---
title: "諸法集要經 · 30 教誡比丘品(九)"
description: "諸法集要經由觀無畏尊者集，宋代日稱等法師漢譯。該經屬小乘佛教論典，彙編自正法念處經，以偈頌形式闡述因果業報、修行方法與解脫之道。內容強調諸法無我、緣起性空等核心教義，指導修行者斷除煩惱、趨向涅槃。本經為佛教重要典籍，系統總結部派佛教教理，對研究早期佛教思想與實踐具有權威價值，在漢傳佛教中亦被視為修行指南。"
url: "https://rushiwowen.co/en/r/cmcy0209e0b83l8044dz58p2b"
---

### 教誡比丘品第三十

常樂行慈忍， 不害諸有情，得一切眾生， 敬之如其父。身業常清淨， 諸根善相應，心不生慳貪， 遠離不與取。於彩繪女人， 亦不應觀視，斷堅固欲想， 為世解脫者。樂習諸禪定， 得離諸憂畏，不觸煩惱蛇， 視金如瓦礫。於苦樂安危， 及盛衰等事，其心不傾動， 此名為比丘。善降伏諸根， 不為境所嬈，以智如實知， 於冤親平等。若具足明智， 了欲境如毒，我記如是人， 當得菩提道。具真實正見， 悟剎那生滅，安住如須彌， 超出輪迴海。於草及旃檀， 等視無差別，珍饍及名衣， 皆不生愛樂。於利養名聞， 觀之如熾火，心常生止足， 依草而坐臥。於過現所作， 種種諸事業，離顛倒思惟， 則不生染著。樂聞於正法， 不隨流轉因，以慧善揀擇， 常修殊勝行。欲境雖熾然， 由彼心寂靜，驅策如僮僕， 則無諸苦惱。若諸根調順， 則不生流蕩，離欲纏縛者， 與牟尼無異。善人如金寶， 見者咸貴重，樂修寂靜行， 令他生喜心。棲止阿蘭若， 不樂居樓觀，知足持毳衣， 常行於乞食。善修身語心， 不生苦樂想，離分別執著， 得最上安隱。由習諸禪定， 能破彼魔怨，常以真實言， 引導於群品。善乘智慧車， 摧六根貪使，當知如是人， 得近菩提道。樂住阿蘭若， 則永離諸過，如風於空中， 吹雲無障礙。以清淨三業， 勤修諸勝行，具真實正見， 破壞諸魔教。於彼貪等行， 本性而不染，常起慈悲心， 是比丘所作。了知色等境， 為彼纏縛因，是人無憂惱， 得至寂滅處。知諸因緣法， 善惡皆決定，樂聞解脫法， 於貪則不著。於未修善業， 而常生愛樂，是人如月光， 本性淨無垢。焚燒罪惡法， 如火投乾薪，棄背諸苦因， 於三有稱勝。志求於解脫， 不著世間法，超出諸輪迴， 如鳥隨空往。如實知其因， 決定而受果，彼於三有中， 是名真解脫。於苦樂精麁， 皆無有所著，此最上比丘， 觀世間如焰。心不生散亂， 樂求於正法，勤修本白業， 彼如阿羅漢。樂近善知識， 遠離於親屬，捐在家垢染， 彼如阿羅漢。由慧寂諸根， 不著於境界，行視二足指， 彼如阿羅漢。不詣王履道， 城邑四衢巷，販賣為譏呵， 彼如阿羅漢。不觀於歌舞， 不樂相鬪諍，住曠野空閑， 彼如阿羅漢。一日唯一食， 未得不希求，知分量止足， 彼如阿羅漢。常持糞掃衣， 不樂上妙服，與食行相應， 彼如阿羅漢。由不造諸業， 離一切虛妄，不起亦不樂， 彼如阿羅漢。不起恚怒相， 離貪欲愚癡，解脫諸惡法， 彼如阿羅漢。離一切瞋惱， 超越諸結使，住正念思惟， 彼如阿羅漢。修習八聖道， 善住於寂靜，破諸煩惱怨， 彼如阿羅漢。寂靜根堅固， 超貪欲淤泥，住心一境性， 彼如阿羅漢。於自經行所， 及他遊止處，知已如實說， 彼如阿羅漢。知漏無漏法， 皆從因緣生，決定無有疑， 彼如阿羅漢。離惛沈睡眠， 無懈依時起，勤修諸梵行， 彼如阿羅漢。喜住阿蘭若， 修毘鉢舍那，奢摩他諸定， 彼如阿羅漢。智者依正理， 常棲止林野，如禽處空虛， 彼如阿羅漢。受信施飲食， 平等為說法，破根隨煩惱， 彼如阿羅漢。善知真實道， 相應心次第，能到於彼岸， 彼如阿羅漢。若具於明智， 離怖畏歡喜，於二無所著， 彼如阿羅漢。於自他眾類， 如實知老死，天人咸歸信， 彼如阿羅漢。常樂修梵行， 離三衣無有，得少以為足， 彼如阿羅漢。不耽嗜美味， 依時一坐食，離名利垢染， 彼如阿羅漢。與悲捨相應， 不覆藏眾罪，焚燒過失林， 彼如阿羅漢。違僧伽軌則， 其心常懈怠，無勇捍精進， 此則非比丘。佛誡諸弟子， 不應畜臥具，若樂懈怠者， 何能獲安樂？由懈怠一種， 諸過患之本，於流轉輪迴， 受無量苦惱。若有懈怠者， 眾善則不生，雖被袈裟服， 此則非比丘。若不修定慧， 何由盡諸漏？唯具假形相， 此則非比丘。樂安住僧坊， 離學法境界，耽味於酒色， 此則非比丘。若斷諸魔縛， 遠離眾罪業，不應與毀禁， 共住同飲食。又破戒比丘， 受用眾飲食，彼則如服毒， 飲洋銅無異。由彼無勝能， 不預眾同分，後墮地獄中， 於食不可得。若斷諸煩惱， 如蛇出其室，不樂見女人， 依正命乞食。云何諸比丘， 以身為所質？造諸惡趣因， 壞僧寶名稱。貪名利境界， 習近於女人，彼非俗非僧， 為法中之賊。恃王臣威勢， 恣噉於酒饌，為假名比丘， 誑惑於施者。無善攝方便， 同營辦俗務，常依止王城， 如蛇處林壑。若不生厭離， 念念常增長，當捨欲愛纏， 樂依止寂靜。諸煩惱惑業， 於見所治斷，解脫色等蘊， 應當善修作。樂修諸禪定， 覺悟於諸法，善達真實相， 得最上安隱。發廣大慈心， 勤求於正法，了自身如幻， 名真實比丘。常生淨善心， 除貪欲忿恚，離顛倒分別， 名真實比丘。斷一切結縛， 離一切和合，常愍諸眾生， 名真實比丘。善調伏自心， 欲境不能亂，如真金離垢， 名真實比丘。於諸欲境界， 不起愛非愛，彼心無所著， 名真實比丘。具足諸戒法， 降諸根怨賊，離下劣譏謗， 名真實比丘。不耽諸飲食， 常發生明慧。樂研究諸法， 名真實比丘。於曠野塚間， 敷草而坐臥，心不生疲倦， 名真實比丘。了知諸惡因， 定受其苦報，則離彼垢濁， 名真實比丘。由意根清淨， 離諸惡險難，超出輪迴道， 名真實比丘。智慧深如海， 毀譽而無動，心不生恚愛， 名真實比丘。善宣微妙法， 無垢無所著，智慧力堅固， 依時無疲懈。知欲界色界， 及彼無色界，種種因緣生， 是名具智者。能離欲過失， 不著世言論，我說彼比丘， 見欲境如毒。由具彼正慧， 觀欲如淤泥，此為解脫人， 得免於淪溺。樂修諸禪定， 遠離於懈怠，常讀誦經典， 饒益諸眾生。具足大辯才， 隨問而為答，知諸法次第， 離顛倒分別。善營僧伽事， 護惜諸財物，身不生疲勞， 亦無有悔惱。不求己名稱， 亦不希福報，我說彼比丘， 則離一切縛。又彼持淨戒， 不求生天中，以所作善因， 唯趣菩提果。常樂修正行， 不親近惡友，我記如是人， 則得離諸咎。善修於慈觀， 精進心質直，無少犯律儀， 去菩提不遠。怖生老病死， 厭離輪迴苦，除散亂修禪， 去菩提不遠。依止自性空， 悟無常生滅，次第修諸禪， 得盡苦邊際。又彼毀戒人， 為佛法之害，外雖服袈裟， 內無德所蘊。猶如彼聚沫， 怯弱非堅固，如是虛行人， 竊比丘名字。毀戒地獄人， 為僧寶所擯，由自心所誑， 身壞墮惡道。誑諸法律儀， 隨業而自受，為業網纏縛， 彼唯有極苦。不著善法衣， 如裸形醜惡，後墮地獄中， 受種種治罰。無眾善莊嚴， 唯苦惱逼迫，如是破戒人， 速趣於惡道。謂由破戒故， 不修諸善行，獄火極燒然， 決定無能免。內安住戒法， 外具諸威儀，捨此皆邪命， 則無由出離。於彼晝夜中， 增長諸不善，愚癡惡行人， 毀壞於戒寶。聞諸法皆空， 意堅持不捨，住正念思惟， 為善護戒者。戒能遠諸罪， 善人常奉持，破戒如垢索， 縛諸造惡者。若毀於禁戒， 唯與罪相應，彼則樂親近， 焰摩羅使者。愚癡無戒人， 起增上散亂，相續造諸罪， 去地獄非遠。若樂造眾惡， 彼唯自損害，今果如昔因， 云何生後悔？罪河極深廣， 波濤常洶涌，漂溺諸罪人， 晝夜受諸苦。若離彼淨戒， 則捨白淨法，後縱得人身， 心常生放逸。於戒全毀犯， 增嫉賢善人，如是惡比丘， 決定墮惡道。若樂持淨戒， 常遊履善道，是人不久得， 出世真常樂。善堅持齋法， 讀誦諸經典，其心常寂靜， 無煩惱相應。於三有海中， 以戒為船筏，當依教奉行， 能到於彼岸。常持糞掃衣， 唯畜一破鉢，飡木實根蓏， 彼樂佛所讚。清淨身語心， 當行於正命，樂修諸禪定， 趣菩提不遠。常棲止曠野， 心不生放逸，唯淨修梵行， 趣菩提不遠。棄背於五欲， 知足無希求，常生寂靜心， 趣菩提不遠。不行邪活命， 離煩惱塵垢，其心等虛空， 趣菩提不遠。佛說諸法律， 心不生愛樂，不修彼梵行， 誹謗寂靜道。習近下劣人， 遠離於戒法，棄真實正見， 不樂修諸定。由彼掉舉故， 作意而破壞，離彼對治法， 何由得禪定？離自分善法， 樂邪師事業，彼二皆破壞， 決定墮惡道。捨比丘形相， 改易俗形服，為人所輕笑， 處世常貧乏。彼下劣愚癡， 自矜誇所學，棄捨己善業， 樂行於非法。由返俗自濟， 則失善名聞，為彼諸善人， 棄之如草芥。樂造諸惡業， 則壞彼正見，此破法比丘， 其心常諂詐。常貪妙飲食， 樂著於欲事，此惡行比丘， 名著袈裟賊。窮曆象星宿， 說占相等事，此世俗比丘， 樂親近王者。習醫方彩畫， 結搆非理事，此險惡比丘， 常營務衣食。厭誦經習定， 貪利養名聞，此假名比丘， 不久當自損。多狎近惡友， 求方術燒金，此非法比丘， 彼則自損減。若離彼欲行， 則遠諸惡友，食󰉓而知足， 亦不生熱惱。若欲境來侵， 捨之如熾火，此護戒比丘， 等摩尼無垢。內外悉清淨， 智德而嚴身，此梵行比丘， 戒衣之所覆。不著世間法， 如須彌不動，此寂靜比丘， 一切咸恭敬。入城邑聚落， 不逾三晝夜，此解脫比丘， 常樂居巖谷。極怖貪欲罪， 修定除散亂，此單己比丘， 寂然心不動。遠離惡知識， 泯絕於貪愛，此離染比丘， 不著諸所作。常遠離親朋， 習定或讀誦，此出離比丘， 則脫諸苦難。少欲而知足， 勤修無懈怠，此精進比丘， 能壞諸魔業。比丘棲山谷， 遠離諸貪求，云何披袈裟， 如奴而活命？又彼持戒人， 天龍常恭敬，無善法可親， 如池涸鵝去。若能離貪欲， 永無諸過患，樂親近王臣， 則生諸憂怖。於阿蘭若處， 及曠野塚間，藤蘿山谷中， 息心而宴坐。若不修禪定， 唯營求飲食，當知如是人， 則同諸餓鬼。定為離垢樂， 智者之所說，若離於禪定， 餘則無少樂。劣慧愚癡人， 則不能修習，著世間飲食， 彼則自欺誑。為欲境所牽， 心復生愛樂，增長不善法， 破壞生天行。若人於法師， 信解除我慢，發起精進心， 憶持令不忘。由聞是法故， 依彼如是說，復能令他人， 不生於我慢。於慢過慢相， 善能分別說，自他如實知， 為比丘智者。無智心散亂， 懷我慢忿毒，恃名利醉慠， 彼何有寂靜？名與行相應， 善住智境界，怖生死過患， 具出家果利。由住智境界， 了自性他性，道非道亦然， 及善惡業報。離苦樂二邊， 不行彼非道，捨在家纏縛， 安隱無憂苦。比丘住僧房， 則生於散亂，與世俗不殊， 損壞沙門法。若棲止山林， 不為人毀謗，常習定持經， 意則無散亂。若樂在僧房， 多貪求積畜，其心不暫暇， 以至損壽命。不悟命非堅， 快樂亦隨減，不顧現在因， 而求後世樂。心不起希望， 是為離貪者，少欲而知足， 彼得沙門果。樂依止山林， 修習諸禪定，常讚定功德， 能離諸過患。離一切合和， 不為境所牽，善斷彼貪欲， 如火焚乾薪。若樂居寂靜， 則怖三有海，此淨身比丘， 非房舍所累。若樂住僧坊， 唯增長貪愛，於此世他生， 何由能出離？若樂住僧坊， 多追求知識，常造作諸惡， 後則墮惡道。若人具明慧， 能離冤親想，則無彼對待， 其心常寂靜。諸惡如淤泥， 不應著少分，當獨處山林， 捨妄求寂靜。善修無垢行， 則壞諸垢染，唯依止空閑， 能超欲境界。於世出世法， 離垢無所著，苦樂平等知， 此說名寂靜。捨離於五欲， 知足無希求，清淨而活命， 此說名寂靜。常遠諸憒閙， 不遊止非處，單己而修行， 此說名寂靜。永絕於貪欲， 則無諸憂喜，清淨身語心， 此說名寂靜。於勝劣等法， 心不生高下，以智平等觀， 此說名寂靜。於善不善行， 咸知其業報，不著世間法， 此說名寂靜。發起於正慧， 常念欲過失，了知受所生， 此說名寂靜。善調伏諸根， 知時方說法，怖彼輪迴因， 此說名寂靜。了知自身相， 除諸根散亂，常依止山林， 此說名寂靜。住正念精進， 常思離諸惡，不遊戲園林， 此說名寂靜。斷一切煩惱， 如火燒林木，是名為沙門， 彼不著諸欲。若樂世俗事， 常遊止聚落，愚癡誑於人， 自稱依法住。清淨阿蘭若， 心不生愛樂，此唯離貪者， 所居之境界。若耽著五欲， 好說世言論，當知如是人， 彼則不能往。意樂於空寂， 專修諸禪定，彼梵志沙門， 善住安隱道。

> One who always delights in kindness and patience, And harms no living being, Will earn the respect of all beings, Who honor them like a father. Their actions are always pure, Their senses work in harmony, Their mind is free from greed and envy, And they refrain from taking what is not given. They do not even gaze at painted women, Cutting off strong desires, Becoming one who liberates the world. They delight in practicing meditation, Free from worry and fear, Untouched by the serpent of defilement, Viewing gold as mere gravel. In pleasure and pain, safety and danger, In prosperity and decline, Their mind remains unmoved— Such a person is called a monk. They master their senses, Undisturbed by external objects, Seeing clearly with wisdom, Treating enemies and friends alike. One who possesses true insight, Seeing desire as poison, I declare such a person Will attain the path of enlightenment. With genuine right view, Aware of the momentary arising and passing of things, They stand firm like Mount Meru, Crossing beyond the ocean of rebirth. They view grass and sandalwood as equal, Making no distinction, And take no delight In fine food or elegant robes. They see profit and fame As blazing fire, Their mind always content, Lying and sitting on simple grass. Regarding past and present deeds, All kinds of activities, They are free from distorted thinking, And thus remain unattached. They delight in hearing the true Dharma, Not following the causes of wandering, Choosing wisely with insight, Always cultivating excellent conduct. Though sensual desires blaze around them, Their mind remains calm, Driving them away like servants— Then no suffering arises. When the senses are well tamed, They do not run wild. One freed from desire's bonds Is no different from a sage. A good person is like gold, Treasured by all who see them. They delight in peaceful practice, Bringing joy to others. They dwell in forests, Not fond of grand towers, Content with coarse woolen robes, Always practicing alms-begging. They skillfully cultivate body, speech, and mind, Not entertaining thoughts of pleasure or pain, Free from discrimination and attachment, Attaining the highest peace. Through practicing meditation, They conquer the forces of evil. Always speaking truthfully, They guide all kinds of beings. Skillfully riding the chariot of wisdom, They subdue the thieves of the six senses. Know that such a person Draws near the path of enlightenment. Delighting in forest dwelling, They are forever free from faults, Like wind in the sky Blowing clouds without obstruction. With pure body, speech, and mind, They diligently cultivate excellent practices. Possessing true right view, They destroy the teachings of Mara. Toward greed and similar tendencies, Their nature remains unstained. Always arousing compassion, This is what a monk does. Understanding that forms and other objects Are the cause of entanglement, Such a person is free from worry And reaches the place of peace. Knowing all conditioned phenomena, And that good and evil are determined, They delight in hearing teachings on liberation And remain unattached to craving. Toward good deeds not yet done, They always feel affection. Such a person is like moonlight— Naturally pure and spotless. They burn away evil deeds Like fire consuming dry wood. Abandoning the causes of suffering, They excel within the three realms. Aspiring for liberation, Unattached to worldly things, They transcend all rebirths Like a bird soaring through the sky. Seeing causes clearly, They accept their fruits with certainty. Among the three realms, This is called true liberation. Toward pleasure and pain, coarse and fine, They cling to nothing. This highest monk Sees the world as a mirage. Their mind never wanders; They delight in seeking the true Dharma. Diligently cultivating their pure karma, They are like an Arhat. They love to approach good teachers And distance themselves from relatives, Abandoning the stains of household life— They are like an Arhat. With wisdom, they calm their senses, Not attached to any object. Walking, they look only at their feet— They are like an Arhat. They do not tread royal roads Or city streets and crossroads, Avoiding places of trade and scorn— They are like an Arhat. They do not watch dance or song, Nor delight in quarrels. Dwelling in wilderness and solitude, They are like an Arhat. They eat but one meal a day, Not longing for what they lack, Knowing measure and contentment— They are like an Arhat. They always wear rag robes, Not fond of fine garments, Walking in harmony with their food— They are like an Arhat. By not creating deeds, Free from all falseness, They neither arise nor delight— They are like an Arhat. They do not arouse anger, Are free from greed and delusion, Released from all evil states— They are like an Arhat. Free from all irritation, Transcending all bonds, Abiding in right mindfulness— They are like an Arhat. Cultivating the Eightfold Path, Dwelling well in stillness, Destroying the enemies of defilement— They are like an Arhat. With calm and steady faculties, Crossing the mud of craving, Their mind fixed in one-pointedness— They are like an Arhat. Regarding their own walking path And the resting places of others, Knowing clearly, they speak truthfully— They are like an Arhat. They know defiled and undefiled states All arise from causes and conditions, With no doubt whatsoever— They are like an Arhat. Free from drowsiness and sleep, Without laziness, rising at the right time, Diligently cultivating pure conduct— They are like an Arhat. They delight in forest dwellings, Practicing insight meditation And calm-abiding concentrations— They are like an Arhat. The wise, following true principles, Always dwell in the wilds, Like birds in open space— They are like an Arhat. Receiving offered food and drink, They teach the Dharma with equality, Cutting off defilements that follow the senses— They are like an Arhat. They truly know the path, With a mind in proper sequence, Able to reach the far shore— They are like an Arhat. One possessed of true wisdom, Free from fear and excitement, Attached to neither of the two— They are like an Arhat. Regarding themselves and others, They truly understand aging and death. Gods and humans alike take refuge in them— They are like an Arhat. They always delight in pure conduct, Possessing no more than three robes, Content with little— They are like an Arhat. They do not crave delicious flavors, Eating once at the proper time, Free from the stains of fame and profit— They are like an Arhat. In harmony with compassion and equanimity, Not concealing their faults, Burning away the forest of transgressions— They are like an Arhat. One who violates the Sangha's rules, Whose mind is always lazy, Without courageous effort— Such a one is not a monk. The Buddha cautioned his disciples Not to hoard bedding and furnishings. If one delights in laziness, How can they attain peace? Laziness alone Is the root of all misfortunes. In the cycle of rebirth, One suffers immeasurable pain. If one is lazy, No good qualities arise. Though wearing the robe, Such a one is not a monk. Without cultivating meditation and wisdom, How can they exhaust their defilements? Bearing only an outward form, Such a one is not a monk. Delighting in monastery lodgings, Far from the sphere of learning, Addicted to drink and sensual pleasures— Such a one is not a monk. One who has cut the bonds of Mara And distanced themselves from evil deeds Should not live or eat With those who have broken their precepts. A monk who has broken his precepts, Partaking of offerings of food and drink, Is like one swallowing poison, No different from drinking molten metal. Lacking all virtue, He shares no fellowship with the virtuous, And later falls into hell Where no food can be found. One who has cut off defilements, Like a snake leaving its burrow, Does not delight in seeing women, Living by right livelihood through alms. Why would monks Offer themselves as collateral, Creating causes for evil destinies, Destroying the reputation of the Sangha's treasure? Greedy for fame and profit, Familiar with women— Such a one is neither lay nor monk, A thief within the Dharma. Relying on the power of kings and ministers, Freely indulging in wine and delicacies, Such a false monk Deceives those who give. Without skillful means of restraint, Engaging in worldly affairs, Always dependent on royal cities, Like a snake dwelling in a forest hollow— If one does not grow weary of this, It grows moment by moment. One should abandon the bonds of desire and attachment And delight in dwelling in stillness. All defilements, delusions, and deeds Are cut off by seeing them clearly. To be released from the aggregates of form and the rest, One should cultivate with care. Delighting in meditation, Awakening to all phenomena, Skillfully penetrating their true nature, One attains the highest peace. Arousing great compassion, Diligently seeking the true Dharma, Understanding oneself as illusory— Such a one is a true monk. Always generating pure good thoughts, Removing greed and anger, Free from distorted discrimination— Such a one is a true monk. Cutting all bonds, Free from all associations, Always compassionate toward beings— Such a one is a true monk. Skillfully taming their own mind, Unalterable by sensual desires, Like pure gold free from stains— Such a one is a true monk. Toward all objects of desire, Neither attracted nor averse, Their mind is unattached— Such a one is a true monk. Possessing all precepts, Subduing the thieves of the senses, Free from inferior criticism— Such a one is a true monk. Not indulging in food and drink, Always generating clear wisdom, Delighting in investigating the Dharma— Such a one is a true monk. In wilderness and charnel grounds, Spreading grass to sit and sleep, Their mind never wearies— Such a one is a true monk. Knowing that evil causes Will certainly bring suffering results, They distance themselves from filth— Such a one is a true monk. With a pure mind, Free from all dangerous paths, Crossing beyond the cycle of rebirth— Such a one is a true monk. Their wisdom is deep as the sea, Unmoved by blame or praise, Their mind free from hatred and attachment— Such a one is a true monk. They skillfully proclaim the subtle Dharma, Spotless and unattached, Their strength of wisdom firm, Teaching at the right time without fatigue. Knowing the realm of desire, the realm of form, And the formless realm, All arising from various causes— Such a one is called wise. One able to abandon the faults of desire, Not attached to worldly speech— I say such a monk Sees desire as poison. With true wisdom, Seeing desire as mud, Such a one is liberated, Saved from drowning. Delighting in meditation, Far from laziness, Always reciting scriptures, Benefiting all beings. Possessing great eloquence, Answering whatever is asked, Knowing the order of all teachings, Free from distorted views. Skillfully managing Sangha affairs, Protecting its property, Their body never weary, Their mind without regret. Not seeking personal fame, Nor hoping for rewards— I say such a monk Is free from all bonds. Moreover, they uphold pure precepts, Not seeking rebirth in heaven, But with their good deeds, Only aiming for the fruit of enlightenment. Always delighting in right practice, Not approaching evil friends— I declare such a person Will be free from all faults. Skillfully cultivating loving-kindness, With diligent and honest mind, Never violating the precepts— They are not far from enlightenment. Fearful of birth, aging, sickness, and death, Weary of the suffering of rebirth, Casting off distraction and practicing meditation— They are not far from enlightenment. Relying on the emptiness of inherent nature, Aware of impermanence and arising and ceasing, Cultivating the stages of meditation, They reach the end of suffering. But that person who destroys the precepts Is a plague upon the Dharma. Though outwardly wearing the robe, Within there is no virtue. Like a mass of foam, Weak and insubstantial, Such a hollow practitioner Steals the name of monk. A precept-breaker destined for hell, Rejected by the Sangha's treasure, Deceived by their own mind, They fall to an evil destiny at death. Deceiving the Dharma and its rules, They receive the fruits of their deeds. Bound by the net of karma, They have only extreme suffering. Not wearing the robe of goodness, Ugly as a naked one, They later fall into hell And receive all kinds of punishments. Without the adornment of virtue, Only tormented by suffering, Such a precept-breaker Quickly rushes to an evil destiny. Because of breaking the precepts, Not cultivating good deeds, The fires of hell blaze— There is certainly no escape. Within, abiding in the precepts, Without, possessing proper deportment. Abandoning these, all is wrong livelihood, And there is no way to escape. Day and night, Their unwholesome deeds increase. Foolish evil-doers Destroy the jewel of the precepts. Hearing that all things are empty, Their intention holds fast without letting go, Abiding in right mindfulness— Such a one truly protects the precepts. The precepts can distance one from all evil; Good people always uphold them. Broken precepts are like a filthy rope Binding those who do evil. If one destroys the precepts, They align only with wrongdoing, And they delight in approaching The messengers of Yama. A foolish person without precepts Develops intense distraction, Continuously creating evil— Hell is not far away. If one delights in doing evil, They only harm themselves. Today's fruit follows yesterday's cause— Why regret later? The river of evil is deep and wide, Its waves always surge, Sweeping away those who drown in evil, Suffering day and night. If one abandons pure precepts, One gives up the white and pure Dharma. Even if one later gains a human body, The mind will always be negligent. Completely destroying the precepts, Envying and resenting good people— Such an evil monk Is certainly bound for an evil destiny. If one delights in upholding pure precepts, Always walking the good path, Such a person will soon attain The true and lasting joy beyond the world. Carefully observing the precepts, Reciting the scriptures, Their mind is always calm, Free from defilements. In the ocean of the three realms, Using the precepts as a raft, One should follow the teachings and practice To reach the far shore. Always wearing rag robes, Possessing only one mended bowl, Eating fruits, roots, and wild plants— Such a one delights what the Buddha praised. With pure body, speech, and mind, They practice right livelihood, Delighting in meditation— They are not far from enlightenment. Always dwelling in the wilderness, Their mind never negligent, Purely cultivating pure conduct— They are not far from enlightenment. Turning away from the five desires, Content and without longing, Always generating a calm mind— They are not far from enlightenment. Not engaging in wrong livelihoods, Free from defilements and dust, Their mind equal to space— They are not far from enlightenment. Those who do not delight in the Buddha's teachings, Who do not cultivate pure conduct, Who slander the path of stillness— They befriend inferior people, Distance themselves from the precepts, Abandon true right view, And take no pleasure in meditation. Because of their agitation, Their intention is destroyed. Without the remedy of mindfulness, How can they attain concentration? Forsaking their own good qualities, Delighting in the affairs of false teachers, Both are destroyed, And they certainly fall to an evil destiny. Abandoning the form of a monk, Changing into lay clothing, They are ridiculed by people, And live in constant poverty. That inferior fool, Proud of what little they know, Abandons their own good deeds And delights in wrongdoing. By returning to lay life to survive, They lose their good reputation, And are cast away by good people Like grass thrown aside. Delighting in evil deeds, They destroy their right view. This Dharma-destroying monk Has a mind full of deceit. Always craving delicious food, Addicted to sensual pleasures, This evil monk Is called a thief in a robe. Studying astrology and constellations, Telling fortunes and reading omens, This worldly monk Delights in attending kings. Learning medicine, painting, And structuring improper affairs, This dangerous monk Is always busy with food and clothing. Tired of recitation and meditation, Greedy for profit and fame, This false monk Will soon harm himself. Close with evil friends, Seeking alchemy and gold-making, This unlawful monk Ruins himself. If one abandons desire and its pursuits, One distances oneself from evil friends. Eating whatever one receives with contentment, No inner fever arises. When desires invade, One abandons them like blazing fire. This monk who guards the precepts Is spotless like a jewel. Pure inside and out, Adorned with wisdom and virtue, This monk of pure conduct Is covered by the robe of the precepts. Unattached to worldly things, Immovable as Mount Meru, This tranquil monk Is revered by all. Entering cities and villages, Staying no more than three days and nights, This liberated monk Delights in dwelling in mountain caves. Deeply fearing the guilt of craving, Cultivating meditation to remove distraction, This solitary monk Is calm and unmoved. Far from evil teachers, With craving and attachment completely gone, This monk free from defilement Is unattached to all that is done. Always distant from friends and family, Practicing meditation or recitation, This monk of renunciation Is free from all suffering. With few desires and contentment, Diligent and untiring, This energetic monk Can destroy the works of Mara. A monk dwelling in mountain valleys, Far from all greedy seeking— Why would one wear the robe And live like a slave for survival? Toward those who uphold the precepts, Gods and dragons always pay respect. When no good qualities remain, Like a pond gone dry and the geese departed— If one can abandon craving, One is forever free from all faults. But delighting in attending kings and ministers Brings rise to worry and fear. In forest retreats, In wilderness and charnel grounds, Among vines and in mountain valleys, One sits in still meditation. If one does not cultivate meditation, But only seeks food and drink, Know that such a person Is the same as a hungry ghost. Concentration is the joy free from defilement, As taught by the wise. Without meditation, There is not the slightest joy. Those of weak wisdom and folly Cannot cultivate it. Attached to worldly food and drink, They deceive themselves. Dragged by objects of desire, Their mind again delights in them, Increasing unwholesome states, Destroying the practice that leads to heaven. If a person, toward a Dharma teacher, Has faith, understanding, and abandons pride, Arousing diligence, Remembering and never forgetting— By hearing this Dharma, They follow and teach it accordingly, And can also cause others Not to generate pride. Regarding pride and arrogance, They can explain them distinctly, Knowing themselves and others truly— Such a monk is wise. Without wisdom, the mind is scattered. Filled with pride, anger, and venom, Drunk on fame and profit, arrogant— How can such a one have stillness? When name and conduct match, Dwelling well in the sphere of wisdom, Fearing the faults of birth and death, One gains the fruits of renunciation. By abiding in the sphere of wisdom, Understanding one's own nature and others', The path and not-path, And the results of good and evil deeds— Free from the extremes of pleasure and pain, Not walking the wrong path, Abandoning the bonds of household life, One is peaceful and without sorrow. A monk who dwells in a monastery Becomes distracted And is no different from the worldly, Damaging the conduct of a renunciant. If one dwells in the forest, One is not criticized by others. Always practicing meditation and reciting sutras, The mind is not scattered. If one delights in the monastery, One becomes greedy and hoards, The mind never at rest, Even shortening one's life. Not realizing life is fragile, Even happiness diminishes. Not considering present causes, One seeks future pleasures. When the mind raises no expectations, That is one free from craving. With few desires and contentment, One gains the fruit of renunciation. Delighting in forest abodes, Cultivating the meditations, Always praising the virtue of concentration, One can leave all faults behind. Free from all associations, Not dragged by objects, Skillfully cutting off craving Like fire burning dry wood. If one delights in stillness, One fears the ocean of the three realms. This monk of pure body Is not burdened by dwellings. If one delights in monasteries, Craving only grows. In this life and the next, How can one escape? If one delights in monasteries, Chasing after many acquaintances, Always creating evil, One later falls to an evil destiny. If one possesses clear wisdom, Able to let go of thoughts of enemy and friend, Then there is no opposition, And the mind is always calm. All evils are like mud; One should not touch even a speck. One should dwell alone in the forest, Abandoning illusion and seeking stillness. Skillfully cultivating the spotless path, One destroys all stains. Only relying on solitude Can one transcend the realm of desire. Toward worldly and transcendent matters, Spotless and unattached, Knowing pleasure and pain equally— This is called stillness. Abandoning the five desires, Content and without longing, Living purely— This is called stillness. Always far from noise and crowds, Not wandering in wrong places, Practicing alone— This is called stillness. Forever free from craving, Without worry or joy, Pure in body, speech, and mind— This is called stillness. Toward superior and inferior things, The mind makes no distinction, Observing equally with wisdom— This is called stillness. Regarding good and evil deeds, Knowing their karmic results, Unattached to worldly things— This is called stillness. Arousing true wisdom, Always mindful of desire's faults, Understanding what feelings arise from— This is called stillness. Skillfully taming the senses, Knowing when and how to teach, Fearing the causes of rebirth— This is called stillness. Understanding one's own nature, Eliminating scattered senses, Always dwelling in the forest— This is called stillness. Abiding in right mindfulness and diligence, Always thinking of abandoning evil, Not playing in parks and gardens— This is called stillness. Cutting off all defilements, Like fire burning a forest, Such a one is a true renunciant, Unattached to all desires. If one delights in worldly affairs, Always wandering through villages, Foolishly deceiving others, Claiming to live by the Dharma— The pure forest retreat Finds no delight in their heart. That is the domain Of those free from craving. If one is addicted to the five desires, Enjoying worldly talk, Know that such a person Cannot reach that state. With a mind delighting in emptiness and stillness, Devoted to the meditations, That brahmin renunciant Dwells well on the path of peace.