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.
觀天品之二十八(夜摩天之十四)
又惡比丘離於雜色種種畫已，更作餘畫。何者餘畫？所謂餘者，因根境界生死繫縛。彼根境界，或有可愛或不可愛，謂鼻嗅香。彼觀察了，鼻所嗅者若香若臭，於香不樂、不善觀察，不能壞心，如是思惟：此香無常，念念不住，不堅破壞。如是實香，本無後有，已有還無。彼如是香，臭不可樂，心亦不轉。彼白業畫、善業畫故，人天中生。
4.C. -3230 “ ‘Unintentionally, bad mendicants also create other colorful depictions of cyclic existence. How so? Bound by the objects of the senses, they are ruined by the delightful objects of cyclic existence. In what way? When their nose consciousness experiences smell. Holy people do not cling to pleasant or unpleasant smells. Nor do they develop attachment in relation to what is actually not beautiful. They are not destroyed by inappropriate mental focus. They understand that smells are impermanent, unstable, not enduring, and subject to change. Phenomena do not arise —but even if they do, they will also cease. As they experience smells in accordance with reality, they do not develop any attachment and their minds do not become scattered. At that point, white factors truly increase, and by virtue of such factors one will avert the great blaze. Due to their factual and complete knowledge, such people enter among gods and humans.
而彼畫師惡意沙門，捨如是業而作餘畫，離禪誦業。又嗅餘香，於香憙樂，心迷惑故，悕望所迷，不善觀察，心則破壞，是黑色業。常集如是黑業采故，畫於地獄、餓鬼、畜生，受諸苦惱。彼惡沙門捨離如是業彩色畫，不能思惟，而作餘畫，妨廢坐禪、讀誦經律。
4.C. -3231 “ ‘Bad mendicants, however, abandon such beautiful actions and instead engage in other artistic activities that will burn them during their practice of concentration. When they experience pleasant or unpleasant smells, they become attached. They tie themselves to the objects and produce thoughts about them, and thus they are ruined by their inappropriate mental activities. Such black actions, which are based on these perceptions, constitute the paint for the realms of hell beings, starving spirits, and animals within cyclic existence. Bad mendicants give up beautiful colors and use that type of paint instead. They are scorched during their practice of concentration. [F.166.a]
又有雜業種種采畫，所謂舌味，或有可愛或不可愛。彼善比丘得可愛味，不喜不瞋、不念不樂，於此美味常善觀察，無不善觀。如此味者，本無後有，已有還無。手捉彼食，內於口中，以舌觸之，舌得食已，彼食名甜，即生美味。熟爛腦涕，額頞中下、齗中而出。舌頭得味與涎和合，在牙關中咀而嚼之，如是繫縛愚癡凡夫。彼人如是思惟舌味正觀察者，是白色畫。此白色畫，若於人中、若於天中受第一樂。
4.C. -3232 “ ‘Another type of colorful karmic action has to do with the experience of pleasant tastes by the tongue consciousness. One should not relish tastes, one should not become averse to them, and one should not be bound by them. Rather, focusing the mind correctly, one should examine each taste, recognizing that it arises only to disappear again. The food that was held in the palm of the hand reaches the tongue. When that happens, the type of worm called sweet intoxication also makes contact with the food and experiences it. In the brain then arises a mental state known as mucus, which causes a watery discharge from the brain to flow onto the tongue. As drops of this discharge flow, the tongue begins to move, and while the molar teeth grind the food, the tongue tastes it. Realizing that this process is what binds childish beings, one should be attentive to tastes in a way that accords with reality. One should examine them by means of correct mental engagements. With such bright white shades, one will then be supremely happy among gods and humans.
彼惡沙門不能觀察如是業畫，而作餘畫，妨廢坐禪、讀誦經律。彼愚癡人食味在舌，甜舌觸已，乃得其味，作如是念：此食好味，第一好味、勝味美味，色香具足，第一淨潔。食慢心故，身口意等行於惡業。此黑業畫，在於地獄、餓鬼、畜生三處明了。彼惡沙門自言沙門，不正觀察之所破壞，以自妨亂，捨業畫已，更作餘畫，以妨禪誦。
4.C. - 3233 “ ‘Bad mendicants, who nevertheless declare themselves to be mendicants, do not understand that this colorful world is produced by many different karmic actions. When practicing concentration, they therefore create paintings that are of an obstructive nature. Moreover, when the sweet intoxication worms make contact with the food and taste is experienced, such people will think, “Ah, that food is so good! So excellent! So beautiful! What exquisite colors, tastes, and fragrances! What a perfectly clean meal!” In this way, they develop concepts based on food and engage in physical, verbal, and mental misconduct, thereby painting their virtues black in numerous ways that lead to life as an animal. They are thus carried away by their improper mental focus. [F.166.b] Bad mendicants, who merely pretend to be mendicants, thus disregard the many different karmic actions, and when they practice concentration, they instead engage in ordinary actions that become obstacles to it.
復有業畫，業畫世間，謂唯有根境界相著，有身觸識。於彼實觸，心善觀察，此所生觸，則有三種，非常不住、非不破壞，唯有薄皮；見之生愛，唯有根處；非是淨潔，非常、非樂、非有我法，唯假和合，故名為身。四大如篋、如箭入體，常妨、常病，一切過處。
4.C. -3234 “ ‘There are also other colorful actions that produce this colorful world. For example, mundane people with dull faculties are carried away by the presence of objects, such as the textures experienced by bodily consciousness. Those guided by proper mental engagements that are in accordance with reality will recognize that the objects referred to as textures emerge from the coming together of the three factors. They are not permanent, stable, or durable. The body is not an agent. Rather, while its mere appearance may be delightful, the body is clean only according to the faculties and not in any lasting manner. It is not enjoyable and does not include a self. The body is no more than a composite of multiple factors, a mere container produced by the four elements. It is painful and constantly harmful, always subject to the torments of disease, and pulled along by all sorts of injurious factors.
如是真實觀察身觸，觸則不妨。此觸唯客能為妨礙，非自己物。
4.C. -3235 “ ‘Such people understand the nature of the body and the textures it experiences. They are not led astray by textures. Rather, they think, “Textures are all nothing but transient and they entail harm —they are beyond anyone’s control.”
若能如是善觀察者，白色業畫，天人中生。彼惡沙門、立沙門者，不作如是思惟觀察。心業畫師，種種異異業畫世間，彼惡比丘捨不觀察，更作餘畫，妨廢坐禪、讀誦經律。
4.C. -3236 “ ‘Those who in this way examine matters by means of correct mental engagement are painting in white and will thus be born as gods or humans. However, bad mendicants, who merely pretend to be mendicants, do not examine things in this way. They disregard these colorful exhibitions of the world, the creations produced by the artist of the mind, and instead proceed to paint different compositions that present obstacles to their practice of concentration. [F.167.a]
又復愚癡凡夫之人不善觀察，而於此觸不正觀察，生如是心：我此觸者，第一樂觸，身體肥盛，則集樂因。得此樂觸，我則受樂。如是愚癡凡夫之人，而於此觸不善觀察、不善思惟，此黑業彩畫作地獄、餓鬼、畜生。彼惡沙門、立沙門者，捨彼業畫而不思惟，更作餘畫，妨廢坐禪、讀誦經律。
4.C. -3237 “ ‘Ordinary, childish people, who lack learning about textures and whose intelligence is inferior, conceive of textures in a different manner. Through inappropriate mental engagements they think, “This texture is supremely enjoyable, a supreme cause of physical well-being. I shall satisfy myself with that and make myself happy.” In this way, ordinary, childish people who lack learning will examine textures by means of inappropriate mental engagements, and they will therefore use a black paint that leads to birth among hell beings, starving spirits, and animals. They do their painting in black. Bad mendicants, however, who merely pretend to be mendicants, do not examine matters in this way. They ignore these colorful karmic actions and instead use a different, mundane paint that causes obstacles to the practice of concentration, and thus they make a different painting.
又惡沙門、立沙門者樂世間法，非出世法，於出世法不思不念。出世法者，謂四聖諦。而於滅道十六種行，阿那波那出息入息及以四禪、四種梵行、四沙門果不修不行。捨此法已，作餘鄙業，心不寂靜，唯為少樂、少彩色畫，妨廢坐禪、讀誦經律，更求異色不寂靜畫。彼因如是不正觀察，身壞命終墮於惡道，生地獄中。
4.C. -3238 “ ‘Moreover, those who pretend to be mendicants but are fond of mundane activities do not concern themselves with the sacred Dharma. In terms of the four truths of noble beings and their sixteen aspects, they abandon cessation and the path. They disregard mindfulness of the breath, the four concentrations, the four abodes of Brahmā, the four fruitions, and all such teachings, and thus they remain ignorant. They suffuse their minds with nothing but attachment and so they act differently. That is to say, they engage in colorful karmic actions that are of a different sort, actions that hinder the practice of concentration and that are afflictive and ignorant. Such causes will thrust them into inappropriate mental engagements, and when their bodies disintegrate they will therefore fall into the lower realms and be born in hell.
又彼畫者復有大過，入於惡道地獄因緣，所謂畫作端正婦女種種嚴飾善妙之色。以愚癡故，心生憙樂，令他餘人見已愛樂，欲發亂心，何況作者。如是之人，能令自他二俱欲發，身壞命終墮於惡道，生地獄中。
4.C. -3239 “ ‘Another great flaw is that due to the seduction of women, such beings create the causes for going to hell. Ordinary, childish people are impressed by the mere sight of the decorative jewelry and costumes that women wear, and even a depiction of the female body can prove alluring to them. [F.167.b] Since that alone is enough to keep them enmeshed in desire, what then to say of their feelings when they actually meet a woman? When the bodies of those who rouse desires in both themselves and others disintegrate, they fall into the lower realms and are reborn in hell.’
爾時，世尊迦葉如來而說偈言：
若不思業畫，而作餘彩畫，為畫火所燒，入於地獄中。 cf. Dhs.11.93-101
4.C. -3240 “At this point the Blessed One utters these verses: “ ‘Those who pursue painting Without thinking of the vivid displays of karmic action Will be burned by their artistic activities And thus they will rush into the hells.
不思無漏法，而樂於漏法，彼人染心癡，臨嶮岸欲墮。
4.C. -3241 “ ‘Some forget about happiness And become attached to the defiled. Such ignorant people are, with yearning hearts, Racing into the abyss.
若人應禪誦，若應依林住，癡故捨所應，則墮於地獄。
4.C. -3242 “ ‘When people who indulge in darkness Practice concentration, They give up what is beautiful. This is what makes the childish grow attached.
癡故惡思惟，作大力畫羂，為畫之所誑，將向地獄去。
4.C. -3243 “ ‘Childish people who practice painting Are caught by the noose of their compositions. Obscured by their painted works, They are helplessly drawn into hell.
彩色非為雜，心畫乃是雜；彩畫雨則滅，心畫不可失。
4.C. -3244 “ ‘The colors of a painting may be bright, But they are no match for the designs of the mind. Rain destroys the former paintings, But the paintings of karmic action persist.
若人心不畫，彼畫不如心。業畫是大畫，畫於三界處。
4.C. -3245 “ ‘Even the most vivid depiction Cannot be said to be a great painting. But the paintings of karmic action are great artworks That display the three levels of existence.
眾生種種色，流轉五道中，一切是業畫，心畫師所作。
4.C. -3246 “ ‘The diversity of painted forms Make sentient beings roam through the realms. All these diverse karmic actions Are created by the painter.
此之心畫師，畫作業羅網，縛一切眾生，流轉於三界。
4.C. -3247 “ ‘The artist of the mind Creates the colorful web of karmic action. Those enmeshed in that web Remain deluded and bewildered.
雨炙塵烟等，令畫色失滅；彼之心業畫，千億劫不失。
4.C. -3248 “ ‘Rain, dust, and smoke Will destroy a painted picture, But even a billion eons cannot destroy The paintings of the mind.
一切地失壞，海水亦乾竭，若心畫所作，畢竟不破壞。
4.C. -3249 “ ‘The ground may crumble And the oceans dry up, But the paintings of the mind Remain there to be experienced.
癡者不觀察，種種自業畫，以命財物故，而作餘畫業。
4.C. -3250 “ ‘The ignorant fail to see The picture of their own karmic actions. [F.168.a] As long as they yearn for wealth, They keep creating different paintings.
畫師沙門妨廢坐禪、讀誦經律，如是分別，有無量過。樂畫作者，善人不愛，不善者樂，是故比丘不應畫作。畫亂其心，不得涅槃，乃至不能善觀察行，修一善法。是故應當如是正學：若諸比丘欲求涅槃，畏惡業者，乃至自手不執畫筆。
4.C. -3251 “ ‘Therefore, since it is known to be an obstacle to the practice of concentration, to entail numerous flaws, and to be a source of neglect, monks should not pursue the actions of painting. If they do, their minds will be distracted, and they will fail to find happiness. They will not direct their minds toward or cultivate a single virtuous action. Therefore, those who wish to take hold of genuine happiness and who are afraid of the terrors of karmic action should train in a way that avoids any engagement in painting.
我今呵責此三種法，沙門之人所不應作，以知彼法如是過故。
4.C. -3252 “ ‘That is the kind instruction that we have received. Therefore, having understood its faults, mendicants should give up this third factor.
4.又第四法，沙門之人所不應作。何者第四？所謂邪聞惡不善法，歌詠讚誦。如是比丘捨離妻子、親舊知識、父母兄弟，欲斷煩惱，坐禪讀誦，是故出家。若不亂心，常一心者，能斷煩惱，無能妨亂。若作歌詠讚誦惡事，種種憶念，心意則亂。彼亂心故，妨礙善法，不能禪誦、不近師長、不聞正法、不樂供養佛法僧寶、不攝威儀、不能善持威儀之戒，常作歌咏，心生愛樂。如是歌咏，依彼所咏，過去種種曾聞之法，非法所攝，唯聞彼法以為耳樂，非善觀察所攝、所集，綺語相應。
4.C. -3253 “ ‘There is also a fourth factor that mendicants should avoid. What is that? Poetic compositions based on unwholesome learning. When a monk goes forth, he gives up sons, daughters, family members, siblings, his father, and his friends. This he does for the sake of giving up the afflictions and practicing concentration. But demolishing the afflictions can only be achieved with a one-pointed mind, not by being distracted. The pursuit of poetry, on the other hand, depends on many different things and may thus distract the mind. Distractions are obstacles to virtuous qualities and prevent the practice of concentration. They make one lack concentration. One will not follow a master, nor will one enjoy listening to the sacred Dharma, worshiping the Three Jewels, or practicing the path of deliverance. Instead, one will find constant and continuous pleasure in crafting poetry. In order to support one’s poetry, one will then also receive many kinds of unwholesome learning. In this way, one will only find pleasure in listening to words that run counter to the way things are, [F.168.b] one will develop incorrect mental engagements, and one will speak irrelevant words. That is what these bad monks find inspiring.
彼如是法，是惡沙門之所信樂，數數聞已，行彼惡道，行惡道故，復作俗人，自壞正法。樂歌咏故，常作歌咏，則於禪誦懈怠不勤，乃至不應入眾僧中。
4.C. -3254 “ ‘As they then listen to such discourses repeatedly, they will become attracted to the path that is explained therein, and so they will again become householders. They will fall away from the sacred Dharma. With their great fondness for poetry, they will indeed engage in literary composition, but they will become lazy in their practice of concentration and refrain from entering among the members of the saṅgha.
一切飲食皆不應食。懈怠尚爾，何況破戒。入眾僧中猶尚不應，何況得受床敷臥具、病藥所須，或復受他禮拜恭敬，懈怠之人所不應受。
4.C. -3255 “ ‘All of that will also create obstacles for their access to food and a dwelling. As soon as such lazy people break their discipline and refrain from entering among the members of the saṅgha, there is no need to mention the difficulties they will have in obtaining a place to stay, proper medical supplies, and all the rest. Likewise, such lazy people also find that honest words and worship become obstacles for them.
是故比丘常歌咏者，以歌咏故，不樂坐禪、讀誦經律。樂歌咏者，唯常勤心習作歌咏，常一切時樂依歌咏，種種方便，間錯心意，為種種癡之所破壞，讚彼歌咏有種種味。彼人如是自亂心意，命欲漸盡，老死時到，將欲往至未曾知處，獨行無伴，離出世法。若常歌咏，愚癡之人，不覺死至，甚為自誑。人身難得，諸根難具，雖得出家，徒作歌咏，空無所獲，虛妄而死，失自利益。
4.C. -3256 “ ‘When such people become obsessed with poetry rather than the practice of concentration, they will not only enjoy composing poems that are of a relevant kind. As they keep crafting poems, their minds will become ever more accustomed to and obsessed with lyrical composition. They will be destroyed by a profusion of concepts and ideas as they keep inventing new poetic expressions. While in such a disturbed state of mind, the formations of their lifespan will eventually become depleted and, when the Lord of Death arrives, they will have to leave unaccompanied while their works remain unfinished. They must then leave and pass on, bereft of the path of transcendence. Their minds were completely immersed in poetic composition and became obscured thereby. As great obstacles thus befall them, they are bamboozled to the highest possible degree. [F.169.a] Now, however, you are free from disturbances, your faculties are intact, and you have gone forth from the household. At this time, when you have achieved all these supreme joys, why would you fool yourselves with poetry? Once your time is up, you would then have failed to take care of yourselves.
又復比丘作歌咏者，癡破壞故，垢心垢行，作歌咏業。一切癡中，婦女癡大。彼婦女癡，比丘不應。婦女癡者，少而能燒，如火雖少，能多焚燒。彼婦女癡，如是能燒愚癡軍眾，彼於生中百千萬處，皆悉能燒。彼歌咏中，初讚婦女。婦女在初。彼婦女癡破壞比丘，種種無量不正觀察，愚癡壞心，讚婦女身以為供養，持在心中，說為淨潔。彼惡比丘一切自身失正觀察，復令他人不正觀察，自他失故，身壞命終墮於惡道，生地獄中。彼於所聞惡不善法，歌咏讚頌，繫縛過故。
4.C. -3257 “ ‘There are also other flaws associated with poetic composition. Poetry is primarily produced by people with defiled minds and defiled conduct who are ravaged by their thoughts. No other type of thinking ever transpires in the minds of such people. Monks should not think of women, because such thoughts will burn them. They will be burned by their own thoughts, as if they were fire. The thoughts of women will be visible in the minds of childish people for hundreds of thousands of their subsequent lives. Poetry is first and foremost, and in all regards, concerned with women. Overwhelmed by thoughts of women, men’s minds will become obsessed with the female body, from head to toe, in so many inappropriate ways. Enchanted in this way, ordinary, childish people will then extol all aspects of the female body in their poetry. Worshiping and focusing on the female body, they will declare it to be clean. For their own part, they will thus be goaded by incorrect mental activities and they will also establish others in such incorrect patterns of mental activity. Those who thereby bring down both themselves and others will, after they die and their bodies disintegrate, suffer an inauspicious fall into the lower realms and be destroyed in hell. Such are the flaws of poetic composition based on unwholesome learning.
又聞邪法歌咏讚頌，復有大過，謂惡沙門聞邪惡法，歌咏讚頌，令意愚闇。若復彼人未曾聞來、未曾見來，不從他人先見聞來，直自貪心故作歌咏，復教他人種種歌咏，言我曾見、言我曾聞，故被繫縛。以彼他人知如是人先不見來、先不聞來，則言如是不善之人。如是妄語，自心思量而作歌咏。彼人如是妄語業故，身壞命終墮於惡道，生地獄中。歌咏過故。
4.C. -3258 “ ‘There are also other great faults that ensue from poetic composition based on unwholesome learning. As bad mendicants who practice poetry become intoxicated and obscured, their minds go blind. [F.169.b] Therefore, they do not hear, do not notice, and do not listen to the advice of others. They become enmeshed and hemmed in by their desire for poetry, and they arouse attachment in others through their many poetic compositions. Hence, wherever they are born, they will always have this as their aim, which will lead to the destruction of such bad people. In this way, when they die and their bodies disintegrate, the flaws of the useless compositions that their own minds conjured up will make them suffer an inauspicious fall into the lower realms, where they will be born in hell.
又聞邪法歌咏讚頌，復有大過，所謂邪聞樂於歌咏，於所從聞先舊之人則生惡心，憎嫉之言：我歌咏勝。毀呰先舊久時論師；彼實大能，言其不善。彼惡沙門如是捨離坐禪讀誦，增長瞋恚，具足增長不善垢業。白淨善業於未來世能與安樂，此善業滅。梵行之人輕賤如是聞邪惡法而歌咏者，以如是人心不正故。
4.C. -3259 “ ‘There are also other great flaws associated with poetic compositions. Those who are fond of unwholesome learning and poetic composition will listen to any poetry they come across. Yet, because of their own selfish motives, hearing such poetry will only make them angry, and they will also resort to ridiculing the poetry of the past. Such bad mendicants who rail against beautiful poetry will never practice concentration and instead will cultivate malice. They will thus accumulate defiled actions and exhaust their virtuous qualities. Consequently, they will be derided by their companions who engage in pure conduct and who accomplish happiness for the next life.
又聞邪法歌咏讚頌，復有大過。如是邪聞而歌咏者，若晝若夜心意不正，不念佛法而樂歌咏，恒常讚頌，不思正法、不能坐禪又不精勤除滅煩惱。如是之人非實沙門，無沙門意。正法難得，於百千劫難得正法，彼惡沙門、立沙門者得如是法，而不正行，而不攝取。
4.C. -3260 “ ‘Those with unwholesome learning who practice poetry in perpetual carelessness have further flaws still. Those with unwholesome learning who are engrossed in poetry spend day and night with an unrelenting urge to produce poems. They have no concern for the sacred Dharma, they do not train, and they do not apply themselves to pacifying the afflictions. Even if they should develop an interest in listening, the presence of the sacred Dharma will be of no avail, and thus they will go back to their same ways again. [F.170.a] Even in a hundred thousand eons, such bad mendicants, who merely pretend to be mendicants, will not achieve anything and will fail in what they do.
又聞邪法歌咏讚頌，復有大過，謂彼惡人貪作歌咏，未曾聞來而便讚頌，或時妄語。彼人常近不正行者，猶如狂人，心[懂-重+隻]動故，於一切處皆悉往到，讚咏歌頌，繫縛邪語、讚妄語者。種種所說，所有口業皆悉妄語，不曾一實。如是之人歌咏覆心，復近其餘富貴惡人，依止彼故，作不善業。如是之人近惡人故，得酒供養，以飲酒故，不作一善。其心動亂，失自利益，由飲酒故，惡道門開。
4.C. -3261 “ ‘There are still other great flaws associated with poetic composition based on unwholesome learning. Bad people who are fond of poetry and who have received an unwholesome education speak improperly, even when they offer praise, and indulge in all sorts of behavior. Like madmen, their minds are full of ideas about any given matter. All forms of praise construed by people whose speech is improper are meaningless. They are also worthless due to the fact that all that is conditioned is subject to exhaustion. Those afflicted by the intoxication of a poet become absurd and depraved, and thus they also take to alcohol. As their minds become distracted due to their addiction to alcohol, they band together. But those whose minds are intoxicated with alcohol cannot accomplish the slightest thing. Since their minds become distracted, they engage in meaningless conduct and thus resort to consuming alcohol, which is the gateway to the lower realms.
彼人醉故，能作一切不善惡業，見婦女故，不正觀察，故失正心。彼惡沙門作非梵行，彼燒福德，爛臭惡物，如毘頭羅有花無果，猶如晝燈，無光明照，又如晝月，無涼冷觸。如是如是，彼惡比丘唯以袈裟覆身而已，唯有沙門形色而已，身壞命終墮於惡道，生地獄中。
Under the influence of alcohol, they will engage in all kinds of unvirtuous activities. When they see women, such bad mendicants will fall prey to incorrect mental engagements and thus engage in defiling conduct. With their scorched mindstreams, rotten interiors, lack of learning, and desirous character, they are like the vidula flower that bears no fruit. They are like a painting of a lamp or a drawing of the moon that sheds no light and is cold. In this way, they are despicable even as they remain covered by their robes. Although they appear like mendicants, they are not. Because of such flaws, those who pursue poetic composition based on unwholesome learning will, when their bodies disintegrate, fall into the lower realms and be born in hell. [F.170.b]
彼聞惡法歌咏過故，讚頌過故。是故沙門聞不善法，不應歌咏、不應讚頌。若作正法，讚歎頌咏，正法增長。若有讚咏，不損正法，若稱歎佛、若讚三寶，增長正法，令法光明。如是讚者，如是福德，次第乃至到於涅槃。彼口業果勤修習者，若人所讚，身壞命終生於善道，天世界中。彼人如是實讚歎故，增長正法，如是歎咏，是則應作，不如是作則入地獄。
4.C. -3262 “ ‘Those who are mendicants should therefore not practice poetic composition. If they nevertheless do so, they should make poems that clarify the sacred Dharma, express realization of the sacred Dharma, and praise the buddhas. They should praise the Three Jewels and produce poetry that clarifies the sacred Dharma. Such activities culminate in the transcendence of suffering. Such efforts bear fruit, and such poets will also receive acclaim. When their bodies disintegrate and they die, they will next be born among the gods. Such are the effects of composing genuine poetry and clarifying the teachings of the sacred Dharma. That is how to produce poetry; otherwise, there will be obstacles.
5.又第五法妨廢坐禪、讀誦經律。何者第五？所謂比丘數星思惟，實非沙門，自謂沙門。數星思惟則不應作，如是比丘毀沙門法，妨廢坐禪讀誦等故。彼思惟已，福德命行不覺損失。何為出家？不得彼法，彼命終盡，所作不辦，不得免離衰老病死、悲啼號哭、愁苦懊惱，彼人常在生死道中流轉而行。彼於數星不得利益，數星思惟，不能自救，亦不救他。何以故？唯數業星，能救自他。
4.C. -3263 “ ‘There is also a fifth factor that will create obstacles for mendicants who pursue concentration. What is that? Astrological calculation. You must refrain from astrological calculation, which is performed by bad mendicants who nevertheless declare themselves to be mendicants. Monks who make such calculations are disparaged by the people of the world and will encounter obstacles to their practice of concentration. While they are engaged in astrology, their merit and lives will run out. They will fail to achieve happiness. Their lives will peter out while they engage in actions that should not be performed, and thus they will not achieve freedom from sickness, aging, suffering, lamentation, pain, unhappiness, and fatigue. They will roam through cyclic existence for a long time. No amount of astrological calculation can prevent that. Astrological calculations can neither protect oneself nor others. Why is that? Because they occur based on karmic actions, [F.171.a] and the celestial bodies cannot offer any protection against that.
何以故？一星生人，有苦有樂、有醜有媚，有大種姓、有小種姓，有依法行、不依法行，有貧、有富，有王、有民，有貴、有賤，有盜不盜，有聰、有蒙，有愚、有智，有男、有女，或有持戒、有不持戒，有勤精進、有不精進，有為人愛、不為人愛，一切皆愛、一切不愛。唯一種星而有異種人生不同。
4.C. -3264 “ ‘Why is that? People born under the same constellation can be happy, sad, ugly, good looking, of good family, of bad family, practitioners of Dharma, practitioners of non-Dharma, poor, rich, thieves, kings, robbers, scholars, dull minded, women, men, people of discipline, people of flawed discipline, diligent, lazy, people who find the mundane pleasant, and so forth —all these different kinds of people may be born under the same constellation.
若星因緣，彼一星生，何故一切不皆一種？如向所說，前功德過，一切不知。不數業星，數空中星，
If the celestial bodies were the causes of such things, everyone born under a given constellation should turn out the same way. People should not pursue astrology, because it prevents them from recognizing their previous faults and good qualities. Instead they just calculate planets and stars during favorable and unfavorable times.
愚癡之人，功德與過，不知、不數。善不善業二果不數，數空中星。又復彼人數星思惟，而實不善亦不寂靜。所謂一星，或生於人、或生畜生、或生餓鬼，差別不等，非星勢力，業勢力故，異異而生。此星思惟，如是不善亦不寂靜；思惟業星是善、寂靜，次第乃至到於涅槃。又復彼人數星思惟，而實不善亦不寂靜。所謂彼星力不常定，更有妨故、有勝劣故。此星復為勝星所覆，彼星異時而復更為異星所覆。是故當知：數星思惟，義不相應。若其有人數星思惟，謂星因緣有苦有樂，非是自身有苦有樂。彼星更有餘星所覆，云何而能與他苦樂？故知由業而得。
4.C. -3265 “ ‘Calculating and examining the celestial bodies is a matter of noticing which of them have not yet arisen, and also knowing which ones have assumed purity; their waning, waxing, and fullness; the ways they outshine each other; and the times during which they are predominant. People then interpret such things as auspicious or inauspicious. If happiness and suffering truly arose based on the celestial bodies to which people devote so much attention and on which they base their calculations, then, when a certain planet has had a powerful influence on oneself, bringing either happiness or suffering, how could others at the same time also cause one’s happiness or suffering? [F.171.b] Instead, favorable and unfavorable results are due exclusively to karmic actions.
如是善不善果，非星能與。若由曜者，更有曜瞋。如是初曜則得苦惱，如日與月，羅睺蝕之，則得苦惱。若此日月自不能救，何能救他？是故沙門、立沙門者數星思惟，不應如是數星思惟。
4.C. -3266 “ ‘If the stars and planets could disturb one another, they should also be capable of feeling pain thereby. But how could being eclipsed by Rāhu make the sun and moon suffer? If they do not have such a capacity on their own, how could they have such a capacity in relation to others? Therefore, mendicants should not investigate the nine planets, nor should someone who claims to be a mendicant.
有三大曜，謂病、老、死，此為最大，常住世間。彼惡沙門不思惟此，而更思惟餘世間曜。
4.C. -3267 “ ‘There are three major planets that cause eclipse: aging, sickness, and death. These three great planets continuously coincide with all mundane beings and eventually eclipse them. However, without giving them any thought, bad monks who declare themselves monks will instead spend time examining other, mundane planets.
彼人愚癡，無有聞慧，思惟世間二十八宿。如是思惟，則有罪過。而不思惟彼出世間二十八宿，若能思惟，實觀察者，入涅槃城。二十八者，所謂五陰及五取陰、十八界等。思惟此者，到於涅槃。以如實觀離欲持戒，故得涅槃，數星思惟則不能得。
4.C. -3268 “ ‘Lacking both intelligence and learning, mundane people possessed of flaws concern themselves with the twenty-eight lunar mansions. Such people do not examine the twenty-eight supramundane lunar mansions that, when examined and understood as they really are, grant full access to the city of the transcendence of suffering. What are those twenty-eight? They are the five aggregates, the five appropriated aggregates, and the eighteen elements. Examining these results in the transcendence of suffering. In that way, one will bring a true end to desire, develop complete restraint, accomplish the training, and achieve the transcendence of suffering.
又惡沙門、立沙門者，復有異法——數十二月。如是數已，不得利益，亦復不能斷除煩惱，猶故在於有中而行，而不能知數十二入。若能思惟數十二入，知實義已，於欲生厭，以寂靜故，則得涅槃。彼惡沙門、立沙門者，以不能數、不思惟故，思惟他染而數他事。
4.C. -3269 “ ‘Monks who think about the lunar mansions are, due to such alternative methods, bad mendicants who, while they count the twelve months, merely pretend to be mendicants. Apart from such calculations, nothing they do will be successful. [F.172.a] They will not relinquish the afflictions, nor will they go beyond suffering. Those, however, who enumerate the twelve sense sources will go beyond suffering through proper restraint, insight into the nature of reality, freedom from desire, and perfect observance of their vows. Bad mendicants who merely pretend to be mendicants do not enumerate the sense sources and instead examine other things that produce afflictions.
又惡沙門、立沙門者，復有異種惡思惟染——思惟六時。既思惟已，於病老死不得解脫，為無常染之所擾亂，不思惟身三十六種。若思惟者，彼實觀察則能捨離，而得涅槃。
4.C. -3270 “ ‘Bad mendicants who pretend to be mendicants also examine other unwholesome matters whereby they will not achieve liberation from disease, aging, and death. That is, they investigate the six seasons. They do not investigate the thirty-six aspects of the body that are associated with affliction and harm —an investigation that when properly carried out and maintained would accomplish the objective, the transcendence of suffering.
又惡沙門、立沙門者念世間時，思惟彼時，作如是言：此時則善，某念不善；某時當得，某時不得。
4.C. -3271 “ ‘Bad mendicants who pretend to be mendicants also concern themselves with omens that occur at certain times in relation to the world. Thus, they might declare, “Signs that occur at auspicious times are fortunate, and signs that occur at inauspicious times are unfortunate. Since those signs manifested at that time, it is not favorable.”
如是惡念、惡思惟者，非是寂靜，則非得樂，非近涅槃，非得涅槃。應念心時，心相攀緣有善不善、有記無記。念世時者，心不思惟此三種時。若能思惟善不善心有所攀緣，如是思惟：我生某心善攀緣者，我未來世當生善道，若我未來當得涅槃。我生某心不善攀緣、不善染心，彼當非樂、當非寂靜、當非涅槃，不得涅槃。我生某心無記攀緣，得無記報。
4.C. -3272 “ ‘In that way, they give rise to negative concerns. They do not concern themselves with the observation that brings knowledge, happiness in the next life, and transcendence of suffering, as well as the culmination of suffering’s transcendence. That is, they do not give a thought to the signs of what is virtuous, unvirtuous, and neutral. However, those who are endowed with a mind of virtue and have virtuous observations will indeed, based on such signs, experience the beauty and happiness of the higher realms. [F.172.b] Such virtuous observations occur in the virtuous mind of someone who journeys to the transcendence of suffering. Unvirtuous and afflicted minds, however, gain neither happiness nor knowledge. Such people do not depart for the higher realms. And those whose minds observe neutral observations will experience neutral ripening.
又惡沙門，沙門相似，念世間道，思惟世時，唯一念時，無侯離多(muhūrta)，若一日時、半月、月時善不善果，思惟人中命行盡時，而不思惟：我之命行，念念中盡、彈指頃盡，無侯離多，若一日時、半月、月時，我之命行，念念盡滅而不可避，無有方便可避死時。
4.C. -3273 “ ‘Also, bad mendicants who are mere reflections of mendicants take a worldly path and thereby construe things in terms of the instants, moments, periods, days, fortnights, and months that occur during a human life and that are of either virtuous or unvirtuous character. They do not think of the fact that the formations of their own lifespans are also momentary and will come to an end, without having any further duration in terms of instants, moments, periods, days, fortnights, or months. They do not consider the unstoppable and powerful occurrence of the formations that manifest at the time of death.
又惡比丘復有思惟異法數時，妨廢坐禪、讀誦經律，所謂思惟世間染法——思惟星時。彼人思惟樂行多作，念在心中，如是記說：如是某星某曜來覆，能與為妨，能與其惡，此世間中能好能惡。思惟彼事，則不能離衰老病死、悲啼號哭、愁苦懊惱，不斷生死，是故不應如是思惟。
Instead, by means of different procedures, they explore the celestial bodies in ways that create obstacles to the practice of concentration. That is what they accustom themselves to, develop, cultivate in their minds, remain mindful of, and share with others. In this way, they may think, “Such and such a lunar mansion is now oppressed by such and such a planet. The lunar mansion that yields desirable events has been oppressed.” With their minds preoccupied in this fashion, they do not undertake the exploration that would lead them beyond cyclic existence, liberating them from illness, suffering, lamentation, pain, and mental distress.
如星曜覆，復有異法，異法所覆，所謂生星、死曜所覆。無病之星，病曜所覆。少年之星，老曜所覆。愛和合星，愛離曜覆。生天之星，退曜所覆。人中生星，為作曜覆。樂受之星，苦受曜覆。善心生星，不善心生曜之所覆。不淨之星，欲曜所覆。慈心之星，瞋曜所覆。觀智之星，癡曜所覆。彼惡沙門、立沙門者，於自思惟不能思惟，出世思惟而不思惟。
4.C. -3274 “ ‘Just as with the celestial bodies, the planet of the Dharma can also be eclipsed by the planets of different teachings. [F.173.a] Similarly, the planets of birth are eclipsed by the planets of death. The planets of health are eclipsed by the planets of disease. The planets of youth are eclipsed by the planets of aging. The planets of meeting the delightful are eclipsed by the planets of separating from the delightful. The planets of birth in the world of gods are eclipsed by the planets of death and transmigration. The planets of human birth are eclipsed by the planets of painful struggle. The planets of pleasant sensation are eclipsed by the planets of painful sensation. The planets of the generation of a virtuous mind are eclipsed by the planets of the generation of an unvirtuous mind. The stars of the repulsive are eclipsed by the planets of anger. The stars of understanding are eclipsed by the planets of ignorance. In this way, bad mendicants, who merely pretend to be mendicants, fail to concern themselves with what they should be concerned about. They do not concern themselves with the proper examination of that which transcends the world.
此是思惟出世間星，如向所說，如實觀察實法之星，實曜所覆。如向所說，既思惟已，如實觀察八聖道分如是曜星，思惟得果，寂靜快樂乃至涅槃。
4.C. -3275 “ ‘Both the mundane and supramundane celestial bodies should be examined in the way that has been explained here. They should be investigated by means of proper mental engagements that are in accordance with reality. The “planets” that were described before should be accurately contemplated and trained in. When examined by means of the eightfold path of accurate knowledge, all investigations of the planets and stars will bear fruit. They will lead to the transcendence of suffering, just as they will bring auspiciousness and happiness.
若凡愚人思惟如是世間星曜，或思惟曜或思惟星，乃令無量多百千人入於惡道，生在地獄、餓鬼、畜生。此是世間生死因緣，生貪瞋癡。
4.C. -3276 “ ‘People who engage in ordinary investigations of the planets and stars will go wrong in hundreds of thousands of ways and thus be born among hell beings, starving spirits, and animals. Such mundane people are perpetuators of cyclic existence [F.173.b] and give rise to desire, anger, and delusion.
若有思惟出世間道時節星曜，若思惟時、思惟曜星，思惟此已，如實觀察而修行者，則令無量多百千人於老病死、悲號啼哭、愁苦懊惱，而得解脫，到不退處，不老不病、不死不盡、最勝涅槃不退之處。
4.C. -3277 “ ‘The time periods, planets, and lunar mansions should be contemplated by means of the path of transcendence in the way just explained. Through such contemplation and reflection, spiritual practitioners will achieve a correct understanding in accordance with reality and thus attain the stage of liberation from aging, sickness, death, suffering, lamentation, pain, and the hundred thousand aspects of unhappiness. You should therefore train yourselves in the supreme transcendence of suffering, which is forever beyond aging, death, and defilement. Mendicants, those who declare themselves mendicants, and those who wish to bring an end to suffering should all cultivate the inquiry into the celestial bodies that brings the sufferings of cyclic existence to extinction.
若如是學，比丘沙門、立沙門者，欲得苦盡、生死苦盡，修星思惟、修時思惟，如向所說，為鄙為染。如是知已，知非畢竟、知非寂靜，非得涅槃，唯妨比丘坐禪讀誦。比丘不應數星思惟，數星思惟則不相應。
4.C. -3278 “ ‘The investigation of time periods that is undertaken by means of inauthentic and afflicted cognition is not a means for ultimate happiness. It yields no knowledge, nor does it culminate in the transcendence of suffering. Rather, it burns monks who practice concentration, and monks who concern themselves with astrological calculation are also subject to rebuke.
6.又第六法不應思惟，所謂沙門、立沙門者，妨廢坐禪、讀誦經律。何者第六不應思惟？謂思惟占相。沙門之人不應思惟世間染法，增欲瞋癡。思惟彼相，妨廢善法。若諸沙門、立沙門者，知地動相——世間染相，或晝或夜，如是思惟：地當欲動，今見有相，
4.C. -3279 “ ‘There is also a sixth factor that hinders absorption and should be relinquished by mendicants and those who declare themselves to be mendicants. What is that? Mendicants should not engage in interpreting signs. Interpreting signs highlights the afflictions of desire, anger, and delusion and increases the obstacles to virtuous qualities. When an earthquake occurs, for example, bad monks who declare themselves monks will spend day and night naming the signs of karmic action on the basis of afflictions. [F.174.a]
所謂地水平等定住，風吹則動，雖動不濁，地欲動故，風吹則濁。或雨欲墮，蟻子運卵。月當欲蝕，油脂沈水，鳥在空中近地下飛。日當欲蝕，諸方則赤。若欲安隱，膩潤風起，諸方無垢。右旋行相，見如是相，則知安隱。若欲有惡，諸方赤黃、乾無膩色，有乾風起，赤黃青色日暈輪起，在虛空中。日將欲蝕，諸方則赤。當有善者，彼方則有潤膩風吹，清淨無垢、無塵霧等，復見善相，右旋行相，相應之相。當有不善，則見諸方有赤黃色、乾無膩色，或見彼方無膩風吹，見赤黃青暈輪日出，在虛空中。彼惡沙門、立沙門者如是占相，如是見故，妨廢坐禪、讀誦經律。
4.C. -3280 “ ‘Signs are of the following kinds: A pool of water may be stirred by the wind, thus making the water murky. When a divine rain falls, it may harm the ants so that they emerge from their nests. During a lunar eclipse, sesame oil may sink in water. When birds are flying low, the sun may be eclipsed by a planet, or those who are free from desire may be seen throughout the land. Auspicious signs include gentle breezes, the land being spotless, or beautiful birds flying to the right in a circular movement. Inauspicious signs are redness at dawn and unpleasant colors throughout the land, fierce winds stirring, a blood-red dawn, or the risen sun shining in the sky with such an appearance. Such things bad mendicants —those who declare themselves mendicants —interpret as signs, and thus they encounter obstacles to the practice of concentration.
思量記說，悕望財利種種供養，思惟二王為勝不勝。彼以如是求勝不勝，是故心中生欲、瞋、癡，如是三種，彼為根本。如是比丘得三種過，既非沙門，復非俗人。若善沙門、立沙門者，不用占相，以見此相增染欲故。
They also explain such signs to the rulers of the land, and, for the sake of wealth and honor, they analyze them in terms of possible victories and defeats. Thereby, the king, who wishes to see such victories and defeats take place, will also give rise to desire, anger, and delusion. Rooted in ignorance, the three root afflictions overtake such people, who turn out to be neither mendicants nor householders. Therefore, mendicants and those claiming to be mendicants should not interpret signs. Doing so is afflictive.
又復更有惡相思惟，有占相師，王欲鬪行，問其時節，彼決定記：某日時中共彼鬪戰，一切人破。若一切人欲戰鬪者，於彼何處多殺無量百千眾生，皆悉散壞或捉繫縛。如是城村或國土中，或多人處，於彼王所迭共鬪諍，迭互相破，能令失壞，無量百千眾生受苦。彼惡沙門為王看日、為王占時，言：某日好、某時最好，王必得勝，能破餘王。見相已說，彼惡沙門如是思惟：此王若勝，我則於王多得財物、多得供養，當於王所得如是事。
4.C. -3281 “ ‘There are further evil ways of interpreting signs. For example, a king may arrange for a display of signs to occur during public gatherings. [F.174.b] Kings work to destroy one another, and thus many hundreds of thousands of people may be misled by such captivating public gatherings that are really intended to get everyone roused for battle. Through mutual murder and conquest, lands, territories, and villages may be laid to waste. In this way, many hundreds of thousands of beings are made to suffer. At that time, when the kings berate one another, bad mendicants —those who pretend to be mendicants —may, in short, arrange large public gatherings of people. There, they will proceed to declare the occurrence of signs that a certain king will be victorious and another defeated. As they do so, they will think to themselves, “If this king is victorious, that will make me a great person. Before the king, I shall receive much wealth and honor.”
彼惡沙門、立沙門者，善法則滅，所謂坐禪、讀誦經律；或時增長不善之法，以其分別勝、非勝故。彼以思惟如是法故，身壞命終墮於惡道，生地獄中。以此因緣，若善沙門、立沙門者，則不思惟世間之相，以此思惟生三種過，妨善法故。
4.C. -3282 “ ‘Such bad mendicants, who merely pose as mendicants, will see their virtuous qualities wane, and even if they enter the equipoise of concentration, their virtues will not increase. Obsessed with victory and defeat, they will not think of the Dharma of peace. Upon the disintegration of their bodies, they will die and fall into the lower realms, taking birth in hell. For such reasons, mendicants and those who claim to be mendicants should not engage in the mundane reading of signs. Mundane inquiries are a source of the three flaws and an obstacle for virtuous qualities.
若不思惟此世間相，思惟餘法，離三種過，出世間攝正念思惟。此法云何？所謂如彼地動相知，或晝或夜，如是思惟地將欲動。如是之人或夜或晝，何不思惟：心地當動，如地動時，一切世間或山或河、園林樹木、若村城等，皆悉普動。如是如是，心地動故，自餘一切大地善法及餘法等，皆悉普動。是故沙門、立沙門者，應先觀察如是心地，當必欲動。心地轉動，如地震動。
4.C. -3283 “ ‘Rather, one should undertake inquiries into the supramundane practices that gradually bring liberation from the three flaws. How should those be undertaken? Regarding omens portending an earthquake, one should certainly refrain from attempting to analyze, day and night, whether an earthquake will occur, because day and night it is the ground of the mind that is constantly shaking. [F.175.a] For example, during a quake, the forests, jungles, mountain, rivers, trees, towns, and markets of the world may all be destroyed. In the same way, when the ground of the mind quakes, it destroys everything that it supports. Apart from the great virtuous ground of the qualities of supramundane practices, everything else is shaky. Therefore, mendicants and those who pretend to be mendicants should first of all investigate the tremors of the ground of the mind in the same way as the earth is examined, because it is the ground of the mind that churns and shakes wildly.
如是心地，三法所動，謂欲、瞋、癡，令心地動。如地當動必先有相，謂水本清，風吹則濁。如是如是，凡夫之人，或欲或瞋或癡將生，其人面色或黑或赤，如是先濁。是故沙門、立沙門者，應觀此相，攝涅槃相。觀此相者，不得苦惱。此心地相——出世間相。
4.C. -3284 “ ‘Three factors create the quakes of the mind: desire, anger, and delusion. During an earthquake, all otherwise placid surfaces of water become highly agitated. The same happens with the minds of ordinary people as they develop desire, anger, and delusion. Losing any sense of balance, their hearts become agitated and their faces turn red or become unclear. Therefore, mendicants and those who declare themselves mendicants should make sure to notice those signs as they direct themselves toward the transcendence of suffering. Those who gain understanding through such signs will never suffer. Those signs of the ground of mind are transmundane.
又復次觀世間法相，雨欲墮故，蟻子運卵。如是沙門、立沙門者如是觀察出世間相。如村城內多饒人處，見有檀越、若諸沙門、諸婆羅門、諸長者等，以信佛故、為聽法故，往到佛所。如是實相，彼善沙門、立沙門者見如是相，即便記說：今於彼處有佛世尊，欲說正法，如此檀越及諸沙門、諸婆羅門、諸長者等，皆到佛所。彼佛決定欲說正法，今見此相非下劣相，今知此相是法雨相。
4.C. -3285 “ ‘Moreover, there are other mundane signs that may be declared, such as ants emerging from their nests or divine rainfalls, but mendicants and those who declare themselves mendicants should only analyze that which is beyond the world. When the homes of the donors, benefactors, mendicants, brahmins, and householders who live in the towns, cities, and markets are destroyed, [F.175.b] they will all come to the site where a buddha resides. At that time, mendicants and brahmins will explain those signs that are revealed to be true signs and, no matter how minor the signs may be, the rain of the sacred Dharma that is taught by the blessed buddhas will then follow. Thus donors, benefactors, mendicants, brahmins, and householders will proceed to where the cloud-like blessed buddhas let their rain fall. Such signs are supreme, whereas common rain should not be construed as a sign.
又惡沙門、立沙門者見月耀相，決定知月必當欲蝕，置油水中下沈沒故。此如是相，非善、非吉亦非寂靜。此如是相，非沙門相、非寂靜相，彼沙門相則不相應出世間相。觀察相應，占世間月，終時則惡，知正法月，當必欲蝕，以正法油沈沒邪見人心水中。此相非善亦非清涼，此第一相，非是世間月蝕之相。
4.C. -3286 “ ‘Bad monks who nonetheless declare themselves monks also investigate lunar eclipses. They even believe that when a lunar eclipse is about to occur sesame oil will sink in water, and they take such things to be omens of gloom and violence. Mendicants, on the other hand, examine numerous supramundane signs of fortune. In inferior situations, they consider the way the moon of the sacred Dharma is eclipsed during the final age of dispute. At that time, the sesame oil of the sacred Dharma will sink within the hearts of people with wrong view and no longer appear. Such signs are supreme, whereas mundane lunar eclipses should not be considered signs at all.
又惡沙門、立沙門者更觀世間月蝕異相，如月當蝕，鳥在空中近地下飛。此於沙門、立沙門者不相應相。復有好相出世間相，所謂觀察正法月蝕，此是沙門正法道行，謂彼沙門於下知識、下檀越等下人邊行，如鳥下飛，在彼白衣不正行人、邪見之人門下行等，近下語說，如在空行近地下飛，時過失故。一切沙門、立沙門者觀察此相第一勝相，不應觀察，彼月蝕相則非好相。
4.C. -3287 “ ‘However, for bad monks who declare themselves to be monks, mundane eclipses of the moon are supreme signs. They say that when the moon is eclipsed, the birds fly low in the sky, and they take such occurrences to be omens of misfortune. Yet, mendicants and those who call themselves mendicants examine supramundane signs of beauty. [F.176.a] Thus, at times when the moon of the sacred Dharma is eclipsed, the supremely virtuous mendicants who have entered the path of the sacred Dharma will themselves move low. Like birds, they will move low in the sky-like space among lowly people with low conduct and wrong view who speak inferior words. Those are clear signs of flawed times and should be understood. Mendicants and those who declare themselves mendicants should not concern themselves with ordinary lunar eclipses.
又復有相，若惡沙門、立沙門者，以日蝕相觀世間相：日將欲蝕，諸方則赤；當有善者，彼方則有膩風所吹，清淨無垢、無塵霧等，見彼善相，右旋行相，相應之相。彼善沙門、立沙門者不相應見，以妨坐禪讀誦業故。此世間相則非寂靜，則非安樂。
4.C. -3288 “ ‘Bad mendicants who declare themselves mendicants also entertain notions about solar eclipses. They find mundane events auspicious —such as when the land takes on a reddish color during a solar eclipse, a gentle breeze blows, the land assumes a bright luster, or beautiful birds circle to the right. But since these only hinder the practice of concentration, such signs are not auspicious for those who claim to be mendicants. Such mundane matters bring them neither knowledge nor happiness.
如是如是，若善沙門、立沙門者欲得寂靜，應當觀察出世間相，觀菩薩日為一切智菩提當攝，或於一劫、或於二劫、或於三劫決定當攝。如是沙門見出世間菩薩之相，所謂精進、布施、聞智，赤色方相，慈心憐愍一切眾生。菩薩身赤，當安隱者，謂此菩薩第一功德皆悉具足，一切智相當必圓滿、當必說法，諸方無垢、無塵霧者，離惡時過，當有善者如來名稱，膩風所吹。如彼世間相師所見，此出世間如是相師，見未來相——聲聞、緣覺、阿羅漢相；右旋相者，謂正觀察。
4.C. -3289 “ ‘Those who claim to be mendicants must instead recognize other auspicious signs and interpret them in terms of transcendence. The lesser sun of the bodhisattva, then, will be eclipsed by omniscient awakening. Whether they have been present for one, two, or three eons, such bodhisattvas are, for mendicants, signs of passing beyond the world. Such bodhisattvas take on the colors of diligence, generosity, learning, and wakefulness, and their bodies are suffused with love and compassion for sentient beings —these are all signs of virtue. [F.176.b] When bodhisattvas endowed with such eminent qualities are present, signs in the form of the hearers, solitary buddhas, and worthy ones, who are all like birds, will also appear. Also, the circular movement to the right can be understood as a term for the mental engagement with the supreme stage.
又彼相師唯見如是世間法中生死之相，當有不善，則見諸方有赤黃色、乾無膩色，或見彼方無膩風吹，有赤黃青暈輪日出，在虛空中。彼惡沙門觀如是相，妨廢禪誦。
4.C. -3290 “ ‘Furthermore, other mundane signs that are regarded as inauspicious are as follows: a red dawn, a rough landscape, fierce winds blowing, and the sun shining in the sky while still having the reddish appearance of dawn. Bad mendicants concern themselves with such mundane signs that hinder the practice of concentration.
若善沙門出世相師，為諸信人如是記說：當有不善。何者不善？謂障正法。見如此相，如見彼方有赤黃色。如是相者，正法欲滅有如是相，謂諸方人憙樂惡口、妄語、兩舌、殺生、偷盜。當有彼人乾風吹者，所謂惡名。若有眾生非正法行，惡名風吹，聞於八方、四方、四維，皆悉普遍。以諸眾生不行正行，作不善業，惡名風吹，如是遍聞。世間相師見赤黃青暈輪日出，在虛空中。如是師者，世間相師。
Good mendicants, on the other hand, demonstrate the supramundane signs of the faithful. What is an omen that occurs in an inauspicious way? What makes it inauspicious? It is the fading of the sacred Dharma. In this way, rough landscapes can be perceived where there are people who make the sacred Dharma fade through their fondness for harsh words, lying, divisive talk, killing, and stealing. Likewise, fierce winds stirring refers to harsh words. When the sacred Dharma fades, people lack the Dharma, and the winds of unpleasant words blow. When such people engage in unwholesome and repulsive actions, the winds of unpleasant words blow. [F.177.a]
出世相師見赤黃青暈輪日者，謂惡沙門、惡婆羅門。如是眾會，非一切智，起智慢故，自言：我是一切智人。此邪見人非是實日，非一切智立一切智，非好種姓、凡姓中出。彼如是人邪見日出，一切藥草、園林樹葉悉皆乾枯，如是所謂，一切善人正見藥草、園林盡乾。
4.C. -3291 “ ‘There is also a supramundane sign of the future that parallels the mundane sign seen when the sun shines in the sky while its color is still like that at dawn. In that regard, a sun that is colored like the sun at dawn is represented by those in a retinue of bad mendicants and brahmins with wrong view who proudly imagine themselves to be omniscient. They are the sun of misfortune that rises and glows in the sky, pretending to be omniscient while in fact they are not. When that sun of wrong view rises, all grasses, forests, thickets, and meadows dry out. Everyone’s virtue and right view dry out like grass.
如是如是，此出世間正法日出，增長禪誦、第一義諦、光明勝智。如是觀察出世間相，先觀察已，然後記說，所謂為彼有信沙門、諸婆羅門、諸長者等，如是記說，作如是言：諸有值遇正法日出，皆應精勤作諸善業，莫於後時一切正法皆悉滅沒，邪見日出，非是沙門自言沙門；非婆羅門言婆羅門；非一切智言一切智。諸惡沙門、惡婆羅門暈輪日出，汝得衰惱。
4.C. -3292 “ ‘Similarly, there are signs that reveal the supramundane practice of concentration, that reveal ultimate reality, and that indicate the presence of supramundane, supreme intelligence. When these signs appear, they can be announced. Whenever such signs appear, they can be announced to faithful brahmins and householders. For as long as the sun of the sacred Dharma shines, you should endeavor in delightful activities. When all the teachingshave set and the sun of wrong view shines, mendicants pretending to be mendicants, brahmins pretending to be brahmins, bad mendicants pretending to be omniscient, and people acting as if they were brahmins will certainly cause suffering.
如是記說一切智法，彼則相應，是真相師，有大勝意。有能思惟如是相者，不妨坐禪、讀誦經律。更異思惟世間相者，則妨禪誦。此世間道、出世間道如是勝劣。世間法者，則攝生死；出世間法，次第乃至到於涅槃。
4.C. - 3293 “ ‘Those of vast and supreme mind will explain the signs of reality and point out the supreme teachings of the omniscient ones. Concern for other signs is an obstacle. [F.177.b] Those and other mundane affairs cause obstacles to the practice of concentration. Mundane obstacles are mundane insofar as they cause one to leave the path of transcendence and instead enter cyclic existence. Supramundane signs lead to the transcendence of suffering.’
爾時，世尊迦葉如來而說偈言：
離坐禪讀誦，常憙樂占相，彼捨離善法，不可得涅槃。 cf. Dhs.30.123-141
4.C. -3294 “At this point, the blessed Kāśyapa utters these verses: “ ‘Divorced from the practice of concentration, Those who take constant interest in signs Are depleting their merits And rushing into the lower realms.
若捨離自法，而樂他法者，彼二法失壞，到於惡道處。
4.C. -3295 “ ‘Giving up their own teachings, They become fond of those of others. As they fail in both, They are deserving of their fall to the lower realms.
若人捨自家，而喜樂他舍，人中輕被笑，速爾致貧窮。
4.C. -3296 “ ‘Having given up their own home, They guard the homes of others. Such people are agitated and fickle, And will soon be deprived of wealth as well.
如是癡惡意，智慢自言勝，捨離自法已，而修行他法。
4.C. -3297 “ ‘Ignorant people with unwholesome thoughts, Who crave for victories and arrogantly think they are learned, Give up our own teachings And instead propagate those of others.
出家而邪命，失法失名稱，人中輕如草，未來入惡趣。
4.C. -3298 “ ‘They live by the omens of other traditions That are neither the Dharma nor anything reputable. In this way, their present existence is just like hay, And in their next life, they will be burned up in the lower realms.
捨離寂靜法，而行於惡業，彼人不久聞，因此失佛法。
4.C. -3299 “ ‘Those who live in the realm of peace And turn back from unvirtuous action Will not witness the numerous forms of suffering But instead enter into ultimate peace.
心悕望離欲，無有餘悕望，勤精進知足，如是名行禪。
4.C. -3300 “ ‘Without becoming scattered, and free from anger, They are completely beyond desirous conduct. Diligent, content, and concentrated — That is what it means to be a monk.
若心憙樂欲，常貪於飲食，是著袈裟賊，不名為比丘。
4.C. -3301 “ ‘The attached who are not free from craving Are constantly in pursuit of food And rob the vows of body and speech. They cannot be referred to as monks.
若比丘說相，常思惟星曜，近王放逸行，非比丘相應。
4.C. -3302 “ ‘Those who are occupied 449 with announcing omens, Calculating astrology, Offering advice to the king, or frivolous acts Are not suited for life in the forest.
醫師畫師業、聞惡法讚咏，與惡者同處，則失比丘法。
4.C. -3303 “ ‘Those who act as doctors or painters, Who create poetry through unwholesome learning, Who live in crowds and act as servants, Will all fail as monks.
憎嫉禪讀誦，愛樂多語說，貪供養財利，則失比丘法。
4.C. -3304 “ ‘Those who are averse to the practice of concentration, Who delight in crowds, And who are attached to wealth and respect [F.178.a] Will see their monkhood come to naught.
推求諸寶性，愛樂多知識，復貪餘財物，退失比丘法。
4.C. -3305 “ ‘Laden with gold, They like to have many companions And are attached to the wealth of others — Such monks fall away from the teachings.
唯貪諸飲食，我慢不問他，悕望人讚歎，退失比丘法。
若不近一切，捨離於惡眾，水草食知足，是名真比丘。
4.C. -3306 “ ‘Those who give up crowds And stay clear of unvirtuous gatherings, Content with flour and water, Are declared to be irreproachable monks.
得諸境界已，棄之如捨火，除斷我慢過，是名真比丘。
4.C. -3307 “ ‘Those who give up the objects that come to them As if they were a blazing fire, And remain flawless like jewels, Are rightly referred to as monks.
內外俱寂靜，智光明莊嚴，持戒衣覆身，是名真比丘。
4.C. -3308 “ ‘Those who are pure on the inside, And adorned by the light of wisdom As they don the robes of discipline, Are referred to as practicing monks.
遠離世間法，不動如須彌，一切世間愛，是名真比丘。
4.C. -3309 “ ‘Those utterly beyond mundane concerns, Steadfast and immutable like Mount Sumeru, Who are peaceful and have love for the world, Are known as monks bound for the highest goal.
三宿住城內，饒人處皆爾，止住山谷中，名解脫比丘。
4.C. -3310 “ ‘Those who remain in cities and markets, Alone and for no more than three days, While otherwise adhering to mountain caves, Are referred to as liberated monks.
畏惡不近他，正行心不動，智審諦寂靜，是獨行比丘。
4.C. -3311 “ ‘Those who fear the unvirtuous and are disengaged from business, Who are well restrained and composed, Who practice wakefulness with a steadfast mind, Are alone referred to as monks.
不悕常愛語，捨離惡知識，不樂多所作，名解脫比丘。cf. Dhs.30.141
4.C. -3312 “ ‘Those who are free from confusion, speak delightful words, Give up unwholesome companions, And are detached in all their activities Are referred to as liberated monks.
彼如是比丘，得脫於有過，知世間涅槃，等心不悕望，
4.C. -3313 “ ‘Such monks are free from the flaws of existence, Know right from wrong, and are not attached to absorption.
心常憙樂智，及以善寂靜，於生老病死，怖畏中得脫。
Delighting in wakefulness while endowed with pure virtuous qualities, They are utterly free from the fears of birth and aging.
如是比丘得阿羅漢，若不爾者，唯名比丘，為自妨礙，墮於嶮岸。此第六法如是妨礙，若善沙門，不應為作。
4.C. - 3314 “ ‘Such people are rightly monks. In the opposite case, the person is a monk in name only, and his obstacles will continuously cause him to fall. Mendicants should refrain from this sixth obstacle to the practice of meditation.
7.又復沙門、立沙門者於第七法不應為作。何者第七？所謂唯集飲食滿藏。此多貪瞋，捨離一切禪誦等業，唯在大床空坐而已；眾僧所攝床臥敷具、病藥所須，虛妄受用。本在家時，懈怠嬾墮，畏諸作業，是故出家，唯貪食味，常伺他會，求望飲食，或樂境界。如是比丘是死比丘，所謂比丘不能坐禪、讀誦經律，毀破淨戒，自餘死者，唯棄其身。
4.C. - 3315 “ ‘Mendicants and those who claim to be mendicants should also refrain from a seventh factor. What is that? [F.178.b] Accepting wealth and veneration from people of the world. Someone who does that is filled with covetousness and ill will, lacks the practice of concentration entirely, and is disinclined to remain seated. Even though he is merely a monk on the outside, he still partakes of the saṅgha’s bedding, medical supplies, and utensils. He is apprehensive about the work that comes with being a householder, and he is lazy, always fond of food, obsessed with the pleasures of others, and entirely focused on objects. Whenever a monk becomes this kind of person, the Lord of Death will be on his way. Thereafter, as he dies without the practice of concentration, there will be nothing special about the death of that person whose body then disintegrates just as much as his discipline.
毀戒比丘，一切善法皆悉破壞，唯能坐床，心生憍慢，自謂為好，唯有比丘形服而已，其實無戒，離於正戒。所言戒者，謂之心戒，彼不能持，彼不能作。
4.C. - 3316“ ‘One whose discipline has become disrupted abandons all virtuous qualities, is disinclined to remain seated, and is merely a monk on the outside while in fact he has lost his vows. Keeping the vows depends on being mentally restrained, but this, too, he is incapable of.
彼戒七種，何等為七？所謂口戒。比丘如是，或於比丘或於俗人，口不共語，唯除法事。或婦女人，持戒比丘除乞食行，口不共語，或為呪願作如是言：令汝得樂，得涅槃等。若見母時、見姊妹時，唯看其足，不看其面，不看其服及莊嚴等。
4.C. -3317 “ ‘In this regard, there are seven different vows. As for vows with respect to speech, a monk should not engage in conversation with others, be they monks or householders. And a monk should not under any circumstances speak with women. When there are no other donors present at the time of receiving alms, he should address them as “mother” or “sister” while keeping his gaze at the tips of his own feet. A monk should not even look at the possessions, attire, or ornaments of females.’
爾時，世尊迦葉如來而說偈言：
手觸若風吹，此火久乃燒，見婦女火起，速燒不待久。
4.C. -3318 “At this point, the blessed Kāśyapa utters this verse: “ ‘When lit well by the wind, Fire will keep burning for a long time. [F.179.a] The fire of ogling females Will quickly become consuming.
是故比丘怖畏欲燒，不共一切婦女語言。此是一戒。
4.C. -3319 “ ‘Therefore, monks who are afraid of the terrors of the burning flames of desire should not speak with women. That is the first vow.
又第二戒，所謂不近不善知識；不於一處久時住止；不取多利；捨多供養，不捨病人；不見妻子；隨於何處有多利養，則捨而去，畏生貪故；離破戒者，不與同住。
4.C. -3320 “ ‘The second vow is to give up unwholesome companionship. Next, one should also refrain from developing fondness for a single permanent residence and thus generally give up wealth and veneration. One should also not abandon, the sick. One should also stop meeting with one’s sons and daughters and one should give up those places that one cherishes in particular. Finally, concerned that one may otherwise become affected by them, one should stop cohabitating and associating with people whose discipline has degenerated.
如是七種比丘不攝。唯貪飲食，於他財利、於他供養若見若聞，則生憂惱，如是思惟：我今當設何等方便得彼利養？如是思惟，心生貪著，如是心濁，增長貪心。彼惡沙門，一切善法皆悉破壞，晝夜常愁，心不安隱。
4.C. -3321 “ ‘Those who relinquish those seven vows and instead focus excessively on food become extremely upset when they see or hear about the wealth that others possess or the veneration they receive. Such people will then think of ways that they might succeed in appropriating the wealth and honor of others and make it theirs. As they keep pondering and worrying about this, their minds become polluted and their efforts cause covetousness to proliferate. Such bad mendicants, who are also poor in learning, will neither be happy by day nor by night.
而彼比丘見餘持戒善行比丘為他供養，生嫉生貪，而便往到彼檀越家。諂曲形服，少語徐行，心不寂靜，外現威儀寂靜之相，身披納衣，復與多人不持戒者以為朋侶，唯有貝聲而行惡法，同伴相隨，造彼檀越，現持戒相。如是如是，隨心所行。如是比丘，彼檀越主謂其持戒，如是念言：此等比丘第一持戒。
4.C. -3322 “ ‘Even monks who are otherwise endowed with discipline may turn into hypocrites when they visit the homes of donors and benefactors. In the home of a benefactor, such people will speak calmly and move gently, thus giving an appearance of serenity while inside them there is none. Together with monks who wear robes made of patches and whose innate observance of discipline is complete, such unwholesome individuals, who behave in a manner similar to the sound of a conch, will thus enter the homes of householders and make a big display of their own discipline. [F.179.b] When they do so, the benefactors will say, “Ah, that monk possesses supreme discipline.”
彼惡比丘現持戒相，令彼檀越心信敬已，共諸朋侶數數往到彼檀越家。如是比丘隨已所聞，少知佛法，共其同侶為彼檀越說所知法，如是方便，欲令檀越迴彼比丘所得利養，而施與之。
4.C. -3323 “ ‘Comporting themselves in such a fashion, they will keep visiting the same home in the company of people who practice similar conduct. If they happen to have heard words of the sacred Dharma, they will teach those to the donors, the benefactors, and the greater household. All the while, they will keep thinking, “How can I best make the gifts and honor received by such and such monk my own?”
如是比丘形相，沙門第一大賊。到檀越家，方便劫奪他人財利及以供養。如是比丘見他財利、見他供養生貪嫉者，不曾少時眼開合頃，暫作善法。彼惡比丘破戒沙門，捨離坐禪讀誦等業，無一念間不攝地獄、餓鬼、畜生。
4.C. -3324 “ ‘Such thieves who appear as if they were monks thus appropriate the wealth and honor that belongs to others. Fond of harming others, they pay their visits to various homes. Everything they do, even when they merely open or close an eye, is of a kind that creates obstacles. Even if they do not pay such visits, such bad monks with corrupted discipline will not practice meditation for the briefest moment or the shortest period, either by day nor at night. Such persons will never go anywhere but to the realms of hell beings, starving spirits, or animals.
