← ScriptureCreate account →
Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon
法集要頌經
Chinese title:法集要頌經
📖6,151 words · ~25 min read
2
Save your scripture progress
Create a free account to save scriptures, track progress, and continue your daily learning path.
Interpreted by Inti AI (English)
🪷 AI interpretation
CHAPTER 12: THE RIGHT PATH
[1]The Four Truths and the Noble Eightfold PathAre contemplated through wisdom;They shatter craving for samsaraAs wind scatters dust.
[2]Whoever sees the Four Noble TruthsShould contemplate them in tranquility;They eradicate the hindrance of afflictionsAs rain settles dust.
[3]Supreme is the Noble Eightfold Path,The Dharma seal of the Four Noble Truths;This path is called the unconditioned,A lamp of wisdom illuminating foolish darkness.
[4]Wondrous is the Noble Eightfold Path,Wondrous the meaning of the Four Noble Truths;Dispassion is the supreme Dharma,Skillfully contemplated by those with clear vision.
[5]Wisdom is the treasure of the world;In peace and bliss, one realizes the unconditioned.Whoever knows and accepts the true teachingForever severs birth, aging, and death.
[6]All conditioned things are impermanent—Behold this clearly through wisdom.If one fully understands this suffering,One practices the Path and purifies every trace of suffering.
[7]All conditioned things are suffering—Behold this clearly through wisdom.If one fully understands this suffering,One practices the Path and purifies every trace of suffering.
[8]All conditioned things are empty—Behold this clearly through wisdom.If one fully understands this suffering,One practices the Path and purifies every trace of suffering.
[9]All dharmas are without self—Behold this clearly through wisdom.If one fully understands this suffering,One practices the Path and purifies every trace of suffering.
[10]I have taught the seal of the Path;Craving is like a piercing arrow.You should encourage yourselvesAnd uphold the Buddha’s teaching.
[11]I have taught the seal of the Path,Uprooting the stubborn thorn of craving.You should encourage yourselvesAnd uphold the Buddha’s teaching.
[12]This is the only pathBy which seeing truth brings purity;It leads to the ending of suffering’s yokeAnd shatters Mara’s armies.
[13]This is the only pathBy which seeing truth brings realization of the fruit;It leads to the ending of suffering’s yokeAnd shatters Mara’s armies.
[14]No path surpasses this one,Tranquil as a deep lake;As the Able Sage enters samadhi,He always teaches the Path amid the assembly.
[15]Entering the Path, one sees birth and death;Attaining the Path, one rescues others.Crossing the ocean of sensual craving,One ends birth and reaches the other shore.
[16]The ultimate Path is pure,Eradicating the root of birth and death;With eloquence throughout measureless realms,One clearly sees and proclaims the Path.
[17]Swift currents pour into the ocean,And the waters rapidly fill it;Teach the Path to the wise,Who skillfully come to drink amrita.
[18]The Dharma wheel, never heard before,Was turned out of compassion for beings.Those who serve and practice itReverently transcend the three realms.
[19]Through three recollections, recollect the wholesome;Through three recollections, depart from evil.From recollection, practice arises;Removing defilement is right effort.
[20]
Through three contemplations, recollection is transformed,
And one surely attains the unsurpassed path.
Attaining the three, one removes the three fetters
And cultivates measureless meditative recollection.
[21]Skillfully eliminating the outflows of the three realms,Cultivate samadhi and subdue the mind.Through the power of wisdom and meditation,A concentrated mind contains external distractions.
[22]Worldly dharmas arise and cease,Each in boundless ways.Through awakening, liberation is attained,With peace and joy that never end.
[23]Accumulating goodness brings wholesome fruit;Everywhere, one gains a good reputation.Practicing the Noble Eightfold Path,One cultivates the Path and drinks amrita.
CHAPTER 13: MATERIAL GAIN
[1]When its chamber ripens, the plantain withers;Reeds and bamboo are likewise.A mule dies when pregnant;A person dies through greed.
[2]Thus greed brings no benefit;Know that it arises from delusion.Through greed, fools harm the worthy,And their heads and necks fall to the ground.
[3]Greed for gain is unwholesome by nature;Bhikshus should not desire it,Dwelling where attachment aboundsAnd hoping that people will make offerings.
[4]Householders and renunciants,Men and women foolishly deluded,Covet gain with jealous hearts;I subdue them for their own sake.
[5]Fools devise foolish schemes,And desire and conceit increase daily.Coveting gain contrary to Dharma,They cannot reach quiescence.
[6]Those who skillfully know contentmentAre bhikshus and true children of the Buddha.Not craving fame,They are wise and dwell in peace and joy.
[7]Clinging to nothing whatsoever,They flatter no oneAnd do not depend on others for their livelihood;They should practice the Dharma themselves.
[8]They do not crave even personal benefit,Much less fame.A hundred flavors are like axle grease;Through cultivation, they will attain the Path.
[9]Bhikshus who crave material gainWill not attain right samadhi.Those always content and tranquilWill surely accomplish serenity and insight.
[10]Bhikshus remain far from fame and gain,Content and free from seeking.Wearing only the three Dharma robes,They cultivate in peace and joy.
[11]For bhikshus who crave fame and gain,It is like dwelling in a room with a venomous snake;Whether lying, sitting, or sleeping, they are afraid,All because they crave material gain.
[12]For bhikshus who crave fame and gain,Their pleasure is truly base.This one dharma should be contemplated;Those of little wisdom find liberation difficult.
[13]Carefully and constantly relying upon the precepts,The wise, free from greed, are praised.Through pure conduct and the proper strength of the faculties,You should reflect for yourselves.
[14]Those fully endowed with the Three KnowledgesAre liberated and free from outflows.Those of little wisdom, foolish and deluded,Will retain no mindful awareness.
[15]When receiving food and drinkFrom other people,They give rise to evil dharmasAnd jealousy born of material gain.
[16]Material gain creates many resentments.Though wearing the three Dharma robes,They seek only delicious foodAnd do not follow the Buddha’s teaching.
[17]You should recognize this fault:Material gain is greatly to be feared.Those of little wisdom do not reflect;Bhikshus, relinquish such a mind.
[18]Bhikshus who have renounced the household lifeMust tame the three kinds of karma.Their livelihood must be right,And their wholesome minds constantly reflective.
[19]Subtle illness is difficult to endure;Material gain is very difficult to abandon.Those unmoved by offeringsWill be revered by devas and nagas.
CHAPTER 14: RESENTMENT
[1]Bearing resentment without being wronged,Doing evil without being provoked,The foolish and deluded suffer painIn this life and the life to come.
[2]Evil karma first harms oneselfAnd afterward harms others.The harmful mind they arouseIs like a bird falling into a net.
[3]One who strikes others is struck;One who bears enmity meets enmity.One who reviles others is reviled;One who grows angry meets anger.
[4]Why become a shramanaIf one does not know the Buddha’s true Dharma?One is born with a shortened lifespan,And, leaving one resentment, forms another.
[5]They slander one another,Each uttering angry words.A joyful, patient, and impartial mind—No patience can surpass this.
[6]Bones may break and life may end;Horses and cattle may die and wealth be lost;A country may fall into turmoil,Yet these can be gathered again.
[7]If you do not give rise to evil,Through this Dharma you depart from resentment.One who skillfully endures another’s hatredIs called wise.
[8]If one knows this teaching to be supreme,Though the deluded seek pleasure,One gives rise to no resentment nowAnd will bear no hatred in the future.
[9]One cannot repay resentment with resentmentAnd thereby attain peace and joy.Through patience, resentment naturally ceases;This is the Dharma of the Tathagata.
[10]If someone reviles and insults me,Though that person resents me, I bear no resentment.Whose mind then attains peace and joy?Thus hostility comes to rest.
[11]If one associates with good friendsAnd travels with them throughout the world,One retains no memory of hatred,But attends wholly to wholesome intentions.
[12]If no good friend can be found,Travel alone, without a companion.Look carefully in every direction;Cultivate goodness and commit no evil.
[13]If, in training and cultivation, one has noGood friend or spiritual guide,Preserve goodness and cultivate alone;Do not associate with fools.
[14]Diligently train and uphold the precepts;What need is there for a companion?Be like a dragon delighting in deep waters,Or an elephant delighting in the wilderness.
CHAPTER 15: CONTEMPLATION
[1]Contemplate the in-breath and out-breath;Focus the mind and reflect carefully.Comprehend them from beginning to end,Observing as the Buddha taught.
[2]This illuminates the world,Like the moon appearing when clouds disperse.Whether walking or standing, train in contemplation;Whether lying or sitting, do not forget.
[3]A bhikshu who establishes this mindfulnessIn this life and the life to comeGains benefits that never endAnd never again falls into samsara.
[4]If one sees the body abiding securelyAnd guards the six faculties,A bhikshu who is always single-mindedPersonally knows the realization of quiescence.
[5]Though possessing these recollections,One must personally and constantly practice them;Otherwise one will remain unableEver to subdue the mind.
[6]Whoever cultivates the fundamental DharmaThus transcends sensory defilements.Skillfully awakening through mindfulness,One attains samadhi and mental peace.
[7]Skillfully awakening through mindfulness,One attains samadhi and mental peace.Cultivating the various dharmas at the proper times,One is freed from birth, aging, and death.
[8]A bhikshu who awakens through mindfulnessMust bring mindfulness into accord.The afflictions of samsara are severed,And the path of quiescence is realized.
[9]One should constantly hear the wondrous DharmaAnd personally awaken to one’s own mind.Whoever awakens becomes noble and worthy,And fear is forever ended.
[10]Awakened, with the mind in accord,Diligently train day and night.Understanding the Dharma of amrita,One will certainly become free from outflows.
[11]Whoever attains wholesome benefitWill surely take refuge in the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect the Buddha.
[12]Whoever attains wholesome benefitWill surely take refuge in the Dharma.Therefore, by day and by night,Single-mindedly and constantly recollect the Dharma.
[13]Whoever attains wholesome benefitWill surely take refuge in the Sangha.Therefore, by day and by night,Single-mindedly and constantly recollect the Sangha.
[14]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect the Buddha.
[15]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect the Dharma.
[16]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect the Sangha.
[17]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect the precepts.
[18]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect generosity.
[19]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect the devas.
[20]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect the body.
[21]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect meditation.
[22]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect non-killing.
[23]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect non-stealing.
[24]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly and constantly recollect emptiness.
[25]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect signlessness.
[26]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect wishlessness.
[27]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect the supramundane.
[28]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect joyful aspiration.
[29]Whoever skillfully awakens oneselfIs a disciple of the Buddha.Therefore, by day and by night,Single-mindedly recollect quiescence.
CHAPTER 16: PURITY
[1]Remember always to remain self-aware;When acting, do not be false.Doing good, cultivate in peace,And let your deeds be truthful.
[2]People should seek skillful meansAnd will thereby obtain wealth themselves.Those who contemplate themselves likewiseWill swiftly attain the fruit they aspire to.
[3]Whether lying or sitting, seek skillful meansAnd arouse a diligent mind.Like a smith refining pure gold,Cleanse the mind of its impurities.Uncovered by darkness,Forever leave the suffering of aging and death.
[4]Ashamed of what is not shameful,Unashamed of what is shameful;Afraid of what is not fearful,Unafraid of what should be feared—Such people give rise to wrong viewsAnd fall into hell when they die.
[5]Whoever formerly committed evilBut later stops and does not repeat itIlluminates the worldLike the moon emerging from clouds.
[6]Whoever formerly committed evilBut later stops and does not repeat it,Extinguishing it through goodness,Illuminates the world.
[7]If one has committed evilAnd removes it by cultivating goodness,The world, through attachment and craving,Does not clearly understand the true meaning.
[8]A youth who renounces the household lifeAnd seeks the wondrous Buddha-DharmaIlluminates the worldLike the moon emerging from clouds.
[9]Causing no harm in the present life,One has no anxiety at death.Seeing the fearless Path,One leaves suffering and attains peace and joy.
[10]Causing no harm in the present life,One has no sorrow at death.Seeing the fearless Path,One is supreme among one’s kin.
[11]Eliminate defiled dharmasAnd cultivate only the Dharma of pure conduct.Relinquishing craving, one attains purityAnd abandons evil deeds.
[12]Upholding the precepts, one is always pure;Purity nurtures wholesome faculties.The three kinds of karma are always pure;Such purity is called renunciation.
[13]The mind of sensual craving is the field;Greed, anger, and delusion are its seeds.Whoever gives in order to liberate the worldReceives merit without end.
[14]Just as in a barren fieldAnger spreads ever farther,Therefore, by abandoning anger,One receives merit without end.
[15]Just as in a barren fieldDelusion spreads ever farther,Therefore, by abandoning delusion,One receives merit without end.
[16]Just as in a barren fieldArrogance spreads ever farther,Therefore, by abandoning arrogance,One receives merit without end.
[17]Just as in a barren fieldSensual desire spreads ever farther,Therefore, by abandoning sensual desire,One receives merit without end.
[18]Just as in a barren fieldAttachment spreads ever farther,Therefore, by abandoning attachment,One receives merit without end.
[19]Among the six consciousnesses, mind is chief;Defiled craving is their retinue.Being undefiled, one leaves craving;Defiled attachment is delusion.
[20]Bones form the city,Covered over with blood and flesh;The six faculties open wide,And the six bandits roam everywhere.
[21]Entanglement with conditions increases suffering;Contemplate all causes and conditions.They are eliminated through the noble and worthy,While fools are defiled by external objects.
CHAPTER 17: THE SIMILE OF WATER
[1]With a pure mind and right mindfulness,One no longer craves sensual pleasures.Having crossed the pit of delusion,One is like a goose leaving a dried-up pond.
[2]That mind has relinquished all,Soaring upward through empty space.Cultivating the supramundane path,One shatters Mara’s armies.
[3]Those who do not cultivate pure conduct in youthAccumulate no wealth in old age.Foolishly delighting in sleep,They are lazy and do no good.
[4]Those who do not cultivate pure conduct in youthAccumulate no wealth in old age.Like cranes beside a dried-up pond,What benefit is there in stubbornly remaining?
[5]Do not belittle a minor evil,Thinking it will bring no calamity.Though a drop of water is tiny,In time it fills a vessel.Abundant evil karmaAccumulates from small misdeeds.
[6]Do not belittle a minor good deed,Thinking it will bring no merit.Though a drop of water is tiny,In time it fills a vessel.Abundant wholesome meritAccumulates from small good deeds.
[7]It is like a person crossing a riverOn a firmly bound raft.That person’s crossing is not the true crossing;Only the wise cross to the other shore.
[8]The Buddha, the Blessed One, has crossed;The purified cross to the other shore.Bhikshus enter deeply into desire;Shravakas firmly bind the raft.
[9]Of what benefit is this stream?Its waters are constantly overflowing.Uproot craving and remove its roots;What further hope or expectation remains?
[10]Boatmen steer their boats;Fletchers straighten arrows;Carpenters shape wood;The wise skillfully tame themselves.
[11]Like a deep stream,Clear within and without,Those purified by hearing the DharmaAre wise and give rise to joy.
[12]Like a deep stream,Clear within and without,The wise who hear the wondrous DharmaExperience joy without end.
[13]With patience like the great earth,Unmoving like empty space,One hears the Dharma, likened to vajra,Attains the Path, and escapes samsara.
CHAPTER 18: FLOWERS AND FRAGRANCE
[1]Who skillfully chooses the proper realm,Leaves the evil destinies, and is born in heaven?Who skillfully expounds the Dharma’s meaning,Like one skillfully gathering lovely flowers?
[2]A trainee skillfully chooses the proper realm,Leaves the evil destinies, and is born in heaven;Skillfully expounds the wondrous Dharma’s meaning,And skillfully gathers flowers of merit.
[3]Destroy the forest and cut down every tree,For from the forest fear arises.When the forest has been destroyed,A bhikshu attains quiescence.
[4]If one cuts the forest but does not uproot it,Fear still arises from the forest.So long as even a little remains unsevered,It causes the mind to form bonds.
[5]If one cuts the forest but does not uproot it,Fear still arises from the forest.The fettered mind is extremely hard to free,Like a calf attached to its mother.
[6]Free yourself from attachment;Become dry like an autumn lotus pond.With a tranquil mind, accept the true teaching;The Buddha declared quiescence to be bliss.
[7]Like a pleasing flowerBeautiful in color but without fragrance,Ornate words are likewiseWithout benefit.
[8]Like a pleasing flowerBeautiful in color and richly fragrant,Gentle words are likewiseCertain to bring wholesome merit and benefit.
[9]As a bee gathers nectarWithout harming a flower’s color or fragrance,Taking only its flavor before departing,So should a bhikshu enter a village.
[10]Do not transgress by committing evil;Do not look upon what is improper.Examine only your own bodily karma,Whether it is right or wrong.
[11]It is like a field ditchBeside a great road,Within which a lotus grows,Purely fragrant and delightful.
[12]Whatever is born must die;Ordinary beings delight in that place.The wise resolve to escape;Such are disciples of the Buddha.
[13]Taking many lovely flowers,One weaves them into an ornamental garland.Whoever widely accumulates wholesome rootsWill be born in a good realm hereafter.
[14]Like the wondrous jasmine flower,Pure as a lotus blossom,If one removes greed, anger, and delusion,A bhikshu becomes pure and fragrant.
[15]Like one gathering lovely flowers,Mind intent and undistracted,Who is swept away by water while asleep,So is one suddenly led away by death.
[16]Like one gathering lovely flowers,Mind intent and undistracted,One’s desires never knowing satisfaction,One is constantly beset by suffering.
[17]Like one gathering lovely flowers,Mind intent and undistracted,Not yet having gained true treasure,One is perpetually beset by suffering.
[18]If one does not behold the lord of death,And wisdom shines like a pure flower,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[19]If greed, anger, and delusion are severed,Like casting away the roots of poisonous flowers,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[20]If sensual desire is severed,Like a flower floating upon water,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[21]If anger is severed,Like a flower floating upon water,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[22]If delusion is severed,Like a flower floating upon water,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[23]Like a person weaving a flower garland,The mind delights in boundless craving.Failing to remove the poison in this life,One is constantly bound by the three roots.
[24]Contemplate the body as an earthen vessel,An illusion like a mirage.Cut off Mara’s flower budsAnd do not fall into the round of birth and death.
[25]See the body as a bubble of waterAnd know it to be an illusion.Cut off Mara’s flower budsAnd do not fall into the round of birth and death.
[26]If self-conceit is severed,Like a flower floating upon water,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[27]If doubt is severed,Like a flower floating upon water,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[28]If craving is severed,Like a flower floating upon water,The bhikshu crosses to the other shoreLike a snake shedding its skin.
[29]If afflictions are absent,One surely receives wholesome karmic results.The bhikshu crosses to the other shoreLike a snake shedding its skin.
CHAPTER 19: THE SIMILE OF THE HORSE
[1]Like riding a well-tamed horseAnd going wherever one wishes,Through faith, morality, and diligence,Samadhi and wisdom become complete.
[2]Attaining the Dharma of ultimate truth,One gains benefits without end.Single-mindedly practicing harmony and patience,One escapes the suffering of samsara.
[3]Through patience and harmony, the mind becomes concentratedAnd skillfully severs every suffering.From there one enters meditation,Like a horse that has been tamed.
[4]Severing anger, one becomes free from outflows,Like a horse that has been tamed.Abandoning evil, one reaches equanimityAnd afterward experiences heavenly joy.
[5]Diligent amid the heedless,Awake amid those asleep,Like a horse that has been tamed,One abandons evil and becomes noble and worthy.
[6]Whoever possesses a sense of shameWill perfect wisdom.Such a person seeks the higher goal,Like one riding a well-tamed horse.
[7]Only when a horse is tamedCan a king ride it.Only one skillfully tamed and made virtuousWins words of trust.
[8]Though one may be skilled in training,Skillfully training horsesAnd skillfully training elephants,Nothing equals taming oneself.
[9]Those animals cannot carry one there,Nor can they themselves arrive;Only one who tames oneselfCan reach the realm of well-being.
[10]Those animals cannot carry one there,Nor can they themselves arrive;Only one who tames oneselfCan end every yoke of suffering.
[11]Those animals cannot carry one there,Nor can they themselves arrive;Only one who tames oneselfCan reach the path of quiescence.
[12]Always tame yourself,As one tames a wild horse.Whoever skillfully restrains oneselfIs liberated from every suffering.
[13]Like a horse fit for a king to ride,Rare in that land,A bhikshu who is skillfully tamedIs liberated from every yoke of suffering.
[14]Only one who tames oneself,With a wholesome mind like a trained horse,Is like a great king of elephants;Self-mastery is supreme.
[15]Like an intelligent horse ridden by a king,Rare within a country,A bhikshu who is skillfully tamedSkillfully severs constricting bonds.
[16]Only one who tames oneself—No goodness surpasses this.Like a gentle king of elephants,Through mindfulness one reaches the other shore.
[17]Act for yourself and guard yourself;Take refuge in yourself and seek your own liberation.Therefore remain careful,Like a merchant dealing in fine horses.
CHAPTER 20: ANGER
[1]Remove anger and abandon self-conceit;Stay far away from afflictions.Unstained by name-and-form,One does not associate with enemies.
[2]With anger severed, one sleeps peacefully;With wrath extinguished, one has no sorrow.Fury is a poisonous root;Remove the poison and amrita arises.The noble and worthy skillfully remove it completely.
[3]When anger arises in someone’s heart,That person performs unwholesome karma.If anger is afterward removed,Wisdom gradually increases.
[4]Without conscience or shame,One also delights in giving rise to anger.Bound tightly by anger,One is like a person in darkness who has lost a bright lamp.
[5]That strength is not true strength—The strength of one who relies upon anger.Anger is a corrupt dharma;One does not know the goodness praised by the wise.
[6]Fury is close to weapons and warfare;Gentleness is close to peace.The practice of patience is supreme;Therefore, always be patient.
[7]Angry people are scorned;Those prone to anger should learn patience.The practice of patience is supreme;Therefore, always be patient.
[8]Whether concerning oneself or others,One should fear greed, anger, and delusion.If you know that others are giving rise to evil,First extinguish it within your own mind.
[9]For your own benefit and that of others,Offer them counsel.If you know that others are giving rise to evil,First extinguish it within your own mind.
[10]For your own benefit and that of others,Offer them counsel.Fools may think you powerless;Contemplate the Dharma in the same way.
[11]Wise patience triumphs over foolishness.Fools utter evil words.If you wish always to overcome them,You should simply remain silent.
[12]Always learn the words of the wise;Do not learn together with fools.Skillfully enduring defiled wordsIs called the highest patience.
[13]One who is angry should not speak,Whether among crowds or alone.Whoever bears hatred and kindles anger’s fireNever awakens by oneself.
[14]Speak truthfully and without anger;When asked, remember to give.When the three kinds of karma are firmly established,One naturally reaches a celestial palace.
[15]When the mind has ceased, how can anger remain?Examine yourself and nurture the life of wisdom.Through impartial wisdom, samadhi, and liberation,Knowing is attained and anger is no more.
[16]Those who commit evilGive rise through fury to enmity.If anger does not arise,One has thereby conquered them.
[17]Patience triumphs over anger;Wholesome virtue triumphs over evil.The wise skillfully practice generosity;Sincerity triumphs over deceit.
[18]Without anger and without harm,Constantly remember truthful conduct.Fools themselves give rise to anger,And hostility always remains.
[19]Restrain anger yourself,As one stops a speeding chariot.Such a person is a skilled charioteer,Leaving darkness and advancing into light.
Shramana, the Right Path, and Material Gain;
Resentment, Contemplation, and Purity;
The Simile of Water, Flowers and Fragrance, and the Simile of the Horse;
Together with Anger, these are the ten chapters.
CHAPTER 21: THE TATHAGATA
[1]Self-attaining supreme perfect awakening,Unstained by any dharma,Fearless in omniscience,He awakened by himself, without a teacher.
[2]Self-attaining supreme perfect awakening,Unstained by worldly dharmas,Fearless in omniscience,He awakened by himself, without a teacher.
[3]The Sugata is unsurpassed;He manifests the attainment of the right path.The Tathagata, honored by devas and humans,Has perfected every power of wisdom.
[4]I am the Buddha, the Blessed One;My outflows are exhausted and lust completely severed.Devas and humans alikeAll take refuge and pay homage.
[5]Self-awakened, without a teacher,Alone and without companion,Single-mindedly cultivating the true Dharma,He naturally penetrated the Buddha path.
[6]Having personally conquered afflictions,He is unsurpassed in the world.Penetrating unobstructed wisdom,He guides the deluded into the Path.
[7]Now I come to the city of Deer Park,Wishing to beat the drum of amrita.I shall turn the wondrous Dharma wheel,Which no one has ever turned before.
[8]The wise do not associate with fools,But teach and transform according to conditions.They expound the pure and stainless Path;Nothing surpasses quiescence.
[9]Courageously uttering the lion’s roar,The Tathagata teaches the true Dharma.Through teaching the Dharma and its meaning,The awakened remain forever at peace.
[10]Courageous and single-minded,Renunciants cultivate day and night.Devas constantly protect them,And the Buddhas praise them.
[11]Devas and the worldPraise the Perfectly Awakened One.Cultivate swiftly and awaken yourselves;Ultimately, leave the womb forever.
[12]The Buddhas of the past,Those of the future,And the Perfectly Awakened Ones of the presentEliminate the suffering of beings.
[13]Single-mindedly revere the Dharma.Those who revered it, those who now revere it,And those who will revere it—This is the essential teaching of the Buddha-Dharma.
[14]If one wishes to seek the Dharma oneself,Upright conduct is foremost.Have reverent faith in the true DharmaAnd contemplate the Buddha’s sutras and precepts.
[15]Those who do not believe in the BuddhaAre like people who are blind.They will fall into the three evil destinies,Like merchantsWho encounter violent demons.
[16]A captain skillfully steers the ship;Diligence forms a bridge.People are surrounded by their lineage;Whoever escapes is a great person.
[17]The Tathagata is without equal;Craving is exhausted without a trace.His mind is liberated and free from outflows;He bestows benevolence and wisdom upon devas and humans.
[18]Contemplate the practice of the two observations;Skillfully contemplate the twofold secluded tranquility.Dispelling darkness, surpassing the seers,One skillfully realizes mastery.
[19]Like a person standing upon a mountain peakWho sees everyone throughout the village,Contemplate the Dharma in this way,As though ascending a high tower.
[20]If one constantly contemplates,Afflictions will never arise.One pours down the Dharma rain of amrita,Continuously and without end.
CHAPTER 22: GREAT LEARNING
[1]The learned skillfully practice goodness;Doing good, they have no affliction.Through cultivation, they extinguish karmic hindrancesAnd attain the wondrous fruit of a shramana.
[2]
The foolish and deluded do not understand
How to skillfully practice the deathless Dharma.
Whoever skillfully understands and knows the Dharma
Removes illness like a plantain leaf falling away.
[3]It is like a tightly closed house,Pitch-dark, where nothing can be seen.Though many colors are present,Those with eyes cannot see them.
[4]It is like a personTalented, wise, and widely learned;Without hearing, that person cannot knowWholesome and unwholesome dharmas.
[5]It is like holding a bright torchAnd seeing every form and appearance.Having heard, one skillfully understandsThe courses of good and evil.
[6]Though one is said to be learned,If the moral precepts are incomplete,One is pursued by the law;One’s training is deficient.
[7]Though a practitioner understands little,If the precepts are fully upheld,The person is praised by the law,Yet remains deficient in learning.
[8]With little learning and understanding,And incomplete observance of the precepts,In the present and future livesOne suffers, and one’s original vows dissolve.
[9]The learned cultivate steadfastly,Upholding the Dharma as a wall.Diligence destroys what is difficult to surmount;From it, morality and wisdom are perfected.
[10]The learned skillfully serve the Dharma,Their wisdom always stabilizing the mind.Like gold from the River of Victorious Gold,Who could disparage them?
[11]Talent and wisdom constitute great learning;The precepts are certainly fulfilled.Both are praised,And through training the outflows are exhausted.
[12]Great learning is like a precious mirror,Reflecting dharmas without omission.It illuminates oneself and others,And both give rise to joy.
[13]Great learning is like a jeweled necklaceAdorning one’s own body.Sentient beings give rise to joyAnd cherish it without end.
[14]Those who praise themselvesAnd extol their own name and virtueDo so entirely from sensual desire,Yet they do not know it themselves.
[15]Hearing the Dharma, one knows the sutras and precepts,Removes doubt, and sees the truth.Through hearing, one leaves evil dharmasAnd proceeds to the deathless state.
[16]No one knows what is within;No one sees it from without.Seeing no result within,One then abides according to reputation.
[17]What is within has been clearly known,Though no one sees it from without.When both have been accomplished,One then abides according to reputation.
[18]What is within has been clearly known,And from without it is also thoroughly seen.That person possesses wisdomAnd does not abide according to reputation.
[19]Ear-consciousness hears much;Eye-consciousness sees much.Seeing and hearing are not steadfastWhen one has no faith in the meaning.
[20]
Those of profound wisdom skillfully teach goodness;
Through hearing and knowledge, they stabilize wholesome intent.
One who does not employ wisdom and concentration
Quickly becomes heedless.
[21]The noble and worthy delight in the Dharma;Their actions accord with their words.Through patience, they contemplate emptiness,And their minds become steadfast.
CHAPTER 23: ONESELF
[1]Always speak wholesome words.Whether standing or sitting, a shramanaSingle-mindedly cultivates concentrationAnd seeks to bring desire to rest.
[2]Whether walking, lying, or sitting,Alone, do not become heedless.Subdue your own mindAnd delight in mountain forests.
[3]Though one person defeatsThousands upon thousands of enemy troops,That is not equal to subduing one’s own mind;This is the highest victory.
[4]Conquering oneself is supreme.Whatever the minds of other beings may be,One who subdues oneself is a great being;Through cultivation, one reaches fulfillment.
[5]Neither devas nor gandharvas,Neither Mara nor Brahma,Possess a nobility more supremeThan the wisdom of a bhikshu.
[6]First make yourself upright;Only afterward teach others.One who has made oneself uprightIs called a superior person.
[7]First make yourself upright;Only afterward teach others.One who has made oneself uprightDoes not falsely claim to be wise.
[8]Personally cultivate and realize;Teach others according to conditions.Only after taming oneselfCan one teach others.
[9]Always cultivate and realize for yourself,Causing others to give rise to faithful understanding.With your own mind wholly concentrated,Train in the way of the wise.
[10]Acting for oneself or for others,One often fails to accomplish the task.But if a trainee first becomes upright,That person may then teach others.
[11]As long as the body remains, the Path remains;How could evil dharmas be tolerated?Tame yourself—The wise teach this meaning.
[12]Let your own mind be your teacher;Do not take another person as your teacher.Whoever takes oneself as teacherAttains true wisdom.
[13]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherAttains wholesome benefit and joy.
[14]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherHas the wisdom of a teacher of devas and humans.
[15]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherLives long and enjoys heavenly merit.
[16]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherIs supreme among one’s kin.
[17]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherHas no sorrow amid affliction.
[18]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherSevers every bond.
[19]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherShatters every evil destiny.
[20]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherAlways becomes a true teacher.
[21]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherIs liberated from every suffering.
[22]Let your own mind be your teacher;Do not rely upon another as teacher.Whoever takes oneself as teacherSwiftly realizes the path of quiescence.
The Sutra of Essential Collected Dharma Verses ♦ End of Volume 2
🌏Why is this sūtra summarized by Inti AI?
The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.
Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English
Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.