菩提行經護戒品第三
Chapter 3: Guarding Moral Precepts
持戒為護心， 護之使堅牢，
此心不能護， 云何能護戒？
喻醉象不降， 不患於疼痛，
放心如醉象， 當招阿鼻等。
念索常執持， 繫縛於心象，
得離放逸怖， 獲一切安樂。
若能繫一心， 一切皆能繫，
若自降一心， 一切自降伏。
師子熊虎狼， 夜叉羅剎等，
一切地獄卒， 皆悉是其冤。
若怖一切冤， 無邊苦惱集，
皆因心所得， 佛世尊正說。
地獄眾苦器， 及熱鐵丸等，
誰作復何生？ 貪瞋癡所有。
由彼諸罪心， 佛生諸世間，
三界心滅故， 是故無怖畏。
若昔行檀施， 今世而不貧，
今貧勿煩惱， 過去云何悔。
若人心少分， 行檀波羅蜜，
是故說果報， 同一切布施。
若人心持戒， 嫌誰而牽殺，
嗔心之冤家， 殺盡等虛空。
大地量無邊， 何皮而能蓋？
履用皮少分， 隨行處處覆。
外我性亦然， 所有誰能勸？
但勸於自心， 外我而自伏。
身貧而無福， 彼果同所行，
若心施一衣， 感果而增福。
諸行若修持， 心念恒不捨，
一切無利心， 虛假宜遠離。
一切心法財， 宜祕密觀察，
離苦獲安樂， 彼得超世間。
我云何修行？ 修行唯護心，
是故我觀心， 恒時而作護。
喻獼猴身瘡， 一心而將護，
人中惡如是， 恒常而護心。
怖苦惱之瘡， 我一心常護，
破壞於眾合， 心瘡乃無怖。
常作如是行， 不行人中惡，
人中罪不犯， 自然而不怖。
我欲盡身命， 利行而供養，
別別身命盡， 善心而不退。
我欲守護心， 合掌今專作，
心念念之中， 一切方便護。
喻於重病人， 諸事不寧忍，
散亂心亦然， 不堪諸事業。
心散亂不定， 聞思惟觀察，
如器之滲漏， 於水不能盛。
由多聞之人， 於信方便等，
過失心不定， 獲不寂靜罪。
心不決定故， 迷惑賊所得，
所有之福善， 偷墮於惡處。
煩惱眾盜賊， 魔著故得便，
由魔羅發起， 破壞善生命。
守彼意根門， 惡不能牽去，
念彼罪苦惱， 次復獲安住。
善哉隨師教， 獲得善念生，
奉於教誨師， 當一心供給。
於諸佛菩薩， 剎那心決定，
當怖畏憶念， 慈哀現面前。
塵心而不定， 去去不復還，
若能守意門， 護之住不散。
我今護此心， 恒常如是住，
喻木之無根， 不生惡枝葉。
眼觀於色相， 知虛假不實，
物物恒諦觀， 是故而不著。
因見而觀察， 觀之令不惑，
所來觀見已， 安畏以善來。
欲行不知道， 望四方生怖，
決定知方已， 觀心行亦然。
智者之所行， 思惟於前後，
是善是惡等， 如是事不失。
不住於此身， 離此復何作？
云何住此身？ 當復觀中間。
觀內心亦然， 而用諸方便，
以法為大柱， 縛之令不脫。
當以如是意， 觀我之所在，
諸識皆如是， 攝令剎那住。
若怖因業力， 能趣求快樂，
修彼檀戒度， 乃至大捨等。
若修菩提因， 彼別不思惟，
一向修自心， 當起如是見。
如是修諸善， 不起於怖畏，
而令諸煩惱， 決定不增長。
種種正言說， 見在而甚多，
觀覽悉決了， 破疑網得果。
如草被割截， 念佛戒能忍，
剎那行此行， 獲得殊勝果。
欲於諸正說， 皆悉得通達，
當觀照自心， 常修於精進。
喻木之無情， 無言無所作，
見自心亦然， 決定令如是。
心起於輕慢， 如彼迷醉人，
惟求自讚譽， 非彼修行者。
若他人於我， 而生於毀謗，
謂是嗔癡等， 住心恒似木。
如木不分別， 利養尊卑稱，
亦不為眷屬， 乃至承事等。
利他不自利， 但欲為一切，
是故說我心， 堅住恒如木。
一心住如木， 於尊親朋友，
乃至於三業， 不生憎愛怖。
觀察於煩惱， 如空而不著，
當勇猛堅牢， 受持為恒常。
無善慚可怖， 當一心求他，
清淨住三昧， 為他所尊重。
雖居童稚位， 不使他瞋惱，
自亦不瞋他， 慈悲恒若此。
我受持禪那， 使意恒寂靜，
為一切有情， 恒居無罪處。
念念須臾間， 多時為最勝，
如是受持心， 不動如須彌。
鷲貪肉不厭， 人貪善亦然，
身心不修行， 云何能出離？
云何護身意？ 一切時自勤，
汝等何所行， 各各專一心。
迷愚不自制， 妄貪如木身，
此身不淨作， 云何返愛戀？
骨鎖肉連持， 外皮而莊飾，
自覺令不貪， 解脫於慧刃。
割截諸身分， 令見中精髓，
審觀察思惟， 云何見有人？
一心如是觀， 審諦不見人；
云何不淨身， 貪愛而守護？
處胎食不淨， 出胎飲血乳，
不如是食飲， 云何作此身？
豺鷲等貪食， 不分善與惡，
要同人愛身， 受用成業累。
但如是護身， 至死無慈忍，
與豺鷲無別， 汝何恒此作？
身死識不住， 衣食寧可留？
身謝識必往， 受用云何貪？
是故今作意， 不貪如是事，
如是不遠離， 得彼諸不善。
如似人生身， 肢體求成就，
受身智不增， 輪還徒自困。
於世親非親， 悅顏先慰喻，
如是常自制， 心念恒不捨。
笑不得高聲， 不戲擲坐具，
輕手擊他門， 諦信恒自執。
如盜如猫鷺， 求事行無聲，
修心亦如此， 當離於麁獷。
他人之所嫌， 無義利不說，
恒得諸弟子， 言上而尊愛。
一切所言說， 聞之使稱善，
觀彼作福事， 稱讚令歡喜。
衷私說彼德， 彼聞心必喜，
欲讚說彼時， 先觀彼德行。
修諸歡喜事， 難得彼誠心，
勤修利他德， 當受快樂報。
憎愛苦宜捨， 來生大苦故，
此苦我不住， 來生大快樂。
善言聲柔軟， 悲根聞生喜，
顯彼適意事， 當信真實語。
恒悲念有情， 愛護如愛眼，
為彼住真實， 必當得成佛。
彼真實得成， 各此利朋友，
剎那修功德， 離苦大安樂。
功德殷勤修， 恒作而自得，
不衒不覆藏， 誰云諸事等？
檀波羅蜜等， 殊妙而最上，
別行非最上， 利下無遠離。
佛如是利他， 恒常之所切，
如來之教中， 見彼慈悲事。
三界師入滅， 分別出家人，
食有可不可， 不離三衣等。
將求妙法身， 不苦惱眾生，
於眾生如是， 隨意獲圓滿。
捨非須盡命， 彼捨要平等，
悲心當清淨， 果報自圓滿。
淨心而重法， 不執器杖等，
不持傘蓋頭， 無諸輕慢事。
為男子女人， 說法深廣大，
不分人勝劣， 令彼重平等。
法之不廣大， 乃及非法行，
遠離不敬禮， 樂說於大乘。
齒木及洟唾， 不棄於淨地，
淨水及淨舍， 勿得棄便痢。
喫食勿滿口， 食勿令有聲，
食時不語言， 亦勿大開口。
坐不得垂足， 行亦不挑臂，
不與女同乘， 亦不同坐臥。
諸所不律事， 人見心不喜，
一切人既覩， 遠離而不敬。
人問於道路， 不得一手指，
雙手而指之， 示其道所至。
凡所諸行步， 不弄臂作聲，
亦勿妄彈指， 威儀如是守。
師雖已化滅， 四儀應當學，
奉戒行不輕， 決定獲聖果。
菩薩行無量， 所說無有邊，
當以清淨心， 決定而奉行。
於一晝一夜， 分之各三時，
行道普懺悔， 住佛菩提心。
菩提心自住， 亦令他獲得，
佛子住學戒， 一心如是持。
佛戒體清淨， 不見有纖毫，
恒作如是行， 彼福無有量。
無始為有情， 行行而不別，
如是為有情， 化令一切覺。
當知善知識， 如命不可捨，
菩薩戒最上， 大乘法亦爾。
解脫依師學， 而能生吉祥，
佛佛說智經， 讀之見戒法。
若人心護戒， 所行悉已見，
若身若心位， 當微細觀察。
口誦身不行， 當得何所喻？
譬如重病人， 空談於藥力。
虛空藏經中， 說謨羅波底，
如見集戒定， 廣如經所說。
聖龍樹菩薩， 一心之所集，
隨所住之處， 勸恒伸供養。
To guard precepts is to guard the mind, Guard it to keep it strong and firm. If you cannot guard this mind, How can you possibly guard the precepts?
Like an untamed drunken elephant, We don't fear the pain of being gored, But letting the mind loose, like a drunken elephant, Brings the horrors of the Avīci hells.
Hold the rope of mindfulness, Tie up this elephant of a mind. Freed from the fear of restlessness, You gain all peace and happiness.
If you can tame one mind, You can tame everything. If you conquer your own mind, Everything is conquered.
Lions, bears, tigers, wolves, Yakshas, rakshasas— And all the guardians of hell— All are just enemies created by this mind.
If you fear all enemies, And the vast accumulation of suffering, Know it all comes from the mind, As the Buddha, the World-Honored One, taught.
The instruments of torture in hell, The burning iron balls— Who made them, and from where did they arise? From greed, anger, and ignorance.
Because of these mental defilements, The Buddha appeared in the world. When the mind ceases in the three realms, There is no fear at all.
If you practiced generosity in the past, You won't be poor now. If you are poor now, don't worry— Why regret what's already done?
If a person gives even a small portion As a practice of generosity, The result is said to be the same As giving everything.
If a person keeps precepts, Whom can they accuse or kill? The enemy is the angry mind itself; Kill that, and it's like clearing the sky.
The earth is vast and boundless— What skin could ever cover it? But wearing just a little leather on your feet Covers the ground wherever you go.
It's the same with external objects— Who can force them to change? Only train your own mind, And external things naturally fall in line.
A person may be poor and without merit, But their result matches their actions. If the mind offers even one cloth, The result brings increasing merit.
If you practice all good deeds, And never let go of that intention, Then give up all thoughts of personal gain— They are false and should be abandoned.
All the wealth of the mind's teachings Should be examined in secret, without distraction. Leaving suffering, you gain peace, And transcend the world.
"How should I practice?" Practice is just guarding the mind. Therefore, I watch my mind And guard it at all times.
Like a monkey caring for its wound, Guarding it with single-minded attention, So too should you, in this human life, Constantly and carefully guard your mind.
Afraid of the wound of suffering, I guard my mind with constant care. If I destroy the mass of mental wounds, There will be no more fear.
By always acting in this way, You will not do evil among people. If you avoid wrongdoing among humans, You will naturally have nothing to fear.
Even if I give my body and life For the benefit of others, Even as body and life are exhausted, My good intention will not fade.
I want to guard my mind— I bow my head and focus solely on this. In every single moment of thought, I will protect it with every means.
Like a gravely ill person Cannot handle any disturbance, A scattered mind, likewise, Cannot handle any real task.
If the mind is scattered and unstable, Your listening, reflection, and meditation Are like a leaking vessel— They cannot hold any water.
Even a learned person, If their mind is unstable in faith and effort, Commits the fault of instability And gains no peace.
Because the mind is indecisive, It is captured by the thief of confusion. All the merit and goodness Are stolen, and you fall into miserable states.
The thieves of the afflictions, Possessed by demons, find their chance. Stirred up by Māra, They destroy the life of goodness.
If you guard the gate of the sense faculties, Evil cannot carry you away. Remember the suffering caused by evil, And then you will dwell securely.
It is good to follow the teacher's guidance, And to give rise to wholesome thoughts. Serve the teacher who instructs you, With a single-minded devotion.
Toward all Buddhas and Bodhisattvas, If even for a moment you direct your mind, Feel a sense of awe and remembrance, And their compassion appears before you.
A mind distracted by sensory objects Wanders away and never returns. But if you can guard the mind's door, Protect it, and keep it firmly settled.
I now guard this mind, Keeping it always in this state, Like a tree without roots— It cannot produce evil branches or leaves.
When the eye sees forms, Know they are false and unreal. Always observe each thing carefully, And thus you will not cling.
See, and then investigate; Observe without being deceived. Once you see clearly what comes, You welcome it gently and with safety.
If you want to travel but don't know the way, You look in all directions with fear. But once you are certain of the path, You watch your mind's journey in the same way.
A wise person acts After reflecting on what went before and after: "Is this good? Is this evil?" They do not fail in such matters.
Don't get stuck in this body. Without it, what else is there to do? How should you dwell in this body? Observe what lies in between.
Observe the inner mind in the same way, And use all skillful means. Take Dharma as the great pillar, And tie it down so it cannot escape.
With this intention, Observe where your "self" actually is. Do this with all forms of consciousness, And make them settle, even for a moment.
If you are afraid of the results of your actions, And seek happiness, Practice generosity, moral conduct, And even great renunciation.
If you cultivate the cause of enlightenment, Don't get attached to other thoughts. Direct your mind solely to practice, And develop this perspective.
Practicing virtue in this way, You will not give rise to fear. You will ensure that all afflictions Do not grow stronger.
There are so many correct teachings Present in the world. Study them thoroughly and decide for yourself; Break through the net of doubt and gain the fruit.
Like grass being cut— Let mindfulness, morality, and patience Be present in every moment of practice. By doing so, you gain a supreme result.
If you want to understand All the true teachings, Observe your own mind And constantly persevere in effort.
Like a piece of wood— Without feeling, without speech, without action— See your own mind in the same way. Resolve to make it like this.
When the mind becomes arrogant, Like a person lost in drink, Seeking only praise for yourself— That is not how a practitioner behaves.
If others speak ill of you, Saying you are angry, ignorant, etc., Keep your mind steady, like a piece of wood.
Like wood, do not discriminate Between respect and disrespect, gain and loss. Do not seek followers, Nor the services they might offer.
Work for others, not for yourself. Simply wish for the good of all. Therefore I declare: let your mind Be firm and steady, like a piece of wood.
When your mind is settled like wood, Toward teachers, relatives, and friends, And in all three types of action, You will have no attachment, aversion, or fear.
Observe the afflictions As empty, without clinging. Be courageous and firm, And uphold this practice constantly.
Fear the shame of lacking virtue, And earnestly seek the guidance of others. Living purely in meditative concentration, You will be respected by all.
Even if in the position of a child, Do not cause others to be angry or annoyed. Be free of anger toward others yourself, And always remain filled with compassion.
I will uphold meditative concentration, Making my mind always peaceful. For the benefit of all beings, I will always dwell in a state free of fault.
In every moment, even the briefest, Practice this as the supreme and excellent. When you thus maintain the mind, It remains unmovable as Mount Meru.
A vulture is never satisfied with meat; A person is likewise never satisfied with goodness. If body and mind do not practice, How can you ever be liberated?
How should you guard body and mind? Be diligent at all times yourself. "What do you all do?" Each of you, focus your mind.
Foolish, without self-control, You crave vainly, as if this body were permanent. This body is impure— Why, then, do you cling to it with love?
A skeleton held together by flesh, Decorated only by an outer skin. Recognize this, and let go of craving; Liberate yourself with the sword of wisdom.
Cut apart all the body's parts And see the essence within. Examine and reflect carefully: Where is a "person" to be found?
When the mind observes this way, Carefully, no "person" is seen. So why, for this impure body, Do you feel attachment and guard it with love?
In the womb, you feed on impurities; After birth, you drink blood and milk. If you didn't eat and drink this way, How could this body have come to be?
Jackals and vultures eat greedily, Without any sense of good or evil. They are like a person attached to the body— Using it creates only karmic burdens.
If you only guard the body this way, Without kindness or patience until death, You are no different from a jackal or vulture. Why do you always act like this?
When you die, the consciousness does not stay— Can food and clothing be left behind? When the body ends, consciousness departs— So why be so greedy about what it uses?
Therefore, decide now Not to be greedy about such things. If you do not turn away from this, You will only gain what is unwholesome.
Like a being born with a body— The limbs strive to develop— Yet wisdom does not increase with the body. You just circle in rebirth, exhausting yourself in vain.
Toward friends and strangers in the world, Greet them first with a smile and kind words. Always discipline yourself in this way, And never let go of this intention.
Do not laugh too loudly, Do not toss your seat around playfully. Knock on another's door gently. Always hold yourself with true faith.
Like a thief, a cat, or an egret, Move silently to accomplish your task. Cultivate the mind in the same way— Be free of all roughness and harshness.
Speak no word that is useless Or that others might find offensive. Always earn the love and respect of your students Through your speech.
May everything you say Pleased those who hear it. Observe the meritorious deeds of others And praise them, making them happy.
Speak of others' virtues privately; When they hear of it, their hearts will be glad. When you wish to praise someone, First consider their actual qualities.
Cultivate joy in all circumstances. Sincere hearts are hard to find; So diligently cultivate the virtue of benefiting others, And you will receive happiness as your reward.
Abandon attachment and aversion, with their pain, For they bring great suffering in future lives. Do not dwell in this pain; Instead, seek great happiness in the future.
Speak gently, with a soft voice. Let your words be rooted in compassion, bringing joy. Point out what is pleasant and appropriate. Trust faithfully in truthful speech.
Always have compassion for beings; Love and protect them as you would your own eyes. Live in truth for their sake, And you will surely attain Buddhahood.
When one attains truth, They become a real friend who benefits others. In an instant, by cultivating merit, They leave suffering and achieve great peace.
Diligently and repeatedly cultivate virtue; Practice constantly, and the result will come naturally. Do not show off, and do not hide it. Who can say that all actions are equal?
Generosity and other perfections Are sublime and supreme. Practicing them partially is not supreme; You must help those below without ever turning away.
The Buddha's way of benefiting others Was always his urgent concern. In the teachings of the Tathagata, We see these compassionate deeds.
When the teacher of the three realms passed away, He gave instructions for monastics: Food may be accepted or not, But never abandon the three robes.
To attain the sublime Dharma-body, Do not cause suffering to beings. By acting this way toward beings, You will spontaneously achieve perfection.
When giving up possessions, even if it costs your life, Do so with equality. With a pure heart of compassion, The result will naturally be complete.
With a pure mind, honor the Dharma; Do not carry weapons or tools; Do not hold an umbrella over your head; Avoid all forms of disrespect.
When teaching men and women, Teach the deep and vast Dharma. Do not discriminate between superior and inferior; Help them honor equality.
Don't teach what is shallow or incorrect, Or what is not the true Dharma. Stay away from disrespectful behavior; Delight in teaching the Great Vehicle.
Do not discard used tooth-sticks or spit On clean ground. Do not throw away leftovers or waste Near clean water or clean dwellings.
When eating, do not fill your mouth; Do not make noise while eating; Do not speak with food in your mouth; Do not open your mouth too wide.
Do not sit with your legs dangling; Do not walk swinging your arms. Do not travel with a woman alone, Nor sit or lie down together.
Any unseemly behavior Makes people uncomfortable. When others see such things, They lose respect and turn away.
If someone asks for directions, Do not point with just one finger. Use both hands to point, Showing clearly which way to go.
In all your walking and moving, Do not jerk your arms or make noise. Do not snap your fingers carelessly. Maintain your dignified conduct in this way.
Even if the teacher has passed away, You should still learn these four types of deportment. Upholding the precepts with a humble mind, You will surely attain the holy fruit.
A bodhisattva's practice is measureless, And the teachings about it are boundless. With a pure heart, Resolve to practice them completely.
In one day and one night, Divide it into three periods. Walk in meditation and confess your faults, Abiding in the mind of enlightenment.
Dwell in the bodhi-mind yourself, And help others to attain it as well. A child of the Buddha, taking the precepts, Should uphold them with a single mind.
The Buddha's precepts are pure in essence; Not a speck of impurity is seen in them. Always acting in this way, Your merit will be immeasurable.
Since beginningless time, for the sake of beings, You have acted, but without distinction. Now act for them in a different way: Lead them all to awakening.
Know that your spiritual teacher Is as unmissable as your own life. The bodhisattva precepts are supreme, And so is the Dharma of the Great Vehicle.
Liberation depends on studying with the teacher; Doing so brings about every blessing. Read the wisdom sutras spoken by all Buddhas, And see the true practice of ethics within them.
If a person guards the precepts in their heart, Their conduct will be evident to all. For both their physical and mental states, They must be carefully examined.
If you recite the teachings but do not practice them, What is it like? It is like a person gravely ill Simply talking about the power of medicine.
In the Akashagarbha Sutra, It is said that for violations of precepts, The remedy, as shown in the teachings on ethics and concentration, Is explained in detail in that sutra.
These verses were diligently compiled By the holy master, Nagarjuna. Wherever this text may dwell, Urge people to constantly make offerings to it.
菩提行經卷第一
Bodhisattva Practice Sutra, Volume 1