1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之四十(夜摩天之二十六)
5.復次第五，聞法利益安樂一切人天，謂何等法？所謂說法，說於一切布施之法，說諸善法一切尊中，聞法最勝，能斷一切憍慢根本。所謂說法，能調憍慢。說法、聞法、尊敬重法，說於信法，說受持法，說修行人不離說法。諸佛如來以法為師，何況聲聞緣覺。
· · · (5) Teaching the Dharma · · ·
4.C. -4525 “Practicing what is of benefit to others, the bodhisattva will proceed: [F.48.b] ‘There is also a fifth factor that brings benefit and happiness to gods and humans. What is that? Teaching the Dharma. Teaching the Dharma is the foremost among all forms of generosity, for it overcomes all forms of agitation. Such is the teaching of the Dharma. Teaching the Dharma includes listening to the teaching, having respect for the teaching, being inspired by the teaching, holding the teaching dear, accomplishing the teaching, and teaching without interruption. Since even the thus-gone ones praise the Dharma, that is obviously also the case with respect to hearers and solitary buddhas.
說法有十功德，多所利益。何等為十？時處具足，分別易解，與法相應，非為利養，為調伏心，隨順說法，說施有報，說生死法多諸障礙，說天退沒，說有業果。
4.C. -4526 “ ‘A Dharma teaching is particularly precious when it involves eleven factors. What are the eleven? It should (1) be appropriate to the place and time, (2) be informative, (3) be free from contradictions, (4) be clear, (5) be given without concern for wealth and honor, (6) be in accord with the minds of the students, (7) teach the unfailing effects of generosity, (8) belong to the Great Vehicle, (9) teach about the defects of cyclic existence, (10) teach about the passages to the higher realms, and (11) teach about karmic actions and their effects.
若說法人有此十法，令聞法者得多功德，利益安樂乃至涅槃。是聽法者及說法人隨所作願，各得成就。一切種種布施之中法施最勝，乃至能令一切眾生得涅槃樂。
When a teaching of the Dharma is delivered by means of those eleven factors, the Dharma that is taught will be precious for both the listener and the teacher. In exact accord with the way it is dedicated, such a teaching will be meaningful, engender good qualities, give rise to happiness, and eventually lead to the transcendence of suffering. Among all possible forms of generosity, giving the gift of the Dharma by teaching the sacred Dharma is extremely special. Such generosity delivers the happiness of the final transcendence of suffering to all beings. [F.49.a]
復次，聞法功德：成就深心，信根清淨，一向淨心信於三寶。詣聽法處，為聞正法，隨舉一足，皆生梵福。若人供養說法法師，當知是人即為供養現在世尊。其人如是隨所供養，所願成就，乃至得阿耨多羅三藐三菩提，以能供養說法師故。
4.C. -4527 “ ‘There are also other qualities that ensue from teaching and listening to the sacred Dharma. When the proclamation of the Dharma is heard, householders and mendicants may respond with faith and devotion and turn one-pointedly 541 toward the Three Jewels with pure minds and receptive faculties. When people leave their homes and go to a temple or a park with the wish to listen to the Dharma, they achieve the merit of Brahmā with every step they take. Likewise, when offerings of wealth are made to the Dharma and to the teachers of the Dharma, that amounts to making offerings directly to the Buddha. All such offerings will ripen in perfect accordance with the way they are dedicated, and the effects will continue to emerge all the way to the attainment of unexcelled and complete awakening.
何以故？以聞法故，心得調伏；以調伏故，能斷無知流轉之闇。若離聞法，無有一法能調伏心。
4.C. -4528 “ ‘Why do offerings made to teachers of the Dharma have such effects? Because when the Dharma is taught, minds become pliable, and pliable minds can overcome the darkness that has otherwise endured since time without beginning. Nothing else can make the mind pliable in the same way.
如聞說法，有四種恩甚為難報。何等為四？一者母；二者父；三者如來；四者說法法師。若有供養此四種人，得無量福，現在為人之所讚歎，於未來世能得菩提。何以故？以說法力，令憍慢者得調伏故，令貪著者信布施故，令麁獷者心調柔故，令愚癡者得智慧故。以聞法力，令迷因果者得正信故。以聞法力，令邪見者入正見故。以聞法力，令樂殺生、偷盜、邪婬業者得遠離故。
4.C. -4529 “ ‘There are four kinds of people whose kindness can hardly be repaid. Who are the four? They are one’s mother, one’s father, the Buddha, and one’s Dharma teacher, because their generosity is immeasurable. When those who are deluded with respect to cause and effect hear the Dharma, they will develop faith with respect to cause and effect. Those whose view is misguided will come to possess the genuine view. Those who are fond of killing, stealing, and sexual misconduct will give up such misdeeds upon hearing the Dharma. [F.49.b]
以此說法調伏因緣，終得涅槃。以此因緣，說法法師甚為難報。父母之恩難可得報，以生身故，是故父母不可得報。若令父母住於法中，名少報恩。如來、應、等正覺，三界最勝，度脫生死，無上大師，此恩難報，唯有一法能報佛恩，若於佛法深心得不壞信，是名報恩。以此供養，亦自利益。
Hearing the Dharma makes one’s mind pliable and, ultimately, makes it proceed to the transcendence of suffering. For those reasons it is not easy to repay the kindness of a Dharma teacher. The kindness of one’s mother and father, from whom one received one’s body, is also impossible to repay. Other than introducing one’s parents to the Dharma there is not much else that a child can do for its parents. Nor is it possible to repay the kindness of a thus-gone one, a worthy one, a fully awakened buddha, who is the foremost in the three realms and who has achieved the exalted state of liberation beyond all of cyclic existence. Joyfully understanding and accomplishing that is all one can do to repay such kindness, and whatever one does for a thus-gone one will also result in fortune for oneself.’
爾時，孔雀王菩薩說經偈曰：
以說法因緣，得安隱涅槃，能斷一切縛，眾生之大師。cf. Dhs.2.1-9
4.C. -4530 “At that point the peacock leader will sing the following poetic verses:“ ‘Those who teach the Dharma That leads to fortune and the transcendence of suffering Are teachers who cut through the bonds Of all embodied beings.
以說寂靜法，能斷愚癡網，如是勝導師，能示眾生道。
4.C. -4531 “ ‘Cutting through the chains of ignorance, They reveal the auspiciousness beyond. The teachers of the Dharma Are the guides who show the way.
若法令眾生，超度諸有海，此法最殊勝，世法莫能及。
4.C. -4532 “ ‘Since the Dharma liberates people From the ocean of existence, The sacred Dharma is known to be supreme. It is not at all a worldly matter.
若人能供養，此四種福田，斯人得善果，導師如是說。
4.C. -4533 “ ‘For all corporeal beings, These are the four fields: The supreme and unsurpassable vehicle, Possessing faculties that are complete,
既得具諸根，亦得聞佛法，若行於非法，後悔無所及。
4.C. - 4534 “ ‘The present life, and its fruits — That is what the teacher of the path has taught. People who dislike the Dharma Will later have regret.
處處生愛著，常求於欲樂，恒貪愛妻子，不覺死來至。
4.C. -4535 “ ‘With their ever-attached minds, They constantly pursue pleasures. [F.50.a] Utterly attached to their children and spouses, Embodied beings are destroyed.
念念多諸惡，種種過所亂，以心縛眾生，將趣三惡道。
4.C. -4536 “ ‘The flaws of dense and constant afflictions Cause the minds of embodied beings To descend into the lower realms, Where they are bound by the mind.
是惡難調伏，常求天人便，是心不可信，眾生之大怨。
4.C. -4537 “ ‘Hard to tame and using the three rods, 542 The mind is constantly bringing ruin. The mind is people’s enemy, So do not be swayed by the mind.
以善聞善見，無量種修習，以法調伏心，如馬得銜勒。
4.C. -4538 “ ‘You must train that enemy of yours In numerous ways and with a keen eye. As if the mind were a wild horse, Use the Dharma to train it!’
如是第一深厚福田，具善功德，應修供養。利益天眾，說如是法及說業道，尊重讚歎說法之師，孔雀王菩薩以願力故，生彼天中利益諸天。
4.C. -4539 “In this way, praising the qualities of the supremely profound field, the bodhisattva who has taken birth there by the power of aspiration and who practices what is of benefit to others teaches the Dharma in numerous ways, proclaiming the qualities of the Dharma.
時，諸天眾既聞法已，心得清淨，皆悉一心聽其所說，作如是言：此孔雀王所說相應非不相應，與兜率陀寂靜天王所說相應，無異無別。思惟此法，初中後善，第一清淨、第一善法、第一安隱，利益安樂一切天人，令得寂滅。
4.C. -4540 “As they hear the Dharma-Vinaya, the gods will develop great trust, and thus they will listen to the teachings with one-pointed minds and discuss them among one another. They will say, ‘This Dharma teaching is flawless. What the bird king taught us gods of the Heaven of Joy does not in any way conflict with, or diverge from, the peaceful Dharma that is taught by the ruler of the Heaven of Joy. It is not different at all. When we examine this Dharma-Vinaya, we find that it is wholesome in the beginning, middle, and end. It is supremely pure and highly auspicious. It brings the highest fortune, benefits all gods and humans, and bestows auspiciousness.’
4.C. -4541 “Having said this to each other, the gods will make the following request: ‘Peacock king, please continue your Dharma teaching of the twenty-two principles that bring benefit, happiness, and the ultimate transcendence of suffering.’ [F.50.b]
爾時，孔雀王聞兜率陀天說是語已，心淨歡喜，一切悲心安忍利益一切天眾乃至涅槃。
4.C. -4542 “When he hears these words from the gods, the peacock king will be very pleased. With an utterly pure mind that is saturated with compassion for beings, he practices what benefits others and thus he will now continue his Dharma teaching, explaining the twenty-two factors of the most profound Great Vehicle, which delivers the highest fortune.
6.復說第六深勝法門能至涅槃，如是之法，第一安隱、第一最勝，眾人所愛，所謂悲心。一切人愛，令人生信，安慰生死怖畏眾生，心不安隱令得安隱，於無救者為作救護。
· · · (6) Compassion · · ·
4.C. -4543 “He then proceeds: ‘The next factor, which is supremely liberating, most magnificent, and a source of joy for all beings, is compassion. The factor known as compassion is beautiful for all beings and trustworthy for everyone. Compassion provides a firm ground for those who fear the terrors of cyclic existence, ushers those with well-guarded minds toward the transcendence of suffering, and saves those who have no protector.
若有悲心，是人則去涅槃不遠。悲心柔濡，無欺誑心、無麁獷心，能斷瞋心，悲潤心故。又悲心者，名大莊嚴。於五道眾生若起悲心，能破瞋惱。
The compassionate are never far from the transcendence of suffering. Compassion is never deceptive and always completely beyond anger. People whose hearts are free from anger and whose minds are filled with compassion are adorned by the magnificence of compassion. Compassion overcomes all the flaws of ill will and cares for everyone born throughout the five classes of wandering beings.
云何於地獄眾生而起悲心？此諸眾生云何為於自業所誑？由心怨家之所造作，得不可喻種種大苦。鐵鈎鐵杵、融銅熾然，惡蟲所噉，難度瀑河漂沒眾生，鵰鷲烏鵲之所啄食，入劍樹林及灰河中受種種苦，不可具說。
4.C. -4544 “ ‘Therefore, bodhisattvas who abide in the Great Vehicle must cultivate compassion for beings in hell. How so? By recognizing how they have been tricked by their own actions and deceived by the enemy of their own minds. Hence, they now undergo indescribable tortures inflicted by spikes, acid, hammers, [F.51.a] molten copper, mortars, rivers of burning embers, vultures and ravens that pull them apart, forests with leaves of razors, and rivers of acid.
所謂活地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄，乃至阿鼻地獄及其隔處大地獄等一百三十六處。眾生墮中，[土*已]裂劈坼、斷截燒煮，自心所誑，業網所縛，愛火所燒，無救無歸，東西馳走，求哀自免以求救護。
Throughout the hells of Reviving, Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, all the way to Ultimate Torment — throughout the hundred and thirty-six central and surrounding hells —they are burned, cleaved, split, and flattened. They are deceived by their own actions, caught by the noose of karmic actions, and consumed by the fire of craving. Searching for a savior, in pursuit of refuge, they all rush around.
我當何時得度如此大苦惱海？於此眾生而起悲心。若種如是悲心種子，則為天王或作轉輪聖王，一切眾生之所愛重。悲心之人，愛樂善業。是名觀地獄眾生受大苦惱而起悲心，則得增長無量梵福。
4.C. -4545 “ ‘One must consider what could make all those beings happy and offer them protection. With compassion one will then think, “I shall liberate them all from that ocean of fierce pain!” Those who possess such compassion will, when they die, be born as rulers of the gods, and, if born as humans, they will become universal monarchs. All sentient beings are fond of qualities that are desirable, attractive, delightful, and virtuous. Therefore, when one observes how beings in hell suffer, it makes one engender compassion. Those who let their compassion grow wide-ranging and multifaceted will bring forth the merit of Brahmā.
復次，若沙門、婆羅門及餘善人利益眾生，觀諸餓鬼當起悲心。云何眾生墮餓鬼中？種種飢渴自燒其身，如燒叢林，四面馳走，互相搪突，炎火焚燒，遍體熾然，無救無歸，處處遍走以求救護，無能救者。此諸眾生何時當離種種苦惱？何時當斷飢渴乏苦？是名觀餓鬼苦而起悲心。
4.C. -4546 “ ‘Likewise, mendicants, brahmins, or others who develop the bodhisattva frame of mind and abide within the Great Vehicle should likewise be inspired by a one-pointed wish to benefit others, [F.51.b] and thus arouse compassion for starving spirits. They should think, “Those creatures are born as starving spirits. Their bodies are emaciated and withered; they look like a scorched forest. They roam about in groups with blazing flames shooting from their bodies. Searching for a refuge, they rush in all ten directions, and yet they find no refuge whatsoever. I must free them all from their suffering. Alas, they are tormented by myriad forms of hunger and thirst —when shall they be free?” In this way one develops compassion for the beings born in the world of starving spirits.
復次，若沙門、婆羅門及餘善人，觀於畜生而起悲心。畜生之中無量苦惱，互相殺害。畜生三處，所謂空行、水行、陸行，死法無量，互相殘害、互相食噉，此諸眾生何時當脫？是名觀畜生苦而起悲心。若有能生如是之念，則生梵天，以悲心念諸眾生故。
4.C. -4547 “ ‘Those who abide within the Great Vehicle should also develop the mind of awakening and thus give rise to compassion at the sight of animals. Starving spirits undergo tremendous suffering and find pleasure in killing one another due to their filthy and negative circumstances. The animals that inhabit the air, water, and earth similarly feed on each other and thus fall prey in numerous different ways. Developing compassion for those who are born as animals one thinks, “Alas, how can they be liberated from their copious sufferings?” Giving rise to such a frame of mind, one engenders the merit of Brahmā. One develops the supremely virtuous mind of a bodhisattva great being [F.52.a] and thus regards all beings, including the animals, with compassion.
悲念眾生於三惡道大苦惱處，於最大惡業果之地興悲心已，復於六欲諸天而起悲心。於六欲天，受天之樂不可譬喻，種種山谷、山峯、園林而受快樂，蓮華、林池，共諸天女遊戲受於百千種樂。既受樂已，業盡還退，生在苦處，受大苦惱，墮於地獄、餓鬼、畜生。此生死處，戲弄眾生，愛鎖所縛，東西馳走，迷亂無知，受大苦惱。是名觀諸天苦而起悲心。
4.C. -4548 “ ‘Once one has generated compassion for the three types of beings, who experience the karmic effects of extremely flawed actions and undergo fierce and tremendously painful suffering, one must also develop compassion for the six classes of gods in the desire realm. The gods may experience indescribably rich and diverse heavenly pleasures amid their mountains, flatlands, woodlands, and parks, and they may revel in hundreds of thousands of delights together with their divine ladies in lotus ponds and forests, yet, once their karmic actions are exhausted, they suffer the pain of dying, and after that comes life in the realms of hell beings, starving spirits, and animals. Thus, the gods are beings who engage in flawed conduct within cyclic existence. Since they are bound by the extremely tight chains of craving, they are continuously pulled along without ever pursuing the genuine path. As one observes the painful deaths of the gods, one develops compassion for them.
復次若沙門、婆羅門及以餘人，觀於人中而起悲心，以種種業生於人中，受苦樂果。上中下眾生種種作業、種種心性、種種信解，或有貧窮依恃他人，憎愱妨礙，畏他輕賤，追求作業以自存活。如是觀人世間而起悲心。
4.C. -4549 “ ‘Compassion likewise arises for human beings who are born as an effect of diverse forms of karmic actions and accordingly experience inferior, intermediate, or superior levels of pleasure and pain. Engaged in various inferior, intermediate, or superior forms of karmic actions, they proceed in various ways based on such diverse thoughts and intentions. Impoverished, helpless, and oppressed, they suffer intensely and are tormented by the pains of searching. Seeing the world of humans, one will arouse compassion.
如是悲心，第一白法，能得涅槃。如是觀五道眾生五種苦已而興悲心，如是之人得勝安隱，則得涅槃。
4.C. - 4550 “ ‘Meanwhile, the source of perfect joy and liberation into the transcendence of suffering is the Dharma. [F.52.b] Therefore, when mendicants or brahmins who abide within the Great Vehicle observe the sufferings of the five realms of sentient beings, they arouse compassion and thus attain the most excellent fortune of the transcendence of suffering.’
爾時，孔雀王菩薩說迦迦村陀如來頌曰：
若人心柔軟，悲心自莊嚴，為一切所護，眾人所稱歎。cf. Dhs.21.6-17
4.C. -4551 “At that point, the peacock king will recite the following verses of Krakucchanda: “ ‘Ah, those whose minds always abide Within the Great Vehicle Relate to others with compassion, Just like a mother to her child.
4.C. -4552 “ ‘Those adorned with compassion Are renowned as friends Throughout this world. Saturated by compassion, they are free from flaws,
如是柔軟心，諸根常悅預，此正見善人，去涅槃不遠。
4.C. -4553 “ ‘Their faculties are directed well, And they possess the genuine view. Such people are not far From the complete transcendence of suffering.
若悲心莊嚴，則為人中天；若人無悲心，是則常貧窮。
4.C. -4554 “ ‘Those who are adorned with compassion Are gods even while living in the world of humans. Those who are poor in terms of compassion Are considered impoverished in the extreme.
若人柔軟心，調伏如真金；若悲在心中，此寶無窮盡。
4.C. -4555 “ ‘Good people with gentle minds Resemble fine gold, As their minds are engaged With precious compassion.
若人常精進，恒修行正法，此人心智光，猶如大明燈。
4.C. - 4556 “ ‘Those who endeavor constantly, Always immersed in the Dharma, Shall illumine their hearts With the lamp of compassion.
若人於晝夜，心常住於法，斯人之悲心，晝夜常不離。
4.C. -4557 “ ‘Those for whom the sacred Dharma Is like an unstoppable river, day and night, Are ever immersed in the joys of compassion And given cooling relief by compassion.
其人心清淨，利益諸眾生，既受安樂已，後得於涅槃。
4.C. -4558 “ ‘Delighting in helping all beings, They experience incomparable happiness, And later they proceed to the transcendence of suffering. In this way, the able ones praise compassion.
悲心清淨施，牟尼所讚歎，能斷一切過，悲財無窮盡。
4.C. - 4559 “ ‘Compassion is the stainless essence, Compassion is the crusher of all flaws, Compassion is the inexhaustible treasure, The best quality, the greatest ornament.
功德勝莊嚴，能斷一切過，牟尼悲潤心，故至不滅處。
4.C. -4560 “ ‘Compassion overcomes all flaws. Saturated with compassion, The able ones proceed To the supreme stage. [F.53.a]
悲因隨所在，如蜜乳和合，瞋恚及熱惱，不能住其心。
4.C. -4561 “ ‘Whoever owns the cow of compassion Possesses the greatest of all milks. It flows delightfully into hearts That are thereby freed from the burning of anger.
既昇悲心栰，哀矜心勇健，能度於有海，三毒大洄澓。
4.C. -4562 “ ‘Riding the victorious 543 Great Vehicle Of loving compassion, One is freed from the ocean of existence With its powerful waves of the three flaws.
功德勝營邑，無勝此莊嚴，善人之所愛，故名為悲心。
4.C. - 4563 “ ‘The best of all great qualities, The wealth that is like the mother of ornaments, The constant affection of all good people — That is said to be compassion.’
如是孔雀王菩薩為天說法，初中後善，相應寂滅，一切天眾樂集聽受。
4.C. -4564 “In this way, he teaches the Dharma to the gods. He teaches the Dharma that is virtuous in the beginning, middle, and end. It is entirely free from conflict. It is praiseworthy, auspicious, and causes the gods to flourish.
7.復次，彼佛世尊說第七法，謂何等法與之相應而得解脫，斷於放逸。以何等業？謂柔軟心，斷輕躁過，攝諸功德。若有人能柔軟深心，離一切垢，涅槃解脫猶如在手。軟心之人，心如白鑞，修行善業，眾人所信。
· · · (7) Gentleness · · ·
4.C. -4565 “He will then continue: ‘What else did the Blessed One teach? What is the next quality that causes a bodhisattva great being who abides within the Great Vehicle to awaken rapidly to unexcelled and perfect buddhahood? Gentleness. With the qualities of gentleness, one will relinquish weak flaws and take hold of good qualities. People whose intentions are gentle will discover the transcendence of suffering, free from all stains, within the palm of their hand. People with gentle thoughts engage singularly in what is virtuous and are trusted by everyone.
麁獷之心如金剛石，恒常不忘怨結之心，行不調伏，眾人所憎，不愛不信；若起惡心，堅執不捨，心不安樂，不樂禪誦，不近善人，不生善法。如沙鹵地不生種子，又如沙中不出麻油，麁獷心人亦復如是不生善法。
People whose minds are savage keep grudges that are as hard as vajra or stone, they have no sense of restraint, and they fall into conflict with everyone. Whatever such ugly and unpleasant people perceive brings them great worries. They are always unhappy [F.53.b] and cannot walk concentratedly through a delightful area. They do not mingle with holy people and are not interested in the Dharma-Vinaya, just as if they were the seeds of a different plant species. Savage people with vicious minds do not yield any qualities of the Dharma, just as sand cannot yield any oil.
如搆角乳，如月中暖，如石女兒，如空中花。麁獷惡業，誑詐無智，自誑誑他，五有所沒，近不善人，捨離三寶。此生盲人不覩正法明慧之日，甚可哀愍，生老病死、憂悲苦惱眾苦之聚，入大曠野受無量苦，遠離柔軟甘露之味。如是惡人沒於苦海，去涅槃遠。何以故？不行涅槃道因行故。以是義故，常不得樂。
4.C. - 4566 “ ‘Milk does not flow from the horn of a cow, the moon is not a source of warmth, the barren woman has no son, and the sky does not grow any flowers. Likewise, savage and aggressive people, who are highly deceitful and of a cunning nature; whose intelligence is vulgar; who wear themselves out while cheating others; who sink into the mud of existence and indulge in negative actions; who reject the Three Jewels and shun the Great Vehicle; who are blind and incapable of seeing the sun of the sacred Dharma; who roam through the wilderness of agonizing birth, aging, death, sorrow, lamentation, suffering, and unhappiness; who are bereft of the elixir that neutralizes limitless pains; and who drown in the river of suffering —such people do not attain the transcendence of suffering. Why is that so? Because they do not create the causes for the path that leads to the realization of the transcendence of suffering. Therefore, they lack the fortune for such happiness.
若有人能柔軟其心，其人一切定得涅槃，譬如麻性出油，日性光明，月光性冷，火熱、地堅、風動、水濕，四大各各自相不倒。軟心之人調伏其心，信心、精進、不顛倒見，信於因果，則於涅槃如在現前。
4.C. - 4567 “ ‘Those whose minds are gentle and pliant have the fortune of attaining the transcendence of suffering. Analogously, oil can be derived from sesame seeds, the sun has rays of light, the moon is cooling, fire yields heat, earth is supportive, the ocean’s depths are never stirred, drinking water is refreshing, [F.54.a] and the four great elements are grounded in perception. Likewise, the transcendence of suffering lies right in front of those with gentle minds, those whose minds are serviceable and endowed with faith and diligence, those who teach correctly, and those who have faith in cause and effect.’
爾時，孔雀王菩薩以佛經偈，而說頌曰：
若人心柔軟，猶如成鍊金，斯人內外善，速得脫眾苦。 cf. Dhs.21.18-21
4.C. -4568 “At that point the peacock king will sing these authoritative verses: “ ‘Those who have tamed their hearts Resemble refined gold. They soon proceed to what has lasting goodness, The virtuous transcendence of suffering.
若人心器調，一切皆柔軟，斯人生善種，猶如良稻田。
4.C. - 4569 “ ‘Those who have tamed their afflictions And turned their minds into proper vessels Produce many types of happiness, As if they were a field of rice sprouts.
一切諸眾生，不能盡斯藏，能破於貧窮，及以多誑詐。
4.C. -4570 “ ‘Those who possess this treasure in the haven of their mind Will overcome all the poverty Encountered by beings Due to savage and deceitful people.
利根寂靜人，常修行禪定，不著放逸境，永離諸苦惱。
4.C. - 4571 “ ‘Those with sharp and serene faculties Who constantly abide by concentration And are careful about objects Will never be harmed by objects.’
如是孔雀王菩薩說是偈時，夜摩天眾、兜率天眾樂聞無厭，復欲聞法，合掌恭敬白言：大聖！願為我等具說二十二法。我等為欲利益他故，當至心聽。
4.C. -4572 “As the peacock king speaks these verses, the gods of the Heaven Free from Strife and the Heaven of Joy listen insatiably. Wishing to hear more of the Dharma-Vinaya, they will join their palms and beseech him with veneration for the sacred Dharma, ‘Noble one, please teach us. Peacock king, please explain. Great being, if we may hear the remainder of the Dharma teaching of the twenty-two factors, we will be overjoyed.’
8.爾時，孔雀王菩薩為諸天眾說二十二最勝法門，已說七法，今當次第說第八法。若有沙門、婆羅門及餘善人，心生思惟有何等法？謂調伏法，能與一切作莊嚴法，一切調伏毘尼相應。若沙門、婆羅門，若復餘人，在家、出家，若老若少，調伏相應，以此莊嚴能令端正。若離調伏，猶如野干、烏鵄鵰鷲。
· · · (8) Observance · · ·
4.C. -4573 “Accordingly, the peacock king Resplendent will continue his exposition of the Dharma teaching of the twenty-two factors: [F.54.b] ‘There is also another factor that must be kept in mind by a mendicant, brahmin, or the like who abides firmly within the Great Vehicle. What is that? Observance. Observance is a quality that is becoming in all regards. A mendicant, brahmin, or someone else of that kind —be it a householder or a monastic, a child or an old person —is always beautiful when possessed of and immersed in observance. And whoever lacks observance is not. Such a person is like a jackal or a crow.
出家之人云何調伏？出家之人初以袈裟而自調伏，當行七事。何等為七？一者如其國法，受糞掃衣，隨所住國在家之人所棄之衣。若在塚間有死人衣，死屍所壓，則不應取；若於塚間得破壞衣，則應受用。是名袈裟調伏之法。
4.C. - 4574 “ ‘How is observance to be cultivated by a monastic? Here, there are seven aspects. What are the seven? A monastic should obtain clothing from a suitable refuse site where old garments that have been worn and discarded by householders can be obtained. In this way, a monastic should obtain garments that are stained, tattered, and torn. That is observance with respect to the garments of the Dharma.
復次，第二調伏。若入聚落，觀地而行，前視一尋，念佛影像，一心正念，諸根不亂，數出入息，係心身念。入於聚落，不觀一切所須之具，不觀種種器物，亦不觀他莊嚴幃帳，不與女人言論語說，不抱小兒，不數動足，亦不動臂及其床座，不手摩頭，不數整衣，不抖擻袈裟，不按摩手亦不彈指。是名第二調伏之法。
4.C. -4575 “ ‘Observance of the gaze means that when a monk is on the road, he should look ahead as far as the length of a yoke, and when visiting the home of a donor and benefactor, he should look toward the ground. He should also maintain continuous recollection of the form of the Buddha. His faculties and entire body should be properly guarded. Keeping count of his inhalations and exhalations, he should move with mindfulness of the body. In this way, when in the home of a donor, he should not look at the amenities of that home. [F.55.a] He should not stare, and he should not entertain any thoughts about the females of the house. He should not hug the children and should not continuously move his legs. Nor should he keep moving his arms. He should not be restless on his seat and should not fiddle with his head or keep adjusting his Dharma garments. He should not massage his hands or play with his fingers. That is the second aspect of observance —a monk who observes these points observes the proper gaze.
復次，第三調伏。入施主家，於飯食時齊腕澡手。若受食時，不大舒手，當前一肘，不滿口食亦不太少。若於食時，不輕弄、不調戲，謂不知足，失他淨信，令他輕慢，當觀他心。若所揣飯，不大不小，不大張口，不令有聲，不大出氣。所應之食，但食二分，食知止足，不觀他鉢而生貪心。所受飲食，不壞他心，自觀其鉢，不左右顧視。食已離鉢，澡漱清淨，守攝諸根，正心說法，心念審諦，不遲不速、不曲不直，不非時說，不多不少，護施主心，不壞其信。是名第三調伏之法。
4.C. -4576 “ ‘There is also a third aspect of observance. When a monk enters the home of a donor or benefactor, he should wash his feet, clean his hands, and rinse his alms bowl. Once he has cleansed his bowl, he should sit down on his seat in a very humble frame of mind. While seated, he should place his alms bowl in its circular stand in front of his legs. With his right arm he should then properly lift up the bowl in his right hand and accept the alms. Having done that, he should partake of them as if they were medicine and without overeating. When eating, he should not open his mouth too wide, he should not munch or slurp, and he should be content with filling only a third of his stomach. He should not look at others’ bowls either. He should abstain from eating food he is especially fond of. He should ensure that what he eats does not become a cause of further carelessness. He should make sure to conclude the meal in the proper way and at the proper time, and then teach the Dharma with clear and composed faculties. When his mind is composed, he will be able to teach in a manner that is neither rushed nor slow, not overly direct or roundabout, [F.55.b] and also not too long, but cognizant of time and place. In this way, the monk should protect the mind of the benefactor. Thus, he will not fall prey to carelessness. That is the third type of observance.
復次，第四調伏。若於食時，若於聚落或於城邑先所見食，不生心念，不數言說，亦不悕望所受敷具，如法受畜，不求上勝。是名第四調伏之法。
4.C. - 4577 “ ‘When a monk obtains food, th,e sight of towns, cities, or markets should not preoccupy his mind and he should not give rise to any desires in that regard. His mind ought not to become distracted or excited thereby. In this way, he should avoid staying at dwellings that he has determined to be inappropriate. That is the fourth observance.
復次，第五調伏。一切所作不倚不著，不惜身命，於所用具不多聚積，不行邊方危怖之處，不異服飾，不樂請喚，不偏樂於一家往返。是名第五調伏之法。
4.C. -4578 “ ‘Observance in terms of detachment is to be unconcerned about one’s life and limb in all situations. Someone who possesses and carries lots of supplies and utensils is not a monk. A proper monk does not delight in busily traveling through the land. He does not adopt the costumes and garments of others, and he will not attach too much importance to what they announce. He also does not become fond of visiting just a single home. That is the fifth observance.
復次，第六調伏。不斷草木及掘生地，不著雜色革屣、雜色衣服。若他破戒，不謗不說。心不悕望王者之饍，不親近於憙鬪比丘。是名第六調伏之法。
4.C. -4579 “ ‘Moreover, someone who is observant of detachment does not cut wood or grass, nor does he break the earth. He does not keep several sets of shoes or clothes that he can alternate between. He does not scold people, even those whose discipline has degenerated. He is not interested in depending on alms from a king. He does not associate with monks who are burdened by arguments. That is the sixth observance.
復次，第七調伏。若有比丘同意、同法，應當親近利益，令有常度，欲棄魔境，寂滅調伏，守攝諸根，如此比丘應當親近。若於山窟、若於山澗、樹下露地，常修行空、無相、無願。是名第七調伏之法。若有比丘能如是行，則能捨離一切諸縛而得解脫。
4.C. -4580 “ ‘Moreover, observance also refers to a monk who practices a mind of equality and so does what is beneficial. He escapes the realm of the māras with great diligence. [F.56.a] Seeking serenity and with his faculties subdued, he takes to mountainous retreats, caves, and unsheltered places in order to constantly abide by emptiness, signlessness, and wishlessness. That is the seventh aspect of observance. This is how monks conquer and free themselves from all the bonds.’
爾時，孔雀王菩薩為諸天眾，以偈頌曰：
調伏法相應，修行智境界，怖畏生死過，則不空出家。 cf. Dhs.30.154
4.C. -4581 “At that time the peacock king will sing another set of verses: “ ‘As one is steadfast in conduct, So one is stable in the arena of experience. Fearing the flaws of cyclic existence, Monastics are said to attain fruition.
學處不毀缺，不念於本樂，常觀於諸陰，應住靜林中。
4.C. -4582 “ ‘Maintaining the bases of training without corruption, Disenchanted by past pleasures, And frightened by the continuity of the aggregates, Those who steadfastly adhere to the forest attain fruition.
軟語寂滅人，現趣於涅槃，持戒莊嚴身，與出家相應。
4.C. - 4583 “ ‘When they speak gentle words, are at peace, Face the transcendence of suffering, And are adorned by physical discipline, Monastics are said to attain fruition.
於自他法中，若能不迷惑，業報非業報，道非道亦然。
4.C. -4584 “ ‘Those whose minds are free from delusion About the entities of self and other Will not be struck by the ripening of karmic actions, And thus it is with the true path and the wrong path.
離於惡業行，苦樂不怖畏，於家得解脫，眾苦不能縛。 cf. Dhs.30.156
4.C. -4585 “ ‘Those who fear the terrors of pleasure and pain And are free from obscurations Are liberated from the shackles of the household And will not remain in suffering.’
如是孔雀王說於調伏無量功德，令諸天眾皆得信解，一切天眾一心諦聽。爾時，孔雀王菩薩為夜摩天眾、兜率陀天眾說法，心不休息，知諸天眾敬重法故。
4.C. -4586 “In this way, the peacock king extols the many qualities of observance so that the gods may increase their faith. When in this way the gods are taught the many aspects of the Dharma-Vinaya, they will begin to listen within a state of equipoise. Hence, with unstoppable delight, the peacock king will continue his Dharma teaching. Since they have developed respect for the teaching of the sacred Dharma, he will continue to explain the Dharma to the gods of the Heaven Free from Strife and the visiting gods from the Heaven of Joy. [F.56.b]
9.復說第九無垢淨法。云何名為無垢淨法？若沙門、婆羅門及餘世間信於業報。
· · · (9) Faith · · ·
4.C. -4587 “ ‘What is the next factor that is cherished by mendicants, brahmins, and others like them who abide within the Great Vehicle? Faith regarding karmic actions.
信業報故則得大法。若沙門、婆羅門及餘世間信業果報，此人則能知身惡業，於身惡業不習增長，不愛不樂，以其得果在於地獄、餓鬼、畜生惡境界故。
4.C. -4588 “ ‘Faith regarding the causes and effects of karmic actions is a magnificent quality. When mendicants, brahmins, or others like them have faith with respect to karmic actions and their effects, they will recognize flawed physical conduct and think, “If I resort to, become habituated to, and increase flawed activities of the body, I will experience an unattractive, ugly, and unpleasant ripening —in the realms of hell beings, starving spirits, and animals, I will experience the many pains of unattractive, ugly, and unpleasant ripenings.”
如是於口惡業不習增長，不愛不樂，以其當受地獄、餓鬼、畜生惡果報故。
4.C. -4589 “ ‘Similarly, with respect to the consequences of flawed verbal activities, they will think, “If I resort to, become habituated to, and increase flawed activities of speech I will experience an unattractive, ugly, and unpleasant ripening. By the force of unvirtuous actions, I will experience life in the realms of hell beings, starving spirits, and animals.”
如是於意惡業不習增廣，不愛不樂，以其當受地獄、餓鬼、畜生苦故。
4.C. -4590 “ ‘Likewise, they will understand that by resorting to, becoming habituated to, and increasing flawed activities of the mind they will experience unattractive, ugly, and unpleasant consequences in the realms of hell beings, starving spirits, and animals.
若沙門、若婆羅門先作惡業，念已生悔，止不更作，親近師長從其聞法，云何得脫惡業果報？如是師長有智調伏，為說因緣，以方便說，令悔所作，過去惡業則為盡滅。以其如是念善業故，不作惡業。觀業因緣從何所起，如是觀之，不作惡業，能令一切不善之業漸得消滅，或令輕薄。
Hence, mendicants, brahmins, and others who are identical or similar to them will bring to mind their own past unwholesome actions and confess them. They will regret them and thereafter follow the buddhas. They will begin to ask themselves, [F.57.a] “How can we be free from the consequences of our misdeeds?” Hence, out of interest in taming themselves they will confess their downfalls before a qualified elder. From that time onward, they will strive to eliminate negativity. From then on, they will no longer engage in improper actions of the type that they engaged in before, but instead practice what they have now committed themselves to. Hence, they will free themselves from all unwholesome actions or will hold such actions in contempt.
現在所作身口意惡不善之業，以心輕故，作已速悔，不復更作，如是悔心，若業成就，一切惡業皆悉消滅。
4.C. - 4591“ ‘Likewise, if at the present time they should inadvertently come to engage in any misdeed of the body, speech, or mind, they will as soon as possible mentally renounce such a course of action and confess their error. They will develop regret and avoid such actions in the future. As they strongly regret this, they will not have any interest in that sort of action in the future. They will not engage in or maintain such unwholesome activity. Rather, they will disengage from all such actions and, at all times and occasions, they will make them disappear, bring them to an end, and hold them in contempt.
若沙門、婆羅門及餘世間如是知業，作是思惟：我以習惡，當作身口意惡不善之業，報熟之時，墮於地獄、餓鬼、畜生。彼於未生惡不善業，以正方便，令其不生。
4.C. -4592 “ ‘In this way, a mendicant, brahmin, or the like who has knowledge of the way karmic actions ripen will reason as follows: “If I engage in and become habituated to misdeeds of body, speech, or mind, I will encounter the fierce consequences of such actions within the realms of hell beings, starving spirits, or animals. Hence, I shall endeavor, strive, and muster diligence so that I may avoid any such effects of unvirtuous actions that have not yet manifested.”
沙門、婆羅門若能如是信業果報，設有地獄惡業成就，應久在地獄受大苦惱，或得薄少或皆消滅。復次，勤精進故，若有惡業應墮餓鬼，久在餓鬼飢渴大苦，或少時受或皆消滅。
4.C. -4593 “ ‘In this way, a mendicant or brahmin who possesses the power of faith with respect to the consequences of past actions [F.57.b] may succeed in curtailing, greatly weakening, or even eradicating those sensations that would otherwise be experienced over an extremely long time in the hells. Likewise, by practicing, endeavoring, and mustering diligence in this way, one may weaken the unwholesome actions that otherwise would produce long-lasting experiences of excruciating suffering due to hunger and thirst. One may curtail such experiences or cause them to disappear entirely.
如是沙門、婆羅門及餘眾生若有應墮畜生惡業，久在畜生互相食噉，或少時受或一切滅。唯除作習決定成就隨於何道，若於地獄、餓鬼、畜生境界之中，定受果報。
4.C. -4594 “ ‘Similarly, mendicants, brahmins, or others like them who have faith regarding the consequences of karmic actions may in the same way significantly shorten the otherwise long-lasting experiences of mutual predation that are the effects of the terrifying acts that lead to birth as an animal. In this way, one may avoid such experiences of mutual predation, shorten them, or even cause them to disappear completely. This goes for all negative actions, except for completed and accumulated acts of which the effects are certain to be experienced in the body of a hell being, starving spirit, or animal.
復次，信業果報，思惟難解微細業果。於三種惡業作已懺悔，不復更作。以不定業生畜生中。如是思惟。
4.C. -4595 “ ‘One investigates the effects of karmic actions that are otherwise extremely hard to recognize and tremendously subtle, and by confessing one’s completed unvirtuous actions of the three categories, one relinquishes unwholesomeness. By carefully contemplating the effects of karmic actions that are certain to be experienced in the animal realm, one may purify and relinquish them entirely. [F.58.a]
若地獄業、若餓鬼業、受畜生身，悔心清淨能破重業。以心力故，或一切滅，或斷少分。
In this way, one will regret karmic actions that are to be experienced in the realms of hell beings, starving spirits, or animals, including those actions of which the consequences are to be experienced in other lives. Crushing them with a virtuous remedy, one may entirely prevent such actions from occurring or otherwise greatly weaken them.
若有應受畜生惡業，心悔能滅。自業能滅，不受長命畜生之身，不受大苦，或以勝心能斷惡業。以此因緣，當信業果。
4.C. -4596 “ ‘Through confession, one can thus overcome karmic misdeeds that are otherwise certain to be experienced as intense pain in the animal realm. Or, by means of extremely wholesome positive karmic action, one may overcome the long-lasting tortures of the animals, thus shortening the duration of such lives, making them less painful, or preventing them completely. Due to such causes and reasons, one must develop faith with respect to karmic actions and their effects.
若沙門、婆羅門及以餘人信業果報，則能到於生死彼岸。何以故？一切生死五道之中，以善不善業果報故有，是故應信實業果報。
4.C. -4597 “ ‘For mendicants, brahmins, or anyone else of that kind who have faith with respect to karmic actions and their consequences, there will be a riverbank where the swirling waters of cyclic existence cannot reach. Why is that? Because there is no life within the five realms of sentient beings that is not a product of virtuous or unvirtuous actions. Therefore, karmic actions and their consequences are indeed the essence of sentient beings.
一切眾生，一切業果因緣故與。是故，若男若女應勤精進，晝夜思惟，業之果報於生死中第一堅牢。
All living beings experience their particular share of karmic effects. Whether one is a woman or a man, everyone must endeavor day and night to develop the power of faith with respect to karmic actions and their consequences. Doing so will make their lives in cyclic existence meaningful.
10.復次，第十。若沙門、婆羅門及以餘人應當思惟，思何等法？所謂住處所害。若沙門、婆羅門及以餘人，少智慧者，住處所害，其心樂著，情戀不捨。或僧伽藍或僧住處、或在聚落、或住國土或住城邑及以異處，常樂懈怠，樂於非處。
· · · (10) Overcoming Fickleness 544 · · ·
4.C. -4598 “ ‘There is also another factor that mendicants, brahmins, and others like them should take care to avoid. What is that? Being overcome by fickleness. [F.58.b] Fickleness weakens the intelligence of mendicants and brahmins. The flaws of fickleness make their minds develop attachment. Fickleness causes them to churn in cyclic existence. Whether they are in a park or atemple for the saṅgha, or in a town, a city, or elsewhere, fickleness is always a cause of laziness. It makes them develop fondness for all sorts of things.
不至寂靜阿蘭若處，不行異處，不名在家，不名出家，於非法處乃至命終。如是之人為何因緣而行出家？不至一切所應山林、阿蘭若處，乃於非處而盡身命。為修禪故而行出家，不入山林寂靜之處而住非處。
If they stay in a hermitage, or some other peaceful location, they will find no joy in doing so. They do not travel well either, because when on the road, such people will remain neither monks nor householders. The same goes for all other situations. Even if they stay in one single place, they will pass their time without resting in the happiness of concentration, which was otherwise the reason they became monastics. In this way, they are overcome by shortcomings with respect to stability.
若沙門、婆羅門住於非處，為諸施主之所輕毀，不樂親近，不修供養，亦不樂見。
4.C. -4599 “ ‘When donors and benefactors recognize that a mendicant, brahmin, or the like is impulsive, they will deride them. They will never come to meet them. Donors and benefactors will not be influenced by them due to a lack of attraction. They will not listen to their words and will not offer any alms out of respect. Due to their extremely weak mental abilities and their inability to stay in one place, they are destroyed as they constantly end up socializing and serving others.
若住非處，過失彰顯，為諸凡俗之所輕笑，互共論說言：某沙門、某婆羅門及以餘人，樂住非處。不名在家，不名出家，不樂山林阿蘭若處，貯畜財物，樂見俗人，親近在家，猶如奴僕，為諸白衣之所輕賤。是故此人不名在家，不名出家，住非處故。設令無過，為他所謗。無有一人住於非處，不為施主之所輕賤。數見白衣或近在家，雖不輕慢，或生異過。
Marred by the flaws of instability, they become the laughingstock of others. Householders will talk about them, saying, ‘That mendicant or brahmin is unable to remain anywhere. [F.59.a] Overcome by fickleness, he gets excited about all sorts of things.’ Rather than staying in peaceful hermitages, such people are constantly involved in searching and hoarding. They are always eager to meet householders. They go to render them service and end up like domestic servants. Serving householders, they obey their commands. Therefore, they are neither successful householders, nor are they monastics, for they are destroyed by the flaws of fickleness. Whoever is free from such flaws will be offered riches by everyone, whereas those who are afflicted by such faults cannot escape the mockery of donors and benefactors.
若沙門、婆羅門住非法處，以住非處，得無利益。是故沙門、婆羅門不應住於破壞之處，常樂住處，常樂獨處，樂住樹下、樂住塚間、樂住靜處，以修禪默，或在山谷獨一而行，乃至盡命。應避非處，捨離一切非法之處能得解脫；住非處者，不得解脫。
4.C. - 4600 “ ‘Shallow-minded in their restless pursuits, mendicants or brahmins who are destroyed by their lack of stability will breed other flaws as well. Therefore, mendicants, brahmins, and others like them must one-pointedly endeavor to develop a detached mindset, always delighting in solitude, developing concentration under a tree, at a charnel ground, or in a cave. Residing in mountainous retreats and always moving alone, they must make sure to avoid being undermined by fickleness for as long they are alive. They must stay alone and avoid becoming attached to anything. They must let go of all attachments. By giving up all attachments, they will achieve liberation. That is how fickleness is overcome.’
爾時，孔雀王菩薩而說頌曰：
比丘住非處，人視如僮僕，輕之如草芥，亦失自利益。 cf. Dhs.30.157-164
4.C. -4601 “At this point the peacock king will sing these verses: “ ‘A monk who is overcome Will be regarded by people as a servant. Having become as insignificant as grass, [F.59.b] He fails even in his own objectives.
比丘住非處，非在家出家，於禪誦法中，其心不憙樂。
4.C. -4602 “ ‘A monk who is destroyed by fickleness Is neither a householder nor a forest dweller. He has no confidence In the practice of concentration.
比丘住非處，貯積稸財物，貪心著財寶，不覺死時至。
4.C. -4603 “ ‘A monk overcome by fickleness Is always involved in searching and hoarding. With his mind preoccupied with searching and hoarding, His life is wasted.
身命念念盡，而不能覺知，不知所作業，能受未來報。
4.C. -4604 “ ‘Life rushes by with each moment, Yet he fails to understand this. Erroneously pursuing pleasures, He does not recognize what he has done.
比丘住非處，常樂見俗人，常行於非處，死則入惡道。
4.C. -4605 “ ‘A monk overcome by fickleness Is increasingly concerned with others. Always engaged in what is unwholesome, He is bound for the lower realms.
心無所樂著，一切不悕望，能脫一切貪，是名為沙門。
4.C. -4606 “ ‘Free from mental clinging And without attachment, One is liberated from attachment. Such a person is said to be a successful monk.
若在山樹下，常修習禪觀，則得清淨智，遠離一切過。
4.C. -4607 “ ‘Staying in the mountains or under a tree, Practicing constant concentration, Having faith in what is virtuous and possessing wakefulness, One has given up all flaws.
遠離一切貪，不為境界惑，則能滅煩惱，如火焚乾薪。
4.C. - 4608 “ ‘When liberated from all attachments And no longer fooled by objects, Monks burn away the afflictions As when fire consumes dry wood.
獨修行比丘，攝持於五根，如實知身相，則得涅槃道。
4.C. - 4609 “ ‘Delighting in solitude, A virtuous monk whose faculties are guarded Understands the characteristics of the body And realizes the transcendence of suffering.
常念勤精進，遠離一切過，是人到涅槃，如至遊戲處。
4.C. -4610 “ ‘Endowed with diligence and mindfulness And always beyond all flaws,He proceeds to the transcendence of suffering As if he were strolling in the park.
常求於涅槃，常怖畏生死，如是清淨心，則不樂非處。
4.C. -4611 “ ‘With constant joy in the transcendence of suffering And wary of the three rivers of existence, He is not deceived by gathering places But remains a monk of pure nature.
比丘如是住於非處，得眾多過，是故比丘應當捨離非法之處。若有比丘住於非處，凡俗無異，若有俗人住於非處，得無量惡，何況沙門，近在家故，則與一切善法相違，是故應當遠離非處。
4.C. -4612 “ ‘Monks who are destroyed by the flaws of fickleness will always wander aimlessly. This is why those who remain alone and achieve what is meaningful must give up the flaws of fickleness. Also, householders can be destroyed by even minor fickleness. [F.60.a] Since fickleness is therefore a flaw even for householders, it goes without saying that the same is the case for monks who have gone forth from the household. In this way, through stability, all virtuous qualities can be attained. Therefore, be diligent so that you may overcome fickleness and relinquish it.’
11.時，孔雀王菩薩復為夜摩天眾及兜率天，說迦迦村陀如來第十一法。如是善法，甚可愛樂，能至涅槃。何等善法？所謂住心。若比丘有住心者，能持善法，人所讚歎。
· · · (11) Steadfastness 545 · · ·
4.C. -4613 “Addressing the gods of the Heaven of Joy and the Heaven Free from Strife, the peacock king will then continue teaching that blessed one’s discourse: ‘There is another factor that is desirable, attractive, delightful, and yields the attainment of the transcendence of suffering. What is that? Steadfastness, which enables monks to carry the load of the praiseworthy virtuous factors. Steadfastness is also praised highly by mundane people. Steadfastness is the adornment of both the mundane and supramundane paths.
住心之法，離一切惡，無始流轉。心過羅網結使周遍繫縛堅固，非是少時少精進、少定能斷。如是大惡羅網，若有比丘薄少住心，則不能斷心地過網。無有異法能斷生死如住心法。唯修行者有住心法，若不善法起，攝心令伏，不樂惡業，精勤斷除，勇猛精進，斷不善法。
4.C. -4614 “ ‘Steadfastness liberates from all flaws. Steadfast people achieve freedom from all flaws, even though the web of flaws has been present since time without beginning. It has been spread, tightened, and strengthened within the mind, so it cannot be overcome in merely a short time, with little diligence, poor absorption, and weak steadfastness. The web of flaws that has thus been present in the basis of the mind due to attachment can only be cut through by monks who are steadfast in the practices that liberate from cyclic existence. Spiritual practitioners who are truly endowed with steadfastness can use their steadfast intelligence to entirely relinquish all the unvirtuous attachments that have arisen based on conditions. Without developing attachments, they will give rise to steadfast diligence [F.60.b] and thereby free themselves of the terrors of unvirtuous factors.
若貪欲心起，修不淨觀，是名相應。是惡欲心，不淨能斷，不樂不著。若起瞋恚，攝心修慈。若起癡心，攝心觀於十二因緣。
4.C. -4615 “ ‘Even if desire arises, a monk will contemplate repulsiveness. Endowed with and guarded by steadfastness, he will entirely relinquish the unvirtuous mind that arises due to the circumstance of the darkness of desire. He will not be led astray thereby. Likewise, if an aggressive state of mind should arise, he will not be ruined by that and instead steadfastly adhere to the remedy, which is love. And when an ignorant state of mind arises, he will practice by means of the remedy, which is dependent origination.’
爾時，孔雀王菩薩以偈頌曰：
若不樂住心，隨樂起諸愛，若為愛所縛，失於二世利。
4.C. -4616 “At that point the peacock king will speak this verse: “ ‘Those who remain attached Are always ruled by craving. Those who remain bound by craving Fail both in terms of this world and what follows.’
如是孔雀王菩薩為夜摩天、兜率陀天，說不住心無量過惡。
4.C. -4617 “In this way, the peacock king explains to the gods of the Heaven of Joy and the Heaven Free from Strife the many different flaws incurred if one constantly and exclusively pursues enjoyments.
爾時，天眾聞二世利，樂聽無厭，作如是言：孔雀王未曾有也。乃能為我演說深法，初中後善，能至涅槃。於種種生死，能生厭離，第一安隱。唯願為我次第宣說，我等當共一心聽受，自利利他。
4.C. -4618 “Although the gods will have now listened to many teachings that benefit both in this life and the next, they will feel insatiable, and so they will thus address the peacock king: ‘The Dharma teachings that you have given us are amazing and most profound. Virtuous in the beginning, middle, and end, they lead to the transcendence of suffering. Once more, please teach us the principles of the supreme path that in numerous ways trigger weariness of cyclic existence. We shall all listen one-pointedly.’
12.時，孔雀王聞是語已，知諸天眾一心樂聞，踊躍歡喜，其心怡悅，第一利他美妙音聲告諸天眾：
4.C. -4619 “As he hears from those gods about their interest in the Dharma path that accomplishes the benefit of oneself and others, [F.61.a] the peacock king will once more understand that they have all developed one-pointed attention and are listening to the Dharma correctly. With tremendous joy, he will therefore continue teaching them and so, in his clear, penetrating, and deep voice, he continues his magnificent speech, which accomplishes the benefit of others.
若沙門、婆羅門及以餘眾，心念於法，既念法已，勤修怖畏。修何等法？所謂畏惡名稱。若有比丘畏於惡名，則離諸過。
· · · (12) Fear of Scandal 546 · · ·
4.C. -4620 “ ‘O gods, there is also another factor that mendicants, brahmins, or others like them who abide within the Great Vehicle should keep in mind as they diligently strive to give rise to weariness. What is that? Fear of scandal. A monk wary of scandal has a determined mind. Based on his fear of scandal, he will give up flaws.
所謂不入女人戲笑之處，不入酒肆，不近沽酒，不與共語，不近嗜酒人亦不與語，不近賊人，不近先作大惡之人，不近好鬪人，不近陰惡懷毒人，不近無恒數捨道人，不近博戲人，不近伎樂人，不近小兒，不近繫縛女色人，不近輕躁人，不近不護口人，不近貪人，不近販賣欺誑人，不近巧偽市道世所惡賤人，不近決掘河池人，不近黃門女人同路一步，不近調象人，不近魁膾人，不近調馬人，不近斷見人，不近無戒人。
He will not enter a house that is highly stained by the flaws of women, nor will he socialize there. He will not mingle with alcohol peddlers or with people who are wild. Nor will he associate with thieves or unvirtuous people, or with brazen or argumentative people. He will also not associate with people with other blemishes or with those who follow such people, or with gamblers or grifters. Nor will he associate with childish people or with those who live off women, or with con artists or exaggerators,with greedy people or swindlers who use weigh scale tricks, with businesspeople who flout worldly conventions, [F.61.b] or with executioners who kill along riverbanks 547 or with neuters. They will not walk a single step along the road together with a woman or with tame elephants or wild elephants, with tame horses, with nihilists, with those who turn their backs on the Three Jewels, with those who are hostile toward the Great Vehicle, with people who observe unvirtuous vows, or with people who belong to an unwholesome family.
如是惡人，比丘一切不應親近。何以故？近如是人，失比丘法。世間之人作如是念：如是比丘近如是人，必與同行，與如是人習近共行。生一切人如是之念。是故比丘當畏惡名，不應與此不淨業人同路行於一足之地。
4.C. -4621 “ ‘Monks should not associate with such perpetrators of negative deeds. And why is that? Because by associating with such people, their monkhood will come to nothing. People of the world will also come to know all about it. Monks will therefore correctly contemplate how such actions are defiled. They will recognize that people turn out in the same way as the people with whom they associate. Therefore, those who are wary of scandal will not walk a single step together with people who engage in defiled actions.’
爾時，孔雀王菩薩以如來偈，而說頌曰(上顯文中少第十二摽文，或合或闕本同未詳)：
若人近不善，則為不善人，是故應離惡，莫行不善業。cf. Dhs.34.3-8
4.C. -4622 “At that point the peacock king will recite these verses of the Blessed One: “ ‘If the unpolluted mingle with the polluted, They themselves become polluted. Therefore, do not mix with the polluted. It makes sense to stay clear of pollution.
隨近何等人，數數相親近，近故同其行，或善或不善。
4.C. -4623 “ ‘Any kind of person will, If always associating with a certain other kind of person, Come to be seen in the same light as the other, Be it a virtuous or unvirtuous person.
一切人求善，當近於善人，如是能得樂，善則非苦因。
4.C. -4624 “ ‘People in pursuit of happiness Should practice nothing but virtuous actions. That is how happiness is obtained here — Virtue does not produce suffering.
近善增功德，近惡增尤苦，功德及惡相，今如是略說。
4.C. -4625 “ ‘Good qualities arise through association, And so do flaws. Such, in short, are the characteristics [F.62.a] Of good qualities and flaws.
常近於善人，則得善名稱；若近不善人，令人速輕賤。
4.C. - 4626 “ ‘Monks who always keep company with the good Will attain excellent renown. Those who accompany the bad Will soon become bad themselves.
常應親善人，遠離於惡友，以近善人故，能捨諸惡業。
4.C. -4627 “ ‘Give up the bad And always do what is meaningful. Always adhering to the wholesome, You should at the same time give up the unwholesome.’
時，孔雀王菩薩復為諸天說如是言：若有比丘有七功德，則離惡名。何等為七？一者離眾人；二者不樂供養之利；三者知足，能令施主得清淨心；四者樂住山谷靜處，攝諸善業；五者離於多語；六者若入聚落，不至酒家；七者不作販賣貿易。比丘若有如是功德正行相應，則無惡名，眾人所敬。
4.C. 4628 - “In this way, the peacock king teaches the Dharma to the gods. He goes on to say, ‘Moreover, monks who are wary of scandal possess the following seven qualities: They do not associate with unwholesome people, they are disinterested in wealth and reputation, they are content and have the respect of donors and benefactors, and they remain in a mountain hermitage. Such people become destined for happiness. Moreover, the other qualities are not being talkative, not roaming through towns and not entering bars, and not engaging in commerce. Monks endowed with those qualities live well and their lives are not wasted. They will be held in high regard by many people.
是故畏惡名者，為最第一。若有比丘不畏惡名，所得過惡，過於白衣，隨意而作、隨意而說，於所破戒，心無慚愧，是破戒人身壞命終，墮於地獄。
4.C. -4629 “ ‘Therefore, the frolicking that is based on carelessness ensues from not being concerned about having a poor reputation. Monks who have no fear of scandal stand out as far more flawed than householders. They do as they please, say whatever they feel like, have no shame and no modesty, and let their discipline become more and more flawed. When their bodies disintegrate, they will suffer an inauspicious fall and be born in the hells.
畏惡名者，樂空閑處，不樂近於聚落城邑，以知足故，不壞他信，遠離一切憒閙之處，於微小過，心常怖畏。如是怖畏惡名比丘，得世間善。
4.C. - 4630 “ ‘Those who fear scandal live alone and do not associate with households. They remain in the mountains and places of solitude and they feel content. [F.62.b] They are disinterested in pleasures and do not covet anything. They give up all the flaws of village life. They regard even minor negative acts as fearsome. A monk is someone who is wary of scandal. Such a person becomes destined for virtue.
13.復次，第十三法能多利益，何等善法？所謂不樂著法——此法可愛。若有比丘離著清淨，意純無著，樂於閑靜，安住淨命，離於憂惱，第一安隱，攝心一處。若遭苦厄，心不怯怖；若他罵辱，不起瞋恚。逢喜不喜，於畏不畏。不親宗族，自失利益。隨所作事皆悉究竟。於先所作諸惡之業，不生喜樂。
· · · (13) Absence of Clinging 548 · · ·
4.C. -4631 “ ‘There is also another factor that is cherished by monks who abide in the Great Vehicle. What is that? Absence of clinging. Absence of clinging is a most delightful quality. Monks who are free from clinging are pure and sincere, and their minds are not attached. They live in solitude and their minds are well poised. Their livelihood is pure and they are utterly unperturbed. They adhere to a state of mind that is perfectly at ease. They are not intimidated by suffering. They do not become angry or upset. They are not interested in trivial fun. They have no fear of the realms of terror. Fondness and affection for friends will not make them fail to achieve their own objectives.
不樂觀看遊戲歌舞。從一聚落至一聚落、從城至城、從邑至邑、從家至家，心不樂著睡安覺安。不樂著故，清淨正行，猶如耆老，魔不得便。不著於色聲香味觸，亦不樂著供養之利；得已，捨於不善覺觀，精勤斷除令其不生。
They pay no attention to the jokes, charms, games, and enjoyments of city people. They seek none of that. They do not become attached to one town, city, market, or household after another, and thus they fall asleep happy and wake up happy. Their frame of mind is unattached and pure. Their conduct is pure and cannot be disturbed by any māras or by anysounds, textures, tastes, forms, or smells. [F.63.a] They have no fondness for wealth or honor. Hence, they overcome all thinking concerned with the attainment of these and similar things. They give them up entirely. They diligently endeavor to prevent the arising of such unvirtuous thoughts.
若生惡覺，尋即除滅，令不惱心。如是比丘尚能精勤滅不善覺，況復麁過而不斷除。
And thus they think, “As I follow these paths, I shall make sure to overcome any occurrence of unvirtuous conceptual thinking that could possibly disturb my mind.” Since they therefore strive diligently in this way to prevent even a single unwholesome factor that might otherwise emerge due to the circumstance of thinking, it goes without saying that they do not develop any crude mundane clinging.
有三種法應當修行，何等為三？所謂已生不善法妨於悲心，為斷除故，勤行精進。未生不善法，為不生故，勤行精進。已生善法，念當精勤修習增廣。若有比丘心不樂著正意清淨，欲求愛盡、欲求厭離、欲求安樂，無得樂著。若有比丘心不樂著，則得第一最勝之樂。
4.C. -4632 “ ‘Spiritual practitioners diligently cultivate three factors. What are these three? Complete prevention of present unvirtuous factors that would ruin one’s mindstream, prevention of any future factors of that type, and recollection of past virtuous factors. In this way, monks who rest in complete equipoise, who engage in pure conduct, who are free from clinging in all regards, who act purely, who are wholly intent on extinguishing craving, who wish to be free from desire, and who wish for happiness must give rise to a mind that is free from clinging. Monks who are free from attachment attain supreme happiness and the state of great bliss.’
爾時，孔雀王菩薩以偈頌曰：
常修於禪定，心無所樂著，心常清淨故，意正不錯亂。 cf. Dhs.26.1-12
4.C. -4633 “At that point the peacock king will recite these verses: “ ‘A mind that is thoroughly detached Rests always in concentration. Such a mind is always pure, [F.63.b] A one-pointed mind of great joy.
若人正憶念，諸惡不能染，以能離諸過，是名得安隱。
4.C. -4634 “ ‘A one-pointed mind Is free from the bondage of flaws. Liberated from the terrors of flaws, This is referred to as natural rest.
一心正憶念，覺觀莫能亂，以離惡覺觀，是名善安住。
4.C. -4635 “ ‘A mind that delights in one-pointedness Does not practice by means of thinking. Liberated from thought, It abides beautifully in its natural state.
若人意寂靜，常樂於涅槃，其人諸根中，遠離諸不善。
4.C. -4636 “ ‘A mind that is always at peace Delights continuously in the transcendence of suffering. It will not become swayed by the flaws That arise from the senses due to unvirtuous causes.
若有修行者，得禪三昧樂，皆由一心念，修行之所得。
4.C. -4637 “ ‘Blissful through concentration, Blissful through absorption —Such are the minds of beings Who abide in constant one-pointedness.
若樂獨比丘，樂從內心生，此樂於諸樂，第一無等倫。
4.C. -4638 “ ‘When delighting in one-pointedness and the vows, One experiences happiness in one’s heart. That is what is meant by happiness, Not what worldly people call it.
一心係念者，其心則清淨，得脫諸過網，心意常寂滅。
4.C. -4639 “ ‘Delighting in the one-pointed mind, Purified and liberated From the stains of all flaws, One will recognize peace.
常一心係念，攝持於五根，斯人智慧水，能滅愛毒火。
4.C. - 4640 “ ‘A mind that remains one-pointed And keeps the five faculties collected Will extinguish the raging fires of craving With the waters of wakefulness.
解脫愛縛人，常得清淨樂，現前得勝處，無盡亦無壞。
4.C. - 4641“ ‘When one is free from craving And wishes only for pure happiness, One stands right at the brink of that state That is inexhaustible and incorruptible.
覺觀亂其心，處處受生死，一念緣相應，三昧力能持。
4.C. -4642 “ ‘Whatever way deceptive thoughts May form and arise, They can all be arrested by the absorption That maintains a single focal point.
是故此勝道，能到涅槃城，以一心念故，能破魔王軍。
4.C. -4643 “ ‘Therefore, the best of all qualities, Which brings you to the city of the transcendence of suffering, Is this maintenance of a one-pointed mind. This is how to crush all the subterfuges of the māras.
堅固智光明，繫縛心逸馬，到第一彼岸，無垢清淨處。
4.C. -4644 “ ‘With the steadfast light of wakefulness One controls the horse of the mind And proceeds to the supreme destination, Triumphant over all miserable afflictions.
第一勇健者，修行到彼岸，以一心係念，能至不壞處。
4.C. -4645 “ ‘In sum, the steadfast ones, Who engage in the highest practice, Will attain one-pointed mind And thereby proceed to the immutable stage.’
如是孔雀王菩薩為諸天眾無量說法，利益安樂。復為兜率陀天、夜摩天眾不斷說法，能至涅槃，
4.C. -4646 “In this way, the peacock king teaches the Dharma in numerous ways for the sake of bringing the gods happiness and benefit. [F.64.a] The peacock king will then continue his Dharma teaching to the inhabitants of the Heaven Free from Strife and the Heaven of Joy, bringing delight in that which is unborn, as well as inspiring them toward virtue and the transcendence of suffering.
14.告諸天眾：一切善法中第一真法，所謂第十四，獨行比丘，好行善業，行林樹間，善寂滅行。所謂獨行比丘，寂靜調伏，心無所畏，一切處樂。若在山谷、若在山窟、若草[卄/積]邊，心無偏著，其心正直。
· · · (14) Delighting in Solitude 549 · · ·
4.C. -4647 “He will then proceed: ‘O gods, listen here to another teaching. Delighting in solitude is the essence of all the Dharma. Monks who delight in solitude are well guarded, their conduct is tremendously restrained, they adhere properly to their vows, and they are perfectly serene and pure. Monks who delight in solitude practice with thorough restraint and are peaceful, gentle, and extremely steadfast. In this way, by delighting in solitude, they always meet with happiness. In a peaceful mountain hermitage, in a cave in the mountains, at a charnel ground, or upon a mat of straw, they develop a mind that is in all regards well guarded.
獨行比丘有七法利益，何等為七？一者知足，心常歡喜；二者心常清淨；三者世間所敬，諸天所護；四者離惡塵垢；五者善法增長；六者一心正念，淨身口意，解脫現前；七者離於垢法，成就白法。以獨行故，能破無量無始流轉煩惱怨家。獨行比丘一心正行，怖畏煩惱，於微少惡，心生怖畏，常勤精進，威儀寂靜。
4.C. -4648 “ ‘There are seven things that are cherished by monks who delight in solitude. What are they? Constant happiness, constant inspiration, being listened to by mundane people, being protected by the gods, becoming free from all stains, increasing virtuous qualities, and having a mind that is in supreme equipoise such that perfectly pure actions of body, speech, and mind can manifest the path of liberation. Such people will be far removed from stains. Lastly, as an effect of their virtuous qualities, they will also be content in the company of mundane people. [F.64.b] They overcome the enemy, the many different afflictions that have been active since time without beginning. Therefore, monks who delight in solitude are extremely well guarded, they fear the afflictions, and they regard even subtle unwholesome factors with caution. They are endowed with constant diligence, definitive liberation, stainless activities, and joyous serenity.’
爾時，孔雀王菩薩為利諸天，以偈頌曰：
輕擾堅牢惡，大力難調伏，勇健調伏心，則得第一樂。 cf. Dhs.11.107
4.C. -4649 “At that point the peacock king will recite these verses for the benefit of the gods: “ ‘Terrible, fluctuating, and rough, Hard to bear and overwhelming, Overpowering for the mind when indulged in — That is what the world considers enjoyable.
如是三種過，破壞諸世間，智水能除滅，則得第一樂。
4.C. -4650 “ ‘Those who give up the three flaws That otherwise burn the world, Extinguishing that fire with the water of wakefulness,Thereby achieve happiness.
若人不愛法，雖人而非人，不住於真道，不至涅槃城。 cf. Dhs.3.8-13
4.C. -4651 “ ‘Humans with no interest in Dharma Are not proper humans. They are not on the path to the city Of the transcendence of suffering.
既得此人身，功德所依處，云何不昇栰，度諸有流海？
4.C. - 4652 “ ‘Those who gain accomplishment While abiding in great happiness Will, by sailing the raft of the Great Vehicle, Be liberated from the ocean of craving.
一切眾生命，如電旋火輪，如乾闥婆城，速過不暫停。
4.C. -4653 “ ‘Like a flash of lightning, a spinning waterwheel, Or a city of the gandharvas, Such is the extremely cherished and always quickly passing Life of an embodied being.
是身念念壞，常畏於老死，速滅無堅住，如何起身慢？
4.C. -4654 “ ‘The sprouts of the body Are always destroyed, from one instant to the next. They are extremely unstable and insubstantial And lead to the great terrors of aging and death.
此身為病城，是大憂悲處，善不善之地，是故名為身。
4.C. -4655 “ ‘They give rise to these bodies of disease And continuous agony — Such is the field of virtue and negativity That is referred to as the body.
若人施戒智，而自莊嚴身，於人中最勝，成就善果報。cf. Dhs.3.13
4.C. -4656 “ ‘When a mind of generosity and discipline Continuously adorns the body, Then that is a meaningful sentient being, And that kind of body bears fruit.
若人有七真，其人與佛等，施戒智精進、悲忍善調伏。
4.C. -4657 “ ‘Buddhahood is renowned As that which is meaningful in terms of seven aspects: Diligence, generosity, discipline, [F.65.a] Wakefulness, love, patience, and gentleness.
若人於無量，不可數時劫，修六波羅蜜，斯人名為佛。
4.C. -4658 “ ‘Those who are endowed With the limitless Great Vehicle And have gone beyond the six perfections Are known as buddhas.
若人捨離欲，三界最第一，以捨諸欲故，常得大安樂。
4.C. -4659 “ ‘The relinquishment of all desires Is what is most meaningful in the three realms. Abandonment of all desires Is what is known as perpetual happiness.
若人貪著欲，眾苦常現前，欲為眾苦因，是故應捨離。
4.C. -4660 “ ‘Those who are attached to pleasures Find suffering right in front of them. Therefore, understand the flaws So that you may give them up.’
如是孔雀王菩薩為兜率陀天、夜摩天眾，說如是法。
4.C. -4661 “In this way the peacock king teaches the Dharma to the gods of the Heaven of Joy and the Heaven Free from Strife.
15.爾時，孔雀王復為天眾說第十五利益之法。若沙門、婆羅門及餘世間，心不散亂，則得利益。若散亂心，善攝心意，令心正住，常樂親近同梵行者，常勤精進以求安隱，離諸惡道。
· · · (15) Undistracted Mind 550 · · ·
4.C. -4662 “Then he will continue: ‘There is also another factor that is cherished by mendicants and brahmins who abide within the Great Vehicle: an undistracted mind. The mind of an undistracted monk abides in great equipoise. Such a monk lives alone, adheres constantly to pure conduct, and is endowed with constant diligence. He finds happiness and is liberated from all the terrors of the lower realms.
若比丘心不散亂，折伏六根，不著境界，怖畏生死，捨離一切不善之法；捨離一切不善法故，常得安樂。若有比丘於色聲香味觸法中，心不散亂，是名比丘心意正念；心正念故，善法增長。
4.C. -4663 “ ‘A monk who delights in solitude, whose six faculties are well guarded, who has relinquished all objects, and who is fearful of the terrors of cyclic existence will never give up any virtuous factors but will relinquish all unwholesome ones and live in constant happiness. Those whose minds are free from distraction will remain in constant equipoise regardless of sounds, textures, tastes, forms, or smells. Because their minds are in equipoise, they will see all virtuous qualities increase.
正念之人不樂生死，常勤精進，樂修三昧。以正念故，則能得道；既得道已，勤修眾行。以勤修道，發起眾行，正憶念故，而得道果。心常正念修習道故，斷除眾結，滅於諸使。
They will delight in those very qualities [F.65.b] and will not have any fondness for cyclic existence. With constant diligence they rest in absorption and so rapidly give rise to the path. They always follow and cultivate the path. They cause it to increase. By following the path and becoming accustomed to it and increasing it, they actualize the path. They constantly and continuously cultivate the path. They practice in a state of mind that knows the path, and in so doing they free themselves from all the bonds and overcome all latent tendencies.
斷何等結？所謂愛結、恚結、無明結、慢結、姤結、慳結，皆斷此結。滅何等使？所謂欲染使、恚使、有染使、無明使、慢使、見使、疑使，此使皆滅。以此結使大力因緣，流轉諸道，三界所攝。若心不散，一心念於見道、修道，皆悉能滅。若沙門、婆羅門、若復餘人，欲得安隱，一切善不善法，心為根本。
4.C. -4664 “ ‘What are the bonds that they separate from? The bonds of desire, anger, ignorance, pride, envy, and stinginess. What are the latent tendencies that they leave to rot away? The latent tendencies related to desire, anger, desire for existence, ignorance, pride, view, and doubt. They let all such latent tendencies rot and decompose. An undistracted mind conquers such powerful factors that otherwise cause wandering beings to change existence within the three realms. That is achieved on the paths of seeing and cultivation. A one-pointed mind is cherished by mendicants and brahmins, because virtuous and unvirtuous factors are all equally rooted in the mind.
是故宜應精進修道，怖畏有過，攝心正念，能滅煩惱，無有餘法能滅如是無始流轉煩惱稠林如正念心。
4.C. -4665 “ ‘Therefore, those who diligently follow the path due to fear of the terrible flaws of existence must all endeavor to cultivate a one-pointed mind. [F.66.a] That is how the afflictions can be extinguished. Other than that, it is impossible to overcome the power of the afflictions that have been active since time without beginning.’
爾時，孔雀王菩薩以一切智偈而說頌曰：
一心念現前，怖畏於諸惡，能生無漏法，猶如畦種稻。cf. Dhs.3.13
4.C. -4666 “At that point the peacock king will teach these verses of the Omniscient One: “ ‘For spiritual practitioners who have a one-pointed mind And who fear the flaws, The mind is like a lotus flower — In such minds arise undefiled qualities.
一心念現前，精勤修習道，斷除不善法，如日除闇冥。
4.C. -4667 “ ‘The one-pointed mind cultivates The path of virtue And overcomes unvirtuous factors, Just as the rising sun dispels the dark.
若一心現前，常正念寂滅，則不畏眾過，如金翅鳥毒。
4.C. -4668 ‘The one-pointed mind that is always At peace and in equipoise Has no fear of the flaws, Just as the garuḍa has no fear of poison.
如是散亂心，如風有大力，智者能調伏，猶如調象師。
4.C. -4669 “ ‘The mind that moves Is powerful like a storm, Yet a trainer who knows how to catch it Will steadfastly tame it.
戒三昧智慧，猶如大猛火，與風共和合，焚燒諸惡林。
4.C. -4670 “ ‘Wakefulness, discipline, and absorption Burn down the forest of flaws, Just like a wildfire Fanned by the wind.
是故應修智，斷除於愚癡，離於老死患，得無上勝處。
4.C. -4671 “ ‘Therefore, always adhere to knowledge And give up ignorance. This is how to proceed To the unsurpassable stage beyond birth and death.
若能勤攝心，修行於精進，以其攝心故，能斷一切惡。
4.C. -4672 “ ‘Diligently persevere In fostering a one-pointed mind. Mastering that training is held To prevent the arising of flaws.
心常緣境界，勇猛能攝持，諸欲不能壞，如毒藥在手。
4.C. -4673 “ ‘When the constantly moving objects Are restrained in a steady manner, They become like poison in the palm of one’s hand, And one will not be harmed by desire and the like.
如是勤精進，能調伏其心，三道大愛河，速度勿停住。
4.C. -4674 “ ‘Therefore, let the mind be swiftly steered By the qualities of diligence, steadfastness, and so forth. And so, without delay, One will cross the three rivers of craving.’
如是孔雀王為利夜摩天眾、兜率天眾，說於善行。時，諸天眾聞是法已，怖畏生死，捨離一切境界之樂。
4.C. -4675 “For the sake of benefiting them in many different ways, the peacock king thus teaches the Dharma to the group of gods from the Heaven of Joy and the Heaven Free from Strife. [F.66.b] The minds of the gods will have by now become extremely well guarded, and they will rest in utter equipoise. They will have let go of all their enjoyable objects, and so they will listen to nothing but the Dharma.
