Bibliotheca Polyglotta

長者。我見衆生入於十種惡見稠林不能得出。爲得阿耨多羅三藐三菩提。永斷如是諸惡見故。以淨信心捨釋氏家趣無上道。

如是十種諸險惡見。我見是已。爲欲普令破諸見故。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

khyim bdag lta bar gyur pa lta ba ngan pa’i thibs po ni de dag yin te | lta ba thams cad gzhig pa’i phyir bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o || zhes dad pas khyim nas khyim med par rab tu byung ngo ||

Householder, it was in order to get rid of all such views caused by these confused beliefs and mistaken ideas that I decided to attain unsurpassed perfect awakening, and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊重説偈言

de nas bcom ldan ’das kyis don de nyid rgya cher bstan pa’i phyir de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, in order to clarify this point further, the Blessed One went on to speak these verses:

一切愚凡夫　入惡見稠林
我見有情見　及以壽命見

我人衆生見　壽者見亦然
諸愚夫異生　險惡見所覆

byis pa so so’i skye bo kun ||
bdag tu lta dang sems can lta ||
srog tu lta ba rnams kyi yang ||
lta ba thibs pos rab tu nyogs ||

The idea of a self, the idea of a being,
as well as the idea of a soul,
these are the confused, mistaken ideas
that cloud the minds of all immature ordinary people.

斷見與常見　依無作見等
爲安立正見　是故我出家

斷常及無作　邪無因不平
令安立正見　是故我出家

rtag dang chad par lta ba dang |
bya med lta la gnas pa dag |
yang dag lta bar dgod do zhes ||
de phyir nga ni rab tu byung ||

They base themselves on views of annihilation
and permanence, the view of no activity.
In order to establish perfect views
I left and became a monk.

復次長者。我觀世間一切衆生。於無數劫具造百千那庾多拘胝過失。常爲十種大毒箭所中。

復次長者。有大病箭世間合集。斯苦甚大。大病箭者有其十種

kye ma’o khyim bdag ’jig rten gnas pa ’di ni zug rngu chen po bcus bskal pa grangs med pa bye ba khrag khrig brgya stong du zug rngus zug par mthong ste ||

“Alas householder! I have seen that one who is involved with the world is pierced by ten great arrows throughout uncountable hundreds, thousands, millions, billions of ages.

何謂爲十。一者愛毒箭。

何等爲十。一者愛箭。

bcu gang zhe na | ’di lta ste | sred pa’i zug rngu dang |

What are these ten great arrows? They are the arrow of thirst,

二者無明毒箭。

二者無明箭。

ma rig pa’i zug rngu dang |

the arrow of ignorance,

三者欲毒箭。

三者欲箭。

’dod pa’i zug rngu dang |

the arrow of desire,

四者貪毒箭。

四者貪箭。

’dod chags kyi zug rngu dang |

the arrow of passion,

五者過失毒箭。

五者瞋箭。

zhe sdang gi zug rngu dang |

the arrow of hatred,

六者愚癡毒箭。

六者癡箭。

gti mug gi zug rngu dang |

the arrow of delusion,

七者慢毒箭。

七者慢箭。

nga rgyal gyi zug rngu dang |

the arrow of pride,

八者見毒箭。

八者見箭。

lta ba’i zug rngu dang |

the arrow of views,

九者有毒箭。

九者成箭。

’byung ba’i zug rngu dang |

the arrow of existence,

十者無有毒箭。

十者壞箭。

’jig pa’i zhug rdu dang bcu’o ||

and the arrow of non-existence.

長者。我見衆生爲於十種毒箭所中。求阿耨多羅三藐三菩提。永斷如是諸毒箭故。以淨信心捨釋氏家趣無上道。

如是十種諸大病箭。我欲普令悉得拔除。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

khyim bdag zug rngu chen po bcu po ni de dag yin te | zug rngu thams cad bsal ba’i phyir bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o zhes dang pas khyim nas khyim med par rab tu byung ngo ||

Because of these ten great arrows, householder, I decided to attain unsurpassed perfect awakening in order to get rid of all arrows, and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義。而説頌曰

爾時世尊重説偈言

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsungs so ||

Then, in order to clarify this point further, the Blessed One went on to speak these verses:

愛箭毒衆生　過拘胝大劫
無明之所盲　從闇入於闇

愛箭故貪積　無智故暗冥
無明癡暗覆　旋趣於他蘊

sred pa’i zug rngus zug pa rnams ||
thog ma’i mtha’ ni mi shes te ||
ma rig pa yis ldongs byas nas ||
mun pa nas ni mun par ’gro ||

There is no end in sight for those
tormented by the arrows of desire.
Blinded by ignorance
they travel from misery to misery.

欲箭中諸蘊　吸染名貪箭
悶亂過失箭　被服愚癡箭

欲箭隨射激　貪箭故呑食
瞋箭起昏迷　癡箭都所覆

sred pa’i zug rngus zug pa dang |
’dod chags zug rngus rgyus pa dang |
zhe sdang zug rngus brgyal bas na ||
phung po dag ni len par byed ||

Taking hold of the skandhas
they are tortured by the arrows of desire,
consumed by the arrows of passion,
stupefied by the arrows of anger.

陵高發慢箭　違諍起見箭
因有無有箭　墮有及無有

見箭起違背　慢成壞亦然

gti mug gi ni zug rngus bkris ||
nga rgyal dag gi zug rngus snyems ||
’byung ba dang ni ’jig pa na ||
lta ba’i zug rngus mi ’phrod ’gyur ||

They are bound by the arrows of delusion,
swollen by the arrows of pride,
fettered by the arrows of views
of existence and non-existence.

諸愚癡凡夫　鋒刃由其口
更相起諍論　此實此非實

諸愚夫異生　乃互相毀呰
此妄止眞實　互相興違諍

byis pa so so’i skye bo kun ||
phan tshun tshig gi mtshon cha yis ||
’di ni brdzun gyis ’di bden zhes ||
phan tshun du ni rtsod par byed ||

All immature ordinary people
quarrel among themselves.
Saying “that is a lie, this is the truth”
they argue with each other.

爲拔毒箭故　如來興世間
救諸中箭者　出家成聖道

破世間病箭　唯佛無生法
世間諸衆生　常爲箭所射
爲救護拔除　悉令離諸苦

zug rngus zug pa’i sems can gyi ||
skyabs dang dpung gnyen ’gyur ba yi ||
zug rngu ’byin pa de bzhin gshegs ||
’jig rten ’dir ni ’byung bar ’gyur ||

In order to remove these arrows
the tathāgatas appear in the world.
For beings tormented by these arrows,
they are protectors and the ultimate refuge.

復次長者。我觀世間一切衆生。由十種愛建立根本。

復次長者。愛等諸法建立根本世間合集。斯苦甚大。愛根本法有其十種。

gzhan yang kye ma’o khyim bdag ’jig rten gnas pa ’di ni | sred pa’i rtsa ba las byung ba’i chos bcu po dag gis rtsa ba’i gnas la rab tu gnas par mthong ste |

“Furthermore, householder, I have seen that one who is involved with the world remains conditioned by ten phenomena that spring from desire.

何者爲十。

何等爲十。

bcu gang zhe na |

What are these ten phenomena?

所謂縁愛故求。

一者以愛縁故而起追求。

’di lta ste | sred pa la brten nas kun tu ’tshol ba dang |

They are as follows: because of desire one strives to obtain things,

縁求故得。

二者追求縁故乃生貪著。

kun tu tshol ba la brten nas rnyed pa dang |

and because of this striving one does obtain things.

縁於得故便起我所。

三者以貪縁故而興我見。

rnyed pa la brten nas nga yir ’dzin pa dang |

When one obtains things one develops a sense of ownership,

縁我所故起諸定執。

四者我見縁故計爲決定。

nga yir ’dzin pa la brten nas rnam par nges pa dang |

and this sense of ownership causes one to develop firm opinions.

縁諸定執故起欲貪。

五者決定縁故乃生欲貪。

rnam par gdon mi za ba la brten nas ’dun pa’i ’dod chags dang |

Such firm opinions lead to craving,

縁欲貪故起深耽著。

六者欲貪縁故即起計著。

’dun pa’i ’dod chags la brten nas lhag par chags pa dang |

and this craving creates attachment.

縁深耽著故起慳悋。

七者計著縁故而生慳悋。

lhag par chags pa la brten nas ser sna dang |

This attachment causes envy,

縁慳悋故起於聚斂。

八者慳悋縁故而爲執取。

ser sna la brten nas yongs su ’dzin pa dang |

which in turn leads one to accumulate property.

縁聚斂故起諸守護。

九者執取縁故即不防護。

yongs su ’dzin pa la brten nas yongs su srung ba dang |

When one accumulates property one needs to protect and defend it,

no chinese

十者不防護縁而生衆苦。

yongs su srung ba la brten nas sdug bsngal ba ste |

and this causes suffering.

縁守護故執持刀仗。

以不護故執持刀杖

yongs su srung ba’i gzhi las dbyig pa thogs pa dang | mtshon cha thogs pa dang |

In order to safeguard their property, people use sticks and other weapons.

諍訟譏謗起種種苦。又因此故興別離語。

鬪戰諍訟。

’thab pa dang | mtshang ’dru ba dang | ’gyed pa dang | rtsed pa rnams ’byung ngo ||

They get involved in quarrels, conflicts, feuds, and disputes,

由此因故興兩舌

de’i phyir phra ma la sogs pa

and this leads them to make unfounded accusations

長養諸惡不善之法。

等多種罪業不善之法。

sdig pa mi dge ba’i chos rnam pa mang po ’byung bar ’gyur te

and to do many other such evil, unwholesome things.

長者。我見衆生由此十種愛根本法之所建立。

如是十種愛根本法世間合集。我見是已。

khyim bdag sred pa’i rtsa ba las byung ba’i chos bcu po de dag gis ’jig rten gnas pa rab tu gnas par mthong nas

Householder, when I saw that one who is involved with the world remains conditioned by these ten phenomena that spring from desire,

求於阿耨多羅三藐三菩提。爲得無根無所依法故。

欲令安立無根本法。是故我乃淨信出家。趣證阿耨多羅三藐三菩提果

rtsa ba med pa gnas med pa’i bla na med pa yang dag par rdzogs pa’i byang chub thob par bya’o ||

I decided to attain the unsurpassed perfect awakening that has no root or foundation,

以淨信心捨釋氏家趣無上道。

zhes dang bas khyim nas khyim med par rab tu byung ngo ||

and with that conviction I left ordinary household life behind and became a renunciant.”

爾時世尊。欲重宣此義而説頌曰

爾時世尊。重説偈言

’di la chos nyid ni ’di yin te | de la ’di skad ces bya’o ||

To emphasize that this is the way things are, he said the following:

愛所呑衆生　尋逐於諸欲
得利興我所　從此生定執

衆生愛所呑　於此彼追求
得利貪我見　所受爲決定

sred pas mid pa’i sems can rnams || ’di nas ’di ni kun tu tshol || rnyed pa rnyed nas nga yir ’dzin || de las rnam par nges par ’gyur ||

Beings, swallowed by desire,
everywhere perpetually strive to obtain things.
Having obtained them, they make them their own,
and then firm opinions take hold.

我當作所作　欲貪縛増長
耽著慳悋等　相續次第生

此事我當作　乃欲貪増長
欲貪増長已　計著生慳悋

bya ba ’di dag bya’o zhes || ’dun pa’i ’dod gas rab tu ’phel || ’dun pa’i ’dod chags ’phel bas na || lhag par chags phyir ser sna ’gyur ||

“This is what I will make my purpose” they say,
and craving grows.
When craving arises,
attachment increases, leading in turn to envy.

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ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
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