowers, so let the Bhixu drop passions, hatred, and ignorance.
13 (47). A man whose mind is troubled, like one gathering flowers, the lord of death carries him off as the flood does a sleeping village.

如人採妙華專意不散亂
因眠遇水漂俄被死王降 15³⁴⁷

347. =18,14

mi yi yid la rnam chags daṅ || me tog bźin du rab bsags pa ||
’chi bdag gis ni blaṅs nas ’gro || ñal ’gro chu bos bdas pa bźin ||³⁷⁴

374. =18,14

14 (48). A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without having satisfied his desires.

puṣpāṇy eva pracinvantaṃ vyāsaktamanasaṃ naram |
atṛptam eva kāmeṣu tv antakaḥ kurute vaśam |18,15|

如人採妙華專意不散亂
欲意無厭足常爲窮所困
(如人採妙華專意不散亂
未獲眞財寶長爲窮所困
若不見死王慧照如淨華
苾芻到彼岸如蛇脱故皮
貪瞋癡若斷如棄毒華根
苾芻到彼岸如蛇脱故皮
貪根若除斷如華水上浮
苾芻到彼岸如蛇脱故皮
恚根若除斷如華水上浮
苾芻到彼岸如蛇脱故皮
癡根若除斷如華水上浮
苾芻到彼岸如蛇脱故皮
如人結花鬘) 意樂貪無足
(不盡現世毒三根常纒縛) 16-23³⁴⁸

348. =18,15

mi yi yid la rnam chags dag || me tog (4)bźin du rab bsags pa ||
’dod pa rnams kyis mi ṅoms śiṅ || ’chi bdag gis ni dbaṅ du byed ||³⁷⁵

375. =18,15

15. A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without him having acquired wealth (enough to satisfy him).

puṣpāṇy eva pracinvantaṃ vyāsaktamanasaṃ naram |
anutpanneṣu bhogeṣu tv antakaḥ kurute vaśam |18,16|

如人採妙華專意不散亂
未獲眞財寶長爲窮所困 17³⁴⁹

349. =18,16

mi yi yid la rnam chags dag || me tog bźi du rab bsags pa ||
loṅs spyod skye bar mi ’gyur źiṅ || ’chi bdag gis ni bdaṅ du byed ||
(mi yi yid (5)la rnam chags dag || me tog bźin du rab bsags pa ||
bya ba mthar ni ma phyin par || ’chi bdag gis ni dbaṅ du byed ||)³⁷⁶

376. =18,16

16. A man whose mind is troubled, like one gathering flowers, falls into the power of the lord of death without having arrived at the object of his pursuit.

kumbhopamaṃ kāyam imaṃ viditvā marīci dharmaṃ paribudhya caiva |
chittveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu rājasya gacchet |18,17|

lus ’di buṅ ba ’dra bar rtogs byas śiṅ || de bźin chos rnams smig rgyu ’drar śes nas ||
bdud kyi me tog mchog ni ’dir (6)gcod pa || ’chi bdag rgyal pos bltar yaṅ med par ’gro ||³⁷⁷

377. =18,17

17. He who has perceived that this body is (empty) as a vase, and who knows that all things (dharma) are as an illusion, does thus destroy the chief of Mâra’s flowers, and will no more be seen by the king of death.

phenopamaṃ kāyam imaṃ viditvā marīci dharmaṃ paribudhya caiva |
chittveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu rājasya gacchet |18,18|

kumbhopamaṃ lokam imaṃ viditvā marīci dharmaṃ paribudhya caiva |
chittveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu rājasya gacchet |18,19|

’jig rten ’di dag buṅ ba ’drar rtogs śiṅ || de bźin chos rnams smig rgyu ’drar śes nas ||
bdud kyi me tog mchog ni ’dir gcod pa || ’chi bdag rgyal pos bltar yaṅ med par ’gro ||³⁷⁸
(7)lus ’di dbu ba ’dra bar rtogs byas śiṅ || de bźin chos rnams smig rgyu ’drar śes nas ||
bdud kyi me tog mchog ni ’dir gcod pa || ’chi bdag rgyal pos bltar yaṅ med par ’gro ||³⁷⁹

378. =18,19 379. =18,18

18 (46). (4)He who has perceived that this world is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mhas flowers, and mill no more be seen by the king of death.
19. He who has perceived that this body is like froth, and who knows that all things are as an illusion, does thus destroy the chief of Mâra’s flowers, and mill no more be seen by the king of death.

phenopamaṃ lokam imaṃ viditvā marīci dharmaṃ paribudhya caiva |
chitttveha mārasya tu puṣpakāṇi tv adarśanaṃ mṛtyu rājasya gacchet |18,20|

’jig rten ’di dag bu ba ’drar rtogs śiṅ || de bźin chos rnams (225b1)smig rgyu ’drar śes nas ||
bdud kyi me tog mchog ni ’dir gcod pa || ’chi bdag rgyal pos bltar yaṅ med par ’gro ||³⁸⁰

380. =18,20

20. (Repetition of verse.)

yo nādhyagamad bhaveṣu sāraṃ buddhvā puṣpam udumbarasya yadvat |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |18,21|

若不見死王慧照如淨華
苾芻到彼岸如蛇脱故皮
(貪瞋癡若斷如棄毒華根
苾芻到彼岸如蛇脱故皮) 18-19³⁵⁰

350. =18,21

srid pa u dum bā rī me tog ltar || sñiṅ po med par sems pa’i dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas (2)pags rñiṅ rje ba bźin ||³⁸¹

381. =18,21

21. The Bhixu who knows that existence is without reality, like an udumbâra flower, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.

yo rāgam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |18,21A|

貪根若除斷如華水上浮
苾芻到彼岸如蛇脱故皮 20³⁵¹

351. =18,21A

chu skyes rtsa ba’i me tog chu gnas lha’i || ’dod chags ma lus gcod byed dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||³⁸²

382. =18,21A

22. The Bhixu who cuts off every particle of passion, as one does the flower from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up

yo dveṣam udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |18,21B|

恚根若除斷如華水上浮
苾芻到彼岸如蛇脱故皮 21³⁵²

352. =18,21B

chu skyes rtsa ba’i me tog chu gnas lta’i || źe sdaṅ ma lus (3)gcod byed dge sloṅ daṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||³⁸³

383. =18,21B

23. The Bhixu who cuts off every particle of hatred, as one does the flower from the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.

yo moham udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |18,21C|

癡根若除斷如華水上浮
苾芻到彼岸如蛇脱故皮
如人結花鬘意樂貪無足
不盡現世毒三根常纒縛 22-23 ³⁵³
觀身如坏器幻法如野馬
斷魔華開敷不覩死王路 24³⁵⁴
是身如聚沫知此幻化法
斷魔華開敷不覩死王路 25³⁵⁵

353. =18,21C 354. =18,17 355. =18,18

chu skyes rtsa ba’i me tog chu gnas lta’i || gti mug ma lus gcod byed dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags (4)rñiṅ rje ba bźin ||³⁸⁴

384. =18,21C

24. The Bhixu who cuts off every particle of ignorance, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore: as a snake shuffles off his old dried-up skin.

yo mānam udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |18,21D|

我慢根除斷如華水上浮
苾芻到彼岸如蛇脱故皮 26³⁵⁶

356. =18,21D

chu skyes rtsa ba’i me tog chu gnas lta’i || ṅa rgyal ma lus gcod byed dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sprul rgas pags sñiṅ rje ba bźin ||³⁸⁵

385. =18,21D

25. The Bhixu who cuts off every particle of egotism, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.

yo lobham udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |18,21E|

慳悋根若斷如華水上浮
苾芻到彼岸如蛇脱故皮 27³⁵⁷

357. =18,21E

chu skyes rtsa ba’i me tog chu gnas lha’i || chags pa ma lus gcod byed dge sloṅ (5)gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||³⁸⁶

386. =18,21E

26. The Bhixu who cuts of every particle of affection, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.

tṛṣṇāṃ ya udāchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇaṃ iva tvacaṃ purāṇam |18,21F|

愛支根若斷如華水上浮
苾芻到彼岸如蛇脱故皮
(若無煩惱根獲報善因果
苾芻到彼岸如蛇脱故皮) 28-29 ³⁵⁸

358. =18,21F

chu skyes rtsa ba’i me tog chu gnas lta’i || sred pa ma lus gcod byed dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sprul rgas pags sñiṅ rje ba bźin ||³⁸⁷

387. =18,21F

27. The Bhixu who cuts off every particle of desire, as one does the flower of the water-born (lotus) growing in a tank, casts off what is and is not of the other shore, as a snake shuffles off his old dried-up skin.

|| puṣpavargaḥ 18 || ||

me tog (6)gi tshoms te bcwa brgyad pa’o ||

Chapter on, "The Flower," the Eighteenth.

法集要頌經馬喩品第十九

XIX THE HORSE.

bhadro yathāśvaḥ kaśayābhispṛṣṭa hy ātāpinaḥ saṃvijitāś careta |
śrāddhas tathā śīlaguṇair upetaḥ samāhito dharmaviniścayajñaḥ |
jitendriyaḥ kṣānti balair upeto jahāti sarvān sa bhavān aśeṣān |19,1|

譬馬調能軟隨意如所行
信戒及精進定法要具足
獲法第一義利用故無窮
一心行和忍得免輪迴苦
忍和意得定能斷諸苦惱
(從是得住定如馬善調御) 1-3³⁵⁹

359. =19,1

|| ji ltar rta bzaṅs lcag gis gźus pa na || skrag ciṅ śugs drag ’gro byed ji bźin du ||
dad pa tshul khrims tiṅ ’dzin ldan pa daṅ || chos rnams rnam par gtan la ’bebs ldan źiṅ ||
dbaṅ po mñam (7)bźag bzod ldan ’grogs bde ba || skyob pa de rnams sred pa ma lus spoṅ ||³⁸⁸

388. =19,1

1 (144). IF a good horse is struck with a whip, he is frightened and exerts himself with all his strength; so likewise when one is full of faith, morality, and meditation (samâdhi), having never aught to do with the phenomenal world (dharma), having his senses well composed, patient, and glad, thus goaded on he leaves the world completely behind?

bhadro yathāśvaḥ kaśayābhitāḍita hy ātāpinaḥ saṃvijitāś careta |
śrāddhas tathā śīlaguṇair upetaḥ samāhito dharmaviniścayajñaḥ |
sampannavidyā caraṇaḥ pratismṛtas tāyī sa sarvaṃ prajahāti duhkham |19,2|

譬馬調能軟隨意如所行
信戒及精進定法要具足
獲法第一義利用故無窮
一心行和忍得免輪迴苦
忍和意得定能斷諸苦惱
(從是得住定如馬善調御) 1-3³⁶⁰

360. =19,2

ji ltar rta bzaṅs lcag gis gźus pa na || skrag ciṅ śugs drag ’gro byed ji bźin du ||
dad pa tshul khrims tiṅ ’dzin ldan pa daṅ || chos rnams rnam par gtan la ’bebs ldan (226a1)źiṅ ||
rig daṅ rkaṅ par ldan źiṅ dran ldan pa’i || skyob rnams sdug bsṅal ma lus spoṅ bar mdzad ||³⁸⁹

389. =19,2

2. If a good horse is struck with a whip, he is frightened and exerts himself with all his strength; so likewise when one is full of faith, morality, and meditation, having never aught to do with the phenomenal world, having knowledge and (observing) the fundamental (rules): thus goaded on he casts away every particle of misery.

yasyendriyāṇi samatāṃ gatāni aśvo yathā sārathinā sudāntaḥ |
prahīṇadoṣāya nirāsravāya devāpi tasmai spṛhayanti nityam |19,3|

(忍和意得定能斷諸苦惱)
從是得住定如馬善調御
斷恚獲無漏如馬能自調
棄惡至平坦後受生天樂 3-4³⁶¹

361. =19,3

’dul sbyoṅ byed pas legs btul rta lta bur || gaṅ źig dbaṅ po legs par sdom pa yis ||
khro ba spoṅ źiṅ zag pa zad byed pa || thub de rnams (2)kyis lha yi bar du myoṅ ||

3 (143). They who are well subdued, like well-broken horses, whose senses are so well controlled as to keep down anger, putting thus an end to sorrow, these Munis will soon be rejoicing among the gods.

apramattaḥ pramatteṣu supteṣu bahu jāgaraḥ |
abalāśva iva bhadrāśvaṃ hitvā yāti sumedhasam |19,4|

不恣在放恣於眠多覺悟
如羸馬比良棄惡乃爲賢 5³⁶²

362. =19,4

bag yod pa yis bag med daṅ || mi ñal maṅ pos gñid log daṅ ||
rta bzaṅs kyis ni rta rgod ltar || śin tu mkhas pas spaṅs nas ’gro ||³⁹⁰

390. =19,4

4. The pure man has no intercourse with the careless, the vigilant with the slothful, as the good horse who is wise leaves the wild horses and wanders (alone).

hrī niṣevī hi puruṣaḥ prājño yaḥ susamāhitaḥ |
sarvapāpaṃ jahāty eṣa bhadrāśvo hi kaśām iva |19,5|

若人有慚愧智慧可成就
是故易誘進如策於良馬 6³⁶³

363. =19,5

rta bzaṅ la ni lcag bźin du || gaṅ źig ṅo tsha śes sten ciṅ ||
śes rab legs par (3)mñam bźag pa || des ni sdig pa sel bar byed ||³⁹¹

391. =19,5

5. He who minds modesty and knowledge as a good horse does the whip, and who is well composed by wisdom, cleanses himself of sin.

dānto vai samitiṃ yāti dāntaṃ rājādhirohati |
dāntaḥ śreṣṭho manuṣyāṇāṃ yo ’tivākyaṃ titīkṣati |19,6|

譬馬若調平可堪王乘騎
能調爲人賢乃受誠信語 7³⁶⁴

364. =19,6

dul ba ’dun sar ’gro byed ciṅ || dul ba rgyal po lhag par źon ||
gaṅ źig tshig ṅan bzod byed pa || dul ba mi yi naṅ na mchog ||³⁹²

392. =19,6

6 (321). The tamed (horse) is made to go to the place of assembly; the king rides the tamed (horse); the best among tamed men is he who patiently endures abuse.

雖爲常調伏如彼新馳馬
亦如善龍象不如自調者 8³⁶⁵

365. =19,7

glaṅ po’i naṅ na glaṅ chen daṅ || sin du’i caṅ śes rta daṅ ni ||
dre’u ’dul (4)byed pa gaṅ yin pa || de bas bdag ñid ’dul ba mchog ||³⁹³

393. =19,7

7 (322). Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.

彼人不能乘人所亦不至
惟自調伏者乃到調方所 9³⁶⁶

366. =19,8

bdag ñid legs ’dul gaṅ yin pa’i || mkhas das źi ba thob ’gyur gyi ||
bźon pa de dag rnams kyis ni || sa de mṅon par ’thob mi srid ||³⁹⁴

394. =19,8

8 (323). With one’s own well-tamed self one can reach peace, but with these other modes of conveyance it is not possible to reach that state.

yac cehāśvataraṃ damayed ājanyaṃ vāpi saindavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam |19,8A|

glaṅ po’i naṅ na glaṅ chen daṅ || sin du’i caṅ śes (5)rta daṅ ni ||
dre’u ’dul byed pa gaṅ yin pa || de bas bdag ñid ’dul ba mchog ||³⁹⁵

395. =19,8A

9. Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.

na hi tena sa yānena tāṃ bhūmim abhisaṃbhavet |
yām ātmanā sudantena bhave duḥkasya pāragaḥ |19,8B|

bdag ñid legs ’dul dran ldan gaṅ || des ni sdug bsṅal mthar phyin gyi ||
bźon pa de dag rnams kyis ni || sa de mṅon par ’thob mi srid ||³⁹⁶

396. =19,8B

10. With one’s own well-tamed self one can arrive at the end of affliction, but with these other modes of conveyance it is not possible to reach that state.

yac cehāśvataraṃ damayed ājñānaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgam ātmadāntas tato varam |19,8C|

glaṅ po’i naṅ na glaṅ chen daṅ || (6)sin du’i caṅ śes rta daṅ ni ||
dre’u ’dul byed pa gaṅ yin pa || de bas bdag ñid ’dul ba mchog ||³⁹⁷

397. =19,8C

11. Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.

彼人不能乘人所亦不至
惟自調伏者乃滅一切苦 10³⁶⁷

367. =19,9

bdag ñid legs ’dul dran ldan gaṅ || des ni ’gro rnams spoṅ ’gyur gyi ||
bźon pa de dag rnams kyis ni || sa de mṅon par ’thob mi srid ||³⁹⁸

398. =19,9

12. With one’s own well-tamed self one can cast off humanity, but with these other modes of conveyance it is not possible to reach that state.

yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam |19,9A|

glaṅ po’i naṅ na (7)glaṅ chen daṅ || sin du’i caṅ śes rte daṅ ni ||
dre’u ’dul byed pa gaṅ yin pa || de bas bdag ñid ’dul ba mchog ||³⁹⁹

399. =19,9A

13. Better than the largest of elephants, than thoroughbred Sindhu horses, than well-broken mules, is he who tames himself.

na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena sarvaṃ chinatti bandhanam |19,10|

bdag ñid legs ’dul gaṅ yin des || ’chiṅ ba bcad nas ’gro ’gyur gyi ||
bźon pa de dag rnams kyis ni || sa de mṅon par ’thob mi (226b1)srid ||⁴⁰⁰

400. =19,10

14. With one’s own well-tamed self one will depart, having severed one’s bonds, but with these other modes of conveyance it is not possible to reach that state.

na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvaṃ chindati bandhanam |19,10A|

glaṅ po’i naṅ na glaṅ chen daṅ || sin du’i caṅ śes rta daṅ ni ||
dre’u ’dul byed gaṅ yin pa || de bas bdag ñid ’dul ba mchog ||⁴⁰¹

401. =19,10A

15. He who would be tamed like a good horse must tame himself; with the self well tamed one reaches the end of affliction.

na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena sarvaduhkhāt pramucyate |19,11|

bdag ñid leg ’dul gaṅ yin des || sdug bsṅal kun las rab grol gyi ||
bźon pa de da rnams kyis ni || sa da mṅon par ’thob mui srid ||⁴⁰²

402. =19,11

16. Self is the lord of self; self is the refuge of self: therefore break the self as you would a good horse.

na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvaduhkhāt pramucyate |19,11A|

glaṅ po’i naṅ na glaṅ chen daṅ || sin du’i caṅ śes rta daṅ ni ||
dre’u ’dul byed gaṅ yin pa || de bas bdag ṅid ’dul ba mchog ||⁴⁰³

403. =19,11A

yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam |19,11B|

bdag ñid legs ’dul gaṅ yin des || kun ’byor ma lus spoṅ ’gyur gyi ||
bźon pa de dag rnams kyis ni || sa de mȯn par ’thob mi srid ||⁴⁰⁴

404. =19,11B

na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvāṃ jahāti sampadam |19,11C|

glaṅ po’i naṅ na glaṅ chen daṅ || sin du’i caṅ śes rta daṅ ni ||
dre’u ’dul byed gaṅ yin pa || de bas bdag ñid ’dul ba mchog ||⁴⁰⁵

405. =19,11C

na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena nirvāṇasyaiva so ’ntike ||

na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena nirvāṇasyaiva so ’ntike |19,12|

彼人不能乘人所亦不至
惟自調伏者得至圓寂路 11³⁶⁸

368. =19,12

bdag ñid legs ’dul gaṅ yin des || mya ṅan ’das gaṅ ’gro ’gyur gyi ||
bźon pa de dag rnams kyis ni || sa de mṅon par ’thob mi srid ||⁴⁰⁶

406. =19,12

ātmānam eva damayed bhadrāśvam iva sārathiḥ |
ātmā hi sudāntena smṛtimān duhkhapāragaḥ |19,13|

應常自調伏亦如止奔馬
能自防制者念度苦原際
(如馬可王乘彼地希有生
苾芻善調伏解脱一切苦
惟自調伏者善意如良馬
亦如大象龍自調最爲上
如王乘智馬國中所希有
苾芻善調伏能斷於纒縛)
惟自調伏者此善最無比
亦如善象龍意念到彼岸 12-16³⁶⁹
如馬可王乘彼地希有生
苾芻善調伏解脱一切苦 13³⁷⁰
惟自調伏者善意如良馬
亦如大象龍自調最爲上 14³⁷¹
如王乘智馬國中所希有
苾芻善調伏能斷於纒縛 15³⁷²
惟自調伏者此善最無比
亦如善象龍意念到彼岸 16³⁷³

369. =19,13 370. =19,11 371. =19,11A 372. =19,10 373. =19,10A

’dul sbyoṅ byed pas rta bzaṅ ltar || bdag ñid kho na gdul bar bya ||
bdag ñid legs par ’dul ba yis || sdug bsṅal rnams kyi pha mthar phyin ||⁴⁰⁷

407. =19,13

ātmaiva hy ātmano nāthaḥ ātmā śaraṇaṃ ātmanaḥ |
tasmāt samyamayātmānaṃ bhadrāśvam iva sārathiḥ |19,14|

自師自衞護自歸求自度
是故躬謹愼如商賈智馬 17³⁷⁴

374. =19,14

bdag ñid kho na bdag gi mgon || bdag ñid bdag gi skyabs yin pas ||
’dul sbyoṅ byed pas (2)rta bzaṅs ltar || de bas bdag ñid gdul bar bya ||⁴⁰⁸

408. =19,14

|| aśvavargaḥ 19 || ||

rta yi tshoms te bcu dgu pa’o ||

Chapter on "The Horse," the Nineteenth.

法集要頌經瞋恚品第二十

XX. ANGER.

krodhaṃ jahed viprajahec ca mānaṃ samyojanaṃ sarvam atikrameta |
taṃ nāmne rūpe ca asajyamānam akiṃcanaṃ nānupatanti saṃgāḥ |20,1|

除瞋去我慢遠離諸煩惱
不染彼名色寃家無有伴 1³⁷⁵

375. =20,1

|| khro ba spaṅs śiṅ ṅa rgyal rnam spaṅs na || kun sbyor kun las śin tu ’da’ ’gyur źiṅ ||
miṅ daṅ gzugs la chags pa med de dag || ci yaṅ med (3)pas chags pa’i rjes mi ltuṅ ||⁴⁰⁹

409. =20,1

1 (221). WHEN one has cast off anger, cast off selfishness, leaving behind every description of bondage, without any fondness for name and form, free from everything: he cannot fall into the way of passions.

krodhaṃ jahed utpatitaṃ rāgaṃ jātaṃ nivārayet |
avidyāṃ prajahed dhīraḥ satyābhisamayāt sukham |20,2|

skyes ma thag tu khro ba spoṅs || skyes nas ’dod chags spaṅ bar gyis ||
brtan pas ma rig rab tu spaṅ || bden pa mthoṅ na bde bar ’gyur ||⁴¹⁰

410. =20,2

2. Casting away rising anger, casting away the passions as soon as they show themselves, the steadfast man casting away all ignorance, will find happiness in the perception of the truth.

krodhaṃ hatvā sukhaṃ śete krodhaṃ hatvā na śocati |
krodhasya viṣamūlasya madhuraghnasya bhikṣavaḥ |
vadhaṃ āryāḥ praśaṃsanti taṃ ca hatvā na śocati |20,3|

除恚得善眠恚盡不懷憂
恚爲毒根本苾芻爲甘甜
賢聖悉能除斷彼善眠睡 2³⁷⁶

376. =20,3

khro ba spaṅs na bde bar ñal || khro ba spaṅs na gduṅ mi ’gyur ||
dge sloṅ khro ba (4)bde ’joms pa’i || dug gi rtsa ba chom śig daṅ ||⁴¹¹

411. =20,3

3. If one has cast away anger, his sleep is peaceful; if one has cast away anger, he knows no sorrow. Bhixus, destroy anger, which is the root of the poison; the elect declare that they who have overcome it, are without sorrow.

yat tu rocayati kruddho duṣkṛtaṃ sukṛtaṃ tv iti |
paścāt sa vigate krodhe spṛṣṭvāgnim iva tapyate |20,4|

人興恚怒心作諸不善業
後恚若得除智火漸熾盛 3³⁷⁷

377. =20,4

’phags pa rnams kyis bsṅags ’gyur źiṅ || de bcom pa yis mya ṅan med ||
gaṅ khros bdag gis legs byas kyi || ma legs min źes rab smra ba ||
de ni khro ba źi ’og tu || me yis bsregs (5)bźin gduṅ bar ’gyur ||⁴¹²

412. =20,4

4. "There is nothing better than to master one’s anger." This is a great saying? for pain comes after anger, as it does when one has been burnt with fire.

無慚復無愧復好生瞋怒
爲瞋所纒縛如闇失明燈 4³⁷⁸

378. =20,5

ṅo tsha med khrel med pa || khro ba can la brtul źugs med ||
khro bas mṅon par zil gnon pa || de la su yaṅ rten mi byed ||⁴¹³

413. =20,5

5. He who is not chaste, without modesty, who gives way to anger, who is without restraint, he who is thus subdued by passion, who is there that cares for him?l

abalaṃ hi balaṃ tasya yasya krodhe balaṃ balam |
kruddhasya dharmahīnasya pratipattir na vidyate |20,6|

彼力非爲力以恚爲力者
恚爲凡朽法不知善響應 5³⁷⁹

379. =20,6

gaṅ źig byis pa’i mthu stobs can || de yi stobs ni stobs med yin ||
byis pa chos daṅ bral ba la || (6)bsgrub par bya ba yod re sga na ||⁴¹⁴

414. =20,6

6. He who has but the strength of the ignorant has a strength which is not one. It is not likely that the fool who knows nothing of the law can attain perfection.

yas tv ayaṃ balavān bhūtvā durbalasya titīkṣati |
tāṃ āhuḥ paramāṃ kṣāntiṃ nityaṃ kṣamati durbalaḥ |20,7|

有力近猛軍無力退怯弱
能忍爲上將宜當忍勿羸 6³⁸⁰

380. =20,7

gaṅ źig stobs daṅ ldan gyur yaṅ || stobs chuṅ rnams kyi bzod byed pa ||
de ni bzod pa’i mchog ces gsuṅs || ñam chuṅ ba lta rtag tu sgur ||⁴¹⁵

415. =20,7

7. He who having strength is patient with those who are weak, him I call the most patient of men, submitting always to the opinions of the weak.

yaḥ pareṣāṃ prabhūḥ saṃs tu durbalān saṃtitīkṣati |
tāṃ āhuḥ paramāṃ kṣāntiṃ nityaṃ kṣamati durbalaḥ |20,8|

gaṅ źig gźan gyi dpon gyur kyaṅ || stobs chuṅ rnams kyi bzod byed pa ||
de (7)ni bzod pa’i mchog ces gsuṅs || ñam chuṅ ba lta rtag tu sgur ||⁴¹⁶

416. =20,8

8. He who, though he is lord over others? is patient with those who are weak, him I call the most patient of men, submitting always to the opinions of the weak.

atyukto hi parair yo vai balavān saṃtitīkṣati |
tāṃ āhuḥ paramāṃ kṣāntiṃ nityaṃ kṣamati durbalaḥ |20,9|

擧衆共輕之有力名爲忍
能忍最爲上宜當懷忍羸 7³⁸¹

381. =20,9

gźan gyis lhag par brgyad bkag kyaṅ || stobs ldan gaṅ źig bzod byed pa ||
de ni bzod pa’i mchog ces gsuṅs || ñams chuṅ ba lta rtag tu sgur ||⁴¹⁷
gźan gyis lhag par smad byas kyaṅ || (227a1)stobs ldan gaṅ źig bzod byed pa ||
de ni bzod pa’i mchog ces gsuṅs || ñam chuṅ blta rtag tu sgur ||⁴¹⁸

417. =20,9 418. =20,9

9. He who, having been chided, is patient though he be strong, him I call the most patient of men, submitting always to the opinions of the weak.

ātmānaṃ ca paraṃ caiva mahato rakṣate bhayāt |
yaḥ paraṃ kupitaṃ jñātvā svayaṃ tatropaśāmyati |20,10|

自我與彼人大畏不可救
如知彼瞋恚宜滅己中瑕 8³⁸²

382. =20,10

gaṅ źig pha rol khros rig nas || bdag ñid ne bar źi byed pa ||
de ni bdag daṅ gźan dag gi || ’jigs chen dag las skyob pa yin ||⁴¹⁹

419. =20,10

10. He who, knowing that his enemy is angered, remains peaceful himself, preserves himself and others from great dangers.

ubhayoś carate so ’rthaṃ ātmanasya parasya ca |
yaḥ paraṃ kupitaṃ jñātvā svayaṃ tatropaśāmyati |20,11|

二倶行其義我與彼亦然
如知彼瞋恚宜忍彼中瑕 9³⁸³

383. =20,11

(2)gaṅ źig pha rol khros rig nas || bdag ñid ñe bar źi byed pa ||
de ni bdag daṅ gźan dag gi || gñi ga’i don ni spyod pa yin ||⁴²⁰

420. =20,11

11. He who, knowing that his enemy is angered, remains peaceful himself, does that which is beneficial both to himself and to the other.

ubhārthe caramāṇaṃ taṃ hy ātmanasya parasya ca |
abalaṃ manyate bālo dharmeṣv avavicakṣaṇaḥ |20,12|

倶行於二義我忍彼亦然
愚謂我無力觀法亦復爾 10³⁸⁴

384. =20,12

bdag ñid dag ni gźan dag daṅ || gñi ga’i don ni spyod del ||
skye bo chos la mi mkhas rnams || byis pa yin źes sems kyaṅ (3)sla||⁴²¹

421. =20,12

12. He who acts thus for the benefit of himself and others, they who know not the law, lightly think "He is a fool! "

jayaṃ hi manyate bālo vacobhiḥ paruṣair vadan |
nityam iva jayas tasya yo ’tivākyaṃ titīkṣati |20,13|

若愚勝於智麁言及惡語
欲常得勝者於言宜寂默 11³⁸⁵

385. =20,13

No English

śreṣṭhasya vākyaṃ kṣamate bhayena saṃrambha hetoḥ sadṛśasya caiva |
yo vai nihīnasya vacaḥ kṣameta tām uttamāṃ kṣāntim ihāhur āryāḥ |20,14|

常習智者教不與愚人集
能忍穢陋言故説忍中上 12³⁸⁶

386. =20,14

gtso bo’i tshig ni ’jigs phyir bzod byed daṅ || thab zla’i tshig ni ’thab gcugs rgyu bzod pas ||
gaṅ źig dman pa’i tshig la bzod byed de || bzod pa’i mchog ces dam pas rab tu gsuṅs ||⁴²²
byis pa khros nas tshig rtsub dag || smras na rgyal bar ’gyur (4)sñam sems ||
gaṅ źig tshig dag bzod byed pa || de ni rtag tu rgyal ba yin ||⁴²³

422. =20,14 423. =20,13

13. The words of the superior man are patient through fear (of the consequences); the patience that endures abuse and provocations, which endures humiliating words, that patience is the best, the sage says.
14. The fool who is angered and who thinks to triumph by using abusive language, is always vanquished by him whose words are patient.

kruddho vācaṃ na bhāṣeta pariṣatsv atha vā mithaḥ |
krodhābhibhūtaḥ puruṣaḥ svam arthaṃ hi na budhyate |20,15|

恚者不發言處衆若屏處
人恚以熾然終己不自覺 13³⁸⁷

387. =20,15

No English

satyaṃ vaden na ca krudhyed dadyād alpād api svayam |
sthānair ebhis tribhir yukto devānām antikaṃ vrajet |20,16|

諦説不瞋恚乞者念以施
三分有定處自然處天宮 14³⁸⁸

388. =20,16

bden par smra bya khro mi bya || sloṅ la chuṅ yaṅ sbyin par bya ||
rnam pa ’di gsum gnas kyis ni || lha yi gnas su ’gro bar ’gyur ||⁴²⁴
khro ba’i zil gyis non pa’i mis || raṅ (5)gi don kyaṅ mi rtogs pas ||
’khor gyi naṅ du bag skyoṅ la || khro ba med pa’i tshig smros śig ||⁴²⁵

424. =20,16 425. =20,15

15 (224). Speak the truth; yield not to anger; give to him who begs, even though it be but a little: by living up to these three (rules of conduct) thou wilt go to the abode of the gods.
16. Re who is overcome by anger sees not what is good for himself; if you would free yourself of transmigration, speak not angry words.

śāntasya hi kutaḥ krodho dāntasya samajīvinaḥ |
samyag ājñā vimuktasya krodho nāsti prajānataḥ |20,17|

息意何有恚自撿壽中明
等智定解脱知已無有恚 15³⁸⁹

389. =20,17

tasyaiva pāpaṃ bhavati yaḥ kruddhe krudhyate punaḥ |
kruddheṣv akruddhamānas tu saṃgrāmaṃ durjayaṃ jayet |20,18|

若爲惡意者怒有怒果報
怒不報其怒勝其彼鬪負 16³⁹⁰

390. =20,18

gaṅ źig khros la slar khro ba || de ni sdig pa ca ’gyur bas ||
khros la slar ni ma khro daṅ || thub par dka’ ba’i g-yul las rgyal ||⁴²⁶

426. =20,18

17. He who, having been angered, gives way to anger again, is sinful; but he who, having been angered, gives way to it no more, has won a mighty victory.

akrodhena jayet krodham asādhuṃ sādhunā jayet |
jayet kadaryaṃ dānena satyena tv anṛtaṃ jayet |20,19|

忍辱勝於怨善勝不善者
勝者能施善眞誠勝欺善 17³⁹¹

391. =20,19

khro ba med pas khro ba thub || (6)legs pas legs pa ma yin thub ||
sbyin pa yis ni ’juṅs pa thub || bden pas bden pa ma yin thub ||⁴²⁷

427. =20,19

18 (223). Overcome anger by not being angered; overcome evil by good; overcome avarice by liberality; overcome falsehoods by truth.

akruddhasya kutaḥ krodho dāntasya samajīvinaḥ |
samyag ājñā vimuktasya krodhas tasya na vidyate |20,20|

dul źiṅ rigs pas ’tsho ba daṅ || khro ba med pa ga la khro ||
yaṅ dag śes pas rnam grol ba’i || mkhas pa rnams la khro ba med ||⁴²⁸

428. =20,20ba17cd

19. He who is controlled and who leads a righteous life, by what could he be angered? The wise, who have perfect wisdom and who are emancipated, are without anger."

akrodhaś cāvihiṃsā ca vasaty āryeṣu sarvadā |
sadā pāpajane krodhas tiṣṭhati parvato yathā |20,21|

無恚亦不害恒念眞實行
愚者自生恚結寃常存在 18³⁹²

392. =20,21

khro ba med (7)la ’tshe med pa || ’apagasa pa’i skye bos rtag bsten kyaṅ ||
sde bo sdig can khro ba dag || ri bo bźin du sgur bar byad ||⁴²⁹

429. =20,21

20. The elect associate always with him who is without anger, without wickedness; they who are wicked and given to anger (live alone), weighed down as if by a mountain.

yas tv ihotpatitaṃ krodhaṃ rathaṃ bhrāntam iva dhārayet |
vadāmi sārathiṃ taṃ tu raśmi grāho ’yam anyathā |20,22|

恚能自制斷如止奔走車
是爲善調御去冥入光明
沙門及正道利養怨憶念
清淨水兼華馬恚爲第十 19³⁹³

393. =20,22

gaṅ źig khro ba byuṅ ba daṅ || śiṅ rta ’khyams las ’dzin byed de ||
’dul byoṅ mkhan du ṅas gsuṅs kyi || źags ’debs skye bo phal (227b1)pa yin ||⁴³⁰

430. =20,22

21 (222). He who holds in rising anger, as he would guide a chariot on the road, him I call an accomplished driver; the vulgar crowd only hold the reins.

|| krodhavargaḥ 20 || ||

khro ba’i tshoms te ñi śu pa’o ||||

Chapter on Anger, the Twentieth.

uddānam

sdom la |

śramaṇo mārgasatkāro drohasmṛti prakīrṇakaḥ |
udakaṃ puṣpam aśvaś ca saha krodhena te daśaḥ || ||

dge sbyoṅ lam daṅ bkur sti daṅ || ’khu daṅ lṅa pa dran pa ste ||
sil bu chu daṅ me tog daṅ || rta daṅ khro ba bcu pa’o ||

法集要頌經如來品第二十一

XXI. THE TATHÂGATA.

sarvābhibhūḥ sarvavid eva cāsmi sarvaiś ca dharmaiḥ satataṃ na liptaḥ |
sarvaṃ jahaḥ sarvabhayād vimuktaḥ svayaṃ hy abhijñāya kam uddiśeyam |21,1|

自獲正覺最無等一染世間一切法
具一切智力無畏自然無師亦無證
自獲正覺最無等不染一切世間法
具一切智力無畏自然無師無保證
善逝獨證無等倫應現世間成正道
如來諸天世中尊一切神通智圓滿 1-3³⁹⁴

394. =21,1

’jig rten ’di na kun rig kun zil gnon || ’di na chos rnams (2)kun gyis ma gos śiṅ ||
kun spaṅs sred zad rab tu rnam grol ba || ñid kyis mṅon mkhyen pa la su yis bstan ||⁴³¹

431. =21,1

1. In this world I know all, I have conquered all, I am free from all conditions (dharma), I have cast away everything; having put an end to all desires; perfectly emancipated, manifestly wise, by whom can I be taught?

kam uddiśeyaṃ tv asamo hy atulyaḥ svayaṃ pravaktā hy adhigamya bodhim |
tathāgato devamanuṣya śāstā sarvajñatāṃ prāpya balair upetaḥ |21,2|

自獲正覺最無等一染世間一切法
具一切智力無畏自然無師亦無證
自獲正覺最無等不染一切世間法
具一切智力無畏自然無師無保證
善逝獨證無等倫應現世間成正道
如來諸天世中尊一切神通智圓滿 1-3³⁹⁵

395. =21,2

de bźin gśegs pa lha mi’i ston pa ste || stobs rnams kun ldan thams cad mkhyen pa ṅa ||
byaṅ chub brñes nas ñid kyis rab ston pa || (3)mtshuṅs med mnam med ṅa la su yis bstan ||⁴³²

432. =21,2

2. I am the Tathâgata, the highest teacher; I am almighty, omniscient, and have obtained perfect wisdom (bodhi), which I fathomed by myself; incomparable and unequalled, by whom can I be taught?

ahaṃ hi lokeṣv arahann ahaṃ lokeṣv anuttaraḥ sadevakeṣu lokeṣu cāhaṃ mārābhibhūr jinaḥ |21,3|

我爲佛世尊斷漏無婬欲
諸天及世人一切從吾心 4³⁹⁶

396. =21,3

ṅa ni ’jig rten dgra bcom ste || ’jig rten dag na bla med daṅ ||
lha daṅ bcas pa’i ’jig rten na || bdud rnams zil gnon rgyal ba ṅa ||⁴³³

433. =21,3

3. I am the Arhat of the world; in this world I am unequalled ; (alone) among gods and men I have conquered the hosts of Mâra.

ācāryo me na vai kaścit sadṛśas ca na vidyate |
eko ’smin loke sambuddhaḥ prāptaḥ sambodhim uttamām |21,4|

我既無師保亦獨無伴侶
積諸行得佛自然通聖道 5³⁹⁷

397. =21,4

ṅa daṅ ’dra ba med pas na || ṅa la slob dpon su yaṅ med ||
’jig rten ’di na (4)gcig pu yis || rdzogs pa’i byaṅ chub bla med brñes ||⁴³⁴

434. =21,4

As there is none other like me, no one can be my master; all alone in the world I have found perfect and unsurpassable wisdom (samyaksambodhi).

jinā hi mādṛśā jñeyā ye prāptā hy āsravakṣayam |
jitā me pāpakā dharmās tato ’ham upagā jinaḥ |21,5|

己勝不受惡一切世間勝
叡智廓無邊誘蒙吾爲勝 6³⁹⁸

398. =21,5

gaṅ źig zag pa zad brñes pa || rgyal ba ṅa ’drar śes par gyis ||
sdig pa’i chos las ṅa rgyal bas || de bas ñe ’gro ṅa rgyal ba ||⁴³⁵
’jigs rten yul sred rgal ba yi || kun mkhyen saṅs rgyas mya ṅan ’das ||
(5)’jig rten pa la ma bstan par || kun nas ’byuṅ ba mi śes pas ||⁴³⁶

435. =21,5 436. =21,7

4. I have found the cessation of the âsravas; like unto me are (all) Djinas, who have found this out. I have overcome all states of sinfulness, therefore am I a Djina?
5. As I am the conqueror of all that is like (sin), I the all-wise, perfectly enlightened one, who have crossed over from the region of desire, I who have attained nirvâṇa, I am not to be taught by any one in the world.

bārāṇasīṃ gamiṣyāmi haniṣyāmṛtadundubhim |
dharmacakraṃ pravartayiṣye lokeṣv aprativartitam |21,6|

今往波羅奈欲撃甘露鼓
當轉於法輪未曾有轉者 7³⁹⁹

399. =21,6

ba ra ṇa ser soṅ nas su || ṅas ni chos kyi rṅa brduṅ źiṅ ||
’jig rten sus kyaṅ ma bskor ba’i || chos kyi ’khor lo bskor bar byas ||⁴³⁷

437. =21,6

6. I am going to Vâraṇasi to sound the Drum of the Law for those who until now have known naught of it, to turn the Wheel of the Law that has been turned by no one in the world.

na hi santaḥ prakāśyante viditvā lokaparyāyam |
ādeśayanto virajaḥ padaṃ śāntamanīṣiṇaḥ |21,7|

智人不處愚觀世而隨化
説於無垢迹永息無有上 8⁴⁰⁰

400. =21,7

nadantīha mahāvīraḥ sad dharmeṇa tathāgatāḥ |
dharmeṇa nadamānānāṃ ke tv asūyed vijānakāḥ |21,8|

勇猛師子吼正法名如來
法説及義説覺者永安寧 9⁴⁰¹

401. =21,8

dpa’ bo de bźin gśegs pa rnams || ’di na chos kyis (6)’dul bar mdzad ||
de dag chos kyis btul ba la || mkhas pa su yaṅ smod mi byed ||⁴³⁸

438. =21,8

7. The mighty Tathâgatas do instruct here by the law; they who have learnt the lam, there is no one that can look down on them.

ye dhyānaprasṛtā dhīrā naiṣkramyopaśame ratāḥ |
devāpi spṛhayanty eṣāṃ buddhānāṃ śrīmatāṃ sadā |21,9|

勇健立靜慮出家日夜滅
諸天常衞護爲佛所稱記 10⁴⁰²

402. =21,9

brtan gaṅ tiṅ ’dzin la źugs śiṅ || ṅes ’byuṅ źi la dga’ ba daṅ ||
sku yi ta ma ’dzin pa yi || rdzogs pa’i saṅs rgyas grags ldan pa ||
śes rab myur ba de dag la || (7)lha daṅ mi rnams dga’ bar byed ||⁴³⁹

439. =21,9ab10

8. Both gods and men delight in him who is steadfast, who is given to meditation, delighting in the peace of salvation, who has reached the end of corporeal existence: who is Perfectly Enlightened, glorious, and who is in the enjoyment of Wisdom (pradjnâ).

teṣāṃ devā manuṣyāś ca sambuddhānāṃ yaśasvinām |
spṛhayanty āśu buddhīnāṃ śarīrāntimadhāriṇām |21,10|

於彼天人中歎説正等覺
速修而自覺最後離胎身 11⁴⁰³

403. =21,10

ye cābhyatītāḥ sambuddhā ye ca buddhā hy anāgatāḥ |
yaś cāpy etarhi sambuddho bahūnāṃ śokanāśakaḥ |21,11|

説諸過去佛及以當來者
現在正等覺多除群生憂 12⁴⁰⁴

404. =21,11

gaṅ dag ’das pa’i saṅs rgyas daṅ || gaṅ dag ma byon saṅs rgyas daṅ ||
gaṅ dag da ltar rdzogs saṅs rgyas || maṅ po’i mya ṅan sel mdzad pa ||⁴⁴⁰

440. =21,11

9. They who have been Buddhas, the future Buddhas, and the present perfect Buddha, do liberate (mankind) from many sorrows.

sarve sad dharmaguravo vyāhārṣu viharanti ca |
athāpi vihariṣyanti eṣā buddheṣu dharmatā |21,12|

盡皆尊重法已敬今敬者
若當生恭敬是謂佛法要 13⁴⁰⁵

405. =21,12

bźugs par gyur ciṅ bźugs pa daṅ || de bźin bźugs par (228a1)’gyur kun gyis ||
dam chos bla mar mdzad pa ’di || rdzogs saṅs rgyas kyi chos ñid yin ||⁴⁴¹

441. =21,12

To reverence the law, for all those who have been, who are, and who shall be, this is the great law of all Perfectly Enlightened ones.

tasmād ihātmakāmena māhātmyam abhikāṅkṣatā |
sad dharmo guru kartavyaḥ smaratā buddhaśāsanam |21,13|

若欲自求要正身最第一
信敬於正法憶念佛教戒 14⁴⁰⁶

406. =21,13

de bas ’di na bdag dga’ źiṅ || bdag ñid chen po mṅon ’dod pas ||
saṅs rgyas bstan pa dran byas te || dam pa’i chos la bya mar bya ||⁴⁴²

442. =21,13

He, therefore, who in this world cares about himself, and who wishes to arrive at greatness, let him remember the commandment of the Buddhas and reverence the law.

na śraddhāsyanti vai ye tu narā buddhasya śāsanam |
vyasanaṃ te gamiṣyanti vaṇijo rākṣasīṣv iva |21,14|

諸有不信佛如此群盲類
當墮於惡道如商遇羅刹 15⁴⁰⁷

407. =21,14

mi gaṅ saṅs (2)rgyas bstan pa la || dad pa ma bskyed byis pa de ||
rgud pa’i gnas su ’gro ’gyur te || srin mo rnams kyis tshod pa bźin ||⁴⁴³

443. =21,14

10. The man who has no faith in the doctrine of the Buddha is a fool; he will finally come to grief, as did the merchants with the Râkshasîs (female demons).

śraddhāsyanti tu ye nityaṃ narā buddhasya śāsanam |
svastinā te gamiṣyanti vālāhenaiva vāṇijāḥ |21,15|

船師能度水精進爲橋梁
人以種姓繋度者爲勇健 16⁴⁰⁸

408. =21,15

mi gaṅ saṅs rgyas bstan pa la || dad pa bskyed pa śes rab can ||
de ni bde bar pha rol ’gro || smrin śugs ldan pas tshoṅ pa bźin ||⁴⁴⁴

444. =21,15

11. The man who has faith in the doctrine of the Buddha, and who is wise, will arrive at felicity in the other world, like the merchants (carried off) by "Might of a Cloud."

tathāgataṃ buddham iha svayambhuvaṃ dvau vai vitarkau bahulaṃ samudācarete |
kṣemas tathaiva pravivekayuktas tamo nudaṃ pāragataṃ maharṣim |21,16|

如來無等倫 (愛盡無所積
解脱心無漏恩慧天世人)
思惟二觀行善觀二閑靜
除冥超神仙 (善獲得自在) 17-18⁴⁰⁹

409. =21,16

(3)de bźin gśegs pa mñam med mtshuṅs pa med || bde bar rnam rtog de bźin rab dben pa’i ||
rnam rtog gñis po spyod pa’i saṅs rgyas rnams || mun bsal pha rol gśegs śiṅ grags daṅ ldan ||⁴⁴⁵

445. =21,16

12. It is by perfect understanding of happiness and of the value of seclusion, and by living according to both of these, that the unequalled and incomparable Tathâgatas, the perfectly enlightened, dispel darkness, pass over to the other side, and acquire glory (among men).

prāptaḥ sa cāryo vaśitām aśeṣāṃ viśvottaraḥ sarvabhayād vimuktaḥ |
tṛṣṇā prahīṇo vimalo nirāśaś cālokayan lokahitāya sattvān |21,17|

(如來無等倫) 愛盡無所積
解脱心無漏恩慧天世人
(思惟二觀行善觀二閑靜
除冥超神仙) 善獲得自在 17-18⁴¹⁰

410. =21,17

des ni brñes bya brñes śiṅ yid dbaṅ gyur || kun (4)grol zag zad rab tu rnam par grol ||
rnam grol źugs ldan tha ba zag med rnams || lus can ’jig rten rnams la phan phyir gzigs ||⁴⁴⁶

446. =21,17

13. Their minds all-powerful by having obtained what was to be obtained, perfectly free, having put an end to the âsravas, completely emancipated, mercifully longing to deliver (mankind), without wickedness or âsrava, they show the beings of the universe what is beneficial to them.

śaile yathā parvatamūrdhani sthito yathaiva paśyej janatāṃ samantāt |
tathā hy asau dharmamayaṃ sumedhāḥ prāsādaṃ āruhyasamantacakṣuḥ |
śokābhibhūtāṃ janatām aśoko ’drākṣīd imāṃ jāti jarābhibhūtām |21,18|

譬人立山頂徧見村落人
審觀法如是如登樓觀園
若人恒觀察煩惱永不生
降甘露法雨連注無窮盡 19-20⁴¹¹

411. =21,18

’ga’ źig ri bo’i spo la ’dug nas su || ’gro ba rnams la kun du lta ba ltar ||
de bźin blo bzaṅ mya ṅan bral ba dag || chos (5)las byuṅ pa’i khaṅ bzaṅs steṅ gśegs nas ||
skye bo skye rgas zil gnon mya ṅan gyis || gduṅs pa rnams la kun du spyan gzigs nas ||
’chi ba med pa’i sgo mo ’byed mdzad kyis || gaṅ dag ñan ’dod the tsom bzal bar gyis ||⁴⁴⁷

447. =21,18

14-15. They who are on the summit of a mountain can see all men; in like manner they who are intelligent and free from sorrow are enabled to ascend above the paradise of the gods; and when they there have seen the subjection of man to birth and death and the sorrows by which he is afflicted, they open the doors of the immortal. Let those who will listen free themselves of all distrustfuness.

|| tathāgatavargaḥ 21 || ||

de bźin gśegs pa’i (6)tshoms te ñi śu gcig pa’o ||

Chapter of the Tathâgata, the Twenty-First.

法集要頌經多聞品第二十二

XXII THE HEARER.

sādhu śrutaṃ sucaritaṃ sādhu cāpy aniketatā |
pradakṣiṇaṃ pravrajyā ca śrāmaṇyasyānulomikam |22,1|

多聞善能行修善無煩惱
所行業障消沙門獲妙果 1⁴¹²

412. =22,1

|| legs par thos daṅ legs spyod daṅ || khyim nas legs par byuṅ ba daṅ ||
spoṅ bar byed pas rab bskor ciṅ || dge sbyoṅ gi ni rjes ’thun legs ||⁴⁴⁸

448. =22,1

1. To listen attentively, to live righteously, to give up a home for a state of happiness: to consent to give up all, these are alike praiseworthy in a Çramana.

bālā ihāvijānantaś caranti hy amarā iva |
vijānatāṃ tu sad dharmaṃ āturasyaiva śarvarī |22,2|

愚迷不覺知好行不死法
善解知法者病如芭焦樹 2⁴¹³

413. =22,2

byis pa mi mkhas pa dag ni || ’chi ba (7)med pa lta bur spyod ||
mkhas pa dam pa’i chos dag la || mtshan mo’i nad pa bźin du byed ||⁴⁴⁹

449. =22,2

2. The fool, who knows not, behaves as if he was immortal ; the wise man applies himself day and night to the holy law.

yathā hy agāraṃ succhannaṃ praviśya tamasā sphuṭam |
vidyamānāni rūpāṇi cakṣuṣmān hi na paśyati |22,3|

猶如蓋屋密闇冥無所見
雖有衆妙色有目不見明 3⁴¹⁴

414. =22,3

ji ltar khyim ni legs g-yogs pa || mun pas khebs pa’i naṅ źugs na ||
gzugs rnams yod par gyur kyaṅ ni || mig ldan bźin du mi mthoṅ ba ||⁴⁵⁰

450. =22,3

3-4 If a person:enters into a house wrapped in darkness, though he has eyes he cannot see objects that are (in it);

tathaiveha naro nityaṃ jñānavān api yo bhavet |
aśrutvā na vijānāti dharmān kalyāṇapāpakān |22,4|

猶如有一人智達廣博學
不聞則不知善法及惡法 4⁴¹⁵

415. =22,4

de bźin (228b1)’di na rigs skyes pa’i || mi ni blo gros ldan gyur kyaṅ ||
sdig pa daṅ ni dge ba’i chos || ma thos par du śes mi ’gyur ||⁴⁵¹

451. =22,4

so likewise though a man is well born and has intelligence, if he hears not the law of vice and of virtue he cannot have wisdom.

pradīpena tu rūpāṇi cakṣuṣmān paśyate yathā |
evaṃ śrutvā vijānāti dharmān kalyāṇapāpakān |22,5|

譬如執明燭悉見諸色相
聞已盡能知善惡之所趣 5⁴¹⁶

416. =22,5

mig ldan mar me yod pa yis || gzugs rnams mthoṅ ba ji lta bar ||
de bźin dge daṅ sdig pa’i chos || chos pas rnam par śes (2)par ’gyur ||⁴⁵²

452. =22,5

5. Like a man who, having eyes and who bearing also a lamp, sees all objects, is he who has heard the law of vice and of virtue; he will become perfectly wise.

śrutvā dharmān vijānāti śrutvā pāpaṃ na sevate |
śrutvā hy anarthaṃ varjayate śrutvā prāpnoti nirvṛtim |22,6|

thos pas chos rnams rnam par śes || thos pas sdig las ldog par ’gyur ||
thos pas don med spoṅ bar byed || thos pas mya ṅan ’das pa ’thob ||⁴⁵³

453. =22,6

6. They who hearken acquire knowledge of the law; they who hearken turn away from sin; they who hearken give up all evil-doers; they who hearken find nirvâṇa.

bahu śruto ’pi ced bhavati śīleṣu tv asamāhitaḥ |
śīlatas taṃ vigarhanti nāsya sampadyate śrutam |22,7|

雖稱爲多聞禁戒不具足
爲法律所彈所聞便有闕 6⁴¹⁷

417. =22,7

gal te thos pa maṅ gyur kyaṅ || tshul khrims legs par mi sdom na ||
de ni tshul (3)khrims phyir smad ciṅ || de yi thos pa phun sum min ||⁴⁵⁴

454. =22,7

7. If one has heard much but observes not the moral laws (çīla), he, because he disdains the moral laws, is not the best kind of hearer.

alpaśruto ’pi ced bhavati śīleṣu susamāhitaḥ |
śīlatas taṃ praśaṃsanti tasya sampadyate śrutam |22,8|

行人雖少聞禁戒悉具足
於法律所稱於聞便有闕 7⁴¹⁸

418. =22,8

gal te thos pa ñuṅ gyur kyaṅ || tshul khrims legs par sdom byed na ||
de ni tshul khrims phyir bsṅags śiṅ || de yi thos pa phun sum ’gyur ||⁴⁵⁵

455. =22,8

8. If one has heard little but does carefully observe the moral laws, he, because he honours the moral laws, is the best kind of hearer.

alpaśruto ’pi ced bhavati śīleṣu tv asamāhitaḥ |
ubhayatas taṃ vigarhanti nāsya sampadyate vratam |22,9|

雖少多有聞持戒不完具
二倶被呵責所願而皆失
(多聞能持固奉法爲垣墻
精進難毀譽從是三學成) 8-9⁴¹⁹
多聞能奉法智慧常定意
如彼閻浮金孰能説有瑕 10⁴²⁰

419. =22,9 420. =22,11

gaṅ źig thos pa ñuṅ ba daṅ || tshul khrims (4)legs par mi sdom pa ||
de ni gñi ga’i phyir smad ciṅ || de yis brtul źugs phun sum min ||⁴⁵⁶

456. =22,9

9. He who listens but little and he who observes not the moral laws, both of these, by reason of their disrespectfulness, lead not the best of lives.

bahu śruto ’pi ced bhavati śīleṣu susamāhitaḥ |
ubhayatas taṃ praśaṃsanti tasya sampadyate vratam |22,10|

智博爲多聞持戒悉完具
二倶得稱譽所聞而盡獲
(多聞如寶鏡照法盡無餘
自照兼照他二倶生喜悦
多聞如瓔珞自身先嚴飾
有情生喜悦愛樂無窮盡) 11-13⁴²¹

421. =22,10

gaṅ źig maṅ du thos pa daṅ || tshul khrims legs par sdom byed pa ||
de ni gñi ga’i phyir bsṅags śiṅ || de yis brtul źugs phun sum ’gyur ||⁴⁵⁷

457. =22,10

10. He who has heard and he who carefully observes the moral laws, both of these, by reason of their reverence, lead the best of lives.

bahu śrutaṃ dharmadharaṃ prājñaṃ nityaṃ samāhitam |
niṣkaṃ jāmbunadasyaiva kas taṃ ninditum arhati |22,11|

thos pa (5)maṅ źiṅ chos ’dzin daṅ || śes rab ldan źiṅ mñam bźag pa ||
de dag sus kyaṅ smad ’os min || ’dzam bu’i gliṅ gi gser rgyan bźin ||⁴⁵⁸

458. =22,11

11. They who have heard much and who understand the law, who are wise and well composed, no one can scorn them, for they are like a jewel of gold of Djambudvipa.

ye me rūpeṇa minvanti ye me ghoṣeṇa cānvagāḥ |
chandarāgavaśopetā na māṃ jānanti te janāḥ ||

ye rūpeṇa pramiṇvanti māṃ ghoṣeṇānuyānti ca |
chandarāgavaśopetā na māṃ jānanti te janāḥ |22,12|

諸有稱己色有歎説名徳
斯皆諸貪欲然自不覺知 14⁴²²
聞爲知法律解疑亦見正
從聞捨非法行到不死處 15⁴²³

422. =22,12 423. =22,6

gaṅ źig gzugs kyis rjes dpog ciṅ || ṅa la sgra yis ’jal byed pa ||
’dun pa’i ’dod chags ldan pa yi || skye (6)bo de yis ṅa mi śes ||⁴⁵⁹

459. =22,12

12. He who describes me in his speech, having judged me (only) by outward appearance (lit. form), that man is held by lust and does not know me.

ādhyātmaṃ ca na jānāti bahirdhā tu vipaśyati |
bahirdhā phaladarśī tu sa vai ghoṣeṇa nīyate |22,13|

gal te naṅ ni rnam śes śiṅ || phyi rol mthoṅ bar ma gyur na ||
naṅ gi ’bras bu mthoṅ ba gaṅ || de ni sgra yis draṅ du ruṅ ||⁴⁶⁰

460. =22,14

13. If one has a thorough knowledge of the inner (qualities of the Buddha), but has not seen the outer (perfections of his person), let him, having perceived the inner fruits, be candid in his language.

ādhyātmaṃ tu prajānāti bahirdhā ca na paśyati |
ādhyātmaphaladarśī tu sa vai ghoṣeṇa nīyate |22,14|

gal te phyi rol mthoṅ gyur ciṅ || naṅ ni śes par ma gyur na ||
phyi rol ’bras bu mthoṅ ba gaṅ || de ni sgra (7)yis draṅ du ruṅ ||⁴⁶¹

461. =22,13

14. If one has seen the outer (perfections of the Buddha); but has not a knowledge of the inner (qualities of his doctrine), let him, having perceived the apparent fruit: be candid in his language.

ādhyātmaṃ ca na jānānti bahirdhā ca na paśyati |
ubhayaphaladarśī tu sa vai ghoṣeṇa nīyate |22,15|

内無人自知外無人所見
内不見其果便隨聲而住 16⁴²⁴
内既而知之外無人所見
二果倶已成便隨聲而住 17⁴²⁵

424. =22,15 425. =22,14

gal te naṅ yaṅ mi śes śiṅ || phyi rol mthoṅ bar ma gyur na ||
byis pa kun nas bsgribs pa dag || de ni sgra yis draṅ du ruṅ ||⁴⁶²

462. =22,15

15. If one has no knowledge of the inner (qualities), and has not perceived the outer (perfections of my person), a fool in utter darkness, let him be candid in his language.

ādhyātmaṃ ca prajānāti bahirdhā ca vipaśyati |
sa tu nihsaraṇa prajño na vai ghoṣeṇa nīyate |22,16|

内有而所知外有而所見
彼有其明智不隨聲而住 18⁴²⁶

426. =22,16

gal te naṅ ni rnam śes śiṅ || phyi rol dag kyaṅ mthoṅ gyur pa ||
bstan pa ṅes ’byuṅ śes rab can || de ni sgra (229a1)yis draṅ du ruṅ ||⁴⁶³

463. =22,16

16. If one has a thorough knowledge of the inner (qualities), and has seen the outer (perfections), a sage who knows the way to salvation, let him be candid in his language.

bahu śṛṇoti śrotreṇa bahū paśyati cakṣuṣā |
na tad dṛṣṭaṃ śrutaṃ dhīraḥ sarvaṃ śraddhātum arhati ||

śrotreṇa śrūyate bahu dṛśyate bahu cakṣuṣā |
na tad dṛṣṭaṃ śrutaṃ dhīraḥ sarvaṃ śraddhātum arhati |22,17|

耳識多所聞眼識多所見
聞見不牢固事由義析理 19⁴²⁷

427. =22,17

rna bas phal chen thos pa daṅ || mig gis maṅ po mthoṅ na yaṅ ||
bstan pa mthoṅ thos de kun gyis || yid ches bya ba’i mi rigs so ||⁴⁶⁴

464. =22,17

17. Though the ear hears much and the eye sees many things, all they who do hear and see the doctrine, do not believe.

vijñānasārāṇi subhāṣitāni jñātaṃ śrutaṃ caiva samādhi sāram |
na tasya vijñānaśrutaṃ mahārthaṃ yaḥ sāhaso bhavati naraḥ pramattaḥ |22,18|

智牢善説快聞知定意快
彼不用智定速行放逸者 20⁴²⁸

428. =22,18

legs gsuṅs thos pa sñiṅ por śes pa daṅ || tiṅ ṅe ’dzin dag sñiṅ por śes (2)gyur kyaṅ ||
gaṅ źig bag med rlaṅ por byed pa de’i || thos daṅ śes pa don chen mi ’gyur ro ||⁴⁶⁵

465. =22,18

18. Though a man has inwardly digested the well-spoken words he has heard, and has acquired the essence of meditation, if he acts corruptly his hearing and understanding will avail him nothing.

dharme tu ye hy āryanivedite ratās tadā carante vacasā yadāhuḥ |
te kṣānti sauratyasamādhi gocarāḥ śrutasya buddher api sāram adhyaguḥ |22,19|

賢聖樂於法所行應於口
以忍思惟空聞意則牢固 21⁴²⁹

429. =22,19

gaṅ źig ’phags pas bstan pa’i chos dga’ źiṅ || de bźi lus daṅ ṅag gis spyod byed pa ||
de dag bzod ldan ’grogs dga’ dbaṅ po bsdams || (3)thos daṅ śes pa’i pha rol phyin pa ’thob ||⁴⁶⁶

466. =22,19

19. They who delight in the law taught by the elect, who follow it in body and speech, who delight in the society of the patient, who control their senses, they will obtain the reward of hearing and of understanding.

|| śrutavargaḥ 22 || ||

thos pa’i tshoms te ñi śu gñis pa’o ||

Chapter on "The Hearer," the Twenty-second.

法集要頌經己身品第二十三

XXIII. SELF (ATMA).

subhāṣitasya śikṣeta śramaṇopāsanasya ca |
ekāsanasya ca rahaś citta vyupaśamasya ca |23,1|

常習善語言沙門思坐起
一坐而所樂欲求於息心 1⁴³⁰

430. =23,1

|| legs par gsuṅs la bslab bya źiṅ || dge sbyoṅ la ni bsñen bkur daṅ ||
dben pa daṅ ni stan gcig daṅ || sems ni ñe bar źi bar bya ||⁴⁶⁷

467. =23,1

1. LEARN what has been well explained, associate only with Çramanas: (live) in seclusion and with only a single mat, and thy mind will be at rest.

ekāsanaṃ tv ekaśayyām ekacaryām atandritaḥ |
ramayec caikaṃ ātmānaṃ vaneṣv ekaḥ sadā vaset |23,2|

一坐而一臥獨歩而無伴
當自降伏心自樂居山林 2⁴³¹

431. =23,2

(4)stan gcig mal stan gcig pa daṅ || gcig pu sñom las med spyod ciṅ ||
gcig pu nags tshal gnas pa daṅ || gcig pus bdag ñid gdul bar bya ||⁴⁶⁸

468. =23,2

2. Re who has but a single mat, one resting-place (the earth?), who is without indolence, who dwells alone in a forest, he will learn to control himself.

yaḥ sahasraṃ sahasrāṇāṃ saṃgrāme dviṣatāṃ jayet |
yaś cātmānaṃ jayed ekaṃ saṃgrāmo dujayaḥ sa vai |23,3|

千千而爲敵一夫能勝之
莫若自伏心便爲戰中勝 3⁴³²

432. =23,3

gaṅ źig stoṅ phrag stoṅ dag gi || mi yi g-yul las rgyal ba bas ||
gaṅ źig bdag las (5)rgyal byed pa || de ni mi yi g-yul las rgyal ||⁴⁶⁹

469. =23,3

3 (103). He who conquers a thousand times a thousand men in battle, a greater conqueror than he is he who conquers himself.

ātmā hy asya jitaḥ śreyān yac ceyam itarāḥ prajāḥ |
ātmadāntasya puruṣasya nityaṃ saṃvṛtacāriṇaḥ |23,4|

自勝而爲上如彼衆生心
自降爲大士衆行則具足 4⁴³³

433. =23,4

rtag tu sdom pa spyod pa yi || mi yis bdag brtul gcig pu yis ||
bdag ñid las rgyal mchog yin gyi || skye dgu gźan lta phal par zad ||⁴⁷⁰

470. =23,4

4 (104). He who by continual control has conquered himself has by this one conquest gained so great a victory that that over the rest of mankind could not add to it.

na devā nāpi gandharvā na māro brāhmaṇā saha |
jitasyāpajitaṃ kuryus tathā prājñasya bhikṣuṇaḥ |23,5|

非天彦達嚩非魔及梵天
棄勝最爲上如智慧苾芻 5⁴³⁴

434. =23,5

śes rab kyis gnas dge sloṅ gis || rgyal bar byas la (6)bdud daṅ ni.i ||
tshaṅs par bcas pas pham mi nus || lha yis ma yin dri zas min ||⁴⁷¹

471. =23,5

5 (105). The Bhixu who has conquered through knowledge, Mâra and Brahmâ cannot defeat him, nor can a Deva or a Gandharva.

ātmānam eva prathamaṃ pratirūpe niveśayet |
tato ’nyam anuśāsīta ... yathā hy aḥ |23,6|

先自而正己然後正他人
若自而正者乃謂之上土 6⁴³⁵

435. =23,6

ātmānam eva prathamaṃ pratirūpe niveśayet |
tato ’nyam anuśāsīta na kliśyeta hi paṇḍitaḥ |23,7|

先自而正己然後正他人
若自而正者不侵名眞智 7⁴³⁶

436. =23,7

bdag ñid daṅ por rigs par gnas byas nas || phyi nas gźan dag bdag bźin gdul bar bya ||
bdag ñid daṅ por rigs par gnas byas nas || phyi dus ’dul tshe (7)mkhas pa ñon mi moṅs ||⁴⁷²

472. =23,7

6 (158). If one in the first place has done that which is right, he can afterwards discipline others to be like himself; if one in the first place has done that which is right, afterwards the wise man and those he shall have disciplined will be free from suffering.

ātmānaṃ hi tathā kuryāt śāsītānyaṃ yathā svayam |
sudānto bata me nityaṃ ātmā sa hi sudurdamaḥ |23,8|

當自而修剋隨其教訓之
己不被教訓焉能教訓他 8⁴³⁷

437. =23,8

bdag la ji ltar byas pa bźin || gźan dag la yaṅ de ltar bya ||
bdag ñid dul źiṅ źi ba yis || gźan dag bde bar gdul bar bya ||⁴⁷³

473. =23,8

7. If a man make others as he has made himself, then, being subdued and at rest, he can educate others to be happy.

ātmānaṃ hi tathā kuryāt śāsītānyaṃ yathā svayam |
ātmā dānto mayā nityaṃ ātmadānto hi paṇḍitaḥ |23,9|

念自而修剋使彼而信解
我己意專心智者所習學 9⁴³⁸

438. =23,9

bdag la ji ltar byas pa bźin || gźan dag la yaṅ de ltar bya ||
kye ma bdag raṅ (229b1)legs dul ba || bdag ñid dul bas dga’ bar ’gyur ||⁴⁷⁴

474. =23,9

8. If a man would make others as he has made himself, ah! let yourself be well subdued, for it is difficult to subdue one’s self.

ātmano ’rthaṃ parārthena bahunāpi na hāpayet |
ātmārthaṃ paramaṃ jñātvā svakārthaparamo bhavet |23,10|

爲己或爲彼多有不成就
其有學此者自正兼訓彼 10⁴³⁹

439. =23,10

bdag gi don phyir gźan don ni || maṅ po dag kyaṅ gtaṅ bar bya ||
bdag don ched cher śes gyur na || raṅ gi don gyi mchog tu ’gyur ||⁴⁷⁵

475. =23,10

9 (166). One must give up what is beneficial to the multitude for what is for one’s own good; when one has found that which is so greatly beneficial to himself, let him make his own welfare his chief concern.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena nāthaṃ labhati paṇḍitaḥ |23,11|

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntenārthaṃ labhati paṇḍitaḥ |23,12|

身全得存道爾時豈容彼
己以被降伏智者演其義 11⁴⁴⁰

440. =23,12

bdag ñid bdag gi mgon yin gyi || gźan lta su (2)źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pa’i || mkhas pas don rnams ’thob par ’gyur ||⁴⁷⁶

476. =23,12

10. Self is the lord of self; what other lord could there be? The wise man who has become master of himself finds great profit.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena dharmaṃ labhati paṇḍitaḥ |23,13|

自己心爲師不隨他爲師
自己爲師者獲眞智人法 12⁴⁴¹

441. =23,13

bdag ñid bdag gi mgon yin gyi || gźal lta bu źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pa’i || mkhas pas chos rnams ’thob (3)par ’gyur ||⁴⁷⁷

477. =23,13

11. Self is the lord of self; what other lord could there be? The wise man who has become master of himself finds theaw.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena yaśo labhati paṇḍitaḥ |23,14|

自己心爲師不依他爲師
自己爲師者得譽獲利樂 13⁴⁴²

442. =23,14

bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pa’i || mkhas pas grags pa ’thob par ’gyur ||

12. Self is the lord of self; what other lord could there be? The wise man who has become master of himself finds what is glorious.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena kīrtiṃ labhati paṇḍitaḥ |23,15|

自己心爲師不依他爲師
自己爲師者得譽獲利樂 13⁴⁴³

443. =23,15

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena sukhāṃ labhati paṇḍitaḥ |23,16|

自己心爲師不依他爲師
自己爲師者得譽獲利樂 13⁴⁴⁴

444. =23,16

bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag (4)ñid bdag gi mgon gyur pa’i || mkhas pas bde ba ’thob par ’gyur ||⁴⁷⁸

478. =23,16

13. Self is tile lord of self; what other lord could there be? The wise man who has become master of himself finds happiness.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena svargaṃ labhati paṇḍitaḥ |23,17|

自己心爲師不依他爲師
自己爲師者獲智爲天人 14⁴⁴⁵

445. =23,17

bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pa’i || makasa pas bde ’gro ’thob par ’gyur ||⁴⁷⁹

479. =23,17

14. Self is the lord of self; what other lord could there be? The wise man who has become master of himself finds how to reach felicity.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena ciraṃ svargeṣu modate |23,18|

自己心爲師不依他爲師
自己爲師者久受生天樂 15⁴⁴⁶

446. =23,18

bdag ñid bdag (5)gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pas || yun riṅ mtho ris dga’ bar ’gyur ||(cn = 23,18-19)

15. Self is the lord of self; what other lord could there be? The wise man who has become master of himself will find joy for a long time in heaven.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena ciraṃ svarge pratiṣṭhati |23,19|

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena prajñāṃ labhati paṇḍitaḥ |23,20|

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena jñāti madhye virocate |23,21|

自己心爲師不依他爲師
自己爲師者親族中最勝 16⁴⁴⁷

447. =23,21

bdag ñid bdag (5)gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pas || yun riṅ gnas pas dga’ bar ’gyur ||⁴⁸⁰

480. =23,21

16. Self is the lord of self; what other lord could there be? The wise man who has become master of himself is a beacon to his relatives.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena śokamadhye na śocati |23,22|

自己心爲師不依他爲師
自己爲師者煩惱中無憂 17⁴⁴⁸

448. =23,22

bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pa || (6)gñen gyi naṅ na lam mer ’bar ||⁴⁸¹

481. =23,22

17. Self is the lord of self; what other lord could there be? He who has become master of himself will find no pain in the midst of sorrow?

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena sarvaṃ chindati bandhanam |23,23|

自己心爲師不依他爲師
自己爲師者斷除一切縛 18⁴⁴⁹

449. =23,23

bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pa || mya ṅan naṅ na gduṅ mi ’gyur ||⁴⁸²

482. =23,23

18. Self is the lord of self; what other lord could there be? He who has become master of himself cuts off all bonds.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena sarvās tyajati durgatīḥ |23,24|

自己心爲師不依他爲師
自己爲師者能破諸惡趣 19⁴⁵⁰
自己心爲師不依他爲師
自己爲師者長作眞智師 20⁴⁵¹
自己心爲師不依他爲師
自己爲師者長作眞智師 20⁴⁵²

450. =23,24 451. =23,19 452. =23,20

bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du (7)’gyur ||
bdag ñid bdag gi mgon gyur pas || ’chiṅ ba thams cad gcod par ’gyur ||⁴⁸³

483. =23,24

19. Self is the lord of self; what other lord could there be? He who has become master of himself casts off all evil births.

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena sarvaduhkhāt pramucyate |23,25|

自己心爲師不依他爲師
自己爲師者解脱一切苦 21⁴⁵³

453. =23,25

bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pas || ṅan ’gro thams cad spoṅ bar ’gyur ||⁴⁸⁴
(230a1)bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon gyur pas || sdug bsṅal kun las rab tu thar ||⁴⁸⁵
bdag ñid bdag gi mgon yid gyi || gźan lta su źig mgon du ’gyur ||
(2)bdag ñid bdag gi mgon gyur pas || bdag ñid mgon du ’gyur ba ’thob ||⁴⁸⁶
bdag ñid bdag gi mgon yin gyi || gźan lta su źig mgon du ’gyur ||
bdag ñid bdag gi mgon yin gyi || mya ṅan ’das ñid ne bar ’gyur ||⁴⁸⁷

484. =23,25 485. =23,25 486. =23,11 487. =23,23

20 (160). Self is the lord of self; what other lord could there be? He who has become master of himself finds a patron in himself.
21. Self is the lord of self; what other lord could there be? He who becomes master of himself drams nigh unto nirvâṇa itself (or unto the real destruction of or row).

ātmā tv ihātmano nāthaḥ ko nu nāthaḥ paro bhavet |
ātmanā hi sudāntena nirvāṇasyaiva so ’ntike |23,26|

自己心爲師不依他爲師
自己爲師者速證圓寂果
(法集要頌經卷第二) 22⁴⁵⁴

454. =23,26

|| ātmavargaḥ 23 || ||

bdag gi tshoms te (3)ñi śu gsum pa’o ||

Chapter on "The Self," the Twenty-third.

法集要頌經卷第三
西天中印度惹爛駄囉國密
林寺三藏明教大師賜紫沙
門臣天息災奉詔譯
法集要頌經廣説品第二十四

XXIV. NUMBERS (or COMPARISONS).

yac ca gāthā śataṃ bhāṣed anarthapada saṃhitam |
ekam arthapadaṃ śreyo yat śrutvā hy upaśāmyati |24,1|

雖説百伽陀句義不周正
不如解一句聞乃得解脱 1⁴⁵⁵

455. =24,1

|| gaṅ dag don daṅ mi ldan tshig || tshigs bcad brgya dag smra ba bas ||
gaṅ dag ñe bar źi ’gyur ba’i || don ldan tshig gcig thos pa ruṅ ||⁴⁸⁸

488. =24,1

1. It is better to speak one word of sense which brings one nigh unto peace, than to recite a hundred gâthâs which are without sense.

yac ca gāthā śataṃ bhāṣed adharmapadasaṃhitam |
ekaṃ dharmapadaṃ śreyo yat śrutvā hy upaśāmyati |24,2|

雖説百伽陀不明有何益
不如解一義聞乃得止息
雖解多伽陀不行無所益
不如行一句習行可得道 2-3⁴⁵⁶

456. =24,2

gaṅ dag chos daṅ mi ldan tshig || tshigs bcad brgya dag smra ba bas ||
(4)gaṅ dag ne bar źi ’gyur ba’i || chos ldan tsig gcig thos pa ruṅ ||⁴⁸⁹

489. =24,2

2 (102). I t is better to speak one word of the law which brings one nigh unto peace, than to recite a hundred gâthâs which are not of the law.

yac ca varṣaśataṃ jīved duhśīlo hy asamāhitaḥ |
ekāhaṃ jīvitaṃ śreyaḥ sadā śīlavataḥ śuceḥ |24,3|

若人壽百歳毀戒意不息
不如一日中供養持戒人 4⁴⁵⁷

457. =24,3

tshul ’chal mñam par ma bźag pa || lo brgyar gson pa gaṅ yin pas ||
tshul khrims ldan źiṅ mñam bźag pa || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹⁰

490. =24,3

3 (110). He who lives a hundred years violating all his vows, a life of one single day is better if one observes all his vows.

yac ca varṣaśataṃ jīved duṣprajño hy asamāhitaḥ |
ekāhaṃ jīvitaṃ śreyaḥ prājñasya dhyāyinaḥ sadā |24,4|

yac ca varṣaśataṃ jīvet kusīdo hīnavīryavān |
ekāhaṃ jīvitaṃ śreyo vīryaṃ ārabhato dṛḍham |24,5|

若人壽百歳懈怠劣精進
不如一日中勇猛行精進 5⁴⁵⁸

458. =24,5

brtson med le lo ldan pa dag || (5)lo brgyar gson pa gaṅ yin pas ||
brtson ’grus brtan pa brtsams pa dag || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹¹
śes ’chal mñam par ma bźag pa || lo brgyar gson pa gaṅ yin pas ||
śes rab chen po mñam bźag pa || ñin źag ’ga’ źig (6)gson pa ruṅ ||⁴⁹²

491. =24,5 492. =24,4

4 (112). He who lives a hundred years in laziness and slothfulness, a life of one single day is better if one exerts oneself to zealous application.
5 (111). He who lives a hundred years, his mind without aim or object, a life of one single day is better if one is wise and well composed.

yac ca varṣaśataṃ jīved apaśyann udayavyayam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy udayavyayam |24,6|

若人壽百歳不觀生滅法
不如一日中而解生滅法 6⁴⁵⁹

459. =24,6

skye daṅ ’jig pa ma mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
skye daṅ ’jig pa mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹³

493. =24,6

6 (113). He who lives a hundred years without perceiving birth and dissolution, a life of one single day is better if one perceives birth and dissolution.

yac ca varṣaśataṃ jīved apaśyan vedanā kṣayam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato vedanā kṣayam |24,7|

若人壽百歳不觀成敗事
不如一日中覩微知所忌 7⁴⁶⁰

460. =24,7

tshor ba zad pa ma mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
tshor bzad pa mthoṅ (7)pa dag || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹⁴

494. =24,7

7. He who lives a hundred years without perceiving the ending of perception (vedanâ)? a life of one single day is better if one perceives the ending of perception.

yac ca varṣaśataṃ jīved apaśyann āsravakṣayam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy āsravakṣayam |24,8|

若人壽百歳不見無漏句
不如一日中得見無漏道 8⁴⁶¹

461. =24,8

zag pa zad pa ma mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
zag pa zad pa mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹⁵

495. =24,8

8. He who lives a hundred years without perceiving the end of sin (Asrava), a life of one single day is better if one perceives the end of sin.

yac ca varṣaśataṃ jīved apaśyann acalaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acalaṃ padam |24,9|

若人壽百歳不見無動句
不如一日中得見無動道 9⁴⁶²
若人壽百歳不覩難見句
不如一日中得見微妙道 10⁴⁶³

462. =24,9 463. =24,13

go ’phaṅ mi g-yo ma mthoṅ ba || lo brgyar gson pa gaṅ yin (230b1)pas||
go ’phaṅ mi g-yo mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹⁶

496. =24,9

9 (114). He who lives a hundred years without perceiving the unchanging place: a life of one single day is better if one perceives the unchanging place (nirvâṇa).

yac ca varṣaśataṃ jīved apaśyann acyutaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy acyutaṃ padam |24,10|

若人壽百歳不見無生句
不如一日中得見無生道
(若人壽百歳不見無作句
不如一日中得見無作道) 11-12⁴⁶⁴
若人壽百歳不見最上句
不如一日中得見最上道
(若人壽百歳不見寂滅句
不如一日中得見寂滅道) 13-14⁴⁶⁵
若人壽百歳不見甘露句
不如一日中得服甘露味 15⁴⁶⁶

464. =24,10 465. =24,14 466. =24,15

yac ca varṣaśataṃ jīved apaśyann arajaḥ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy arajaḥ padam |24,11|

若人壽百歳不見無垢句
不如一日中得見清淨道 16⁴⁶⁷

467. =24,11

yac ca varṣaśataṃ jīved apaśyan virajaḥ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato virajaḥ padam |24,12|

若人壽百歳不見離垢句
不如一日中離垢得解脱
雖復壽百歳山林祭火神
不如須臾間觀身而積行
雖復百歳中山林祭火神
不如須臾間正見得解脱 17-19⁴⁶⁸

468. =24,12

yac ca varṣaśataṃ jīved apaśyan durdṛśaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato durdṛśaṃ padam |24,13|

go ’phaṅ blta dka’ ma mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
go ’phaṅ blta dka’ mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹⁷

497. =24,13

10. He who lives a hundred years without knowing the ideal knowledge that is hard (to arrive at)! a life of one single day is better if one knows the ideal knowledge that is hard (to arrive at).

yac ca varṣaśataṃ jīved apaśyann uttamaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy uttamaṃ padam |24,14|

go ’phaṅ mthon po ma (2)mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
go ’phaṅ mthon po mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁴⁹⁸
go ’phaṅ dam pa ma mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
go ’phaṅ dam pa mthoṅ ba dag || ñin źag ’ga’ źig (3)gson pa ruṅ ||⁴⁹⁹

498. =24,14 499. =24,14

11. He who lives a hundred years without perceiving what is most exalted: a life of one single day is better if one perceives what is most exalted.
12. He who lives a hundred years without perceiving the perfection of the holy (law), a life of one single day is I[( 04,1)] better if one perceives the perfection of the holy (lam, i.e., nirvâṇa)?

yac ca varṣaśataṃ jīved apaśyann amṛtaṃ padam |
ekāhaṃ jīvitaṃ śreyaḥ paśyato hy amṛtaṃ padam |24,15|

’chi med go ’phaṅ ma mthoṅ || lo brgyar gson pa gaṅ yin pas ||
’chi med go ’phaṅ mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁵⁰⁰
bdud rtsi’i go ’phaṅ ma mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
bdud rtsi’i (4)go ’phaṅ mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁵⁰¹
rdul me go ’phaṅ ma mthoṅ ba || lo brgyar gson pa gaṅ yin pas ||
rdul med go ’phaṅ mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁵⁰²
rdul bral go ’phaṅ ma mthoṅ ba || (5)lo brgyar gson pa gaṅ yin pas ||
rdul bral go ’phaṅ mthoṅ ba dag || ñin źag ’ga’ źig gson pa ruṅ ||⁵⁰³

500. =24,15 501. =24,15 502. =24,11 503. =24,12

13. He who lives a hundred years without perceiving the perfect cessation of death, a life of one single day is better if one perceives the perfect cessation of death.
14. He who lives a hundred years without perceiving the most perfect amrita? a life of one single day is better if one perceives the most perfect amrita.
15. He who lives a hundred years without perceiving perfect passionlessness,3 a life of one single day is better if one perceives perfect passionlessness.
16. He who lives a hundred years without perceiving the perfect absence of passion: a life of one single day is better if one perceives the perfect absence of passion (raga)?

yac ca varṣaśataṃ pūrṇam agniṃ paricared vane |
yac caikaṃ bhāvitātmānaṃ muhūrtam api pūjayet |
sā tasya pūjanā śreṣṭhā na tad varṣaśataṃ hutam |24,16|

mi ni lo brgyar nags tshal na || me la yoṅs sten gaṅ yin daṅ ||
bdag ñid bsgom la yud tsam źig || mchod pa byed pa gaṅ (6)yin pa ||
mchod byed de ñid ches ruṅ gi || lo brgyar sbyin sreg byed mi ruṅ ||⁵⁰⁴

504. =24,16

17 (107). If a man live for a hundred years in a forest, wholly relying on. the fire (Agni), and if he but for one single moment pays homage to a man who meditates on the self, this homage is greater than sacrifices for a hundred years.

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad buddhe prasādasya kalām arghati ṣoḍaśīm |24,17|

從月至於月愚者用飮食
彼人不信佛十六不獲一 20⁴⁶⁹
若人祷神祀經歳望其福
彼於四分中亦不獲其一 21⁴⁷⁰

469. =24,17 470. =24,30

zla ba re rer ku śa’i rtses || kha zas za ba gaṅayina des ||
saṅs rgyas la ni dad pa yi || bcu drug char yaṅ mi phod do ||⁵⁰⁵

505. =24,17

18. He who month after month eats his food with a tip (of a blade) of kuça grass, is not worth the sixteenth part. of him who has faith in the Buddha.

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad dharme prasādasya kalām arghati ṣoḍaśīm |24,18|

zla ba re rer ku śa’i rtses || kha zas za ba gaṅ yin (7)des||
dam pa’i chos la dad pa yi || bcu drug char yaṅ mi phod do ||⁵⁰⁶

506. =24,18

19 (70). He who month after month eats his food with a tip (of a blade) of kuça grass, is not worth the sixteenth part of him who has faith in the holy law.

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad saṃghe prasādasya kalām arghati ṣoḍaśīm |24,19|

zla ba re rer ku śa’i rtses || kha zas za ba gaṅ yin des ||
dge ’dun la ni dad pa yi || bcu drug char yaṅ mi phod do ||⁵⁰⁷

507. =24,19

20. He who month after month eats his food with a tip (of a blade) of kuça grass, is not worth the sixteenth part of him who has faith in the church (Sangha).

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat śīle prasādasya kalām arghati ṣoḍaśīm |24,20|

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na taṃ maitrasya cittasya kalām arghati ṣoḍaśīm |24,20A|

從月至於月愚者用飮食
不生慈愍心十六不及一 22⁴⁷¹

471. =24,20A

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat sattvānukampāyāḥ kalām arghati ṣoḍaśīm |24,20B|

zla ba re rer ku śa’i rtses || kha zas za ba gaṅ yin des ||
sems (231a1)can rnams la sñiṅ brtse ba’i || bcu drug char yaṅ mi phod do ||⁵⁰⁸

508. =24,20B

21. He who month after month eats his food with a tip (of a blade) of kuça grass, is not worth the sixteenth part of him who is merciful to sentient creatures.

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat prāṇānukampāyāḥ kalām arghati ṣoḍaśīm |24,20C|

zla ba re rer ku śa’i rtses || kha zas za ba gaṅ yin des ||
srog chags rnams la sñiṅ brtse ba’i || bcu drug char yaṅ mi phod do ||⁵⁰⁹

509. =24,20C

22. He who month after month eats his food with a tip (of a blade) of kuça grass, is not worth the sixteenth part of him who is merciful to animated creatures.

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tad bhūtānukampāyāḥ kalām arghati ṣoḍaśīm |24,20D|

zla ba re rer ku śa’i rtses || kha zas za ba gaṅ (2)yin des ||
’byuṅ po rnams la sñiṅ brtse ba’i || bcu drug char yaṅ mi phod do ||⁵¹⁰
zla ba re rer ku śa’i rtses || kha zas za ba gaṅ yin des ||
byams pas sems par byed pa yi || bcu drug char yaṅ mi phod do ||⁵¹¹

510. =24,20D 511. =24,20A

23. He who month after month eats his food with a tip (of a blade) of kuça grass, is not worth the sixteenth part of him who is merciful to beings (bhuta).
24. He who month after month eats his food with the tip (of a blade) of kuça grass, is not worth the sixteenth part of him who seeks to show kindness.

māse māse kuśāgreṇa yo hi bhuñjīta bhojanam |
na tat svākhyāta dharmasya kalām arghati ṣoḍaśīm |24,20E|

從月至於月愚者用飮食
彼不知法數十六不及一 23⁴⁷²

472. =24,20E

zla ba re rer ku śa’i rtses || kha zas za ba gaṅ yin (3)des||
legs par gsuṅs pa’i dam chos kyi || bcu drug char yaṅ mi phod do ||⁵¹²

512. =24,20E

25. He who month after month eats his food with the tip (of a blade) of kuça grass, is not worth the sixteenth part of him who explains well the holy law.

māse māse sahasreṇa yo yajeta samā śatam |
na tad buddhe prasādasya kalām arghati ṣoḍaśīm |24,21|

從月至於月常行平等會
彼人不信佛十六不及一 24⁴⁷³

473. =24,21

zla ba re rer mchod sbyin stoṅ || lo brgyar byed pa gaṅ yin des ||
saṅs rgyas la ni dad pa yi || bcu drug char yaṅ mi phod do ||⁵¹³

513. =24,21

26. He who for a hundred years makes a thousand sacrifices 2 each month, is not worth the sixteenth part of him who has faith in the Buddha.

māse māse sahasreṇa yo jayeta samā śatam |
na tad dharme prasādasya kalām arghati ṣoḍaśīm |24,22|

從月至於月常行平等會
彼人不信法十六不及一 25⁴⁷⁴

474. =24,22

zla ba re rer mchog sbyin stoṅ || lo brgyar byed pa gaṅ (4)yin des ||
dam pa’i chos la dad pa yi || bcu drug char yaṅ mi phod do ||⁵¹⁴

514. =24,22

27. He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who has faith in the holy law.

māse māse sahasreṇa yo yajeta samā śatam |
na tad saṃghe prasādasya kalām arghati ṣoḍaśīm |24,23|

從月至於月常行平等會
彼人不信僧十六不及一 26⁴⁷⁵

475. =24,23

zla ba re rer mchod sbyin stoṅ || lo brgyar byed pa gaṅ yin des ||
dge ’dun la ni dad pa yi || bcu drug char yaṅ mi phod do ||⁵¹⁵

515. =24,23

28. He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who has faith in the church (Sangha).

māse māse sahasreṇa yo yajeta samā śatam |
na tat śīle prasādasya kalām arghati ṣoḍaśīm |24,24|

月月常千祀恒施於平等
彼無慈愍心十六不及一 27⁴⁷⁶

476. =24,24

māse māse sahasreṇa yo yajeta samā śatam |
na taṃ maitrasya cittasya kalām arghati ṣoḍaśīm |24,25|

月月常千祀恒施於平等
彼不恤蠕動十六不及一 28⁴⁷⁷

477. =24,25

māse māse sahasreṇa yo yajeta samā śatam |
na tad sattvānukampāyāḥ kalām arghati ṣoḍaśīm |24,26|

月月常千祀恒施於平等
若無悲念心十六不及一 29⁴⁷⁸

478. =24,26

zla ba re rer mchod sbyin stoṅ || lo brgyar byed pa gaṅ yin (5)des||
sems can rnams la sñiṅ brtse ba’i || bcu drug char yaṅ mi phod do ||⁵¹⁶

516. =24,26

29. He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who is merciful to sentient creatures.

māse māse sahasreṇa yo yajeta samā śatam |
na tat prāṇānukampāyāḥ kalām arghati ṣoḍaśīm |24,27|

月月常千祀恒施於平等
彼懷怨恨心十六不及一 30⁴⁷⁹

479. =24,27

zla ba re rer mchod sbyin stoṅ || lo brgyar byed pa gaṅ yin des ||
srog chags rams la sñiṅ brtse ba’i || bcu drug char yaṅ mi phod do ||⁵¹⁷
zla ba re rer mchod sbyin stoṅ || lo brgyar byed pa gaṅ (6)yin des ||
’byuṅ po rnams la sñiṅ brtse ba’i || bcu drug char yaṅ mi phod do ||⁵¹⁸
zla ba re rer mchod sbyin stoṅ || lo brgyar byed pa gaṅ yin des ||
byams par sems par byed pa yi || bcu drug char yaṅ mi phod do ||⁵¹⁹

517. =24,27 518. =24,27 519. =24,25

30. He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who is merciful to animated creatures.
31. He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who is merciful to beings (bhuta).
32. He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who seeks to show kindness.

māse māse sahasreṇa yo yajeta samā śatam |
na tad bhūtānukampāyāḥ kalām arghati ṣoḍaśīm |24,28|

月月常千祀恒施於平等
不見擇滅法十六不及一 31⁴⁸⁰

480. =24,28

māse māse sahasreṇa yo yajeta samā śatam |
na tat svākhyāta dharmasya kalām arghati ṣoḍaśīm |24,29|

(月月常千祀終身而不輟
不如須臾間一心念眞法
一念福無邊勝彼終身祀) 32⁴⁸¹
雖終百歳壽奉事祀火神
不如須臾間供養佛法僧
一念供養福勝彼終身祀 33⁴⁸²

481. =24,29 482. =24,16

zla ba re rer mchod sbyin stoṅ || lo brgyar (7)byed pa gaṅ yin des ||
legs par gsuṅs pa’i dam chos kyi || bcu drug char yaṅ mi phod do ||⁵²⁰

520. =24,29

33. He who for a hundred years makes a thousand sacrifices each month, is not worth the sixteenth part of him who explains well the holy law.

yat kiṃcid iṣṭaṃ ca hutaṃ ca loke saṃvatsaraṃ yajati puṇyaprekṣī |
sarvaṃ pi taṃ na catur bhāgam eti abhivādanaṃ tv ṛjju gateṣu śreyaḥ |24,30|

bsod nams ’dod pa’i mi yis ’jig rten du || sbyin sreg mchod sbyin chuṅ zad ci byas des ||
gaṅ źig draṅ po’i sems kyis phyag ’tshal ba || de yi bźi char yaṅ (231b1)ni mi phod do ||⁵²¹

521. =24,30

34 (108). NO matter what sacrifice a man may offer in this world to acquire merit, it is not worth the quarter of doing homage to one who has a quieted and upright mind.

|| peyālavargaḥ 24 || ||

bsgre ba’i tshoms te ñi śu rtsa bźi pa’o ||
|| ched du brjod pa’i tshoms | bam po gsum pa |

Chapter on "Numbers," the Twenty-fourth.

法集要頌經善友品第二十五

BOOK III . XXV. FRIENDSHIP.

aśrāddhebhiḥ kadaryebhiḥ piṣunair vibhūti nandibhiḥ |
sākhyaṃ kurvīta na prājñaḥ saṃgatiḥ pāpair hi pāpikā |25,1|

無信懷憎嫉鬪亂彼此人
智者所棄嫌愚習以爲樂 1⁴⁸³

483. =25,1

dad pa med ciṅ ’juṅs pa daṅ || dbyer byed phra ma can dag daṅ ||
mkhas pas bśes par mi bya źiṅ || sdig can mi daṅ ’grogs (2)mi bya||⁵²²

522. =25,1

1. THE wise man should not know him who is without faith, who is avaricious, who stirs up strife, and who slanders; lie should not associate with the wicked.

śrāddhebhiḥ peśalebhiś ca śīlavadbhir bahu śrutaiḥ |
sākhyaṃ kurvīta saprajñaḥ saṃgatir bhadrair hi bhadrikā |25,2|

有信無憎嫉精進信多聞
智者所敬待賢聖以爲樂 2⁴⁸⁴

484. =25,2

dad ldan sñan par smra ba daṅ || thos maṅ tshul khrims ldan pa daṅ ||
mkhas pa yis ni mdza’ bya źiṅ || mi mchog dag daṅ ’grogs par bya ||⁵²³

523. =25,2

2. The wise man should have as his friends those who have faith, who speak pleasingly, who are attentive, virtuous, and wise; he should associate with the best of men.

na bhajet pāpakaṃ mitraṃ na bhajet puruṣādhamam |
bhajeta mitraṃ kalyāṇaṃ bhajed uttamapūruṣam |25,3|

不親惡知識不與非法會
親近善知識恒與正法會 3⁴⁸⁵

485. =25,3

sdig pa’i grogs po mi bsten ciṅ || skyes bu ṅan pa bsten mi bya ||
dge ba’i bśes gñen bsten bya (3)źiṅ || skyes bu dam pa bstan par bya ||
de lta bu dag bsten byas na || sdig par mi ’gyur legs par ’gyur ||⁵²⁴

524. =25,3

3. Do not keep sinful persons as associates, stay not with the wicked; keep virtuous friends, stay with righteous men. If one associates with such as these, he becomes not sinful, but righteous.

addhā narāḥ sevitavyāḥ śrutāḍhyāḥ sthānacintakāḥ |
teṣāṃ hi śrutvā tu subhāṣitāni vināpi tebhyo labhate viśeṣam |25,4|

行路念防慮持戒多聞人
思慮無量境聞彼善言教
各各知差別 4⁴⁸⁶

486. =25,4

gaṅ dag thos maṅ gnas maṅ sems pa daṅ || dad daṅ śes rab ldan de mi yis bsten ||
’dir ni de yis legs smras mñan byas na || riṅ (4)po nas kyaṅ khyad par thob par ’gyur ||⁵²⁵

525. =25,4

4. Associate with them who have listened much, retained much, who reflect, who have faith and wisdom; if one but hearken here to the pleasing words (of these men), he will attain that which surpasses everything.

hīyati puruṣo nihīnasevī na tu khalu hāyeta tulyasevī |
śreṣṭham upagato hy upaiti śraiṣṭhyaṃ tasmāt śreṣṭham ihātmano bhajeta |25,5|

790a4-6: 近惡自陷溺
習善致名稱妙者恒自妙
此由身眞正 5⁴⁸⁷

487. =25,5

dman pa bsten pas ma dag ñams ’gyur źiṅ || thad kar bab pa bsten pas so na gnas ||
gtso bo bsten pas dam pa ’thob ’gyur bas || de phyir bdag pas gtsor gyur bsten par bya ||⁵²⁶

526. =25,5

5. He who associates with what is low is contaminated by (their) sinfulness; he who associates with what is entirely fallen is held down to earth; associating with what is best brings one to righteousness. Keep then to those who will raise you to excellence.

śreyo hi labhate nityaṃ yaḥ śreṣṭhān upasevate |
prajñayā cottamatamān śīlenopaśamena ca |25,6|

善者終以善
斯由親近善智慧爲最上
持戒永寂滅 6⁴⁸⁸

488. =25,6

tshul khrims ñe bar źi (5)ba daṅ || śes rab ches mchog ldan pa yi ||
gtso bo gaṅ yin de bsten na || gtso bo bas kyaṅ ches gtsor ’gyur ||⁵²⁷

527. =25,6

6. If one associates with those best of men who are virtuous, dispassionate, who have the best of knowledge, though one be good: one will arrive at still greater excellence.

pūti matsyān kuśāgreṇa yo naro hy upanahyate |
kuśāpi pūtikā vānti hy evaṃ pāpopasevanāḥ |25,7|

如魚湊臭爛人貪競取之
意者不覺臭習惡亦如是 7⁴⁸⁹

489. =25,7

mi yis ’di na ña rul la || ku śa’i gtsaṅ byed bciṅs pa gaṅ ||
ku śa ñid kyaṅ rul ’gyur ba || sdig pa bsten pa’aṅ de bźin ’gyur ||⁵²⁸

528. =25,7

7. I t is with him who associates with the sinful as with the sweet kuça grass in which a man wrapped up some decayed fish; the kuça also became decayed.

tagaraṃ palāśapattreṇa yo naro hy upanahyati |
pattrāṇy api sugandhīni sad evaṃ saṃgamāt satām |25,8|

多誐波羅葉衆生往採取
葉薫香遠布習善亦如是
(親近惡知識罪垢日夜増
如猪身不淨自汚兼汚他) 8-9⁴⁹⁰

490. =25,8

(6)ma yis rgya spos pa la śa’i || lo mar phur ma byas pa gaṅ ||
lo ma ñid kyaṅ dri źim pa || dam pa bsten pa’aṅ de bźin ’gyur ||⁵²⁹

529. =25,8

8. I t is with him who associates with the virtuous as with the palâça leaves in which a man wrapped up some incense (tagara); the leaves also became scented?

akurvann api pāpāni kurvāṇam upasevate |
śaṅkito bhavati pāpasyāvarṇaś cāsya vardhate |25,9|

己自不習惡親近習惡者
爲人所輕笑惡名日夜熾 10⁴⁹¹

491. =25,9

gal te sdig pa byed pa dag || sdig mi byed pas bsten na yaṅ ||
sdig pa byed par dogs skye źiṅ || mi sñan pa yaṅ ’phel (7)bar ’gyur ||
bsten bya ma yin bsten pa’i mi || de yi skyon gyis skyon can ’gyur ||⁵³⁰

530. =25,9;10ab

9. If those who are not wicked associate with the wicked, there arises an inclination to do evil, which will grow into open acts of wickedness: by associating with those with whom one ought not to associate, one becomes sinful through their sinfuness.

saṃsevamānaḥ pāpo hi saṃspṛṣṭaḥ saṃspṛśet parān |
śaro liptaḥ kalāpasthān aliptān upalimpati |
upalepabhayād dhīro naiva pāpasakhā bhavet |25,10|

觀習而習之知近而親近
毒箭在其束淨者被其汚
勇夫能除汚去惡不爲伴 11⁴⁹²

492. =25,10

doṅ par dug bskus mda’ bcug pas || dug ma bskus pa’aṅ gos pa bźin ||
brten pa skyon gos ’jigs pa dag || sdig pa can daṅ bśes mi bya ||⁵³¹

531. =25,10cef

10. As when an arrow has been dipped in poison, even where the poison has not come in contact with it, it is poisonous, so are those who are clothed in sin, that source of terror: keep not wicked friends.

yādṛśaṃ kurute mitraṃ yādṛśaṃ copasevate |
na cirāt tādṛśo bhavati saṃsevā hy asya tādṛśī |25,11|

ji ltar grogs (232a1)po bsten pa daṅ || ji ltar ñe.e bar bsten byas pa ||
bstan bya de ni ci ’dra bar || riṅ po mi thogs de ’drar ’gyur ||⁵³²

532. =25,11

11. As are one’s associates, as is what one holds fast to, so will one become in a short while: examine well, then, whom you associate with, as you would a basket of fruit.

tasmāt phalapuṭasyaiva dṛṣṭvā sampākaṃ ātmanaḥ |
asanto nopaseveta santaḥ seveta paṇḍitaḥ |25,12|

是故知果報智人悉分別
非親愼莫習習當近於賢
(苾芻修行道忍苦盡諸漏) 12⁴⁹³

493. =25,12

de bas ’bras bu’i snod bźin du || bdag gis bsten pa śes pa yis ||
dam pa ma yin mi bstan ciṅ || mkhas pas dam pa (2)bsten byas la ||
dge sloṅ de’i lam rjes ’braṅ na || sdug bsṅal zad pa thob par ’gyur ||⁵³³

533. =25,12

12. Not associating with the unrighteous, the wise man associates with the righteous; ’by following this road the Bhixu will find the end of misery.

yāvaj jīvaṃ pi ced bālaḥ paṇḍitān paryupāsate |
na sa dharmaṃ vijānāti darvī sūparasān iva |25,13|

愚人盡形壽承事明智人
亦不知眞法如杓斟酌食 13⁴⁹⁴

494. =25,13

byis pas ji srid gson par du || gal te mkhas pa bsten byas kyaṅ ||
de yis chos śes mi ’gyur te || gzar bus tshod ma’i ro bźin no ||⁵³⁴

534. =25,13

13 (64). If a fool for the whole of his life be associated with a wise man, he will no more perceive the law than does a spoon the taste of soup.

muhūrtam api saprajñaḥ paṇḍitān paryupāsate |
sa vai dharmaṃ vijānāti jihvā sūparasān iva |25,14|

智若須臾間承事賢聖人
一一知眞法如舌了衆味 14⁴⁹⁵

495. =25,14

śes rab ldan pas yud (3)tsam źig || mkhas pa ñe bar bsten pas kyaṅ ||
de yis chos rnams śes ’gyur te || lce yis tshod ma’i ro bźin no ||⁵³⁵

535. =25,14

14 (65). If an intelligent man be associated for an instant with a wise man, he will perceive the law as does the tongue the taste of soup.

yāvaj jīvaṃ pi ced bālaḥ paṇḍitān paryupāsate |
na sa dharmaṃ vijānāti prajñā hy asya na vidyate |25,15|

byis pas ji srid gson bar du || gal te mkhas pa bsten byas kyaṅ ||
de la mig ni med pa’i phyir || chos rnams śes par mi ’gyur ro ||⁵³⁶

536. =25,15

15. If a fool for the whole of his life be associated with a wise man, as he has no eyes he will not perceive the law.

muhūrtam api saprajñaḥ paṇḍitān paryupāsate |
sa vai dharmaṃ vijānāti prajñā tasya hi vidyate |25,16|

(4)śes rab ldan pas yud tsam źig || mkhas pa ñe bar bsten pas kyaṅ ||
de la mig ni yod pa’i phyir || chos rnams rab tu śes par ’gyur ||⁵³⁷

537. =25,16

16. If an intelligent man be only for an instant associated with a wise man, he, having eyes, will perceive the law.

yāvaj jīvaṃ pi cet bālaḥ paṇḍitān paryupāsate |
na sa dharmaṃ vijānāti samyaksambuddhadeśitam |25,17|

No Chiese

byis pas ji srid gson bar du || gal te mkhas pa bsten byas kyaṅ ||
rdzogs saṅs rgyas kyis bstan pa yi || chos (5)rnams de yis śes mi ’gyur ||⁵³⁸

538. =25,17

17. If a fool for the whole of his life be associated with a wise man, he will not understand the law taught by the perfect Buddha.

muhūrtam api saprajñaḥ paṇḍitān paryupāsate |
sa vai dharmaṃ vijānāti samyaksambuddhadeśitam |25,18|

śes rab ldan pas yud tsam źig || mkhas pa ñe bar bsten pas kyaṅ ||
rdzogs saṅs gyas kyis bstan pa yi || chos rnams de yis śes par ’gyur ||⁵³⁹

539. =25,18

18. If an intelligent man be only associated for an instant with a wise man, he will understand the law taught by the perfect Buddha.

ekam arthapadaṃ proktaṃ paṇḍitasyārthakārakam |
bālasya tu na kṛtyāya syāt sarvaṃ buddhabhāṣitam |25,19|

don ldan tshig ni gcig gis kyaṅ || mkhas pa yi ni bya ba byed ||
saṅs (6)rgyas kun gyi gsuṅ gis kyaṅ || byis pa’i bya ba byed mi ’gyur ||⁵⁴⁰

540. =25,19

19. A single significant word suffices for hi who is wise; all the teaching of the Buddha would not suffice for the fool.

bālaḥ padasahasreṇa padam ekaṃ na budhyate |
padenaikena medhāvī padānāṃ vindate śatam |25,20|

智者尋一句演出無量義
愚者誦千句不解一句義 15⁴⁹⁶
一句義成就智者所修學
愚者好遠離眞佛之所説 16⁴⁹⁷

496. =25,20 497. =25,19

blo daṅ ldan pa tshig gcig gis || tshig brgya dag ni śes par ’gyur ||
byis pa la ni tshig stoṅ gis || tshig gcig śes par mi ’gyur ro ||⁵⁴¹

541. =25,20

20. He who is intelligent will with one word know a hundred; the fool with a thousand words will not know a single one.

amitraḥ paṇḍitaḥ śreyān na tu bālo ’nukampakaḥ |
bālo ’nukampamāno hi narakān upakarṣati |25,21|

怨憎有智勝不隨親友義
愚者訓非道漸趣地獄徑 17⁴⁹⁸

498. =25,21

gñis na mkhas daṅ mi mdza’ sla’i || byis pa rnams (7)
daṅ mdza’ mi ruṅ || byis pa rnams daṅ mdza’ byed pa || sems can dmyal bar khrid par byed ||⁵⁴²

542. =25,21

21. The wise man cares not for fools, he makes not his friends of fools; for he who is fond of the society of fools is led down to hel.

yo jānīyād ahaṃ bāla iti bālaḥ sa paṇḍitaḥ |
bālaḥ paṇḍitamānī tu bāla eva nirucyate |25,22|

愚者自稱愚當知善黠慧
愚人自稱智是謂愚中甚 18⁴⁹⁹

499. =25,22

byis pa gaṅ źig byis pa’o źes || śes pa de ’dir mkhas pa yin ||
byis pa gaṅ źig mkhas sems pa || de ni byis pa źes brjod do ||⁵⁴³

543. =25,22

22 (63). If a fool says, "I am a fool," he is wise in that knowledge; but the fool who thinks himself s wise man, he is called " a fool " (indeed).

yac ca bālaḥ praśaṃseta yac ca nindeta paṇḍitaḥ |
nindā tu paṇḍitāt śreṣṭhā na tu bālāt praśaṃsanā |25,23|

若復歎譽愚毀訾智者身
毀智猶有勝歎愚不爲上 19⁵⁰⁰

500. =25,23

byis pas bstod (232b1)pa gaṅ yin daṅ || mkhas pas smad pa gaṅ yin las ||
mkhas pas smad pa ches ruṅ gis || byis pas bstod pa mi ruṅ ṅo ||⁵⁴⁴

544. =25,23

23. When the fool doth praise and when the wise man doth scorn; the scorn of the wise man is just, but improper is the praise of the foo.

bālaṃ na paśyet śṛṇuyān na ca no tena saṃvaset |
duhkho bālair hi saṃvāso hy amitreṇaiva sarvaśaḥ |
dhīrais tu sukhasaṃvāso jñātīnām iva saṃgamaḥ |25,24|

莫見愚聞聲亦莫與愚居
與愚同居難猶如怨同處
莫見愚聞聲亦莫與愚居
與愚同居難猶如怨同處
當選擇共居如與親親會 20-21⁵⁰¹

501. =25,24

byis pa bsten pa sdug bsṅal źiṅ || rnam pa kun du dgra ’dra bas ||
byis pa mi thos mi mthoṅ źiṅ || ma bsten gyur pa ñid ruṅ (2)ṅo || gñen daṅ phrad pa ji lta bar || brtan pa bsten na bde bar ’gyur ||⁵⁴⁵

545. =25,24

24 (207). He who associates with a fool is in misery, as if he were with an enemy;2 one ought not to associate with fools, neither ought one to listen to or see them; associating with the steadfast is happiness, like meeting again one’s kinsfolk.

dhīraṃ prājñaṃ niṣeveta śīlavantaṃ bahu śrutam |
dhaureyaṃ javasampannaṃ candraṃ tārāgaṇā iva |25,25|

是故事多聞并及持戒者
如是人中上如月在衆星 22⁵⁰²

502. =25,25

de bas rgyu skar lam du zla ba ltar || brtan źiṅ thos maṅ mchog ’dren byed pa daṅ ||
tshul khrims ldan daṅ ’phags pa’i brtul źugs can || mi mchog brtse ldan blo bzaṅs bsten par (3)gyis||⁵⁴⁶

546. =25,25

25 (208). Therefore, as the moon keeps to the path of the constellations, so likewise keep (only) with them who are steadfast, erudite, who know what is best, virtuous, with the manners of the elect (Ariyas), pre-eminent, kind, and intelligent.

|| mitravargaḥ 25 || ||

mdza’ bśes kyi tshoms te ñi śu rtsa lṅa pa’o ||

Chapter. on Friendship, the Twenty-fifth.

法集要頌經圓寂品第二十六

XXVI. NIRVÂṆA.

kūrmo yathāṅgāni svake kapāle samādadhītātmavitarkitāni |
anihśrito hy anyam aheṭhayānaḥ parinirvṛto nāpavadeta kaṃcit |26,1|

如龜藏其六苾芻攝意想
無倚無害彼圓寂無言説 1⁵⁰³

503. =26,1

|| rus sbal raṅ gi khog par yan lag ltar || dge sloṅ yid kyi rnam rtog naṅ bsdus nas ||
rten pa med ciṅ gźan la ’tshe med par || mya ṅan ’das la su yaṅ smod mi byed ||⁵⁴⁷

547. =26,1

1. THE Bhixu who concentrates within himself all the faculties of his mind as the tortoise draws its body into its shell) attached to nothing, injuring no one, does naught to impede (the attaining of) nirvâṇa.

kṣāntiḥ paramaṃ tapas titīkṣā nirvāṇaṃ paramaṃ vadanti buddhāḥ |
na hi pravrajitaḥ paropatāpī śramaṇo bhavati paraṃ viheṭhayan vai |26,2|

忍辱第一道佛説圓寂最
不以懷煩熱害彼爲沙門 2⁵⁰⁴

504. =26,2

bzod pa (4)dka’ thub mchog ste bzod pa ni || mya ṅan ’das pa mchog ces saṅs rgyas gsuṅ ||
rab tu byuṅ ba gźan la ’tshe ba daṅ || gźan la gnod pas dge sbyoṅ ma yin no ||⁵⁴⁸

548. =26,2

2 (184). Patience is the greatest penance; patience, the Buddha says, is the greatest nirvâṇa: he who is a priest and who injures others, who harms others, is not a Çramana (lit. one who practises virtue).

mā kaṃcit paruṣaṃ brūthaḥ proktāḥ prativadanti tam |
duhkhā hi saṃrambhakathāḥ pratidaṇḍaṃ spṛśanti hi |26,3|

言當莫麁獷所説應辯才
少聞其論難反受彼屈伏 3⁵⁰⁵

505. =26,3

tshig rdub ci yaṅ smra mi bya || smras na slar yaṅ smra bar byed ||
’thab gcugs tshig gis (5)sdug bsṅal źiṅ || de la phyir yaṅ chad pas gcod ||⁵⁴⁹

549. =26,3

3 (133). Use no harsh words, for as one has been spoken to so will he answer; quarrelsome words bring sorrow, they receive their punishment.

yad īrayasi hātmānaṃ kaṃsī ivopahatā sadā |
jāti maraṇasaṃsāraṃ ciraṃ hy anubhaviṣyasi |26,4|

數自興煩惱猶彼器敗壞
生死數流轉長沒無出期 4⁵⁰⁶

506. =26,4

gal te bdag gis phar byas na || ’khar ba’i snod la brduṅs pa bźin ||
’khor bar skye daṅ rga ba dag | yun riṅ ñams su myoṅ bar ’gyur ||⁵⁵⁰

550. =26,4

4. He who sends forth (evil-sounding words) like a bronze vase that has been struck, will suffer for a long time, wandering about from birth to old age.

na tv īrayasi hātmānaṃ kaṃsir nopahatā yathā |
eṣa prāpto ’si nirvāṇaṃ saṃrambhas te na vidyate |26,5|

若不自煩惱猶器完牢具
如是至圓寂永無諸塵翳 5⁵⁰⁷

507. =26,5

bdag gis phar nim byas daṅ || ’khar ba’i snod la ma (6)brduṅs ltar ||
’di ltar ’thab mo mi ’byuṅ źiṅ || mya ṅan ’das pa thob par ’gyur ||⁵⁵¹

551. =26,5

5 (134). He who does not send forth (evil-sounding words) like a bronze vase that has not been struck, occasioning no quarrels, he will find nirvâṇa.

ārogyaparamā lābhā saṃtuṣṭi paramaṃ dhanam |
viśvāsaparamaṃ mitraṃ nirvāṇaparamaṃ sukham |26,6|

無病第一利知足第一富
知親第一友圓寂第一樂 6⁵⁰⁸

508. =26,6

nad med rñed pa’i dam pa ste || chog śes pa ni nor gyi dbyig ||
yid gtsugs bśes pa’i mchog yin te || mya ṅan ’das ba bde ba’i phul ||⁵⁵²

552. =26,6

6. Absence of disease is the best of possessions, contentedness the beat of riches, a true friend the best of friends, nirvâṇa the greatest happiness.

kṣudhā paramarogāṇāṃ saṃskārā duhkham eva tu |
etaj jñātvā yathā bhūtaṃ nirvāṇa paramo bhavet |26,7|

飢爲第一患行爲第一苦
如實知此者圓寂第一樂
(最妙聖言教流布無窮際
世共傳習者實無有厭時
如是無等倫所説善言教
身苦所逼迫何過飢患苦) 7-9⁵⁰⁹

509. =26,7

’du byed sdug bsṅal ma (7)ruṅs pa || nad kyi naṅ na bkres mi bzad ||
de ltar ji bźin śes na ni || mya ṅan ’das pa mchog tu ’gyur ||⁵⁵³

553. =26,7

7 (203). All compound things (sanskâra) the greatest of pains, hunger the worst of diseases; if one has found this out, he has found the highest nirvâṇa.

alpakāḥ sugatiṃ yānti bahavo yānti durgatim |
etaj jñātvā yathā bhūtaṃ nirvāṇa paramo bhavet |26,8|

趣善之徒少趣惡之徒多
如實知此者速求於圓寂 10⁵¹⁰

510. =26,8

bde ’gror ’gro ba ñuṅ zad de || ṅan ’gror ’gro ba bsam yas śig ||
de lta’i ñes dmigs rtogs gyur na || myur du mya ṅan ’das pa ’thob ||⁵⁵⁴

554. =26,8

8. Let one but consider the way to attain happiness and the way to go to perdition, and when he has thus formed an idea of sin, it will not be long ere he reaches nirvâṇa.

sahetuṃ sugatiṃ yānti sahetuṃ yānti durgatim |
sahetuṃ parinirvānti hy evam etat sahetukam |26,9|

有縁生善處有縁生惡趣
有縁般涅槃如斯皆有縁 11⁵¹¹

511. =26,9

bde (233a1)’gror ’gro ba rgyu daṅ bcas || ṅan ’gror ’gro ba rgyu daṅ ldan ||
mya ṅan ’das ’gro rgyu can te || de dag thams cad rgyu daṅ bcas ||⁵⁵⁵

555. =26,9

9. The way to attain happiness proceeds from a cause; the way to go to perdition has its cause; the way to nirvâṇa has its cause; they all have a cause.

gatir mṛgāṇāṃ pravaṇaṃ ākāśaṃ pakṣiṇāṃ gatiḥ |
dharmo gatir vibhāgīnāṃ nirvāṇaṃ tv arhatāṃ gatiḥ |26,10|

鹿歸於田野鳥歸於虚空
義歸於分別眞人歸寂滅 12⁵¹²

512. =26,10

nags tshal mchog tu ri dgas ’gro || mkha’ la bya rnams ’gro bar byed ||
chos la rnam par bsgoms ’gro ste || (2)dgra bcom mya ṅan ’das par ’gro ||⁵⁵⁶

556. =26,10

10. The deer go chiefly to the woods, the birds fly into the air; he who devotes himself to the law goes to the nirvâṇa of the Arhat?

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |26,10A|

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚na saṃvaset |
a ˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |26,10B|

na hīdaṃ hīnavīryeṇa mandenāpy avijānatā |
nirvāṇaṃ śakyam adhigantuṃ sarvagranthapradālanam |26,11|

不以懈怠意怯弱有所至
欲求於圓寂焚燒諸縛著 13⁵¹³

513. =26,11

’di na brtson ’grus źan pa daṅ || blo chuṅ śes pa med pa yis ||
mdud pa thams cad rab gtubs pa’i || mya ṅan ’das pa thob mi ’gyur ||⁵⁵⁷

557. =26,11

11. He who strives but feebly, who has little intelligence and no learning, will not find nirvâṇa, that destruction of all bonds.

taḥ kāmeṣu ni ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |26,11A|

siñca bhikṣor imāṃ nāvaṃ siktā laghvī bhaviṣyati |
hitvā rāgaṃ ca doṣaṃ ca tato nirvāṇam eṣyasi |26,12|

苾芻速杼船以杼便當輕
求斷貪欲情然後至圓寂 14⁵¹⁴

514. =26,12

khyod kyis gru ’di’i chu phyags daṅ || ’di ni yaṅ bar ’gyur ba ltar ||
de bźin (3)źe sdaṅ ’dod chags spoṅs || de nas mya ṅan ’das pa ’thob ||⁵⁵⁸

558. =26,12

12 (369). The pilot of this boat makes it light; so if you cast away hatred and passions, you will reach nirvâṇa?

abhūt pūrve tato nābhūn nābhūt pūrve tato hy abhūt |
na cābhūn na bhaviṣyati na vāpy etarhi vidyate |26,13|

我有本以無本有我今無
非無亦非有如今不可獲 15⁵¹⁵

515. =26,13

sṅon chad byuṅ ba mi ’byuṅ źiṅ || ma byuṅ ba dag ’byuṅ bar ’gyur ||
ma byuṅ ’byuṅ bar mi ’gyur la || da ltar byuṅ ba’aṅ yod ma yin ||⁵⁵⁹

559. =26,13

13. If what has formerly been born is not born, there will be produced that which is not born (the elementary); that which is not born (the elementary) not producing (compound things), there is an end to production itself.

durdṛśaṃ satyam acalaṃ sudṛśaṃ pratividhyataḥ |
tṛṣṇā kṣayaṃ paśyato hi duhkhasyānto nirucyate |26,14|

難見諦不動善觀而不動
當察愛盡源是謂名業際 16⁵¹⁶

516. =26,14

blta dka’ mtha’ med der mi mthoṅ || bden pa rab rtogs (4)śes pa daṅ ||
sred daṅ dga’ ba med mthoṅ ba || ’di ’dra ’di ni sdug bsṅal mtha’ ||⁵⁶⁰

560. =26,14

14. He who perceives what is difficult to see (suffering), and who heeds not uncertain happiness,3 who understands the truth and has knowledge, who sees the nothingness of desires (trichnâ) and (worldly) joy, he who is like unto this has put an end to suffering.

chittvā tṛṣṇāṃ praśāmyeha rajaḥ sarvaṃ samāhitaḥ |
viśoṣayitvā saritāṃ duhkhasyānto nirucyate |26,15|

斷愛除其欲竭河無流兆
能明此愛本是謂名苦際 17⁵¹⁷

517. =26,15

sred pa rnams ni bcad pa daṅ || ’dod chags rab tu spaṅs pa daṅ ||
mtsho bskams nas ni mi ’bab pa || ’di ’dra ’di ni sdug bsṅal mtha’ ||⁵⁶¹

561. =26,15

15. Having cast off desires (trichnâ), having cast away passions, (I am) like unto a dried-up lake that flows no more; he who is like unto this puts an end to suffering.

bhittvā kāyaṃ ca saṃjñāṃ ca vedanāṃ vyupaśāmya ca |
vijñānāstagamaṃ labdhvā duhkhasyānto nirucyate |26,16|

無身滅其想諸痛得清涼
衆行永止息識想不復興
如實知此者是謂名苦際 18⁵¹⁸

518. =26,16

lus źig tshor ba bsil (5)bar gyur || ’du śes ’gags śiṅ ’du byed źi ||
rnam par śes pa nub gyur pa || ’di ’dra ’di ni sdug bsṅal mtha’ ||⁵⁶²

562. =26,16

16. He whose sensations (vedanâ) have become cool, whose perceptions (sandj) are suppressed, whose being (sanskâra) is at rest, whose consciousness (viññaṇa) has disappeared ; he who is like unto this puts an end to suffering.

dṛṣṭe tu dṛṣṭamātreṇa śrute ca śrutamātratā |
mate tathaiva vijñāte duhkhasyānto nirucyate |26,17|

lta bas mthoṅ bar gyur tsam daṅ || ñan pas thos par gyur pa tsam ||
rtogs par byed pas rtogs tsam daṅ || rnam par śes pas (6)rnam śes tsam ||
’di ’dra ’di ni sdug bsṅal mtha’ || ’di daṅ ma daṅ gduṅs rab gduṅs ||⁵⁶³

563. =26,17

17. He who has perceived what ought to be seen, who has heard what ought to be listened to, who has understood what ought to be understood, who knows perfectly what ought to be known perfectly; he who is like this puts an end to suffering: he who only longs for the thing which ought to be longed for (i.e., to be at rest), he who is like unto this puts an end to suffering.

ene meme tathā dapphe daḍapphe ceti budhyataḥ |
sarvasmād viratiḥ pāpād duhkhasyānto nirucyate |26,18|

māśātuṣāsaṃśamā ca sarvatra viraḍī tathā |
sarvasmād viratiḥ pāpād duhkhasyānto nirucyate |26,19|

’di ’dra ’di ni sdug bsṅal mtha’ || ma re ma dga’ rab źi daṅ ||
kun du ’dod chags bral gyur pa || ’di ’dra ’di ni sdug bsṅal mtha’ ||
(rten pa yod pas (7)spyod par ’gyur ro ||
spyod pa yod pas gźol bar ’gyur ro ||
gźol ba yod pas śin tu ma sbyaṅs bar ’gyur ro ||
śin tu ma sbyaṅs pa yod pas ’gro ba daṅ ’oṅ bar ’gyur ro ||
’gro ba daṅ ’oṅ ba yod pas gźan du śi ’pho len par ’gyur ro ||
gźan du śi ’pho (233b1)blaṅs pas ’di ltar gźan du skye ba daṅ | rga ba daṅ | na ba daṅ | ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ | ’khrug pa ’byuṅ źiṅ ’di ltar sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’di ’byuṅ bar ’gyur ro ||)⁵⁶⁴

564. =26,19

18 He who delights not in what is tangible, who is at peace, who casts off every passion; he who is like unto this puts an end to suffering.
19. From the source (ignorance) springs the commission (of sins); from the commission springs the binding (to their consequences); from the binding springs that which is not to be removed (transmigration); from that which is not to be removed springs going and coming; from going and coming springs suffering another death; from having to suffer another death springs another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, disagreeabilities are created; and in this manner does one bring on oneself a great amount of suffering?
20. There being no source (ignorance), there is no commission; there being no commission (of sins), there is no binding to (their consequences); there being no binding, there is not that which is not to be removed; there not being that which is not to be removed, there is no going and coming; there being no going and coming, there is no suffering another death; there beingx suffering another death, there is not another birth, and old age, disease, death, sorrow, misery, affliction, unhappiness, disagreeabilities are stopped; and in this way one puts an end to a great amount of suffering.

anihśritasyācalitaṃ prasrabdhiś ceha vidyate |
na gatir na cyutiś caiva duhkhasyānto nirucyate |26,20|

住動虚則靜非近非有樂
無動得輕安靜乃獲圓寂
亦不由往來往來絶生滅
老死煩惱除斷苦獲圓寂 19-20⁵¹⁹
吾已無往來不去而不來
不沒不復生此際名圓寂 21⁵²⁰

519. =26,20 520. =26,25

(2)rten pa med pas spyod pa med par ’gyur ro ||
spyod pa med pas gźol bar mi ’gyur ro ||
gźol bar ma gyur pas śin tu sbyaṅs par ’gyur ro ||
śin tu sbyaṅs pas ’gro ba daṅ ’oṅ bar mi ’gyur ro ||
(’gro ba daṅ ’oṅ ba med pas gźan du ’chi ’pho len pa med (3)par ’gyur ro || gźan du ’chi ’pho len pa med pas ’di ltar gźan du skye ba daṅ || rga ba daṅ | na ba daṅ | ’chi ba daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ || yid mi bde ba daṅ | ’khrug pa rnams ’gag par ’gyur źiṅ | ’di ltar (4)sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’di ’gag par ’gyur ro ||)⁵⁶⁵

565. =26,20abc

21. Bhixus, the uncreated, the invisible, the unmade, the elementary, the unproduced, exist (as well as) the created, the visible, the made, the conceivable, the compound, the produced; and there is an uninterrupted connection between the two.
22. Bhixus, if the untreated, the invisible, the unmade, the elementary, the unproduced was nonentity, I could not say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable was final emancipation.

ajāte sati jātasya vaden nihsaraṇaṃ sadā |
asaṃskṛtaṃ ca sampaśyan saṃskṛtāt parimucyate |26,21|

dge sloṅ dag ma skyes pa daṅ | ma byuṅ ba daṅ | ma bcos pa daṅ | ’dus ma byas pa daṅ | mi ’byuṅ ba yod do ||
skye ba daṅ | ’byuṅ ba daṅ | bcos ma daṅ | sems pas byas pa daṅ | (5)’dus byas daṅ | rten ciṅ ’brel bar ’byuṅ ba yod do ||⁵⁶⁶
dge sloṅ dag gal te ma skyes pa daṅ | ma byuṅ ba daṅ | ma bcos pa daṅ | ’dus ma byas pa daṅ | mi ’byuṅ ba med du zin na | skye ba daṅ | ’byuṅ ba daṅ | bcos ma daṅ | ’dus byas daṅ | (6)sems pas byas pa daṅ | rten ciṅ ’brel bar ’byuṅ ba’i ṅes par ’byuṅ ba yod do źes ṅa mi smra’o ||⁵⁶⁷
dge sloṅ dag gaṅ gi phyir ’di na ma skyes pa daṅ | ma byuṅ ba daṅ | ma bcos pa daṅ | ’dus ma byas pa daṅ | mi ’byuṅ ba yod pa de’i phyir | skye ba daṅ | ’byuṅ (7)ba daṅ | bcos ma daṅ | ’dus byas daṅ | sems pas byas pa daṅ | rten ciṅ ’brel bar ’byuṅ ba’i ṅes par ’byuṅ ba yod do źes ṅa smra’o ||⁵⁶⁸

566. =26,21 567. =26,21 568. =26,21

23. Bhixus, it is because of the real existence of the uncreated, the invisible, the elementary, the unproduced that I say that the result of their connection from cause to effect with the created, the visible, the made, the compound, the conceivable is final emancipation.

jātaṃ bhūtaṃ samutpannaṃ kṛtaṃ saṃskṛtam adhruvam |
jarā maraṇa saṃghātaṃ moṣadharmapralopanam |
āhāranetrī prabhavaṃ nālaṃ tad abhinanditum |26,22|

智生之本末有爲知無爲
生死所纒縛縛者而難制
(如是四大身五蘊苦惱集
安住觀實苦盡苦獲圓寂
諸法無往來往來恒生滅
老病死遷流無漏獲圓寂
苾芻有世生有造無作行
有無生無有無作無所行
苾芻吾已知無復諸地入
無有虚空入無諸入用入
無想非想入無今世後世
亦無日月想無往亦無來)
從食因縁有從食致憂樂
而此要滅者諸苦法已盡
非食命不濟孰能不搏食
夫立食爲先然後乃至道 22-29⁵²¹
苾芻有世生有造無作行
有無生無有無作無所行 25⁵²²

521. =26,22 522. =26,21

skyes daṅ byuṅ daṅ ’byuṅ ba daṅ || bcos daṅ dus byas mi brtan źiṅ ||
rga daṅ ’chi daṅ rmoṅs pa yi || chos can (234a1)rab tu ’jig ’gyur ba ||
zas kyi rgyud las byuṅ ba yi || ’jig ’gyur ’di la dga’ mi bya ||⁵⁶⁹

569. =26,22

24. The impermanency of the created, the visible, the made, the produced, the compound, the great torment of subjection to old age, death, and ignorance, what proceeds from the cause of eating;4 (all this) is destroyed, and there is found no delight in it; this is the essential feature of final emancipation. Then there will be no doubts and scruples; all sources of suffering will be stopped: and one will have the happiness of the peace of the sanskâra?

tasya nihhsaraṇaṃ śāntam atarkāvacaraṃ padam |
nirodho duhkhadharmāṇāṃ saṃskāropaśamaṃ sukham |26,23|

de yi ṅes par ’byuṅ ba’i gźi || rtog daṅ dpyod daṅ źi ba daṅ ||
sdug bsṅal chos rnams ’gags pa ste || ’du byed ñe bar źi ba bde ||⁵⁷⁰

570. =26,23

25. Bhixus,’ it (nirvâṇa) is neither in earth, or in water, fire, or wind.

abhijānāmy ahaṃ sthānaṃ yatra bhūtaṃ na vidyate |
nākāśaṃ na ca vijñānaṃ na sūryaś candramā na ca |26,24|

苾芻吾已知無復諸地入
無有虚空入無諸入用入
無想非想入無今世後世
亦無日月想無往亦無來 26-27⁵²³
從食因縁有從食致憂樂
而此要滅者諸苦法已盡 28⁵²⁴

523. =26,24 524. =26,23

dge sloṅ (2)dag de ni gaṅ du yaṅ gnas par mi ’gyur te | sa la gas par mi ’gyur | chu la ma yin | me la ma yin | rluṅ la ma yin | nam mkha’ mtha’ yas skye mched lam yi | rnam śes mtha’ yas skye mched la ma yin ||⁵⁷¹
ci yaṅ med pa’i skye mched la ma yin | ’du (3)śes yod min med min skye mched la ma yin | ’jig rten ’di la ma yin | ’jig rten pha rol la ma yin | ñi ma daṅ zla ba gñis la gas pa ma yin te | ’di la dmigs pa med par ṅas mṅon par śes so ||⁵⁷²

571. =26,24 572. =26,24

26. It (nirvâna) is not in a spiritual state (âyatana) in the immensity of space, nor in a spiritual state of infinite wisdom, nor in a spiritual state in the region of nothing, nor in a spiritual state in the region where there is no conception (and) where there is not no (conception); it is not in this world or in another world; it is not in either the sun or the moon: these (ideas) are not, I assert, the correct conception (of it).

naivāgatir na ca gatir nopapattiś cyutir na ca |
apratiṣṭham anālambaṃ duhkhāntaḥ sa nirucyate |26,25|

dge sloṅ dag de la ’gro ba daṅ ’oṅ ba yod par (4)ṅa mi smra ste | gnas par ma yin no || ’chi ’pho yod par ṅa mi smra ste | skye bar ma yin | ’adilta bu ’di ni sdug bsṅal gyi mtha’ yin no ||⁵⁷³

573. =26,25

27. Bhixus, as I say it does not exist with going and coming, it is what is not existence; as I do not say it exists where there is death, it is not to be born: this then is the end of suffering?

yatra nāpo na pṛthivī tejo vāyur na gāhate |
na tatra śuklā dyotanti tamas tatra na vidyate |26,26|

地種及水火是時風無吹
光焔所不照亦不見其實 30⁵²⁵

525. =26,26

sa daṅ chu daṅ me daṅ rluṅ || gaṅ la’aṅ gnas pa ma yin pa ||
de la dkar pos gsal mi byed || de la mun pa’aṅ (5)yod ma yin ||⁵⁷⁴

574. =26,26

28. It (nirvâṇa) does not exist in either earth, water, fire, or wind;6 in it white (and the other colours) are not visible; in it there is not even darkness; in it the moon does not shine, nor does the sun send forth its rays.

na tatra candramā bhāti nādityo vai prakāśyate |
yathā tv ihātmanā vetti munir mauneyaṃ ātmanaḥ |
atha rūpād arūpāc ca sarva duhkhāt pramucyate |26,27|

非月非有光非日非有照
審諦觀此者乃應眞圓寂
端正色縱容得脱一切苦
非色非無色得脱第一苦 31-32⁵²⁶

526. =26,27

de la zla bas snaṅ mi byed || de la ñi mas mṅon mi byed ||
thub pa bram ze gaṅ yin pa || des ni raṅ gis rig pa yin ||
de ni gzugs daṅ gzugs med daṅ || sdug bsṅal kun las rab tu grol ||⁵⁷⁵

575. =26,27

29. He who is a Muni and a Brâhmana, and who is consequently wise, is delivered from the material (rûpa) and the immaterial (arûpa), and from all kinds of suffering.

niṣṭhā gato hy asaṃtrāsī na vikanthī na kaukṛtiḥ |
acchettā bhava śalyānām antimo ’sya samucchrayaḥ |26,28|

究竟不恐懼越縛無狐疑
未斷有欲刺豈知身爲患 33⁵²⁷

527. =26,28

mthar phyin ’jigs pa med pa ste || rlom (6)med ’gyod pa med pa yin ||
srid pa’i zug rṅu gtubs pa ste || lus kyi tha mar gyur pa yin ||⁵⁷⁶

576. =26,28

30. He who has reached the end and is without fear, is without pride and without sin; having left behind the pains of existence, he has a body for the last time.

eṣā hi paramā niṣṭhā śāntaṃ padam anuttaram |
kṣayaḥ sarvanimittānāṃ pradānapadam acyutam |26,29|

所謂究竟者圓寂爲第一
盡斷諸想著文句不錯謬 34⁵²⁸

528. =26,29

’di ni mthar phyin rnams kyi mchog || źi ba’i go ’phaṅ bla med pa ||
mtshan ma thams cad zad pa ste || byaṅ grol go ’phaṅ ’chi med yin ||⁵⁷⁷

577. =26,29

31. This is the chief (beatitude) of those who have reached the end, perfect and unsurpassable peace (amatam padam), the destruction of all characteristics, the perfection of perfect purity, the annihilation of death.

tulyam atulyaṃ ca sambhavaṃ bhavasaṃskāram avāsṛjan muniḥ |
ādhyātmarataḥ samāhito hy abhinat kośam ivāṇḍasambhavam |26,30|

知節不知節最勝捨有行
内自思惟行如卵壞其膜 35⁵²⁹

529. =26,30

mtshuṅs daṅ mi mtshuṅs (7)’byuṅ ba yi || ’du byed thub pas rab tu spaṅs ||
naṅ du mñam bźag dga’ ba yis || sgo ṅa’i sbubs ni dral nas byuṅ ||⁵⁷⁸

578. =26,30

32. The Muni having cast off the sanskâra of existence (and also) like and unlike, by delighting in perfect composure he has broken the shell of the egg of existence and goes out (of the world).

jayate dānaṃ dharmadānaṃ ca sarvaṃ jayate ratiṃ dharmaratiṃś ca sarvām |
jayate balaṃ kṣānti balaṃ ca sarvaṃ jayate sukhaṃ sarvatṛṣṇānirodhaḥ ||
sarvaṃ dānaṃ dharmadānaṃ jināti sarvāṃ ratiṃ dharmaratiṃ jināti |
sarvaṃ balaṃ kṣānti balaṃ jināti tṛṣṇā kṣayaḥ sarvasukhaṃ jināti |26,31|

衆施法施勝衆樂法樂上
衆力忍力最愛盡圓寂樂 36⁵³⁰

530. =26,31

sbyin kun chos kyi sbyin pas thub || dga’ kun chos kyi dga’ bas thub ||
stobs kun bzod pa’i stobs kyis thub || bde kun sred pa (234b1)zad pas thub ||⁵⁷⁹

579. =26,31

33 (354). The greatest of gifts is the gift of the law; the greatest of delights is delight in the law; the greatest of strengths is the strength of patience; the greatest happiness is the destruction of desire (trichina).

|| nirvāṇavargaḥ 26 || ||

mya ṅan las ’das pa’i tsoms te ñi śu rtsa drug pa’o ||

Chapter on Nirvâṇa, the Twenty-sixth.

法集要頌經觀察品第二十七

XXVII. SIGHT.

supaśyaṃ paravadyaṃ syād ātmavadyaṃ tu durdṛśam |
paraḥ parasya vadyāni tu utpunāti busaṃ yathā |27,1|

善觀己瑕隙使己不露外
彼彼自有隙如彼飛輕塵
若己稱無瑕罪福倶并至
(但見他人隙恒懷無明想) 1-2⁵³¹

531. =27,1

|| bdag las gźan pa’i skyon dag ni || phub ma gtor ba ji bźin du ||
gźan gyi skyon mthoṅ sla ba ste || raṅ gi skyon ni mthoṅ bar dka’ ||
g-yo can cho lo ’jo ba ltar || (2)raṅ gi de ni sbed pa daṅ ||⁵⁸⁰

580. =27,1

1 (252). IT is easier to see the faults of others than those of oneself; the faults of others are easily seen, for they are sifted like chaff, but one’s own faults are difficult to see.

paravadyānudarśino nityāvadhyānasaṃjñinaḥ |
vāmā dharmāḥ pravardhante sa hy ārād dharmadarśanāt |27,2|

(若己稱無瑕罪福倶并至)
但見他人隙恒懷無明想 2⁵³²

532. =27,2

gźan gyi skyon la lta byed ciṅ || rtag tu ’phyas laṅ ’du śes can ||
de yis riṅ du chos mi mthoṅ || g-yon phyogs chos ni rab tu ’phel ||⁵⁸¹

581. =27,2

It is like the cheat who shows the dice (of his adversary) and hides his own, calling attention to the shortcomings of the other (player), and continually thinking of accusing him; he is far from seeing what is right (dharma), and greatly increases is unhappy lot?

ahrīkena sujīvaṃ syāt kākaśūreṇa dhvāṅkṣiṇā |
praskandinā pragalbhena saṃkliṣṭaṃ tv iha jīvate |27,3|

知慚壽中上焉以貪牽縛
力士無畏忌斯等命短促 3⁵³³

533. =27,3

spyi rdol byed ciṅ ’phrog rlom can || mi gtsaṅ las ldan khwa lta bur ||
śin tu ñon moṅs ’tsho (3)ba can || ṅo tsha med pa’i ’tsho ba sla ||⁵⁸²

582. =27,3

2 (244). Life is easy for an impudent, thieving boasting fellow, with filthy (instincts?) like a crow; who leads a life of sinfulness and impudicity.

hrīmatā tv iha durjīvaṃ nityaṃ śuci gaveṣiṇā |
sulīnenāpragalbhena śuddhājīvena paśyatā |27,4|

知漸不盡壽恒求清淨行
威儀不缺漏當觀眞淨壽 4⁵³⁴

534. =27,4

rtag tu gtsag ma tshol ba daṅ || thub chod mi byed ’dzem bag can ||
’tsho bdag pa lta ba yi || ṅo tsha śes pa’i ’tsho ba dka’ ||⁵⁸³

583. =27,4

3 (245). Life is hard for the man who is always seeking what is pure, who is disinterested, temperate, chaste, and modest.

andhabhūto hy ayaṃ lokas tanuko ’tra vipaśyataḥ |
śakunto jālamukta iva hy alpaṃ svargeṣu modate |27,5|

世間普盲冥智眼尟尟耳
群鳥墮羅網生天不足言 5⁵³⁵

535. =27,5

’jig rten mun par gyur ’di ste || de las lhag mthoṅ ldan pa ñuṅ ||
rgya las śor ba’i bya lta bur || (4)mtho ris la dga’ śas tsam źig ||⁵⁸⁴

584. =27,5

4 (174). This world is in darkness; few there are who have [( 26,1)] spiritual insight? and who, like birds escaped from a net, go to enjoy the heavens.

moṣasambandhano loko bhavyarūpa iva dṛśyate |
upadhī bandhanā bālās tamasā parivāritāḥ |
asatsad iva dṛśyate paśyato nāsti kiṃcanam |27,6|

觀世衰耗法但見衆色變
愚者自繋縛爲闇所纒繞
亦不見於行觀而無所有 6⁵³⁶

536. =27,6

byis pa lus kyis bciṅs gyur pa || mun pa’i ’khor gyis bskor ba yin ||
’jig rten nor la chags pa dag || gźan rdzas lta bur lta bar byed ||⁵⁸⁵

585. =27,6abcd

5. The fool who is held in bondage by his body is wrapped in darkness; they who covet worldly goods consider all other things in this same (sinful) way.

ahaṃ kārasṛtā martyāḥ parakāropasaṃhitāḥ |
etad eke na jānanti paśyanti na hi śalyataḥ |27,7|

衆生皆有我爲彼而生患
一一不相見不覩邪見刺 7⁵³⁷

537. =27,7

bdag gis skye dgu ’di phyuṅ źiṅ || gźan gyis byas so sñam sems pa ||
bden (5)ba min la bden lta bas || ci yaṅ mthog bar mi ’gyur ro ||
de ni ’gas kyaṅ mi mthoṅ źiṅ || zug rṅu mthoṅ bar mi ’gyur ro ||⁵⁸⁶

586. =27,7ab6ef7cd

6. Some think sentient beings are their own creators, some think that another (Isvara, &c.) made them; they who take as the truth what is not the truth can see nothing at all; not seeing that they are not even unanimous this point: they cannot perceive misery.

etat tu śalyaṃ pratiyatya paśyato hy adhyavasitā yatra prajāḥ prasaktāḥ |
ahaṃ karomīti na tasya hiṃsyāt paraḥ karotīti na tasya hiṃsyāt |27,8|

觀此刺因縁衆生多染著
我造彼非有彼造非我有 8⁵³⁸

538. =27,8

yul sred gaṅ la skye bo chags pa yi || zug rṅu de dag sṅon chad mthoṅ ba dag ||
de ni bdag gis byas sñam mi ’dzin ciṅ || de ni gźan (6)gyis byas sñam mi ’dzin to ||⁵⁸⁷

587. =27,8

7. It enters not the mind of those beings who seek the pleasures of the senses that the misery they have until then seen (brought on themselves) is their own work; they do not understand that other like deeds will bring (misery also with them).

mānopeto hy ayaṃ loko mānasaktaḥ sadā sthitaḥ |
dṛṣṭibhiś caiva saṃrabdhaḥ saṃsāraṃ nātivartate |27,9|

衆生爲慢纒染著於憍慢
爲見所迷惑不免生死際 9⁵³⁹

539. =27,9

skye dgu ’di dag ṅa rgyal ldan || ṅa rgyal la chags ṅa rgyal bciṅs ||
rtsod par gyur pa’i lta ba can || ’khor ba ldog par mi ’gyur ro ||⁵⁸⁸

588. =27,9

8. Those beings who are selfish, fond of selfishness, held in the bonds of selfishness, who are given to controversial opinions: will not escape from the orb of transmigration.

yat prāptaṃ yac ca prāptavyaṃ rajaḥ kīrṇam idaṃ dvayam |
āturyam iti taṃ jñātvā jahyād vidvān samāhitaḥ |27,10|

已得與當得二倶受塵垢
習於病根本及覺諸所學 10⁵⁴⁰

540. =27,10

thob par gyur pa gaṅ yin daṅ || thob par bya ba gaṅ yin pa ||
de dag gñi ga rdul gyis yog || (7)rjes su nad pa slob par byed ||⁵⁸⁹

589. =27,10

9. Know that the (births) that one has been subject to, and those that he will be subject to, all of these are wrapped in sinfulness (raga); they are subject to decay.

śikṣā sārāś ca ye sattvā jīvino brahmajīvinaḥ |
upasthānarataye ca sa eko ’ntaḥ prakīrtitaḥ |27,11|

觀諸持戒者梵行清淨人
瞻侍病痩者是謂至邊際 11⁵⁴¹

541. =27,11

gaṅ źig tshul khrims daṅ | bslab pa daṅ | brtul źugs daṅ | tshaṅs par spyod pa daṅ | dka’ thub daṅ | ñe bar gnas pa sñiṅ por byed pa de ni mtha’ gcig go ||⁵⁹⁰

590. =27,11

10. There are those who practise morality, the precepts, good behaviour, who lead a life of holiness (brahmachariya), and there is an extreme which is to devote oneself to asceticism.

bhoktavyāḥ śucayaḥ kāmā na doṣas teṣu vidyate |
ya evaṃ darśino bālā dvitīyo ’ntaḥ prakīrtitaḥ |27,12|

gaṅ źig de ltar lta źiṅ ’di skad ces ’dod pa ni gtsaṅ ba’o || ’dod (235a1)pa ni bsod ñams can no || ’dod pa ni loṅs spyad par bya ba’o || ’dod pa ni skyon med pa yin no źes smra źiṅ de dag lhag par ’dod pa rnams su lhuṅ bar byed pa’i brtul źugs len pa ’di yaṅ mtha’ gcig go ||⁵⁹¹

591. =27,12

11. And there is another extreme in which they say: "Desires are pure; though one has desires he is virtuous; desires are to be indulged in; desires have nothing sinful in them." These men are swallowed up by their desires. (The followers of) both these extreme (theories), frequenting mostly burial-places, are called " frequenters of burial-places " (sosâniko).

etāv antāv anajñāya tv atilīyanti bāliśaḥ |
apare tv atidhāvanti cakṣuṣmāṃs tāṃ prapaśyati |27,13|

mtha’ gñis po ’di dag ni dur (2)khrod ’phel bar byed pa ste | ’di dag gis dur khrod ’phel bar byas so || mtha’ gñis po ’di dag ma mthoṅ ba kha cig źen par byed ciṅ | kha cig mṅon par rgyur par byed pa || de dag lhag par źen par byed ciṅ lhag par rgyug par byed pa dag mig daṅ ldan (3)pas mthoṅ ṅo ||⁵⁹²

592. =27,13

12. Neither of these extremes see (the cause of suffering), so part of them are filled with desires, and part of them are wildly running about; 1 they who can see perceive how full of desires they are, and how they run about.

etāv antau viditvā tu nābhavaṃs tatra ye budhāḥ |
na caiva tena manyante vartmas teṣāṃ na vidyate |27,14|

mtha’ gñis po ’di dag mthoṅ ba na źen par mi byed rgyur par mi byed la | de dag lhag par źen par mi byed ciṅ lhag par rgyug par rgyug par mi byed pa yaṅ mig daṅ ldan pas mthoṅ ṅo || de dag de ltar mi byed ciṅ de dag de ltar mi sems na | de dag gi (4)lam du mi gdags pa ’di lta ste ’di ni sdug bsṅal gyi mtha’ yin no ||⁵⁹³

593. =27,14

13. They who can see, perceive that if these two extremes could but see, they would give up desires and cease running (after them); so they have no desires, and do not run about (after them). As they do not thus, as they think not thus (i.e., as the two extremes), as they are not held in this way, they have found the end of suffering.

yathā budbudikāṃ paśyed yathā paśyen marīcikām |
evaṃ lokam avekṣaṃ vai mṛtyu rājaṃ na paśyati |27,15|

ji ltar chu bur mthoṅ ba daṅ || ji ltar smig rgyu mthoṅ ba ltar ||
de bźin ’jig rten lta byed pa || ’chi bdag rgyal pos mthoṅ mi ’gyur ||⁵⁹⁴

594. =27,15

14 (170). He who looks on the world as a bubble, who considers it as a mirage, the king of death will not see him.

yathā budbudikāṃ paśyed yathā paśyen marīcikām |
evaṃ kāyam avekṣaṃ vai mṛtyu rājaṃ na paśyati |27,16|

當觀水上泡亦觀幻野馬
如是不觀身亦不見死至 12⁵⁴²
當觀水上泡亦觀幻野馬
如是不觀世亦不見死王 13⁵⁴³

542. =27,16 543. =27,15

ji ltar chu bur mthoṅ ba daṅ || ji ltar smig rgyu (5)mthoṅ ba ltar ||
de bźin lus la lta byed pa || ’chi bdag rgyal pos mthoṅ mi ’gyur ||⁵⁹⁵

595. =27,16

15. He who looks on the body as a bubble, who considers it as a mirage, the king of death will not see him.

paśyatemaṃ sadā kāyaṃ citraṃ rājarathopamam |
yatra bālāḥ pramuhyante saṅgo nāsti prajānatām |27,17|

gaṅ la byis pa mṅon chags pa || de la mkhas pa chags mi ’gyur ||
rgyal po’i śiṅ rta bkra ba ltar || lus ’di rtag tu blta bar gyis ||⁵⁹⁶

596. =27,17

paśyatemaṃ sadā kāyaṃ citraṃ rājarathopamam |
yatra bālā viṣīdanti paṇḍito ’tra virajyate |27,17A|

如是當觀身如王雜色車
愚者所染著善求遠離彼 14⁵⁴⁴

544. =27,17A

16 (171). Look always at this body as at a beautiful royal chariot; the fool delights in it, the wise man has no fondness for it.

paśyatemaṃ sadā kāyaṃ citraṃ rājarathopamam |
yatra bālā viṣīdanti yathā paṅke jaradgavaḥ |27,18|

17. Look always at this body as at a beautiful royal chariot; the fool is deceived by it, the wise man is not deceived by it.

paśyatemaṃ sadā kāyaṃ citraṃ rājarathopamam |
yatra bālāḥ pramuhyante paṇḍito ’tra virajyate |27,19|

如是當觀身如王雜色車
愚者所染著智者遠離之 15⁵⁴⁵

545. =27,19

gaṅ la byis pa rmoṅs ’gyur ba || (6)de la mkhas pa rmoṅs mi ’gyur ||
rgyal po’i śiṅ rta bkra ba ltar || lus ’di rtag tu blta bar gyis ||⁵⁹⁷
gaṅ du byis pa ñams gyur pa || glaṅ rgan rdzab tu chud pa bźin ||
rgyal po śiṅ rta bkra ba ltar || lus ’di rtag tu blta bar gyis ||⁵⁹⁸

597. =27,19 598. =27,18

18. Look always at this body as at a beautiful royal chariot; the fool is brought low through it, like an old elephant sunk in the mud.

paśya citrakṛtaṃ bimbam arukaṃ kāyasaṃjñitam |
āturaṃ moṣasaṃkalpaṃ yasya nāsti dhruvasthitiḥ |27,20|

如是當觀身衆病之所因
病與愚合會焉能可恃怙 16⁵⁴⁶

546. =27,20

nad pa lta bur ’jig chos (7)can|| rma byuṅ ba daṅ ’dra ba ste ||
gaṅ yaṅ brtan par mi gnas pa || lus ’di rtag tu blta bar gyis ||⁵⁹⁹

599. =27,20

19. Look always at this body as sick and subject to decay, as a wounded man, as changing and impermanent.

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
˚˚˚˚˘ ˉ ˉ ˉ saṅgo nāsti prajānatām |27,20A|

20. Look at this body, ornamented with jewels, bracelets, and ear-rings, as diseased and subject to decay, as changing and impermanent.

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |27,20B|

21. The fool in his stupidity adorns his curls, paints his eyes with collour, and seeks not after the other world.

paśya citrakṛtaṃ bimbaṃ maṇibhiḥ kuṇḍalais tathā |
alaṃ bālasya mohāya na tu pāragaveṣiṇām |27,21|

當觀畫形像摩尼紺青髮
愚者以爲縁不求越彼岸 17⁵⁴⁷

547. =27,21

nad pa ’jig pa’i chos can ltar || gaṅ yaṅ brtan par mi gnas par ||
nor bu’i rna cha gdub ’khor gyis || brgyan pa’i lus la blta bar gyis ||⁶⁰⁰

600. =27,21

paśya citrakṛtaṃ bimbaṃ maṇibhiḥ kuṇḍalais tathā |
alaṃ bālasya mohāya paṇḍito ’tra virajyate |27,22|

當觀畫形像摩尼紺青髮
愚者以爲縁智者所厭患 18⁵⁴⁸
強以彩畫形莊嚴醜穢身
愚者以爲縁亦不求匂度 19⁵⁴⁹

548. =27,22 549. =27,25

gandhena gātrām anuliptaḥ pādau gairikarañjitau |
alaṃ bālasya mohāya na tu pāragaveṣiṇām |27,22A|

gandhena gātrām anuliptaḥ pādau gairikarañjitau |
alaṃ bālasya mohāya paṇḍito ’tra virajyate |27,22B|

paśya citrakṛtaṃ bimbaṃ maṇibhiḥ kuṇḍalais tathā |
alaṃ bālasya mohāya ˚˚˚˚˘ ˉ ˘ ˉ |27,22C|

paśya citrakṛtaṃ bimbaṃ maṇibhiḥ kuṇḍalais tathā |
alaṃ bālasya mohāya ˚˚˚˚˘ ˉ ˘ ˉ |27,22D|

aṣṭāpadīkṛtāḥ keśā netre cāñjanarañjite |
alaṃ bālasya mohāya na tu pāragaveṣiṇām |27,23|

爪髮爲八分雙部眼耳璫
愚者所染著亦不求自度 20⁵⁵⁰

550. =27,23

skra ni lan (235b1)bu brgyad byas śiṅ || mig sman gyis ni bskus pa’i mig ||
byis pa lhag par rmoṅs byed kyaṅ || pha rol tshol bar mi byed do ||⁶⁰¹

601. =27,23

22. The fool in his stupidity paints (his body) with colours, covers with jewels this corrupt body: and seeks not after the other world.

aṣṭāpadī kṛtāḥ keśā netre cāñjanarañjite |
alaṃ bālasya mohāya paṇḍito ’tra virajyate |27,24|

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
alaṃ bālasya mohāya yasya nāsti dhruvasthitiḥ |27,24A|

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
alaṃ bālasya mohāya saṅgo nāsti prajānatām |27,24B|

añjanīva navā citrā pūtikāyo hy alaṃkṛtaḥ |
alaṃ bālasya mohāya na tu pāragaveṣiṇām |27,25|

mig sman gyis ni gsar bris śiṅ || rnag can lus ni brgyan pa yis ||
byis pa lhag par rmoṅs byed kyaṅ || pha rol tshol bar mi byed do ||⁶⁰²
(2)lus ni dri źim gyis bskus nas || rkaṅ pa btsag gis byugs pa dag ||
byis pa lhag par rmoṅs byed kyaṅ || pha rol tshol bar mi byed do ||⁶⁰³

602. =27,25 603. =27,22A

23. The fool in his stupidity anoints this body with perfumes, rubs his feet with gerika, and seeks not after the other world.
24. He who is entirely devoted to desires, and who sees not the sinfulness of his devotion, is unable through his devotion to desires to cross the wide and eternal stream.

añjanīva navā citrā pūtikāyo hy alaṃkṛtaḥ |
alaṃ bālasya mohāya paṇḍito ’tra virajyate |27,26|

gandhena gātrām anuliptaḥ pādau gairikarañjitau |
alaṃ bālasya mohāya yasya nāsti dhruvasthitiḥ |27,26A|

gandhena gātrām anuliptaḥ pādau gairikarañjitau |
alaṃ bālasya mohāya saṅgo nāsti prajānatām |27,26B|

añjanīva navā citrā pūtikāyo hy alaṃkṛtaḥ |
alaṃ bālasya mohāya yasya nāsti dhruvasthitiḥ |27,26C|

añjanīva navā citrā pūtikāyo hy alaṃkṛtaḥ |
alaṃ bālasya mohāya saṅgo nāsti prajānatām |27,26D|

kāmeṣu saktāḥ satataṃ hi mūḍhāḥ samyojane vadyam apaśyamānāḥ |
na jātu samyojanasaṅga saktā hy oghaṃ tareyur vipulaṃ mahāntam |27,27|

著欲染於欲不究結使縁
不以生結使當度欲有流 21⁵⁵¹

551. =27,27

gaṅ źig ’dod par kun sbyor ’brel chags śiṅ || kun du sbyor ba’i skyon rnams ma mthoṅ ba ||
’dod par ’brel la chags (3)pa’i mi de yis || chu bo mtha’ yas yaṅs pa rgal mi ’gyur ||⁶⁰⁴

604. =27,27

ūrdhvaṃ cādhaḥ sarvato vītarāgo hy ayam aham asmīti ca nānupaśyan |
evaṃ vimukto hi tared iha ogham atīrṇa pūrvaṃ hy apunar bhavāya |27,28|

chags bral mchog daṅ tha ma thams cad dag || ’di la bdag daṅ bdag gir mi lta źiṅ ||
de ltar rnam grol sṅon chad ma rgal ba’i || chu bo rab rgal yaṅ srid med par ’gyur ||⁶⁰⁵

605. =27,28

25. He who has commenced by casting off the principal desires, and finally all of them, who looks neither to the I or the mine, crosses the until then impassable stream, and finishes with existence.

yo nirvanagair vimokṣitaḥ saṃvanamukto vanam eva dhāvati |
taṃ paśyatha pudgalaṃ tv imaṃ mukto bandhanam eva dhāvati |27,29|

非園脱於園脱園復就園
當復觀此人脱縛復就縛
(今捨天王位不造生死本
求離地獄苦願説圓寂樂) 22-23⁵⁵²

552. =27,29

gaṅ źig tshal spaṅs (4)tshal med pa || nags tshal spaṅs nas nags su rgyug ||
grol ba ’chiṅ bar gcen pa yin || gaṅ zag ’di la ltos śig tshur ||⁶⁰⁶

606. =27,29

26 (344). He who having freed himself of the forest: being without the forest, runs to the forest, though he has freed himself of it; look at that miserable man who gives up freedom for bondage!

nelāṅgaḥ śvetasaṃchanna ekāro vartate rathaḥ |
anighaṃ paśyatāyāntaṃ chinnayoktram abandhanam |27,30|

青衣白蓋身御者御一輪
觀彼未斷垢求便斷縛著 24⁵⁵³

553. =27,30

śiṅ rta ’thun pa’i rtsibs ldan pa || yan lag yid ’oṅ gos dkar g-yogs ||
sdig med ’gro ba la ltos la || chiṅ ma’i rgyun (5)rnams bcad par gyis ||⁶⁰⁷

607. =27,30

27. Look at that sinless being agreeable (to look at) in every limb, with a chariot well made (down to) the spokes, (see her) clothed in a white gown: and free yourself of the stream of bondage.

bahavaḥ śaraṇaṃ yānti parvatāṃś ca vanāni ca |
ārāmāṃ vṛkṣacaityāṃś ca manuṣyā bhayatarjitāḥ |27,31|

人多求自歸山川樹木神
園觀及神祀望免苦患難 25⁵⁵⁴

554. =27,31

’jigs pas skrag pa’i ma dag ni || phal cer ri dag nags tshal daṅ ||
skyed mos tshal daṅ mchod gnas daṅ || ljon śiṅ rnams la skyabs su ’gro ||⁶⁰⁸

608. =27,31

28 (188). The common of men, driven by fear, seek a refuge in mountains, forests, groves, sacrificial places, and in great trees.

naitadd hi śaraṇaṃ kṣemaṃ naitat śaraṇam uttamam |
naitat śaraṇaṃ āgamya sarvaduhkhāt pramucyate |27,32|

此非自歸上亦非有吉利
如有自歸者不脱一切苦 26⁵⁵⁵

555. =27,32

skyabs de gtso bo ma yin źiṅ || skyabs de mchog tu gyur pa min ||
de la (6)skyabs su soṅ ba yis || sdug bsṅal kun la grol mi ’gyur ||⁶⁰⁹

609. =27,32

29 (189). These are not the best of refuges, these are not the chief refuges, for a man who goes to them for a refuge is not freed from all suffering.

yas tu buddhaṃ ca dharmaṃ ca saṃghaṃ ca śaraṇaṃ gataḥ |
catvāri cāryasatyāni prajñayā paśyate yadā |27,33|

若有自歸佛及法苾芻僧
修習聖四諦如慧之所見 27⁵⁵⁶

556. =27,33

gaṅ źig saṅs rgyas chos daṅ ni || dge ’dun la ni skyabs soṅ źiṅ ||
sdug bsṅal sduṅ bsṅal kun ’byuṅ daṅ || sdug bsṅal yaṅ dag ’das pa daṅ ||⁶¹⁰

610. =27,33ab34ab

30 (190). He who seeks a refuge in the Buddha, the law (dharma), and the church (sangha), (he who sees with understanding) suffering, the production of suffering, the destruction of suffering:

duhkhaṃ duhkhasamutpādaṃ duhkhasya samatikramam |
āryaṃ cāṣṭāṅgikaṃ mārgaṃ duhkhopaśamagāminam |27,34|

苦因縁苦生當越此苦本
賢聖八品道滅盡甘露際 28⁵⁵⁷

557. =27,34

bde ba mya ṅan ’das ’gro ba’i || ’phags (7)lam yan lag brgyad pa ste ||
’phags pa’i bden pa bźi po dag || gaṅ tshe śes rab kyis mthoṅ ba ||⁶¹¹

611. =27,34cd

31 (191). He who sees with understanding happiness, the way to nirvâna, the eightfold holy way and the four blessed truths:

etadd hi śaraṇaṃ kṣemam etat śaraṇam uttamam |
etat śaraṇaṃ āgamya sarvaduhkhāt pramucyate |27,35|

是爲自歸上非不有吉利
如有自歸者得脱一切苦 29⁵⁵⁸

558. =27,35

de ni skyabs kyi mchog yin źiṅ || de ni skyabs kyi dam pa yin ||
de la skyabs su soṅ ba yis || sdug bsṅal kun las grol bar ’gyur ||⁶¹²

612. =27,35

32 (192). This is the chief refuge, this is the holy refuge; he who goes to this refuge becomes freed from all suffering.

paśyataḥ paśyate paśyaṃ paśyate cāpy apaśyataḥ |
apaśyan paśyate naiva paśyato nāpy apaśyataḥ |27,36|

觀已觀當觀不觀亦當觀
觀而復重觀觀而不復觀 30⁵⁵⁹

559. =27,36

mthoṅ bas mthoṅ źiṅ (236a1)mthoṅ bas ma mthoṅ mthoṅ || ma mthoṅ mi mthoṅ mthoṅ bya mthoṅ mi ’gyur ||
’dra mthoṅ lhag mthoṅ tha dad dṅos por brjod || ñin mtshan nam yaṅ lhan cig mi gnas bźin ||⁶¹³

613. =27,36;37

33. He who perceives (mentally) what he sees, can perceive also the unseen with his sight; he who sees not the unseen does not perceive what he ought to see; ordinary sight and spiritual insight (vipassanâ) are by their nature as different as day and night, which never are at the same time.

anupaśyanayā ca paśyanā nānātvaṃ hi tayor ihocyate |
divasasya yathaiva rātribhiḥ saṃdhānaṃ ca tayor na vidyate |27,37|

觀而復重觀分別彼性本
計晝以爲夜寶身壞不久 31⁵⁶⁰

560. =27,37

34. With ordinary sight one cannot perceive (suffering, &C.); if one sees, he loses sight of form (rupa); with this sight (i.e., vipassanâ) one perceives not form; with ordinary sight one is without perceiving anything.

anupaśyati cen na paśyati tv atha cet paśyati nānupaśyati |
paśyann ayaṃ nānupaśyati tv anupaśyaṃs tu sadā na paśyati |27,38|

觀而不重觀雖見亦不見
如見而不見觀而亦不見 32⁵⁶¹

561. =27,38

’dra ba mthoṅ bas mthoṅ mi ’gyur || gal te mthoṅ na ’dra mi mthoṅ ||
(2)mthoṅ ’dis ’dra ba mi mthoṅ ste || ’dra mthoṅ mi yis mthoṅ ba med ||⁶¹⁴

614. =27,38

paśyan nu kiṃ nānupaśyate kim apaśyan nānupaśyate sadā |
kasmin sati hānupaśyanā kasmin na sati nānupaśyanā |27,39|

云何見不見何説見不見
因何見不見因爲出何見 33⁵⁶²

562. =27,39

mi yis ci ma mthoṅ na ’dra ba mthoṅ || ci źig mthoṅ na ’dra ba mthoṅ mi ’gyur ||
ji ltar ’di na ’dra ba mthoṅ ba dag || gaṅ źig med na ’dra bar mthoṅ daṅ bral ||⁶¹⁵

615. =27,39

35. He who perceives nothing, sees (but) form; he who perceives, sees not form; thus they who perceive not form have freed themselves of ordinary sight (i.e., have obtained vipassanâ).

duhkhaṃ yad ayaṃ na paśyati tad apaśyann ātmeti paśyati |
duhkhaṃ tu yathā tathā prapaśyann ayaṃ ātmeti sadānupaśyati |27,40|

猶若不觀苦常當深自觀
以解苦根原是爲明妙觀 34⁵⁶³

563. =27,40

gaṅ tshe ’di yis sdug (3)bsṅal ma mthoṅ ba || de yi tshe na bdag tu mthoṅ bar ’gyur ||
ji lta ji ltar sdug bsṅal rtogs gyur pa || des ni bdag ’di ’dra ba mthoṅ mi ’gyur ||⁶¹⁶

616. =27,40

36. When one perceives not suffering, then he considers but the self (i.e., he has ordinary sight); but when one distinguishes suffering, then he perceives not form.

yenāvṛtaḥ pṛthag janaḥ saṃskārān duhkhaṃ na paśyati |
tasmin sati hānupaśyanā vigate ’smin vigatānupaśyanā |27,41|

誰令凡夫人不觀衆行本
因彼而觀察去冥見大明 35⁵⁶⁴

564. =27,41

gaṅ gis so so’i skye bsgribs na || ’du byed sdug bsṅal ma mthoṅ ba ||
de phyir ’di na ’dra mthoṅ ste || de med ’dra (4)ba mi mthoṅ ṅo ||⁶¹⁷

617. =27,41

37. He who is in the midst of darkness of repeated regeneration perceives not the suffering of the sanskâra, consequently he has but ordinary sight, and does not perceive how to put an end to form.

|| paśyavargaḥ 27 || ||

mthoṅ ba’i tshoms te ñi śu rtsa bdun pa’o ||

Chapter on Sight, the Twenty-seventh.

法集要頌經罪障品第二十八

XXVIII. SIN.

sarvapāpasyākaraṇaṃ kuśalasyopasampadaḥ |
svacitta paryavadanam etad buddhasya śāsanam |28,1|

諸惡業莫作諸善業奉行
自淨其意行是名諸佛教 1⁵⁶⁵

565. =28,1

|| sdig pa thams cad mi bya ste || dge ba phun sum tshogs par bya ||
raṅ gi sems ni yoṅs su gdul || ’di ni saṅs rgyas bstan pa yin ||⁶¹⁸

618. =28,1

1 (183). AVOID doing all wicked actions, practise most perfect virtue, thoroughly subdue your mind; this is the doctrine of the Buddha.

dadataḥ puṇyaṃ pravardhate vairaṃ na kriyate ca samyamāt |
kuśalī prajahāti pāpakaṃ rāgadoṣamohakṣayāt tu nirvṛtiḥ |28,2|

惠施獲福報不藏恚怒懷
以善滅其惡欲怒癡無餘 2⁵⁶⁶

566. =28,2

sbyin pas bsod nams rab tu ’phel || (5)legs bsdams dgra sogs mi ’gyur ro ||
dge daṅ ldan pas sdig pa spoṅ || ñon moṅs zad pas mya ṅan ’da’ ||⁶¹⁹

619. =28,2

2. By charity one’s merit is increased, by being well controlled one makes no enemies: the virtuous man, having cast off sin, puts an end to misery (kleça) and obtains nirvâṇa.

sārdhaṃ carann ekakaḥ sadā miśro hy anyajanena vedakaḥ |
kuśalī prajahāti pāpakaṃ krauñcaḥ kṣīrapako yathodakam |28,3|

獨行勿逐愚欲群當逐智
智者滅其惡如鶴擇乳飮 3⁵⁶⁷

567. =28,3

mkhas daṅ ’dre daṅ byis pa’i skye bo daṅ || lhan cig spyod daṅ gcig pu gnas kyaṅ ruṅ ||
ṅaṅ pas chu la ’o ma ’thuṅ ba ltar || mkhas pas sdig (6)ba can rnams rab tu spaṅ ||⁶²⁰

620. =28,3

3. If the wise man is mixed with fools and lives in their midst, he remains separate; as one naturally drinks milk rather than water, so does the wise man cast away evil-doers.

dṛṣṭvā hy ādīnavaṃ loke jñātvā dharmaniraupadhim |
āryo na ramate pāpe pāpo na ramate śubhe |28,4|

觀世若干變知法起滅跡
賢聖不樂世愚者不處賢 4⁵⁶⁸

568. =28,4

’jig rten ñes dmigs mthoṅ ba daṅ || ’gog par ’gyur ba’i chos mthoṅ bas ||
’phags pa sdig la dga’ mi byed || sdig can dge la dga’ mi ’gyur ||⁶²¹

621. =28,4

4. Seeing all the wickedness of the world," having seen the means to put an end to it, the elect take no pleasure in sin; the wicked cannot please the virtuous.

pravivekarasaṃ jñātvā rasaṃ copaśamasya vai |
nirjvaro bhavati niṣpāpo dharmaprīti rasaṃ piban |28,5|

解知念待味思惟休息義
無熱無飢想當服於法味 5⁵⁶⁹

569. =28,5

legs par ñer źi’i ro daṅ ni || rab tu dben pa’i ro śes pa ||
rims (7)nad med ciṅ sdig med la || chos la dga’ ba’i ro dag ’thuṅ ||⁶²²

622. =28,5

5. He (the elect) knows the sweetness of perfect peace, I the sweetness of solitude; free from disease: without sin, he drinks the sweetness of delighting in the law.

anavasrutacittasya tv anunahana cetasaḥ |
puṇyapāpaprahīṇasya nāsti durgatito bhayam |28,6|

人不損其心亦不毀其意
以善永滅惡不憂隨惡道 6⁵⁷⁰

570. =28,6

sems kyi zag pa med pa daṅ || sems ni ’chiṅ bas ma bcom la ||
dge daṅ sdig pa rab spaṅs pa || ṅan ’gro rnams kyis ’jigs pa med ||⁶²³

623. =28,6

6. His mind having done away with sins (âsrava), and not held by fetters, having cast off virtue and vice; he (the elect) is without fear of the evil way.

niṣeddhāraṃ pravaktāraṃ yaj jāned vadyadarśinam |
nigṛhyavādinaṃ dhīraṃ tādṛśaṃ satataṃ bhajet |
tādṛśaṃ bhajamānasya śreyo bhavati na pāpakam |28,7|

人欲錬其神要當數修琢
智者易彫飾乃名世之雄
能親近彼者安隱無憂惱 7⁵⁷¹

571. =28,7

gnas min zlog daṅ legs smra daṅ || ñes dmigs (236b1)ston par byed pa daṅ ||
mkhas pas tshar gcod smra byed pa || de lta’i skye dgu bsten par bya ||
de lta bu dag bsten byas na || sdig par mi ’gyur legs par ’gyur ||⁶²⁴

624. =28,7

7. Having given up a house, speaking well, teaching what is sin, the wise man tells what puts an end to (life);S with such as he ought men to associate. If one associates with such as he, one is not made sinful but virtuous.

upaśānto hy uparato mandabhāṣī hy anuddhataḥ |
dhunāti pāpakān dharamān drumapattraṃ yathānilaḥ |28,8|

永息無過者柔和不卒暴
吹棄諸惡法如風落其葉 8⁵⁷²

572. =28,8

ñe bar źi źiṅ rab źi la || dal bus smra źiṅ kheṅs med pa ||
sdig pa’i chos rnams sprug byed de || rluṅ gis (2)ljon śiṅ lo ma bźin ||⁶²⁵

625. =28,8

8. He who is at rest and dispassionate, speaks with moderation and is without arrogance, he tears off all wickedness as does the wind the leaves of a tree.

yo hy apraduṣṭasya narasya duṣyate śuddhasya nityaṃ vigatāṅgaṇasya |
tam eva bālaṃ pratiyāti pāpaṃ kṣiptaṃ rajaḥ prativātaṃ yathaiva |28,9|

無故畏彼人謗毀清淨者
尋惡獲其力煙雲風所吹 9⁵⁷³

573. =28,9

gaṅ źiṅ skyes bu dag ciṅ ñon moṅs med || rab tu sdaṅ med mi la khro byed pa’i ||
byis pa de la sdig pa phyir ’gog ste || rdzi rdzogs su ni rdul rnams gtor ba bźin ||⁶²⁶

626. =28,9

9 (125). The fool who is angered against a pure and sinless person who is without hatred, the sin falls back on him like dust thrown up against the wind.

yad yat karoti puruṣas tat tat paśyati hātmanaḥ |
kalyāṇakārī kalyāṇaṃ pāpakārī ca pāpakam |28,10|

人之爲善惡各各自知之
修善得善果爲惡隨惡趣 10⁵⁷⁴

574. =28,10

dge ba byed pas dge ba daṅ || sdig pa byed pas sdig pa ste ||
mi yis (3)gaṅ daṅ gaṅ byas pa || de de raṅ gis mthoṅ bar ’gyur ||⁶²⁷

627. =28,10

10. By acts of virtue one is virtuous, by acts of wickedness one is wicked; a man will perceive himself (the consequence) of that which he has repeatedly done.

ātmanā hi kṛte pāpe tv ātmanā kliśyate sadā |
ātmanā tv akṛte pāpe hy ātmanaiva viśudhyate |28,11|

bdag gis sdig pa byas na ni || de bdag kho na kun ñon moṅs ||
bdag gis sdig pa ma byas na || bdag ñid kho na rnam par dag ||
gźan gyis gźan spyod mi byed kyi || dag daṅ ma dag raṅ raṅ byed ||⁶²⁸

628. =28,11;12ab

11 (165). If by oneself evil has been done, oneself has all the suffering: if by oneself evil has been left undone, oneself is made pure: one cannot cleanse another; purity and impurity are one’s own doings.

aśuddhabuddhiṃ pratyātmaṃ nānyo hy anyaṃ viśodhayet |
abhimathnāti taṃ pāpaṃ vajram aśmamaṇiṃ yathā |28,12|

達己淨不淨何慮他人淨
愚者不自錬如鐵鑚鈍鋼 11⁵⁷⁵

575. =28,12

bdag (4)ñid kyis ni sdig pa dag || byas śiṅ ñe bar bsags pa yis ||
bsam brlag mṅon du ’joms par byed || rdo rjes nor bu ’bigs pa bźin ||⁶²⁹

629. =28,12cd

12. The sins that one has committed accumulate until they crush the fool, as a diamond pierces a precious stone.

cakṣuṣmān viṣamānī iva vidyamāne parākramet |
paṇḍito jīvaloke ’smin pāpāni parivarjayet |28,13|

若眼見非邪黠人求方便
智者善壽世亦不爲衆惡 12⁵⁷⁶

576. =28,13

mig ldan ’gro bar byed pa yis || ñam ṅa’i lam dag ji lta bar ||
mkhas pas ’tsho ba’i ’jig rten ’di || sdig pa (5)dag ni yoṅs su spaṅ ||⁶³⁰

630. =28,13

13. As the traveller who can see (avoids) the dangers, so does the wise man avoid the sins of the life in this world?

vaṇig vā sabhayaṃ mārgam alpaśāstro mahādhano |
viṣaṃ jīvitakāmo vā pāpāni parivarjayet |28,14|

商人在路懼伴少而貨多
(經過險難處然有折軸憂) 13⁵⁷⁷

577. =28,14

nor chen gyis ni grogs ñuṅ daṅ || tshoṅ pas ’jigs bcas lam daṅ ni ||
gson par ’dod pas dug lta bur || mkhas pa sdig can yoṅs su spaṅ ||⁶³¹

631. =28,14

14 (123). As the merchant who has great -treasures and few companions avoids dangerous roads, as he who loves life avoids poison, so let the sage avoid sinfulnes.

paṇau cāsya vraṇo na syād dhārayet pāṇinā viṣam |
nāvraṇe krāmati viṣaṃ nāsti pāpam akurvataḥ |28,15|

有身無瘡疣不爲毒所害
毒無奈瘡何無惡無所造 14⁵⁷⁸

578. =28,15

gal te lag mthil rma med na || lag pas dug ni bzuṅ byas kyaṅ ||
rma med dug ni mi (6)’dzin ltar || ma byas pa la sdig pa med ||⁶³²

632. =28,15

15 (124). He who has no wound in his hand can take poison in his hand, for poison affects not him who has no wound; so likewise there is no evil for him who does not commit evil.

sukarāṇi hy asādhūni svātmano hy ahitāni ca |
yad vai hitaṃ ca pathyaṃ ca tad vai paramaduṣkaram |28,16|

多有行衆惡必爲身作累
施善布恩徳此事甚爲難 15⁵⁷⁹

579. =28,16

bdag la mi phan bya ba daṅ || legs pa ma yin bya bar sla ||
gaṅ dag phan źiṅ bder ’gyur ba || de ni mchog tu bya bar dka’ ||⁶³³

633. =28,16

16 (163). Deeds that are hurtful to oneself and deeds that are wrong are easy to do; deeds that are beneficial and that bring happiness, they are very difficult to do.

sukaraṃ sādhunā sādhu sādhu pāpena duṣkaram |
pāpaṃ pāpena sukaraṃ pāpaṃ āryeṇa duṣkaram |28,17|

善哉修善者傷哉爲甚惡
惡惡自爲易惡人爲善難 16⁵⁸⁰

580. =28,17

dam pas legs pa bya sla yi || dam pas sdig pa bya bar dga’ ||
ṅan pas sdig pa bya sla (7)yi|| ’phags pas sdig pa bya bar dka’ ||⁶³⁴

634. =28,17

17. I t is easy for the righteous to do right, it is difficult for the righteous to do evil; it is easy for the wicked to do evil, it is difficult for the elect (ariya) to do evil.

madhuvad manyate bālo yāvat pāpaṃ na pacyate |
yadā tu pacyate pāpam atha duhkhaṃ nigacchati |28,18|

愚者自謂正猶惡不成熟
惡已成熟滿諸苦亦復熟 17⁵⁸¹

581. =28,18

ji srid sdig pa ma smin pa || de srid byis pa mṅar bar sems ||
gaṅ tshi sdig pa smin gyur pa || de tshe de ni tsha bar sems ||⁶³⁵

635. =28,18

18 (69). As long as an evil deed has not ripened, the fool thinks that it is sweet; when an evil deed has ripened, then he perceives that it is burning.

pāpo ’pi paśyate bhadraṃ yāvat pāpaṃ na pacyate |
yadā tu pacyate pāpam atha pāpāni paśyati |28,19|

賢者見於惡不爲惡所熟
如惡以不熟惡者觀其惡 18⁵⁸²

582. =28,19

ji srid sdig pa ma smin pa || de srid sdig pa ruṅ bar lta ||
gaṅ tshe sdig pa smin gyur pa || de tshe (237a1)sdig pa mthoṅ bar ’gyur ||⁶³⁶

636. =28,19

19 (119). As long as an evil deed has not ripened, one thinks that it is right; when an evil deed has ripened, then one sees that it is evil.

bhadro ’pi paśyate pāpaṃ yāvad bhadraṃ na pacyate |
yadā tu pacyate bhadram atha bhadrāṇi paśyati |28,20|

賢者觀其惡乃至賢不熟
設以賢熟者賢賢自相觀 19⁵⁸³

583. =28,20

ji srid bzaṅ po ma smin pa || de srid bzaṅ po sdig par mthoṅ ||
gaṅ tshe bzaṅ po smin gyur pa || de tshe bzaṅ por mthoṅ bar ’gyur ||⁶³⁷

637. =28,20

20 (120). As long as a good deed has not ripened, good seems like evil; when a good deed has ripened, then one perceives it is good.

kuryāc cet puruṣaḥ pāpaṃ nainaṃ kuryāt punaḥ punaḥ |
na tatra chandaṃ kurvīta duhkhaṃ pāpasya saṃcayaḥ |28,21|

人雖爲惡行亦不數數行
於彼意不樂知惡之爲苦 20⁵⁸⁴

584. =28,21

sdig pa sdug bsṅal sogs pas na || de la dga’ bar mi bya’o ||
brgya la sdig pa byas na (2)yaṅ || yaṅ daṅ yaṅ du de mi bya ||⁶³⁸

638. =28,21

21 (117). He who has laid up for himself the miseries of sin will find no joy; even if a man has done-evil a hundred times, let him not do it again.

kuryāt tu puruṣaḥ puṇyaṃ kuryāc cainaṃ punaḥ punaḥ |
tatra chandaṃ ca kurvīta sukhaṃ puṇyasya saṃcayaḥ |28,22|

人能作其福亦當數數造
於彼意願樂善愛其福報 21⁵⁸⁵

585. =28,22

bsod namasabade ba sogs pas na || de ñid la ni dga’ bar bya ||
gal te bsod nams byas na yaṅ || de ni yaṅ daṅ yaṅ du bya ||⁶³⁹

639. =28,22

22. He who has laid up for himself the felicity of virtue will find joy; if a man had done what is virtuous, let him do it again.

abhitvareta kalyāṇe pāpāc cittaṃ nivārayet |
dhandhaṃ hi kurvataḥ puṇyaṃ pāpeṣu ramate manaḥ |28,23|

先當制善心攝持惡根本
由是興福業心由樂於惡 22⁵⁸⁶

586. =28,23

sdig la yid ni mṅon dga’ ba || bsod nams dal bus byed ’gyur bas ||
sdig pa lasani sems bzlog (3)ciṅ || bsod nams mṅon par smyur te bya ||⁶⁴⁰

640. =28,23

23 (116). The mind (of that man) delights in evil who does what is right slothfully; keeping his mind away from evil, he must hasten towards what is

alpakaṃ pi kṛtaṃ pāpaṃ duhkhāya parataḥ sadā |
mahate bhavaty anarthāya viṣaṃ koṣṭhagataṃ yathā |28,24|

爲惡雖復少後世受苦深
當獲無邊福如毒在心腹 23⁵⁸⁷

587. =28,24

sdig pa chuṅ du byas pas kyaṅ || ’jig rten pha rol ’jig chen daṅ ||
phuṅ khrol chen po byed ’gyur te || khoṅ par soṅ ba’i dug bźin no ||⁶⁴¹

641. =28,24

24. He who has done even a little evil experiences in this world and in the other great ruin and a great deal of suffering; it is like poison that has entered into the internal parts?

alpakaṃ pi kṛtaṃ puṇyaṃ paraloke sukhāvaham |
arthāya mahate nityaṃ sasyānām iva saṃcayaḥ |28,25|

爲福雖微少後受大福徳
當獲大果報如種獲眞實 24⁵⁸⁸

588. =28,25

bsod nams chuṅ ṅu byas pas kyaṅ || ’jig rten pha rol badebara ’dren ||
don chen (4)dag kyaṅ byed ’gyur te || ’bru rnams phun sum ’byor pa bźin ||⁶⁴²

642. =28,25

25. He who has done even a little good finds in this world and in the other happiness and great profit; it is like a seed that has well taken root.

adaṇḍeṣu hi daṇḍena yo ’praduṣṭeṣu duṣyate |
daśānām anyatamaṃ sthānaṃ kṣipram eva nigacchati |28,26|

無過而強輕無恚而強侵
當於十品處便當趣於彼 25⁵⁸⁹

589. =28,26

gaṅ źig ñes med chad pas gcod || sdaṅ ba min la rab sdaṅ ba ||
gnas gźan gaṅ yaṅ ruṅ ba bcu || myur du thob pa kho nar ’gyur ||⁶⁴³
tshor ba mi bzad pa dag gam || yaṅ na lus ni ’dral (5)ba’am ||
gnod pa’i tshor ba tsha ba’aṅ ruṅ || yaṅ na sems ’khrugs thob par ’gyur ||⁶⁴⁴

643. =28,26 644. =28,28

26 (137). He who inflicts pain on one who is sinless, who is angered with one who is without anger, will speedily arrive himself at one of these ten states.
27 (138). He will experience no end of pain (vedanâ), or he will be torn limb from limb, or he will experience a heavy sensation of pain: or his mind will become deranged:

jñātīnāṃ vā vinā bhāvaṃ bhogānāṃ vā parikṣayam |
rājato hy upasargaṃ vāpy abhyākhyānaṃ ca dāruṇam |28,27|

gñen ’dun rnams daṅ bral ba’am || loṅs spyod zad par ’gyur ba’am ||
rgyal po’i gnod pa ’byuṅ ba’am || mi sñan śin tu mi bzad dam ||⁶⁴⁵

645. =28,27

28 (139). Or he will be separated from his relatives, or he will lose his wealth, or he will have some trouble with the king: or no end of disagreeable things:

vedanāṃ kaṭukāṃ vāpi śarīrasya ca bhedanam|
ābādhaṃ vāpi paruṣaṃ cittakṣepam athāpi vā |28,28|

痛癢語麤獷此形必壞敗
衆病所逼切心亂而不定 26⁵⁹⁰
宗族別離散財貨費耗盡
爲賊所劫掠所願不從意 27⁵⁹¹

590. =28,28 591. =28,27

atha vāsyāpy agārāṇi hy agnir dahati sarvathā |
bhedāt kāyasya cāprājño daśamāṃ durgatiṃ vrajet |28,29|

或復無數變爲火所焚燒
身壞無智慧亦趣於十品 28⁵⁹²
作惡勿言無人作言無罪
屏隈言無罪斯皆有證驗 29⁵⁹³

592. =28,29 593. =28,20

yaṅ na khyim ni mi chen pos || ṅes (6)par sreg par byed par ’gyur ||
śes rab ’chal ba lus źig nas || bcu pa ṅan ’gror ’gro bar ’gyur ||⁶⁴⁶

646. =28,29

29 (140). Or yet, again, his home will be destroyed by a great fire; and when the senseless man has finished with this body he will go to hell.

pāpe tu kṛte hi nāśvasec cirakṛte dūrakṛte ’pi nāśvaset |
rahasi ca kṛte ’pi nāśvased asti tasya vipāka iti nāśvaset |28,30|

sdig pa byas pas bag dbab mi bya ste || riṅ byas rgyaṅ mar byas kyaṅ bag mi dbab ||
dben par byas kyaṅ bag dbab mi bya ste || de yi rnam snin yod pas (7)bag mi dbab ||⁶⁴⁷

647. =28,30

30. He who has done what is evil cannot free himself of it; he may have done it long ago or afar off: he may have done it in solitude, but he cannot cast it off, and when it has ripened he cannot cast it off.

puṇye tu kṛte tv ihāśvasec cirakṛte dūrakṛte ’pi cāśvaset |
rahasi ca kṛte ’pi cāśvased asti tasya vipāka iti cāśvaset |28,31|

bsod nams byas pas bag ni dbab bya ste || riṅ byas rgyaṅ riṅ byas kyaṅ bdag dbab ciṅ ||
dben par byas kyaṅ bag ni dbab par bya || de yi rnam smin yod pas bagt dbab bo ||⁶⁴⁸

648. =28,31

31. He who has done what is right is free of fear; he may have done it long ago or afar off, he may have done it in solitude; he is without fear, and when it (i.e., his good deed) has ripened he is without fear.

pāpe tu kṛte hi śocate cirakṛte dūrakṛte ’pi śocate |
rahasi ca kṛte ’pi śocatāsti tasya vipāka iti śocate |28,32|

作惡言有憂久作亦言憂
憂屏隈亦言憂彼報亦憂 30⁵⁹⁴

594. =28,32

bdag gis sdig pa byas pas mya ṅan byed || riṅ daṅ rgyaṅ riṅ byas (237b1)pas mya ṅan byed ||
bdag gis dben par byas pas mya ṅan byed || de yi rnam smin yo pas mya ṅan byed ||⁶⁴⁹
bdag ñid nag po’i las daṅ ldan mthoṅ nas || ’dir yaṅ mya ṅan gźan du’aṅ mya ṅan byed ||
sdig pa byas pas gñi gar mya ṅan byed || de ni mya ṅan de rab (2)mu ṅan byed ||⁶⁵⁰

649. =28,32 650. =28,34

32. He who has done what is evil brings grief (on himself); though he has done it long ago or afar off, it brings sorrow; he may have done it in solitude, it brings sorrow; and when it has ripened it brings him sorrow.
33. When one has seen one’s evil deeds, one has sorrow here and one will have sorrow in the other world; the evil-doer has sorrow in both places; he mourns and will greatly sorrow.

puṇye tu kṛte hi nandate cirakṛte dūrakṛte ’pi nandate |
rahasi ca kṛte ’pi nandatāsti tasya vipāka iti nandate |28,33|

bdag gis bsod nams byas pas dga’ bar ’gyur || riṅ daṅ rgyaṅ riṅ byas pas dga’ bar ’gyur ||
bdag gis dben par byas pas dga’ bar ’gyur || de yi rnam smin yod pas dga’ bar ’gyur ||⁶⁵¹

651. =28,33

34. He who has done what is right is made happy; (though) he has done it long ago and afar off, he is made happy; he may have done it in solitude, (but) he is made happy; and when it has ripened it brings him joy.

iha śocati pretya śocati pāpakarmā hy ubhayatra śocati |
sa hi śocati sa praśocati dṛṣṭvā karma hi kliṣṭaṃ ātmanaḥ |28,34|

此憂彼亦憂惡行二倶憂
彼憂彼受報見行乃審知 31⁵⁹⁵

595. =28,34

iha nandati pretya nandati kṛta puṇyo hy ubhayatra nandati |
sa hi nandati sa pramodate dṛṣṭvā karma viśuddhaṃ ātmanaḥ |28,35|

此喜彼亦喜福行二倶喜
彼行彼受報見行自清淨 32⁵⁹⁶

596. =28,35

bdag ñid rnam dag las daṅ ldan mthoṅ (3)nas|| ’di na dga’ ’gyur gźan du’aṅ dga’ bar ’gyur ||
bsod nams byas pas gñi bar dga’ ’gyur źiṅ || de ni dga’ ’gyur de rab dga’ bar ’gyur ||⁶⁵²

652. =28,35

35 (16). When one has seen one’s righteous deeds, one rejoices here and will also rejoice in the other (world); he who has done what is right rejoices in both places; he is made glad, he will be exceedingly joyful.

pāpe tu kṛte hi śocate cirakṛte dūrakṛte ’pi śocate |
rahasi ca kṛte ’pi śocate bhūyaḥ śocati durgatiṃ gataḥ |28,36|

bdag gis sdig pa byas pas gduṅ ’gyur źiṅ || riṅ byas rgyaṅ riṅ byas pas gduṅ bar ’gyur ||
(4)bdag gis dben par byas pas gdud ’gyur źiṅ || de yi rnam smin yod pas gduṅ bar ’gyur ||⁶⁵³
bdag ñid nag po’i las daṅ ldan mthoṅ nas || ’di na gduṅ ’gyur pha rol gduṅ bar ’gyur ||
sdig pa byas pas gñi gar gduṅ ’gyur źiṅ || de ni gduṅ ’gyur (5)de rab gduṅ bar ’gyur ||⁶⁵⁴

653. =28,36 654. =28,34

36. He who has done what is evil is made to suffer; though he has done it long ago, though he has done it afar off, he is made to suffer; though he has done it in solitude, he is made to suffer; and when it has ripened it brings him suffering.
37 (17). When one has seen one’s evil deeds: one suffers in this (world); one will suffer in the next (world); the evil-doer suffers in both; he suffers and he will greatly suffer.

puṇye tu kṛte hi nandate cirakṛte dūrakṛte ’pi nandate |
rahasi ca kṛte ’pi nandate bhūyo nandati sadgatiṃ gataḥ |28,37|

bdag gis bsod nams byas pas dga’ ’gyur źiṅ || riṅ byas rgyaṅ riṅ byas pas dga’ bar ’gyur || bdag gis bden par byas pas dga’ ’gyur źiṅ || de yi rnam smin yod pas dga’ bar ’gyur ||⁶⁵⁵
bdag ñid dkar po’i (6)las daṅ ldan mthoṅ nas || ’di na dga’ ’gyur pa rol dga’ bar ’gyur ||
bsod nams byas bas gñi gar dga’ ’gyur źiṅ || de ni dga’ ’gyur de rab dga’ bar ’gyur ||⁶⁵⁶

655. =28,37 656. =28,35

38. He who has done what is right is made happy; (though) he has done it long ago, (though) he has done it afar off, he is made happy; though he has done it in solitude he is made happy; and when it has ripened he is made happy.
39 (18). When one has seen one’s righteous deeds one rejoices here and will rejoice in the other world; he who has done what is right rejoices in both places; he is made glad, he will be made exceedingly joyful.

puṇye tu kṛte hi modate cirakṛte dūrakṛte ’pi modate |
rahasi ca kṛte ’pi modate bhūyo modati sadgatiṃ gataḥ |28,38|

kṛte ca pāpe ’py akṛte ca puṇye dharmaṃ samādāya vihāya dharmam |
bibheti mṛtyor iha pāpa karmā bhinnaplavo madhya ivodakasya |28,39|

sdig pa byas śiṅ bsod nams ma byas la || chos daṅ gol źiṅ chos min thob pa’i (7)mi||
sdig pa’i las can ’chi bas ’jigs ’gyur te || chu chen naṅ du gru ṅan źig pa bźin ||⁶⁵⁷

657. =28,39

40. He who has done evil and has not done what was right, who strays away from the law, who is an unbeliever, the wicked man is in fear of death, like one on a great river in a leaky (lit. bad) boat.

kṛtaṃ ca puṇyaṃ hy akṛtaṃ ca pāpaṃ satāṃ ca dharmaś caritaḥ purāṇaḥ |
bibheti mṛtyor na kadaṃcid eva yathaiva nāvā dṛḍhayā tarantaḥ |28,40|

(此煮彼亦煮罪行二倶煮
彼煮彼受報見行自有驗)
作福不作惡皆由宿行法
終不畏死徑如船截流渡 33-34⁵⁹⁷

597. =28,40

bsod nams byas śiṅ sdig pa ma byas la || dam pa rnams kyi sṅon gyi chos spyod pas ||
ṅa ni nams kyaṅ ’chi bas ’jigs med do || brtan pa’i gru yis pha rol ’gro (238a1)pa bźin ||⁶⁵⁸

658. =28,40

41. He who has been virtuous and has done what is right, who follows the doctrines of the holy men of old: he has never any fear of death, like one in a strong boat which can reach the other shore?

|| pāpavargaḥ 28 || ||

sdig pa’i tshoms te ñi śu rtsa brgyad pa’o ||

Chapter on Sin, the Twenty-eighth.

法集要頌經相應品第二十九

XXIX DAY AND NIGHT.

avabhāsati tāvat sa kṛmir yāvan nodayate divā karaḥ |
vairocane tu udgate bhṛśaṃ śyāvo bhavati na cāvabhāsate |29,1|

夜光照于冥至日未出間
日光布大明夜光便黤黮 1⁵⁹⁸

598. =29,1

|| ji srid ñi ma ma śar ba || de srid srin bu me khyer snaṅ ||
ñi ma śar bar gyur pa na || snaṅ ba med ciṅ sṅon por ’gyur ||⁶⁵⁹

659. =29,1

1. As long as the sun has not risen the glow-worm doth shine; when the sun has risen he is without brightness, and becomes as he formerly was.

evaṃ bhāṣitaṃ āsi tārkikair yāvan nodayate tathā gataḥ |
buddhapratibhāsite tu loke na tārkiko bhāsati nāsya śrāvakaḥ |29,2|

察者布光明如來未出頃
佛出放大明無察無聲聞 2⁵⁹⁹

599. =29,2

ji srid de bźin gśegs ma śar || de srid (2)rtog ge pa rnams snaṅ ||
’jig rten rdzogs saṅs rgyas śar ba || rtog can ñan thos bcas mi snaṅ ||⁶⁶⁰

660. =29,2

2. As long as the Tathâgata had not appeared the sophists did shine; when the perfectly Enlightened One appeared in the world, teachers and disciples shined no more.

asāre sāramatayaḥ sāre cāsārasaṃjñinaḥ |
te sāraṃ nādhigacchanti mithyā saṃkalpagocarāḥ |29,3|

不堅起堅想堅起不堅想
後不至於堅由起邪見故 3⁶⁰⁰

600. =29,3

gces min gces par blos ’dzin ciṅ || gces la gces pa min rtog pa ||
log par kun rtog spyod yul can || des ni gces pa thob mi ’gyur ||⁶⁶¹

661. =29,3

3 (11). He who considers that which is not precious as precious: and who thinks that what is precious is not precious, his whole understanding entirely subverted, he will not find what is precious.

sāraṃ tu sārato jñātvā hy asāraṃ cāpy asārataḥ |
te sāram adhigacchanti samyak saṃkalpagocarāḥ |29,4|

堅而知堅者不堅知不堅
被人求於堅正治以爲本 4⁶⁰¹

601. =29,4

gces pa (3)min la gces min daṅ || gces la gces par ’du śes pa ||
legs par kun rtog spyod yul can || des ni gces pa ’thob par ’gyur ||⁶⁶²

662. =29,4

4 (12). He who perceives that what is not precious is not precious, and that what is precious is precious, his whole understanding properly arranged, he will find what is precious.

upātidhāvanti hi sārabuddhyā navaṃ navaṃ bandhanaṃ ādadantaḥ |
patanti hi dyotam ivāndhakārād dṛṣṭte śrute caiva niviṣṭacittāḥ |29,5|

愚者以爲堅反被九結縛
如鳥墮羅網斯由愛深固 5⁶⁰²

602. =29,5

’di na lta daṅ ñan la mṅon źen pa’i || chiṅs ma gsar daṅ gsar du ’phel ba dag ||
’khor bar rgyug ciṅ ’gro daṅ sdod ’gyur (4)te|| me naṅ lhuṅ ba’i phye ma leb daṅ ’dra ||⁶⁶³

663. =29,5

5. They who are again and again adding to their bonds through their fondness for these (theories), and giving ear to them, flitting about in the orb of transmigration, they like the moths fall into the fire?

kāṅkṣā hi yā syād iha vā pṛthag veha vedikā vā paravedikā vā |
tāṃ dhyāyino viprajahanti sarvā hy ātāpino brahmacaryaṃ carantaḥ |29,6|

諸有懷狐疑今世及後世
禪定盡能滅無惱修梵行 6⁶⁰³

603. =29,6

’di la myoṅ ’gyur gźan la myoṅ ’gyur ba’am || ’di na the tshom tha dad ji sñed pa ||
de dag tshaṅs par spyad spyod ’bad pa dag || sems par byed pas rab tu rnam par spoṅ ||⁶⁶⁴

664. =29,6

6. When one in this world has any kind of uncertainty about the enjoyment here (of the maturity of one’s actions) or the enjoyment hereafter, if he is living a life of holiness (brahmachariya), when he has thought on it, (his doubts) will be entirely removed.

aniṣkaṣāyaḥ kāṣāyaṃ yo vastraṃ paridhāsyati |
apetadamasauratyo nāsau kāṣāyam arhati |29,7|

無塵離於塵能持此服者
無御無所至
此不應法服 7⁶⁰⁴

604. =29,7

gaṅ źig sñigs ma yod bźin du || ṅur (5)smrig gos ni gyon byed pa ||
dul daṅ des pa med pa de || ṅur smrig gyon pa’i ’os ma yin ||⁶⁶⁵

665. =29,7

7 (9). He whose (mind) is like troubled water, and who wears the saffron-coloured gown, being without restraint, he is not worthy of the saffron-coloured gown.

yas tu vāntakaṣāyaḥ syāt śīleṣu susamāhitaḥ |
upetadamasauratyaḥ sa vai kāṣāyam arhati |29,8|

若能除垢穢
修戒等慧定彼應思惟業
此應服袈裟 8⁶⁰⁵

605. =29,8

gaṅ źig sñigs ma rnams spaṅs nas || tshul khrims legs par mñam bźag pa ||
dul daṅ ṅes par ldan pa de || ṅur smrig gyon pa’i ’os yin no ||⁶⁶⁶
g-yo sgyu (6)’juṅs daṅ ldan pa’i mi || kha dog daṅ ni gzugs ldan pa’am ||
yaṅ na smra bar byed tsam gyis || pho mchog yin par mi chud do ||⁶⁶⁷

666. =29,8 667. =29,10

8 (10). He who has cast off all impurities, whose mind is attentive to the moral laws, being thus restrained, he is worthy of the saffron-coloured gown.
9. The artful, deceitful, and avaricious man, notwithstanding the colour (of his gown), his appearance, and what he may say, has not become the best of men.

yasya doṣāḥ samucchinnās tālamastakavad dhatāḥ |
sa vāntadoṣo medhāvī sādhu rūpo nirucyate |29,9|

gaṅ źig chos gsum de dag rnams || ta la’i mgo bo bźin bcad nas ||
blo ldan skyon ni bsal ba de || pho mchog yin par (7)brjod par bya ||⁶⁶⁸

668. =29,9

10. He who has cut down these three characteristics (of the sinner) l as he would the top of a tla-tree, intelligent and cleansed of sins, he is called the best of men.

na nāmarūpamātreṇa varṇapuṣkalayā na ca |
sādhu rūpo naro bhavati māyāvī matsarī śaṭhaḥ |29,10|

不以柔和言
名稱有所至人有善顏色
乃懷巧僞心 9⁶⁰⁶
有能斷是者
永拔其根本
智者除諸穢
乃名爲善色 10⁶⁰⁷

606. =29,10 607. =29,9

na varṇarūpeṇa naro hi sarvo vijñāyate netvaradarśanena |
susaṃvṛtānām iha vyañjanena tv asaṃvṛtā lokam imaṃ caranti |29,11|

不以色縱容暫覩知人意
世多違行人遊蕩在世界 11⁶⁰⁸

608. =29,11

’jig rten ’di na legs par ma bsdams pa || phal cher legs bsdams rtags kyis rgyu byed pas ||
legs par ma brtags bar du mi dag gi || mdog gzugs lan ’ga’ mthoṅ bas yid ma rton ||⁶⁶⁹

669. =29,11

11. He who in this world, not being well controlled, deceitfully, for some interested motive, produces the incorrect idea that he is well controlled by the general appearance of his garb (lit. colour and person), no confidence must be placed in him.

pratirūpakaṃ dhūpitakarṇikā vā lohārdhamāṣa iva hiraṇyac channaḥ |
caranti haike parivāravantas tv antar hy aśuddhā bahi śobhamānāḥ |29,12|

如彼虚僞鋀其中純有銅
獨遊無畏忌内穢外不淨 12⁶⁰⁹

609. =29,12

ra gan kha bsgyur lta bur mi ’tsham źiṅ || (238b1)lcags phyed gser gyis g-yogs pa ji lta bur ||
khoṅ pa rab gdug phyi rol ’phags tshul gyis || ’jig rten ’di na ’khor daṅ bcas par gyur ||⁶⁷⁰

670. =29,12

12. As deceiving as the colour of brass, like iron coated over with gold is he whose inside is poison, and whose outward manner is that of the elect, and who goes about in this world with a great company.

middhī ca yo bhavati mahāgrasaś ca rātriṃ divaṃ samparivartaśāyī |
mahāvarāha iva nivāpapuṣṭaḥ punaḥ punar mandam upaiti garbham |29,13|

貪餮不自節三轉隨時行
如圈被養猪數數受胞胎 13⁶¹⁰

610. =29,13

gaṅ źig rde ’geṅs gñid ni log pa daṅ || ñin daṅ mtshan du ’gre ldog ñal byed pa ||
rdzab naṅ phag chen lus (2)rgyas ji lta bar || yaṅ daṅ yaṅ du smad pa’i mṅal du ’jug ||⁶⁷¹

671. =29,13

13 (325). He who is given to gourmandising, to sleeping, to going about day and night seeking for a place to lie down in, like a great hog (wallowing) in the mire, this man will be reborn again and again.

manujasya sadā smṛtīmato labdhvā bhojanamātrajānataḥ |
tanukāsya bhavanti vedanāḥ śanakair jīryati āyuḥ pālayam |29,14|

人能專其意於食知止足
趣欲支其形養壽守其道 14⁶¹¹

611. =29,14

mi ni rtag tu dran pa ldan pa daṅ || rtag tu kha zas kyi ni tshod śes pa ||
de yi sdug bsṅal chuṅ bar ’gyur ba daṅ || dal bus ’ju bas tshe yaṅ riṅ bar byed ||⁶⁷²

672. =29,14

14. The man who is always thoughtful, who knows how to be always moderate in his food, he is subject to but little suffering: and his slow digestion prolongs his life?

śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate rāgo vāto vṛkṣam ivābalam ||
śubhānupaśyī viharann indriyair hi asaṃvṛtaḥ |
bhojane cāpy amātrajñaḥ kusīdo hīnavīryavān |
taṃ vai prasahate rāgo vāto vṛkṣam ivābalam |29,15|

觀淨而自淨諸根不具足
於食無厭足斯等凡品行
轉増於欲意如屋壞穿漏 15⁶¹²

612. =29,15

gaṅ źig dbaṅ po ma bsdams (3)śiṅ || zas kyi tshod ni mi śes la ||
dran pa ñams daṅ le lo can || gtsaṅ bar lta źiṅ gnas byed pa ||
de ni ’dod chags rnams kyis bcom || rluṅ gis mi brtan ljon śiṅ bźin ||⁶⁷³

673. =29,15

15 (7). He whose senses are not controlled, who does not know how to be moderate in his food, who is thoughtless and idle, who lives seeking what pleases (the eye): is overthrown by his passions as is a weak tree by the wind.

śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate dveṣo vāto vṛkṣam ivābalam |29,15A|

śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate moho vāto vṛkṣam ivābalam |29,15B|

śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate māno vāto vṛkṣam ivābalam |29,15C|

śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate lobho vāto vṛkṣam ivābalam |29,15D|

śubhānudarśinaṃ nityam indriyaiś cāpy asaṃvṛtam |
bhojane cāpy amātrajñaṃ hīnaṃ jāgarikāsu ca |
taṃ vai prasahate tṛṣṇā vāto vṛkṣam ivābalam |29,15E|

aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate rāgo vātaḥ śailam iva sthiram ||
aśubhānupaśyī virahann indriyair hi susaṃvṛtaḥ |
bhojane cāpi mātrajñaḥ śrāddha ārabdhavīryavān |
taṃ na prasahate rāgo vātaḥ śailam iva parvatam |29,16|

當觀不淨行諸根無缺漏
於食知止足有信執精進
不恣於欲意如風吹泰山 16⁶¹³

613. =29,16

gaṅ źig dbaṅ po legs bsdams śiṅ || zas kyi tshod ni śes pa daṅ ||
(4)so sor dran źiṅ brtson ’grus ldan || mi gtsaṅ lta bas gnas byed pa ||
de ni ’dod chags kyis mi choms || rluṅ gis ri bo mi g-yos bźin ||⁶⁷⁴

674. =29,16

16 (8). He whose senses are well controlled, who knows how to be moderate in his food, who remembers everything and is diligent, who seeks not after what pleases (the eye), is not disturbed by passions, like a mountain unshaken by the wind.

aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate dveṣo vātaḥ śailam iva sthiram |29,16A|

aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate moho vātaḥ śailam iva sthiram |29,16B|

aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate māno vātaḥ śailam iva sthiram |29,16C|

aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate lobho vātaḥ śailam iva sthiram |29,16D|

aśubhānudarśinaṃ nityam indriyaiś ca susaṃvṛtam |
bhojane cāpi mātrajñaṃ yuktaṃ jāgarikāsu ca |
taṃ na prasahate tṛṣṇā vātaḥ śailam iva sthiram |29,16E|

ramaṇīyāny araṇyāni na cātra ramate janaḥ |
vītarāgātra raṃsyante na tu kāma gaveṣiṇaḥ |29,17|

空閑甚可樂然人不樂彼
無欲常居之非欲之所處 17⁶¹⁴

614. =29,17

dgon pa dga’ bar bya ’os pa || de la skye bo mi dga’ yaṅ ||
de la ’dod chags bral ba dga’ || ’dod pa tshol (5)bar byed rnams min ||⁶⁷⁵

675. =29,17

17 (99). The forest is delightful, where man finds no delight; there the passionless finds delight, for he seeks not after pleasures.

grāme vā yadi vāraṇye nimne vā yadi vā sthale |
yatrārhanto viharanti te deśā ramaṇīyakāḥ |29,18|

dgon pa’am yaṅ na groṅ dag gam || gśaṅ ṅam thaṅ bu dag kyaṅ ruṅ ||
gaṅ na ’phags pa bźugs pa yi || sa de yid du ’oṅ ba yin ||⁶⁷⁶

676. =29,18

18 (98). In a forest or in a village, on a mountain top or in a valley: in whatever part of the earth an Ariya dwells, that (spot) is agreeable.

dūrāt santaḥ prakāśyante himavān iva parvataḥ |
asanto na prakāśyante rātri kṣiptāḥ śarā yathā |29,19|

難移難可動如彼重雪山
非賢則不現猶夜射冥室 18⁶¹⁵

615. =29,19

dam pa riṅ nas snaṅ gyur te || gaṅs can gyi ni ri bo bźin ||
ṅan pa ñe yaṅ mi snaṅ ste || (6)mun khrod mda’ ni ’phaṅs pa bźin ||⁶⁷⁷

677. =29,19

19 (304). The holy shine from afar off, like the snowy mountains ; the wicked shine not, even though near, like arrows shot in intense darkness.

sadbhir eva sahāsītapaṇḍitair arthacintakaiḥ |
arthaṃ mahāntaṃ gambhīraṃ prajñayā pratividhyate |29,20|

賢者有千數智者在叢林
義理極深邃智者所分別 19⁶¹⁶

616. =29,20

mkhas pa don sems byed pa yi || dam pa ñid daṅ ’grogs na ni ||
don chen ’gyur źiṅ zab mo yi || śes rab so sor rtogs par ’gyur ||⁶⁷⁸

678. =29,20

20. If one associates with the wise, with the holy whose minds are turned to virtue, he obtains great profit, and acquires profound wisdom.

ahaṃ nāga iva saṃgrāme cāpād utpatitān śarān |
ativākyaṃ titīkṣāmi duhśīlo hi mahājanaḥ |29,21|

多有衆生類非射而不値
今觀此義理無戒人所耻 20⁶¹⁷

617. =29,21

gźu yis mda’ ’phaṅs bsnun pa yi || g-yul ṅo’i glaṅ chen ji bźin du ||
(7)tshul ’chal skye bo maṅ po yis || mi sñan smras pa bzod par bya ||⁶⁷⁹

679. =29,21

21 (320). As the elephant in battle (is patient though) pierced by the arrows shot from the bows, so likewise be patient under the unkind words of the crowd.

bhave cāhaṃ bhayaṃ dṛṣṭvā bhūyaś ca vibhavaṃ bhave |
tasmād bhavaṃ nābhinande nandī ca vibhavena me |29,22|

觀有知恐怖變易知有無
是故不樂有當念遠離有 21⁶¹⁸

618. =29,22

phal cher ’jigs pa’i ’khor ba ste || ṅas ni de la ’jigs mthoṅ ste ||
de bas srid la mṅon mi dga’ || srid pa’i ’byor thob dga’ ba med ||⁶⁸⁰

680. =29,22

aśrāddhaś cākṛtajñaś ca saṃdhic chettā ca yo naraḥ |
hatāvakāśo vāntāśaḥ sa vai tu uttamapūruṣaḥ |29,23|

無信無反復穿牆而盜竊
斷彼希望思是名爲勇士 22⁶¹⁹

619. =29,23

mi gaṅ khyim ’bigs byed pa daṅ || dad pa med ciṅ byas mi gzo ||
go skabs bcom daṅ skyugs pa za || de ni skyes bu dam pa yin ||⁶⁸¹

681. =29,23

22. He who makes a cave his abode: who has nothing to do with the unrighteous, who suppresses all contingencies: and who lives on refuse (?),5 that man is holy.

mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
rāṣṭraṃ sānucaraṃ hatvānigho yāti brāhmaṇaḥ |29,24|

除其父母縁王家及二種
徧滅其境界無垢爲梵行 23⁶²⁰

620. =29,24, 33, 61

pha ma dag ni bsad byas śiṅ || rgyal po gtsaṅ sbra can (239a1)gñis daṅ ||
yul ’khor ’khor daṅ bcas bcom na || mi ni dag par ’gyur źes bya ||⁶⁸²
gaṅ dag kun du sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa nid kyi spyod yul can ||
de dag (2)’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁸³

682. =29,24 683. =29,26

23. Having killed father and mother and two holy kings, having conquered their kingdoms with its inhabitants a man will be pure.
24 (92). He who is without concupiscence, who is always modest. e in his food, the field of whose activity is the void, the uncharacteristic, and solitude, his way is difficult to perceive, like, that of birds in the ether.

yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,25|

若人無所依知彼所貴食
空及無相願思惟以爲行
鳥飛於虚空而無足跡現
如彼行行人言説無所趣
(諸能斷有本不依於未然
空及無相願思惟以爲行
希有諸衆生多不順其性
有度不度者爲滅甚爲難
諸有平等説法法共相觀
盡斷諸結使無復有熱惱
行路無復憂終日得解脱
一切結使盡無復有衆惱)
如鳥飛虚空而無有所礙
彼人獲無漏空無相願定
如鳥飛虚空而無有所礙
行人到彼岸空無相願定 24-31⁶²¹

621. =29,25

gaṅ dag kun tu sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa ñid kyi spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la (3)ni bya rjes bźin ||⁶⁸⁴

684. =29,25

25 (93). He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and solitude, his track is difficult to perceive like the track of birds in the ether.

yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,26|

622. =29,26

yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,27|

623. =29,27

yeṣāṃ samnicayo nāsti ye parijñātabhojanāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,28|

624. =29,28

gaṅ dag kun du sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || stoṅ daṅ mtshan ma med pa daṅ ||
rtag tu bsam gtan spyod yul can || de dag ’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁸⁵
gaṅ dag kun du sogs (4)med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁸⁶
gaṅ dag kun tu sogs med ciṅ || gaṅ dag kha zas yoṅs (5)śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa ñid kyi spyod yul can ||
de dag ’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁸⁷
gaṅ dag kun du sogs med ciṅ || gaṅ dag kha zas yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben (6)pa ñid kyi spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁸⁸
gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || dben pa ñid kyi spyod yul ca ||
de dag ’gro ba (7)rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁸⁹

685. =29,28 686. =29,27 687. =29,26 688. =29,25 689. =29,30

26. He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and continual contemplation (dhyâna), his way is difficult to perceive, like the track of birds in the ether.
27. He who is without concupiscence, who is always moderate in his food, the field of whose activity is the void, the uncharacteristic, and continual contemplation, his track is difficult to perceive, like the track of birds in the ether.
28, 29. (Repetitions of verses 24 and 25.)
30. He who is not held to this shore, who has found out the cessation of the âsravas, the field of whose activity is the void, the uncharacteristic, and solitude, his way is difficult to perceive, like the track of birds in the ether.

yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,29|

諸能斷有本不依於未然
空及無相願思惟以爲行
(希有諸衆生多不順其性
有度不度者爲滅甚爲難
諸有平等説法法共相觀
盡斷諸結使無復有熱惱
793c1-2 ::: 行路無復憂終日得解脱
一切結使盡無復有衆惱)
793c3-4 ::: 如鳥飛虚空而無有所礙
彼人獲無漏空無相願定
如鳥飛虚空而無有所礙
行人到彼岸空無相願定 26-31⁶²⁵

625. cf. 29,29-32

gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ matsha ma med pa daṅ || dben pa ñid kyi spyod yul can ||
de dag rjes ni rtogs dga’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁹⁰

690. =29,29

31. He who is not held to this shore, who has found out the cessation of the Âsravas, the field of whose activity is the void, the uncharacteristic, and solitude, his track is difficult to perceive, like the track of birds in the ether.

yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca vivekaś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,30|

yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ padaṃ teṣāṃ duranvayam |29,31|

(239b1)gaṅ dag pa mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
spoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag ’gro ba rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁹¹
gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ (2)mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁹²

691. =29,32 692. =29,31

32. He who is not held to this shore, who has found out the cessation of the Âsravas, the field of whose activity is the void, the uncharacteristic, and continual contemplation, his way is difficult to perceive, like the track of birds in the ether.
33. He who is not held to this shore, who has found out the cessation of the âsravas, the field of whose activity is the void, the uncharacteristic, and continual meditation, his way is difficult to perceive, like the track of birds in the ether.

yeṣāṃ bhavaḥ parikṣīṇo hy aparāntaṃ ca nāśritāḥ |
śunyatā cānimittaṃ ca samādhiś caiva gocaraḥ |
ākāśaiva śakuntānāṃ gatis teṣāṃ duranvayā |29,32|

gaṅ dag tha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag ’gro ba rtogs (3)dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁹³
gaṅ dag pha mthar rten med ciṅ || gaṅ gis zag zad yoṅs śes pa ||
stoṅ daṅ mtshan ma med pa daṅ || rtag tu bsam gtan spyod yul can ||
de dag rjes ni rtogs dka’ ste || nam mkha’ la ni bya rjes bźin ||⁶⁹⁴

693. =29,32 694. =29,31

34, 35. (Repetitions of verses 32 and 33.)

alpakās te mauṣyeṣu ye janāḥ pāragāminaḥ |
atheyam itarāḥ prajās tīram evānudhāvati |29,33|

希有諸衆生多不順其性
有度不度者爲滅甚爲難 27⁶²⁶

626. =29,33

skye dgu phal pa ’di dgi || pha mtha’ (4)ñid du rgyug byed pas ||
gaṅ dag pha rol ’gro byed pa’i || mi yi skye bo de dag ñuṅ ||⁶⁹⁵

695. =29,33

36 (85). The common of mortals run along this shore; few there are among men who go to the other shore.

ye tarhi samyag ākhyāte dharme dharmānudarśinaḥ |
te janāḥ pāram eṣyanti mṛtyudheyasya sarvaśaḥ |29,34|

諸有平等説法法共相觀
盡斷諸結使無復有熱惱 28⁶²⁷

627. =29,34

gaṅ dag legs par gsuṅs pa yi || chos la chos kyi rjes lta bas ||
skye bo de dag skye śi yi || mtsho chen rgal dka’i pha rol ’gro ||⁶⁹⁶

696. =29,34

37 (86). Those beings who walk in the way of the law that has been well taught, reach the other shore of the great sea of birth and death, that is difficult to cross.

gatādhvāno viśokasya vipramuktasya tāyinaḥ |
sarvagranthaprahīṇasya paridāgho na vidyate |29,35|

行路無復憂終日得解脱
一切結使盡無復有衆惱 29⁶²⁸

628. =29,35

skyob pa rab tu rnam grol źiṅ || dus ’das mya ṅan bral ba daṅ ||
mdud (5)pa thams cad spaṅs pa la || yoṅs su gduṅ ba yod mi ’gyur ||⁶⁹⁷

697. =29,35

38. He who frees himself by watchfulness,3 who leaves in the past all sorrows, one who thus delivers himself of all his bonds, will know no affliction whatever.

uttīrṇaḥ sabhayo mārgaḥ pātālaḥ parivarjitaḥ |
mukto yogais tathā granthaiḥ sarvaṃ rāgaviṣaṃ hatam |29,36|

’jigs daṅ bcas pa’i lam rgal ciṅ || g-yaṅ sa yoṅs su spoṅs pa daṅ ||
sbyor daṅ mdud pa las grol bas || ’dod chags kyi ni dug kun bcom ||⁶⁹⁸

698. =29,36

39. When one passes beyond the road of terror and what accompanies it? and is out of the way of precipices (i.e., falling into the evil way), freed of all bonds and ties, he has destroyed the poison of the passions.

nāsti kāmasamo hy ogho nāsti doṣasamo grahaḥ |
nāsti mohasamaṃ jālaṃ nāsti tṛṣṭā samā nadī |29,37|

’dod pa lta bu’i ’dam rdza ba med || źe sdaṅ lta bu’i (6)gnod med do ||
gi mug lta bu’i rgya med de || sred pa lta bu’i chu kluṅ med ||⁶⁹⁹

699. =29,37

40. There is no swamp like desire (trichnâ); there is nothing as pernicious as hatred; there is no net like ignorance; there is no torrent like covetousness.

ākāśe tu padaṃ nāsti śramaṇo nāsti bāhyakaḥ |
prapañcābhiratā bālā niṣprapañcās tathāgatāḥ |29,38|

nam mkha’ la ni rjes lta bur || phyi rol pa la dge sbyoṅ med ||
byis pa spros la mṅon par dga’ || de bźin gśegs la spros mi mṅa’ ||⁷⁰⁰

700. =29,38

41. The Çramana who has reached the other shore is like the trackless firmament; "he fool delights in his occupations, and the Tathâgata is not his occupation. The fool is led through (attachment); the wise man destroys all attachment.

yogaiḥ samuhyate bālo yogān nudati paṇḍitaḥ |
yogān praṇudya medhāvī ye divyā ye ca mānuṣāḥ |29,39|

sbyor bas byis pa khrid pa’i phyir || mkhas pa sbyor ba ’joms (7)par byed ||
mkhas pa lha daṅ mi dag gi || sbyor ba gaṅ yin ’joms byed pa ||
sbyor ba ku daṅ bral ba’i phyir || sdug bsṅal kun las grol bar ’gyur ||⁷⁰¹

701. =29,39

42. The wise man destroys all attachments of gods and men, and by being free from all attachment he becomes emancipated from all suffering.

yogād bhavaḥ prabhavati viyogād bhavasaṃkṣayaḥ |
etad dvaidhā pathaṃ jñātvā bhavāya vibhavāya ca |
tatra śikṣeta medhāvī yatra yogān atikramet |29,40|

sbyor ba las ni srid pa ’byuṅ || sbyor ba med pas srid pa zad ||
srid pa daṅ ni srid med pa’i || lam ’di gñis ni śes gyis la ||
(240a1)sbyor lam rab tu ’da’ bya’i phyir || mkhas pas de la bslab par gyis ||⁷⁰²

702. =29,40

43. From attachment proceeds existence; without attachment there is no existence: to the acquisition of the knowledge of these two ways of existence and not existence and the way to be perfectly delivered of attachment, let the wise man apply himself.

akṛtaṃ kukṛtāt śreyaḥ paścāt tapati duṣkṛtam |
śocate duṣkṛtaṃ kṛtvā śocate durgatiṃ gataḥ |29,41|

無造無有造造者受煩惱
非造非無造前憂後亦憂 32⁶²⁹

629. =29,41

ñes par spyad pa byas pas gduṅ ’gyur źiṅ || ṅan ’gror soṅ ba’i ’og tu ’aṅ gduṅ bar ’gyur ||
legs par spyad pa byas pas dga’ ’gyur źiṅ || bde ’gror soṅ ba’i (2)’og tu’aṅ dga’ bar ’gyur ||⁷⁰³

703. =29,41cd42cd

44. He who has done that which is wrong, suffers for it, and when hereafter he will be in the evil way he will suffer; he who has done that which is right, is made happy, and when hereafter he will be in the happy way he will be happy.

kṛtaṃ tu sukṛtaṃ śreyo yat kṛtvā nānutapyate |
nandate sukṛtaṃ kṛtvā nandate sugatiṃ gataḥ |29,42|

造者爲善妙以作不懷憂
造而樂而造生天受歡樂 33⁶³⁰
虚空無轍迹沙門無外意
衆人盡樂惡唯佛淨無穢
虚空無轍迹沙門無外意
世間皆無常佛無我所有 34-35⁶³¹
諸天及世人一切行相應
得脱一切苦離愛免輪迴
諸天及世人一切行相應
能遠諸惡業不墮於惡趣 36-37⁶³²

630. =29,42 631. =29,38 632. =29,39

phyi nas gduṅ ’gyur de byed pas || gñis na ñes spyad ma byas bla ||
gduṅ bar mi ’gyur de bya ste || legs par spyad pa byas na ruṅ ||⁷⁰⁴

704. =29,41ab42ab

45. It is better in both (this world and the other) if one has not done evil, for he who does it will suffer; it is good for one to do what is right, for he will have no affliction.

nābhāṣamānā jñāyante miśrā bālair hi paṇḍitāḥ |
jñāyante bhāṣamānās tu deṣayanto ’rajaḥ padam |29,43|

亦復不知論賢愚無差別
若復知論義所説無垢跡 38⁶³³

633. =29,43

mkhas daṅ byis pa ’dres pa las || ma smras śes par mi ’gyur bas ||
źi ba’i go ’phaṅ (3)smros śig daṅ || smras pa yis ni śes par ’gyur ||⁷⁰⁵

705. =29,43

46. The wise man and the fool being mixed together, it is not possible to distinguish them when they have not spoken; but let one of them impart (the way) to the perfection of peace (nirvâṇa), then he is known by his speech (to be a sage).

bhāṣayed dyotayed dharmam ucchrayed ṛṣiṇāṃ dhvajam |
subhāṣitadhvajā nityam ṛṣayor dharmagauravāḥ |29,44|

説應法議論當竪仙人幢
法幢爲仙人仙人爲法幢 39⁶³⁴

634. =29,44

legs bśad draṅ sroṅ rgyal mtshan te || draṅ sroṅ rgyal mtshan chos yin pas ||
chos ni bśad pas gsal bya źiṅ || draṅ sroṅ rgyal mtshan bsgreṅ bar gyis ||⁷⁰⁶

706. =29,44

47. The expounding (of the law) is the standard of the Rischi (i.e., Bhagavat); the law being the standard of the Rischi, and the law by his explanations being made brilliant, let the Rischi raise on high his standard.

nindanti tuṣṇiṃ āsīnaṃ nindanti bahu bhāṣiṇam |
alpabhāṇiṃ ca nindanti nāsti lokeṣv aninditaḥ |29,45|

或有寂然罵或有在衆罵
或有未聲罵世無不罵者 40⁶³⁵

635. =29,45

ma smras na yaṅ smod byed ciṅ || maṅ du (4)smras na smod par byed ||
dal bus smras kyaṅ smod byed de || ’jig rten na ni mi smad med ||⁷⁰⁷

707. =29,45

48 (227). If one has not spoken he is blamed; if one has spoken much he is blamed; he who speaks slowly is blamed: there is no one in the world who is not blamed.

ekāntaninditaḥ puruṣaḥ ekāntaṃ vā praśaṃsitaḥ |
nābhūd bhaviṣyati ca no na cāpy etarhi vidyate |29,46|

一毀及一譽但利養其名
非有亦非有則亦不可知 41⁶³⁶

636. =29,46

gcig tu smad par bya ba daṅ || gcig tu bstod par bya ba’i mi ||
da ltar yod pa ma yin te || byuṅ bar ma gyur ’byuṅ mi ’gyur ||⁷⁰⁸
gaṅ dag la ni gnas pa’i spros med (5)ciṅ || gaṅ dag kun sbyor gduṅ las rab log pa ||
thub pa sred bral de dag rgyu mdzad kyaṅ || lhar bcas ’jig rten rnams kyis mi śes so ||⁷⁰⁹

708. =29,46 709. =29,51

49 (228). A man who is only to be blamed, or one who is only to be praised, there is none such; there never has been, there never will be.
50. They who preoccupy not themselves about existence, who have put an end to all return of suffering from attachment, and are delivered of existence, gods and men cannot understand their purpose?

yaṃ tu vijñāḥ praśaṃsanti hy anuyujya śubhāśubham |
praśaṃsā sā samākhyātā na tv ajñair yaḥ praśaṃsitaḥ |29,47|

智人所稱譽若好兼及醜
(智人無缺漏慧定得解脱
如紫磨眞金内外徹清淨) 42⁶³⁷

637. =29,47

gaṅ gis dad daṅ tshul khrims daṅ || blo la phan nim byuṅ bar ||
ji lta ji ltar rtogs gyur pa’i || śes pa can (6)dag stod byed de ||
de dag sus kyaṅ smad ’os min || ’dzam bu’i gliṅ gi gser rgyan bźin ||⁷¹⁰

710. =29,48ab47ab48cd

51 (229, 230). He who is praised by those who have discriminative knowledge, as being faithful, virtuous, and of great wisdom, there is no one who can blame him; he is like a jewel of Djambudvipa gold.

medhāvinaṃ vṛtta yuktaṃ prājñaṃ śīleṣu saṃvṛtam |
niṣkaṃ jāmbunadasyaiva kas taṃ ninditum arhati |29,48|

(智人所稱譽若好兼及醜)
智人無缺漏慧定得解脱
如紫磨眞金内外徹清淨 42⁶³⁸

638. =29,48

śailo yathāpy ekaghano vāyunā na prakampyate |
evaṃ nindā praśaṃsābhir na kampyante hi paṇḍitāḥ |29,49|

猶如安明山不爲風所動
智人亦如是不爲毀譽動 43⁶³⁹

639. =29,49

ji ltar ri daṅ brag dag ni || rluṅ gis g-yos par mi ’gyur ltar ||
de bźin bstod daṅ smad pa yis || mkhas pa rab tu g-yo ba med ||⁷¹¹
sa la gaṅ gi rtswa med pa || (7)lo med lcug phran ga la yod ||
’chiṅ ba las grol brtan pa de’i || ji ga sus kyaṅ smad ’os min ||⁷¹²

711. =29,49 712. =29,54

52 (81). As mountains and rocks are unshaken by the wind, so likewise the wise man is unmoved by praise or blame.
53. The earnest man without any root in the earth, without a leaf (of sinfulness) on any branch, delivered from bondage, there is no one who can blame him.

yasya mūle tvacā nāsti parṇā nāsti tathā latāḥ |
taṃ dhīraṃ bandhanān muktaṃ kas taṃ ninditum arhati |29,50|

如樹無有根無枝況有葉
健者以解縛誰能毀其徳 44⁶⁴⁰

640. =29,50

yasya ha prapañcitaṃ hi no sat saṃtānaṃ parikhaṃ ca yo nivṛttaḥ |
tṛṣṇā vigataṃ muniṃ carantaṃ na vijānāti sadevako ’pi lokaḥ |29,51|

無垢無有住身壍種苦子
最勝無有愛天世人不知 45⁶⁴¹

641. =29,51

yasya jitaṃ nopajīyate jitam anveti na kaṃcid eva loke |
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi |29,52|

gaṅ źig rgyal las mi ñams śiṅ || ’jig ten ma rgyal chuṅ zad med ||
saṅs rgyas spyod yul mtha’ yas de || ’gro med gom pa gaṅ gis bkri ||⁷¹³
gaṅ źig (240b1)rgyal las mi ñams śiṅ || ’jig rten ma rgyal chuṅ zad med ||
saṅs rgyas mthu rtsal mtha’ yas med || ’gro med gom pa gaṅ gis bkri ||⁷¹⁴

713. =29,52 714. =29,52

54 (179). He who does not suffer from conquest, whom the world cannot conquer in the least, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is guided.
(16)]55. He who does not suffer from conquest, whom the world cannot conquer in the least, the Buddha, whose might is infinite, there is no being by whose steps he is guided.

yasya jālinī viṣaktikā tṛṣṇā nāsti hi lokanāyinī |
taṃ buddham anantagocaraṃ hy apadaṃ kena padena neṣyasi |29,53|

猶如網叢林無愛況有餘
佛有無量行無跡誰跡將 46⁶⁴²

642. =29,53

gaṅ la ’khrid byed srid pa ni || yul sred ’dra ba ’ga’ med pa ||
saṅs rgyas spyod yul mtha’ yas de || ’gro med (2)gom pa gaṅ gis bkri ||⁷¹⁵

715. =29,53

56 (180). He to whom the allurements of desires and the regions of desire have no delight, the Buddha, the field of whose activity is infinite, there is no being by whose steps he is guided.

yasya mūlaṃ kṣitau nāsti parṇā nāsti tathā latāḥ |
taṃ dhīraṃ bandhanān muktaṃ ko nu ninditum arhati |29,54|

yasya jālinī viṣaktikā tṛṣṇā nāsti hi lokanāyinī |
taṃ buddham anantavikramaṃ hy apadaṃ kena padena neṣyasi |29,55|

若有不欲生以生不受有
佛有無量行無跡誰跡將 47⁶⁴³

643. =29,55

gaṅ la ’khrid byed srid pa ni || yul sred ’dra ba ’ga’ med pa ||
saṅs rgyas mthu rtsal mtha’ yas de || ’gro med gom pa gaṅ gis bkri ||⁷¹⁶

716. =29,55

57. He to whom the allurements of desires and the region of desire have no delight, the Buddha, whose might is infinite, there is no being by whose steps he is guided.

yasya vitarkā vidhūpitās tv ādhyātmaṃ vinivartitā hy aśeṣam |
sa hi saṅgam atītya sarvasaṃjñāṃ yogāpetam atīrṇasaṅgam eti |29,56|

若欲滅其想内外無諸因
亦無過色想四應不受生 48⁶⁴⁴

644. =29,56

gaṅ źig rnam par rtog pa rnam bsal ciṅ || naṅ gi kun la rnam par rtog med pa ||
kun du (3)sbyor daṅ gzugs daṅ ’du śes ’das || rnal ’byor bźi daṅ bral la skye ba med ||⁷¹⁷

717. =29,56

58. He who is illumined by perfect understanding, who having fathomed everything abides in nothing, who is delivered of all attachments, of form, and consciousness (sandjâ), who has got rid of the four yogas; he has put an end to birth.

muñcapurato muñca paścato madhye muñca bhavasya pāragaḥ |
sarvatra viṃkuta mānaso na punar jāti jarām upeṣyasi |29,57|

捨前及捨後捨間越於有
一切盡皆捨不復受生老
法集要頌經卷第三 49⁶⁴⁵

645. =29,57

sṅon bral phyi ma daṅ bral źiṅ || dbus bral srid pa’i pha rol phyin ||
rnam pa kun las sems grol ba || skye rga phyi ma ’dren mi ’gyur ||⁷¹⁸

718. =29,57

59 (348). Having cast off what is before, having cast off what is behind, having cast off what is in the middle, one goes to the other shore of existence; when the mind is free from everything, one will not be subject to birth and death.

|| yugavargaḥ 29 || ||

phrugs kyi tshoms te ñi śu dgu (4)pa’o ||

Chapter of "Day and Night," the Twenty-ninth.

法集要頌經卷第四
西天中印度惹爛駄囉國密
林寺三藏明教大師賜紫沙
門臣天息災奉詔譯

XXX HAPPINESS.

jayād vairaṃ prasavate duhkhaṃ śete parājitaḥ |
upaśāntaḥ sukhaṃ śete hitvā jayaparājayau |30,1|

忍勝則怨賊自負則自鄙
息意則快樂無勝無負心 1⁶⁴⁶

646. =30,1

|| rgyal ba las ni ’khon ’byuṅ źiṅ || pha rol pham pa sdug bsṅal ’thob ||
rgyal daṅ pha rol pham spaṅs na || ñe bar źi ba’i bde ba ’thob ||⁷¹⁹

719. =30,1

1 (201). FROM victory proceeds rancour; the defeated foe is in misery: if one casts off victory and defeat he will find the happiness of peace.

paraduhkhopadhānena ya icchet sukhaṃ ātmanaḥ |
vairasaṃsargasaṃsakto duhkhān na parimucyate |30,2|

若人擾亂彼自求安樂世
遂成其怨憎終不得解脱 2⁶⁴⁷

647. =30,2

gźan la sdug bsṅal bskyed pa yis || gaṅ źig bdag ni bde ’dod pa ||
dgra daṅ mi (5)’bral ’grogs pa daṅ || de ni sdug bsṅal las mi ’grol ||⁷²⁰

720. =30,2

2. He who causes misery to others in seeking for his own welfare brings witout distinction misery on friends and foes.

sukhakāmāni bhūtāni yo daṇḍena vihiṃṣati |
ātmanaḥ sukham eṣāṇaḥ sa vai na labhate sukham |30,3|

善樂於愛欲以杖加羣生
於中自求安後世不得樂 3⁶⁴⁸

648. =30,3

bde ba ’dod phyir ’byuṅ po la || gaṅ źig ’tshe źiṅ chad pas gcod ||
bdag gi bde ba ’dod pa de || pha rol du ni bde mi ’gyur ||⁷²¹

721. =30,3

3 (131). Re who seeking happiness persecutes and punishes other beings also seeking for happiness, will not find happiness in the other world.

sukhakāmāni bhūtāni yo daṇḍena na hiṃsati |
ātmanaḥ sukham eṣāṇaḥ sa pretya labhate sukham |30,4|

人欲得歡樂杖不加羣生
於中自求樂後世亦得樂 4⁶⁴⁹

649. =30,4

gaṅ źig bde ba ’dod pa dag || ’byuṅ po la ni mi ’tshe źiṅ ||
(6)chad pas mi gcod bde ’dod pa || de dag pha rol bde ba ’thob ||⁷²²

722. =30,4

4 (132). He who seeking happiness does not persecute and punish beings seeking for happiness, will find happiness in the other world.

dharmaṃ caret sucaritaṃ nainaṃ duścaritaṃ caret |
dharmacārī sukhaṃ śete hy asmin loke paratra ca |30,5|

樂法樂學行愼莫行惡法
能善行法者今世後世樂 5⁶⁵⁰

650. =30,5

chos spyod legs par spyad bya źiṅ || ñes par spyad pa de mi spyad ||
’jig rten ’di daṅ pha rol du || chos spyad pas ni.i bde ba ’thob ||⁷²³
chos la legs spyad bde sgyed pas || chos spyod chos (7)kyis bsruṅ bar bya ||
chos spyod ṅan ’gror mi ’gro ba || chos la legs spyod phan yon de’o ||⁷²⁴

723. =30,5 724. =30,7

5 (169). Perform carefully the precepts of the law; abstain from all evil deeds: he who keeps the law finds happiness in this world and in the other.
6. The observance of the law brings happiness; he who keeps the law is guarded by the law; he who keeps the law goes not on the evil way; for this is the observance of the law beneficial.

dharmaḥ sadā rakṣati dharmacāriṇaṃ chatraṃ mahad varṣakāle yathaiva |
eṣānuśaṃso dharme sucīrṇe na durgatiṃ gacchati dharmacārī |30,6|

yaṅs pa’i gadugasakyisa dbyar ka ltar || chos spyod chos kyis bsruṅ bar bya ||
chos spyod ṅan ’gror mi ’gro ba || chosala legs spyod phan yon de’o ||
(bag (241a1)med mi yis chos min spyad na ni || ’gro ba gaṅ yaṅ ruṅ ba ṅan ’gror ’gro ||
’di na sbrul nag rked nas bzuṅ ba ltar || chos min spyod pa de dag rlag par ’gyur ||
chos daṅ chos min gñi ga yi || rnam smin ’dra bar mi ’gyur te ||
chos ma (2)yin pas dmyal bar ’gro || chos kyis bade’agro thob par byed ||)⁷²⁵

725. =30,6

7. He who keeps the law is sheltered by the law, as is one in summer by a large umbrella; he who keeps the law goes not on the evil way, for this reason is the observance of the law beneficial.
8. The careless man who observes not the law, no matter who he may be, goes to damnation; he who keeps not the law is as surely destroyed as is the black snake that one has caught by the middle.
9. The rewards of the righteous and of the unrighteous are not the same; the unrighteous go to hell, the righteous find the way to happiness.

dharmaḥ sadā rakṣati dharmacāriṇaṃ dharmaḥ sucīrṇaḥ sukhaṃ ādadhāti |
eṣānuśaṃso dharme sucīrṇe na durgatiṃ gacchati dharmacārī |30,7|

護法行法者修法獲善報
此應法律教行法不趣惡 6⁶⁵¹
護法行法者如蓋覆其形
此應法律教行法不趣惡
(惡行入地獄所生墮惡道
非法自陷溺如手把蚖蛇
不以法非法二事倶同報
非法入地獄正法生於天) 7-9⁶⁵²

651. =30,7 652. =30,6

alpāpi santo bahavo jayanti susaṃvidhāne na saṃvidhānam |
alpam api cet śraddadhāno dadāti tenaivāsau bhavati sukhī paratra |30,8|

dānaṃ ca yuddhaṃ ca samānaṃ āhur naite guṇāḥ kāpuruṣeva santi |
saṃgrāma veleva hi dānavelā tulyaṃ bhavet kāraṇa saṃgraheṇa |30,9|

施與戰同處此徳智不譽
施時亦戰時此事二倶等 10⁶⁵³

653. =30,9

sbyin pa byed pa’i dus daṅ g-yul ’byed dus || rgyu yis yoṅs su bzuṅ bar ’dra bas na ||
sbyin pa byed daṅ g-yul ’gyed ’dra źes gsuṅs || yon tan de gñis mi ṅan rten mi byed ||⁷²⁶
śin tu (3)legs par chas pa gcig pus kyaṅ || legs par ma chas ’phyes las rgyal byed ltar ||
gal te dad bskyed chuṅ du byin pas kyaṅ || des ni de dag gźan du bde bar ’gyur ||⁷²⁷

726. =30,9 727. =30,8

10-11. When one is charitable and when one gives battle, if well understood these (operations) are primarily alike;l as I have said (or it has been said) that .being charitable and fighting are alike, be careful in both cases and rely not on what is bad. A single man well equipped can conquer (a legion) of badly equipped rabble (?),2 so likewise if one gives through faith, even though a little, he will thereby find happiness in the other world.

ayaṃ hi pratyūhaśatāni jitvā mātsaryaṃ ākramya ca śatru bhūtam |
śurādd hi taṃ śūrataraṃ vadāmi dadāti yo dānam asaktacittaḥ |30,10|

人遭百千變等除憍慢怨
時施清淨心健夫最爲勝 11⁶⁵⁴
忍少得勝多戒勝懈怠多
有信慧施者後身受善報 12⁶⁵⁵

654. =30,10 655. =30,8

’di na lan brgyar g-yul zlog dpa’ bo bas || ser sna dgrar gyur zil gyis (4)mnan nas su ||
gaṅ źig chags med sems kyis sbyin byed pa || de dag ches dpa’ yin par ṅas gsuṅs so ||⁷²⁸

728. =30,10

12. He who has been victorious in a hundred battles, and who has overcome all his enemies, is not so great a conqueror, I declare, as he who gives with a pure heart.

sukho vipākaḥ puṇyānām abhiprāyaḥ samṛdhyate |
kṣipraṃ ca paramāṃ śāntiṃ nirvṛtiṃ so ’dhigacchati |30,11|

快樂施福報所願皆全成
速得第一滅漸入無爲際 13⁶⁵⁶

656. =30,11

bsod nams rnam smin bde ba ste || mṅon par bsams pa ’byor bar byed ||
myur du źi ba dam pa yi || mya ṅan ’das pa thob par ’gyur ||⁷²⁹

729. =30,11

13. The reward of virtue is happiness; he who has made this his goal will speedily find perfect rest and nirvâṇa?

parato hy upasargāṃś ca devatā mārakāyikāḥ |
antarāyaṃ na śaktiṣṭhāḥ kṛtapuṇyasya kartu vai |30,12|

若彼求方便賢聖智慧施
盡其苦原本當知獲大報 14⁶⁵⁷

657. =30,12

(5)bsod nams byed pa rnams la ni || gźan las byuṅ ba’i gnod pa daṅ ||
lha daṅ bdud kyi ris rnams kyis || bar chad bya bar mi nus so ||
(gal te sdug bsṅal zad bya’i phyir || ’phags daṅ śes rab gtoṅ ldan la ||
de yis ’bad rtsol byas na ni || lhag (6)mthoṅ gis ni reg par ’gyur ||)⁷³⁰

730. =30,12

14. There is nothing by which men can harm them who are virtuous; they from the world of the gods and of Mâra are not able to hurt them.

dharmaprītiḥ sukhaṃ śete viprasannena cetasā |
āryapravedite dharme ramate paṇḍitaḥ smṛtaḥ |30,13|

愛法善安隱心意潔清淨
賢聖所説法智者所娯樂 15⁶⁵⁸

658. =30,13

sems ni rab tu rnam daṅ bas || chos la dga’ byed bde ba ’thob ||
’phags pas gsuṅs pa’i chos dag la || mkhas pa rtag tu dga’ bar byed ||⁷³¹

731. =30,13

15. He who, to put an end to misery, applies himself diligently to the acquirement of righteousness and knowledge, shall enjoy (it) through supernatural sight (vipaçyana).

yeṣāṃ dharmarataṃ cittam anupādāya nirvṛtim |
smṛty upasthānanirataṃ bodhy aṅgeṣu ca saptasu |30,14|

若人心樂禪亦復樂不起
亦樂四意止并及七覺意
及彼四神足賢聖八品道 16⁶⁵⁹

659. =30,14

gaṅ dag sems ni bstam gtan dga’ || gaṅ źig skye med dga’ ba (7)daṅ ||
dran pa ñe bar gźag bźi daṅ || byaṅ chub yan lag bdun daṅ ||⁷³²

732. =30,14

16. He who delights in the law with a truly believing mind, finds happiness; the sage always delights in the law that has been taught by the elect.

yeṣāṃ dharmaratiṃ cittam anupādāya nirvṛtim |
ṛddhi pādarataṃ caiva mārge cāṣṭāṅgike ratam |30,15|

若人心樂禪亦復樂不起
亦樂四意止并及七覺意
及彼四神足賢聖八品道 16⁶⁶⁰

660. =30,15

rdzu ’phrul rkaṅ pa bźi rnams daṅ || yan lag brgyad lam gaṅ dga’ ba ||
de dag chos gos ’chaṅ ba daṅ || bsod sñoms bde bar za bar byed ||⁷³³

733. =30,15cd16ab

17, 18. They whose minds delight in contemplation (dhyana)? who delight in no created thing, who delight in the four modes of arranging the memory: in the seven branches of the Bodhi, in the four bases of performing miracles: in the eightfold way, they wear the garment of the law and are happy in living on alms.

sukhaṃ te bhuñjate piṇḍaṃ dhārayanti ca cīvaram |
sukhaṃ caṅkramaṇaṃ teṣāṃ parvateṣu guhāsu ca |30,16|

善樂於摶食善樂攝法服
善樂於經行樂處於山薮 17⁶⁶¹

661. =30,16

kṣemaprāptā hi sukhitā dṛṣṭadharmābhinirvṛtāḥ |
sarvavairabhayātītās tīrṇā loke viṣaktikām |30,17|

已逮安樂處現法而無爲
已越諸恐懼超世諸染著 18⁶⁶²

662. =30,17

de dag ri daṅ nags tshal (241b1)na|| bde bar ’chag par byed pa daṅ ||
de dag bde ’thob bde bar ni || mthoṅ ba’i chos la mya ṅan ’da’ ||
’khon daṅ ’jigs pa kun ’das śiṅ || ’jig rten yul gyi srid las rgal ||⁷³⁴

734. =30,16cd17

19. ’They move about in peace on mountains and in forests; they are happy in finding happiness, and leave sorrow behind in the perception of the law (nirvâṇa). He has left behind hatred and fear, and has crossed over from worldly existence.

sukho vivekas tuṣṭasya śrutadharmasya paśyataḥ |
avyāvadhyaḥ sukhaṃ loke prāṇabhūteṣu samyamaḥ |30,18|

善樂於念持善觀於諸法
善哉世無害養育衆生類 19⁶⁶³

663. =30,18

chos thos pa daṅ mthoṅ ba daṅ || dben par dga’ ba bde (2)ba ste||
’jig rten srog chags ’byuṅ po la || ’tshe med yaṅ dag sdom ba bde ||⁷³⁵

735. =30,18

20. To hear the law, to perceive the law, and to delight in seclusion, is happiness; to all living beings in the world to comprehend the complete cessation of death is happiness.

sukhaṃ virāgatā loke kāmānāṃ samatikramaḥ |
asmi mānasyavinaya etad vai paramaṃ sukham |30,19|

世無欲愛樂越諸染著意
能滅己憍慢此名第一樂 20⁶⁶⁴

664. =30,19

’dod pa rnams las rab ’das śiṅ || ’jig rten ’dod chags bral ba bde ||
ṅa’o sñam pa’i ṅa rgyal dag || btul ba de dag mchog tu bde ||⁷³⁶

736. =30,19

21. To abandon desires, to be free of the passions of the world, is happiness; to subdue the selfish thought of " I " is the greatest happiness.

sukhaṃ yāvaj jarā śīlaṃ sukhaṃ śraddhā pratiṣṭhitā |
sukhaṃ cārtharatā vācā pāpasyākaraṇaṃ sukham |30,20|

耆年持戒樂有信成就樂
分別義趣樂不造衆惡業 21⁶⁶⁵

665. =30,20

rgas khar tshul khrims (3)ldan pa bde || dad la rab tu gnas pa bde ||
don ldan tshig la dga’ ba bde || sdig pa mi byed pa dag bde ||⁷³⁷

737. =30,20

22 (333). To be virtuous unto old age is happiness; to live in perfect faith is happiness; to delight in words of sense is happiness; to do no evil is’ happiness.

sukhaṃ mātṛvyatā loke sukhaṃ caiva pitṛvyatā |
sukhaṃ śrāmaṇyatā loke tathā brāhmaṇyatā sukham |30,21|

世有父母樂衆集和亦樂
世有沙門樂靜志樂亦然 22⁶⁶⁶

666. =30,21

’jig rten na ni phar ’dzin bde || de bźin mar yaṅ ’dzin pa bde ||
’jig rten dge sbyoṅ ’dzin pa bde || de bźin bram zer ’dzin pa bde ||⁷³⁸

738. =30,21

23 (332). Happy in this world is he who honours his father: so likewise he who honours his mother is happy; happy in this world he who honours Çramanas, so likewise he who honours Brâhmanas is happy.

sukhaṃ buddhasya cotpādaḥ sukhaṃ dharmasya deśanā |
sukhaṃ saṃghasya sāmagrī samagrāṇāṃ tapaḥ sukham |30,22|

(世有父母) 衆集和亦樂
(世有沙門樂靜志樂亦然)
諸佛出興樂説法堪受樂
衆僧和合樂和則常有安 22-23⁶⁶⁷

667. =30,22

saṅs (4)rgyas rnams ni ’byuṅ ba bde || de bźin chos rnams bstan pa bde ||
dge ’dun rnams ni ’thun pa bde || ’thun pa rnams kyi dka’ thub bde ||⁷³⁹

739. =30,22

24 (194). The arising of a Buddha is happiness, the teaching of the law is happiness, the harmony of the clergy is happiness, the devotion (tapas) of those who are united is happiness.

śīlavantaḥ sukhaṃ dṛṣṭuṃ sukhaṃ dṛṣṭuṃ bahu śrutāḥ |
arhantaś ca sukhaṃ dṛṣṭuṃ vipramuktapunar bhavāḥ |30,23|

持戒完具樂多聞廣知樂
覩見眞人樂解脱行跡樂 24⁶⁶⁸

668. =30,23

tshul khrims ldan pa mthoṅ ba bde || maṅ du thos pa mthoṅ ba bde ||
yaṅ srid rnam par grol ba yi || (5)dgra bcom pa dag mthoṅ ba bde ||⁷⁴⁰

740. =30,23

25. ’Tis happiness to see a virtuous man; to see one who has heard much is happiness; to see Arhats who are delivered from existence is happiness.

sukhā nadī sūpatīrthā sukhaṃ dharmajino jinaḥ |
prajñā lābhaḥ sukho nityam asmi mānakṣayaḥ sukham |30,24|

徳水清涼樂法財自集快
得智明慧快滅慢無邪快 25⁶⁶⁹

669. =30,24

’jug ṅogs bde ba’i chu kluṅ bde || chos kyis rgyal ba’i skye bo bde ||
śes rab thob par gyur pa bde || ṅa’o ṅa rgyal zad pa bde ||⁷⁴¹

741. =30,24

26. ’Tis happiness to reach the shore o( the river of happiness ; happy the being who has the triumph of the law (i.e., who has attained purity); to obtain wisdom is happiness ; to put an end to selfishness is happiness.

sukhaṃ darśanaṃ āryāṇāṃ saṃvāso ’pi sadā sukham |
adarśanena bālānāṃ nityam eva sukhī bhavet |30,25|

得覩諸賢樂同會亦復樂
不與愚從事畢固永已樂 26⁶⁷⁰

670. =30,25

’phags pa rnams ni mthoṅ ba bde || dam pa dag daṅ ’grogs pa bde ||
byis pa rnams (6)ni ma mthoṅ na || rtag tu bde ba ñid du ’gyur ||⁷⁴²
rnam pa kun du dgra ’dra ba’i || byis daṅ ’grogs pa sdug bsṅal źiṅ ||
byis pa dag daṅ ’grogs byed pa || yun riṅ rjes su ’gyod par ’gyur ||⁷⁴³

742. =30,25 743. =30,2abcd

27. To see the elect is happiness; to associate with the righteous is happiness; not to see fools is always happiness.
28 (207). ’Tis as great suffering to be in the company of fools as in that of enemies; he who associates with fools will repent him of it for a long time.

bālasaṃsargacārī hi dīrghādhvānaṃ praśocati |
duhkho bālair hi saṃvāso hy amitrair iva sarvaśaḥ |
dhīrais tu sukhasaṃvāso jñātīnām iva saṃgamaḥ |30,26|

不與愚從事經歴無數日
與愚同居難如與怨憎會
與智同處易如共親親會 27⁶⁷¹

671. =30,26

durlabhaḥ puruṣo jātyo nāsau sarvatra jāyate |
yatrāsau jāyate vīras tu kulaṃ sukham edhate |30,27|

人智甚難遇終不虚託生
設當託生處彼家必蒙慶 28⁶⁷²

672. =30,27

skyes bu caṅ śes dkon pa ste || de dag kun du ’byuṅ ma yin ||
(7)brtan pa rnams daṅ ’grogs pa dag || gñen daṅ phrad pa lta bur bde ||
gaṅ du brtan pa de skyes pa || de yi rigs kyis bde ba ’thob ||⁷⁴⁴

744. =30,27ab26ef27cd

29 (193). An omniscient person is hard to find; he does not appear everywhere: ’tis happiness to associate with the steadfast, like unto meeting one’s kinsmen; wherever such a steadfast person is born, that people finds happiness.

sarvathā vai sukhaṃ śete brāhmaṇaḥ parinirvṛtaḥ |
yo na lipyate kāmebhir vipramukto nirāsravaḥ |30,28|

一切得安隱梵志取滅度
不爲欲所染盡脱於諸處 29⁶⁷³

673. =30,28

bram ze mya ṅan ’das pa dag || rnam pa kun du bde bar ’jug ||
gaṅ źig ’dod pas ma gos śiṅ || zag med rab tu rnam (242a1)grol ba ||⁷⁴⁵

745. =30,28

30. The Brâhmanas who have left sorrow behind, find most perfect happiness; he who has divested himself of desires, who is without âsravas, is perfectly free.

sarvā hy āśāstayaś chittvā vinīyahṛdayajvaram |
upaśāntaḥ sukhaṃ śete śāntiṃ prāpyeha cetasaḥ |30,29|

盡斷不祥結降伏内煩惱
永息得睡眠心識得清徹 30⁶⁷⁴

674. =30,29

sred pa thams cad gtubs pa daṅ || sñiṅ las rims nad rnam par bsal ||
sems kyis źi ba thob pa rnams || ñe bar źi źiṅ bde bar ’jug ||⁷⁴⁶

746. =30,29

31. They who have destroyed all desires, who have cleansed their hearts of all cankers: their minds bring them peace, and in peace there is happiness.

mātrā sukhaparityāgād yaḥ paśyed vipulaṃ sukham |
tyajen mātrā sukhaṃ dhīraḥ sampaśyan vipulaṃ sukham |30,30|

愼莫著於樂當就護來行
當念捨於世觀於快樂事 31⁶⁷⁵

675. =30,30

gaṅ źig bde ba yaṅs ’dod ciṅ || bde ba chuṅ du gtor ’dod pa’i ||
brtan pas (2)bde chuṅ spaṅ byas na || bde ba yaṅs pa legs par mthoṅ ||⁷⁴⁷

747. =30,30

32. If the steadfast man seeks for great happiness, and would give up little happiness, let him cast away the little happiness and look well to the great one.

yac ca kāmasukhaṃ loke yac cāpi divijaṃ sukham |
tṛṣṇākṣayasukhasyaitat kalāṃ nārghati ṣoḍaśīm |30,31|

如世欲歡樂及彼天上樂
此名爲愛極十六未獲一 32⁶⁷⁶

676. =30,31

’jig rten ’dod bde gaṅ yin daṅ || lha yul bde ba gaṅ yin pas ||
sred pa zad pa’i bde ba de’i || bcu drug char yaṅ mi phod do ||⁷⁴⁸

748. =30,31

33. Worldly happiness and happiness in the region of the gods is not worth the sixteenth part of the happiness (resulting) from the destruction of desires.

nikṣipya hi guruṃ bhāraṃ nādadyād bhāram eva tu |
bhārādānaṃ paraṃ duhkhaṃ bhāranikṣepaṇaṃ sukham |30,32|

欲捨於重擔更不造重業
重擔世之苦能捨最快樂 33⁶⁷⁷

677. =30,32

khur gyis sdug bsṅal blaṅs pas na || khur bor na ni bde bar (3)’gyur ||
lci ba’i khur dag ṅes bor na || phyi nas gźan dag len mi ’gyur ||⁷⁴⁹

749. =30,32

34. If one has been miserable under the weight of his burden: ’tis happiness to cast it down; if one has cast down his heavy load, he will not in future take up another.

sarvatṛṣṇāṃ viprahāya sarvasamyojanakṣayāt |
sarvopadhiṃ parijñāya nāgacchanti punar bhavam |30,33|

盡斷諸愛欲及滅一切行
并滅五蘊本更不受三有 34⁶⁷⁸

678. =30,33

kun sbyor thams cad zad bya’i phyir || sred pa thams cad rab tu spoṅs ||
phuṅ po thams cad yoṅs śes na || srid pa phyi mar ’gro ba med ||⁷⁵⁰

750. =30,33

35. He who has put an end to all attachment, who has cast away all affection, who perfectly understands all the skandhas, will not be subject to any subsequent existence.

artheṣu jāteṣu sukhaṃ sahāyāḥ puṇyaṃ sukhaṃ jīvitasaṃkṣayeṣu |
tuṣṭiḥ sukhā yā tv itaretareṇa sarvasya duhkhasya sukho nirodhaḥ |30,34|

義聚則有樂朋友食福樂
彼滅寂然樂展轉普及人
苦以樂爲本 35⁶⁷⁹

679. =30,34

don rnams bkrun pa la ni grogs (4)ldan bde || srog dag rab tu gtugs la bsod nams bde ||
ṅan ṅon tsam gyis legs par chog śes bde || sdug bsṅal thams cad ṅes par nub pa bde ||⁷⁵¹

751. =30,34

36. To associate with those who bring one great profit is happiness; to be virtuous in the different circumstances of life is happiness; to be satisfied with no matter how mean a pittance is happiness; to put an end to all suffering is happiness.

ayoghanahatasyaiva jvalato jātavedasaḥ |
anupūrvopaśāntasya yathā na jñāyate gatiḥ |30,35|

猶彼焔火爐
赫焔而熾然漸漸而還滅
不知所湊處 36⁶⁸⁰

680. =30,35

’di na me ni ’bar ba la || lcags kyi tho bas brgyab pa yis ||
rim gyis ñe bar źi ’gyur te || ji (5)ltar soṅ ba mi śes ltar ||⁷⁵²

752. =30,35

37. By beating with a hammer the iron that has been burnt with fire it is finally destroyed; in like manner is the unwise man done away with.

evaṃ samyag vimuktānāṃ kāmapaṅkaughatāriṇām |
prajñāpayituṃ gatir nāsti prāptānām acalaṃ sukham |30,36|

如是等見人
免於愛欲泥去亦無處所
以獲無動樂 37⁶⁸¹

681. =30,36

’dod pa’i ’dam rdzab chu rgal ciṅ || go ’phaṅ mi g-yo thob pa daṅ ||
legs par ram par grol rnams kyi || ’gro ba gdags su med pa yin ||⁷⁵³

753. =30,36

38. He who, having forded the miry stream of desire, has found the unchanging place (amatam padam, nirvâna), there is nothing that will hold back that being who has (found) perfect emancipation.

yasyāntarato na santi kopā itthaṃ bhāvagataṃ ca yo nivṛttaḥ |
akhilaṃ taṃ sukhinaṃ sadā viśokaṃ devā nānubhavanti darśanena |30,37|

中間無有恚
有變易不停除憂無有愁
寂然觀世有 38⁶⁸²

682. =30,37

gaṅ źig khoṅ na ’khrugs pa med pa daṅ || gaṅ źig sred daṅ sred min las log pa ||
(6)de dag ’jigs bral ba de źiṅ mya ṅan med || lhas kyaṅ blta źiṅ bas ma du med par ’gyur ||⁷⁵⁴

754. =30,37

39. He whom nothing agitates, who has left existence and not existence, free of terror, happy and without sorrow, even the gods on seeing (his happiness) cannot comprehend its (extent).

sukhaṃ hi yasyeha na kiṃcanaṃ syāt svākhyātadharmasya bahuśrutasya |
sakiṃcanaṃ paśya vihanyamānaṃ janaṃ janeṣu pratibaddha cittam |30,38|

’di na gaṅ dag chos maṅ thos pa daṅ || rtogs śiṅ ci yaṅ med pa kye re bde ||
skye bo skye bo’i lus la rab chags śiṅ || chuṅ zad yod pa brlag par gyur la ltos ||⁷⁵⁵

755. =30,38

40. In this world to hear much of the law and to comprehend it, nothing is so great a happiness! Man is filled with love for his body, and see how little it takes to destroy it!

sukhaṃ hi yasyeha na kiṃcanaṃ syāt svākhyātadharmasya bahuśrutasya |
sakiṃcanaṃ paśya vihanyamānaṃ janaṃ janeṣu pratibaddharūpam |30,39|

有樂無有惱
正法而多聞設見有所損
人人貪於色 39⁶⁸³

683. =30,39

’di (7)na gaṅ dag chos maṅ thos pa daṅ || rtogs śiṅ ci yaṅ med pa kye re bde ||
skye bo skye bo’i lus la rab chags śiṅ || chuṅ zad yod pa brlag par gyur la ltos ||⁷⁵⁶

756. =30,39

sukhino hi janā hy akiṃcanā vedaguṇā hi janā hy akiṃcanāḥ |
sakiṃcanaṃ paśya vihanyamānaṃ janaṃ janeṣu baddhacittam |30,40|

795a16-18: 無結世善壽
大法知結源人當明結瑕
人人心縛著亦縛於色本 40⁶⁸⁴

684. =30,40

skye bo ci med yon tan rtogs pa daṅ || skye bo ci yaṅ med par gyur pa bde ||
skye bo skye bo’i sems (242b1)la rab chags śiṅ || chuṅ zad yod pa brlag par gyur la ltos ||⁷⁵⁷

757. =30,40

42. He who has understood that there is nothing commendable in the human condition, will have the happiness of never being subject to birth; man is filled with love for his body, and see how little it takes to destroy it!

sukhino hi janā akiṃcanā vedaguṇā hi janā hy akiṃcanāḥ |
sakiṃcanaṃ paśya vihanyamānaṃ janaṃ janeṣu pratibaddharūpam |30,41|

795a16-18: 無結世善壽
大法知結源人當明結瑕
人人心縛著亦縛於色本 40⁶⁸⁵

685. =30,41

skye bo ci med yon tan rtogs pa daṅ || skye bo ci yaṅ med par gyur pa bde ||
skye bo skye bo’i lus la rab chags śiṅ || chuṅ zad yod pa brlag par gyur la ltos ||⁷⁵⁸

758. =30,41

sarvaṃ paravaśaṃ duhkhaṃ sarvaṃ ātmavaśaṃ sukham |
sādhāraṇe vihanyante yogā hi duratikramāḥ |30,42|

一切受辱苦一切任己樂
勝負自然興竟不有所獲
(諸欲得樂壽能忍彼輕報
忍者忍於人不忍處諸有) 41-42⁶⁸⁶

686. =30,42

gźan gyi dbaṅ gyur kun sdug (2)ste|| raṅ dbaṅ yod pa thams cadabade ||
sbyor ba śin tu spaṅ dka’ ba || thun moṅ gyur pas brlag par zad ||⁷⁵⁹

759. =30,42

43. While it is misery to be in subjection to another, to be one’s own master is great happiness; ’tis hard to cast off attachment, and to put an end to the source of all troubles.

susukhaṃ bata jīvāmo hy utsukeṣu tv anutsukāḥ |
utsukeṣu manuṣyeṣu viharāmo hy anutsukāḥ |30,43|

諸欲得樂壽於惑而無惑
惑者惑於人我斯無有惑 43⁶⁸⁷

687. =30,43

źen par gyur pa’i mi naṅ na || źen pa med par gnas pa daṅ ||
źen pa’i naṅ na ma źen pa || kye ma’o źin tu bde bar ’tsho ||⁷⁶⁰

760. =30,43

44 (199). Ah! let us live exceedingly happy, living without greed among men who are greedy, without greed in the midst of the greedy.

susukhaṃ bata jīvāmo yeṣāṃ no nāsti kiṃcanam |
mithilāyāṃ dahyamānāyāṃ na no dahyati kiṃcanam |30,44|

susukhaṃ bata jīvāmo hy ātureṣu tv anāturāḥ |
ātureṣu manuṣyeṣu viharāmo hy anāturāḥ |30,45|

nad kyis thebs (3)pa’i mi naṅ na || nad med par ni gnas pa daṅ ||
nad pa’i naṅ na nad med pa || kye ma’o śin tu bde bar ’tsho ||⁷⁶¹

761. =30,45

45 (198). Ah! let us live exceedingly happy, living without disease among men afflicted by diseases, without disease in midst of disease.

susukhaṃ bata jīvāmo hiṃsakeṣu tv ahiṃsakāḥ |
hiṃsakeṣu manuṣyeṣu viharāmo hy ahiṃsakāḥ |30,46|

’tshe ba can gyi mi naṅ na || ’tshe ba med par gnas pa daṅ ||
’tshe ba’i naṅ na ’tshe med pa || kye ma’o śin tu bde bar ’tsho ||⁷⁶²
gnod sems ca gyi (4)mi naṅ na || gnod sems med par gnas pa daṅ ||
gnod sems can naṅ gnod med pa || kye ma’o śin tu bde bar ’tsho ||⁷⁶³

762. =30,46 763. =30,48

46. Ah! let us live exceedingly happy, living without enmity amidst men who are inimical, without enmity among the inimical.
47. Ah! let us live exceedingly happy, living without cruel thoughts amidst men who have cruel thoughts, without cruelty among the cruel.

susukhaṃ bata jīvāmo vairikeṣu tv avairikāḥ |
vairikeṣu manuṣyeṣu viharāmo hy avairikāḥ |30,47|

śa kho na can gyi mi naṅ na || śa kho na med par gnas pa daṅ ||
śa kho na can naṅ ’khon med pa || kye ma’o śin tu bde bar ’tsho ||⁷⁶⁴
(5)mi thi la dag rab bsregs kyaṅ || ṅa la ci yaṅ tshig pa med ||
ṅa la gaṅ dag ci med pas || kye ma’o śin tu bde bar ’tsho ||⁷⁶⁵

764. =30,47 765. =30,44

48. Ah! let us live exceedingly happy, living without hatred amidst men who hate, without hatred among haters.
49. Ah! let us live exceedingly happy; though Mithilâ burns, nothing of mine does burn, for I have nothing?

susukhaṃ bata jīvāmo heṭhakeṣu tv aheṭhakāḥ |
heṭhakeṣu manuṣyeṣu viharāmo hy aheṭhakaḥ |30,48|

susukhaṃ bata jīvāmo yeṣāṃ no nāsti kiṃcanam |
prīti bhakṣā bhaviṣyāmo devā hy ābhasvarā yathā |30,49|

諸欲得樂壽終己無結者
當食於念食如彼光音天
(恒以念爲食意身無所燒) 44⁶⁸⁸

688. =30,49

ṅa la ci yaṅ med mod kyi || dga’ ba za bar byed pas na ||
’od gsal gyi ni lha bźin du || kye ma’o śin tu bde bar ’tsho ||⁷⁶⁶

766. =30,49

50 (200). Ah! let us live exceedingly happy; though there be nothing to call our own, we shall feed on happiness like the shining gods?

susukhaṃ bata jīvāmo yeṣāṃ no nāsti kiṃcanam |
prīti bhakṣā bhaviṣyāmo satkāyenopanihśritāḥ |30,50|

(諸欲得樂壽終己無結者
當食於念食如彼光音天)
恒以念爲食意身無所燒 44⁶⁸⁹

689. =30,50

’jig (6)tshogs la ni mi rten pas || ṅa la ci yaṅ med mod kyis ||
dga’ ba za bar byed pas na || kye ma’o śin tu bde bar ’tsho ||⁷⁶⁷

767. =30,50

51. Ah! let us live exceedingly happy, relying on nothing perishable; and though there be nothing to call our own, we shall feed on happiness.

grāme araṇye sukhaduhkhaspṛṣṭo naivātmano na parato dadhāti |
sparśāḥ spṛśanti hy upadhiṃ pratītya niraupadhiṃ kiṃ sparśāḥ spṛśeyuḥ |30,51|

衆生見苦樂聖法無損壞
雖値觸樂跡無跡焉有觸 45⁶⁹⁰

690. =30,51

len pa’i rkyen gyis phrad ciṅ reg ’gyur gyi || len med ci daṅ phrad reg med pas ||
bdag daṅ gźan gyis bskyed pa’i bde sdug gis || (7)dgon pa’am groṅ du reg par mi ’gyur ro ||⁷⁶⁸

768. =30,51

52. When one meets with the consequences of attachment (upadana) one must suffer; when there is no attachment there is nothing to meet which can cause suffering; he who has finished with both the one and the other (attachment and its consequences) and is happy, will not have to endure affliction in either forest or hamet.

sāpatrapāḥ sat puruṣā bhavanti na kāmahetor lapayanti santaḥ |
spṛṣṭā hi duhkhena tathā sukhena noccāvacāḥ sat puruṣā bhavanti |30,52|

如苾芻在定不著一切垢
衆生遭苦樂而不能覺知
如來與多聞己身廣善友
圓寂觀罪障相應樂第十 46⁶⁹¹

691. =30,52

’jig rten ’din bde daṅ sdug bsṅal gyis || skyes bu dam pa mtho dman mi ’gyur źiṅ ||
brtan rnams ’dod pa’i rgyu yis mi ’khyab bar || skyes bu dam pa kun du ’gro bar byed ||⁷⁶⁹

769. =30,52

53. In this world the holy man is neither elated or depressed by joy or sorrow; the steadfast are not made vain by the objects of desire; the holy man forsakes everything.

|| sukhavargaḥ 30 || ||

bde ba’i tshoms te sum (243a1)cu pa’o |
|| ched du brjod pa’i tshoms | bam po bźi pa ste tha ma ||

Chapter on happiness, the Thirtieth.

法集要頌經護心品第三十一

BOOK IV XXXI. THE MIND

durnigrahasya laghuno yatra kāma nipātinaḥ |
cittasya damanaṃ sādhu cittaṃ dāntaṃ sukhāvaham |31,1|

心輕難調伏爲欲所居懷
降心則爲善以降便輕安 1⁶⁹²

692. =31,1

|| gzuṅ bar dka’ źiṅ yaṅ ba daṅ || gaṅ du dga’ bar ’gro ba yi ||
sems dul ba ni legs pa ste || sems dul ba yis bde ba ’dren ||⁷⁷⁰

770. =31,1

1 (35). IT is good to control the mind, which is difficult to hold, unstable, and which goes where it pleases: with a controlled mind one acquires happiness.

vārijo vā sthale kṣipta okād oghāt samuddhṛtaḥ |
parispandati vai cittaṃ māradheyaṃ prahātavai |31,2|

如魚在旱地以離於深淵
心識極惶懼魔衆而奔馳 2⁶⁹³

693. =31,2

bdud kyi gźi (2)dag spoṅ pa na || chu bo’i gnas nas rab bton te ||
thaṅ la bor ba’i ña lta bur || bdag gi sems ni yoṅs su g-yo ||⁷⁷¹

771. =31,2

2 (34). To escape from the abode of Mars one is filled with trembling, like a fish taken from its watery abode and thrown on dry land.

pṛthag vidhāvate cittaṃ sūryasyeva hi raśmayaḥ |
tat paṇḍito vārayati hy aṅkuśenaiva kuñjaram |31,3|

心走非一處猶如日光明
智者所能制如鉤止惡象 3⁶⁹⁴

694. =31,3

ñi ma las ni ’od zer ltar || bdag gi sems ni so sor rgyug ||
de dag mkhas pas ṅes bzlog ste || lcags kyu yis ni glaṅ chen bźin ||⁷⁷²

772. =31,3

3. Like one deprived of the light of the sun, one’s mind wanders about; they who are truly wise hold it in, as one does an elephant with an iron hook.

bhrūṇadheyam idaṃ cittaṃ nihsāram anidarśanam |
sadainam anuśāsāmi mā mānarthāya niścaret |31,4|

今我論此心無堅不可見
我今欲訓誨愼莫生瑕隟 4⁶⁹⁵

695. =31,4

(3)ṅa la don med spyod pa daṅ || bltar med sñiṅ po med pa de ||
rtag tu gdul bar bya ba’i phyir || sems de la ni ṅa smra’o ||⁷⁷³

773. =31,4

4. I t is not "do that which .is of no profit to oneself, which is not worth a thought, which is of no import; but continually to control your mind" - that is what I say.

idaṃ purā cittam acāri cārikāṃ yenecchakaṃ yena kāmaṃ yatheṣṭam |
tat samnigṛhṇāmi hi yoniśas tv idaṃ nāgaṃ prabhinnaṃ hi yathāṅkuśena |31,5|

汝心莫遊行恣意而放逸
我今還攝汝如御暴逸象 5⁶⁹⁶

696. =31,5

sems ’di sṅon chad ji ltar ’dod pa daṅ || dga’ dgur spyod ciṅ rgyu bar byed pa dag ||
glaṅ chen myos la mi yis lcags kyu ltar || de ni (4)tshul bźin bya bas de bzuṅ ṅo ||⁷⁷⁴

774. =31,5

5 (326). Formerly this mind (of mine) ran about as it wanted, as suited its fancy; now it is orderly, and I hold it in as does the man with a hook’ a maddened elephant.

anekaṃ jāti saṃsāraṃ saṃdhāvitvā punaḥ punaḥ |
gṛhakārakaiṣamāṇas tvaṃ duhkhā jātiḥ punaḥ punaḥ |31,6|

生死無有量往來無端緒
求於屋舍者數數受胞胎 6⁶⁹⁷

697. =31,6

khaṅ khyim byed pa ’di yis ni || yaṅ yaṅ skye ba’i sdug bsṅal can ||
skye ba’i ’khor ba du ma źig || da ltar phan cad khyod kyis phyuṅ ||⁷⁷⁵

775. =31,6

6 (153). Maker of the house, I have sought until now to find thee: going through the revolution of countless existences, and subject to the pain of ever-recurring birth.

gṛhakārakadṛṣṭo ’si na punar gehaṃ kariṣyasi |
sarve te pārśukā bhagnā gṛhakūṭaṃ visaṃskṛtam |
visaṃskāragate citte ihaiva kṣayam adhyagāḥ |31,7|

以觀此居屋更不造諸舍
梁棧看已壞臺閣則摧折
心已離諸行中間是己心
(心多爲輕躁難持難調護) 7-8⁶⁹⁸

698. =31,7

khaṅ khyim byed pa khyod mthoṅ bas || khyim gyi gduṅ chen rnam bcom la ||
phyam rnams thams (5)cad bcag nas su || phyin cad khyim byed mi gźug go ||
sems ni ’du byed daṅ phral nas || ’di ñid la ni zad par ’dod ||⁷⁷⁶

776. =31,7

7 (154). Maker of the house, having found thee out, and the great beams of the house (kleça) being destroyed, and all the rafters (trichnâ) L)3 hewn down, thou shalt not hereafter make a house (for me).*

spandanaṃ capalaṃ cittaṃ durakṣyaṃ durnivāraṇam | ṛjuṃ karoti medhāvī iṣu kāra iva tejasā |31,8|

(心已離諸行中間是己心)
心多爲輕躁難持難調護
智者能自正如匠搦箭直
(有恚則知恚有恚知有恚) 8-9⁶⁹⁹

699. =31,8

sems ni g-yo źiṅ brdzun pa ste || riṅ du ’gro źiṅ bzlog dka’ ba ||
mda’ mkhan me yis sroṅ ba ltar || yid gźuṅs pa yis bsraṅ bar (6)bya||⁷⁷⁷

777. =31,8

8 (33). When one, having freed the mind of the sanskâra, would put an end to it (birth), the mind being uncertain, changeable, flighty, and hard to control, he must straighten it by application as the fletcher straightens (his arrows) with fire.

dūraṃ gamam ekacaram aśarīraṃ guhāśayam |
ye cittaṃ damayiṣyanti vimokṣyante mahābhayāt |31,8A|

gaṅ źig lus med phug na gnas || gcig pu rgyu źiṅ riṅ ’gro ba’i ||
sems de ’dul bar byed pa ni || ’jigs pa che las thar bar ’gyur ||⁷⁷⁸

778. =31,8A

9. He who, thinking not of the body, lives in a cave, and wanders about all alone, does conquer this flighty mind, and is delivered of the greatest of terrors.

na dveṣī dveṣiṇaḥ kuryād vairī vā vairiṇo hitam |
mithyā praṇihitaṃ cittaṃ yat kuryād ātmanātmanaḥ |31,9|

(智者能自正如匠搦箭直)
有恚則知恚有恚知有恚
是意皆自造非干父母爲
除邪就正定爲福勿迴復 9-10⁷⁰⁰

700. =31,9

log pa’i smon ldan sems gaṅ gis || bdag ñid sdug bsṅal byed ’gyur ba’i ||
de ltar ’khon gyis ’khon can (7)daṅ || dgra bos dgra la’aṅ byed mi ’gyur ||⁷⁷⁹

779. =31,9

10 (42). He whose mind is evilly inclined will bring suffering on himself, as will not a hater by hatred, as will not an enemy to an enemy.

na taṃ mātā pitā vāpi kuryāj jñātis tathāparaḥ |
samyak praṇihitaṃ cittaṃ yat kuryādd hitaṃ ātmanaḥ |31,10|

是意皆自造非干父母爲
除邪就正定爲福勿迴復 10⁷⁰¹

701. =31,10

yaṅ dag smon ldan sems gaṅ gis || bdag ñid bde bar byed ’gyur ba ||
de ltar pha daṅ ma dag daṅ || gñen gźan gyis kyaṅ byed mi ’gyur ||⁷⁸⁰

780. =31,10

11 (43). He whose mind is virtuously inclined will bring happiness on himself, as cannot bring father, mother, and the other relatives.

yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ rāgaḥ samatibhindati |31,11|

蓋屋若不密天雨則常漏
人不思惟行恒歴婬怒癡 11⁷⁰²

702. =31,11

yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ dveṣaḥ samatibhindati |31,12|

yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ mohaḥ samatibhindati |31,13|

yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ mānaḥ samatibhindati |31,14|

yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ lobhaḥ samatibhindati |31,15|

yathā hy agāraṃ ducchannaṃ vṛṣṭiḥ samatibhindati |
evaṃ hy abhāvitaṃ cittaṃ tṛṣṇā samatibhindati |31,16|

yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ rāgo na vyatibhindati |31,17|

蓋屋若不密天雨則常漏
人自思惟行永無婬怒癡 12⁷⁰³

703. =31,17

ji ltar khoṅ steṅ g-yogs ñes na || char pa yoṅs su ’dzag pa ltar ||
(243b1)de bźin sems ni ma bsgoms pa || ’dod chags rnams kyis yoṅs su bcom ||⁷⁸¹
ji ltar khaṅ steṅ g-yogs legs na || char pa rnam par mi ’dzag pa ||
de bźin legs par bsgoms pa’i sems || ’dod chags rnams kyis yoṅ mi choms ||⁷⁸²

781. =31,11 782. =31,17

12. As into the badly-covered house pours the rain, so likewise is the unmeditative mind overwhelmed by lust.

yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ dveṣo na vyatibhindati |31,18|

ji ltar khaṅ steṅ (2)g-yogs ñes na || char pa yoṅs su ’dzag pa ltar ||
de bźin sems ni ma bsgoms pa || źe sdaṅ rnams kyis yoṅs su bcom ||⁷⁸³
ji ltar khaṅ steṅ g-yogs legs na || char pa rnam par mi ’dzag pa ||
de bźin legs par bsgoms pa’i sems || źe sdaṅ (3)rnams kyis yoṅ mi choms ||⁷⁸⁴

783. =31,12 784. =31,18

13. As into the badly-covered house pours the rain, so likewise is the unmeditative mind overwhelmed by passions.
14 (14). As into the well-covered house drops not the rain, so the meditative mind keeps out the rising passions.

yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ moho na vyatibhindati |31,19|

ji ltar khaṅ steṅ g-yogs ñes na || char pa yoṅs su ’dzag pa ltar ||
de bźin sems ni ma bsgoms pa || gti mug rnams kyis yoṅs su bcom ||⁷⁸⁵
ji ltar khaṅ steṅ g-yogs legs na || char pa rnam par mi ’dzag pa ||
(4)de bźin legs par bsgoms pa’i sems || gti mug rnams kyis yoṅ mi choms ||⁷⁸⁶

785. =31,13 786. =31,19

15. As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by ignorance (tamas).
16. As into the well-covered house drops not the rain, so the meditative mind keeps out rising ignorance.

yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ māno na vyatibhindati |31,20|

ji ltar khaṅ steṅ g-yogs ñes na || char ba yoṅs su ’dzag pa ltar ||
de bźin sems ni ma bsgoms pa || ṅa rgyal rnams kyis yoṅs su bcom ||⁷⁸⁷
ji ltar khaṅ steṅ (5)g-yogs legs na || char pa rnam par mi ’dzag pa ||
de bźin legs par bsgoms pa’i sems || ṅa rgyal rnams kyis yoṅ mi choms ||⁷⁸⁸
ji ltar khaṅ steṅ g-yogs ñes na || char pa yoṅs su ’dzag pa ltar ||
de bźin sems ni ma bsgoms pa || chags (6)pa rnams kyis yoṅs su bcom ||⁷⁸⁹

787. =31,14 788. =31,20 789. =31,15

17. As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by selfishness.
18. As into the well-covered house drops not the rain, so the meditative mind keeps out rising selfishness.
19. As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by affections?

yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ lobho na vyatibhindati |31,21|

ji ltar khaṅ steṅ g-yogs legs na || char pa rnam par mi ’dzag pa ||
de bźin legs par bsgoms pa’i sems || chags pa rnams kyis yoṅ mi choms ||⁷⁹⁰
ji ltar khaṅ steṅ g-yogs ñes na || char pa yoṅs su (7)’dzag pa ltar ||
de bźin sems ni ma bsgoms pa || sred pa rnams kyis yoṅs su bcom ||⁷⁹¹

790. =31,21 791. =31,26

20. As into the well-covered house drops not the rain, so the meditative mind keeps out rising affections.
21. As into the badly-covered house pours the rain, so is the unmeditative mind overwhelmed by desires.

yathāgāraṃ succhannaṃ vṛṣṭir na vyatibhindati |
evaṃ subhāvitaṃ cittaṃ tṛṣṇā na vyatibhindati |31,22|

ji ltar khaṅ steṅ g-yogs legs na || char pa rnam par mi ’dzag pa ||
de bźin legs par bsgoms pa’i sems || sred pa rnams kyis yoṅ mi choms ||⁷⁹²

792. =31,22

22. As into the well-covered house drops not the rain, so the meditative mind keeps out rising desires.

manaḥ pūrvaṃgamā dharmā manaḥśreṣṭhā manojavāḥ |
manasā hi praduṣṭena bhāṣate vā karoti vā |

tatas taṃ duḥkham anveti cakraṃ vā vahataḥ padam |31,23|

心爲諸法本心尊是心使
心若念惡行即言即惡行
罪苦自追隨車轢終于轍 13⁷⁰⁴

704. =31,23

chos kyi (244a1)sṅon du yid ’gro ste || yid mgyogs yid ni gtso bo yin ||
gal te yid rab gdug pa yis || smras sam yaṅ na byas kyaṅ ruṅ ||
de yis de ni sdug bsṅal ’thob || ’khor los mgo bo bcad pa bźin ||⁷⁹³

793. =31,23

23 (1). The mind is the leader of its faculties (dharma); the mind is swift; the mind is the ruler: if one has either spoken or acted with evil intent, he will experience suffering, as he whose head was cut off by a wheel.

manaḥ pūrvaṃgamā dharmā manaḥśreṣṭhā manojavāḥ |
manasā hi prasannena bhāṣate vā karoti vā |
tatas taṃ sukham anveti chāyā vā hy anugāminī |31,24|

心爲諸法本心尊是心使
心若念善行即言即善行
福慶自追隨如影隨其形 14⁷⁰⁵

705. =31,24

chos kyi sṅon du yid ’gro ste || yid (2)mgyogs yid ni gtso bo yin ||
gal te yid rab daṅ ba yis || smras sam yaṅ na byas kyaṅ ruṅ ||
de yis de ni bde ba ’thob || grib ma rjes su ’braṅ ba bźin ||⁷⁹⁴
brtsad pa ched cher ’dzin pa daṅ || sems ni ñon moṅs gyur pa yis ||
glags skabs tshol (3)bar byed pa yis || legs bśad legs par mi śes so ||⁷⁹⁵

794. =31,24 795. =31,27

24 (2). The mind is the leader of its facuties;s the mind is swift; the mind is the ruler: if one has either spoken or acted with pure intent, lie will find happiness (as surely) as one’s shadow follows one’s track.
25. He who is greatly given to wrangling, whose mind is sinful, though he may seek the means to do so, cannot well understand what has been well explained?

nāprasannena cittena duṣṭena kṣubhitena vā |
dharmo hi śakyaṃ ājñātuṃ saṃrambhabahulena vā |31,25|

不以不淨意亦及瞋怒人
欲得知法者正等覺所説 15⁷⁰⁶

706. =31,25

sdaṅ ba’am yaṅ na ’khrug pa’am || dad pa med pa’i sems dag gis ||
rdzogs saṅs rgyas kyis bstan pa yi || dam chos kun śes mi nus so ||⁷⁹⁶

796. =31,25

26. They who are angered or quarrelsome, or whose minds are without faith, cannot understand the blessed law taught by the perfect Buddha.

vinīya yas tu saṃrambham aprasādaṃ ca cetasā |
āghātaṃ caiva nihsṛjya prajānīyāt subhāṣitam |31,26|

諸有除貢高心意極清淨
能捨傷害懷乃得聞正法 16⁷⁰⁷

707. =31,26

gaṅ gis bag med sems daṅ ni || khro ba rnam par (4)btul ba daṅ ||
’di na gnod sems rab spaṅs pa || des ni legs par bśad pa śes ||⁷⁹⁷

797. =31,26

27. They who, their minds without impurity and with anger perfectly subdued, have cast off all evil-mindedness, they by this means can understand what is well explained.

na pratyanīkasāreṇa suvijñeyaṃ subhāṣitam |
upakliṣṭena cittena saṃrambhabahulena vā |31,27|

anavasthitacittasya saddharmam avijānataḥ |
pāriplavaprasādasya prajñā na paripūryate |31,28|

心不住止息亦不知善法
迷於出世事無有正知見 17⁷⁰⁸

708. =31,28

sems kyi brtan pa med pa yis || dam chos rnam par śes mi ’gyur ||
dad pa ’gyur ldog byed pa yi || śes rab yoṅs su rdzogs mi ’gyur ||⁷⁹⁸

798. =31,28

28. He whose mind is not steadfast cannot understand the holy law; he whose faith is fickle cannot acquire perfect wisdom.

srotāṃsi yasya ṣaṭ triṃśan manaḥ prasravaṇāni hi |
vahanti nityaṃ durdṛṣṭeḥ saṃkalpair gredhanihśritaiḥ |31,29|

三十六使流并及心意漏
數數有邪見依於欲想結 18⁷⁰⁹

709. =31,29

kun rtog la chums (5)rten pa yi || lta ṅan sum cu rtsa drug gi ||
chu bo’i rgyun ni gaṅ yin pa || yid kyi rgyun las rab tu ’bab ||⁷⁹⁹

799. =31,29

29 (339). He who, given up to the indulgence of pleasure, is held in the stream of the thirty-six evil ideas, will be swept away by the flood of his passions.

ratim anusṛtam indriyānugaṃ puruṣaṃ cittavaśānuvartakam |
yaśa iha hi jahāti sarvadā drumam iva śīrṇaphalaṃ yathāṇḍajaḥ |31,30|

捨意放其根人隨意迴轉
爲少滅名稱如鳥捨空林 19⁷¹⁰

710. =31,30

dga’ sems dbaṅ po phal pa daṅ || sems kyi rjes ’braṅ źan pa yi ||
mi de’i grags ’grib ’bras lhags pa’i || ljon śiṅ la ni bya bźin no ||⁸⁰⁰

800. =31,30

30. Thoughts of pleasure and subjection to the senses pursue the mind, demolishing the weak man’s bright lot; like birds do the fruits on a tree.

ātāpī viharatvam apramatto mā te kāmaguṇo matheta cittam |
mā lohaguḍāṃ gileḥ pramattaḥ krandan vai narakeṣu pacyamānaḥ |31,31|

在靜自修學愼勿逐欲跡
莫呑熱鐵丸嗥哭受其報 20⁷¹¹

711. =31,31

sems (6)khyod phuṅ khrol ’dod la dga’ ma byed || brtson sems bag yod pa la gnas par gyis ||
bag med byas pas dmyal bar btsos pa daṅ || lcags goṅ mid pas khyod ni ma ṅu śig ||⁸⁰¹

801. =31,31

31 (371). Delight not thy mind in seeking what is dazzling; keep thy mind diligent and pure, that thou mayest not for thy wicked deeds, being born in hell, have to weep on swallowing the iron ball.

utthānakāleṣu nihīnavīryo vācā balī tv ālasiko nirāśaḥ |
sadaiva saṃkalpahataḥ kusīdo jñānasya mārgaṃ satataṃ na vetti |31,32|

應修而不修恃力不精勤
自陷人形卑懈怠不解慧 21⁷¹²

712. =31,32

ldaṅ ba’i dus tshe ’dug par byed pa daṅ || laṅ tsho stobs ldan mi ’bad khyim ’dug (7)daṅ ||
bsam pa rdzogs tshe le lo byed pa yi || mi yi śes rab lam rtogs mi ’gyur ro ||⁸⁰²

802. =31,32

32 (280). He who remains seated when it is time to rise, who, though strong and young, sits slothfully at home, who is always careless in his thoughts, will not find the road to wisdom.

sthūlān vitarkān atha vāpi sūkṣmān samudgatān mānasamplavārtham |
vitarkayan vai satataṃ vitarkān etāṃ sadā dhāvati bhrāntacittaḥ |31,33|

亂觀及正觀皆由意所生
能覺知心觀愚心數數亂 22⁷¹³

713. =31,33

phran tshegs rnam rtogs źib mor rnam rtog pas || naṅ na gnas pa’i yid ni g-yen yaṅ spyod ||
yid kyi rnam rtog de dag ma śes na || ’khrug sems yaṅ daṅ yaṅ du (244b1)rgyug par byed ||⁸⁰³

803. =31,33

33. They who, though understanding what is trifling (i.e., desires), and understanding (the importance of) passionlessness, have their innermost mind still disturbed,’ have not thorough understanding; their minds are deceived, and they wander about (in the orb of transmigration) again and again.

etāṃs tu vidyān manaso vitarkān ātāpavān saṃvaravān smṛtātmā |
jahāty aśeṣān apunar bhavāya samāhito dhyānarataḥ sumedhāḥ |31,34|

智者如是觀念者專爲行
咄嗟意無著惟佛能滅此 23⁷¹⁴

714. =31,34

gaṅ źig dran ldan rgyan ’byed brtson pa daṅ || rnam par rtog la mkhas pas de śes na ||
naṅ na gnas pa’i yid ni g-yan spyo ba || thams cad ma lus blo yis rab tu spoṅ ||⁸⁰⁴

804. =31,34

34. They whose memory is perfectly developed, who are diligent, who discriminate, the wise, they have understanding, and by means of their intellect. they cast away every one of the errors in the interior of the mind.

kumbhopamaṃ kāyam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñā yuddhena jitaṃ ca rakṣed aniveśanaḥ syāt |31,35|

觀身如空瓶安心如丘城
以慧與魔戰守勝勿復失 24⁷¹⁵

715. =31,35

lus ’di bum pa ’dra bar rtogs byas śiṅ || groṅ khyer ’dra ba’i (2)sems kyis sran btsugs nas ||
śes rab mtshon gyis bdud daṅ g-yul sprad de || btul nas gnas med par ni bsruṅ bar bya ||⁸⁰⁵
’jig rten ’di dag bum pa ’drar rtogs śiṅ || de bźin chos rnams smig rgyu ’drar śes nas ||
śes rab mtshon gyis (3)bdud daṅ g-yul sprad de || btul nas gnas med parani bsruṅ bar bya ||⁸⁰⁶

805. =31,35 806. =31,37

35 (40). He who has discerned that this body is like a vase, having by his thoughts made this (idea) as lasting as a citadel, fights Mâra with wisdom as a weapon; ,and having overcome him, he will keep to a houseless state?
36. He who has discerned that this world is like a vase (i.e., empty), having by his thoughts made this (idea) as lasting as a citadel, fights Mâra with wisdom as a weapon; and having overcome him, he will keep to a houseless state.

phenopamaṃ kāyam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñā yuddhena jitaṃ ca rakṣed aniveśanaḥ syāt |31,36|

觀身如聚沫如陽焔野馬
以慧與魔戰守勝勿復失 25⁷¹⁶

716. =31,36

lus ’di dbu ba ’dra bar rtogs byas śiṅ || groṅ khyer ’dri ba’i sems kyis sran btsugs nas ||
śes rab mtshon gyis bdud daṅ g-yul sprad de || btul nas gnas med par ni (4)bsruṅ bar bya ||⁸⁰⁷

807. =31,36

37. He who has discerned that this body is like froth, having by his thoughts made this (idea) as lasting as a citadel, fights Mâra with wisdom as a weapon; and having overcome him, he will keep to a houseless state.

kumbhopamaṃ lokam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñā yuddhena jitaṃ ca rakṣed aniveśanaḥ syāt |31,37|

phenopamaṃ lokam imaṃ viditvā nagaropamaṃ cittam adhiṣṭhitaṃ ca |
yudhyeta māraṃ prajñā yuddhena jitaṃ ca rakṣed aniveśanaḥ syāt |31,38|

’jig rten ’di dag dbu ba ’drar rtogs śiṅ || groṅ khyer ’dra ba’i sems kyis sran btsugs nas ||
śes rab mtshon gyis bdud daṅ g-yul sprad de || btul nas gnas med par ni bsruṅ bar bya ||⁸⁰⁸

808. =31,38

38. He who has discerned that this world is like froth, having by his thoughts made this (idea) as lasting as a citadel, fights Mâra with wisdom as a weapon; and having overcome him, he will keep to a houseless state.

sambhodhy aṅgeṣu yeṣāṃs tu samyak cittaṃ subhāvitam |
ādānaṃ pratinihsṛjya cānupādāyaṃ āśritāḥ |
kṣīṇāsravā vāntadoṣās te loke parinirvṛtāḥ |31,39|

心念七覺意等意不差違
當捨愚惑意樂於不起忍
盡漏無有漏於世取滅度 26⁷¹⁷

717. =31,39

gaṅ gis byaṅ chub yan lag bdun || (5)sems kyis legs par bsgoms pa daṅ ||
gaṅ źig len la mi dga’ źiṅ || len pa rab tu spaṅs pa daṅ ||
zag zad skyon rnams bsal ba de || ’jig rten dag na mya ṅan ’das ||⁸⁰⁹

809. =31,39

39 (89). He whose mind is devoted to meditating on the seven branches of the bodhi, who is free from all attachment (upadana), who has cast off attachment, is cleansed of the stains of misery, and goes beyond sorrow (parinibbuta) in this world.

svacittam anurakṣaṃ vai svavālaṃ camarī yathā |
bhūteṣu ca dayāpannaḥ sukhān na parihīyate |31,40|

當自護其意若犛牛護尾
有施於一切終不離其樂 27⁷¹⁸

718. =31,40

gaṅ źig g-yag rṅa’i rtse mo ltar || raṅ gi sems ni rjes sruṅ źiṅ ||
(6)’byuṅ po rnams la brtser ldan pa || de yi bde ba yoṅ mi ñams ||⁸¹⁰

810. =31,40

40. He who watches over his mind as does the yak over the end of its tail, is merciful to all creatures, and his happiness will not grow less (in this o r l d ) .

etaṃ nāgasya nāgena tv īṣā dantasya hastinaḥ |
sameti cittaṃ cittena yad eko ramate vane |31,41|

一龍出衆龍龍中六牙者
心心自平等獨樂於曠野 28⁷¹⁹

719. =31,41

gaṅ phyir glaṅ po’i glaṅ po che || mche ba bzaṅ po’i glaṅ chen daṅ ||
sems daṅ sems ni mñam pas na || de phyir gcig pu nags su dgyes ||⁸¹¹

811. =31,41

41. He whose mind is well composed (not given to anger), delights in living alone (like) the largest of elephants, the elephant with goodly tuskse

avyāpannena cittena yo bhūtāny anukampate |
maitraḥ sa sarvasattveṣu vairaṃ tasya na kenacit |31,42|

不以能害心盡爲一切人
慈心爲衆生彼無有怨恨 29⁷²⁰

720. =31,42

gaṅ gi yid la gnod med ciṅ || ’byuṅ po kun (7)la brtse ba daṅ ||
’byuṅ po rnams la byams byed pa || de la nams kyaṅ ’khon mi ’byuṅ ||⁸¹²
gaṅ la gnoṅ pa’i sems med ciṅ || ’byuṅ po kun la brtse ba daṅ ||
srog chags kun la byams byed pa || de la nams kyaṅ ’khon mi ’byuṅ ||⁸¹³
gaṅ la gnod (245a1)pa’i sems med ciṅ || ’byuṅ po rnams la brtse ba daṅ ||
sems can kun la byams byed pa || de la nams kyaṅ ’khon mi ’gyur ||
(mdza’ bśes kun daṅ grogs kun daṅ || ’byuṅ po kun la brtse ba daṅ ||
byams pa’i sems (2)ni bsgoms byas na || bde ba śin tu ’phel bar ’gyur ||)⁸¹⁴

812. =31,42B 813. =31,42A 814. =31,42

42. He whose mind knows no harm, who is kind to all creatures (bhuta), who is merciful to creatures, there never arises any ill feeling in him?
43. He who knows no evil thoughts, who is kind to all creatures, who is merciful to all living beings, there never arises any ill feeling in him.
44. He who knows no evil thoughts, who is kind to creatures, who shows mercy to all sentient beings, there never arises any ill feeling in him.
45. (Repetition of verse.)
46. He who is kind to all his acquaintances, to all his friends, and to all creatures, and who entertains a spirit of mercy, will greatly increase his happiness.

avyāpannena cittena yo bhūtāny anukampate |
maitraḥ sa sarva prāṇeṣu vairaṃ tasya na kenacit |31,42A|

avyāpannena cittena yo bhūtāny anukampate |
maitraḥ sa sarvabhūteṣu vairaṃ tasya na kenacit |31,42B|

ekam api cet prāṇam aduṣṭacitto maitrāyate kuśalaṃ tena hi syāt |
sarvāṃs tu sattvān manasānukampayan prabhūtaṃ āryaḥ prakaroti puṇyam |31,43|

慈心爲一人便護諸善本
盡當爲一切賢聖福稱上
普慈於一切愍念衆生類
修行於慈心後受無極樂 30⁷²¹

721. =31,43

gal te gaṅ źig srog chags ’ga’ la’aṅ sdaṅ med sems || byams par byed na de yis de ni dge ba yin ||
sems can thams cad la ni yid kyis brtse byas na || bsod nams phal (3)chen ’phags pas rab tu bsgrub par ’gyur ||⁸¹⁵

815. =31,43

47. If one has but thoughts devoid of cruelty for living beings, and shows mercy, he is by this fact virtuous; if one shows a compassionate heart to all sentient beings, he will attain such merit as is acquired by the elect (ariya).

yo hy udagreṇa cittena tv adīnena sadā naraḥ |
bhāvayet kuśalān dharmān yogakṣemasya prāptaye |31,44|

若以踊躍意歡喜不懈怠
修於諸善法獲致安隱處 32⁷²²

722. =31,44

mi gaṅ dga’ ba’i sems daṅ ni || źum pa med pa’i yod kyis su ||
dge ba’i chos la sgom byed pa || grub pa daṅ ni bde ba ’thob ||⁸¹⁶

816. =31,44

48. The man who with a joyous mind, without faintheartedness, observes the laws of virtue: will arrive at perfection and happiness.

śāntam asya mano bhavati śāntā vāk kāyakarma ca |
samyag ājñā vimuktasya hy upaśāntasya bhikṣuṇaḥ |31,45|

自則致歡喜身口意相應
以得等解脱苾芻息意快
一切諸結盡無復有塵勞 33⁷²³

723. =31,45

yaṅ dag śes pas rnam grol źiṅ || skyo ba ñe bar źi gyur pa ||
de (4)yis yid ni źi gyur ciṅ || lus daṅ ṅag gi las kyaṅ źi ||⁸¹⁷

817. =31,45

49. Emancipated by perfect knowledge, he is safe and at rest; his mind being at rest, the actions of his body and his words are quiet.

pañcāṅgikena tūryeṇa na ratir bhavati tādṛśī |
yādṛśy ekāgracittasya samyag dharmān vipaśyataḥ |31,46|

正使五音樂不能悦人意
不如一正心向於平等法 34⁷²⁴

724. =31,46

ji ltar rtse gcig sems kyis no || chos rnams legs par mthoṅ ba ltar ||
sil sñan yan lag lṅa pas kyaṅ || de ltar dga’ bar byed mi ’gyur ||⁸¹⁸

818. =31,46

50. Thus, by having the mind fixed on one point, one obtains perfect comprehension of the law, but it is not by having cymbals on the five limbs that one will find joy.

sukhaṃ svapanti munayo na te śocanti māmikām |
yeṣāṃ dhyānarataṃ cittaṃ kāmas teṣāṃ na vidyate |31,47|

最勝得善眼亦不計有我
諸有心樂禪不樂於欲意 35⁷²⁵

725. =31,47

gaṅ yid tiṅ ’dzin la dga’ ba || de dag (5)’dod pas rtse mi byed ||
gaṅ źig cuṅ zad gduṅ med pa’i || skyob pa bde bar la bar ’gyur ||⁸¹⁹

819. =31,47

51. They whose minds delight in meditation find no enjoyment in desires; he who is shielded from the smallest affliction will enjoy blissful slumber.

sukhaṃ modanti munayo na te śocanti māmikām |
yeṣāṃ dhyāna rataṃ cittaṃ vartmas teṣāṃ na vidyate |31,48|

最勝踊躍意亦不見有我
諸有心樂禪不樂於欲意 36⁷²⁶

726. =31,48

gaṅ yid tiṅ ’dzin la dga’ ba || de dag ’dod pas rtse na mi byed ||
gaṅ źig cuṅ zad gduṅ med pa’i || thub pa kye ma’o dga’ bar ’gyur ||⁸²⁰

820. =31,48

52. They whose minds delight in meditation find no enjoyment in desires; he who is troubled by no affliction whatever will find great joy.

yasya śailopamaṃ cittaṃ sthitaṃ nānuprakampate |
viraktaṃ rajanīyebhyaḥ kopanīye na kupyate |
yasyaivaṃ bhāvitaṃ cittaṃ kutas taṃ duhkham eṣyati |31,49|

諸結永已盡如山不可動
於染無所染於恚不起恚
諸有如此心焉知苦蹤跡 37⁷²⁷

727. =31,49

gaṅ gi sems ni (6)brag lta bur || rab tu g-yo ba med ’dug pa ||
chags pa’i gnas la mi chags te || khro ba’i gnas la ’khrug med par ||
gaṅ yid de ltar gyur pa de || sdug bsṅal thob par ga la ’gyur ||⁸²¹

821. =31,49

53. He whose mind, like a rock, remains without being moved, who in the midst of passions is without passions, in the midst of anger is without anger, with a mind such as this it is not possible to experience suffering.

nopavādī nopaghātī prīti mokṣe ca saṃvaraḥ |
mātrajñatā ca bhakteṣu prāntaṃ ca śayanāsanam |
adhicitte samāyoga etad buddhasya śāsanam |31,50|

無害無所染具足於戒律
於食知止足及諸床臥具
修意求方便是謂諸佛教 38⁷²⁸

728. =31,50

skur pa mi gdab gnod mi bya || so sor thar pas bsdam par bya ||
(7)zas kyi tshod kyaṅ śes par bya || bas mtha’ dgon par gnas bya źiṅ ||
lhag pa’i sems la rnal ’byor bya || ’di ni saṅs rgyas bstan pa yin ||⁸²²

822. =31,50

54 (185). Speak no abuse, do no harm, be firm in the observance of the Pratimoxa, know how to be moderate in your food, take up your abode in a remote forest, and you will find peace of mind in spiritual insight (vipaçyana); this is the doctrine of the Buddha.

cittanimittasya kovidaḥ pravivekasya rasaṃ prajānakaḥ |
dhyāyī nipakaḥ pratismṛto vetti prīti sukhaṃ nirāmiṣam |31,51|

行人觀心相分別念待意
以得入禪定便獲喜安樂 39⁷²⁹

729. =31,51

sems kyi rtags la mkhas pa daṅ || rab tu dben pa’i ro rñed daṅ ||
rab draṅ sems pa’i ’grus skyoṅ can || zaṅ ziṅ (245b1)med pa’i dga’ ba myoṅ ||⁸²³

823. =31,51

55. He who possesses a correct estimation of the mind, who appreciates the flavour of perfect solitude, protected by the earnestness of his meditative mind, he enjoys the pleasure of being without anything (that causes suffering).

manaś ca yo rakṣati bhāṣitaṃ ca ceṣṭe ca kāyasya sadaiva yuktaḥ |
sa prāpya śokaṃ hi na duhkhitaḥ syāt satyasthitaḥ satyavidaḥ sumedhāḥ |31,52|

護意自莊嚴嫉彼而營己
遭憂不患苦智者審諦住 40⁷³⁰

730. =31,52

gaṅ źig yid gźuṅs dben dga’ dben gnas pas || rtag tu raṅ gi lus kyis spyod lam daṅ ||
smra daṅ yid ni sruṅ bar byed pa de || mya ṅan spoṅ źiṅ sdug bsṅal ’thob mi ’gyur ||⁸²⁴

824. =31,52

56. He whose attentive mind delights in the truth and adheres to the (four) truths, who always walks in the way with his body, he is safe in speech and in mind,2 and, casting off sorrow, he will experience no more suffering.

arakṣitena cittena mithyādṛṣṭi hatena ca |
stīnamiddhābhibhūtena vaśaṃ mṛtyor nigacchati |31,53|

人不守護心爲邪見所害
兼懷掉戲意斯等就死徑 41⁷³¹

731. =31,53

ma bsruṅs pa yi sems dag ni || log par (2)lta bas bcom pa daṅ ||
gñid daṅ rmugs pas zil non pa || bdud kyi dbaṅ du ’gro bar ’gyur ||⁸²⁵

825. =31,53

57. He whose mind is not guarded, who is under the rule of false theories, subdued by sleep and laziness, he will fall into the power of Mâra.

tasmād rakṣitacittaḥ syāt samyak saṃkalpagocaraḥ |
samyag dṛṣṭi puraskāro jñātvā caivodayavyayam |
stīnamiddhābhibhūr bhikṣuḥ sarvadurgatayo jahet |31,54|

是故當護心等修清淨行
正見恒在前分別起滅法
苾芻降睡眠盡苦更不造
(降心復於樂護心勿復調) 42-43⁷³²

732. =31,54

de bas sems ni bsruṅ byas te || yaṅ dag lta bas mdun bdar ciṅ ||
yaṅ dag kun rtog spyod yul can || yaṅ dag skye daṅ ’jig pa śes ||
gñid daṅ (3)rmugs pa zil gnon pa’i || dge sloṅ sdug bsṅal zad pa ’thob ||⁸²⁶

826. =31,54

58. His mind therefore guarded, led by orthodox opinions, with perfect understanding in his way of doing: perfectly comprehending birth and decay, the Bhixu, subduing sleep and laziness, has found the way to put an end to suffering.

cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
cittena hi vañcitā prajā hy ekatyā narakeṣu pacyate |31,55|

苾芻降睡眠盡苦更不造
降心復於樂護心勿復調
有情心所誤盡受地獄苦
(降心則致樂護心勿復調) 43⁷³³

733. =31,55

bag yod sems ni bsruṅ ba daṅ || sems dul yaṅ dag sdom pa bde ||
skye dgu sems kyis bslus pa dag || gcig tu sems can dmyal bar ’tshed ||⁸²⁷

827. =31,55

59. He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will go to hell.

cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
cittena hi vañcitā prajā hy ekatyā tīryakṣu pacyate |31,56|¹¹

11. tiryakṣu

(有情心所誤盡受地獄苦)
降心則致樂護心勿復調 44⁷³⁴

734. =31,56

bag yod sems ni bsruṅ ba (4)daṅ ||
sems dul yaṅ dag sdom pa bde || skye dgu sems kyis bslus pa dag || gcig tu dud ’gro rnams su ’tshed ||⁸²⁸

828. =31,56

60. He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will exist (hereafter) among beasts.

cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
cittena hi vañcitā prajā hy ekatyā preteṣu pacyate |31,57|

bag yod sems ni bsruṅ ba daṅ ||sems dul yaṅ dag sdom pa bde ||
skye dgu sems kyis bslus pa dag || gcig tu yi dgas (5)rnams su ’tshed ||⁸²⁹

829. =31,57

61. He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who have been led astray by brutish instincts will exist (hereafter) among pretas.

cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
citte tu surakṣite prajā hy ekatyā manujeṣu modate |31,58|

bag yod sems ni bsruṅ ba daṅ || sems dul yaṅ dag sdom pa bde ||
skye dgu sems ni bsruṅ ba dag || gcig tu mi yi naṅ du dga’ ||⁸³⁰

830. =31,58

62. He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find joy among men.

cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
citte tu surakṣite prajā hy ekatyā svargeṣu modate |31,59|

bag yod sems ni bsruṅ ba daṅ || sems dul yaṅ dag sdom pa bde ||
skye dgu sems (6)ni bsruṅ ba dag || gcig tu mtho ris rnams su dga’ ||⁸³¹

831. =31,59

63. He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find joy in heaven.

cittasya hi samyamaḥ sukhaṃ cittaṃ rakṣata mā pramadyata |
citte tu surakṣite prajā hy ekatyā nirvāṇaṃ āpnute |31,60|

護心勿復調心爲衆妙門
護而不漏失便在圓寂道 45⁷³⁵

735. =31,60

bag yod sems ni bsruṅ ba daṅ || sems dul yaṅ dag sdom pa bde ||
skye dgu sems ni bsruṅ ba dag || gcig tu mya ṅan ’das pa ’thob ||⁸³²

832. =31,60

64. He who is pure is in safety; he whose mind is subdued and perfectly controlled is happy; all those who are guarded against brutish instincts will find nirvâṇa?

|| cittavargaḥ 31 || ||

sems kyi tshoms te sum cu rtsa gcig pa’o ||

Chapter on the Mind, the Thirty-first.

法集要頌經苾芻品第三十二

XXXIT THE BHIXU.

piṇḍacārikāya bhikṣave hy ātmabharāya hi nānyapoṣiṇe |
devāḥ spṛhayanti tāyine hy upaśāntāya sadā smṛtātmane |32,1|

苾芻若乞食以得勿積聚
天人所歎譽生淨無瑕穢 1⁷³⁶

736. =32,1

|| dge sloṅ (7)bsod sñoms byed pa bdag raṅ tsam || ’graṅs bar byed kyi gźan dag mi gso ba ||
rtag tu ñer źi dran daṅ ldan pa yi || skyob pa de la lha rnams dga’ bar byed ||⁸³³

833. =32,1

1. A BHIXU who is satisfied with what alms are given him, and who frets not about what is given to others, who is protected by continual passionlessness and reflection, him the gods do delight in.

piṇḍapātikāya bhikṣave hy ātmabharāya hi nānyapoṣiṇe |
devāḥ spṛhayanti tāyine na tu satkārayaśo ’bhikāṅkṣine |32,2|

苾芻爲慈愍愛敬於佛教
深入妙止觀滅穢行乃安 2⁷³⁷

737. =32,21

dge sloṅ bsod sñoms byed pa bdag raṅ tsam || ’graṅs par byed kyi gźan dag mi gso ba ||
skyob pa (246a1)de la lha rnams dga’ byed kyi || bkur sti nor daṅ grags ’dod rnams la min ||⁸³⁴

834. =32,2

2. A Bhixu who is satisfied with what alms are given him, and who frets not about what is given to others, who is protected (by passionlessness and reflection), and in whom the gods delight, in such a one there is no desire for honours, riches, and fame.

sarvakarmajahasya bhikṣuṇe dhunvānasya puraskṛtaṃ rajaḥ |
amamasya sadā sthitātmano hy artho nāsti janasya lāpanam |32,3|

苾芻諸愛盡捨愛去貢高
無我去吾我此義孰不親 3⁷³⁸

738. =32,3

dge sloṅ ’dod pa kun spaṅs śiṅ || mdun na gnas pa’i rdul bsal ba ||
bdag med thub pa brten pa yis || gźan la smra bar bya mi dgos ||⁸³⁵

835. =32,3

3. A Bhixu who has cast off all desires, is free from passions, though having before him (the objects of desire); the steadfast one, who is without selfishness and is .controlled, ought not to hold intercourse with others.

tudanti vācābhir asamyatā janāḥ śarair hi saṃgrāmagataṃ yathā gajam |
śrutvā tu vācāṃ paruṣām udīritām adhivāsayed bhikṣur aduṣṭacittaḥ |32,4|

當知是法行身之出要徑
如象御強敵苾芻恒習行 4⁷³⁹

739. =32,4

skye bo ma bsdams (2)tshig gis gnod byed pa || mi bzad rjod pa’i tshig de thos gyur kyaṅ ||
dge sloṅ sdaṅ sems bral la ci mi sñam || g-yul ṅor glaṅ chen mda’ yis bsnun pa bźin ||
(skye bo ma bsdams tshig gis gnod beyada pa || mi bzad rjod pa’i tshig de thos gyur kyaṅ ||
dge sloṅ yid (3)legs bźag la ji mi sñam || g-yul ṅor glaṅ chen mda’ yis bsnun pa bźin ||)⁸³⁶

836. =32,4

4. Hurt by the words of uncontrolled men, and listening to the words of the ill-natured, the Bhixu is without anger what ere occurs, like the elephant pierced by arrows on the battlefield.
5. Hurt by words of uncontrolled men, and listening to the words of the ill-natured, the Bhixu is equally composed what ere occurs, like the elephant pierced by arrows on the battlefield.

yas tv alpajīvī laghur ātmakāmo yatendriyaḥ sarvagatiḥ pramuktaḥ |
anokasārī hy amamo nirāśaḥ kāmaṃ jahaś caikacaraḥ sa bhikṣuḥ |32,5|

人不壽劫盡内與自心諍
護身念道諦苾芻惟淨安 5⁷⁴⁰

740. =32,5

bzo yis mi ’tsho yaṅ źiṅ bdag la dga’ || dbaṅ po dul źiṅ kun las rnam grol źiṅ ||
khyim la ma chags bag med ’dod sred spaṅs || gcig pu spyod byed de ni dge sloṅ (4)yin ||⁸³⁷

837. =32,5

6. Not exercising any handicraft for the gratification of the self, his senses under control, perfectly emancipated, without fondness for a home, without selfishness, having cast off desires and living all alone, that man is a Bhixu .

mātraṃ bhajeta pratirūpaṃ śuddhājīvo bhavet sadā |
pratisaṃstāravṛttiḥ syād ācārakuśalo bhavet |
tataḥ pramodyabahulaḥ smṛto bhikṣuḥ parivrajet |32,6|

念親同朋友正命無雜糅
施知應所施亦合威儀具
苾芻備衆行乃能盡苦際 6⁷⁴¹

741. =32,6

’tsho gtsaṅ sñom las med pa yi || grogs po ’thun pa bsten bya źiṅ ||
so sor bgo bśa’ bya ba daṅ || spyod yul cho ga mkhas par bya ||
spyod yul cho ga mkhas pa yis || sdug bsṅal zad pa thob par ’gyur ||⁸³⁸

838. =32,6

7 (375). Associating only with men whose lives are pure and who are without slothfulness, observing the different prescriptions,3 one will learn the necessary rules to follow in life (to acquire nirvâṇa).

hastasamyataḥ pādasamyato vācā samyataḥ sarvasamyataḥ |
ādhyātmarataḥ samāhito hy ekaḥ saṃtuṣito hi yaḥ sa bhikṣuḥ |32,7|

lag pa legs bsdams rkaṅ pa legs bsdams daṅ || tshig rnams legs bsdams dbaṅ po legs (5)bsdams śiṅ ||
gcig pu naṅ du mñam par ’jog la dga’ || chos śes de ni dge sloṅ yin źes gsuṅ ||⁸³⁹

839. =32,7

8 (362). He who controls his hands, who controls his feet, who controls his speech, who controls his -senses, who finds all his pleasure in solitude, who is contented, him I call a Bhixu.

dharmārāmo dharmarato dharmam evānucintayan |
dharmaṃ cānusmaran bhikṣur dharmān na parihīyate |32,8|

樂法意欲法思惟安隱法
苾芻依法行正而勿廢忘 7⁷⁴²

742. =32,8

dge sloṅ chos la kun dga’ źiṅ || chos dga’ chos la sems pa daṅ ||
chos la rjes su dran pa dag || chos las yoṅs su ñams mi ’gyur ||⁸⁴⁰

840. =32,8

9 (364). The Bhixu who finds perfect joy in the law, who delights in the law, who meditates on the law, who bears in mind the law, will never depart from the law.

śunyāgāraṃ praviṣṭasya prahitātmasya bhikṣuṇaḥ |
amānuṣā ratir bhavati samyag dharmān vipaśyataḥ |32,9|

當學入空定苾芻常安靜
愛樂非人處觀察平等法 8⁷⁴³

743. =32,9

dge sloṅ (6)khaṅ stoṅ źugs nas su || naṅ la lta bar byed pa daṅ ||
chos rnams legs par mthoṅ ba dag || lha yi dga’ daṅ ldan par ’gyur ||⁸⁴¹

841. =32,9

10 (373). The Bhixu having entered an empty abode and seeing the innermost (part of the law), will experience divine joy on perceiving the law rightly.

yato yataḥ saṃspṛśati skandhānām udayavyayam |
prāmodyaṃ labhate tatra prītyā sukham analpakam |
tataḥ prāmodyabahulaḥ smṛto bhikṣuḥ parivrajet |32,10|

當制於五蘊服意如水流
清淨恒和悦爲飮甘露味 9⁷⁴⁴

744. =32,10

ji lta ji ltar phuṅ po la || skye daṅ ’jig par legs rtogs pa ||
de lta de ltar de yis ni || dga’ daṅ mgu ba ñid kyaṅ ’thob ||
(7)dge sloṅ dga’ ba maṅ po yis || sdug bsṅal zad pa thob par ’gyur ||⁸⁴²

842. =32,10

11. As soon as he has rightly understood the creation and destruction of the skandhas, he will find joy and ravishment; the Bhixu filled with joy will find the way to put an end to suffering.

yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ rāgakṣayād bhikṣuḥ śailavan na prakampate |32,11|

ji ltar brag gi ri bo dag || rluṅ gis rab tu mi g-yos ltar ||
de bźin dge sloṅ ’dod chags dag || zad pa kun tu rab mi g-yo ||⁸⁴³

843. =32,11

12. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to passions is immovable.

yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ dveṣakṣayād bhikṣuḥ śailavan na prakampate |32,12|

ji ltar brag gi ri bo dag || rluṅ gis rab tu mi g-yos (246b1)ltar||
de bźin dge sloṅ źe sdaṅ dag || zad pa kun tu rab mi g-yo ||⁸⁴⁴

844. =32,12

13. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to ignorance is immovable.

yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ mohakṣayād bhikṣuḥ śailavan na prakampate |32,13|

如彼極峻山不爲風所動
苾芻盡愚癡所在不傾動 10⁷⁴⁵

745. =32,13

ji ltar brag gi ri bo dag || rluṅ gis rab tu mi g-yos ltar ||
de bźin dge sloṅ gti mug dag || zad pa kun tu rab mi g-yo ||⁸⁴⁵

845. =32,13

14. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to selfishness is immovable.

yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ mānakṣayād bhikṣuḥ śailavan na prakampate |32,14|

ji ltar brag gi ri bo dag || rluṅ gis rab tu mi g-yos ltar ||
de (2)bźin dge sloṅ ṅa rgyal dag || zad pa kun du rab mi g-yo ||⁸⁴⁶

846. =32,14

15. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to lust is immovable.

yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ lobhakṣayād bhikṣuḥ śailavan na prakampate |32,15|

ji ltar brag gi ri bo dag || rluṅ gis rab tu mi g-yos ltar ||
de bźin dge sloṅ chags pa dag || zad pa ku tu rab mi g-yo ||⁸⁴⁷

847. =32,15

16. As a rocky mountain is unshaken by the wind, so likewise the Bhixu who has put an end to affection is

yathāpi parvataḥ śailo vāyunā na prakampate |
evaṃ tṛṣṇākṣayād bhikṣuḥ śailavan na prakampate |32,16|

ji ltar brag gi ri bo dag || rluṅ gis rab tu mi g-yos ltar ||
de bźin dge sloṅ (3)sred pa dag || zad pa kun du rab mi g-yo ||⁸⁴⁸

848. =32,16

17. He who is without worldly goods, who cares not for self, for whom there is no affliction in anything, he is called a Bhixu.

yasya samnicayo nāsti yasya nāsti mamāyitam |
asantaṃ śocate naiva sa vai bhikṣur nirucyate |32,17|

一切諸名色非有莫生惑
不近則不愛乃名眞苾芻
(苾芻非剃髮慢誕無戒律
捨貪思惟道乃應眞苾芻
息心非剃髮放逸無志信
能滅衆苦惱爲勝大沙門) 11-13⁷⁴⁶

746. =32,17

gaṅ la kun du sogs med ciṅ || gaṅ la bdag gir byed med pa ||
gaṅ dag med na’aṅ mi gduṅ ba || de ni dge sloṅ źes brjod do ||⁸⁴⁹

849. =32,17

18. They who only beg of others must not be considered as Bhixus; they who are attached to the ways of the world must not be considered as Bhixus.

bhikṣur na tāvatā bhavati yāvatā bhikṣate parān |
veṣmān dharmān samādāya bhikṣur bhavati na tāvatā |32,18|

re źig gźan la sloṅ ba tsam || ji ga dge sloṅ min pa sñam ||
groṅ pa’i chos ni ’dzin byed pa || ji ga (4)dge sloṅ min pa sñam ||⁸⁵⁰

850. =32,18

19. He who has cast off virtue and vice: who leads a life of holiness, who lives away from the society of men, he is called a Bhixu.

yas tu puṇyaṃ ca pāpaṃ ca prahāya brahmacaryavān |
viśreṇayitvā carati sa vai bhikṣur nirucyate |32,19|

gaṅ źig dge daṅ sdig pa dag || rab spaṅs tshaṅs par spyod ldan źiṅ ||
sde tshogs spaṅs nas spyod byed la || de ni dge sloṅ źes brjod do ||⁸⁵¹

851. =32,19

20. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will find the perfection of peace (amatam padam), of which one can never weary.

maitrā vihārī yo bhikṣuḥ prasanno buddhaśāsane |
adhigacchet padaṃ śāntam asecanakadarśanam |32,20|

苾芻得慈定承受諸佛教
極得滅盡跡無親愼莫覩 14⁷⁴⁷

747. =32,20

dge sloṅ gaṅ źig byams gnas śiṅ || saṅs rgyas bstan la rab daṅ ba ||
des ni blta bas mi ṅoms (5)pa’i|| źi ba’i go ’phaṅ thob par ’gyur ||⁸⁵²

852. =32,20

21. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will find the perfection of peace, the peace from the sanskâra (body).

maitrā vihārī yo bhikṣuḥ prasanno buddhaśāsane |
adhigacchet padaṃ śāntaṃ saṃskāropaśamaṃ sukham |32,21|

dge sloṅ gaṅ źig byams gnas śiṅ || saṅs rgyas bstan la rab daṅ des ||
’du byed ñer źi źib yi || źi ba’i go ’phaṅ thob par ’gyur ||
(dge sloṅ gaṅ źig byams gnas śiṅ || saṅs rgyas bstan la rab daṅ ba ||
des (6)ni kun sbyor kun zad pa || rim gyis mṅon sum byed par ’gyur ||
dge sloṅ gaṅ źig byams gnas śiṅ || saṅs rgyas bstan la rab daṅ bas ||
bdag ñid ṅan ’gro las ’dren te || ’dam rdzab las ni glaṅ chen bźin ||
dge sloṅ gaṅ źig byams gnas śiṅ || (7)saṅs rgyas bstan la rab daṅ bas ||
sdig pa’i chos rnams sprug byed de || rluṅ gis ljon śiṅ lo ma bźin ||)⁸⁵³

853. =32,21

22. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will arrive by degrees at the complete destruction of all attachment.
23. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will pull himself out of the evil way, as the elephant does himself out of the mire.
24. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, will shake off all wickedness, as does the wind the leaves of a tree.

maitrā vihārī yo bhikṣuḥ prasanno buddhaśāsane |
abhavyaḥ parihāṇāya nirvāṇasyaiva so ’ntike |32,22|

dge sloṅ gaṅ źig byams gnas śiṅ || saṅs rgyas bstan la rab daṅ bas ||
mya ṅan ’das daṅ ñe ba’i phyir || yoṅs su ñams ’gyur mi srid do ||⁸⁵⁴

854. =32,22

25. The Bhixu who is kind, who has perfect faith in the teaching of the Buddha, is so near nirvâṇa that he cannot possibly fall away from it?

udagracittaḥ sumanā hy abhibhūya priyāpriyam |
prāmodyabahulo bhikṣur duhkhakṣayam avāpnuyāt |32,23|

心喜極歡悦加以受念者
苾芻多熙怡盡空無根源 15⁷⁴⁸

748. =32,23

(247a1)sems dga’ yid ni bzaṅ ba daṅ || dga’ daṅ mi dga’ zil gnon pa’i ||
dge sloṅ dga’ ba maṅ po yis || sdug bsṅal zad pa thob par ’gyur ||⁸⁵⁵

855. =32,23

26. The Bhixu who has subdued what charms the heart, what is agreeable to the mind, what delights and what does not delight (i.e., passions), is full of delight, and will find the end of suffering.

śāntakāyaḥ ... śāntavāksusamāhitaḥ |
vāntalokāmiṣo bhikṣur upaśānto nirucyate |32,24|

息身而息意攝口亦乃善
捨世爲苾芻度苦無有礙 16⁷⁴⁹

749. =32,24

lus źiṅ ṅag ni źi ba daṅ || sems źi legs par mñam źag ciṅ ||
’jig rten zaṅ (2)ziṅ spaṅs pa yi || dge sloṅ ñer źi yin źes brjod ||
(tiṅ ’dzin med la śes rab med || śes rab med la tiṅ ’dzin med ||
śes rab tiṅ ’dzin ldan pa de || dge sloṅ yin źes brjod par bya ||)⁸⁵⁶

856. =32,24

27. His body at rest and dispassionate, his mind perfectly composed, having cast off all worldly affairs, the Bhixu is (then) in peace, I declare.

nāsty aprajñasya vai dhyānaṃ prajñā na dhyāyato ’sti ca |
yasya dhyānaṃ tathā prajñā sa vai nirvāṇasāntike |32,25|

無禪則無智無智則無禪
道從禪智生得近圓寂路
(禪行無放逸莫爲欲亂心
無呑洋銅汁自惱燋形躯) 17⁷⁵⁰

750. =32,25

tiṅ ’dzin med la śes rab med || śes rab med la tiṅ ’dzin med ||
śes rab tiṅ ’dzin ldan pa de || ma ṅan ’das daṅ ñe ba ñid ||⁸⁵⁷

857. =32,25

28 (372). Without meditation (samâdhi) there is no knowledge; without knowledge there is no meditation: he who possesses knowledge and meditation, he shall be called a Bhixu.

tasmād dhyānaṃ tathā prajñām anuyujyeta paṇḍitaḥ |
tasyāhaṃ ādir bhavati tathā prājñasya bhikṣuṇaḥ |32,26|

de bas tiṅ ’dzin śes rab la || mkhas pa rnams kyis ’jug bya (3)ste ||
de bźin śes rab dge sloṅ de’i || daṅ por bya ba ’di yin no ||⁸⁵⁸

858. =32,26

29. They who are wise devote themselves to meditation and knowledge; the first thing therefore for an intelligent Bhixu is to acquire these.

saṃtuṣṭir indriyair guptiḥ prātimokṣe ca saṃvaraḥ |
mātrajñatā ca bhakteṣu prāntaṃ ca śayanāsanam ||
adhicitte samāyogaṃ yasyāsau bhikṣur ucyate |32,27|

dge sloṅ yaṅ dag sdom spyod pas || chog śes dbaṅ po bsdam bya źiṅ ||
so sor thar pas bsdam par bya || zas kyi tshod kyaṅ śes par bya ||
bas mtha’ dgon par gnas bya źiṅ || lhag pa’i sems la rnal (4)’byor bya || ’di ni saṅs rgyas bstan pa yin ||⁸⁵⁹

859. =32,27

30. Learn contentment and to control the senses; consider well what is necessary to salvation: learn to be moderate in your food, live in a secluded spot, and seek peace of mind in spiritual insight (vipaçyana); this is the doctrine of the Buddha?

yasya kāyena vācā ca manasā ca na duṣkṛtam |
kalyāṇa śīlaṃ āhus taṃ hrīmantaṃ bhikṣum uttamam |32,28|

能自護身口護意無有惡
後獲禁戒法故號爲苾芻 19⁷⁵¹

751. =32,28

gaṅ gi lus daṅ ṅag daṅ ni || yid la ñes byas med gyur pa ||
de ni dge ba’i tshul khrims can || ṅo tsha’i yid ldan dge sloṅ yin ||⁸⁶⁰

860. =32,28

31 (378). He who has not sinned in either body, speech, or mind, his conduct is virtuous, his mind is chaste, he is a Bhixu.

dharmāḥ subhāvitā yasya saptasambhodhapakṣikāḥ |
kalyāṇa dharmaṃ āhus taṃ sadā bhikṣuṃ samāhitam |32,29|

諸有修善法七覺意爲本
此名爲妙法故名定苾芻 20⁷⁵²

752. =32,29

gaṅ gis rdzogs pa’i byaṅ chub kyi || phyogs kyi chos bdun legs (5)bsgoms pa ||
de ni dge ba’i chos can de || mñam bźag dge sloṅ yin źes gsuṅ ||⁸⁶¹

861. =32,29

32. He who meditates on the seven constituent parts of sambodhi; has the greatest of virtues, perfect composure, he is a Bhixu.

ihaiva yaḥ prajānāti duhkhasya kṣayaṃ ātmanaḥ |
kalyāṇaprajñaṃ āhus taṃ sadā śīlam anāsravam |32,30|

如今現所説自知苦盡源
此名爲善本是無漏苾芻 21⁷⁵³

753. =32,30

’di na gaṅ źig bdag ñid kyi || sdug bsṅal zad pa rab śes la ||
dge źiṅ śes rab ldan pa de || zag med dge sloṅ yin źes gsuṅ ||⁸⁶²

862. =32,30

33. He who in this world has learned how to put an end to his suffering, who is pure and wise and without corruption (âsrava), he is called a Bhixu.

na śīlavratamātreṇa bahuśrutyena vā punaḥ |
tathā samādhi lābhena viviktaśayanena vā |32,31|

不以持戒力及以多聞義
正使得定意不著於文飾
苾芻有所倚盡於無漏行 22⁷⁵⁴

754. =32,31

zag pa zad pa ma thob na || tshul (6)khrims brtul źugs tsam dag gam ||
yaṅ na thos pa maṅ po ’am || dben pa dag tu gnas kyaṅ ruṅ ||
tiṅ ’dzin thob par gyur kyaṅ ṅal || gdeṅ drod chod pa’i dge sloṅ min ||⁸⁶³

863. =32,32b3132a

34. He who, though virtuous, or an ascetic, or one who has heard much, has not been able to put an end to sinfulness though he lives in solitude, if he becomes wearied of seeking to obtain samâdhi, and gives it up through want of confidence, he is not a Bhixu.

bhikṣur viśvāsaṃ āpadyed aprāpte hy āsravakṣaye |
spṛśet tu sambodhi sukham akāpuruṣasevitam |32,32|

不以持戒力及以多聞義
正使得定意不著於文飾
苾芻有所倚盡於無漏行
當觀正覺樂勿近於凡夫
(觀此現世事分別於五蘊) 22-23⁷⁵⁵

755. =32,32

phuṅ po la ni bdag zer ba’i || ’jig rten ’di dag gduṅ ba skye ||
rdzogs pa’i byaṅ (7)chub bde ba ni || ’phags pas bstan pa mṅon du bya ||⁸⁶⁴

864. =32,33ab32cd

35. The elements of being (skandha), that are called the individual, are the afflictions of this world; perfect enlightenment (samyaksambodhi) is happiness; to it the elect must devote themselves.

tāpajāto hy ayaṃ lokaḥ skandhā nātmeti manyate |
manyate yena yenāhaṃ tat tad bhavati cānyathā |32,33|

(當觀正覺樂勿近於凡夫)
觀此現世事分別於五蘊
(修行勿作惡必強自制心
捨家而得解意猶復染著
習行懈緩者勞意勿除之
非淨則梵行焉致大財寶) 23-25⁷⁵⁶

756. =32,33

ji lta ji ltar bsam byas pa || de lta de ltar gźan du ’gyur ||
gźan du ’gyur ba’i ’jig rten ’di || srid pa la chags srid la dga’ ||
srid la mṅon chags srid la dga’ || srid pa ñid la mṅon par dga’ ||⁸⁶⁵

865. =32,33cd34

36. According to the way one has thought, so shall he become in another (life); they will come back again to this world, they who love existence, who delight in existence, who long for worldly goods, who consider but existence (in their theories), who delight in existence itself.

loko ’yam anyathā bhūto bhavasakto bhave rataḥ |
bhavābhinandī satataṃ bhavān na parimucyate |32,34|

yan nandate sa hi bhavo duhkhasya sa bibheti ca |
uṣyate bhavahānāya brahmacaryaṃ mamāntike |32,35|

dga’ (247b1)bya gaṅ yin de sdug bsṅal || skyi g-ya’ gaṅ yin de bde bas ||
srid pa rab tu spaṅ ba’i phyir || ’di na tshaṅs par spyod pa ste ||⁸⁶⁶

866. =32,35

37. Their joy is but suffering, their happiness but trembling with fear; they who would free themselves of existence, devote themselves to a life of purity (brahmacharya).

ye bhavena bhavasyaiva prāhur nihsaraṇaṃ sadā |
anihsṛtān bhavā sarvāṃs tān vadāmi sadā v aham |32,36|

dge sbyoṅ bram ze ji sñed pa || srid pas srid las ṅes ’byuṅ zer ||
de dag thams cad srid pa las || ṅes ’byuṅ min źes brjod par bya ||
(dge sbyoṅ (2)bram ze ji sñed pa || srid pas srid las ṅes ’byuṅ zer ||
de dag thams cad srid pa las || rnam grol min źes brjod par bya ||)⁸⁶⁷

867. =32,36

38. Çramanas and Brâhmana all do teach that existence is deliverance from existence; they none of them know deliverance from existence, I declare.
39. Çramanas and Brâhmana all do teach that existence is deliverance from existence; they none of them know real emancipation from existence, I declare.

pratītya duhkham upadhiṃ bhavaty upadhi sambhavam |
kṣayāt sarvopadhīnāṃ tu nāsti duhkhasya sambhavaḥ |32,37|

len pa’i rkyen las sdug bsṅal byuṅ || sdug bsṅal las ni len pa byuṅ ||
len pa thams cad yoṅs zad na || sdug bsṅal rab tu ’byuṅ ba med ||⁸⁶⁸

868. =32,37

40. Suffering is the outcome of attachment to existence (upâdâna), and from suffering proceeds attachment: if all attachments are destroyed there will not be produced any more suffering.

anityā hi bhavāḥ sarve duhkhā vipariṇāminaḥ |
paśyataḥ prajñayā sarve kṣīyante nābhinanditāḥ |32,38|

len pa (3)thams cad na srid pa’i rnam pa ji sñed yod pa de dag thams cad ni mi rtag pa | sdug bsṅal ba | yoṅs su ’gyur ba’i chos can yin no źes de ltar de dag la yaṅ dge ba’i śes rab kyis ji lta ba bźin du mthoṅ na | srid pa’i sred pa rab tu spoṅ bar ’gyur źiṅ || srid pa med pas (4)mṅon par mi dga’ bar ’gyur ro ||⁸⁶⁹

869. =32,38

41.To whatever form of existence one has attachment: it is impermanent, miserable, subject to change;" he who by perfect knowledge regards them all in this light, will cast off all fondness for existence, and will find delight in the destruction of existence.

nirvṛtasya sadā bhikṣor āyatyām upaśāmyate |
abhibhūto bhavaḥ sarvo duhkhāntaḥ sa nirucyate |32,39|

de ltar mya ṅan las ’das pa’i dge sloṅ skyob pa ni gźan du len pa med ciṅ yaṅ srid med par ’gyur te | bdud zil gyis non pa daṅ | g-yul las rgyal ba daṅ || srid pa thams cad las rab tu ’das pa ’di lta bu ’di ni sdug bsṅal (5)gyi mtha’ yin no ||⁸⁷⁰

870. =32,39

42. Then the Bhixu who has left sorrow behind (nibbuta) is safe, (for) being without attachment to another (existence), he will put an end to existence; subduing Mâra, conquering in the fight, he will then be delivered from all existences: this is the end of suffering.

sadopaśāntacittasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro mukto ’sau māra bandhanāt |32,40|

心得永休息苾芻攝意行
以盡老病死便脱魔羅縛 26⁷⁵⁷

757. =32,40

dge sloṅ dṅos po bcad pa daṅ || ñe bar źi źiṅ sems źi ba ||
de ni yaṅ srid med par ’gyur || skye ba’i ’khor ba rnam par spaṅs ||⁸⁷¹
dge sloṅ dṅos po bcad pa daṅ || ñe bar źi źiṅ sems źi ba ||
de ni bdud kyi ’chiṅ las grol || skye (6)ba’i ’khor ba rnam par spaṅs ||⁸⁷²

871. =32,41 872. =32,40

43. The Bhixu who has cut himself off from existence (bhava), who is dispassionate, whose mind is at peace, will not experience existence again, having fallen out of the orb of regeneration.
44. The Bhixu who has cut himself off from existence, who is dispassionate, whose mind is at peace, is freed from the bonds of Mâra, having fallen out of the orb of regeneration.

sadopaśāntacittasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro nāstīdānīṃ punar bhavaḥ |32,41|

心已得永寂苾芻攝意行
以盡老病死更不復受有 27⁷⁵⁸

758. =32,41

anavasrutacittasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro mukto ’sau māra bandhanāt |32,42|

dge sloṅ dṅos po bcad pa daṅ || sems ni zag pa med gyur pa ||
de ni yaṅ srid med pa ste || skye ba’i ’khor ba rnam par spaṅs ||⁸⁷³
dge sloṅ dṅos po bcad pa daṅ || sems ni zag pa med gyur pa ||
de ni bdud (7)kyi ’chiṅ las grol || skye ba’i ’khor ba rnam par spaṅs ||⁸⁷⁴

873. =32,43 874. =32,42

45. The Bhixu who has cut himself off from existence, whose mind has become without sin (âsrava), will not experience existence again, having fallen out of the orb of regeneration.
46. The Bhixu who has cut himself off from existence, whose mind has become without sin, is freed from the bonds of Mâra, having fallen out of the orb of regeneration.

anavasrutacittasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro nāstīdānīṃ punar bhavaḥ |32,43|

vikṣīṇabhava tṛṣṇasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro mukto ’sau mārabandhanāt |32,44|

vikṣīṇabhava tṛṣṇasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro nāstīdānīṃ punar bhavaḥ |32,45|

以斷於愛相苾芻攝意行
以盡老病死更不復受有 28⁷⁵⁹
無有結使心苾芻攝意行
以盡老病死更不復受有 29⁷⁶⁰

759. =32,45 760. =32,43

ucchinnabhavatṛṣṇasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro mukto ’sau māra bandhanāt |32,46|

dge sloṅ dṅos po bcad pa daṅ || srid pa’i sred pa gtubs gyur pa ||
de ni yaṅ srid med par ’gyur || skye ba’i ’khor ba rnam par spaṅs ||⁸⁷⁵
dge sloṅ dṅos po bcad pa daṅ || (248a1)srid pa’i sred pa bcad gyur pa ||
de ni bdud kyi ’chiṅ las grol || skye ba’i ’khor ba rnam par spaṅs ||⁸⁷⁶

875. =32,47 876. =32,46

47. The Bhixu who has cut himself off from existence, who has cut to pieces fondness for existence, will not experience existence again, and has fallen out of the orb of regeneration.
48. The Bhixu who has cut himself off from existence, who has cut off fondness for existence, is freed from the bonds of Mâra, having fallen out of the orb of regeneration.

ucchinna bhava tṛṣṇasya vastuc chinnasya bhikṣuṇaḥ |
vikṣīṇo jāti saṃsāro nāstīdānīṃ punar bhavaḥ |32,47|

不能斷有根苾芻攝意行
以盡老病死更不復受有 30⁷⁶¹

761. =32,47

uttīrṇo yena vai paṅko marditā grāma kaṇṭakāḥ |
yaś ca rāgakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate |32,48|

能斷三毒根苾芻攝意行
以盡老病死更不復受有
以脱於魔界 31⁷⁶²

762. =32,48

gaṅ źig ’dam rdzab legs rgal ciṅ || groṅ gi tsher ma dkrugs pa daṅ ||
’dod chags zad pa rjes thob pa || (2)de ni dge sloṅ yin źes brjod ||⁸⁷⁷

877. =32,48

49. He who, having crossed the swamp (of desire), and being (no longer) pricked by the thorns of worldliness,2 has found the way to put an end to passions, he is (truly) called a Bhixu.

uttīrṇo yena vai paṅko marditā grāma kaṇṭakāḥ |
yaś ca dveṣa ṣayaṃ prāptaḥ sa vai bhikṣur nirucyate |32,49|

能斷三毒根苾芻攝意行
以盡老病死更不復受有
以脱於魔界 31⁷⁶³

763. =32,49

gaṅ źig ’dam rdzab legs rgal ciṅ || groṅ gi tsher ma dkrugs pa daṅ ||
źe sdaṅ zad pa rjes thob pa || de ni dge sloṅ yin źes brjod ||⁸⁷⁸

878. =32,49

50. He who, having crossed the swamp, and being (no longer) pricked by the thorns of worldliness, has found the way to put an end to hatred, he is (truly) called a Bhixu.

uttīrṇo yena vai paṅko marditā grāma kaṇṭakāḥ |
yaś ca mohakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate |32,50|

能斷三毒根苾芻攝意行
以盡老病死更不復受有
以脱於魔界 31⁷⁶⁴

764. =32,50

gaṅ źig ’dam rdzab legs rgal ciṅ || groṅ gi tsher ma (3)dkrugs pa daṅ ||
gti mug zad pa rjes thob pa || de ni dge sloṅ yin źes brjod ||⁸⁷⁹

879. =32,50

uttīrṇo yena vai paṅko marditā grāma kaṇṭakāḥ |
yaś ca mānakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate |32,51|

gaṅ źig ’dam rdzab legs rgal ciṅ || groṅ gi tsher ma dkrugs pa daṅ ||
ṅa rgyal zad pa rjes thob pa || de ni dge sloṅ yin źes brjod ||⁸⁸⁰

880. =32,51

uttīrṇo yena vai paṅko marditā grāma kaṇṭakāḥ |
yaś ca lobhakṣayaṃ prāptaḥ sa vai bhikṣur nirucyate |32,52|

gaṅ (4)źig ’dam rdzab legs rgal ciṅ || groṅ gi tsher ma dkrugs pa daṅ ||
chags pa zad pa rjes thob pa || de ni dge sloṅ yin źes brjod ||⁸⁸¹

881. =32,52

uttīrṇo yena vai paṅko marditā grāma kaṇṭakāḥ |
yaś ca tṛṣṇākṣayaṃ prāptaḥ sa vai bhikṣur nirucyate |32,53|

gaṅ źig ’dam rdzab legs rgal ciṅ || groṅ gi tsher ma dkrugs pa daṅ ||
sred pa zad pa rjes (5)thob pa || de ni dge sloṅ yin źes brjod ||⁸⁸²

882. =32,53

yena jitāgrāmakaṇṭakā hy ākrośāś ca vadhāś ca bandhanaṃ ca |
yaḥ parvatavat sthito hy aneyaḥ sukhaduhkhena na vethate sa bhikṣuḥ |32,54|

以勝叢林刺
及除罵詈者猶憑妙高山
苾芻不受苦 32⁷⁶⁵

765. =32,54

gaṅ źig gśe ba daṅ ni gsod pa daṅ || ’chiṅ daṅ groṅ gi tsher ma thul ba daṅ ||
gaṅ źig ri bo bźin gnas mi bkri źiṅ || sdug bdes mi g-yo de ni dge sloṅ yin ||⁸⁸³

883. =32,54

55. He who has put an end to reviling, killing, hurting, and to the thorns of worldliness, who is as immovable as a mountain, whom pleasure does not disturb, he is a Bhixu.

yo nātyasaraṃ na cātyalīyaṃ jñātvā vitatham imaṃ hi sarvalokam |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,55|

不念今後世
觀世如幻夢苾芻勝彼此
如蛇脱故皮 33⁷⁶⁶

766. =32,55

skur pa mi ’debs sgro (6)’dogs mi byed ciṅ || ’jig rten ’di kun brdzun rtogs dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sprul rgas pags rñiṅ rje ba bźin ||⁸⁸⁴

884. =32,55

56. The Bhixu who does not revile or exaggerate: who perceives that this world is like a mirage, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

yo rāgam udācchinatty aśeṣaṃ bisapuṣpam iva jaleruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,56|

yo dveṣam udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,57|

yo moham udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,58|

yo mānam udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,59|

yo lobham udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,60|

tṛṣṇāṃ ya udācchinatty aśeṣaṃ bisapuṣpam iva jale ruhaṃ vigāhya |
sa tu bhikṣur idaṃ jahāt apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,61|

能斷愛根本
盡竭欲深泉苾芻勝彼此
如蛇脱故皮 34⁷⁶⁷

767. =32,61

yas tu utpalitaṃ nihanti rāgaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,62|

sbrul gyis dug btaṅ ba la sman bźin du || ’dod chags laṅs pa ’dul ba’i (7)dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sprul rgas pags rñiṅ rje ba bźin ||⁸⁸⁵

885. =32,62

57. As the physician cures the poison of the snake, so the Bhixu who conquers rising passions casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

yas tu utpalitaṃ nihanti dveṣaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,63|

sbrul gyis dug btaṅ ba la sman bźin du || źe sdaṅ laṅs pa ’dul ba’i dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste (248b1)sbrul rgas pags rñiṅ rje ba bźin ||⁸⁸⁶

886. =32,63

yas tu utpalitaṃ nihanti mohaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,64|

sbrul gyis dug btaṅ ba la sman bźin du || gti mug laṅs pa ’dul ba’i dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁸⁷

887. =32,64

yas tu utpalitaṃ nihanti mānaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,65|

sbrul gyis dug bataṅaba la sman (2)bźin du || ṅa rgyal laṅs pa ’dul ba’i dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁸⁸

888. =32,65

yas tu utpalitaṃ nihanti lobhaṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,66|

sbrul gyis dug btaṅ ba la sman bźin du || chags pa laṅs pa ’dul ba’i dge sloṅ gaṅ ||
de ni pha rol (3)min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||
(sbrul gyis dug btaṅ ba la sman bźin du || khro ba laṅs pa ’dul ba’i dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||)⁸⁸⁹

889. =32,66

yas tu utpalitaṃ nihanti tṛṣṇāṃ visṛtaṃ sarpaviṣaṃ yathauṣadhena |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,67|

sbrul (4)gyis dug btaṅ ba la sman bźin du || sred pa laṅs pa ’dul ba’i dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol mo || stoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁹⁰

890. =32,67

yo rāgam udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,68|

mthu chuṅ ’dam bu’i rags la kluṅ chen ltar || ’dod chags ma lus druṅs ’byin (5)dge sloṅ gaṅ ||
de ni pa rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁹¹

891. =32,68

yo dveṣam udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,69|

mthu chuṅ ’dam bu’i rags la kluṅ chen ltar || źe sdaṅ ma lus druṅs ’byin dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul (6)rgas pags rñiṅ rje ba bźin ||⁸⁹²

892. =32,69

64. The Bhixu who eradicates every particle of the passions as does the mighty river the weak embankment, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

yo moham udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,70|

mthu chuṅ ’dam bu’i rags la kluṅ chen ltar || gti mug ma lus druṅs ’byin dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas bags rñiṅ rje ba bźin ||⁸⁹³

893. =32,70

yo mānam udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,71|

mthu chuṅ ’dam bu’i rags la kluṅ (7)chen ltar || ṅa rgyal ma lus druṅs ’byin dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁹⁴

894. =32,71

yo lobham udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,72|

mthu chuṅ ’dam bu’i rigs la kluṅ chen ltar || chags pa ma lus druṅs ’byin dge sloṅ gaṅ ||
de ni pha rol (249a1)min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁹⁵

895. =32,72

tṛṣṇāṃ ya udācchinatty aśeṣaṃ naḍasetum iva sudurbalaṃ mahaughaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,73|

mchu chuṅ ’dam bu’i rags la kluṅ chen ltar || sred pa ma lus druṅs ’byin dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas (2)pags rñiṅ rje ba bźin ||⁸⁹⁶

896. =32,73

tṛṣṇāṃ ya udācchinatty aśeṣaṃ saritāṃ śīghrajavām aśoṣayajñaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,74|

yaḥ kāmaguṇān prahāya sarvān chittvā kāmagatāni bandhanāni |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,75|

能斷於五欲
斷於欲根本苾芻勝彼此
如蛇脱故皮 35⁷⁶⁸

768. =32,75

’dod pa’i yon tan thams cad spoṅ byed ciṅ || ’dod sbyor ’chiṅ ba rnam bsal dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁹⁷

897. =32,75

yo nīvaraṇāṃ prahāya pañca tv anighaś chinnakathaṃ katho viśalyaḥ |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,76|

能斷於五結
拔於愛欲刺苾芻勝彼此
如蛇脱故皮 36⁷⁶⁹

769. =32,76

sgrib pa thams cad spaṅs śiṅ (3)sdig med pa || yid gñis zug rṅu bcad pa’i dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol pho || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁸⁹⁸

898. =32,76

70. The Bhixu who casts off all the qualities of desire, who frees himself from all the bonds of holding on to desire, cats off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

yasya vitarkā vidhūpitās tv ādhyātmaṃ vinivartitā hy aśeṣam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,77|

rtog pa rnam bsal naṅ gi ma lus la || rnam par rtog pa med pa’i dge sloṅ gaṅ ||
(4)de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||
(kun gźi byed pa ’ga’ med mi dge ba’i || rtsa ba legs par druṇs phyuṅ dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||)⁸⁹⁹

899. =32,77

71. The Bhixu who, having cast off all mental obscurities, is without sin, whose mind is severed from the grief of misery, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.
72. The Bhixu whose judgment is clear, who sees clearly into everything, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

yasya hi vanasā na santi kecin mūlaṃ cākuśalasya yasya naṣṭam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,78|

諸有無家業
又斷不善根苾芻勝彼此
如蛇脱故皮 37⁷⁷⁰

770. =32,78

nags sbyor byed pa ’ga’ med mi dge ba’i || rtsa ba legs par druṅs phyuṅ dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje (5)ba bźin ||⁹⁰⁰

900. =32,78

73. The Bhixu who has eradicated the whole forest of sinfulness, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

yasya jvarathā na santi kecin mūlaṃ cākuśalasya yasya naṣṭam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,79|

諸有不熱惱
又斷不善根苾芻勝彼此
如蛇脱故皮 38⁷⁷¹
斷欲無遺餘
如拔不牢固苾芻勝彼此
如蛇脱故皮 39⁷⁷²
愛生如流溢
猶蛇含毒藥苾芻勝彼此
如蛇脱故皮 40⁷⁷³
諸有斷相觀
内不造其心苾芻勝彼此
如蛇脱故皮 41⁷⁷⁴
貪根若斷盡
是名眞苾芻降伏魔羅軍
得盡苦輪迴 42⁷⁷⁵
瞋根若斷盡
是名眞苾芻解脱諸煩惱
得盡苦輪迴 43⁷⁷⁶
癡根若斷盡
是名眞苾芻遠離於纒縛
得盡苦輪迴 44⁷⁷⁷
慢根若斷盡
是名眞苾芻能離於愛染
得盡苦輪迴 45⁷⁷⁸
慳悋若斷盡
是名眞苾芻信樂於正覺
得盡苦輪迴 46⁷⁷⁹
貪心聚落刺
苾芻應思惟若能遠離彼
佛説眞苾芻 47⁷⁸⁰
瞋心聚落刺
苾芻應思惟能離於瞋恚
佛説眞苾芻 48⁷⁸¹
癡心聚落刺
苾芻應思惟若離於愚癡
佛説眞苾芻 49⁷⁸²
慢心聚落刺
苾芻應思惟若能離憍慢
佛説眞苾芻 50⁷⁸³
慳悋聚落刺
苾芻應思惟若能離慳悋
佛説眞苾芻 51⁷⁸⁴
調伏貪愛念
如藥解蛇毒苾芻能破壞
如蛇脱故皮 52⁷⁸⁵
調伏瞋恚念
如藥解蛇毒苾芻能破壞
如蛇脱故皮 53⁷⁸⁶
調伏愚癡念
如藥解蛇毒苾芻能遠離
如蛇脱故皮 54⁷⁸⁷
調伏憍慢念
如藥解蛇毒苾芻能遠離
如蛇脱故皮 55⁷⁸⁸
調伏慳悋念
如藥解蛇毒苾芻能遠離
如蛇脱故皮 56⁷⁸⁹
貪欲彼若發
斷截如蘆葦煩惱如海深
苾芻應精進 57⁷⁹⁰
瞋恚彼若發
斷截如蘆葦煩惱深如海
苾芻應精進 58⁷⁹¹
愚癡彼若發
斷截如蘆葦煩惱如海深
苾芻應精進 59⁷⁹²
憍慢彼若發
斷截如蘆葦煩惱深如海
苾芻應精進 60⁷⁹³
慳悋彼若發
斷截如蘆葦煩惱如海深
苾芻應精進 61⁷⁹⁴

771. =32,79 772. =32,56 773. =32,74 774. =32,77 775. =32,48 776. =32,49 777. =32,50 778. =32,51 779. =32,52 780. =32,48 781. =32,49 782. =32,50 783. =32,51 784. =32,52 785. =32,62 786. =32,63 787. =32,64 788. =32,65 789. =32,66 790. =32,68 791. =32,69 792. =32,70 793. =32,71 794. =32,72

rims nad bcas pa ’ga’ med mi dge ba’i || rtsa ba legs par druṅs phyuṅ dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁹⁰¹

901. =32,79

74. The Bhixu who has eradicated all the plagues, &c., of sinfulness, casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

yasyānuśayā na santi kecin mūlaṃ cākuśalasya yasya naṣṭam |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,80|

bag la ñal ba ’ga’ med mi dge ba’i || rtsa ba legs (6)par druṅs phyuṅ dge sloṅ gaṅ ||
de ni pha rol min pa’i pha rol po || spoṅ ste sbrul rgas pags rñiṅ rje ba bźin ||⁹⁰²

902. =32,80

75. The Bhixu who has eradicated every sinful inclination: casts off what is and is not of the other shore, as a snake shuffles off its old worn-out skin.

sa bhikṣur yasya śīlāni sa dhyāyī yatra śunyatā |
sa tu bhikṣur idaṃ jahāty apāraṃ hy urago jīrṇam iva tvacaṃ purāṇam |32,81|

797c24-26: 持戒謂苾芻
有空乃行禪行空究其源
無爲最爲樂 62⁷⁹⁵

795. =32,81

khrims ldan gaṅ yin dge sloṅ de || stoṅ ñid gaṅ ldan bsam gtan de ||
rtag tu byed gaṅ rnal ’byor de || mya ṅan ’das (7)gaṅ bde ba de ||⁹⁰³

903. =32,81

76. The Bhixu who observes the law, who is in contemplation (dhyana) of the void (of all substances), who has continual peace of mind: who has left sorrow behind (nibbuta), is happy.

arati rati saho hi bhikṣur evaṃ ... |
... rāgānuśayaṃ samuddharaṃ hi |32,82|

797c26-28: 苾芻忍所憂
分別床臥具當習無放逸
斷有愛無餘 63⁷⁹⁶

796. =32,82

dge sloṅ dga’ daṅ mi dgas mi brjod ciṅ || bas mtha’i gnas mal dag tu sten pa daṅ ||
de ni bag yod gnas śiṅ sred pa yi || ’dod chags phra rgyas legs par ’byin par byed ||⁹⁰⁴

904. =32,82

77. The Bhixu who, speaking neither pleasantly nor unpleasantly, takes up his abode in remote places, living in purity, entirely drives out love of existence and (sinful) inclinations.

|| bhikṣuvargaḥ 32 || ||

dge sloṅ gi tshoms te sum cu (249b1)gñis pa’o ||

Chapter on the Bhixu, the thirty-second.

法集要頌經梵志品第三十三

XXXIII THE BRÂHMANA.

na nagnacaryā na jaṭā na paṅkā no ’nāśanaṃ sthaṇḍilaśāyikā vā |
na rajo malaṃ notkuṭukaprahāṇaṃ śodheta martyaṃ hy avitīrṇakāṅkṣam |33,1|

所謂梵志者不但在裸形
居險臥荊棘而名爲梵志
(棄身無依倚不誦異法言
惡法而盡除是名爲梵志
今世行淨因後世無穢果
無習諸惡法是名爲梵志
若倚於愛欲心無所貪著
已捨已得正是名滅終苦
諸有無所倚恒習於正見
常念盡有漏是名爲梵志) 1-5⁷⁹⁷

797. =33,1

|| gaṅ źig brgyan kyaṅ chos spyod dul ba daṅ || źi źiṅ yaṅ dag sdom la tshaṅs par spyod ||
’byuṅ po ku la chad pas mi gcod de || bram ze dge sbyoṅ de yin dge sloṅ de ||⁹⁰⁵
gcer bur spyod pas ma yin ral pas (2)ma yin rdzab kyis min || kha zas mi za ba yis ma yin thaṅ la ñal ba ’am ||
rdul daṅ dri mas ma yin cog pur ’dug la ’bad pa yis || mi rnams dag par mi ’gyur som ñi rnams las rgal mi ’gyur ||⁹⁰⁶

905. =33,2 906. =33,1

1. HE who, though having ornamental apparel, is righteous, controlled, quiet, restrained, leading a life of holiness 1 (brahmacharya), who neither harms or kills any living I thing, he is a Brâhmana, a Çramana, he is a Bhixu.
2 (141). It is not by nakedness, by long hair, by dirt, by fasting, or by sleeping on the bare ground, not by dust and dirt: or by devoting oneself to sitting motionless, that men become pure and leave their doubts behind.

alaṃkṛtaś cāpi careta dharmaṃ kṣānto dānto niyato brahmacārī |
sarveṣu bhūteṣu nidhāyadaṇḍaṃ sa brāhmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ |33,2|

bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ |
antareṇa viṣīdanti hy aprāpyaivāsravakṣayam |33,3|

dge sbyoṅ bram ze gaṅ yaṅ ruṅ || de dag ñid (3)la chags byed pa ||
zag pa zad pa ma thob par || bar mdor ni rnam par ñams ||
(dge sbyoṅ bram ze gaṅ yaṅ ruṅ || de dag ñid la chags byed pa ||
tshor ba zad pa ma thob par || bar ma dor ni rnam par ñams ||)⁹⁰⁷

907. =33,3

3. Whatever Çramanas and Brâhmanas there be who have passions, they will not put an end to sinfulness (the âsravas), and will experience the suffering of passing from life to life (transmigrating). I[( 56,1)]
4. Whatever Çramanas and Brâhmanas there be who have passions, they will not put an end to sensation (vedanâ), and will experience the suffering of passing from life to life.

bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ |
vigṛhya vivadantīme bālā hy ekāntadarśinaḥ |33,4|

dge sbyoṅ bram ze gaṅ yaṅ ruṅ || de dag ñid la chags byed (4)ciṅ ||
byis pa mtha’ gcig la lta ba || bar ma dor ni rnam par ñams ||
(dge sbyoṅ bram ze gaṅ yaṅ ruṅ || de dag ñid la chags byed pa ||
byis pa’i skye bo blo ṅan rnams || bar ma dor ni rnam par ñams ||)⁹⁰⁸

908. =33,4

5. Whatever Çramanas and Brâhmanas there be who have passions, and who have but a foolish object in view: they will experience the suffering of passing from life to life.
6. Whatever Çramanas and Brâhmanas there be who have passions,2 the foolish, stupid men mill experience the suffering of passing from life to life.

bhaveṣv eva hi sajyanta eke śramaṇabrāhmaṇāḥ |
antareṇa viṣīdanti aprāpyaivottamaṃ padam |33,5|

dge sbyoṅ bram ze gaṅ yaṅ ruṅ || de dag ñid la chags (5)byed pa ||
go ’phaṅ dam pa ma thob par || bar ma dor ni rnam par ñams ||⁹⁰⁹

909. =33,5

7. Whatever Çramanas and Brâhmanas there be who have passions, they will not find the blessed ideal (nirvâṇa), and will experience the suffering of passing from life to life.

kiṃ te jaṭābhir durbuddhe kiṃ cāpy ajinaśāṭibhiḥ |
abhyantaraṃ te gahanaṃ bāhyakaṃ parimārjasi |33,6|

愚者受猥髮并及床臥具
内懷貪著意文飾外何求 6⁷⁹⁸
被服弊惡衣躬禀善法行
閑居自思惟是名爲梵志 7⁷⁹⁹
見凡愚往來墮塹受苦惱
欲獨度彼岸不好他言説
惟滅惡不起是名爲梵志 8⁸⁰⁰
截流而已渡無欲如梵天
智行以盡漏是名爲梵志 9⁸⁰¹

798. =33,6 799. =33,53 800. =33,41 801. =33,60

blo ṅan khyod kyi ral pa ci || khyod kyi g-yaṅ gźi gyon pa ci ||
khyod naṅ thibs por ’dug bźin du || phyi rol legs par byi dor byed ||⁹¹⁰

910. =33,6

8 (394). 0 fool! what is the use of thy long locks? what is the use of thy garment of skin? Within thee there abides darkness; the outside thou makest clean.

kiṃ te jaṭābhir durbuddhe kiṃ cāpy ajinaśāṭibhiḥ |
abhyantaraṃ te kaluṣaṃ bāhyakaṃ parimārjasi |33,6A|

blo ṅan khyod kyi ral pa ni || khyod kyi g-yaṅ gźi gyon pa ci ||
(6)khyod naṅ dri ma ldan bźin du || phyi rol legs par byi dor byed ||⁹¹¹

911. =33,6A

na jaṭābhir na gotreṇa na jātyā brāhmaṇaḥ smṛtaḥ |
yasya satyaṃ ca dharmaṃ ca sa śucir brāhmaṇaḥ sa ca |33,7|

rigs kyis bram zer ’gyur ma yin || ral pas ma yin rus kyis min ||
gaṅ źig bden pa’i chos ldan pa || gtsaṅ ma de yin bram ze yin ||⁹¹²

912. =33,7

9 (393). One does not become a Brâhmana by his family, by his long locks, by his lineage; he who possesses the law of truth and who is pure, he is a Brâhmana.

na jaṭābhir na gotreṇa na jātyā brāhmaṇaḥ smṛtaḥ |
yas tu vāhayate pāpāny aṇusthūlāni sarvaśaḥ ||
vāhitatvāt tu pāpānāṃ brāhmaṇo vai nirucyate |33,8|

rigs kyis bram zer ’gyur ma yin || ral (7)pas ma yin rus kyis min ||
gaṅ źig sdig pa che chuṅ rnams || thams cad spoṅ bar byed pa dag ||
sdig pa rnams ni spaṅs phyir de || bram ze yin źes ṅes par brjod ||⁹¹³

913. =33,8

10. One does not become a Brâhmana by his family, by his long locks, by his lineage; he who casts away all sins both great and small, him, because he has cast away sin, I call a Brâhmana.

na muṇḍitena śramaṇo na bhoḥ kāreṇa brāhmaṇaḥ |
yasya satyaṃ ca dharmaṃ ca brāhmaṇaḥ śramaṇaḥ sa ca |33,9|

mgo bo bregs tsam dge sbyoṅ min || oṃ źes zer ba bram ze min ||
gaṅ źig (250a1)dge ba’i chos ldan pa || gtsaṅ ma de yin bram ze de ||⁹¹⁴

914. =33,9

11. A man is not a Çramana on account of his shaven head, a man is not a Brâhmana because he says " Om! " He who knows what is virtue, and who is pure, he is a Brâhmana.

na muṇḍitena śramaṇo na bhoḥ kāreṇa brāhmaṇaḥ |
yas tu vāhayate pāpāny aṇu sthūlāni sarvaśaḥ |
vāhitatvāt tu pāpānāṃ brāhmaṇaḥ śramaṇaḥ sa ca |33,10|

不以水清淨多有人沐浴
能除弊惡法是名爲梵志 10⁸⁰²
非剃爲沙門稱吉爲梵行
若能滅衆惡是則爲道人 11⁸⁰³

802. =33,11 803. =33,10

mgo bo bregs tsam dge sbyoṅ min || oṃ źes zer ba bram ze min ||
gaṅ źig sdig pa che chuṅ rnams || thams cad spoṅ bar byed pa dag ||
sdig pa rnams ni spaṅs phyir de || dge sbyoṅ bram ze de yin no ||⁹¹⁵

915. =33,10

12. A man is not a Çramana on account of his shaven head; a man is not a Brâhmana because he says " Om! " He who casts away all sins both great and small, he, because he has cast away sins, is a Çramana, a Brâhmana.

nodakena śucir bhavati bahv atra snāti vai janaḥ |
yasya satyaṃ ca dharmaṃ ca sa śucir brāhmaṇaḥ sa ca |33,11|

(2)skye bo phal cher ’dir ’khru ba || chu yis dag par mi ’gyur te ||
gaṅ źig sdig pa che chuṅ rnams || thams cad spoṅ bar byed pa dag ||
sdig pa rnams ni spaṅs phyir de || dge sbyoṅ bram ze de yin no ||⁹¹⁶

916. =33,11ab10cdef

13. One does not become pure by washing, as do the common of mortals in this world; he who casts away every sin both great and small, he, because he has cast away sins, is a Çramana, a Brâhmana.

pravāhya pāpakān dharmān ye caranti sadā smṛtāḥ |
kṣīṇasamyojanā buddhā brāhmaṇās te prakīrtitāḥ |33,12|

彼以不二行清淨無瑕穢
諸欲斷縛著是名爲梵志
出家爲梵行入正爲沙門
棄捨衆穢行是則名捨家 12-13⁸⁰⁴

804. =33,12

gaṅ źig sdig chos rab spaṅs śiṅ || rtag tu dran ldan spyod byed pa ||
(3)kun sbyor zad pa’i saṅs rgyas de || ’jig rten dag na bram ze yin ||⁹¹⁷

917. =33,12

14. He who has cast off all sinfulness, who devotes himself to continual reflection, who has the perfect enlightenment of the destruction of all attachment, he in the (three) worlds is a Brâhmana. I[( 88,1)]

yo brāhmaṇo vāhita pāpadharmo niṣkauṭilyo niṣkaṣāyaḥ sthitātmā |
vedāntagaś coṣitabrahmacaryaḥ kālenāsau brahmavādaṃ vadeta |33,13|

bram ze gaṅ źig sdig pa’i chos spaṅs śiṅ || bdag ñid tshul ’chos med ciṅ rñog med gnas ||
rig byed mthar phyin tshaṅs par spyod pa spyad || dus su smra byed de ni tshaṅs pa smra ||⁹¹⁸

918. =33,13

15. The Brâhmana who has cast off all sinfulness, who is without hypocrisy, and who leads a pure life, has reached the perfection (set forth in) the Vedas; his life is a life of holiness (brahmacharya), and when he does speak, his speech is holy.

yasmin na māyā vasate na māno yo vītalobho hy amamo nirāśaḥ |
praṇunnadoṣo hy abhinirvṛtātmā sa brāhmaṇaḥ sa śramaṇaḥ sa bhikṣuḥ |33,14|

人無幻惑意無慢無疑惑
無貪無我想是名爲梵志 14⁸⁰⁵

805. =33,14

gaṅ źig sgyu (4)la mi gnas ṅa rgyal med || gaṅ źig chags med bdag med re ba med ||
’khrug bcom bdag ñid mya ṅan ’das phyogs de || bram ze dge sbyoṅ de yin dge sloṅ de ||⁹¹⁹

919. =33,14

16. He who is not given to deceiving, who is without selfishness, who is without passions, without expectation, who has conquered hatred, who is on the way to nirvâṇa (the extinction of sorrow), he is a Brâhmana, a Çramana, he is a Bhixu.

bravīmi brāhmaṇaṃ nāhaṃ yonijaṃ mātṛsambhavam |
bhovādī nāma sa bhavati sa ced bhavati sa kiṃcanaḥ |
akiṃcanam anādānaṃ bravīmi brāhmaṇaṃ hi tam |33,15|

我不説梵志託父母生者
彼多衆瑕穢滅則爲梵志 15⁸⁰⁶
身口及與意清淨無過失
能攝三種行是名爲梵志 16⁸⁰⁷

806. =33,15 807. =33,8

gaṅ źig ma yi mṅal skyes nas || gal te ’dzin pa daṅ bcas na ||
de miṅ bu źes smra bar bstan || (5)bram ze yin par ṅa mi smra ||
yoṅs su ’dzin med len med de || bram ze yin par ṅas gsuṅs so ||⁹²⁰

920. =33,15

17 (396). He who has been born of woman, if he has great possessions, he may be called "Bhovadi," but I call him not a Brâhmana; he who possesses nothing, who accepts nothing, him I call a Brâhmana.

yasya kāyena vācā ca manasā ca na duṣkṛtam |
susaṃvṛtaṃ tṛbhiḥ sthānair bravīmi brāhmaṇaṃ hi tam |33,16|

身口及與意清淨無過失
能攝三種行是名爲梵志 16⁸⁰⁸

808. =33,16

gaṅ źig lus daṅ ṅag daṅ ni || yid kyis ñes byas mi byed ciṅ ||
gaṅ źig gnas gsum legs bsdams te || bram ze yin par ṅas gsuṅs so ||⁹²¹

921. =33,16

18 (391). He who does nothing sinful in body, speech, and mind, who has the three parts well controlled, he, I declare, is a Brâhmana.

yo ’karkaśāṃ vijñapanīṃ giraṃ nityaṃ prabhāṣate |
yayā nābhiṣajet kaścid¹² bravīmi brāhmaṇaṃ hi tam |33,17|

12. kiñcid seems to be a better reading, cf. Bernhard var. lect. to this verse, and note 4, p. 466.

gaṅ gi (6)tshig ṅag mi rtsub ciṅ || go byed yid ’oṅ smra ba daṅ ||
gaṅ gis ñon moṅs mi skyed de || bram ze yin par ṅas gsuṅs so ||⁹²²

922. =33,17

19. He who uses not harsh words, who speaks what is right (true) and pleasing, who is without sinfulness, he, I declare, is a Brâhmana.

ākrośān vadhabandhāṃś ca yo ’praduṣṭas titīkṣate |
kṣāntivratabalopetaṃ bravīmi brāhmaṇaṃ hi tam |33,18|

見罵見相撃默受不生怒
有大忍辱力是名爲梵志 17⁸⁰⁹

809. =33,18

gaṅ źig gsod ’chiṅ gśe ba daṅ || sdaṅ ba’i mi la bzod byed de ||
bzod pa’i brtul źugs stobs tshogs can || bram ze (7)yin par ṅas gsuṅs so ||⁹²³

923. =33,18

20. He who patiently endures stripes,’ bonds, and abuse, in whose manner is patience, which gives the strength of a host: he, I declare, is a Brâhmana.

akrodhanaṃ vratavantaṃ śīlavantaṃ bahuśrutam |
dāntam antimaśārīraṃ bravīmi brāhmaṇaṃ hi tam |33,19|

若見相侵欺但念守戒行
端身自調伏是名爲梵志 18⁸¹⁰
世所稱善惡脩短及巨細
無取若無與是名爲梵志
(身爲善行本口意應無犯
能辨三妙處是名爲梵志) 19-20⁸¹¹

810. =33,19 811. =33,25

khro ba med ciṅ tshul khrims can || brtul źugs ldan źiṅ sems khral med ||
dul źiṅ lus mthar gas pa de || bram ze yin par ṅas gsuṅs so ||⁹²⁴

924. =33,19

21. He who is without anger, who observes the precepts, well-behaved, without desires, who has now a body for the last time, lie, I declare, is a Brâhmana.

asaṃsṛṣṭaṃ gṛhasthebhir anagārais tathobhayam |
anokasāriṇaṃ tuṣṭaṃ bravīmi brāhmaṇaṃ hi tam |33,20|

gaṅ źig rab byuṅ khyim pa daṅ || de bźin gñis kar mi ’dre źiṅ ||
(250b1)’dod chuṅ khyim nas ma byuṅ de || bram ze yin par ṅas gsuṅs so ||⁹²⁵

925. =33,20

22. He who no longer dwells among either the clergy or the laity, who has few desires, who frequents not houses, he, I declare, is a Brâhmana.

āgataṃ nābhinandanti prakramantaṃ na śocati |
saṅgāt saṃgrāmajin mukto bravīmi brāhmaṇaṃ hi tam |33,21|

來不作歡悦去亦無憂愁
於聚應遠聚是名爲梵志 21⁸¹²
以斷於恩愛離家無愛欲
愛欲若已盡是名爲梵志 22⁸¹³

812. =33,21 813. =33,35

ma ’oṅs pa la mṅon mi dga’ || ’das pa rnams la gduṅ med pa ||
’khrig pa’i sbyor bral g-yul rgyal de || bram ze yin par ṅas gsuṅs so ||⁹²⁶

926. =33,21

23. He for whom there are no pleasures in the future, who feels no pain on account of those he has left behind, who has thrown off the bond of voluptuousness, who has conquered in the fight (against Mâra), he, I declare, is a Brâhmana.

āgataṃ nābhinandanti prakramantaṃ na śocati |
aśokaṃ virajaṃ śāntaṃ bravīmi brāhmaṇaṃ hi tam |33,22|

ma ’oṅs pa la mṅon mi dga’ || (2)’das la rdul med bral źiṅ ||
źi ba mya ṅan med ba de || bram ze yin par ṅas gsuṅs so ||⁹²⁷

927. =33,22

24. Re for whom there are no pleasures in the future, who feels no pain on account of those he has left behind, who is immaculate, dispassionate, without sorrow, he, I declare, is a Brâhmana.

ananyapoṣī hy ājñātā dāntaḥ sāre pratiṣṭhitaḥ |
kṣīṇāsravo vāntadoṣo yaḥ sa vai brāhmaṇaḥ smṛtaḥ |33,23|

gaṅ źig ’dod chuṅ gźan mi gso || dul źiṅ sñiṅ por rab gnas la ||
zag zad skyon rnams bsal ba de || bram ze yin par ṅas gsuṅs so ||⁹²⁸

928. =33,23

25. He who nourishes not the smallest desire, who is subdued, who is devoted to (acquiring) the chief thing (nirvâṇa), who has destroyed sinfulness (âsravas), who is cleansed from stains, he, I declare, is a Brâhmana.

yasya pāram apāraṃ ca pārāpāraṃ na vidyate |
pāragaṃ sarvadharmāṇāṃ bravīmi brāhmaṇaṃ hi tam |33,24|

適彼則無彼彼彼適亦無
捨離於貪欲是名爲梵志 23⁸¹⁴

814. =33,24

(3)gaṅ źig pha rol tshu rol daṅ || pha rol tshu rol gñis med ciṅ ||
chos rnams kun gyi mthar phyin te || bram ze yin par ṅas gsuṅs so ||⁹²⁹

929. =33,24

26 (385). He for whom there is neither this side nor that side, who has reached the end of all conditions, he, I declare, is a Brâhmana.

yas tu dīrghaṃ tathā hrasvam aṇu sthūlaṃ śubhāśubham |
loke na kiṃcid ādatte bravīmi brāhmaṇaṃ hi tam |33,25|

gaṅ źig pha rol tshu rol daṅ || pha rol tshu rol gñis med ciṅ ||
gaṅ źig gnas gsum ma chags de || (4)bram za yin par ṅas gsuṅs so ||⁹³⁰
gaṅ źig thuṅ daṅ riṅ ba daṅ || phra sgrom dge daṅ mi dge daṅ ||
’jig rten cuṅ zad mi len de || bram ze yin par ṅas gsuṅs so ||⁹³¹

930. =33,26 931. =33,25

27. He for whom there is neither this side or that side, who is without fondness for the three objects: he, I declare, is a Brâhmana.
28 (409). He who takes nothing in this world, whether it be short or long, thin or thick, good or bad, he, I declare, is a Brâhmana.

yasya pāram apāraṃ ca pārāpāraṃ na vidyate |
asaktaṃ triṣu lokeṣu bravīmi brāhmaṇaṃ hi tam |33,26|

適彼則無彼彼彼適則虚
不染三惡處是名爲梵志
(能捨於家業拔於愛欲本
無貪能知足是名爲梵志) 24-25⁸¹⁵

815. =33,26

ihaiva yaḥ prajānāti duhkhasya kṣayaṃ ātmanaḥ |
vītarāgaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam |33,27|

如今盡所知究其苦源際
無復欲愛心是名爲梵志 26⁸¹⁶

816. =33,27

gaṅ źig ’di ñid rab śes śiṅ || raṅ gi sdug bsṅal zad pa daṅ ||
’dod (5)chags bral źiṅ mi ldan de || bram ze yin par ṅas gsuṅs so ||⁹³²

932. =33,27

29. He then who, having wisdom, puts an end to his suffering, being without passions, free from everything, he, I declare, is a Brâhmana.

yas tu puṇyais tathā pāpair ubhayena na lipyate |
aśokaṃ nirjvaraṃ śāntaṃ bravīmi brāhmaṇaṃ hi tam |33,28|

於罪并與福兩行應永除
無憂無有塵是名爲梵志 27⁸¹⁷

817. =33,28

gaṅ źig dge dag sdig pa daṅ || gñi ga yis kyaṅ mi gos pa ||
gos med rdul bram źi ba de || bram ze yin par ṅas gsuṅs so ||⁹³³

933. =33,28

30. He who has cast off both virtue and vice, who is divested of everything, who is without passion (râga), at peace, he, I declare, is a Brâhmana.

yas tu puṇyaṃ ca pāpaṃ cāpy ubhau saṅgāv upatyagāt |
saṅgātigaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam |33,29|

於罪并與福兩行應永除
三處無染著是名爲梵志 28⁸¹⁸

818. =33,29

gaṅ źig dge daṅ sdig pa’i las || chags (6)gaṅ yin de rab ’das śiṅ ||
chags las rab ’das rnam bral de || bram ze yin par ṅas gsuṅs so ||⁹³⁴

934. =33,29

31. He who has left behind all fondness for virtue and vice, who has left fondness behind, who is perfectly emancipated, he, I declare, is a Brâhmana.

yasya paścāt pure cāpi madhye cāpi na vidyate |
virajaṃ bandhanaṃ muktaṃ bravīmi brāhmaṇaṃ hi tam |33,29A|

gaṅ źig sṅon daṅ phyi ma daṅ || dbus kyaṅ yod pa ma yin pa ||
rdul bral ’chiṅ ba las grol de || bram ze yin par ṅas gsuṅs so ||⁹³⁵

935. =33,29A

32. He for whom there is no behind, before, and between, who is without passion (râga), freed from bondage, he, I declare, is a Brâhmana?

vāri puṣkarapatreṇevārāgreṇeva sarṣapaḥ |
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam |33,30|

猶如衆華葉以針貫芥子
不爲欲所染是名爲梵志 29⁸¹⁹

819. =33,30

pad (7)ma’i ’dab la chu ltar daṅ || smyuṅ bu’i rtse la yuṅs kar ltar ||
gaṅ źig sdig la mi gnas de || bram ze yin par ṅas gsuṅs ||⁹³⁶
pad ma’i ’dab la chu ltar daṅ || smyuṅ bu’i rtse la yuṅs kar ltar ||
gaṅ źig ’dod la mi gnas de || bram ze yin par ṅas gsuṅs so ||
((251a1)pad ma’i ’dab la chu ltar daṅ || smyuṅ bu’i rtse la yuṅs kar ltar ||
srid la dga’ ba yoṅs spaṅs de || bram ze yin par ṅas gsuṅs so ||)⁹³⁷

936. =33,31 937. =33,30

33. He who, like water on the leaf of a lotus, like a mustard seed on the end of a reed: does not adhere to vice, he, I declare, is a Brâhmana.
34 (401). He who, like water on the leaf of a lotus, like a mustard seed on the end of a reed, does not adhere to pleasures, he, I declare, is a Brâhmana.
35. He who, like water on the leaf of a lotus, like a mustard seed on the end of a reed, has thrown off delight in existence, he, I declare, is a Brâhmana

vāri puṣkarapattreṇevārāgreṇeva sarṣapaḥ |
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam |33,31|

candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam |33,31A|

candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam |33,31B|

zla ba dag ciṅ dri med la || skyon bral rab tu daṅ ba ltar ||
gaṅ źig sdig pas mi gas de || bram ze yin par ṅas gsuṅs so ||⁹³⁸
zla ba dag (2)ciṅ dri med la || skyon bral rab tu daṅ bltar ||
gaṅ źig ’dod pas mi gos de || bram ze yin par ṅas gsuṅs so ||⁹³⁹

938. =33,31B 939. =33,31A

36. He who, like the moon, is chaste, pure, undefiled, perfectly clear, who has stripped off sinfulness, he, I declare is a Brâhmana.
37 (413). He who, like the moon, is chaste, pure, undefiled, perfectly clear, 7 h oh as cast off all delight in existence, he, I declare, is a Brâhmana.

candro vā vimalaḥ śuddho viprasanno hy anāvilaḥ |
nandībhavaparikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam |33,31C|

心喜無塵垢如月盛圓滿
謗毀以盡除是名爲梵志 30⁸²⁰
如月清明朗懸處於虚空
不染於愛欲是名爲梵志 31⁸²¹
避諍而不諍犯而不愠怒
惡來以善待是名爲梵志 32⁸²²

820. =33,31C 821. =33,31A 822. =33,39

zla ba dag ciṅ dri med la || skyon bral rab tu daṅ bltar ||
srid la dga’ ba yoṅs spaṅs de || bram ze yin par ṅas gsuṅs so ||⁹⁴⁰
’dam rdzab kyis ni mkha’ ltar daṅ || rdul gyis zla (3)ba ji lta bar ||
gaṅ źig sdig pas mi gos de || bram ze yin par ṅas gsuṅs so ||⁹⁴¹
’dam rdzas kyis ni mkhal ltar daṅ || rdul gyis zla ba ji lta bar ||
gaṅ źig ’dod pas mi gos te || bram ze yin par ṅas gsuṅs so ||⁹⁴²
’dam rdzab kyis ni mkha’ ltar daṅ || rdul gyis zla ba ji lta bar ||
(4)srid la dga’ ba yoṅs spaṅs de || bram ze yin par ṅas gsuṅs so ||⁹⁴³

940. =33,31C 941. =33,38 942. =33,37 943. =33,38A

38. He who is stripped of sinfulness, as is the heaven of mire and the moon of dust, he, I declare, is a Brâhmana.
39. He who is stripped of desires, as is the heaven of mire and the moon of dust, he, I declare, is a Brâhmana.
40. He who has cast off all delight in existence, as does the heaven mire and the moon dust, he, I declare, is a Brâhmana.

dhyāyinaṃ vītarajasaṃ kṛtakṛtyam anāsravam |
kṣīṇāsravaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam |33,32|

gaṅ źig ’dug nas rdul bral ba || sems śiṅ zag zad bya ba byas ||
dul źiṅ yul mthar gnas pa de || bram ze yin par ṅas gsuṅs so ||⁹⁴⁴

944. =33,32

41. He who dwells (in solitude), free from passion (râga), meditating, without sin (âsrava), having done what ought to be done: subdued, having his last body, he, I declare, is a Brâhmana.

gambhīrabuddhiṃ medhāḍhyaṃ mārgāmārgeṣu kovidam |
uttamārtham anuprāptaṃ bravīmi brāhmaṇaṃ hi tam |33,33|

深解微妙慧辯道不正道
體解無上義是名爲梵志 33⁸²³

823. =33,33

śes rab zab ciṅ yid gźuṅs la || lam daṅ lam min rnams (5)la mkhas ||
gaṅ źig don mchog rjes thob de || bram ze yin par ṅas gsuṅs so ||⁹⁴⁵

945. =33,33

42 (403). He whose knowledge is deep, whose mind is well directed, who knows the right and the wrong way, who has found the greatest blessing (the way to nirvâṇa), he, I declare, is a Brâhmana.

yas tu kaścin manuṣyeṣu bhaikṣācaryeṇa jīvati |
amamo ’hiṃsako nityaṃ dhṛtimān brahmacaryavān |
ājñāya dharmaṃ deśayati bravīmi brāhmaṇaṃ hi tam |33,34|

諸在世間人乞索而自濟
無我若無著不失梵志行
説智無涯際是名爲梵志 34⁸²⁴

824. =33,34

mi ni gaṅ yaṅ ruṅ ba dag || sloṅs mo tsam gyis ’tsho ba daṅ ||
bdag med su la’aṅ gnod mi byed || brtan ldan tshaṅs par spyod pa can ||
kun śes spyad phyir chos ston de || bram ze yin (6)bar ṅas gsuṅs so ||⁹⁴⁶

946. =33,34

43. The men, whoever they be, who live solely on alms, who have nothing that is their own, who do no harm, who are steadfast, who live a life of holiness (brahmatcharya), who, being perfectly wise (themselves), teach the law (the nidânas), they, I declare, are Brâhmana.

sarvakāmān viprahāya yo ’nagāraḥ parivrajet |
kāmāsravavisamyuktaṃ bravīmi brāhmaṇaṃ hi tam |33,35|

若能棄欲愛去家捨諸受
以斷於欲漏是名爲梵志 35⁸²⁵

825. =33,35

gaṅ źig ’dod pa legs spaṅs śiṅ || khyim med par ni rab byuṅ ste ||
’dod pa’i zag pa yoṅs zad de || bram ze yin par ṅas gsuṅs so ||⁹⁴⁷

947. =33,35

44 (415). He who casts off desires, who becomes homeless on entering the priesthood, who puts an end to the sin of desire, he, I declare, is a Brâhmana.

nikṣiptadaṇḍaṃ bhūteṣu traseṣu thāvareṣu ca |
yo na hanti hi bhūtāni bravīmi brāhmaṇaṃ hi tam |33,36|

慈愍於有情使不生恐懼
不害有益善是名爲梵志 36⁸²⁶

826. =33,36

’gro ba daṅ ni gnas pa yi || ’byuṅ po chad pas mi gcod ciṅ ||
gsod med gsod du mi ’jug de || (7)bram ze yin par ṅas gsuṅs so ||⁹⁴⁸

948. =33,36

45. He who does not harm any living creature, who does not kill or take part in killing, he, I declare, is a Brâhmana.

ākāśam iva paṅkena rajasā candramā iva |
na lipyate yo hi kāmair bravīmi brāhmaṇaṃ hi tam |33,37|

ākāśam iva paṅkena rajasā candramā iva |
na lipyate yo hi pāpair bravīmi brāhmaṇaṃ hi tam |33,38|

ākāśam iva paṅkena rajasā candramā iva |
nandī bhāvaparikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam |33,38A|

aviruddho viruddheṣu tv āttadaṇḍeṣu nirvṛtaḥ |
hitānukampī bhūteṣu bravīmi brāhmaṇaṃ hi tam |33,39|

避怨則無怨無所於傷損
志其邪僻見是名爲梵志 37⁸²⁷
于前及于後及中則無有
無操無捨行是名爲梵志 38⁸²⁸

827. =33,39 828. =33,29A

gaṅ źig mi ’thun ’thun byed ciṅ || chad pas gcod pa daṅ du len ||
’byuṅ po rnams la brtse phan de || bram ze yin par ṅas gsuṅs so ||⁹⁴⁹

949. =33,39

46. He who is tolerant with the intolerant, who patiently endures punishment, who is merciful to all creatures, he, I declare, is a Brâhmana.

yasya rāgaś ca doṣaś ca māno mrakṣaś ca śātitaḥ |
na lipyate yaś ca doṣair bravīmi brāhmaṇaṃ hi tam |33,40|

去其婬怒癡憍慢諸惡行
針貫於芥子是名爲梵志 39⁸²⁹

829. =33,40

smyuṅ bu’i rtse la yuṅs kar ltar || gaṅ źig ’dod chags źe sdaṅ daṅ ||
ṅa rgyal ’chab pa (251b1)’joms pa de || bram ze yin par ṅas gsuṅs so ||⁹⁵⁰

950. =33,40

47. As a mustard seed on the point of a reed (drops off), so he who keeps passions, hatred, and selfishness under control, he, I declare, is a Brâhmana.

ya imāṃ parikhāṃ durgāṃ saṃsāraugham upatyagāt |
tīrṇaḥ pāragato dhyāyī hy aneyo niṣkathaṃkathaḥ |
nirvṛtaś cānupādāya bravīmi brāhmaṇaṃ hi tam |33,41|

城以塹爲固來往受其苦
欲適度彼岸不宜受他語
惟能滅不起是名爲梵志 40⁸³⁰

830. =33,41

gaṅ źig sred pa’i rdzoṅ ’di daṅ || ’khor ba’i kluṅ las rab rgal ciṅ ||
brgal nas pha rol ’gro bar sems || yid ñid⁹⁵¹ kyis ni mi bkri źiṅ ||
gaṅ źig len pa las log de || bram ze yin par ṅas (2)gsuṅs so ||⁹⁵²

951. Read ñis. 952. =33,41

48. He who passes beyond this stronghold of affections and the river of transmigration, who having crossed over (i.e., having found the way to nirvâna), has not both his mind and thoughts preoccupied about going to the other shore, who has left behind attachment (upâdâna), he, I declare, is a Brâhmana.

na vidyate yasya tṛṣṇā cāsmin loke parāpi ca |
tṛṣṇābhavaparikṣīṇaṃ bravīmi brāhmaṇaṃ hi tam |33,42|

人能斷愛欲今世及後世
有愛應已盡是名爲梵志 41⁸³¹

831. =33,42

gaṅ źig ’jig rten ’di daṅ ni || pha rol na yaṅ sred med ciṅ ||
srid pa’i sred pa yoṅs zad de || bram ze yin par ṅas gsuṅs so ||⁹⁵³

953. =33,42

49 (410). He who has no desire for this world or for the other, who has put an end to all fondness for existence, he, I declare, is a Brâhmana.

na vidyate yasya cāśā hy asmin loke parāpi ca |
nirāśiṣaṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam |33,43|

有情無希望今世及後世
以無所希望是名爲梵志 42⁸³²

832. =33,43

gaṅ źig ’jig rten ’di daṅ ni || pha rol la yaṅs chags med ciṅ ||
chags med rnam par bral (3)bde || bram ze yin par ṅas gsuṅs so ||⁹⁵⁴

954. =33,43

50. He who is without love for this world or for the other, who is without love, who has completely cast it off, he, I declare, is a Brâhmana.

hitvā ratiṃ cāratiṃ ca śītībhūto niraupadhiḥ |
sarvalokābhibhūr dhīro bravīmi brāhmaṇaṃ hi tam |33,44|

dga’ daṅ mi dga’ spaṅs pa daṅ || bsil bar ’gyur ciṅ zag pa med ||
’jig rten kun zil gnon brtan de || bram ze yin par ṅas gsuṅs so ||⁹⁵⁵

955. =33,44

51. He who, casting off what is pleasant and unpleasant, has become cool (i.e., has found contentment), who is without sin, who has overcome the whole world, who is steadfast, he, I declare, is a Brâhmana.

hitvā manuṣyakān kāmān divyān kāmān upatyagāt |
sarvalokavisamyuktaṃ bravīmi brāhmaṇaṃ hi tam |33,45|

mi yi sbyor ba spaṅs nas su || lha yi sbyor ba rab ’das (4)śiṅ ||
sbyor ba kun daṅ rnam bral de || bram ze yin par gsuṅs so ||⁹⁵⁶

956. =33,45

52 (417). He who, having cast off human attachment? has left behind the attachment of the gods, he who is free from all attachment, he, I declare, is a Brâhmana.

gatiṃ yasya na jānanti devagandharvamānuṣāḥ |
anantajñānasamyuktaṃ bravīmi brāhmaṇaṃ hi tam |33,46|

自己識不知天人彦達嚩
能知無量觀是名爲梵志
歸命人中尊歸命人中上
不審今世尊爲因何等禪
惟願天中天敷演其教戒 43-44⁸³³

833. =33,46

gaṅ źig lha daṅ dri za daṅ || mi yi ’gro ba mi śes śiṅ ||
źi ba ’gro ba mi śes de || bram ze yin par ṅas gsuṅs so ||⁹⁵⁷
gaṅ gis chos rnams mi śes pa’am || ma mthoṅ ba (5)ni med gyur la ||
śes bya mtha’ yas lta ba de || bram ze yin par ṅas gsuṅs so ||⁹⁵⁸

957. =33,46abd 958. =33,46cd

53 (420). He whose way the Devas, Gandharvas, and men comprehend not, he whose passiveness mankind does not comprehend, he, I declare, is a Brâhmana.
54. He for whom there exists no law that is not known and understood, he who sees to the remotest parts of knowledge, he, I declare, is a Brâhmana.

pūrve nivāsaṃ yo vetti svargāpāyāṃś ca paśyati |
atha jātikṣayaṃ prāpto hy abhijñāvyavasito muniḥ |
duhkhasyāntaṃ prajānāti bravīmi brāhmaṇaṃ hi tam |33,47|

自識於宿命得見天人道
知生盡苦原智心永寂滅
自知心解脱脱欲無所著
三明已成就是名爲梵志 45⁸³⁴

834. =33,47

gaṅ gis sṅon gyi gnas rtogs śiṅ || mtho ris ṅan soṅ mthoṅ ba daṅ ||
de nas skye ba zad thob pa’i || thub pa mṅon śes la brtson pa ||
sdug bsṅal tha mar rab śes de || bram (6)the yin par ṅas gsuṅs so ||⁹⁵⁹

959. =33,47

55 (423). He who, knowing his former abodes (existences), perceives heaven (svarga) and hell, the Muni who has found the way to put an end to birth, who is perfected in knowledge, who knows the termination of suffering, he, I declare, is a Brâhmana.

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
˚˚˚˚˘ ˉ ˉ ˉ bravīmi brāhmaṇaṃ hi tam |33,47A|

sems kyi ram grol śes pa daṅ || ’dod chags kun las grol ba daṅ ||
rig pa gsum daṅ ldan pa de || bram ze yin par ṅas gsuṅs so ||⁹⁶⁰

960. =33,47A

56. He whose mind is perfectly emancipated, who is wise, who is delivered from all passions, who possesses the triple knowledge l (trividya), he, I declare, is a Brâhmana.

cyutiṃ yo vetti sattvānām upapattiṃ ca sarvaśaḥ |
asaktaḥ sugato buddho bravīmi brāhmaṇaṃ hi tam |33,48|

自識於宿命知有情因縁
如來覺無著是名爲梵志 47⁸³⁵

835. =33,48

gaṅ gis sems can ’chi ’pho daṅ || skye ba thams cad rtogs gyur pa ||
thogs (7)med spyan ldan saṅs rgyas de || bram ze yin par ṅas gsuṅs so ||⁹⁶¹

961. =33,48

57. He who understands the deaths, changes, and births of all sentient creatures, who has the all-penetrating eye (sammanta chakkhu), who is perfectly enlightened (Buddha), he, I declare, is a Brâhmana.

sarvasamyojanātīto yo vai na paritasyate |
asaktaḥ sugato buddho bravīmi brāhmaṇaṃ hi tam |33,49|

盡斷一切結亦不有熱惱
如來覺無著是名爲梵志 48⁸³⁶

836. =33,49

gaṅ źig kun sbyor kun ’das śiṅ || yoṅs su gduṅ ba med pa daṅ ||
dga’ med dran ldan ston pa de || bram ze yin par ṅas gsuṅs so ||⁹⁶²

962. =33,49

58. He who has left all attachment behind, who is without affliction, without joy, who is reflective, and who teaches (others), he, I declare, is a Brâhmana.

ṛṣabhaṃ pravaraṃ nāgaṃ maharṣiṃ vijitāvinam |
aneyaṃ snātakaṃ buddhaṃ bravīmi brāhmaṇaṃ hi tam ||
ṛṣabhaḥ pravaro nāgo maharṣir vijitāvinaḥ |
yo ’neyaḥ snātako buddho brāhmaṇaṃ taṃ bravīmy aham |33,50|

仙人龍中上大仙最爲尊
無數佛沐浴是名爲梵志 49⁸³⁷

837. =33,50

thub pa rnam rgyal draṅ soṅ che || khyu mchog (252a1)rab mchog glaṅ po che ||
bkrir med khrus byas saṅs rgyas de || bram ze yin par ṅas gsuṅs so ||⁹⁶³

963. =33,50

59. He who is a Muni, a conqueror (djina), the greatest of Rischis, the chief of chiefs: the greatest of bulls (usabham), who has nought to seek for, who has been washed clean, who is perfectly enlightened (Buddha), he, I declare, is a Brâhmana.

sarvābhibhūṃ bhavātītam oghatīrṇam anāsravam |
pāraṃ gataṃ visamyuktaṃ bravīmi brāhmaṇaṃ hi tam ||
sarvābhibhūr bhavātīta oghatīrṇo vināyakaḥ |
pārago hy visamyuktaḥ brāhmaṇaṃ taṃ bravīmy aham |33,51|

所有煩惱盡度流而無漏
從此越彼岸是名爲梵志 50⁸³⁸

838. =33,32

gaṅ źig srid ’das kun zil gnon || chu bo las rgal rnam par ’dren ||
rnam grol pha rol phyin pa de || bram ze yin par gas gsuṅs so ||⁹⁶⁴

964. =33,51

60. He who has given up existence, who has conquered everything, who has crossed the stream, who is well away (from the world), who has cast off everything, and has reached the other shore, he, I declare, is a Brâhmana.

gatābhidhyaṃ vītajalpaṃ pāpacittavivarjitam |
dhyāyinaṃ vītarajasaṃ bravīmi brāhmaṇaṃ hi tam ||
nābhidhyāyen nābhijalpet pāpakānāṃ vivarjayet |
āsīno virajā dhyāyī brāhmaṇaṃ taṃ bravīmy aham |33,52|

所有煩惱盡度流而無漏
從此越彼岸是名爲梵志 50⁸³⁹

839. =33,51

sdig (2)can rnam par mi sems śiṅ || mi sgom smra bar mi byed par ||
’dug nas rdul bral sems pa de || bram ze yin par ṅas gsuṅs so ||⁹⁶⁵

965. =33,52

61. He who thinks not of what is sinful, who does not speak inconsiderately, who lives, his mind free from passion (râga), he, I declare, is a Brâhmana.

pāṃsukūladharaṃ bhikṣuṃ kāmeṣu niravekṣiṇam |
dhyāyantaṃ vṛkṣamūlasthaṃ bravīmi brāhmaṇaṃ hi tam ||
pāṃsukūladharo hrīmān kāmeṣu niravekṣakaḥ |
niṣaṇṇo vṛkṣamūle yo brāhmaṇaṃ taṃ bravīmy aham |33,53|

苾芻塜間衣觀於欲非眞
坐樹空閑處是名爲梵志 51⁸⁴⁰

840. =33,53

gaṅ źig phyag dar khrod ’chaṅ źiṅ || ṅo tsha śes śiṅ ’dod mi lta ||
śiṅ druṅ dag tu gnas pa de || bram ze yin par ṅas gsuṅs (3)so||⁹⁶⁶

966. =33,53

62. He whose clothes come from piles of rubbish, who learns to be modest, who is without desires, who lives near a tree, he, I declare, is a Brâhmana.

yasyālayo nāsti sadā yo jñātā niṣkathaṃkathaḥ |
amṛtaṃ caiva yaḥ prāpto bravīmi brāhmaṇaṃ hi tam |33,54|

人若無識知無語無言説
體冷無温暖是名爲梵志 52⁸⁴¹
棄縁捨居家出家無所畏
能服甘露味是名爲梵志 53⁸⁴²
斷絶於世事口無麤獷言
八正道審諦是名爲梵志 54⁸⁴³

841. =33,54 842. =33,20 843. =33,17

gaṅ źig sdug bsṅal kun spaṅs phyir || źi ba ’phags lam yan lag brgyad ||
draṅ pa sgom par byed pa de || bram ze yin par ṅas gsuṅs so ||⁹⁶⁷
gaṅ la chuṅ zad gnas med ciṅ || ’du śes yid gñis zug rṅu med ||
’chi med go ’phaṅ thob pa de || bram (4)ze yin par ṅas gsuṅs so ||⁹⁶⁸

967. =33,56 968. =33,54

63. He who, having cast away all suffering, is at rest, and who gives himself up to meditating on the holy eightfold way, he, I declare, is a Brâhmana.
64. He who has given up everything (worldly), who is enlightened, without doubt and misery, who perceives the perfect state free from death (akkhara?-i.e., nirvâṇa), he, I declare, is a Brâhmana.

yasyālayo nāsti sadā yo jñātā niṣkathaṃ kathaḥ |
dūraṃ gamaś caikacaro bravīmi brāhmaṇaṃ hi tam ||
dūraṃ gamam ekacaram aśarīraṃ guhāśayam |
tenai ... kasya brāhmaṇam |
˚u ˘ ˉ ˉ ˉ brāhmaṇaṃ taṃ bravīmy aham |33,55|

遠逝獨遊行隱藏無形影
難降能自調是名爲梵志 55⁸⁴⁴

844. =33,55

gaṅ źig lus med phug na gnas || gcig pu rgyu źiṅ riṅ du ’gro ||
gdul bar dka’ ba’i sems ’dul de || bam ze yin par ṅas gsuṅs so ||⁹⁶⁹

969. =33,55

65. He who is without a body; who lives in a cave, who wanders about alone, who controls the fleeting mind which is hard to control, he, I declare, is a Brâhmana.

yeṣāṃ ca bhāvito mārgaḥ āryo hy aṣṭāṅgikaḥ śivaḥ |
sarvaduhkhaprahāṇāya lokeṣu brāhmaṇā hi te |33,56|

arūpiṇaṃ sadā cittam asāram anidarśanam |
damayitvā hy abhijñāya ye caranti sadā smṛtāḥ |
kṣīṇasamyojanā buddhā lokeṣu brāhmaṇā hi te ||
arūpam anidarśanam anantam asudarśanam |
sūkṣmaṃ padam abhijñāya ye caranti sadā smṛtāḥ |
kṣīṇasamyojanā buddhās te loke brāhmaṇā iha |33,57|

無形不可見此亦不可見
解知此句者念則有所由
覺知結使盡是名爲梵志 56⁸⁴⁵

845. =33,57

gaṅ źig gzugs med bltar med mtha’ yas la || śin tu bltar med phra źiṅ gźi mṅon rtogs ||
rtag dran (5)kun sbyor zad rgyu saṅs rgyas pa || ’jig rten ’di na de ni bram ze yin ||⁹⁷⁰

970. =33,57

66. He who comprehends the immaterial (arûpa) which cannot be seen, the infinite (ananta) which cannot possibly be seen, the subtile, the fundamental: who is always reflective, who has put an end to all attachment (yoga), who is perfectly enlightened (Buddha), he, in this world, is a Brâhmana.

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ ||¹³

13. =33,57A

能斷生死河能忍超度世
自覺出苦塹是名爲梵志 57⁸⁴⁶

846. =33,58

gaṅ gis sog mig ’chiṅ gtubs te || chiṅs ma rgyaṅ thag bcad nas su ||
yoṅs su gduṅ spaṅs saṅs rgyas de || bram ze yin par ṅas gsuṅs so ||⁹⁷¹

971. =33,58

67. He who has destroyed the fastenings (?) and the cordst who by cutting the cords and the ropes has thrown off all affliction and is enlightened, he, I declare, is a Brâhmana.

gaṅ gis rñed ’dod sdig can daṅ || sog mig (6)chiṅ sam gtubs gyur ciṅ ||
sred pa rtsar bcas druṅs phyuṅ de || bram ze yin par ṅas gsuṅs so ||⁹⁷²

972. =33,59

68. He who has destroyed desires for (worldly goods, sinfulness, the bonds of the eye of the flesh, who has torn up desire by the very root, he, I declare, is a Brâhmana.

chinddhi srotaḥ parākramya kāmān praṇuda brāhmaṇa |
saṃskārāṇāṃ kṣayaṃ jñātvā hy akṛtajño bhaviṣyati ||
chinddhi srotaḥ parākramya kāmān sarvān praṇuda ca |
saṃskārāṇāṃ kṣayaṃ jñātvā brāhmaṇo yāti hānighaḥ |33,60|

當求截流度梵志無有欲
内自觀諸情是名爲梵志
能知如是者乃名爲梵志 58⁸⁴⁷

847. =33,60

brtson par chu bo’i rgyun bcad ciṅ || ’dod pa thams cad rab bcom daṅ ||
’du byed rnams kyi zad śes pa || sdig med gaṅ yin bram ze yin ||⁹⁷³

973. =33,60

69. He who by earnestness has cut the stream, who has overcome all desires, who knows the end of the sanskâra, who is without sin, he is a Brâhmana.

mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
rāṣṭraṃ sānucaraṃ hatvānigho yāti brāhmaṇaḥ |33,61|

學先去其母率君及二臣
盡勝諸境界是名爲梵志 59⁸⁴⁸

848. =33,61

(7)pha daṅ ma ni bsad byas śiṅ || rgyal po gtsaṅ sbra byed gñis daṅ ||
yul ’khor ’khor daṅ bcas bcom pa || sdig med gaṅ yin bram ze yin ||⁹⁷⁴

974. =33,61

70 (294). He who has killed father and mother and two pure (çuxi) kings, and who has conquered their kingdoms with the inhabitants, is without sin, is a Brâhmana.

mātaraṃ pitaraṃ hatvā rājānaṃ dvau ca śrotriyau |
vyāghraṃ ca pañcamaṃ hatvā śuddha ity ucyate naraḥ |33,62|

pha daṅ ma ni bsad byas śiṅ || rgyal po gtsaṅ sbra can gñis daṅ ||
mi zad pa yi stag bsad pa || sdig med gaṅ yin (252b1)bram ze yin ||⁹⁷⁵

975. =33,62

71 (295). He who has killed father and mother and two pure kings, and who has killed an irresistible tiger (veyyaggha, i.e., cruelty), is without sin, is a Brâhmana.

na brāhmaṇasya praharen na ca muñceta brāhmaṇaḥ |
dhig brāhmaṇasya hantāraṃ dhik taṃ yaś ca pramuñcati |33,63|

gaṅ źig bram ze rdeg pa blun || skrod par byed pa de ṅan pas ||
bram ze rnams la brdeg mi bya || bram ze bskrad par mi bya’o ||⁹⁷⁶

976. =33,63

72 (389). He who stupidly drives away a virtuous Brâhmana, is wicked; one should not strike Brâhmanas; one should not drive away Brâhmanas.

˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ ||¹⁴

14. =33,63A

yasya dharmaṃ vijānīyād vṛddhasya daharasya vā |
satkṛtyainaṃ namasyeta hy agni hotram iva dvijaḥ |33,64|

諸有知深法不問老以少
審諦守戒信猶祀火梵志 60⁸⁴⁹

849. =33,64

gaṅ źig chos rnams rnam śes na || rgan nam yaṅ na gźon yaṅ ruṅ ||
de la bkur źiṅ phyag bya ste || bram ze gtsaṅ (2)mas me bźin no ||⁹⁷⁷

977. =33,64

73. He who perfectly understands the laws should be honoured and respected by both young and old, as the Brâhmana does the holy fire (aggihuttam).

yasya dharmaṃ vijānīyād vṛddhasya daharasya vā |
satkṛtyainaṃ paricared agni hotram iva dvijaḥ |33,65|

gaṅ źig chos rnams rnams śes na || rgan nam yaṅ na gźon yaṅ ruṅ ||
de la bkur źiṅ bsñen bkur te || bram ze gtsaṅ mas me bźin no ||⁹⁷⁸

978. =33,65

74. He who perfectly understands the laws should be honoured and reverentially approached by both old and young, as does the Brâhmana the holy fire.

yasya dharmaṃ vijānīyāt samyaksambuddhadeśitam |
satkṛtyainaṃ namasyeta hy agnihotram iva dvijaḥ |33,66|

諸有知深法不問老以少
審諦守戒信猶祀火梵志 60⁸⁵⁰

850. =33,66

gaṅ źig rdzogs pa’i saṅs rgyas kyis || bstan pa’i chos rnams rnam śes na ||
de (3)la bkur źiṅ phyag bya ste || bram ze gtsaṅ mas me bźin no ||⁹⁷⁹

979. =33,66

75 (392). He who perfectly understands the law taught by the perfect Buddha, should be honoured and respected, as the Brâhmana does the holy fire.

yasya dharmaṃ vijānīyāt samyak sambuddhadeśitam |
satkṛtyainaṃ paricared agni hotram iva dvijaḥ |33,67|

gaṅ źig rdzogs pa’i saṅs rgyas kyis || bstan pa’i chos rnams rnam śes na ||
de la bkur źiṅ bsten bkur te || bram ze gtsaṅ mas me bźin no ||⁹⁸⁰

980. =33,67

76. He who perfectly understands the law taught by the perfect Buddha should be honoured and reverentially approached, as does the Brâhmana the holy fire.

yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
atha caikaḥ piśācīṃ ca bakkulaṃ cātivartate |33,68|

gaṅ tshe bram ze chos (4)rnams kyi || pha rol phyin par gyur pa na ||
de tshe śa za ba ku la || gcig po las kyaṅ śin tu ’das ||⁹⁸¹

981. =33,68

77. When the Brâhmana has reached the other shore of existence, then he stands alone, having left far behind (all fear) of Piçâtchas (and Râkchas like) Vakula?

yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya vedanāḥ sarve astaṃ gacchanti paśyataḥ |33,69|

gaṅ tshe brama ze chos rams kyi || pha rol phyin par gyur pa na ||
de tshe des mthoṅ tshor ba rnams || thams cad nub pa ñid du ’gyur ||⁹⁸²

982. =33,69

78. When the Brâhmana has reached the other shore of existence (lit. of the law), then he sees, and all the perceptions (vedanâ) vanish from his sight.

yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya pratyayāḥ sarve astaṃ gacchanti paśyataḥ |33,70|

yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya cāsravāḥ sarve astaṃ gacchanti paśyataḥ |33,71|

於己法在外梵志爲最上
一切諸有漏皆盡皆無餘 61⁸⁵¹
或復觀於法皆盡皆無餘
(或復觀合會皆盡皆無餘
或復觀因縁皆盡皆無餘) 62⁸⁵²
(或復觀於法皆盡皆無餘
或復觀合會皆盡皆無餘)
或復觀因縁皆盡皆無餘 62⁸⁵³

851. =33,71 852. =33,69 853. =33,70

gaṅ tshe (5)bram che chos rnams kyi || pha rol phyin par gyur pa na ||
de tshe de yis mthoṅ bas na || zag pa thams cad nub par gyur ||⁹⁸³
gaṅ tshe (5)bram che chos rnams kyi || pha rol phyin par gyur pa na ||
de tshe de yis mthoṅ bas na || rkyen rnams thams cad nub par gyur ||⁹⁸⁴

983. =33,71 984. =33,70

79. When the Brâhmana has reached the other shore of existence, then he sees, and all causes (hetu) vanish.

yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
athāsya sarvasamyogā astaṃ gacchanti paśyataḥ |33,72|

(或復觀於法皆盡皆無餘)
或復觀合會皆盡皆無餘
(或復觀因縁皆盡皆無餘) 62⁸⁵⁴
猶如内法本梵志爲在表
若使共床褥如彼薄倶羅 63⁸⁵⁵

854. =33,72 855. =33,68

gaṅ tshe bram ze chos rnams kyi || pha rol phyin par gyur pa na ||
de tshe de yis mthoṅ bas na || kun sbyor thams (6)cad nub par gyur ||⁹⁸⁵

985. =33,72

80. When the Brâhmana has reached the other shore of existence, then he sees, and all attachment (yoga) vanishes.

yadā hi sveṣu dharmeṣu brāhmaṇaḥ pārago bhavet |
atha jāti jarāṃ caiva maraṇaṃ cātivartate |33,73|

猶如内法本梵志爲在表
知生知老病轉知於死徑 64⁸⁵⁶

856. =33,73

gaṅ tshe bram ze chos rnams kyi || pha rol phyin par gyur pa na ||
de tshe skye daṅ rga ba daṅ || ’chi ba rnams las śin tu ’das ||⁹⁸⁶

986. =33,73

81. When the Brâhmana has reached the other shore of existence, then he leaves behind him birth, old age, and death.

divā tapati hādityo rātrāv ābhāti candramāḥ |
samnaddhaḥ kṣatriyas tapati dhyāyī tapati brāhmaṇaḥ |
atha nityam aho rātraṃ buddhas tapati tejasā |33,74|

日照照於晝月照照於夜
甲兵照於軍禪照於道人
佛出照天下能照一切冥 65⁸⁵⁷

857. =33,74

ñin mo ñi ma gsal bar byed || mtshan mo zla ba snaṅ ba ltar ||
rgyal rigs go chas chas pa (7)gos la || bram ze sems par byed na gsal ||⁹⁸⁷
ñin mo ñi ma gsal bar byed || mtshan mo zla ba snaṅ byed ltar ||
rtag tu saṅs rgyas gzi brjid can || ñin daṅ mtshan du gsal bar byed ||⁹⁸⁸

987. =33,74abcd 988. =33,74ef

82 (387, 1st part). The sun shines by day, the moon shines by night, the suit of armour of the king doth shine: the Brâhmana shines in his meditation.
83. The sun shines by day, the moon shines by night, continually, day and night, does the luminous (form of the) Buddha shine.

na brāhmaṇasya īdṛśam asti kiṃcid yathā priyebhyo¹⁵ manaso niṣedhaḥ |
yathā yathā hy asya mano nivartate tathā tathā saṃvṛtam eti duhkham |33,75|

15. Tib reads apriya...

梵志無有是有憂無憂念
如如意所轉彼彼滅狐疑 66⁸⁵⁸

858. =33,75

ji ltar mi sdug pa las yid ldog pa || de ’dra (253a1)bram ze rnams la cuṅ zad med ||
ji lta ji ltar de yi yid ldog pa || de lta de ltar kun rdzob bden par mdzad ||⁹⁸⁹

989. =33,75

84. As Brâhmanas and the like have left behind everything that is disagreeable, as my mind has consequently left behind (all passions), I have truly put an end to all pettiness.

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetu duhkham |33,76|

出生諸深法梵志習入禪
能解狐疑網身知其苦痛 67⁸⁵⁹

859. =33,76

gaṅ tshe bram ze brtson pas sems pa na || gaṅ gis chos rnams rgyur bcas rab śes pa ||
chos ’di rnams las rab tu ’byuṅ (2)’gyur te || de tshe de yi som ñi ma lus spoṅ ||⁹⁹⁰
gaṅ tshe bram ze brtson pas sems pa na || gaṅ gis sdug bsṅal rgyur bcas rab śes pa ||
chos ’di rnams las rab tu ’byuṅ ’gyur te || de tshe de yi som ñi ma lus spoṅ ||⁹⁹¹

990. =33,77 991. =33,76

85. When the ardent, meditative Brâhmana has perfectly understood the (different) conditions (dharma) and their causes (the twelve nidânas), and when these ideas have become perfectly clear to him, then he casts away every particle of perplexity.
86. When the ardent, meditative Brâhmana has perfectly understood suffering and its cause, and when this idea (dharma) has become perfectly clear to him, then he casts away every particle of perplexity.

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā prajānāti sahetu dharmam |33,77|

出生諸深法梵志習入禪
能解狐疑網身知其苦痛 67⁸⁶⁰

860. =33,77

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ pratyayānām upaiti |33,78|

gaṅ tshe bram ze brtson pas sems pa na || gaṅ gis tshor ba zad pa (3)’thob ’gyur ba ||
chos ’di rnams las rab tu ’byuṅ ’gyur te || de tshe de yi som ñi ma luṅ spoṅ ||⁹⁹²
gaṅ tshe bram ze brtson pas ’bad pa na || gaṅ gis rkyen rnams zad pa ’thob ’gyur ba ||
chos ’di rnams las rab tu ’byuṅ ’gyur te || de tshe de yi som ñi ma lus spoṅ ||⁹⁹³

992. =33,79 993. =33,78

87. When the ardent, meditative Brâhmana has discovered the destruction of sensation (vedanâ), and when this idea has become perfectly clear to him, then he casts away every particle of perplexity.
88. When the ardent, meditative Brâhmana has discovered the cessation of all causes (hetu), and (when) this idea has become perfectly clear to him, then he casts away every particle of perplexity?

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ vedanānām upaiti |33,79|

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
athāsya kāṅkṣā vyapayānti sarvā yadā kṣayaṃ hy āsravāṇām upaiti |33,80|

gaṅ tshe bram ze brtson pas (4)sems pa na || gaṅ gis zag pa zad pa ’thob ’gyur ba ||
chos ’di rnams las rab tu ’byuṅ ’gyur te || de tshe de yi som ñi ma lus spoṅ ||⁹⁹⁴

994. =33,80

89. When the ardent, meditative Brâhmana has discovered the cessation of sinfulness (âsravas), and when this idea has become perfectly clear to him, then he casts away every particle of perplexity.

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
avabhāsayaṃs tiṣṭhati sarvalokaṃ sūryo yathaivābhyudito ’ntarīkṣam |33,81|

出生諸深法梵志習入禪
遍照一切世猶日在虚空 68⁸⁶¹

861. =33,81

gaṅ tshe bram ze brtson pas sems pa na || ji ltar mkha’ la ñi ma śar ba ltar ||
’jig rten thams cad snaṅ byed ’dug ’gyur ba || chos ’di rnams las rab (5)tu ’byuṅ bar ’gyur ||⁹⁹⁵

995. =33,81;82

90. When to the ardent, meditative Brâhmana all these ideas have become perfectly clear, he stands lighting up all the worlds (or the whole world) as the sun illuminates the sky.

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
avabhāsayaṃs tiṣṭhati sarvalokaṃ buddho hi samyojanavipramuktaḥ |33,82|

yadā tv ime tu prabhavanti dharmā ātāpino dhyāyato brāhmaṇasya |
vidhūpayaṃs tiṣṭhati mārasainyaṃ buddho hi samyojanavipramukta iti |33,83|

出生諸深法梵志習入禪
能禦魔羅敵如佛脱衆垢
護心及苾芻梵志品在末
依次品而説具足三十二
(聖尊者法救集諸佛法頌偈竟
法集要頌經卷第四) 69⁸⁶²

862. =33,83

gaṅ tshe bram ze brtson pas sems pa na || blo yis kun sbyor rnams las rab grol te ||
bdud sde rnam par bsal nas ’dug ’gyur ba || chos ’di rnams las rab tu ’byuṅ bar ’gyur ||⁹⁹⁶

996. =33,83

91. When to the ardent, meditative Brâhmana, who by knowledge has become emancipated from all attachment (yoga), all these ideas have become perfectly clear, he stands, having dispelled the hosts of Mâra (like the sun that illuminates the sky?).

|| brāhmaṇavargaḥ 33 || ||

bram ze’i tshoms te sum cu rtsa gsum pa’o || ||

Chapter on the Brâhmana, the Thirty-third.

uddānam ||

sdom la ||

anityakāmatṛṣṇā cāpramādas tathā priyaḥ |
śīlaṃ sucaritaṃ vācakarmaśraddhā ca te daśaḥ ||
śramaṇo mārgasatkāro drohasmṛti prakīrṇakaḥ |
udakaṃ puṣpam aśvaś ca saha krodhena te daśaḥ ||
tathā gataḥ śrutaṃ cātmā peyālaṃ mitrapañcamam |
nirvāṇaṃ paśya pāpaṃ ca yugavargaḥ sukhena ca |
cittaṃ bhikṣur brāhmaṇaś ca trayas triṃśatime smṛtāḥ |
vargāḥ samāptāś coddānaṃ samyak sambuddhabhāṣitāḥ |

聖尊者法救集諸佛法頌偈竟法集要頌經卷第四

(6)de bźin gśegs daṅ thos daṅ bdag || bsgre daṅ mdza’ bśes lṅa pa’o ||
mya ṅan ’das daṅ mthoṅ ba daṅ || sdig daṅ phrug sa daṅ bde ba daṅ ||
sems daṅ dge sloṅ tshoms dag daṅ || bram ze yaṅ ni tha ma yin || ched du brjod pa’i tshoms (7)dgra bcom pa chos skyob kyis bsdus pa rdzogs so ||||
rgya gar gyi mkhan po bidyā pra bhā ka ra daṅ ||
lo tstsha ba ba nde rin chen mchog gis bsgyur || źu chen gyi lotstsha ba ban de dpal brtsegs kyis źus sa gtan la phab pa || ||

The Udânavarga compiled by Dharmatrâta is finished. Translated (into Tibetan) by the Indian Pandit Vidyaprabhakara and the Lotsâva Bande-rin-tchen-mtchog; revised and arranged by the corrector, the Lotsâva Bande-dpal-brtsegs.

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