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Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon
法集要頌經
Chinese title:法集要頌經
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Interpreted by Inti AI (English)
🪷 AI interpretation
CHAPTER 30: HAPPINESS
[1]Surpassing others breeds resentment;Being surpassed brings shame.Cast away the mind of victory and defeat,And without contention you shall find peace of yourself.
[2]If anyone disturbs othersWhile hoping for a peaceful and joyful life,It turns into enmity, hatred, and grudge,And he is never set free.
[3]Delighting in the place of craving,Striking living beings with the rod,Seeking pleasure therein,He shall find no peace nor joy in the life to come.
[4]Whoever wishes to gain happiness,Let him cause no harm to living beings;Seeking joy for himself therein,In the life to come he too shall find joy.
[5]Cherish the Dharma, delight in study and practice;Be careful, do no evil.Whoever skillfully cultivates the wholesome DharmaFinds joy in this life and in the life to come.
[6]
Whoever guards the Dharma and upholds the Dharma,
And cultivates the Dharma, gains a wholesome reward;
In accord with the Buddha's precepts,
Practicing the Dharma, he turns not toward evil.
[7]Whoever guards the Dharma and upholds the Dharma,It is like a canopy sheltering his body;In accord with the Buddha's precepts,Practicing the Dharma, he turns not toward evil.
[8]Doing evil, one enters the hells;At death one falls into evil destinies.The unrighteous sink down of themselves,As a hand that grasps a serpent.
[9]Doing good differs from doing evil;Both bear their fruits of recompense.Doing evil, one falls into the hells;Doing good, one is born up among the heavens.
[10]Giving and quarreling stand opposed;In this deed the wise abide not.When it is time to give, not time to quarrel,Give swiftly—why should you hesitate?
[11]The world is ever changing;Cast away arrogance and resentment.When you give with a pure heart,You are the most excellent of stalwart men.
[12]Forbearance gains the victory;Keeping the precepts conquers indolence.Whoever has faith, wisdom, and givingShall enjoy a wholesome fruit in the life to come.
[13]Excellent indeed is the great reward of merit!All that is aspired to is fully accomplished;Swiftly one attains the foremost cessation,And gradually enters into quiescent extinction.
[14]If anyone seeks the skillful means—The wisdom and giving of the sages—And extinguishes the very root of suffering,Know that he gains a great reward.
[15]The joy of the Dharma rests in peace and ease;The mind is glad and the thought is clear.The sages expound and proclaim the Dharma,And the wise ever delight to practice it.
[16]If anyone's mind delights in meditation,Sensual pleasures do not arise;He delights too in the Four Right Exertions,Together with the Seven Factors of Enlightenment,And with the Four Bases of Spiritual Power,And the noble Eightfold Path.
[17]Delighting in eating in moderation,Delighting in wearing the Dharma robe,Delighting in walking meditation,Delighting in dwelling among mountains and forests.
[18]Having arrived at the place of peace and ease,Seeing the Dharma and realizing the unconditioned,Having dispelled all fear,Far removed from all defilements and attachments.
[19]Delighting in dwelling in concentration and mindfulness,Skillfully contemplating all dharmas,Excellent indeed is harming not the world,But nurturing and rearing the kinds of living beings.
[20]Free of craving, holding no fondness,The mind transcends all defilements and attachments;Skillfully extinguishing arrogance—This is the highest peace and joy.
[21]Joyful indeed is ever keeping the precepts;Joyful indeed is having right faith;Joyful indeed is understanding the import of the meaning;Joyful indeed is committing no evil.
[22]Joyful indeed is still having mother and father;Joyful indeed is living in harmony;Joyful indeed is having the śramaṇas;Joyful indeed is cultivating pure conduct.
[23]Joyful indeed is the Buddha's coming into the world;Joyful indeed is the Dharma being expounded;Joyful indeed is the Saṅgha in harmony;Harmonious and joyful is ever peace and ease.
[24]Joyful indeed is upholding the pure precepts;Joyful indeed is broad learning;Joyful indeed is seeing the sages;Joyful indeed is gaining liberation.
[25]Joyful indeed is drinking the sweet ambrosia;Joyful indeed is cultivating the wealth of the Dharma;Joyful indeed is gaining clear wisdom;Joyful indeed is extinguishing wrong views.
[26]Joyful indeed is seeing the sages and worthies;Joyful indeed is gathering together with them;Keeping far from the deluded and foolish,One shall forever gain peace and joy.
[27]Do not engage in affairs together with the foolish,For through the passing of so many days,Together with the foolish one suffers calamity,As though gathered among those one resents.Dwell rather in the presence of the wise,As one reunited with kin.
[28]The wise are very hard to meet,Nor is it easy to draw near them.Wherever they are born,Their kindred are favored by their wholesome grace.
[29]All gain peace and security;The one of pure conduct attains extinction;Untainted by the defilement of craving,He is liberated in every place.
[30]Having severed all fetters,Having subdued the afflicted mind,The deep sleep forever ceasing to rest,The consciousness becomes pure and clear.
[31]Toward sensual pleasures be careful;You must guard the mindful thought.Remember to depart from the world,And contemplate the supreme bliss.
[32]As compared to joy in the world,And joy together up in the heavens,With the joy of the exhaustion of craving,These do not amount to one part in sixteen.
[33]Setting down and casting off the heavy burden,No longer creating grave karma,The heavy burden of worldly suffering—Skillfully laid aside, this is the highest peace and joy.
[34]Having severed all cravings,And extinguished all formations,And destroyed the root of the five aggregates,One is born no more in the three realms.
[35]Joyful indeed is being together with kindred;Joyful indeed is being with friends;Joyful indeed is attaining quiescent extinction;Suffering takes joy as its root.
[36]Just as a blazing furnace,Its flames leaping up in roaring blaze,Gradually then is quenched and gone,And it is not known where it has gone.
[37]Whoever can see in this wayEscapes from the mire of craving;Likewise there is nowhere he goes,For he has gained the unshakable joy.
[38]Within the mind no anger arises;The world changes without ceasing.Having dispelled sorrow, he grieves no more;In quiescence he contemplates the world.
[39]There is joy and there is no sorrow;Broadly learned, he studies the True Dharma.As though seeing there is harm,Every person grasps at form.
[40]Without fetters one shall live long;Studying the Dharma, one knows the root of the fetters.The practitioner should clearly understand:Every person's mind is bound,And is bound fast as well to the root of form.
[41]Suffering and disgrace I endure to the end;Pleasure and joy I receive to the end;Victory and defeat arise of themselves;In the ultimate, nothing whatever is gained.
[42]The cravings give rise to pleasant feeling;Skillfully forbear that recompense.Whoever forbears skillfully forbears others;The unforbearing are born into the various realms.
[43]The cravings give rise to pleasant feeling;Amid delusion he is yet undeluded.The deluded are deluded toward others,But as for me, I have no folly nor delusion.
[44]The cravings give rise to pleasant feeling;Whoever is not bound by them,Let him feed upon mindful thought,As do those gods of the Ābhāsvara heavenWho ever feed upon mindful thought,And whose body and mind are not consumed by burning.
[45]Living beings see suffering and joy;The noble Dharma is harmed not.The trace of joy, though touched and contacted—Without a trace, how can there be contact?
[46]Like a bhikṣu within concentration,Untainted by any dust of defilement,Though living beings meet suffering and joy,He is unable to perceive or know it.
The Tathāgata, the Broadly Learned, and Oneself,
Broad Exposition, the Good Friend, and Quiescent Extinction,
Contemplation, the Hindrance of Wrongdoing, together with Correspondence,
And along with these, Happiness, make up the ten chapters.
CHAPTER 31: THE MIND
[1]Swift and hard to guard,It is the dwelling place of sensual thoughts.To restrain the mind is a wholesome work;Tamed, it straightway becomes tranquil and at ease.
[2]Like a fish upon the dry land,Cast out from the deep lake,The mind is filled with terror,As the host of Māra gives chase.
[3]The mind roams, not fixed in one place,Just as the rays of the sun;The wise skillfully subdue it,As the hook restrains a wild elephant.
[4]Now I shall speak about the mind:Unsteady, it cannot be seen.I now wish to teach and admonish:Be careful, give rise to no resentment.
[5]Let your mind not roam about,Following its whims in license and abandon.I now restrain the mind and thought,As one subdues a wild elephant.
[6]Birth and death, times beyond number—Coming and going, one knows not clearly.Whose dwelling does one seek after?Ever and again one receives the womb.
[7]Contemplate this dwelling;Build no more dwellings.The ridgepole is seen decaying,And the lofty terraces shall collapse and crumble.
[8]The mind has departed from all formations—Past, present, and future.The mind, swift and hard to hold,Is hard to guard and hard to subdue.
[9]The wise skillfully subdue it,As a fletcher straightens an arrow.When there is anger, he knows there is anger;When there is no anger, he knows there is no anger.
[10]This thought is wrought by oneself,Not made by one's father and mother.Dispelling the wrong, cultivate right concentration;Cultivating merit, do not retreat.
[11]If the roof of a house is not tight,When it rains it will always leak.Whoever's mind does not contemplateWill forever have greed, anger, and delusion.
[12]If the roof of a house is tightly thatched,When it rains it will not leak.Whoever's mind contemplates of itselfWill forever be without greed, anger, and delusion.
[13]The mind is the root of all dharmas;The mind is the guide and master.If within the mind one thinks of evil,Then one straightway speaks it and does it,And suffering and misery pursue of themselves,As the wheel follows the track.
[14]The mind is the root of all dharmas;The mind is the guide and master.If within the mind one thinks of good,Then one straightway speaks it and does it,And merit and joy pursue of themselves,As the shadow appears following the form.
[15]Do not use an impure mind,Nor approach one filled with anger.Whoever wishes to understand the Dharma,Let him hear the Buddha expound the Dharma.
[16]If anyone dispels arrogance,With mind and thought utterly pure,And forsakes the taking of life,Then he may hear the True Dharma.
[17]The deluded mind does not cease to rest,Nor does it know the wholesome Dharma;Drowned and sunk in worldly affairs,It has no right knowledge and vision.
[18]The thirty-six torrents flow swift,Together with the outflows of mind and thought;Forever there are wrong views,Clinging and depending upon thoughts of craving.
[19]Loosing the mind and releasing the faculties,The one who follows his whims is turned about;This is called license and abandon,Like a bird set loose into the wild forest.
[20]In stillness and quietude cultivate yourself;Do not pursue sensual pleasures.Do not swallow the molten ball of iron,And wailing endure the recompense of karma.
[21]One ought to cultivate, yet cultivates not;Relying on strength, one is not diligent.Burying oneself in birth and death,Indolent and without wisdom.
[22]Wrong contemplation and right contemplation—Both arise from the mind.The contemplating mind skillfully understands;The deluded mind is ever and always wrong.
[23]The wise contemplate in this way;With right mindfulness they devote themselves to practice,Causing the mind to be untainted by attachment.Only the Buddha skillfully extinguishes it.
[24]Contemplate the body as an empty vessel,And settle the mind as a fortified city;With wisdom do battle against Māra—Guard your victory; do not let it become defeat.
[25]Contemplate the body as foam upon water,As a flame, as a wild horse;With wisdom do battle against Māra—Guard your victory; do not let it become defeat.
[26]Devotedly mindful of the Seven Factors of Enlightenment,Their minds are without fault or error.Depart from the deluded mind;Delight in abiding in the patient acceptance of non-arising.With the outflows exhausted and no defilement,In this very life one attains extinction.
[27]Guard your own mind,As the yak cherishes its tail;Bestowing the gift of wisdom upon all,Forever depart not from peace and joy.
[28]Like an elephant forsaking the elephant herd—The elephant king with six tusks—With mind and thought made level of themselves,He delights alone in the wilderness.
[29]With mind and thought that cause no harm,For the sake of all people,With loving-kindness toward living beings,He bears no resentment nor hatred.
[30]With loving-kindness for a single personHe straightway guards the wholesome roots;With his whole heart for the sake of all,He gains merit like the sages and worthies.
[31]With compassion that pervades all,Pitying all living beings,Practicing with a heart of loving-kindness,He shall afterward enjoy boundless joy.
[32]If with a joyful and exultant mind,Delighted and not indolent,One cultivates the wholesome dharmas,One shall gain the place of peace and security.
[33]Cultivating with a joyful mind,Body, speech, and thought in accord,Having gained the various liberations,The bhikṣu, with mind at peace and joy,Has cleared away all the fetters;The toil of defilement forever remains no more.
[34]Though there be the five kinds of music,They cannot gladden one's mindAs does the mind made single and devoted,Turned toward the Dharma of equanimity.
[35]Most excellent is sleeping at ease,And also reckoning no self;If anyone's mind delights in meditation,He delights not in the thought of craving.
[36]Most excellent is the joyful, exultant mind,And also seeing no self;If anyone's mind delights in meditation,He delights not in the thought of craving.
[37]The fetters already cleared away,Like a mountain, he is unmoved;In the place of defilement he is untainted;In the place of anger he gives rise to no anger.
[38]Whoever's mind is thusCan then know the traces of suffering;Doing no harm and untainted by evil,Complete in the pure precepts,Knowing moderation in food and drink,And likewise with bed and bedding,Cultivating the mind, seeking the skillful means—This is the teaching of all the Buddhas.
[39]The practitioner contemplates the mind,Discerning the mindful thought of concentration;When he gains entry into meditative concentration,He straightway gains the joy of peace and ease.
[40]Guarding the mind, he adorns himself;When others envy, he thinks on their behalf.Meeting with sorrow, he frets not at suffering;The wise ever contemplate.
[41]Whoever does not guard the mindWill be harmed by wrong views,And together with frivolous prattle of mindHe shall enter the path of death.
[42]Therefore one must guard the mind,And with equanimity cultivate pure conduct;Right view ever set before one,Discerning the arising and ceasing of dharmas.
[43]The bhikṣu dispels the deep sleep,Extinguishes suffering and creates it no more,Subdues the mind and dispels sensual pleasure;Guard the mind, be not heedless.
[44]Sentient beings, deluded in mind,Must suffer the misery of the hells.Subduing the mind, one gains peace and joy;Guard the mind, be not heedless.
[45]Guard the mind, be not heedless;The mind is the subtle and wondrous gate.Guarding it so it leaks not,One straightway attains the Way of quiescent extinction.
CHAPTER 32: THE BHIKṢU
[1]The bhikṣu goes about for alms;Should he have it, let him hoard it not.Gods and humans praise and extol him;Pure of birth, without defilement.
[2]The bhikṣu is ever loving and gentle,Revering the teaching of the Buddha;Entering deep into the wondrous Calm and Insight,He extinguishes defilement and thus gains peace.
[3]The bhikṣu severs all craving,Casts off craving and abandons arrogance;Without self, he dispels the notion of self—This "self," who then is it?
[4]One should know the Dharma to be practiced;This is the road of escape.As an elephant tramples down a powerful foe,So the bhikṣu ever practices.
[5]Toward this physical bodyThe mind is ever diligent;Guarding the body, mindful of the right Way,The bhikṣu lives in peace and joy.
[6]Mindfulness of the body is like a companion;Right livelihood is not confused.Knowing what should be given,And complete in dignified deportment,The bhikṣu, complete in cultivation,Then skillfully puts an end to suffering.
[7]Delighting in the Dharma, cherishing the Dharma,Contemplating the Dharma in peace and ease,The bhikṣu practices in accordance with the Dharma;In cultivating, let him not be forgetful.
[8]Cultivating and entering the concentration of emptiness,The bhikṣu is ever at peace and still;Cherishing places of solitude,He contemplates the dharmas with equanimity.
[9]The five aggregates he skillfully subdues,Taming the mind like a flowing current;Pure and ever harmonious and joyful,He drinks the flavor of the sweet ambrosia.
[10]Like that lofty soaring mountain,Unmoved by the wind,The bhikṣu extinguishes all delusion,And within his mind there is no wavering.
[11]All names and formsAre not real—be not deluded by them.Drawing not near them, there shall be no craving;This is the true bhikṣu.
[12]It is not the shaving of beard and hair—Dissolute and without precepts—But casting off greed and contemplating the Way,That makes the true bhikṣu.
[13]It is not the shaving of beard and hair—License and abandon, without sincere faith—But skillfully extinguishing all suffering and affliction,That makes one the great śramaṇa.
[14]The bhikṣu attains the concentration of loving-kindness,Upholds the teaching of the Buddha,Sees the traces of extinction;Let him meet with the fetters no more.
[15]With mind joyful and utterly elated,Whoever subdues the thought of craving—The bhikṣu, brimming with harmony and joy,At the end is without any root cause.
[16]With body stilled and thought stilled,And speech restrained likewise,He who has left home to be a bhikṣuIs freed from suffering without hindrance.
[17]Without meditation there is no wisdom;Without wisdom there is no meditation.The Way is born of meditation and wisdom,Drawing near to the Way of quiescent extinction.
[18]Practice meditation without license and abandon;Let not craving disorder the mind.Drink not the molten copper,Lest it burn and destroy your own body.
[19]Skillfully guard body and speech,Guard the mind and do no evil;Afterward, having gained the Dharma of precepts and restraint,One is then called a bhikṣu.
[20]If anyone cultivates the wholesome DharmaWith the Seven Factors of Enlightenment as its root,This is called the wondrous Dharma,And it is the right concentration of the bhikṣu.
[21]As now within the teaching of the DharmaOne knows of oneself the root of suffering exhausted,This is called the wholesome root,And it is the outflow-free bhikṣu.
[22]It is not by the power of keeping precepts,Together with understanding,Nor even though in thought one attains concentration,And does not grasp at the letter and meaning,That the bhikṣu, having a place of dependence,Is able to reach the outflow-free state.
[23]Contemplate the joy of right awakening;Draw not near the realm of the worldling.Contemplate the affairs of the present world,Discerning the place of the five aggregates.
[24]In cultivating, do no evil;With diligence, tame the mind of oneself.He who leaves home yet is slothful and idleLets the tainted mind arise again.
[25]He who cultivates yet is indolent,Wearying the mind, dispels not suffering;This is not pure conduct—How then could he gain the great treasure?
[26]The mind already forever ceased to rest,The bhikṣu practices with restrained thought;Having exhausted aging, sickness, and death,He straightway is freed from the bonds of Māra.
[27]The mind already forever ceased to rest,The bhikṣu practices with restrained thought;Having exhausted aging, sickness, and death,He no longer receives birth and death.
[28]Having severed the mind of craving and defilement,The bhikṣu practices with restrained thought;Having exhausted aging, sickness, and death,He no longer receives birth and death.
[29]Without a mind of fetters,The bhikṣu practices with restrained thought;Having exhausted aging, sickness, and death,He no longer receives birth and death.
[30]Skillfully severing the root of the outflows,The bhikṣu practices with restrained thought;Having exhausted aging, sickness, and death,He no longer receives birth and death.
[31]Skillfully severing the root of the three poisons,The bhikṣu practices with restrained thought;Having exhausted aging, sickness, and death,He no longer receives birth and death.
[32]The bhikṣu practices with restrained thought;Having dispelled aging, sickness, and death,He no longer receives birth and death,And escapes from the realm of Māra.
[33]Breaking the thorns of the dense thicket,And dispelling those who revile and curse,With mind steadfast as Sumeru the Wondrous Lofty,The bhikṣu suffers no misery.
[34]The life to come, the present—he longs for neither;He contemplates the world as a dream, an illusion.The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[35]Skillfully severing the root of craving,Drying up the deep spring of desire,The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[36]Skillfully severing the five kinds of craving,Clearing away the root of craving,The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[37]Skillfully severing the five fetters,Pulling out and dispelling the thorn of craving,The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[38]If anyone forsakes household enterpriseAnd further severs the evil dharmas,The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[39]If anyone is without feverish afflictionAnd further severs the evil dharmas,The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[40]Severing craving and leaving nothing behind,As one pulls out the thorn of craving,The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[41]Craving arises like overflowing water,Like a serpent holding venom in its mouth;The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[42]If anyone contemplates skillfully,And within the mind gives rise to no evil,The bhikṣu departs from this and that,As a serpent sheds and exchanges its skin.
[43]If the root of greed is cleared away,This is the true bhikṣu;Subduing the hosts of Māra's army,He extinguishes suffering and escapes the cycle of rebirth.
[44]If the root of anger is cleared away,This is the true bhikṣu;Liberated from all afflictions,He extinguishes suffering and escapes the cycle of rebirth.
[45]If the root of delusion is cleared away,This is the true bhikṣu;Far removed from the place of bondage,He extinguishes suffering and escapes the cycle of rebirth.
[46]If the root of conceit is cleared away,This is the true bhikṣu;Skillfully departing from the place of craving and defilement,He extinguishes suffering and escapes the cycle of rebirth.
[47]If the root of doubt is cleared away,This is the true bhikṣu;With faith and fondness toward right awakening,He extinguishes suffering and escapes the cycle of rebirth.
[48]The mind of greed is a thorn of the village;Let the bhikṣu contemplate.If he skillfully departs far from it,The Buddha calls him the true bhikṣu.
[49]The mind of anger is a thorn of the village;Let the bhikṣu contemplate.Skillfully departing from anger and hatred,The Buddha calls him the true bhikṣu.
[50]The mind of delusion is a thorn of the village;Let the bhikṣu contemplate.If he departs from delusion,The Buddha calls him the true bhikṣu.
[51]The mind of conceit is a thorn of the village;Let the bhikṣu contemplate.If he skillfully departs from arrogance,The Buddha calls him the true bhikṣu.
[52]The mind of doubt is a thorn of the village;Let the bhikṣu contemplate.If he skillfully departs from doubt,The Buddha calls him the true bhikṣu.
[53]Subduing the thought of sensual craving,Like an antidote against a serpent's venom,The bhikṣu skillfully destroys it,As a serpent sheds and exchanges its skin.
[54]Subduing the thought of anger and hatred,Like an antidote against a serpent's venom,The bhikṣu skillfully destroys it,As a serpent sheds and exchanges its skin.
[55]Subduing the thought of delusion,Like an antidote against a serpent's venom,The bhikṣu skillfully departs far from it,As a serpent sheds and exchanges its skin.
[56]Subduing the thought of arrogance,Like an antidote against a serpent's venom,The bhikṣu skillfully departs far from it,As a serpent sheds and exchanges its skin.
[57]Subduing the thought of doubt,Like an antidote against a serpent's venom,The bhikṣu skillfully departs far from it,As a serpent sheds and exchanges its skin.
[58]If that sensual craving should arise,Cut it off as one cuts the reeds.Affliction is deep as the ocean;Let the bhikṣu be diligent.
[59]If that anger and hatred should arise,Cut it off as one cuts the reeds.Affliction is deep as the ocean;Let the bhikṣu be diligent.
[60]If that delusion should arise,Cut it off as one cuts the reeds.Affliction is deep as the ocean;Let the bhikṣu be diligent.
[61]If that arrogance should arise,Cut it off as one cuts the reeds.Affliction is deep as the ocean;Let the bhikṣu be diligent.
[62]If that doubt should arise,Cut it off as one cuts the reeds.Affliction is deep as the ocean;Let the bhikṣu be diligent.
[63]The bhikṣu upholds the precepts;His settled thought is called meditation.The practitioner who clearly knows the root of suffering—The unconditioned is the highest peace and joy.
[64]The bhikṣu forbears joy and sorrow,Discerning bed, pillow, and cushion;Cultivating without license and abandon,He clears away craving entirely.
CHAPTER 33: PURE CONDUCT
[1]Who is called one of pure conduct?It is not in going naked,Nor lying on thorns and dwelling in perilous places,That one becomes one of pure conduct.
[2]Casting off the mind of reliance,Studying no heterodox words,Clearing away the evil dharmas—This makes one of pure conduct.
[3]In this life sowing a pure cause,In the life to come the fruit is undefiled;Committing none of the evil deeds—This makes one of pure conduct.
[4]If toward sensual cravingThe mind harbors no greed nor attachment,And having cast off, one is of right conduct,This is the extinction of suffering.
[5]If anyone is without a place of dependence,Ever cultivating right view,And ever mindful to dispel the outflows—This makes one of pure conduct.
[6]The fool nurtures his beard and hair,Greedy for bed, pillow, and cushion;Within, his thought clings with attachment—Outwardly, what does he seek?
[7]Whoever wears a coarse cloth robe,Truly practicing the wholesome Dharma,Contemplating the Dharma in solitude—This makes one of pure conduct.
[8]Seeing the fool come and go,Falling into the deep moat and suffering misery,Wishing to cross to the far shore himself,He should not listen to heterodox teachings;Extinguishing evil and giving it no rise—This makes one of pure conduct.
[9]Coming forth from the current of craving,Free of craving like Brahmā,With the formations all cleared away—This makes one of pure conduct.
[10]It is not by using pure waterThat one washes away all hindrances of wrongdoing;Whoever skillfully dispels the evil dharmas—This makes one of pure conduct.
[11]A shaven head does not yet make a śramaṇa;Calling oneself good is not yet pure conduct.If one skillfully extinguishes all evil—This makes one of pure conduct.
[12]Calm and Insight skillfully cultivated,Pure and without defilement,Severing the bond of sensual craving—This makes one of pure conduct.
[13]Departing from evil is pure conduct;Right conduct makes a śramaṇa.Casting off the self and dispelling defilement—This is what is called leaving home.
[14]Whoever has no deluded mind,No doubt and no arrogance,No greed and no notion of self—This makes one of pure conduct.
[15]The Buddha does not declare pure conductTo be that which is born of father and mother,For thereby there is much defilement;Extinguishing evil is pure conduct.
[16]Body, speech, together with mind,Pure and without fault or error—Skillfully restraining these three deedsMakes one of pure conduct.
[17]Reviled and beaten,He forbears and endures without wrath;Having the strength of great forbearance—This makes one of pure conduct.
[18]If anyone is oppressed and bullied,Let him remember to keep his precepts and conduct;Upright in body, taming himself—This makes one of pure conduct.
[19]Good and ill, the world's praises,Long and short, large and small—Taking not, and giving not—This makes one of pure conduct.
[20]With the deeds of the body he does wholesome works,And speech and thought too transgress not;Skillfully cultivating the three wondrous bases—This makes one of pure conduct.
[21]Coming brings him no pleasure;Going brings him no sorrow.Clamor and tumult he keeps far away—This makes one of pure conduct.
[22]Affection and craving already severed,Having left home, departing from sensual craving;If sensual craving is cleared away—This makes one of pure conduct.
[23]Neither that nor this,This and that already emptied;Casting off the mind of sensual greed—This makes one of pure conduct.
[24]Neither that nor this,This and that already emptied;Untainted by the three evil places—This makes one of pure conduct.
[25]Skillfully forsaking household enterprise,Uprooting and dispelling the root of craving,Knowing contentment, without sensual greed—This makes one of pure conduct.
[26]As now one thoroughly knowsThe very root of suffering and pain,And has the mind of craving no more—This makes one of pure conduct.
[27]The karma of wrongdoing and the reward of merit—Both forever dispelled;Without sorrow, untainted by the dust—This makes one of pure conduct.
[28]The karma of wrongdoing and the reward of merit—Both forever dispelled;Untainted by attachment in the three realms—This makes one of pure conduct.
[29]Like water upon a lotus leaf,As a needle hardly pierces a mustard seed,Untainted by the defilement of craving—This makes one of pure conduct.
[30]The mind joyful, untainted by the dust,Bright and full as the moon at its zenith;With slander and reviling cleared away—This makes one of pure conduct.
[31]Like the bright shining moonlightHung in the midst of empty space,Untainted in the place of sensual craving—This makes one of pure conduct.
[32]Avoiding strife, he contends not;Wronged, he resents not;Returning good for the evil that comes—This makes one of pure conduct.
[33]With profound understanding and wondrous wisdom,Clearly knowing the way right and wrong,Comprehending the supreme meaning—This makes one of pure conduct.
[34]If anyone in the worldBegs for alms to sustain his life,Without self, without attachment,Losing not his pure conduct,With wisdom without limit—This makes one of pure conduct.
[35]If anyone skillfully forsakes sensual craving,Leaving home and departing from the feelings,Severing the outflows of craving—This makes one of pure conduct.
[36]Pitying all sentient beings,Causing them to depart from fear,Doing no harm but bringing wholesome benefit—This makes one of pure conduct.
[37]Far from resentment, having resentment no more,With nothing that causes injury,Putting aside the mind of wrong views—This makes one of pure conduct.
[38]Past and future,The present—without attachment;Neither letting go nor holding fast—This makes one of pure conduct.
[39]Extinguishing greed, anger, and delusion,Arrogance and all the evil deeds,As a needle hardly pierces a mustard seed—This makes one of pure conduct.
[40]With city and moat firm and secure,Coming and going, suffering misery and affliction,Wishing to cross to the far shore,He should not listen to heterodox teachings;Extinguishing evil and giving it no rise—This makes one of pure conduct.
[41]If anyone severs sensual cravingIn this life and in the life to come,With greed and craving already cleared away—This makes one of pure conduct.
[42]Whoever no longer yearns and looks aheadIn this life and in the life to come,Having nothing to look forward to—This makes one of pure conduct.
[43]Of himself he clearly knows and understands,What gods and humans cannot fathom;Skillfully knowing the boundless contemplation—This makes one of pure conduct.
[44]Homage to the Honored One Among Humans,Homage to the Supreme Among Humans!I ask the World-Honored One:Why is it called meditation?Reverently I beseech the God Among GodsTo expound and explain the Sūtra of the precepts.
[45]Of himself he knows the affairs of former lives,He sees the realms of gods and humans,He clears away the root of birth and death,And the wise mind is forever in quiescent extinction.
[46]Of himself he knows the liberation of the mind,Free of craving, without attachment;The Three Knowledges already accomplished—This makes one of pure conduct.
[47]Of himself he knows the affairs of former lives,He knows the causes and conditions of sentient beings;The Tathāgata, the Buddha, untainted—This makes one of pure conduct.
[48]Having cleared away all the fetters,With feverish affliction remaining no more,The Tathāgata, the Buddha, untainted—This makes one of pure conduct.
[49]The dragon-elephant among the sages,The Great Sage, the most honored,Bathed in the Eight Liberations—This makes one of pure conduct.
[50]Having cleared away all afflictions,Crossing the river to the outflow-free,From here crossing to the far shore—This makes one of pure conduct.
[51]The bhikṣu who wears the Dharma robe,Contemplating craving as unreal,Sitting in stillness beneath a solitary tree—This makes one of pure conduct.
[52]There is no matter he does not know;Forever dispelling all doubt,Extinguishing all afflictions—This makes one of pure conduct.
[53]Forsaking the bonds of household,Leaving home without fear,Able to drink the flavor of the sweet ambrosia—This makes one of pure conduct.
[54]Cutting off the affairs of the world,Uttering no harsh and cruel words,Contemplating the noble Eightfold Path—This makes one of pure conduct.
[55]Alone he travels everywhere,Hidden and without form or image;Hard to subdue, he skillfully tames himself—This makes one of pure conduct.
[56]Formless, it cannot be seen;This too cannot be seen.Whoever penetrates this verse,He must ever contemplate;Awakened, dispelling the fetters—This makes one of pure conduct.
[57]Skillfully severing the river of birth and death,Skillfully forbearing, transcending the world,Awakening of himself, escaping the deep moat—This makes one of pure conduct.
[58]Seek to end the cycle of rebirth;Pure conduct has no craving.The mind of itself contemplates the feelings;Cultivating pure conduct of oneself,Whoever skillfully knows in this way—This makes one of pure conduct.
[59]First severing the mind of greed and craving,Arrogance and wrong views,Extinguishing all the fetters—This is one of pure conduct.
[60]If anyone knows the wondrous Dharma,Whether old or young,Contemplating carefully, keeping precepts and faith,As a brāhmaṇa tends the fire.
[61]Toward the Dharma to be practiced,Pure conduct is the supreme;All the outflowsAre cleared away with nothing left over.
[62][Toward the Dharma to be practiced,][Pure conduct is the supreme;]Or again he contemplates the dharmas,Clearing them away with nothing left over.
[63][Toward the Dharma to be practiced,][Pure conduct is the supreme;]Or again he contemplates the gathering together,Clearing it away with nothing left over.
[64][Toward the Dharma to be practiced,][Pure conduct is the supreme;]Or again he contemplates causes and conditions,Clearing them away with nothing left over.
[65]Just as with the root of the inner Dharma,Pure conduct is the manifest expression;Suppose one were to sit together with him—Like the bhikṣu of Good Countenance.
[66]Just as with the root of the inner Dharma,Pure conduct is the manifest expression;He knows birth, knows aging and sickness,Knows the turning toward the road of death.
[67]By day the sun shines bright;By night the moon shines clear;Armor sets the troops agleam;Meditative concentration illumines the man of the Way.When the Buddha appears in the world,He shines brilliantly throughout all places.
[68]The one of pure conduct has noEntanglement with thoughts of joy and sorrow;With mind like suchness, unmoved,Thought by thought he extinguishes doubt.
[69]Giving rise to the wondrous dharmas,The one of pure conduct cultivates meditation;Skillfully untangling the net of doubt,He knows of himself that all dharmas are suffering.
[70]Giving rise to the wondrous dharmas,The one of pure conduct cultivates meditation;He illumines throughout the world,Like the sun in the midst of empty space.
[71]Giving rise to the wondrous dharmas,The one of pure conduct cultivates meditation;He scatters and destroys the hosts of Māra's army,As the Buddha departs from the dust of defilement.
The Mind and the Bhikṣu,And at the last, the Chapter on Pure Conduct;The chapters spoken one after anotherAre complete at thirty-three.
The Noble Venerable Dharmatrāta has finished compiling the Dharma verses of the Buddha.
The Sūtra of the Collected Essential Verses of the Dharma ♦ End of Scroll 4
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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội)
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