[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Mahāyāna sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra) › [Commentaries on sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra) › [\*Buddhapaścimāvavādopadeśa](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa) › [遺教經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha) › 1 # \*Buddhapashcimavavadopadesha 1: 遺教經論一卷 遺教經論 1 - **Language:** Classical Chinese ### 遺教經論一卷 ### [1.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.1) 天親菩薩造 > Composed by Bodhisattva Vasubandhu. > — English (machine translation) (machine translation) ### [1.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.2) 真諦三藏譯 > Translated by Tripiṭaka Master Paramārtha. > — English (machine translation) (machine translation) ### [1.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.3) 頂禮三世尊，無上功德海， 哀愍度眾生，是故我歸命。 清淨深法藏，增長修行者， 世及出世間，我等皆南無。 我所建立論，解釋佛經義， 為彼諸菩薩，令知方便道。 以知彼道故，佛法得久住， 滅除凡聖過，成就自他利。 > Bowing my head to the Bhagavat of the three times, the ocean of unsurpassed merit, > who in compassion delivers sattvas, therefore I pay homage with namas. > To the pure and profound dharmakośa, which fosters those who practice, > both mundane and supramundane, we all offer namo. > In the treatise that I establish, explaining the meaning of the Buddha's sūtra, > I cause those bodhisattvas to know the upāyamārga. > Because they know that path, the Buddha-Dharma will abide long, > extinguishing the faults of ordinary beings and noble ones, and accomplishing the benefit of self and others. > — English (machine translation) (machine translation) ### [1.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.4) 此修多羅中建立菩薩所修行法，有七分：一、序分；二、修集世間功德分；三、成就出世間大人功德分；四、顯示畢竟甚深功德分；五、顯示入證決定分；六、分別未入上上證為斷疑分；七、離種種自性清淨無我分。 > In this sūtra, the dharmas practiced by bodhisattvas are established in seven sections: first, the introductory section; second, the section on cultivating and accumulating mundane merits; third, the section on accomplishing the supramundane merits of the mahāpuruṣa; fourth, the section on revealing the ultimate, extremely profound merits; fifth, the section on revealing the certainty of entering realization; sixth, the section on distinguishing \[dharmas\] for those who have not yet entered higher and higher realization in order to sever doubts; seventh, the section on freedom from various \[aspects of\] svabhāva, pure anātman. > — English (machine translation) (machine translation) ### [1.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.5) 釋迦牟尼佛初轉法輪度阿若憍陳如，最後說法度須跋陀羅。所應度者皆已度訖，於娑羅雙樹間將入涅槃。是時中夜寂然無聲，為諸弟子略說法要。 > When the Buddha Śākyamuni first turned the wheel of Dharma (dharmacakrapravartana), he delivered Ājñātakauṇḍinya; in his final teaching of the Dharma, he delivered Subhadra. Those who should be delivered having all been delivered, between the twin śāla trees he was about to enter nirvāṇa. At that time, in the middle of the night, all was still and silent without a sound; for the disciples he briefly expounded the essentials of the Dharma. > — English (machine translation) (machine translation) ### [1.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.6) 論曰：初序分，修多羅顯示利益成就畢竟故。是中成就畢竟，有六種功德：一、法師成就畢竟功德；二、開法門成就畢竟功德；三、弟子成就畢竟功德；四、大總相成就畢竟功德；五、因果自相成就畢竟功德；六、分別總相成就畢竟功德。 > The treatise says: As for the first, the introductory section, the sūtra reveals that benefit is accomplished ultimately. In this, ultimate accomplishment has six kinds of merit: first, the merit of the dharmabhāṇaka's ultimate accomplishment; second, the merit of opening the dharmaparyāya in ultimate accomplishment; third, the merit of the disciples' ultimate accomplishment; fourth, the merit of the great sāmānyalakṣaṇa in ultimate accomplishment; fifth, the merit of the cause and effect svalakṣaṇa in ultimate accomplishment; sixth, the merit of distinguishing the sāmānyalakṣaṇa in ultimate accomplishment. > — English (machine translation) (machine translation) ### [1.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.7) 初成就畢竟有三種相：一、總相；二、別相；三、總別相。總相者，如經「牟尼」故。別相者，如經「釋迦」故。總別相者，「佛」故。是中釋迦者，示現化眾生巧便故，復家姓尊貴故。牟尼者，一切諸佛功德故，復示自體清淨故。 > The first ultimate accomplishment has three aspects: first, the sāmānyalakṣaṇa; second, the viśeṣalakṣaṇa; third, the sāmānya-viśeṣa-lakṣaṇa. The sāmānyalakṣaṇa is because the sūtra says "Muni." The viśeṣalakṣaṇa is because the sūtra says "Śākya." The sāmānya-viśeṣa-lakṣaṇa is because of "Buddha." In this, "Śākya" indicates skillful means in transforming sattvas, and furthermore that his family and clan were noble. "Muni" refers to the merits of all Buddhas, and furthermore indicates that his own nature is pure. > — English (machine translation) (machine translation) ### [1.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.8) 開法門成就畢竟功德者，有二白淨法句：一、道場白淨法句；二、涅槃白淨法句。此二白淨法前後二句，說示轉說義應知。道場白淨法者，如經「初轉法輪」故。涅槃白淨法句者，如經「最後說法」故。 > As for the merit of opening the dharmaparyāya in ultimate accomplishment, there are two phrases of śukladharma: first, the phrase of śukladharma of the bodhimanda; second, the phrase of śukladharma of nirvāṇa. These two phrases, earlier and later, of śukladharma should be known to explain and demonstrate the meaning of turning and preaching. The śukladharma of the bodhimaṇḍa is because the sūtra says, "first turned the wheel of Dharma." The phrase of śukladharma of nirvāṇa is because the sūtra says, "in his final teaching of the Dharma." > — English (machine translation) (machine translation) ### [1.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.9) 弟子成就畢竟功德者，示能受持二種白淨法門故，成就自利益行故，顯現如來快說法門功德故，如經「度阿若憍陳如」故，「度須跋陀羅」故。此二句修多羅，示八種成就故。云何為八？謂二種受持成就故，二種白淨法門成就故，二種自利益行成就故，二種快說法門功德成就故。 > As for the merit of the disciples' ultimate accomplishment, it indicates their ability to receive and uphold the two kinds of śukladharma-paryāyas, because they accomplish the practice that benefits themselves, and because it reveals the Tathāgata's merit of preaching the dharmaparyāya well; as the sūtra says, "delivered Ājñātakauṇḍinya," and "delivered Subhadra." These two phrases of the sūtra indicate eight kinds of accomplishment. What are the eight? Namely, accomplishment of the two kinds of receiving and upholding, accomplishment of the two kinds of śukladharma-paryāyas, accomplishment of the two kinds of practice that benefits oneself, and accomplishment of the two kinds of merits of preaching the dharmaparyāya well. > — English (machine translation) (machine translation) ### [1.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.10) 大總相成就畢竟功德者，二八成就總故，如經「所應度者皆已度訖」故。 > As for the merit of the great sāmānyalakṣaṇa in ultimate accomplishment, it is the general summary of the two sets of eight accomplishments; as the sūtra says, "Those who should be delivered having all been delivered." > — English (machine translation) (machine translation) ### [1.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.11) 因果自相成就畢竟功德者，有四種自相：一、因自相，如經「娑羅雙樹間」故。二、因共果自相，如經「將入涅槃」故。三、總自相，如經「是時中夜」故。四、果自相，如經「寂然無聲」故。於中總自相者，遠離二邊故，成就二種中道故。一者正覺中道；二者離正覺中道。是中離正覺中道者，即果自相應知。此果有二種：一者自性無說離念涅槃果；二者遠離覺觀涅槃果故。 > As for the merit of the cause and effect svalakṣaṇa in ultimate accomplishment, there are four kinds of svalakṣaṇa: first, the svalakṣaṇa of cause, as the sūtra says, "between the twin śāla trees"; second, the shared svalakṣaṇa of cause and effect, as the sūtra says, "was about to enter nirvāṇa"; third, the collective svalakṣaṇa, as the sūtra says, "At that time, in the middle of the night"; fourth, the svalakṣaṇa of effect, as the sūtra says, "all was still and silent without a sound." Therein, the collective svalakṣaṇa is because it is far removed from the two extremes, and because it accomplishes two kinds of madhyamā pratipad: first, the sambodhi madhyamā pratipad; second, the madhyamā pratipad free from sambodhi. Therein, the madhyamā pratipad free from sambodhi should be known as the svalakṣaṇa of effect. This effect has two kinds: first, the fruit of nirvāṇa whose svabhāva is ineffable and free from thought; second, the fruit of nirvāṇa far removed from vitarka-vicāra. > — English (machine translation) (machine translation) ### [1.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.12) 分別總相成就畢竟功德者，分別人、法二位差別故。人位差別者，上首眷屬差別故，如經「為諸弟子」故。法位差別者，世間出世間法等故，如經「略說法要」故。已說序分，次說修集世間功德分。此功德有三：一者修集對治邪業功德；二者修集對治止苦功德；三者修集對治滅煩惱功德。 > As for the merit of distinguishing the sāmānyalakṣaṇa in ultimate accomplishment, it distinguishes the differences in the two statuses of persons and dharmas. The difference in the status of persons is the difference between the principal and the retinue; as the sūtra says, "for the disciples." The difference in the status of dharmas is because mundane and supramundane dharmas are equal; as the sūtra says, "briefly expounded the essentials of the Dharma." Having explained the introductory section, next I shall explain the section on cultivating and accumulating mundane merits. This merit has three kinds: first, the merit of cultivating the pratipakṣa to wrong actions; second, the merit of cultivating the pratipakṣa that stops suffering; third, the merit of cultivating the pratipakṣa that extinguishes kleśa. > — English (machine translation) (machine translation) ### [1.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.13) 對治邪業功德者： > As for the merit of the pratipakṣa to wrong actions: > — English (machine translation) (machine translation) ### [1.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.14) 經曰：汝等比丘！於我滅後，當尊重珍敬波羅提木叉，如闇遇明貧人得寶。當知此則是汝大師，若我住世，無異此也。 > The sūtra says: "You bhikṣus! After my extinction, you must respect, value, and honor the prātimokṣa, as if coming upon light in darkness, or as a poor person obtaining treasure. You should know that this is your great śāstṛ; if I were to abide in the world, it would be no different from this." > — English (machine translation) (machine translation) ### [1.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.15) 論曰：此修多羅中每說比丘者，示現遠離相故。復示摩訶衍方便道，與二乘共故。又於四眾亦同遠離行故。「於我滅後」者，此言示現遺教義故，不盡滅法故。以不盡法清淨法身，常為世間作究竟度故。如經「當尊重珍敬波羅提木叉」故。此木叉亦是毘尼相順法故，復是諸行調伏義故，如來不滅法身自體解脫說波羅提木叉。依此法身，得度二種障故。一者有煩惱暗障；二者空無善根障。得度煩惱暗障者，如盲得眼相似法故。如經「如暗遇明」故。得度空無善根障者，滿足財寶相似法故。如經「貧人得寶」故。餘者示現波羅提木叉是修行大師故。如經「當知此則是汝大師」故。又示住持利益人法相似故。如經「若我住世，無異此也」故。依根本清淨戒已說，次說方便遠離清淨戒。 > The treatise says: That this sūtra repeatedly speaks of "bhikṣus" is in order to reveal the mark of renunciation. It also shows that the Mahāyāna upāyamārga is shared with the dviyāna. Furthermore, the caturpariṣad also share the practice of renunciation. "After my extinction": these words reveal the meaning of the bequeathed teaching, and that the Dharma is not entirely extinguished; for by means of the inexhaustible pure dharmakāya, it constantly effects ultimate deliverance for the world. As the sūtra says, "you must respect, value, and honor the prātimokṣa." Because this mokṣa is also a dharma that accords with the vinaya, and furthermore has the meaning of vinaya over all conditioned actions, it is taught as the prātimokṣa of the Tathāgata's unextinguished dharmakāya, whose nature is mokṣa. Relying on this dharmakāya, one can overcome two kinds of obstacles: first, the obstacle of the darkness of kleśa; second, the obstacle of being empty of kuśalamūla. Overcoming the obstacle of the darkness of kleśa is analogous to a blind person obtaining eyes; as the sūtra says, "as if coming upon light in darkness." Overcoming the obstacle of being empty of kuśalamūla is analogous to becoming fully endowed with wealth and treasure; as the sūtra says, "as a poor person obtaining treasure." The remainder reveals that the prātimokṣa is the great śāstṛ of practice; as the sūtra says, "You should know that this is your great śāstṛ." It also shows that upholding it and benefiting people are similar to the Dharma; as the sūtra says, "if I were to abide in the world, it would be no different from this." Having explained reliance on the fundamental pure precepts, next I shall explain the skillful renunciation of pure precepts. > — English (machine translation) (machine translation) ### [1.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.16) 經曰：持淨戒者，不得販賣貿易、安置田宅、畜養人民奴婢畜生，一切種殖及諸財寶，皆當遠離如避火坑。不得斬伐草木墾土掘地、合和湯藥、占相吉凶仰觀星宿、推步盈虛歷數算計皆所不應，節身時食清淨自活。不得參豫世事通致使命、呪術仙藥結好貴人、親厚媟慢皆不應作。當自端心正念求度，不得包藏瘕疵顯異惑眾。於四供養知量知足，趣得供事，不應稸積。 > The sūtra says: "Those who uphold the pure precepts must not engage in buying, selling, or trade, acquiring fields and houses, or keeping people, male and female servants, and domestic animals. All planting and cultivation, as well as various treasures of wealth, should be shunned as one avoids a pit of fire. You must not chop down grass and trees, plow or dig the earth, compound medicinal decoctions, divine good and bad fortune, gaze up at the constellations, calculate waxings and wanings, or cast astrological reckonings; none of these is fitting. Moderate the body, eat at the proper times, and maintain your livelihood in purity. You must not participate in worldly affairs, convey messages or missions, practice incantations or immortality elixirs, associate with the nobility, or engage in overly intimate or disrespectful conduct; none of these should be done. You should upright your minds, maintain right mindfulness, and seek deliverance; you must not conceal flaws or display eccentricities to delude the masses. With regard to the four requisites, know moderation and saṃtuṣṭi; accept what is offered just to suffice, and do not hoard or amass." > — English (machine translation) (machine translation) ### [1.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.17) 論曰：此中方便遠離淨者，護根本淨戒故。如經「持淨戒者」故。云何護根本？何者是根本？護根本者，今說二種。何等為二？一者不同凡夫增過護；二者不同外道損智護。不同凡夫增過護者，有十一事：一者方便求利增過，如經「不得販」故。二者現前求利增過，如經「不得賣」故。三者交易求利增過，如經「不得貿易」故；若依世價無求利心，不犯。賣買法式，如毘尼中廣說。四者所居業處，求多安隱增過，如經「不得安置田宅」故。五者眷屬增過，如經「不得畜養人民」故。此示外眷屬非同意者。何故不但言人而復說民者，以其同在人中，於善法不了，畜生之屬故。六者難生卑下心增過，如經「不得畜奴婢」故。七者養生求利增過，如經「不得畜生」故。八者多事增過，如經「不得一切種植」故。九者積聚增過，如經「及諸財寶」故。十者不覺增過，如經「皆當遠離如避火坑」。十一者不順威儀及損眾生增過，如經「不得斬伐草木墾土掘地」故。此十一種增過事，修行菩薩宜速遠離不應親近，避大火聚相似法故，如經「皆當遠離如避火坑」故。不同外道損智護者，謂世間分別見故。此分別見有五句十種分別，如經「合和湯藥乃至皆所不應」故，遮異見故。何者是根本者，此示根本有二種：一者行法根本故；二者行處根本故。行法根本者，波羅提木叉故。行處根本者，身口意故，於身口意行處行波羅提木叉故。節身時食等，示現身口意行處波羅提木叉故。修行菩薩當知三處波羅提木叉，無復有餘解脫故。身處波羅提木叉，有五種解脫、三種障對治、二種不應作不作故。一者他求放逸障，此障對治，如經「節身」故。二者內資無厭足障，此障對治，如經「時食」故。三者共相追求障，此障對治，如經「清淨自活」故。四者自性止多事，如經「不得參豫世事」故。五者自性尊重，不作輕賤事，如經「不得通致使命」故。後二句示現不應作不作。云何五種身解脫？一者外緣身解脫；二者內緣身解脫；三者自相緣身解脫；四者眾事緣身解脫；五者遠離異方便緣身解脫。五種解脫中，初句總、餘句別應知。口處波羅提木叉者，有二種邪語不應作不作。一者依邪法語，有二種不應作：一、邪術惱眾生語；二、依邪藥作世辯不正語。如經「呪術仙藥」故。二者依邪人語，亦二種不應作：一者與族姓同好，多作鄙囈語；二者親近族姓，多作我慢語。如經「結好貴人親厚媟慢皆不應作」故。意處波羅提木叉者，有六句說三種障，對治三種不應作不作：一者多見他過障，犯自淨心故，此對治，如經「當自端心」故；二者邪思惟障，不能自度下地故，此對治，如經「正念求度」故；三者於受用眾具中無限無厭足障，此對治，第五句，於四供養知量知足故。此供養有二種：一者於身分中供養，謂飲食衣服臥具湯藥供養身分故；二者於心分中供養，謂不共心供養、無厭足心供養、二事相違心供養、等分心供養。此四種心供養，癡亂眾生常受用故、不知節量故；若入三昧分者知量故、若入道分者知足故。三種不應作不作者，一、不污淨戒，不受持心垢故，如經「不得包藏瑕疵」故；二者遠離無緣顯己勝行，令他不正解故，如經「顯異惑眾」故；三者遠離貪覆心，貯積眾具故，如經「趣得供事不應稸積」故。已說從根本戒，次說根本戒與從戒俱解脫，能生諸功德故。 > The Treatise says: Here, the "purity of expelling through skillful means" means guarding the root pure precepts, as the sūtra says: "Those who keep the pure precepts." How does one guard the root? What is the root? Regarding "guarding the root," two types are now explained. What are the two? First, guarding so as not to be like ordinary beings who increase faults; second, guarding so as not to be like tīrthikas who impair wisdom. Regarding guarding so as not to be like ordinary beings who increase faults, there are eleven matters: First, increasing faults by seeking gain through expedients, as the sūtra says: "Must not engage in peddling." Second, increasing faults by seeking gain in the present, as the sūtra says: "\[nor\] trading." Third, increasing faults by seeking gain through barter, as the sūtra says: "\[nor\] commerce." If one adheres to the worldly price without the intention of seeking gain, there is no transgression. The rules of buying and selling are as broadly explained in the Vinaya. Fourth, increasing faults by seeking extensive security in one's dwelling and workplace, as the sūtra says: "Must not acquire land or dwellings." Fifth, increasing faults through dependents, as the sūtra says: "Must not keep servants and subjects." This indicates external dependents who are not of like mind. Why does it not merely say "persons" but also says "subjects"? Because although they are alike among humans, they do not understand good dharmas, and belong to the category of domestic animals. Sixth, increasing faults through difficulty in generating a humble mind, as the sūtra says: "Must not keep male or female slaves." Seventh, increasing faults through seeking profit by breeding domestic animals, as the sūtra says: "\[nor\] domestic beasts." Eighth, increasing faults through busying oneself with many affairs, as the sūtra says: "Must not engage in any planting." Ninth, increasing faults through accumulation, as the sūtra says: "Or any wealth and treasures." Tenth, increasing faults through lack of awareness, as the sūtra says: "All should be avoided as one avoids a pit of fire." Eleventh, increasing faults through failing to conform to deportment and harming sentient beings, as the sūtra says: "Must not cut down grass and trees, plow fields, or dig the earth." Practicing bodhisattvas should swiftly keep far away from these eleven kinds of matters that increase faults and should not draw near to them, because of the resemblance to avoiding a great mass of fire, as the sūtra says: "All should be avoided as one avoids a pit of fire." Guarding so as not to be like tīrthikas who impair wisdom refers to worldly conceptual views. These conceptual views have five clauses and ten kinds of conceptual differentiation, as the sūtra says: "Compounding decoctions and medicines, up to … are all impermissible," to ward off false views. Regarding "what is the root": this indicates that the root is of two kinds: first, the root that is the practice of Dharma; second, the root that is the locus of practice. The root that is the practice of Dharma is the prātimokṣa. The root that is the locus of practice is body, speech, and mind, because one practices the prātimokṣa at the locus of practice of body, speech, and mind. "Restraining the body, eating at the proper time," and so forth indicate the prātimokṣa in the locus of practice of body, speech, and mind. The practicing bodhisattva should know the prātimokṣa of the three loci, because there is no other liberation beyond them. The prātimokṣa in the locus of the body has five kinds of liberation, the antidotes to three kinds of hindrances, and two kinds of refraining from doing what should not be done. First is the hindrance of seeking heedlessly from others; the antidote to this hindrance is as the sūtra says: "Restraining the body." Second is the hindrance of an insatiable desire for internal sustenance; the antidote to this hindrance is as the sūtra says: "Eating at the proper time." Third is the hindrance of mutual pursuit; the antidote to this hindrance is as the sūtra says: "Purifying one's livelihood." Fourth is by nature putting an end to many affairs, as the sūtra says: "Must not take part in worldly affairs." Fifth is by nature self-respecting, not performing lowly matters, as the sūtra says: "\[nor\] dispatching messengers." The last two clauses indicate refraining from doing what should not be done. What are the five kinds of bodily liberation? First, bodily liberation regarding external conditions; second, bodily liberation regarding internal conditions; third, bodily liberation regarding individual characteristic conditions; fourth, bodily liberation regarding multifaceted activities; fifth, bodily liberation regarding keeping far away from wrong expedients. Among the five kinds of liberation, one should know that the first clause is general and the remaining clauses are specific. As for the prātimokṣa in the locus of speech, there are two kinds of wrong speech that should not be engaged in and are refrained from. First, speech relying on false dharmas has two things that should not be done: 1. speech using evil arts to distress sentient beings; 2. speech using improper worldly eloquence based on false medicines, as the sūtra says: "Spells, arts, and potions of immortality." Second, speech relying on evil people also has two things that should not be done: 1. making common cause with noble clans, uttering much vulgar nonsense; 2. being intimate with noble clans, uttering much arrogant speech, as the sūtra says: "Forming friendships with noble persons, undue intimacy, or frivolous disrespect are all impermissible." As for the prātimokṣa in the locus of the mind, six clauses explain three kinds of hindrances, which are the antidotes to three kinds of \[actions\] that should not be done and are refrained from: First, the hindrance of frequently seeing the faults of others, which violates one's own pure mind; its antidote is as the sūtra says: "One should regulate one's mind." Second, the hindrance of incorrect thinking, by which one cannot deliver oneself from the lower planes; its antidote is as the sūtra says: "With right mindfulness seek deliverance." Third, the hindrance of having no measure and being insatiable regarding the requisites of enjoyment; its antidote is the fifth clause: knowing measure and being satisfied with the four requisites. These requisites are of two kinds: first, requisites regarding the physical body, meaning offering to the body food, drink, clothing, bedding, and medicine; second, requisites regarding the mental part, meaning requisites given with a selfish mind, requisites given with an insatiable mind, requisites given with a contradictory mind, and requisites given with an equanimous mind. Sentient beings who are confused and disturbed constantly consume these four kinds of mental requisites, not knowing moderation. If one has entered the stage of samādhi, one knows measure; if one has entered the stage of the Path, one is satisfied. As for the three things that should not be done and are refrained from: 1. not defiling the pure precepts, not holding mental impurities, as the sūtra says: "Must not conceal blemishes." 2. keeping far away from unprovoked displays of one's own superior practice to cause others to form incorrect understanding, as the sūtra says: "Displaying wonders to bewilder the multitude." 3. keeping far away from a mind clouded by greed that hoards requisites, as the sūtra says: "Accepting provisions only as they suffice, one should not accumulate them." Having explained the root-concordant precepts, next is explained the simultaneous liberation through both the root precepts and the concordant precepts, because they are able to generate all merits. > — English (machine translation) (machine translation) ### [1.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.18) 經曰：此則略說持戒之相。戒是正順解脫之本，故名波羅提木叉。依因此戒，得生諸禪定及滅苦智慧。 > The Sūtra says: This is a brief explanation of the marks of upholding the precepts. Precepts are the root of directly conforming to liberation; therefore they are named prātimokṣa. Relying upon these precepts, one is able to produce all dhyāna-concentrations and the wisdom that extinguishes suffering. > — English (machine translation) (machine translation) ### [1.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.19) 論曰：從戒是戒相故，不可廣說顯示，略說應知，如經「此則略說持戒之相」故。戒是正順者，此言示現從戒義故。於此彼處說從有二種：一者從根本戒；二者從根本所起成就戒。從根本戒者，示現順根本無作波羅提木叉，如向已說故。從根本所起成就戒者，示現後際解脫因，中際從戒生故，如經「解脫之本」故。戒是解脫體，能正度故，如經「故名波羅提木叉」故。此言示現能度身口意惡，彼岸成就三業解脫故。能生諸功德者，示現有色解脫功德、無色解脫功德，彼二相順相違解脫功德皆從彼生故，如經「依因此戒得生諸禪定及滅苦智慧」故。次說勸修戒利益故。 > The Treatise says: The concordant precepts are the marks of the precepts, and thus cannot be explained and demonstrated in full; one should know them by this brief explanation, as the sūtra says: "This is a brief explanation of the marks of upholding the precepts." "Precepts are that which directly conforms" indicates the meaning of concordant precepts. When "concordant" is spoken of here and there, there are two kinds: first, precepts concordant with the root; second, realized precepts arising in accordance with the root. Precepts concordant with the root indicates conforming to the root non-manifest prātimokṣa, as has just been explained. Realized precepts arising in accordance with the root indicates the cause of liberation at the final limit, because in the intermediate period it arises from the concordant precepts, as the sūtra says: "The root of liberation." The precepts are the essence of liberation, being able to deliver directly, as the sūtra says: "Therefore they are named prātimokṣa." This statement indicates that they can overcome the evils of body, speech, and mind, achieving liberation of the three actions on the other shore. "Able to produce all merits" indicates the merits of form liberation and the merits of formless liberation; both the merits of liberation that conform to them and those that counter them arise from this, as the sūtra says: "Relying upon these precepts, one is able to produce all dhyāna-concentrations and the wisdom that extinguishes suffering." Next, the benefit of encouraging the cultivation of the precepts is explained. > — English (machine translation) (machine translation) ### [1.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.20) 經曰：是故比丘！當持淨戒，勿令毀缺。若人能持淨戒，是則能有善法；若無淨戒，諸善功德皆不得生。是以當知戒為第一安隱功德住處。 > The Sūtra says: Therefore, bhikṣus! You should uphold the pure precepts and not allow them to be violated or broken. If a person can uphold the pure precepts, then they can possess good dharmas; if there are no pure precepts, all wholesome merits cannot arise. Therefore, you should know that precepts are the foremost dwelling place of secure merit. > — English (machine translation) (machine translation) ### [1.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.21) 論曰：云何勸修戒利益？於中有五種勸：一者勸不失自體，如經「當持淨戒」故；二者勸不捨方便，如經「勿令毀缺」故；三者勸遠離諸過身口意業，常集功德故，如經「若人能持淨戒是則能有善法」故；四者勸知多過惡於身口意中，一切時不能生功德故，如經「若無淨戒諸善功德皆不得生」故；五者顯示持戒菩薩於所修行三種戒中有如是得失者，我當住安隱處，不住不安隱處故，如經「是以當知戒為第一安隱功德住處」故。此言正示現勸修利益勝義故。已說修集對治邪業功德，次說對治修集止苦功德。是中苦有三種：一者根欲放逸苦；二者多食苦；三者懈怠睡眠苦。是三種苦，三昧樂門對治應知。云何根欲放逸苦對治？ > The Treatise says: How does one encourage the benefit of cultivating the precepts? Within this there are five kinds of exhortation: First, exhorting not to lose their self-nature, as the sūtra says: "You should uphold the pure precepts." Second, exhorting not to abandon skillful means, as the sūtra says: "Not allow them to be violated or broken." Third, exhorting to keep far away from all faults of physical, verbal, and mental karma, and constantly accumulate merit, as the sūtra says: "If a person can uphold the pure precepts, then they can possess good dharmas." Fourth, exhorting to know that having many faults and evils in body, speech, and mind makes one unable at all times to generate merit, as the sūtra says: "If there are no pure precepts, all wholesome merits cannot arise." Fifth, showing that for the practicing bodhisattva who has such gains and losses regarding the three kinds of precepts to be cultivated, 'I shall abide in a secure place, and not abide in an insecure place,' as the sūtra says: "Therefore, you should know that precepts are the foremost dwelling place of secure merit." These words directly demonstrate the supreme meaning of encouraging the benefit of cultivation. Having explained the cultivation and accumulation of the merits of the antidotes to evil karma, next is explained the cultivation and accumulation of the merits of stopping suffering as an antidote. In this, suffering is of three kinds: first, the suffering of the heedlessness of the sense desires; second, the suffering of overeating; third, the suffering of laxity and sleep. One should know that these three kinds of suffering are counteracted by the gate of samādhi bliss. What is the antidote to the suffering of the heedlessness of the sense desires? > — English (machine translation) (machine translation) ### [1.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.22) 經曰：汝等比丘！已能住戒，當制五根，勿令放逸入於五欲。譬如牧牛之人執杖視之，不令縱逸犯人苗稼。若縱五根非唯五欲，將無崖畔不可制也。亦如惡馬不以轡制，將當牽人墜於坑陷。如被劫害，苦止一世；五根賊禍，殃及累世。為害甚重，不可不慎。是故智者制而不隨，持之如賊不令縱逸。假令縱之，皆亦不久見其磨滅。 > The Sūtra says: You bhikṣus! Having already been able to abide in the precepts, you must restrain the five sense faculties, not allowing them to become heedless and enter the five sense desires. Just as a cowherd holding a staff watches them, not allowing them to run wild and trespass upon others' crops. If you give free rein to the five sense faculties, not only into the five sense desires, there will be no boundaries and they will become uncontrollable. It is also like a vicious horse not restrained with a bridle: it will drag a person and plunge into a pit. If one is harmed by bandits, the suffering is limited to a single lifetime; but the disaster of the thieves of the five faculties brings calamity over multiple lifetimes. The harm is extremely severe, and one cannot fail to be cautious. Therefore, the wise restrain them and do not follow them, guarding them like thieves and not letting them run wild. Even if one were to give them free rein, one would soon see their ruin. > — English (machine translation) (machine translation) ### [1.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.23) 論曰：根放逸苦者，是苦因、苦果故，依戒淨三昧方便攝念對治故，如經「已能住戒當制五根」故。何故但說五根？示現色非色別故。復示意根中有五根，二種對治故。云何二種？一者動念對治故；二者不動對治故，戒念護根利益相似法故，如經「勿令放逸乃至犯人苗稼」故。身戒清淨故，種種色不放逸，牧牛相似法故。正念成就故，種種心不行，執杖相似法故。以戒念成就故，三昧方便及正受功德無減無失故，不犯苗稼相似法故。復示無戒念失上上損心故，氣分成就難對治故，如經「若縱五根非唯五欲，將無崖畔不可制也」故。次說無對難對治，惡馬相似法故，如經「亦如惡馬不以轡制，將當牽人墜於坑陷」故。復示過重相似不相似，又因果深苦無量世故，示現先際中慎故，如經「如被劫害，苦止一世；五根賊禍，殃及累世。為害甚重，不可不慎」故。向說戒念護，今說智護故。智者三昧觀故，彼是三昧重障故，如經「是故智者制而不隨」故。護彼如害命者，相似法故，如經「持之如賊不令縱逸」故。重者既如是，輕者云何制？是中輕者，謂細相習障故，於此處有時則有、無時則無故，不作意起故，如經「假令縱之」故。勢無自立故，如經「皆亦不久」故。性是無對不相見故，如經「見其磨滅」故。是中云何立見？示現依見時說故，彼無見故滅見故。次說欲放逸苦對治。 > The Treatise says: As for the suffering of sensual indulgence, because it is the cause of suffering and the result of suffering, and because it is counteracted by relying on the purification of precepts to gather mindfulness through the expedient of samādhi, the sūtra states: "Having already been able to abide in the precepts, you should control the five senses." Why does it speak only of the five senses? Because it illustrates the distinction between material and immaterial. Furthermore, it indicates that within the mental sense there are five senses, because there are two kinds of counteragents. What are the two kinds? First, the counteragent of stirring thoughts; second, the counteragent of unmoving \[mindfulness\], because guarding the senses through precepts and mindfulness brings corresponding benefits, which is why the sūtra states: "do not let them be indulgent... even unto trampling another's grain." Because bodily precepts are pure, one is not indulgent toward diverse forms, which corresponds to the metaphor of tending cattle. Because correct mindfulness is perfected, diverse thoughts do not operate, which corresponds to the metaphor of holding a staff. Because precepts and mindfulness are perfected, the expedient of samādhi and the merits of meditative attainment neither decrease nor are lost, which corresponds to the metaphor of not trampling the grain. Furthermore, it shows that lacking precepts and mindfulness ruins higher and higher states and damages the mind, and because habit-energy is fully formed it is difficult to counteract, which is why the sūtra states: "If you indulge the five senses, not only \[will they enter\] the five desires, but there will be no boundary and they will become uncontrollable." Next, it speaks of that which has no resistance being difficult to counteract, corresponding to the bad horse, which is why the sūtra states: "It is also like a vicious horse unbridled by reins, which will drag a person and plunge them into a pit." Furthermore, it shows whether heavy faults are similar or dissimilar, and moreover, because cause and effect entail deep suffering for immeasurable lifetimes, it shows heedfulness in the present, which is why the sūtra states: "Like being robbed and harmed, the suffering stops with one lifetime; the calamity caused by the thieves of the five senses brings misfortune for multiple lifetimes. The harm is extremely severe, and one cannot fail to be cautious." What was stated previously was protection by precepts and mindfulness; now it speaks of protection by wisdom. Because the wise one contemplates through samādhi, and because those \[desires\] are heavy obstacles to samādhi, the sūtra states: "Therefore, the wise control them and do not follow them." Protecting against them is like protecting against one who takes life, which is a parallel, and therefore the sūtra states: "Holding them like thieves, not allowing them to be indulgent." Since the heavy ones are like this, how are the subtle ones controlled? Among them, the subtle ones refer to the obstacles of subtle habituation; since they are present at times in this place and absent at times, and arise without deliberate attention, the sūtra states: "Supposing one indulges them." Because their force cannot stand on its own, the sūtra states: "they will all before long." Because their nature has no resistance and they do not confront \[wisdom\], the sūtra states: "be seen to wear away." How is seeing established here? It is shown to be spoken in reliance on the time of seeing; because they are without seeing, they perish upon being seen. Next, the counteragent to the suffering of sensual indulgence is explained. > — English (machine translation) (machine translation) ### [1.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.24) 經曰：此五根者心為其主，是故汝等當好制心。心之可畏，甚於毒蛇惡獸怨賊大火越逸，未足喻也。動轉輕躁，但觀於蜜不見深坑。譬如狂象無鉤、猨猴得樹，騰躍踔躑難可禁制。當急挫之，無令放逸。縱此心者，喪人善事；制之一處，無事不辦。是故比丘！當勤精進折伏汝心。 > The Sūtra says: "These five senses have the mind as their master; therefore, you all should properly control your minds. The fearsomeness of the mind exceeds that of venomous snakes, ferocious beasts, vengeful bandits, or rampant raging fire—none of these suffice as a simile. It is restless and fickle, looking only at the honey and failing to see the deep pit. It is like a mad elephant without an ankuśa, or an ape that has reached the trees: leaping and bounding, difficult to restrain. You must swiftly curb it and not let it be indulgent. If you indulge this mind, you will ruin human wholesome deeds; restrain it in one place, and there is nothing that cannot be accomplished. Therefore, bhikṣus, you should strive with diligence to subdue your minds." > — English (machine translation) (machine translation) ### [1.25](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.25) 論曰：是中欲苦者，心性差別故，亦是苦因苦果故，示現種種色苦依彼而有故，如經「此五根者心為其主」故應知。自他生過故、勤遮故，如經「是故汝等當好制心」故。何故勤遮？示現此心三昧障法故。何者是三昧相？云何障法相？三昧相者有三種：一者無二念三昧相；二者調柔不動三昧相；三者起多功德三昧相故。障法相者亦有三種：一者心性差別障；二者輕動不調障；三者失諸功德障。心性差別障者，如經「心之可畏，甚於毒蛇惡獸怨賊大火越逸，未足喻也」故。是中差別者，貪等四種差別故。修無二念三昧者，於此差別處可畏應知，四種譬喻相似法故，復示不相似法大可畏故。輕動不調障者，如經「動轉輕躁」如是等故。於中動轉者，示現諸根中轉識動故。復速疾故，猨猴相似法故。但觀於蜜者，示現有瞖不見未來故。深坑者，障礙義故。是障礙有二種：一者生處障礙；二者修一切行時困苦不能成就障礙，狂象相似法故。急挫者，示現抑入無動處故。無令放逸者，顯示攝入調伏聚故。失諸功德障者，如經「縱此心者喪人善事」故。無二念三昧相者，如經「制之一處」故。起多功德三昧相者，如經「無事不辦」故。調柔不動三昧相者，如經「當勤精進折伏汝心」故。已說根欲苦對治，次說多食苦對治。 > The Treatise says: Here, the suffering of desire is due to the differentiations of the nature of mind, and it is also the cause of suffering and the result of suffering; to show that the suffering of diverse forms exists based on it, the sūtra states: "These five senses have the mind as their master," which should be understood. Because faults arise for oneself and others, one diligently restrains it, which is why the sūtra states: "Therefore, you all should properly control your minds." Why diligently restrain it? To show that this mind is a phenomenon that obstructs samādhi. What are the characteristics of samādhi? What are the characteristics of the obstructing phenomena? The characteristics of samādhi are of three kinds: first, the characteristic of non-dual thought samādhi; second, the characteristic of pliant and unmoving samādhi; third, the characteristic of samādhi that produces many merits. The characteristics of obstructing phenomena are also of three kinds: first, the obstacle of the differentiations of the nature of mind; second, the obstacle of fickleness and unruliness; third, the obstacle of losing all merits. As for the obstacle of the differentiations of the nature of mind, the sūtra states: "The fearsomeness of the mind exceeds that of venomous snakes, ferocious beasts, vengeful bandits, or rampant raging fire—none of these suffice as a simile." Here, the differentiations refer to four kinds of differentiations, such as greed. One who cultivates the non-dual thought samādhi should understand the fearsomeness in these differentiations; because of the similarity with the four kinds of similes, it also shows the great fearsomeness of dissimilar phenomena. As for the obstacle of fickleness and unruliness, the sūtra states: "It is restless and fickle," and so forth. Among these, "restless" shows that the evolving consciousnesses stir among the senses. Furthermore, because of swiftness, it corresponds to the simile of the ape. "Looking only at the honey" shows having an eye-disease and not seeing the future. "The deep pit" has the meaning of an obstacle. These obstacles are of two kinds: first, an obstacle regarding the place of rebirth; second, the obstacle of suffering and inability to accomplish when cultivating all practices, which corresponds to the simile of the mad elephant. "Swiftly curb it" shows repressing it into the unmoving place. "Not let it be indulgent" reveals gathering it into the fold of vinaya. As for the obstacle of losing all merits, the sūtra states: "If you indulge this mind, you will ruin human wholesome deeds." The characteristic of non-dual thought samādhi is as the sūtra states: "restrain it in one place." The characteristic of samādhi that produces many merits is as the sūtra states: "there is nothing that cannot be accomplished." The characteristic of pliant and unmoving samādhi is as the sūtra states: "you should strive with diligence to subdue your minds." The counteragent to the suffering of sensory desire has been explained; next, the counteragent to the suffering of excessive eating is explained. > — English (machine translation) (machine translation) ### [1.26](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.26) 經曰：汝等比丘！受諸飲食當如服藥，於好於惡勿生增減，趣得支身以除飢渴。如蜂採花但取其味不損色香。比丘亦爾，受人供養趣自除惱，無得多求壞其善心。譬如智者籌量牛力所堪多少，不令過分以竭其力。 > The Sūtra says: "You bhikṣus, when taking various foods and drinks, should treat them as taking medicine. Do not give rise to increase or decrease regarding the good or the bad; merely obtain enough to sustain the body to remove hunger and thirst. Just as a bee gathering from flowers takes only their taste without damaging their color or fragrance, so too is the bhikṣu: receiving offerings from people merely to remove one's own affliction, one must not seek excessively to the detriment of their wholesome mind. For example, just as a wise person weighs how much the ox's strength can endure, not exceeding the limit so as to exhaust its strength." > — English (machine translation) (machine translation) ### [1.27](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.27) 論曰：多食者，三昧障故。食有二種。何等為二？一者身食；二者心心數法食。若多段食，難止息故、去禪定遠故。是心心數法食者，欲界相違法中方便對治故。復有第一義心三昧中盡故，成就無食三昧故。如是二種三昧，有六種功德成就。何等為六？一者受用對治功德成就；二者平等觀功德成就；三者究竟對治功德成就；四者顯示平等觀功德相似成就；五者不虛受功德成就；六者知時功德成就。此六種功德顯示成就二種三昧。第一、第五、第六功德成就，顯示少食三昧故；餘者三種功德成就，顯示無食三昧故。受用對治功德成就者，如經「汝等比丘受諸飲食當如服藥」故。平等觀功德成就者，如經「於好於惡勿生增減」故。究竟對治功德成就者，如經「趣得支身以除飢渴」故。此示平等法身攝平等觀，究竟無飢渴故。顯示平等觀功德相似成就者，如經「如蜂採花，但取其味不損色香，比丘亦爾」故。是中不損者，示現非壞法觀故。不虛受功德成就者，如經「受人供養趣自除惱」故。知時功德成就者，如經「無得多求壞其善心」故。多求者，示現心心數法多三昧功德不現前故。籌量牛力等，示知時相似法故。示現知時有二種：一者方便時計挍故；二者成就時相應故，示多食過故。已說多食苦對治，次說懈怠睡眠苦對治。 > The Treatise says: Excessive eating is an obstacle to samādhi. Food is of two kinds. What are the two? First, food for the body; second, food for the mind and mental factors. If there is excessive material food, it is difficult to cease \[defilements\] and one is distant from dhyāna. As for food for the mind and mental factors, it is an expedient counteragent among the conflicting phenomena of the desire realm. Furthermore, because it is exhausted in the samādhi of the mind of the ultimate truth, one accomplishes the foodless samādhi. These two kinds of samādhi have six kinds of accomplishment of merits. What are the six? First, the accomplishment of the merit of counteracting through consumption; second, the accomplishment of the merit of equal contemplation; third, the accomplishment of the merit of ultimate counteraction; fourth, the accomplishment of the merit of illustrating equal contemplation through similarity; fifth, the accomplishment of the merit of receiving not in vain; sixth, the accomplishment of the merit of knowing the proper time. These six kinds of merit illustrate the accomplishment of the two kinds of samādhi. The first, fifth, and sixth accomplishments of merit illustrate the samādhi of eating little; the remaining three accomplishments of merit illustrate the foodless samādhi. The accomplishment of the merit of counteracting through consumption is as the sūtra states: "You bhikṣus, when taking various foods and drinks, should treat them as taking medicine." The accomplishment of the merit of equal contemplation is as the sūtra states: "Do not give rise to increase or decrease regarding the good or the bad." The accomplishment of the merit of ultimate counteraction is as the sūtra states: "merely obtain enough to sustain the body to remove hunger and thirst." This shows that the equal dharmakāya encompasses equal contemplation, being ultimately free from hunger and thirst. The accomplishment of the merit of illustrating equal contemplation through similarity is as the sūtra states: "Just as a bee gathering from flowers takes only their taste without damaging their color or fragrance, so too is the bhikṣu." Here, "not damaging" shows contemplation that does not destroy phenomena. The accomplishment of the merit of receiving not in vain is as the sūtra states: "receiving offerings from people merely to remove one's own affliction." The accomplishment of the merit of knowing the proper time is as the sūtra states: "one must not seek excessively to the detriment of their wholesome mind." "Seeking excessively" shows that because the mind and mental factors are manifold, the merits of samādhi do not manifest. "Weighs how much the ox's strength \[can endure\]" and so forth illustrates the similarity of knowing the proper time. Showing knowing the proper time is of two kinds: first, calculating at the time of expedients; second, conforming at the time of accomplishment, showing the faults of excessive eating. The counteragent to the suffering of excessive eating has been explained; next, the counteragent to the suffering of laxity and sleep is explained. > — English (machine translation) (machine translation) ### [1.28](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.28) 經曰：汝等比丘！晝則勤心修集善法無令失時，初夜後夜亦勿有廢，中夜誦經以自消息，無以睡眠因緣令一生空過無所得也。當念無常之火燒諸世間，早求自度勿睡眠也。諸煩惱賊常伺殺人甚於怨家，安可睡眠不自驚悟？煩惱毒蛇睡在汝心，譬如黑蚖在汝室睡，當以持戒之鉤早摒除之。睡蛇既出乃可安眠，不出而睡是無慚人。慚恥之服，於諸莊嚴最為第一。慚如鐵鉤，能制人非法。是故比丘！常當慚恥勿得暫替。若離慚恥，則失諸功德。有愧之人則有善法；若無愧者，與諸禽獸無相異也。 > The Sūtra says: "You bhikṣus, during the day with diligent mind cultivate and gather wholesome dharmas, not letting time be lost. In the early night and late night, do not slacken either. In the middle of the night, recite the sūtras to pace yourselves; do not, through the condition of sleep, let an entire life pass in vain with nothing attained. You should remember that the fire of impermanence burns all worlds; quickly seek self-deliverance and do not sleep. The bandits of defilement constantly spy to kill people worse than a vengeful foe; how can you sleep and not awaken yourself in shock? The venomous snake of defilement sleeps within your heart, just as a black viper sleeps in your room; you should quickly expel it with the hook of holding the precepts. Only when the sleeping snake has departed may you sleep peacefully; to sleep when it has not departed is to be a person without shame. The garment of shame is foremost among all adornments. Shame is like an iron hook, able to restrain a person from unrighteousness. Therefore, bhikṣus, you should always feel shame and conscience, never neglecting them for an instant. If you abandon shame and conscience, you will lose all merits. One who has conscience possesses wholesome dharmas; if one lacks conscience, one is no different from the beasts." > — English (machine translation) (machine translation) ### [1.29](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.29) 論曰：懈怠睡眠苦對治者，不疲惓思惟對治故。是中何故懈怠、睡眠共說障法？示現懈怠者，謂心懶墮故。睡眠者，身悶重故。此二相順共成一苦故，五種定障中共說故。於中起睡眠有三種：一、從食起；二、從時節起；三、從心起。若從食及時節起者，是阿羅漢眠，以彼不從心生故，無所蓋故。是三種睡眠中，初二種以精進對治，無有時節故，無始來未曾斷故，復示聖道難得故，如經「汝等比丘！晝則勤心修習善法無令失時，初夜後夜亦勿有廢，中夜誦經以自消息，無以睡眠因緣令一生空過無所得也」故。自餘修多羅，示現第三從心起睡眠對治故。是中對治有二種：一者思惟觀察對治，觀諸生滅壞五陰故，如經「當念無常之火燒諸世間」故。復示求禪定智慧度所度故，如經「早求自度勿睡眠也」故。復次觀察陰界入等常害故，是中可畏求自正覺故，如經「諸煩惱賊常伺殺人甚於怨家，安可睡眠不自驚悟」故。二者淨戒對治，謂禪定相應心戒故，六種境界心安住自心故，可畏如蛇相似法故，如經「煩惱毒蛇睡在汝心，譬如黑蚖在汝室睡」故。淨心戒對治故，如經「當以持戒之鉤早摒除之」故。復示遠離故、安隱故，如經「睡蛇既出乃可安眠」故。次說下地相似安隱無對治故，如經「不出而眠是無慚人」故。又示治法勝，能令自地清淨莊嚴，亦令他地無過故，如經「慚恥之服，於諸莊嚴最為第一。慚如鐵鉤，能制人非法」故。是中最為第一者，示現勝餘戒莊嚴故。「是故比丘」等為明何義？示現勸修勝莊嚴故、常修故。復示遠離者，損自地故，如經「若離慚恥則失諸功德」故。復示有無得失故，如經應知。已說修集對治止苦功德。次說修集對治滅煩惱功德，於中有三種障對治，示道義應知。 > The treatise states: As for the antidote to the suffering of indolence and torpor, it is because of the antidote of untiring contemplation. Why are indolence and torpor spoken of together as an obstruction here? To show indolence means the mind's sluggishness and laxity, while torpor is heaviness and dullness of the body. Because these two accord with one another and jointly produce a single suffering, they are spoken of together among the five hindrances to absorption. Among them, torpor arises from three \[causes\]: first, arising from food; second, arising from the seasons; third, arising from the mind. If it arises from food and the seasons, this is the sleep of an arhat, because it is not born from the mind and has no hindrance. Among these three kinds of sleep, the first two are remedied by vigor; because there is no \[set\] season, because they have never been severed since beginningless time, and furthermore to show that the noble path is difficult to attain, as the sūtra says: "You bhikṣus! During the day, practice and gather wholesome dharmas with diligent mind, not letting time be lost. Do not neglect \[it\] in the early night or the late night, and in the middle of the night recite the sūtras to give yourselves rest. Do not, on account of sleep, let an entire life pass in vain with nothing attained." Other sūtras demonstrate the antidote to the third \[kind of sleep\], which arises from the mind. Here the antidote is of two kinds: first, the antidote of reflective contemplation, contemplating that all arising and ceasing destroys the five skandhas, as the sūtra says: "You should remember that the fire of impermanence burns all the worlds"; furthermore, to show seeking the wisdom of dhyāna in order to cross what is to be crossed, as the sūtra says: "Quickly seek your own crossing over, and do not sleep"; furthermore, contemplating that the skandhas, dhātus, and āyatanas constantly harm \[one\], and that one ought to fear this and seek one's own right awakening, as the sūtra says: "The thieves of the afflictions constantly watch to kill people, worse than enemies; how can you sleep and not startle yourselves awake?"; second, the antidote of pure moral discipline, which refers to the mind-discipline associated with dhyāna; because the mind in its six sense-objects abides within its own mind, and because it is an analogous dharma fearful like a serpent, as the sūtra says: "The poisonous serpent of the afflictions sleeps in your mind, just like a black viper sleeping in your room"; because of the antidote of pure mind-discipline, as the sūtra says: "You should use the hook of upholding the precepts to quickly expel it"; furthermore, to show departure and peace, as the sūtra says: "Only when the sleeping serpent has come out may you sleep in peace"; next, speaking of the lower stages having a semblance of peace without the antidote, as the sūtra says: "To sleep when it has not come out is to be a person without shame"; furthermore, showing that the remedial dharma is supreme, able to make one's own stage pure and adorned, and also make other stages free from fault, as the sūtra says: "The garment of shame is the foremost of all adornments. Shame is like an iron hook, able to restrain a person from what is unlawful"; here, "foremost" shows that it surpasses other adornments of the precepts; what meaning is made clear by "Therefore, bhikṣus" and so forth? It shows an exhortation to cultivate the supreme adornment, and to cultivate it constantly; furthermore, it shows that departing from it impairs one's own stage, as the sūtra says: "If one departs from shame, one loses all merits"; furthermore, it shows the presence and absence of gain and loss, as should be understood according to the sūtra. Having spoken of the merits of cultivating the antidote to stop suffering, next is spoken the merits of cultivating the antidote to extinguish the afflictions; therein are antidotes to three kinds of obstructions, which should be understood as showing the meaning of the path. > — English (machine translation) (machine translation) ### [1.30](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.30) 經曰：汝等比丘！若有人來節節肢解，當自攝心不令瞋恨，亦當護口勿出惡言。若縱恚心，則自妨道失功德利。忍之為德，持戒苦行所不能及。能行忍者，乃可名為有力大人。若其不能歡喜忍受惡罵之毒如飲甘露者，不名入道智慧人也。所以者何？瞋恚之害，破諸善法、壞好名聞，今世後世人不喜見。當知瞋心甚於猛火，常當防護無令得入，劫功德賊無過瞋恚。白衣受欲，非行道人，無法自制瞋猶可恕；出家行道無欲之人而懷瞋恚，甚不可也。譬如清冷雲中而霹靂起火，非所應也。 > The sūtra says: "You bhikṣus! If someone should come and dismember you joint by joint, you must compose your mind and not allow anger and hatred \[to arise\]; you must also guard your speech and not utter evil words. If you indulge an angry mind, you will obstruct your own path and lose the benefit of merit. As a virtue, forbearance is beyond the reach of keeping the precepts and performing austerities. Only one who can practice forbearance may be called a powerful mahāpuruṣa. If one cannot joyfully endure the poison of abusive cursing as though drinking ambrosia, one is not called a person of wisdom who has entered the path. Why is this? The harm of anger destroys all wholesome dharmas and ruins a good reputation; in this life and future lives people take no pleasure in seeing \[such a one\]. You should know that an angry mind is worse than a fierce fire; you must constantly guard against it and not allow it to enter. Among the thieves who rob merit, none surpasses anger. White-robed laypeople who indulge in desires are not practitioners of the path; having no method to control themselves, their anger may still be pardoned. But for those who have gone forth to practice the path, people free of desire, to harbor anger is utterly unacceptable. It is just as when lightning strikes fire out of a cool and clear cloud: it is not fitting." > — English (machine translation) (machine translation) ### [1.31](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1.31) 論曰：是中初障對治者，瞋恚煩惱障對治故，示現堪忍道故。修行菩薩住堪忍地中，能忍種種諸苦惱故，無輕重對治故，如經「汝等比丘！若有人來節節肢解，當自攝心無令瞋恨」故，此示幻化法身成就故。又復口行清淨常作軟語故，如經「亦當護口勿出惡言」故。復說自他利道德障法故，如經「若縱恚心則自妨道失功德利」故。顯示功德智慧二種心行淨故，挍量勝諸眷屬行故，如經「忍之為德，持戒苦行所不能及」故。於中行者三昧功德苦對治故，三種業清淨。及挍量勝相，示行安苦道應知。次說真如觀清淨，顯示安樂道故，成就觀智大人力故，如經「能行忍者乃可名為有力大人」故。又顯示不入丈夫力成就者，無智慧觀故，依相違顯勝應知，如經「若其不能歡喜忍受乃至智慧人也」故。是中不歡喜者，無信入觀故。惡罵之毒者，示無生法門相中不如法受故。甘露者，示無生法自體相相似法故。於中道者，示智慧自體故。復說過患事常護故，如經「所以者何」如是等故。於中諸善法者，自利智慧相故。好名聞者，利他善法名稱功德故。人不喜見者，自他世無可樂果報故。於中防護有二種。何等為二？一者護自善法如防火，相似法故；二者護利他功德防護賊，相似法故。復示世間功德違順法中有受用故，未畢竟相違故，如經「白衣受欲，非行道人，無法自制瞋猶可恕」故。於中無法者，無白淨法對治故。次示出世間道，於世間受用二法中一向相違故，如經「出家行道無欲之人而懷瞋恚，甚不可也」故。餘者顯示道分中不應有，相似法故，如經「譬如清冷雲中霹靂起火，非所應也」故。次說第二煩惱障對治道。 > The treatise states: Here, the antidote to the first obstruction is the antidote to the affliction-obstruction of anger, because it shows the path of forbearance. Because a practicing bodhisattva abiding in the stage of forbearance is able to endure various kinds of suffering and afflictions, without light or heavy antidotes, as the sūtra says: "You bhikṣus! If someone should come and dismember you joint by joint, you must compose your mind and not allow anger and hatred \[to arise\]"; this shows the accomplishment of the illusory dharmakāya. Furthermore, because physical and vocal actions are pure and one always uses gentle words, as the sūtra says: "You must also guard your speech and not utter evil words." Furthermore, it speaks of the dharmas obstructing the virtues of benefiting oneself and others, as the sūtra says: "If you indulge an angry mind, you will obstruct your own path and lose the benefit of merit." It shows that the two kinds of mental activities, merit and wisdom, are pure; and by comparison they surpass the practices of their retinue, as the sūtra says: "As a virtue, forbearance is beyond the reach of keeping the precepts and performing austerities." Here, because of the practitioner's antidote to the suffering of the merit of samādhi, the three kinds of action are pure. And by comparing its superior marks, one should know that it shows the practice of the path of enduring suffering. Next, speaking of the purity of the contemplation of suchness, to show the path of peace and bliss, because of accomplishing the power of the mahāpuruṣa of contemplative wisdom, as the sūtra says: "Only one who can practice forbearance may be called a powerful mahāpuruṣa." Furthermore, showing that one who has not entered the accomplishment of the power of a great man lacks the contemplation of wisdom, one should know that its supremacy is revealed through contrast, as the sūtra says: "If one cannot joyfully endure ... a person of wisdom." Here, "not joyfully" means lacking the contemplation entered through faith. "The poison of abusive cursing" shows not receiving it according to the Dharma within the marks of the teaching of the unarisen. "Ambrosia" shows an analogous dharma to the essential nature of the unarisen dharma. Here, "path" shows the intrinsic nature of wisdom. Furthermore, it speaks of its faults and disadvantages to be constantly guarded against, as the sūtra says: "Why is this?" and so forth. Here, "all wholesome dharmas" refers to the mark of self-benefiting wisdom. "A good reputation" refers to the merits of fame through the wholesome dharmas of benefiting others. "People take no pleasure in seeing \[such a one\]" means there is no agreeable retribution in this or other worlds. Here, safeguarding is of two kinds. What are the two? First, guarding one's own wholesome dharmas is an analogous dharma like guarding against fire; second, guarding the merits of benefiting others is an analogous dharma like guarding against thieves. Furthermore, it shows that worldly merits have enjoyment among agreeable and disagreeable dharmas, and are not yet completely opposed, as the sūtra says: "White-robed laypeople who indulge in desires are not practitioners of the path; having no method to control themselves, their anger may still be pardoned." Here, "having no method" means having no antidote of white and pure dharmas. Next, it shows that the supramundane path is wholly opposed to the two dharmas of worldly enjoyment, as the sūtra says: "For those who have gone forth to practice the path, people free of desire, to harbor anger is utterly unacceptable." The rest shows that in the portion of the path this should not exist, because of an analogous dharma, as the sūtra says: "It is just as when lightning strikes fire out of a cool and clear cloud: it is not fitting." Next is spoken the path that is the antidote to the second affliction-obstruction. > — English (machine translation) (machine translation) _First 31 of 65 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1)_ ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha~en-mt.1.1) — English, machine translation ## Linked texts (3) - [佛遺教經論疏節要](https://indike.org/pramana/in.bauddha.taisho.1820.1.17) — Classical Chinese - [佛垂般涅槃略說教誡經](https://indike.org/pramana/in.bauddha.taisho.389.1.3) — Classical Chinese - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.23.9) — 道世, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.buddhapascimavavadopadesa*zh-paramartha.1) · Pramāṇa