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Translator Chinese (A.D. 1018-1058)

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    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter I: Anityavarga
Click to Expand/Collapse OptionChapter II: Kāmavarga
Click to Expand/Collapse OptionChapter III: Tṛṣṇāvarga
Click to Expand/Collapse OptionChapter IV: Apramādavarga
Click to Expand/Collapse OptionChapter V: Priyavarga
Click to Expand/Collapse OptionChapter VI: Śīlavarga
Click to Expand/Collapse OptionChapter VII: Sucaritavarga
Click to Expand/Collapse OptionChapter VIII: Vācavarga
Click to Expand/Collapse OptionChapter IX: Karmavarga
Click to Expand/Collapse OptionChatper X: Śraddhāvarga
Click to Expand/Collapse OptionChapter XI: Śramaṇavarga
Click to Expand/Collapse OptionChapter XII: Mārgavarga
Click to Expand/Collapse OptionChapter XIII: Satkāravarga
Click to Expand/Collapse OptionChapter XIV: Drohavarga
Click to Expand/Collapse OptionChapter XV: Smṛtivarga
Click to Expand/Collapse OptionChapter XVI: Prakīrṇakavarga
Click to Expand/Collapse OptionChapter XVII: Udakavarga
Click to Expand/Collapse OptionChapter XXIII: Puṣpavarga
Click to Expand/Collapse OptionChapter XIX: Aśvavarga
Click to Expand/Collapse OptionChapter XX: Krodhavarga
Click to Expand/Collapse OptionChapter XXI: Tathāgatavarga
Click to Expand/Collapse OptionChapter XXII: Śrutavarga
Click to Expand/Collapse OptionChapter XXIII: Ātmavarga
Click to Expand/Collapse OptionChapter XXIV: Peyālavarga
Click to Expand/Collapse OptionChapter XXV: Mitravarga
Click to Expand/Collapse OptionChapter XXVI: Nirvāṇavarga
Click to Expand/Collapse OptionChapter XXVII: Paśyavarga
Click to Expand/Collapse OptionChapter XXVIII: Pāpavarga
Click to Expand/Collapse OptionChapter XXIX: Yugavarga
Click to Expand/Collapse OptionChapter XXX: Sukhavarga
Click to Expand/Collapse OptionChapter XXXI: Cittavarga
Click to Expand/Collapse OptionChapter XXXII: Bhikṣuvarga
Click to Expand/Collapse OptionChapter XXXIII: Brāhmaṇavarga
Click to Expand/Collapse OptionColophon
udānavarga 
法集要頌經有爲品第一 
(209a1)|| rgya gar skad du | u dā na barga | bod skad du | ched du brjod pa’i tshoms | 
UDÂNAVARGA. 
siddham Э 
尊者法救集
西天中印度惹爛駄
囉國密林寺三藏明教大師4賜紫
沙門臣天息災奉 詔譯 
bam po daṅ po | thams cad mkhyen pa la phyag ’tshal lo || bkra śis par gyur cig | 
(In the Language of India, "Uddânavarga;" in the Language of Tibet, "Tched-du brjod pai tsoms.") Book I 
 
 
 
I. IMPERMANENCY. Glory be to Him who knows all! Let there be happiness! 
stīnamiddhaṃ vinodyeha sampraharṣya ca mānasam |
śṛṇutemaṃ pravakṣyāmi udānaṃ jina bhāṣitam |1,1| 
能覺悟煩惱 宜發歡喜心
今聽我所集 佛所宣法頌 A1  
1. =1,1 
|| rgyal bas ched du brjod gsuṅs pa || bdag gis rab tu bśad par bya ||
gñid daṅ (2)rmugs pa rnams sol la || yid la dga’ ba bskyed de ñon ||1  
1. =1,1 
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. 
putro me ’sti dhanaṃ me ’stīty evaṃ bālo vihanyate |
ātmaiva hy ātmano nāsti kasya putraḥ kuto dhanam |1,20|
maraṇe ˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |
| ˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ ˘ ˉ |1,20A| 
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  
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  
 
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  
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  
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  
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  
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  
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  
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  
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  
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  
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  
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. 
naivāntarīkṣe na samudramadhye na parvatānāṃ vivaraṃ praviśya |
na vidyate ’sau pṛthivī pradeśo yatra sthitaṃ na prasaheta karma |9,5|
kṛṣṇaśuklāni karmāṇi na praṇaśyanti dehinaḥ |
kālaṃ prā - • iṣyante kṛtāny upanāni ca |9,5A| 
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  
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  
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  
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 jāti jarāntadarśī 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  
(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| 
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  
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  
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  
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. 
puṣpāṇy eva pracinvantaṃ vyāsakta manasaṃ naram |
suptaṃ grāmaṃ mahaugha iva mṛtyur ādāya gacchati |18,14|
˚˚˚˚˘ ˉ ˉ ˉ ˚˚˚˚˘ ˉ naram |
suptaṃ grāmaṃ mahaugha iva mṛtyur ādāya gacchati |18,14A| 
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. 
yo hy aśvaṃ damayej jānyaṃ ājāneyaṃ ca saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmā dāntas tato varam |
yac cehāśvataraṃ damayed ājanyaṃ vāpi saindhavam |
kuñjaraṃ vā mahānāgaṃ ātmadāntas tato varam |19,7| 
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. 
na hi asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena kṣipraṃ śāntiṃ nigacchati |
na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena dānto dāntena gacchati |19,8| 
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. 
na hy asau tena yānena tāṃ bhūmim adhigacchati |
ātmanā hi sudāntena sarvās tyajati durgatīḥ |
na hi tena sa yānena tāṃ bhūmim abhisambhavet |
yāṃ ātmanā sudāntena sarvān tyajaty durgatiḥ |19,9| 
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. 
ahrīkaś cānavatrāpī cāvrataś caiva roṣaṇaḥ |
krodhena hy abhibhūtasya dvīpaṃ nāstīha kiṃcana |
ahrīkyo ’py anavatrāpī bhavati krodhano ’vrataḥ |
krodhena cābhibhūtasya na dvīpo bhavati kaścana |20,5| 
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  
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|