法句譬喻經教學品第二
Teaching Chapter 2
昔佛在舍衛國祇樹精舍。佛告諸比丘：「當勤修道除棄陰蓋，心明神定可免眾苦。」有一比丘志不明達，飽食入室閉房靜眠，愛身快意不觀非常，冥冥懈怠無復晝夜。却後七日其命將終，佛愍傷之，懼墮惡道，即入其室，彈指覺曰：
Once, the Buddha was staying at the Jeta Grove Monastery in the kingdom of Śrāvastī. He addressed the monks, saying, "Diligently practice the path, abandon the hindrances that cloud the mind. When the mind is clear and the spirit is settled, you can be freed from all suffering."
There was one monk whose understanding was not yet clear. After eating his fill, he would retire to his room, close the door, and sleep peacefully, indulging in comfort for his body, without contemplating the truth of impermanence. He remained in darkness and laziness, unaware of the passing of day and night.
Seven days later, his life was about to end. The Buddha, moved by compassion for him and fearing he would fall into a wretched state, entered his room. He snapped his fingers to awaken him and said:
「咄起何為寐？ 螉螺蜯蠹類，
隱蔽以不淨， 迷惑計為身。
焉有被斫瘡， 心如嬰病痛，
遘于眾厄難， 而反為用眠？
思而不放逸， 為仁學仁迹，
從是無有憂， 常念自滅意。
正見學務增， 是為世間明，
所生福千倍， 終不墮惡道。」
"Why do you linger in sleep? Like worms in a rotting shell, You cling to this foul, hidden form, Mistaking it for your true self.
With wounds of suffering unhealed, A heart like a sick child in pain, Facing countless trials and woes, How can you still choose to slumber?
Be mindful, do not be careless, Walk the path of virtue with care. From this, sorrow finds no hold, Always remember to quiet the mind.
With right view, let your practice grow— This is the light for all the world. The merit born from this increases a thousandfold, And you will never fall into the realms of misery."
比丘聞偈即便驚寤，見佛親誨加敬悚息，即起稽首為佛作禮。佛告比丘：「汝寧自識本宿命不？」比丘對曰：「陰蓋所覆，實不自識也。」佛告比丘：「昔維衛佛時，汝曾出家，貪身利養，不念經戒，飽食却眠不念非常，命終魂神生螉蟲中，積五萬歲。壽盡復為螺蜯之蟲、樹中蠹蟲，各五萬歲。此四品蟲生長冥中，貪身愛命樂處幽隱，以冥為家不憙光明，一眠之時百歲乃覺，纏綿罪網不求出要。今始罪畢得為沙門，如何睡眠不知厭足？」於是比丘重聞宿緣，慚怖自責，五蓋雲除即得羅漢。
The monk, upon hearing the verse, was startled awake. Seeing the Buddha personally instructing him, he grew even more reverent and fearful. He immediately rose, bowed his head, and paid homage to the Buddha.
The Buddha asked the monk, "Do you recognize your own past lives?"
The monk replied, "Covered by the veil of ignorance, I truly do not recognize them."
The Buddha told the monk, "In the time of the Buddha Vipashyin, you once left home to become a monk. Yet you were greedy for personal gain and offerings, neglecting the sutras and precepts. You ate your fill and slept, never contemplating impermanence. When your life ended, your spirit was reborn as a wasp larva, for fifty thousand years. When that lifespan ended, you became a clam worm and then a wood-boring insect, each for another fifty thousand years. These four kinds of insects lived in darkness, clinging to their bodies and lives, delighting in hidden, obscure places. They took darkness as their home, disliking the light. In one sleep, a hundred years would pass before they awoke. Entangled in the net of wrongdoing, they never sought liberation.
"Only now have your past misdeeds come to an end, allowing you to become a monk again. How can you still sleep, never knowing satisfaction?"
Upon hearing this account of his past, the monk was filled with shame and fear, blaming himself. The clouds of the five hindrances dispersed, and he attained the state of an Arhat.
昔佛在舍衛國祇樹給孤獨園，與諸天人四輩說法。時有一年少比丘，為人頑愚質直踈野，未解道要，情意興盛思想於欲，陽氣隆盛不能自制，以此為惱不獲度世。坐自思惟：「有根斷者，然後清淨，可得道迹。」即至檀越家從之借斧，還房閉戶脫去衣服，坐木板上欲自斫陰。「正坐此陰令我勤苦，經歷生死無央數劫，三塗六趣皆由色欲，不斷此者無緣得道。」佛知其意愚癡乃爾，道從制心心是根源，不知當死自害墮罪長受苦痛。於是世尊往入其房，即問比丘：「欲作何等？」放斧著衣禮佛自陳：「學道日久未解法門，每坐禪定垂當得道為欲所蓋，陽氣隆盛意惑目冥，不覺天地。諦自責念事皆由此，是以借斧欲斷制之。」佛告比丘：「卿何愚癡不解道理？欲求道者先斷其癡然後制心，心者善惡之根源。欲斷根者先制其心，心定意解然後得道。」
Once, the Buddha was in the Jetavana Grove of Anathapindika in the city of Shravasti, teaching the Dharma to a gathering of devas, humans, and the fourfold assembly. At that time, there was a young monk who was stubborn, foolish, and simple-minded, lacking in refinement and not yet understanding the essential path. His desires were strong and his thoughts were consumed by lust; his passions burned intensely, and he could not control himself. Tormented by this, he felt he could not attain liberation. Sitting alone, he thought: "If the root is cut off, then purity can be achieved, and the path can be realized."
So he went to a lay supporter's home and borrowed an axe. Returning to his room, he closed the door, took off his robes, sat on a wooden board, and prepared to cut off his genitals. "It is precisely this that causes me such hardship," he thought, "leading me through countless cycles of birth and death across the three lower realms and the six paths of rebirth—all because of sensual desire. Unless I sever this, there is no way to attain the path."
The Buddha, knowing his foolish and deluded intention, understood that the path lies in mastering the mind, for the mind is the root. Unaware that he would bring death upon himself, create grave offenses, and long endure suffering, the young monk was about to act. Then the World-Honored One entered his room and asked, "What are you planning to do?"
The monk set down the axe, put on his robes, paid respects to the Buddha, and explained: "I have been practicing for a long time but still do not understand the Dharma. Whenever I sit in meditation and am on the verge of attaining the path, I am overwhelmed by desire. My passions flare, my mind becomes confused, my vision grows dim, and I lose awareness of heaven and earth. Reflecting deeply, I blame this all on my desires. That is why I borrowed an axe—to cut them off and gain control."
The Buddha said to the monk, "Why are you so foolish, not understanding the true principle? Those who seek the path must first cut off ignorance, then master the mind. The mind is the root of both good and evil. To sever the root, you must first control the mind. When the mind is settled and thoughts are resolved, then you can attain the path."
於是世尊即說偈言：
Then the World-Honored One spoke these verses:
「學先斷母， 率君二臣， 廢諸營從，
是上道人。」
"To learn, first sever the root of desire; Lead the two ministers of mind, Abandon all distracting pursuits— This is the path of the highest practitioner."
佛告比丘：「十二因緣以癡為本，癡者眾罪之源。智者眾行之本，先當斷癡然後意定。」佛說是已，比丘慚愧即自責言：「我為愚癡迷惑來久，不解古典使如此耳，今佛所說甚為妙哉！」內思正定安般守意，制心伏情杜閉諸欲，即得定意，在於佛前逮得應真。
The Buddha addressed the bhikkhus, saying: "The twelve links of dependent origination have ignorance as their root. Ignorance is the source of all misdeeds. Wisdom is the foundation of all wholesome actions. One must first cut off ignorance, and then the mind will become settled."
Having said this, the bhikkhu felt ashamed and reproached himself, thinking: "I have been deluded by ignorance for so long. Not understanding the ancient teachings has led me to this state. Now, the Buddha's words are truly profound and wonderful!"
He then turned his mind inward, practicing right concentration through mindfulness of breathing. He restrained his mind, subdued his emotions, and closed off all desires. Thus, he attained concentration. In the presence of the Buddha, he realized the state of an arahant.
昔佛在羅閱祇國靈鷲山中，為諸天人國王大臣說甘露法。有一比丘剛猛勇健，佛知其意，遣至山後鬼神谷中，令樹下坐數息求定，知息長短安般守意，斷求滅苦可得泥洹。比丘受教往至谷中欲坐定意，但聞山中鬼神語聲，不見其形但有音聲，悚息怖懼不能自寧，意欲悔還即自念言：「居家大富宗族，又強出家學道，獨見安處鬼神深山，既無伴侶又無行人，但有諸鬼數來怖人。」思惟如是，未去之間，於是世尊往到其邊，坐一樹下而問之曰：「汝獨在此將無怖懼耶？」比丘稽首白言：「初未曾入山在此實憂，須臾之間有一野象王來在邊，倚一樹臥心獨歡喜，遠離諸象一何快哉？」佛知象意告比丘曰：「汝寧知是象所由來不？」對曰：「不審。」佛告比丘：「此象眷屬大小五百餘頭，厭患小象捨來至此倚樹而臥，自念得離恩愛牢獄一何快哉？象是畜生猶思閑靜，況汝捨家欲求度世，方以獨自欲求伴侶？愚冥伴侶多所傷敗，獨住無對亦無謀議，寧獨修道不用愚伴。」
Once the Buddha was in the country of Rājagṛha, at Vulture Peak, expounding the nectar-like Dharma for devas, kings, and ministers. There was a monk, fierce and vigorous in practice. Knowing his mind, the Buddha sent him to the valley of spirits and ghosts behind the mountain, instructing him to sit beneath a tree, count his breaths to seek concentration, be aware of the length of breath, practice mindfulness of breathing, cut off craving, end suffering, and attain Nirvana.
The monk received the teaching and went to the valley, intending to sit and settle his mind. But he only heard the voices of spirits and ghosts in the mountains—he could not see their forms, only their sounds. Trembling with fear, he could not calm himself. He thought of regretting and returning, reflecting thus: “At home, I had great wealth and a strong clan. I left home to study the path, yet here I am alone in this deep mountain of ghosts and spirits. I have no companions, no travelers—only these ghosts that come again and again to frighten me.”
While he was thinking this and had not yet left, the World-Honored One came to his side, sat beneath a tree, and asked him: “Are you here alone, and are you not afraid?”
The monk bowed and replied: “I have never entered the mountains before, and being here truly troubles me. Just a moment ago, a wild elephant king came nearby, leaned against a tree, and lay down. His mind was joyful, thinking, ‘How wonderful to be far away from the other elephants!’”
The Buddha, knowing the elephant’s mind, said to the monk: “Do you know where this elephant came from?”
He answered: “I do not know.”
The Buddha told the monk: “This elephant has a family of over five hundred, large and small. Weary of the young elephants, he left them and came here to lean against the tree and rest, thinking, ‘How wonderful to be free from the prison of affection!’ Even an animal like this elephant longs for quiet solitude—how much more so for you, who left home seeking liberation? Yet here you are, alone and wanting companionship. Foolish companions often bring harm. To dwell alone means no opposition, no disputes—better to practice the path alone than with foolish company.”
於是世尊即說偈言：
Then the World-Honored One spoke these verses:
「學無朋類， 不得善友， 寧獨守善，
不與愚偕。 樂戒學行， 奚用伴為？
獨善無憂， 如空野象。」
"If you have no worthy companions in your studies, and cannot find good friends, it is better to remain virtuous alone than to keep company with the foolish.
To delight in discipline and practice— what need is there for companions? To cultivate goodness alone brings no worries, like a wild elephant roaming free in the open plains."
佛說是時，比丘意解，內思聖教即得應真；谷中鬼神亦皆聞解，為佛弟子受誓誡勅，不復侵民。佛與比丘共還精舍。
The Buddha spoke these words, and the monk's mind was liberated. Turning inward to contemplate the holy teachings, he attained the state of an Arhat. The spirits and deities dwelling in the valley also heard and understood, becoming disciples of the Buddha. They accepted the precepts and vows, pledging no longer to harm the people. The Buddha and the monk then returned together to the monastery.