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第一品 《中观四百颂·明破常执方便品》  若有三世主，自死无教者， 彼犹安然睡，有谁暴于彼？ If those whose lord is Death himself,Ruler of the three worlds, without a master,Sleep soundly like true [vanquishers],What could be more improper?  为死故而生，随他行本性， 现见是为死，非是为存活。 Those who are born only to die And whose nature is to be driven, Appear to be in the act of dying And not in the act of living.  汝见去时短，未来时间长， 汝思等不等，显同怖呼唤。 You see the past as brief Yet see the future differently.To think both equal or unequalIs clearly like a cry of fear.  由死共他故，汝无死畏者， 岂唯害一人，由嫉使生苦？ Since death is common to others too, You have no fear of it. Does jealousy cause suffering When only one is harmed?  老病可治故，汝无畏死者， 后罚无可治，汝极应畏死。 Sickness can be cured and aging treated,Therefore you do not fear them.Yet there is no cure for the last ordeal;Thus obviously you fear it.  如所宰众畜，死是众所共， 复现见死者，汝何不畏死？ Like cattle intended for slaughter,Death is common to all.Moreover when you see others die Why do you not fear the Lord of Death?  由时无定故，便思我常者， 则终有一日，死来伤害汝。 If because the time is uncertainYou think you are eternal,One day the Lord of DeathWill do you injury.  只顾未来利，不顾生命尽， 谁说自卖身，称汝为智者？ If you consider future goalsBut not your waning life,Who would call intelligentSuch selling of yourself?  何故自为质，造作诸恶业？ 汝定如智者，对我已离染。 Why do you do ill deeds,Pledging yourself as security ? Of course, like the wise, you must beFree of attachment to yourself.  任谁所谓活，唯心刹那顷， 众生不了彼，故自知极少。 No matter whose life, it does not Differ from the moments of mind.This people certainly do not perceive.Thus it is rare to know the self.  汝爱久存活，而不乐衰老， 噫同类众生，见汝行为善。 You would like to live long But dislike old age;Amazing! Your behaviourSeems right to people like you.  汝应忧自死，何忧儿孙等？ 自责而说他，岂非所应呵？ Why do you grieve at death On account of your son and others?When the one that laments is a victim,How is that not reprehensible?  若时未请求，自来为子女， 彼不问自去，非是不应理。 If, unrequested, someone has Become your son, it is not Unreasonable if he leaves Without having asked.  唯由愚痴故，不知子行相， 此欲他去者，已用老衰表。 Only because of your confusion You did not notice your son’s [indications].His enthusiasm to goIs shown by his growing old.  如父爱其子，彼则不如是， 世间向下行，故难生天趣。 A son does not love [his father] As much as his father loves him.People in the world go down;Thus, a high rebirth is hard to find.  若时不随顺，则都无所爱， 尔时起贪爱，唯同于贸易。 When he is disobedient No one will call him lovable. In that case attachment is Nothing but a transaction.  由离所生苦，人心速消失， 可观由离苦，表贪不坚固。 Suffering caused by separation Is quickly gone from human hearts.See, too, attachment’s instability,Indicated by suffering’s end.  既知自损恼，都无少功德， 汝自为诡诈，此亦不应理。 Knowing it is of no benefit, Still you have injured yourself. You make yourself a hypocrite, Which also is improper.  如为分布苦，世间遍流转， 于已苦众生，布苦复何为？ People in this world wander, Full, as it were, of suffering. Why fill with sufferingPeople who already suffer?  若喜彼集聚，何不喜彼离？ 集聚与分离，岂非俱时有？ If meeting is a joy to you Why is parting not also a joy?Do not meeting and parting Both seem to go together?  过去无有始，未来无有终， 何故汝见合，不见长时离？ When the past is beginningless And the future endless, Why do you notice being togetherBut not the separations,though they be long?  刹那等诸时，定如诸怨害， 故于彼怨害，汝都不应贪。 Time, [consisting of] instants and so forth,Is certainly like an enemy.Therefore never be attachedTo that which is your enemy.  恶慧怖分离，不能出家者， 智者定应做，谁待于治罚？ Fool, because you fear separation, You do not leave home.Who that is wise does under punishmentWhat must certainly be done?  汝思作此已，后当往林间， 若作已后弃，作彼有何德？ You may think you must obviously Go to the forest once this has been done.Whatever you do must be left behind.What is the value of having done it?  若谁有此念，思我定当死， 彼已舍贪故，于死更何畏？ Whoever with certainty has The thought, “I am going to die,”Having completely relinquished attachment,Why would they fear even the Lord of Death? 第二品 《中观四百颂·明破乐执方便品》  虽见身如怨，然应保护身， 具戒久存活，能作大福德。 Although the body is seen like a foe,Nevertheless, it should be protected.By long sustaining a disciplined [body]Great merit is created.  人苦从身生，安乐由他起， 身是众苦器，汝何重此身？ When human suffering is produced By the body, and pleasure by other [factors],Why are you devoted toThis hull, a container of suffering?  若人所生乐，不能大于苦， 如是极大苦，宁犹思惟小？ When humans do not have As much pleasure as pain, Should so much painBe considered negligible?  世人皆趋乐，乐者实难得， 故于此众生，众苦如随逐。 Ordinary people are bent on pleasure;Those who have pleasure are hard to find.Thus it is as if transitoryBeings are pursued by suffering.  如欲能得苦，乐岂能如欲？ 汝何重希者，多者何不畏？ Suffering is found at will,But what pleasure is there at will?Why do you value the rareBut do not fear the plentiful?  已得安乐身，反成众苦器， 重身与重怨，二者实相同。 A comfortable body Is a container of suffering.Thus valuing the body andValuing a foe both seem alike.  身虽久享乐，不能成乐体， 谓他胜本性，此定不应理。 The body, however long one spends,Will not in itself become pleasurable.To say its nature can be overruledBy other factors is improper.  胜者为意苦，劣者从身生， 即由此二苦，日日坏世间。 The high have mental suffering;For the common it comes from the body.Day by day, both kinds of sufferingOverwhelm people in the world.  乐由分别生，分别随苦转， 是故除苦外，更无大力者。 Pleasure is governed by thoughts;Thoughts are governed by pain.Thus there is nothing anywhereMore powerful than pain.  如如时渐进，如是苦渐增， 故乐于此身，现见属客性。 With the passage of time Pain increases.Pleasure, therefore, seems as if Alien to this body.  苦因缘众多，众病及外事， 不见于人类，有尔许乐因。 There seem to be many causes Of suffering, like sickness and others,But humans do not seem to haveAs many causes of pleasure.  如乐正增长，现见即回转， 不见苦增长，有如是回转。 With the intensification of pleasure Its opposite is seen to occur.With the intensification of painThere will not likewise be its opposite.  安乐俱因缘，现见可回转， 众苦俱因缘，终无回转者。 With the conditions for pleasure Its opposite is seen. With the conditions for painThere is not its opposite.  汝正死时去，现去及当去， 正死说为乐，毕竟不应理。 When you have spent, are spending And will spend time dying,It is not at all proper to callThe process of dying pleasurable.  诸有情常有，饥渴等逼迫， 逼迫说为乐，毕竟不应理。 When beings with bodies are constantly Afflicted by hunger and so forth,It is not at all proper to callBeing afflicted pleasurable.  无能诸大种，和合说名生， 相违说为乐，毕竟不应理。 Though powerless, the combining of All the elements produces [the body]; Thus it is not at all proper to callWhat is incompatible pleasurable.  寒冷等对治，非能常时有， 正坏说为乐，毕竟不应理。 When there is never that Which will relieve cold and so forth, It is not at all proper to callBeing destroyed pleasurable.  无劳而享受，地上都非有， 说作业为乐，毕竟不应理。 When on earth no action is Done without exertion,It is not at all proper to callPerforming actions pleasurable.  自于此后世，常应防罪恶， 有恶趣云乐，毕竟不应理。 In this [life] and in others, always One should guard against ill deeds. Calling them pleasurable is not at allProper when there are bad rebirths.  诸人于乘等，安乐非恒常， 若初无发起，彼后何增长？ There is never any pleasure For humans in riding and so forth. How can that which at the startDoes not begin, in the end increase?  如有于金器，呕吐生欢喜， 如是于治苦，有妄思为乐。 Thinking the alleviation Of pain is pleasure Is like someone who feels delightVomiting into a gold pot.  初起灭已生，苦起亦何乐？ 故思能仁说，生灭皆是苦。 By beginning it stops the produced — How can pain that begins be pleasure? It seems the Subduer therefore saidBoth birth and cessation are suffering.  异生不见苦，云被乐所覆， 然能障蔽苦，其乐都非有。 If common beings do not see suffering Because pleasure disguises it, Why is there no pleasureWhich obscures suffering?  当告异生说，汝苦不离染， 如来决定说，痴中最下者。 Common beings must be told, “You are not Free from attachment to suffering.” Certainly Tathagatas therefore have said This is the worst confusion of all.  无常定有损，有损则非乐， 故说凡无常，一切皆是苦。 The impermanent is definitely harmed. What is harmed is not pleasurable. Therefore all that is impermanentIs said to be suffering. 第三品《中观四百颂·明破净执方便品》  虽经久受用，境无穷尽际， 如恶医治病，汝身劳无果。 Regardless of the amount of time,Concerning objects there is no limit.Your exertion for the body’s sakeIs,like a bad physician’s,useless.  如有依土虫，爱土终不息， 如是爱欲人，欲望增亦尔。 Just as the craving for earth Does not stop in those that subsist on it,Similarly, longing for sensual pleasureGrows in people as they indulge.  一切诸妇女，稠密无差异， 色亦为他用，美女汝何为？ Among all women there is not the least Difference in sexual intercourse.When others, too, enjoy her appearance,What use is this perfect woman to you?  谁于谁悦意，彼由彼生喜， 犬等亦所共，恶慧汝何贪？ Whoever sees her as appealing Thinks himself satisfied with her.Since even dogs and the like share this,Why, fool, are you attracted?  汝得端正女，原为众人共， 获彼汝觉奇，此奇实非有。 This woman, every part of whom is Lovely to you, was common to all before.Finding her is not asAstonishing as it is for you.  具德则觉爱，相违则生嗔， 不决定住故，前后何者实？ If those with good qualities seem attractive And their opposite the reverse,Which is true, former or latter?For neither alone persists.  愚夫起贪欲，非唯具德者， 无因而转趣，其灭岂从因？ A fool’s desire does not arise Only for those with good qualities.How can reason preventThose involved in it without reason?  若时未知他，尔时爱其夫， 妇女如恶症，常应防外缘。 As long as she knows no other She will remain with you.As with disease, women should always beKept from opportunity.  壮年自所作，老时不乐彼， 如何解脱者，于彼不忧恼？ In old age one dislikes What one did during youth. Why would the liberated notBe extremely saddened by it?  不贪者无乐，非愚亦无贪， 若意常外驰，彼乐为何等？ Those without desire have no pleasure, Nor do those not foolish have it.How can there be pleasure for one whose mind constantly strays?  如汝常爱重，不能常与合， 属我非他有，此摄持何为？ You cannot have intercourse constantly With a woman to match your attentiveness to her.Why keep her possessively with the thought,”She is mine and no one else’s.”  若贪即是乐，妇女应无用， 未曾见有说，乐是所弃舍。 If desire were pleasurable There would be no need for women. Pleasure is not regarded asSomething to get rid of.  虽与妇相合，乐从余缘生， 非愚孰妄执，唯妇为乐因？ Even in intercourse with a woman Pleasure arises from other [factors].What sensible person would sayIt is caused just by his lover?  贪蔽如搔癞，不见欲过失， 离欲者则见，贪苦如癞者。 Blinded by desire they do not see Sensuality’s faults, like a leper scratching. Those free from desire see the infatuatedAs suffering like the leper.  无怙饥所迫，饥时所动作， 贪者遇女时，动作亦如是。 During a famine the destitute, Tormented by hunger, [bear] what occurs. This is how all the infatuatedBehave when they are with women.  有由骄傲故，于厕亦生著， 有者贪其妇，于他起嫉心。 Through arrogance one may be Attached even to one’s privy. Anyone infatuated withA woman will be jealous of others.  于不净起痴，起嗔较应理， 于彼起贪爱，毕竟不应理。 It is reasonable for confusion And anger about the unclean to occur; It is not at all reasonableFor desire to occur.  除人不净器，尚为所应呵， 不净所从出，何不思呵毁？ If, except to some people, A pot of filth is objectionable, Why would one not think objectionableThat from which the filth comes?  若一切净物，后触成不净， 智人谁能说，彼中有净性？ Clean things are looked upon As the most worthless of all. What intelligent person Would say that it is clean?  有唯住秽室，无秽则不住， 于彼不净虫，愚故生骄傲。 Whoever has lived in a privy And without it would not have survived, In such a dung-worm, arroganceArises only through stupidity.  随用何方便，身内不能净， 汝应勤净内，非如是净外。 No means whatsoever will purify The inside of the body. The efforts you make towards the outsideDo not match those towards the inside.  若具污秽身，如癞非众同， 有秽如癞者，则为众所弃。 If, like leprosy, being full of Urine were not common to all, Those full of urine, just like lepers,Would be shunned by everyone.  如人肢残缺，假鼻生欢喜， 花等治不净，贪著亦如是。 Just as someone lacking a part Is delighted with a substitute nose, Desire holds that impurity isRemedied by flowers and so forth.  若处生离贪，彼不应名净， 决定为贪因，是事都非有。 It is inappropriate to call clean that Towards which freedom from desire arises. Nor is there anything which isA definitive cause of desire.  无常与不净，苦性及无我， 总于一事上，四性皆容有。 In summary, all four, that is Impermanence, uncleanness, suffering And selflessness are possibleWith regard to a single [thing]. 第四品 《中观四百颂·明破我执方便品》  我我所骄傲，世智者谁起？ 以一切有情，诸境皆共故。 Who that is wise about worldly existence Would be arrogant, thinking “I” and “mine”? For all things belong equallyTo all embodied beings.  六分雇公仆，汝有何所骄？ 随所负责任，要待他授给。 Society’s servant, paid with a sixth part, Why are you so arrogant? Your becoming the agent of actionsDepends on being placed in control.  如佣得所得，思主为施者， 主给所应给，自矜为施主。 When those in his care receive their due, They think of their master as the giver. When the master gives what is to be given,He thinks with conceit, “I am the giver.”  余视为苦处，汝起颠倒念， 以他事存活，汝由何生喜？ That which you wrongly regard, Others [consider] a source of suffering. Living by working for others,What causes you pleasure?  王是护世者，亦为世所护， 由一而生骄，余何不离骄？ When a ruler seems to be the protector Of his people, as well as protected, Why be proud because of the one?Why not be free from pride because of the other?  种中喜自业，存活者难得， 若汝获不善，汝难得善趣。 Those in each caste prefer their own work; Thus a living is hard to find. If you become non-virtuousGood rebirths will be scarce for you.  若由他使作，世说彼为愚， 如汝随他转，更无有余者。 Those who act at others’ insistence Are called fools on this earth. There is no one else at allSo dependent on others as you.  要由我保护，取世间工资， 若自作罪恶，无悲谁同彼？ Claiming that: “Protection depends on me,” You take payment from the people, But if you perform ill deeds,Who is equally merciless?  若作罪众生，非是所悲悯， 则愚夫异生，皆非所庇护。 If people who do ill deeds Should not be treated with mercy, All ordinary childish people Would also not need to be protected.  自生欢喜因，随处皆非无， 由教等为因，不能灭非福。 There is nothing that will not serve As a reason for happiness. Reasons such as scriptural statementsWill not destroy demerit.  若谓正防护，国王便为法， 烦恼诸匠人，何缘不成法？ If giving proper protection is A ruler’s religious practice, Why would the toil of artisans tooNot be religious practice?  世间依国王，国王尤可诃， 喻善诃有爱，普为世间母。 This example shows the ruler on whom The people rely as reprehensible. The excellent see attachment to existenceAs mother of all those in the world.  非愚不得王，愚人无悲悯， 国王虽护者，无悲不住法。 The sensible do not acquire kingship. Since fools have no compassion, These merciless rulers of men,Although protectors, are irreligious.  诸仙一切行，智者不全为， 以彼诸仙中，有劣中胜故。 Sages’ activities are not all [Actions] that the wise perform, For there are inferior,Mediocre and superior ones.  往昔诸善王，护世如爱子， 诸依诤世法，今如鹿旷野。 Virtuous rulers of the past Protected the people like their children. Through the practices of this time of strifeIt is now like a waste without wildlife.  若得便为害，国王无罪者， 盗贼便害他，最初亦非有。 If a king who seizes the occasion To harm is not doing wrong, Then others, too, such as thievesHave not done so in the first place.  若于酒等事，舍财非供养， 阵中舍自身，岂思为供养？ If giving all one has for liquor And so on is not an offering, Why consider it an offeringTo give oneself in battle?  国王护世间，汝全无依怙， 怙者自无助，谁能生欢喜？ You, the king, guardian of the people, Have no guardian yourself. Since your guardianship does notRelease you, who would be happy?  国王命终后，名称无少德， 无德与屠狗，何无大名称？ Though a king is famous after his death It will bring no benefit. Do you, being worthless, and those whoCook dogs not have notoriety?  若时大权势，由自福德招， 是则不可说，此终无权势。 When all power and wealth Are produced by merit, It cannot be said that this oneWill not be a basis for power and wealth.  诸生活方便，世间说名种， 故一切有情，无种姓差别。 In the world caste is determined With regard to the main means of livelihood. There is no division amongAll sentient beings by way of caste.  过去时久远，女性意动摇， 是故刹帝利，非由种姓生。 Since it was very long ago And women’s minds are fickle, There is no one from the casteKnown as the royal caste.  首陀由作业，既成刹帝利， 首陀由作业，何非婆罗门？ If even one of common caste Through his work could become royal caste, One might wonder why even a commonerShould not become Brahmin through his work.  如王分权利，不能分罪恶， 智者谁为他，自摧毁后世？ A king’s ill deeds cannot be Distributed like his wealth. What wise person ever destroysTheir future for another’s sake?  自在所起慢，当观他有势， 若等若增胜，善士心不起。 Pride caused by power and wealth Does not remain in the hearts of the wise, Once one has looked at othersWith equal or superior power. 第五品 《中观四百颂·明菩萨行品》  诸佛所动作，都非无因缘， 乃至出入息，亦为利有情。 Not a single movement of Buddhas Is without reason; even their breathing Is exclusively forThe benefit of sentient beings.  犹如死主声，世间皆生畏， 如是遍智声，死主亦生畏。 Just as ordinary people are Terrified by the words “Lord of Death”, So the words “Omniscient One”Terrify the Lord of Death.  佛知作不作，应说不应说， 以是何因说，遍智非遍智？ A Subduer has [perception of] that Which should and should not be done or said. What reason is there to sayThat the Omniscient One is not all-knowing?  除心则行等，不见有福等， 是故诸业中，唯意为主要。 Without intention, actions like going Are not seen to have merit and so forth.In all actions, therefore, the mindShould be understood as paramount.  菩萨由意乐，若善若不善， 一切成妙善，以意自在故。 In Bodhisattvas, through their intention, All actions, virtuous and non-virtuous, Become perfect virtue becauseThey are in control of their minds.  菩萨初发心，胜过大地上， 一切众生类，转轮王福德。 The merit of Bodhisattvas with The first intention far exceeds That which would make all beings on earthBecome universal monarchs.  若有建宝塔，高与世间等， 调伏使发心，说福胜于彼。 Someone may build a precious Reliquary, as high as the world; It is said training others to generateThe altruistic intention is more excellent.  师长欲利他，应承事弟子， 因彼不知利，故名为弟子。 A spiritual guide who wishes to help Must be attentive towards students.They are called students becauseOf not knowing what will benefit.  如鬼执虽嗔，医者不生恼， 能仁观烦恼，非惑系众生。 Just as a physician is not upset with Someone who rages while possessed by a demon, Subduers see disturbing emotions asThe enemy, not the person who has them.  随彼何所喜，先应观彼法， 倘若已失坏，都非正法器。 That for which someone has Liking should first be assessed.Those who are disinclined will notBe vessels for the excellent teaching.  如母于病儿，特别觉痛爱， 如是诸菩萨，特意悯恶者。 Just as a mother is especially Anxious about a sick child,Bodhisattvas are especiallyCompassionate toward the unwise.  或作彼弟子，或作彼师长， 以种种方便，令有情通达。 They become students of some And become teachers of others,Through skillful means and knowledgeGiving understanding to those who do not understand.  如善巧良医，少有不治症； 获巧力菩萨，非所化甚少。 Just as for an experienced physician A sickness that cannot be cured is rare,Once Bodhisattvas have found their strength, Those they cannot train are extremely few.  若菩萨境中，有由未策励， 堕落于恶趣，是智者所呵。 If some within a Bodhisattva’s sphere,Lacking encouragement, go To bad rebirths, that one will beCriticized by others with intelligence.  若于他苦迫，不欲赞悲悯， 如何于无怙，能哀悯行施？ How can one unwilling to say That compassion for the oppressed is good,Later out of compassion Give to the protectorless?  若有为利他，久住于世间， 间住尚有损，况真心起嗔！ When those [beings] suffer loss Who are indifferent toward One who stays in the world to help transmigrators, What doubt about those who are hostile?  若一切生中，常具足五通， 于劣现劣身，此乃最难行。 One who in all lives has the five Super-knowledges [appears] as inferior With a nature like the inferior –This is extremely hard to do.  方便诸时中，久远所集福， 如来说彼量，尚非遍智境。 The Tathagata said that the merit Gathered constantly through skillful means For a very long time is immeasurableEven for the omniscient.  施声能显示，死法及余有， 是故于菩萨，施声恒优美。 The word “giving” indicates Death, practice and other existences. That is why the word “giving” alwaysIs of interest to Bodhisattvas.  若谓今行施，当感大果报， 有所取所舍，如商贾应呵。 When one thinks that by giving gifts now There will be a great result, Receiving and giving are like tradeFor profit, which will be criticized.  若昔所作恶，有亦成非有， 彼具善业者，无有不能办。 For such a one, even previously Performed ill deeds will have no [effect]. There is nothing one with virtueConsiders should not be accomplished.  大势心意者，此间亦无损， 故彼视三有，涅槃无差别。 Even here nothing harms One with a powerful mind, and thus For such a one, worldly existenceAnd nirvana are no different.  若谁一切时，从心自在生， 何因彼不成，一切世间主？ Why should anyone who takes birth Through constant control of the mind Not become a ruler Of the entire world?  世间亦现见，从胜出最胜， 故不思议力，应知亦定有。 Even in this world among excellent things Some are seen to be most excellent.Thus realize that certainly alsoInconceivable power exists.  如是甚深法，愚夫生恐惧， 如是劣根者，怖最稀有法。 Just as the ignorant feel afraid Of the extremely profound teaching, So the weak feel afraid Of the marvellous teaching. 第六品《中观四百颂·明断烦恼方便品》  由乐增长贪，由苦增长嗔， 若乐非苦行，苦何为苦行？ If desire increases through pleasure And anger increases through pain, Why are those with pleasure not ascetics?Why are the ascetics those with pain?  贪业能摄集，嗔业起斗争， 痴业能增长，如风于大种。 Desire’s activity is acquisition; Anger’s activity is conflict. As wind is to all the elements,Confusion’s activity is nurture.  不会故贪苦，无助故嗔苦， 无知故愚痴，由彼不达彼。 Desire is painful because of not getting, Anger is painful through lack of might, And confusion through not understanding.Because of this, these are not recognized.  如现见痰病、胆病不俱起； 如是现见嗔，与贪不俱起。 Just as it is seen that bile Does not occur with phlegm, One sees that desire, too,Does not occur with anger.  役贪如奴仆，不爱治彼故； 敬嗔如事主，爱敬治彼故。 Desire should be driven like a slave Because severity is its cure, And anger looked upon as a lordBecause indulgence is its cure.  初时愚痴生，中间起嗔恚， 末后生贪欲，每日三时起。 First there is confusion, In the middle there is anger, And later there is desire,In three stages during the day.  贪非亲似亲，汝于彼无畏， 人于无益亲，岂非特应离？ Desire is no friend, but seems like one, Which is why you do not fear it. But shouldn’t people particularly Rid themselves of a harmful friend?  贪有从因生，亦有从缘起， 从缘所起贪，易纠治非余。 Desire arises from causes and Also arises through circumstance. Desire arising through circumstanceIs easy to deal with; not the other.  嗔恚极坚固，定恶作大罪， 知如是差别，当尽烦恼际。 Anger is lasting and certainly Makes one do grave non-virtue. Thus constant awareness of their distinctions Will bring to an end disturbing emotions.  如身中身根，痴遍一切住， 故一切烦恼，由痴断随断。 As the tactile sense [pervades] the body confusion is present in them all. By overcoming confusion one will also overcome all disturbing emotions.  若见缘起理，愚痴则不生， 故此一切力，唯应说彼语。 When dependent arising is seen Confusion will not occur. Thus every effort has been made here To explain precisely this subject.  常好歌舞等，舍受者洁净， 现见有贪人，有如是等相。 They always like “Claiming the Earth”, Are extravagant, greedy and fastidious. Characteristics such as these Are seen in people with desire.  佛教有贪者，衣食及住处， 一切离善妙，常依师长住。 Buddhas told those with desire That food, clothes and dwellings are all To be avoided and to remain Close to their spiritual guides.  无能而嗔恚，唯使自己丑； 有能亦无悲，说此最下等。 Through anger, those who are powerless Only make themselves look ugly; But one who has power and is mercilessIs said to be the worst.  说不悦意声，能净昔作恶， 愚蒙不善士，不乐自清净。 It is said unpleasant words End previously done ill deeds. The ignorant and unwise do not Want to purify themselves.  所闻不悦意，自住无损恼， 故从分别生，妄执由他起。 Though unpleasant to hear They are not intrinsically harmful. Thus it is fantasy to think that What comes from preconception comes from elsewhere.  如对毁骂者，则说应治罚， 如是对赞者，何不说供养？ Just as it plainly says The abuser should be punished, Likewise why should one who speaks Pleasantly not be rewarded?  汝不说可呵，若余亦知者， 不应嗔说者，况嗔不实说！ If that for which you are reviled Is known to others though they are not told, And anger at the speaker is unreasonable, How much more so towards those who lie.  从诸恶劣人，非仅出恶语， 恶人发恶语，实属于少分。 Abuse from inferiors Does not ensure escape. Abuse from inferiors thus should be Seen as isolated and trivial.  损害于他人，于自无少德， 汝重无德嗔，唯属于妄执。 If harming others is not even Of the slightest use to you, Your approval of useless aggression Is just an addiction.  若忍无劬劳，能得大福德， 若于忍作障，有谁愚同彼？ If through patience enormous merit Is acquired effortlessly, Who is as foolish as One who obstructs this?  特对强力者，嗔恚则不起， 嗔唯陵羸弱，汝何敬重彼？ Aggression especially Does not arise toward the powerful. Why then do you approve of Aggression which defeats the weak?  若于嗔处忍，能生诸修德， 于德处云畏，汝唯是愚夫。 Whoever is patient with the source Of anger develops meditation. Saying you fear the source of Good qualities is just foolish of you.  谁灭尽侮毁，而生于他世？ 与其自作恶，受侮尤善哉。 Who has gone to the next world Having ended all disparagement? Therefore consider contempt Preferable to ill deeds.  若谁能真知，内识住等相， 有此智慧者，烦恼终不住。 Disturbing emotions will never Remain in the mind of one Who understands the reality of The abiding and so forth of consciousness. 第七品 《中观四百颂·明人远离贪著欲财方便品》  于此大苦海，毕竟无边际， 愚夫沉此中，云何不生畏？ When there is no end at all To this ocean of suffering, Why are you childish people Not afraid of drowning in it?  韶华适落后，复又现于前， 虽住此世间，现见如赛跑。 Youth lies behind and then Once more it is ahead. Though [one imagines] it will last, In this world it is like a race.  汝于三有中，非能随愿往， 随他转无畏，岂成有慧者？ In worldly existence there is never Rebirth of one’s own free will. Being under others’ control, Who with intelligence would be fearless?  未来无边际，常时为异生， 如汝过去世，理应勿复尔！ The future is endless and You were always a common being. Act so that it will never again Be as it was in the past.  闻者所闻教，说者皆难得， 以是说生死，非有非无边。 The conjunction of a listener, What is to be heard and an exponent Is very rare. In brief, the cycle of Rebirths neither has nor has not an end.  由于诸人类，多持不善品， 以是诸异生，多堕于恶趣。 Most people cling to An unwholesome direction. Thus most common beings Certainly go to bad rebirths.  地上恶异熟，故意为损恼， 圣者观三有，等同备宰处。 On earth the maturation of ill deeds Is seen to be only deleterious. Thus to the wise the world appears Similar to a slaughterhouse.  若识不正住，世说为颠狂； 则住三有者，智谁说非狂？ If “insane” means That one’s mind is unstable, What wise person would say that those In worldly existence are not insane?  现见行等苦，违时则消失， 以是具慧者，发心尽诸业。 The pain of walking, one sees, Decreases when doing the opposite. Thus the intelligent generate The intention to end all action.  若时随一果，初因不可见， 一果见多因，谁能不生畏？ When a single effect’s original cause Is not seen, and one sees the extensiveness Regarding even a single effect, Who would not be afraid?  既非一切果，决定能成办， 所办一定灭，为彼何自害？ Since all results will not definitely Be achieved, and those that are Will certainly come to an end, Why exhaust [yourself] for their sake?  业由功所造，作已无功灭， 虽如是而汝，于业不离染。 Once it is done, work done with effort Effort lessly disintegrates. Though this is so, still you are not At all free from attachment to actions.  过去则无乐，未来亦非有， 现在亦行性，汝劳竟何为？ There is no pleasure in relation to Either the past or the future. That which occurs now, too, is passing. Why do you weary yourself?  智者畏天趣，亦等同地狱， 彼等于三有，难得不生畏。 The wise feel the same fear for even A high rebirth as for the hells. It is rare indeed for a worldly state Not to produce fear in them.  若凡夫亦知，一切生死苦， 则于彼刹那，身心同毁灭。 If childish people ever perceived The suffering of cyclic existence, At that moment both their mind [And body] would completely fail.  有情无慢少，有慢则无悲， 从明至明者，故说极难得。 People without pride are rare, And the proud have no compassion. Thus it is said to be very rare To go from light to light.  弃舍此境已，要求得境界， 如是颠倒法，何因许为正？ Whoever renounces them now Will, it is said, obtain sense objects. For what reason would such perverse Practice be considered correct?  福果为财富，常须防护他， 若常防他者，如何为我所？ Wealth, the result of merit, Must be thoroughly protected from others. How can that which must be constantly Protected from others be one’s own?  世间诸规律，随彼行名法， 是故较于法，世间力尤强。 Different social customs Are termed “religious practices”. Thus it seems as if society has More influence than religious practices.  境由善可爱，彼境亦为恶， 舍彼成吉祥，修彼复何为？ Through virtue there are attractive objects, But such objects too are considered bad. By giving them up, one will be happy. What need is there to acquire them?  谁不用教敕，彼则不需法， 谁求得教敕，是众中愚人。 For one not in need of authority, Practices for that [end] are meaningless. Whoever strives for authority Is called a fool among men.  由见未来果，汝贪爱法者， 见贪未来边，岂不畏何为？ With a view to future effects You grasp at practices out of greed. When you see the future outcome Why are you not afraid?  如佣人修福，全同为工资， 若尚不乐善，何能作不善？ Merit is in every way Just like a wage for a wage earner, How could those who do not want [Even] virtue do what is non-virtuous?  若谁见众生，如机关幻人， 彼等极明显，能趣于胜位。 Whoever sees phenomena as like A collection of mechanical devices And like illusory beings, Most clearly reaches the excellent state.  若谁于生死，诸境皆不喜， 则彼于此间，都无可爱乐。 For those who do not enjoy Any objects in cyclic existence It is altogether impossible To take pleasure in this [world]. 第八品 《中观四百颂·净治弟子品》  如对不顺人，爱念不久住， 如是知众过，爱念不久存。 Just as friendship between people Who disagree does not last long, Desire does not last long When all things’ faults are recognized.  有者于彼贪，有者对彼嗔， 有者于彼愚，故无可贪义。 Some are attracted to it, Some are averse to it, Some feel confused by it: Thus desire has no object.  若无有分别，则无有贪等， 智者谁执著，真义谓分别？ Apart from conceptuality, Desire and so forth have no existence. Who with intelligence would hold [that there are] Real things [imputed by] conceptuality?  任谁与他人，都无同系缚， 若与他同系，分离则非理。 None is, as it were, Bound to another. It is unfeasible to separateThat which is bound together.  薄福于此法，都不生疑惑， 若谁略生疑，亦能坏三有。 Those with little merit Do not even doubt this teachings. Entertaining just a doubtTears to tatters worldly existence.  能仁说何法，增长至解脱， 若谁不重彼，显然非智者。 The Subduer said of this teaching There will be increase until liberation. Anyone who lacks interest in itClearly has no sense.  非不空观空，谓我得涅槃， 如来说邪见，不能得涅槃。 One does not regard that which is not empty As empty, thinking [thereby] to gain nirvana. Tathagatas say that nirvanaWill not be attained through wrong views.  何经说世间，彼即说流转； 何经说胜义，彼即说还灭。 Whatever contains teaching About the world speaks of engagement. Whatever contains elucidation Of the ultimate speaks of disengagement.  若汝生怖畏，皆非有何为？ 若实有所作，此法非能灭。 Thinking, “Nothing exists, what is the use?” You may be afraid, But if actions did exist, This teaching would not be a prevention.  若汝贪自品，不喜他品者， 不能趣涅槃，二行不寂灭。 While attached to your own position And disliking others’ positions You will not approach nirvana. Neither [kind of] conduct will bring peace.  无作得涅槃，有作招后有， 涅槃无碍念，易得余非易。 Not acting brings about nirvana; Acting again brings worldly existence. Thus, without complication, nirvanaIs easy to attain, but not the latter.  谁不厌三有，彼岂敬寂灭？ 如于自家室，难出此三有。 How can anyone who has no aversion To this take an interest in pacification? Like [leaving] home, it is also hard To leave worldly existence behind.  有为苦所逼，现见求自死， 时彼愚痴故，不能趣胜道。 One sees that some who are overwhelmed By suffering long for death, Yet entirely due to their confusion They will not reach the excellent state.  为下根说施，为中根说戒， 为上说寂灭，常应修上者。 Giving is taught to the lowest And ethics to the middling. Pacification is taught to the best; Therefore, always do the best!  先遮遣非福，中应遣除我， 后遮一切见，知此为智者。 First prevent the demeritorious, Next prevent [ideas of a coarse] self. Later prevent views of all kinds. Whoever knows of this is wise.  说一法见者，即一切见者， 以一法空性，即一切空性。 Whoever sees one thing Is said to see all. That which is the emptiness of oneIs the emptiness of all.  为乐天趣者，如来说爱法， 为求解脱者，呵彼况余事！ Tathagatas speak of attachment to practices To those who want a high rebirth. That is disparaged for those who want freedom — What need to mention other [attachments]?  求福者随时，非皆说空性， 良药不对症，岂非反成毒？ Those who want merit should not Always speak of emptiness. Doesn’t a medicinal compound Turn to poison in the wrong case?  如对蔑戾车，余言不能摄， 世间未通达，不能摄世间。 Just as a barbarian cannot be Guided in a foreign language, Ordinary people cannot be guided Except by way of the ordinary.  有无及二俱，亦说二俱非， 由病增上故，宁非皆成药？ Teaching existence, non-existence, Both existence and non-existence, and neither Surely are medicines for all That are influenced by the sickness.  真见得胜位，略见生善趣， 智者常发心，思惟内体性。 Correct perception [leads to] the supreme state, Some perception to good rebirths. The wise thus always expand their intelligence To think about the inner nature.  今生知真性，设未得涅槃， 后生无功用，定得如是业。 Through knowing reality, even if now One does not attain nirvana, One will certainly gain it effortlesslyIn a later life, as it is with actions.  如想所作事，成者极希少， 此非无涅槃，诸行解脱得。 Accomplishment of all intended Actions is extremely uncommon. It is not that nirvana is absent here But conjunction and the released are rare. 第九品 《中观四百颂·破常品》  一切为果生，所以无常性， 故除佛无有，如实号如来。 All are produced for their effect, Thus none are permanent. There are no Tathagatas other than Subduers [who know] things as they are.  无有时方物，有性非缘生， 故无时方物，有性而常住。 There is not anywhere anything That ever exists without depending. Thus never is there anywhere Anything that is permanent.  非无因有性，有因即非常， 故无因欲成，真见说非有。 There is no functional thing without a cause, Nor anything permanent which has a cause. Thus the one who knows suchness said what has Come about causelessly does not exist.  见所作无常，谓非作常住， 既见无常有，应言常性无。 If the unproduced is permanent Because impermanent [things] are seen to be products, Seeing that the produced exists Would make the permanent non-existent.  愚夫妄分别，谓空等为常， 智者依世间，亦不见此义。 That space and so forth are permanent Is a conception of common beings. For the wise they are not objects perceived Even by conventional [valid cognition].  非唯一有分，遍诸一切分， 故知一一分，各别有有分。 A single direction is not present Wherever there is that which has directions. That with directions therefore clearly Also has other directional parts.  若法体实有，卷舒用可得， 此定从他生，故成所生果。 Since time exists, functional things Are seen to start and stop. It is governed by other factors; Thus it is also an effect.  若离所生果，无有能生因， 是故能生因，皆成所生果。 Any cause without an effect Has no existence as a cause. Therefore it follows that Causes must be effects.  诸法必变异，方作余生因， 如是变异因，岂得名常住？ When a cause undergoes change It becomes the cause of something else. Anything that undergoes change Should not be called permanent.  若本无今有，自然常为因， 既许有自然，因则为妄立。 A thing with a permanent cause is produced By that which has not come into being. Whatever happens by itself Cannot have a cause.  云何依常性，而起于无常？ 因果相不同，世所未曾见。 How can that which is produced By a permanent thing be impermanent? Never are the two, cause and effect, Seen to have incongruent characteristics. |