| (derived from BDK 2020) | |
我聞如是： |
Thus have I heard. |
一時，佛遊舍衛國，在勝林給孤 獨園。 |
At one time the Buddha was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
爾時，世尊告諸比丘： |
At that time the World-honored One addressed the monks: |
「若比丘欲得 增上心者，當以數數念於五相。 |
If a monk wishes to attain a higher state of mind ( adhicitta) then he should frequently attend to five signs. |
數念五 相已，生不善念，即便得滅，惡念滅已， |
Through frequent attention to these five signs, unwholesome thoughts that arise will be swiftly extinguished. Evil thoughts having been extinguished, |
心便 常住，(ajjhattameva cittaṃ – internally his mind) |
the mind will be constantly |
在內止息，(santiṭṭhati sannisīdati - becomes-still, settles) |
established in inner tranquility; |
一意得定。(ekodi hoti samādhiyati) |
it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
「云何為五？ |
What are the five [signs]? |
比丘 者，念相善相應，若生不善念者，彼因此 相復更念異相善相應，令不生惡不善之 念。 |
If unwholesome thoughts arise [while] a monk is giving attention to some sign related to what is wholesome, then because this [preliminary] sign [has led to the arising of unwholesome thoughts], he [should] instead attend to a different sign related to what is wholesome so that evil and unwholesome thoughts will no longer arise. |
彼因此相更念異相善相應，已生不善 念，即便得滅，惡念滅已， |
[If,] because the [preliminary] sign [has led to the arising of unwholesome thoughts], he instead attends to a different sign related to what is wholesome, then the already arisen unwholesome thoughts will be swiftly extinguished. |
心便常住，在內、止 息、一意、得定。 |
Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
猶木工師、木工弟子，彼持墨 繩，用拼於木，則以利斧，斫治令直。 |
It is just as a carpenter or a carpenter’s apprentice might apply an inked string to a piece of wood [to mark a straight line],260 and then trim the wood with a sharp adze to make it straight. |
如是， 比丘！因此相復更念異相善相應，令不 生惡不善之念。 |
In the same way, because the [preliminary] sign [has led to the arising of unwholesome thoughts], the monk instead attends to a different sign related to what is wholesome so that evil and unwholesome thoughts will no longer arise. |
彼因此相更念異相善相 應，已生不善念，即便得滅，惡念滅已，心便 常住，在內止息，一意得定。 |
[If,] because the [preliminary] sign [has led to the arising of unwholesome thoughts], he instead attends to a different sign related to what is wholesome, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
若比丘欲得增 上心者，當以數數念此第一相，念此相已， 生不善念，即便得滅，惡念滅已，心便常住， 在內止息，一意得定。 |
If a monk wishes to attain a higher state of mind, he should frequently attend to this [different] first sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
「復次，比丘！念相善相 應，若生不善念者，彼觀此念惡有災患， 此念不善，此念是惡，此念智者所惡，此念 若滿具者，則不得通、不得覺道、不得涅 槃，令生惡不善念故。 |
Again, if unwholesome thoughts arise [while] a monk is giving attention to a sign related to what is wholesome, then he [should] contemplate these thoughts as evil and beset by danger [thus]: “These thoughts are unwholesome, these thoughts are evil, these thoughts are abhorred by the wise. One who is filled with these thoughts will not attain penetration, will not attain the path to awakening, will not attain nirvana, because they will cause the arising of [further] evil and unwholesome thoughts.” |
彼如是觀惡，已生 不善念，即便得滅，惡念滅已，心便常住，在 內止息，一意得定。 |
[If ] he contemplates them in this way as evil, then the already arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
猶人年少，端政可愛，沐 浴澡洗，著明淨衣，以香塗身，修治鬚髮，極 令淨潔，或以死蛇、死狗、死人食半青色，膖 脹臭爛，不淨流出，繫著彼頸，彼便惡穢，不 喜不樂。 |
It is just as a young and very handsome person might take a bath and wash himself, dress in clean clothes, apply perfume to his body, and comb his beard and hair, in order to be spotlessly clean. If someone were to take a dead snake, a dead dog, or a human corpse that has been half eaten [by animals], of bluish color, swollen and putrefied, with impurities oozing out, and put [the dead animal or body] around [that young person’s] neck, then [that person] would abhor the filth, they would not enjoy or like it. |
如是，比丘！彼觀此念，惡有災患， 此念不善，此念是惡，此念智者所惡，此念若 滿具者，則不得通、不得覺道、不得涅槃， 令生惡不善念故。 |
In the same way, a monk [should] contemplate these [arisen] thoughts as evil and beset by danger [thus]: “These thoughts are unwholesome, these thoughts are evil, these thoughts are abhorred by the wise. One who is filled with these thoughts will not attain penetration, will not attain the path to awakening, will not attain nirvana, because they will cause the arising of [further] evil and unwholesome thoughts.” |
彼如是觀惡，已生不善 念，即便得滅，惡念滅已，心便常住，在內止息， 一意得定。 |
[If ] he contemplates them in this way as evil, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
若比丘欲得增上心者，當以數 數念此第二相，念此相，已生不善念，即便 得滅，惡念滅已，心便常住，在內止息，一意得 定。 |
If a monk wishes to attain a higher state of mind, then he should frequently attend to this second sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
「復次，比丘！念相善相應時，生不善念，觀 念惡患時，復生不善念者，彼比丘不應念 此念，令生惡不善念故。 |
Again, if unwholesome thoughts arise while a monk is giving attention to a sign related to what is wholesome, and if while he is contemplating these thoughts as evil and dangerous unwholesome thoughts again arise, then that monk should not attend to those thoughts, because they will cause the arising of [further] evil and unwholesome thoughts. |
彼不念此念，已 生不善念，即便得滅，惡念滅已，心便常住， 在內止息，一意得定。 |
[If] he does not attend to these thoughts, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
猶有目人，色在光明， 而不用見，彼或閉目，或身避去。 |
It is just as when there are visible forms in a well-lit place and a person with good eyesight who [has] no wish to see them closes his eyes or turns away and leaves. |
於汝等意 云何？ |
What do you think? |
色在光明，彼人可得受色相耶？」 |
[Those] visible forms being in a well lit place, will that person be able to receive the image of those forms? |
答 曰：「不也。」 |
[The monks] answered, “He will not.” |
| [The Buddha said:] | |
「如是，比丘不應念此念，令生惡 不善念故，彼不念此念，已生不善念，即便 得滅，惡念滅已，心便常住，在內止息，一意 得定。 |
In the same way, a monk should not attend to these thoughts, because they will cause the arising of [further] evil and unwholesome thoughts. [If] he does not attend to these thoughts, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
若比丘欲得增上心者，當以數數 念此第三相，念此相已，生不善念，即便得 滅，惡念滅已，心便常住，在內止息，一意得 定。 |
If a monk wishes to attain a higher state of mind, then he should frequently attend to this third sign. Through attention to this sign, arisen unwholesome thoughts will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
「復次，比丘！念相善相應時生不善念，觀 念惡患時亦生不善念，不念念時復生不善 念者，彼比丘為此念，當以思行漸減其念， 令不生惡不善之念。 |
Again, if unwholesome thoughts arise while the monk is giving attention to a sign related to what is wholesome; and if, while he is contemplating these thoughts as evil and dangerous, unwholesome thoughts again arise; and if, while he is not attending to those thoughts, further unwholesome thoughts arise; then, in regard to these thoughts, that monk should deploy his volition to reduce those thoughts gradually so that evil and unwholesome thoughts no longer arise. |
彼為此念，當以思行 漸減念，已生不善念，即便得滅，惡念滅已， 心便常住，在內止息，一意得定。 |
[If] in regard to these thoughts he deploys his volition to reduce the thoughts gradually, then unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
猶人行道， 進路急速，彼作是念： |
It is just as someone who is walking quickly, hurrying along, might reflect, |
『我何為速？ |
“Why am I hurrying? |
我今寧可 徐徐行耶。 |
Wouldn’t I rather walk more slowly now?” |
』彼即徐行。 |
and so he walks slowly. |
復作是念： |
Then he reflects again, |
『我何為徐 行？ |
“Why am I walking slowly? |
寧可住耶。 |
Wouldn’t I rather stand still?” |
』彼即便住。 |
and so he stands still. |
復作是念： |
Then he reflects again, |
『我何為 住？ |
“Why am I standing? |
寧可坐耶。 |
Wouldn’t I rather sit down?” |
』彼即便坐。 |
and so he sits down. |
復作是念： |
Then he reflects again, |
『我何為 坐？ |
“Why am I sitting? |
寧可臥耶。 |
Wouldn’t I rather lie down?” |
』彼即便臥。 |
and so he lies down. |
如是，彼人漸漸 息身麤行。 |
In this way that person gradually calms his bodily gross activities. |
當知比丘亦復如是，彼為此念， 當以思行漸減其念，令不生惡不善之念。 |
It should be understood that the monk, too, is like that [when], in regard to these thoughts, he deploys his volition to reduce those thoughts gradually so that evil and unwholesome thoughts no longer arise. |
彼為此念，當以思行漸減念，已生不善念， 即便得滅，惡念滅已，心便常住，在內止息， 一意得定。 |
[If,] in regard to these thoughts, he deploys his volition to reduce the thoughts gradually, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
若比丘欲得增上心者，當以數 數念此第四相，念此相，已生不善念，即便 得滅，惡念滅已，心便常住，在內止息，一意 得定。 |
If a monk wishes to attain a higher state of mind, then he should frequently attend to this fourth sign. Through attention to this sign, unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
「復次，比丘！念相善相應時生不善念， 觀念惡患時亦生不善念，不念念時亦生 不善念，當以思行漸減念時復生不善念 者，彼比丘應如是觀。 |
Again, if unwholesome thoughts arise while the monk is giving attention to a sign related to what is wholesome; and if, while he is contemplating these thoughts as evil and dangerous, unwholesome thoughts also arise; and if, while he is not attending to those thoughts, further unwholesome thoughts arise; and if when he deploys his volition to reduce those thoughts gradually, unwholesome thoughts again arise; |
比丘者，因此念故， 生不善念，彼比丘便齒齒相著，舌逼上齶， 以心修心，受持降伏，令不生惡不善之念。 |
then that monk should contemplate thus: “If, owing to these thoughts, unwholesome thoughts arise in a monk, then that monk should, with teeth clenched and tongue pressed against his palate, use mind to control mind, taking hold of it and subduing it, so that evil and unwholesome thoughts no longer arise.” |
彼以心修心，受持降伏，已生不善念，即便 得滅，惡念滅已，心便常住，在內止息，一意 得定。 |
[If] he uses mind to control mind, taking hold of it and subduing it, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
猶二力士捉一羸人，受持降伏。 |
It is just as two strong men might seize a weaker man, taking hold of him and subduing him. |
如是， 比丘！齒齒相著，舌逼上 齶 ，以心修心，受持 降伏，令不生惡不善之念。 |
In the same way a monk, with teeth clenched and tongue pressed against his palate, uses mind to control mind, taking hold of it and subduing it so that evil and unwholesome thoughts no longer arise. |
彼以心修心，受 持降伏，已生不善念，即便得滅，惡念滅已， 心便常住，在內止息，一意得定。 |
[If] he uses mind to control mind, taking hold of it and subduing it, then the unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
若比丘欲 得增上心者，當以數數念此第五相，念 此相，已生不善念，即便得滅，惡念滅已，心 便常住，在內止息，一意得定。 |
If a monk wishes to attain a higher state of mind, then he should frequently attend to this fifth sign. Through attention to this sign, unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
「若比丘欲得 增上心者，當以數數念此五相。 |
If a monk wishes to attain a higher state of mind, he should frequently attend to these five signs. |
數念五相， 已生不善念，即便得滅，惡念滅已，心便常 住，在內止息，一意得定。 |
Through frequent attention to these five signs, unwholesome thoughts that have already arisen will be swiftly extinguished. Evil thoughts having been extinguished, his mind will be constantly established in inner tranquility; it will become [ekodi] singular and attain [samādhi] undistractible-lucidity. |
若比丘念相善相 應時不生惡念，觀念惡患時亦不生惡念， 不念念時亦不生惡念，若以思行漸減念 時亦不生惡念，以心修心、受持降伏時亦 不生惡念者，便得自在，欲念則念，不念則 不念。 |
If when a monk gives attention to a sign related to what is wholesome, evil thoughts no longer arise; [if] when he contemplates [evil] thoughts as evil and dangerous, evil thoughts also no longer arise; [if] when he does not attend to [evil] thoughts, evil thoughts also no longer arise; if when he deploys his volition to reduce [evil] thoughts gradually, evil thoughts also no longer arise; [and] if when he uses mind to control mind, taking hold of it and subduing it, evil thoughts also no longer arise—then he has attained self-mastery. He thinks what he wishes to think and does not think what he does not wish to think. |
若比丘欲念則念，不欲念則不念者， 是謂比丘隨意諸念，自在諸念跡。 |
If a monk thinks what he wishes to think and does not think what he does not wish to think, then he is reckoned as a monk who thinks according to his wish, who has mastery of the courses of thought. |
」 |
|
佛說如是。 |
Thus spoke the Buddha. |
彼諸比丘聞佛所說，歡喜奉行。 |
Having heard what the Buddha said, the monks were delighted and received it respectfully. |
增上心經第五竟 （千四百五十六字） |
Adding the Fifth Heart Sutra (Thousand Four Hundred and Fifty-Six words) |