T 212.29 ◎恶行品第二十九

Do not do evil, practice all that is good, purify your own mind: this is the teaching of all the Buddhas.

"Do not do evil" means that the Buddhas and World-Honored Ones instruct later generations on the path of the Three Vehicles. One does not attain the Way by cultivating evil, but by cultivating goodness and attaining the Way on one's own. Therefore, it is said, "Do not do evil." "Practice all that is good" means that practitioners universally cultivate all goodness, adorning themselves with all virtues. Seeing evil, they avoid it and always cultivate goodness. What is called goodness is the wonderful medicine of stopping and contemplating, burning away deluded thoughts. Therefore, it is said, "Practice all that is good." "Purify one's own mind" means that the mind is the basis of actions, attracting the roots of sin. The hundred and eight heavy roots are difficult to untie, binding the mind. Desire, anger, and delusion are rampant, with pride, stinginess, and jealousy giving rise to various defilements. Those with this illness have impure minds. Practitioners hold their intentions and refine their minds to prevent deluded thoughts. If they do not cease like this, they will form the roots of the Way. Therefore, it is said, "Purify one's own mind." "This is the teaching of all the Buddhas" means that the Tathāgata's teachings on precepts are not the same. Precepts restrain the form, and meaning subdues the mind. The Buddha's appearance in the world is extremely rare, like the udumbara flower, which only appears once in many millions of eons. Therefore, the Tathāgata's bequeathed teachings and edification have been passed down from sage to sage until today. The precepts are not to be neglected, and giving is not to be left undone. The reason I have attained Buddhahood and rule over the Three Thousand is all due to the precepts and giving. Therefore, it is said, "This is the teaching of all the Buddhas."

Giving brings about the reward of blessings, not harboring anger and resentment
using goodness to eliminate evil, with no trace of desire, anger, or delusion.

Giving brings about the reward of blessings, not harboring anger and resentment, using goodness to eliminate evil, with no trace of desire, anger, or delusion.

Walk alone, do not follow fools; if you want to associate, follow
the wise. The wise eliminate evil, like a crane selecting milk to drink.

Walk alone, do not follow fools; if you want to associate, follow the wise. The wise eliminate evil, like a crane selecting milk to drink.

Observing the world's various changes, knowing the traces of the arising and ceasing of dharmas
the sages do not delight in the world, the foolish do not dwell with the wise.

Observing the world's various changes, knowing the traces of the arising and ceasing of dharmas, the sages do not delight in the world, the foolish do not dwell with the wise.

Understanding the taste of waiting for thoughts, contemplating the meaning of rest
without heat or hunger, one should take the taste of the Dharma.

Understanding the taste of waiting for thoughts, contemplating the meaning of rest, without heat or hunger, one should take the taste of the Dharma.

People do not harm their minds, nor do they destroy their intentions. With
goodness, they forever eliminate evil, and do not worry about falling into evil paths.

People do not harm their minds, nor do they destroy their intentions. With goodness, they forever eliminate evil, and do not worry about falling into evil paths.

People who wish to refine their spirits must repeatedly practice polishing. The wise are
easy to carve and adorn, and are called heroes of the world. Those who
can be close to them are at ease and have no worries or troubles.

People who wish to refine their spirits must repeatedly practice polishing. The wise are easy to carve and adorn, and are called heroes of the world. Those who can be close to them are at ease and have no worries or troubles.

Those who permanently cease without error are gentle and not hasty
They blow away all evil dharmas like wind blowing away leaves.

Those who permanently cease without error are gentle and not hasty. They blow away all evil dharmas like wind blowing away leaves.

Without reason, they fear those who slander the pure ones. They soon
experience the power of evil, like smoke and clouds blown by the wind.

Without reason, they fear those who slander the pure ones. The highest practice of people is to remove defilements. Practitioners remove defilements and cultivate purity. When merit is fulfilled, why fear not reaching it? Those without stinginess and jealousy cultivate the roots of the path and suddenly awaken. This is because they thoroughly understand the profound essentials. Pure people have no afflictions. Fools slander them as impure. Slandering sages brings the sin of indiscriminate retribution. This is due to the accumulation of merit and practice. Therefore, it is said: "Without reason, they fear those who slander the pure ones." People are deluded and take evil as wonderful. Therefore, calamities gradually enter Mount Tai, creating the sins of hell, hungry ghosts, and various animal realms. Therefore, it is said: "Soon experiencing the power of evil, like smoke and clouds blown by the wind."

People's practices are each known by themselves. Goodness is good, and evil is evil.

People's practices are each known by themselves. Evil ones know evil, and good ones know good. Even if one does good or evil without knowing it, the retribution is doubled. The good receive blessings endlessly, and the evil receive double punishment. The pure receive holy life, and the impure receive impure practices. At the time of death, good and evil are clearly distinguished. If the spirit is welcomed, one sees palaces, houses, gardens, ponds, and gods who are not confused. Robes and clothing naturally cover the body, and heavenly maidens surround and entertain together. One sees the light shining unobstructed. Those who accumulate evil see great fires, swords, and halberds when they are about to die. They see vultures, foxes, rākṣasas, demons, tigers, wolves, and vicious beasts. They also see sword mountains, sword trees, thorns, pits, and evil ghosts surrounding them.

People's evil deeds will later bring their own retribution. Having done no evil, there is nothing to worry about later.

People's evil deeds will later bring their own retribution. People's evil deeds bring about their own calamities and troubles. It is not their parents, siblings, or relatives who suffer the consequences on their behalf. If one does not do evil, one will not receive retribution later. Such a person, when born, will encounter the sages and receive their blessings. It is not their parents or siblings who receive the blessings on their behalf. Their minds are naturally pure and do not burden others. They act in purity and receive their own retribution. Therefore, it is said, "People's evil deeds will later bring their own retribution. Having done no evil, there is nothing to worry about later."

Understanding one's own purity and impurity, how can one worry about others'
purity? The foolish do not refine themselves, like iron drilling pure steel.

Understanding one's own purity and impurity, how can one worry about others' purity? If one is pure oneself, one can also make others practice purity. If one's own practice is uneven, how can one make others attain pure practice? Therefore, it is said, "Understanding one's own purity and impurity, how can one worry about others' purity?" The foolish do not refine themselves, like iron drilling pure steel. The foolish practice endlessly. What they create in one day will cause them to fall for eons. Even if they encounter sages, they will not be saved. It is like drilling pure steel with iron. The effort is futile. Therefore, it is said, "The foolish do not refine themselves, like iron drilling pure steel."

If the eyes see what is not wrong, the wise seek means
The wise live well in the world, and do not do many evils.

If the eyes see what is not wrong, the wise seek means. The wise live well in the world, and do not do many evils.

Merchants on the road are afraid, with few companions and much merchandise
passing through dangerous places, but there is the worry of broken axles.

Merchants on the road are afraid, with few companions and much merchandise. In the past, there were many merchants who ventured on the road, passing through the wilderness and dangerous places, with many robbers and no way to escape. The wealth and treasures they carried had no provisions, and the companions they traveled with had no weapons to defend themselves. The travelers were few and the wealth was extremely abundant, causing them to be fearful and agitated. A wise one told his companions, "Do not be afraid. I will devise a plan to escape this danger." The group then became focused and were able to avoid harm. Therefore it is said, "Merchants on the road are afraid, with few companions and much merchandise." Passing through dangerous places, but with the worry of broken axles. On dangerous roads, not encountering good companions, abandoning the main road to follow narrow paths, not reaching the destination but encountering a broken cart, the previous companions not looking back, the later companions abandoning each other. Therefore the World-Honored One used this as an analogy, wishing to make later generations deeply understand the karmic retribution of sin and merit. Those who receive the teaching have no obstruction even in the slightest, and those who expound the teaching do not abandon their efforts. Therefore it is said, "Passing through dangerous places, but with the worry of broken axles."

Having a body without wounds or sores, one is not harmed by poison
Poison cannot do anything to a wound. Without evil, there is nothing to create.

Just like Devadatta in Rājagṛha, who had the intention to harm. Later, the matter was revealed and the whole country heard about it. At that time, King Ajātaśatru said to Devadatta, "You should leave the country and not stay here. The sixteen great countries all know about it. How can there be Devadatta here, creating various evils and having the intention to harm the Tathāgata?" Upon hearing this, Devadatta was inwardly worried and his mind was not at ease. He then returned to his own country. The enmity from the past was not exhausted, and he was entangled by anger and resentment. He rashly entered the palace and said to Yaśodharā, "I now take you as my first wife. I wonder if the noble lady would agree?" Yaśodharā heard this and said to Devadatta, "I want to hold your right hand." Devadatta then extended his hand for her to hold. He grasped the wrist and the bones were crushed, with blood flowing from the five fingers. He immediately fainted and regained consciousness after a long while. Yaśodhara said, "Except for the power of Siddhārtha, no one can surpass me. If I were to hold you, your body would be crushed and scattered like dust, just like a strong man crushing a thousand trees with his fingers. What difficulty would there be?" At that time, Devadatta entered the palace and sat on the Bodhisattva's bed. The palace ladies all disliked him and came forward to grab him, throwing him under the bed. He injured his left hip and was unable to walk. His family carried him back to his own house. All the Śākyas disliked him and came to tell him, "You should now repent to the Buddha." Devadatta secretly devised a scheme and secretly made iron claws and smeared poison on them, outwardly appearing gentle but inwardly harboring anger. At that time, Devadatta remembered what the Buddha said: "The Śramaṇa Gautama always says this: 'Having a body without wounds or sores, one is not harmed by poison. Poison cannot do anything to a wound. Without evil, there is nothing to create.' I will now go and pretend to repent, and scratch his feet with my claws. The poison will spread and he will die on his own." The people carried him to the World-Honored One, and three or seven paces away from the World-Honored One, he said to those around him, "Put me down on the ground. I want to walk." He then got down on the ground. At that moment, brave fire boiled up from the ground, wrapped around his body and dragged him into hell. Therefore it is said, 'Having a body without wounds or sores, one is not harmed by poison. Poison cannot do anything to a wound.'

There are many who commit evil deeds, which will surely become a burden for
their bodies. To practice giving and spread kindness and virtue is indeed very difficult.

There are many who commit evil deeds, which will surely become a burden for their bodies. There are many people in the world who spread evil and harm themselves, not in accordance with the truth. They slaughter, fish, hunt, raise pigs and chickens, set up traps to catch deer, become thieves to kill thieves, and are bound to prison guards. The kind of evil deeds committed by such beings are innumerable. Such actions will surely become a burden for their bodies. When they die, they will enter hell and suffer immeasurable pain. Therefore it is said, "There are many who commit evil deeds, which will surely become a burden for their bodies." To practice giving and spread kindness and virtue is indeed very difficult. People can reflect on the good and evil karmic consequences of past and future lives, and widely give to the needy, even at the expense of their own flesh. This is indeed very difficult. Therefore it is said, "To practice giving and spread kindness and virtue is indeed very difficult."

It is good to cultivate goodness, and it is good to do great evil. Evil is
easy to do for oneself, but it is difficult for an evil person to do good.

It is good to cultivate goodness. Good people naturally practice good deeds. Those who do evil should not be associated with. Good people are protected by the Buddhas and respected by the gods and people of the world. Wherever they go, they will never be apart from good friends. Therefore it is said, "It is good to cultivate goodness." It is good to do great evil. People's evil increases without diminishing, like creeping grass that grows without being planted. Even if the ground is cleared and purified, it still grows unceasingly. Therefore it is said, "It is good to do great evil." Evil is easy to do for oneself. It is difficult for an evil person to do good. It is like the kind of people who always carry dead bodies to be discarded in the charnel ground. Their minds are always delighted and fearless. Their minds are doubly joyful and they amuse themselves. It is like the jailers who guard the shackles. They do evil day and night and consider themselves honorable. The wise and holy ones view these changes as great suffering. Those who are to be executed are taken to the city. With every step they take, they are closer to the place of death. How can one crave and yearn for the bitterness of the three realms? Therefore it is said, "Evil is easy to do for oneself. It is difficult for an evil person to do good."

The foolish call themselves upright, but their evil is not yet
ripe. When evil ripens and is fulfilled, all suffering also ripens.

The foolish call themselves upright, but their evil is not yet ripe. The foolish think that their actions are upright, while others' actions are all unlawful. They see those who do good and hate them together. When the roots of sin are complete and the foolish mind is ripe, they then know that what they have done is wrong. Now the evil they have created is not done by their parents, nor is it done by their brothers and relatives. They bear the consequences of their own sins and regret is of no avail. It is not done by gods, ghosts, śramaṇas, or brāhmaṇas. They now know for themselves the fundamental cause of their sins. They do not blame heaven above or the earth below. They willingly accept the punishment and know what to do. Therefore it is said, "The foolish call themselves upright, but their evil is not yet ripe." When evil ripens and is fulfilled, all suffering also ripens. Those who accumulate sins enter hell to receive retribution. Thirteen kinds of flames wrap around their bodies. They die and revive, seeking death but not being able to. They must repay their past sins until they are exhausted, then they may leave. If they are born as animals, they are obscured by foolishness and do not recognize the true path. They lead with swollen backs, broken noses, and heads shackled with hands and feet in chains. If they are born as hungry ghosts, they are hungry and thirsty day and night, with bellies as big as Mount Tai and throats as fine as needles. Their bodies are forty li long, with a thousand pores per inch. If they are born as humans, they are poor, destitute, with clothes that do not cover their bodies and food that does not fill their mouths. Therefore it is said, "When evil ripens and is fulfilled, all suffering also ripens."

The wise see evil and are not ripened by evil, just
as evil is not ripened. The wise observe their own evil.

The wise see evil and are not ripened by evil, just as evil is not ripened. The wise observe their own evil.

The wise observe their own evil, even the wise are not
ripened. If the wise are ripened, the wise observe each other.

If the wise are ripened, the wise observe each other.

Even though a person commits evil deeds, they do not do them
repeatedly. They are not pleased with them, knowing the suffering of evil.

Even though a person commits evil deeds, they do not do them repeatedly. They are not pleased with them, knowing the suffering of evil.

If a person can create merit, they should also do it
repeatedly. They are pleased with it, receiving the good rewards of merit.

If a person can create merit, they should also do it repeatedly. They are pleased with it, receiving the good rewards of merit.

First, one should control the good mind and hold the root of evil
Because of this, one creates meritorious deeds. The mind is happy with evil.

First, one should control the good mind and hold the root of evil. Because of this, one creates meritorious deeds. The mind is happy with evil.

Although one's evil may be small, the suffering in the next life is
deep. One will receive boundless retribution, like poison in the heart and abdomen.

Although one's evil may be small, the suffering in the next life is deep. Because of this, one creates meritorious deeds. The mind is happy with evil.

Although one's merit may be small, the later great merit received is like planting and reaping fruit.

Although one's merit may be small, the later great merit received is like planting and reaping fruit.

Those who unjustly oppress others, who unjustly harm others
will go to the ten kinds of evil realms.

Those who unjustly oppress others, who unjustly harm others, will go to the ten kinds of evil realms.

Painful feelings, harsh speech, this body will surely decay
tormented by various diseases, the mind is disturbed and unsettled,

Family and relatives are separated, wealth and goods are
exhausted, robbed by the king, wishes are not fulfilled,

Or else, countless transformations, burned by fire, with a destroyed
body and no wisdom, also proceed to the ten stages.

All these verses above were spoken by the Tathāgata's divine mouth. Devadatta foolishly instructed Ajātaśatru to drink wine and let a drunken elephant charge towards the Tathāgata. At that time, the World-Honored One then spoke this verse towards the elephant.

Do not say that evil is nonexistent, for doing it for a long time is
said to be without fault. Saying it is without fault in private is also all verified.

When a person commits evil deeds, there are degrees of seriousness. If the intention is strong and not abandoned, one is unable to let go and leave, and does not seek the means of escape. Concealing and hiding oneself, one is also unable to confess to others. Therefore, the World-Honored One teaches later generations that new and old deeds, down to private places, good and evil karmic retribution cannot be concealed. Therefore, it is said, "Do not say that evil is nonexistent, for doing it for a long time is said to be without fault." "Saying it is without fault in private is also all verified" means that when a person intends to commit various roots of evil in private, although at that time one may avoid being slandered by the masses, one still cannot avoid the retribution of the next life. Therefore, it is said, "Saying it is without fault in private is also all verified"

Saying that evil is with worry, for doing it for a long time is also said to be with
worry. Saying it is with worry in private is also all with worry. The retribution is also with worry.

When a person commits evil, the initial intention is fierce and one is not aware of it. At that time, the mind is brave and considers it to be appropriate. At that time, the World-Honored One then used a metaphor, like when the sun first sets, the shadows of mountains, rivers, and trees all cast shadows and eventually become dark. Now, this group of deluded people who are attached to delusion are also like this. They commit unwholesome deeds of body and speech. At the time of death, the heavy shadows of various evils each follow and gradually lead to the dark room to receive retribution. Therefore, it is said, "Saying that evil is with worry, for doing it for a long time is also said to be with worry. Saying it is with worry in private is also all with worry. The retribution is also with worry"

This worry is also worried by others, evil conduct is worried by both, that
worry is worried by the retribution, seeing the conduct one knows it is true.

The so-called this worry is the worry of the present life, the so-called that worry is the worry of the next life. The so-called this worry is not dying and not passing away, the so-called that worry is already dead and already passed away. Therefore, it is said, "This worry is also worried by others." Evil conduct is worried by both. That worry is worried by the retribution. Seeing the conduct one knows it is true.

This joy is also joyful by others, meritorious conduct is joyful by
both, that joy is joyful by the retribution, seeing the conduct is self-purified.

Formerly King Prasenajit raised troops to attack the country of Kapilavastu, defeated the people and captured seven thousand. Those who had seen the path of the sages were all buried up to their feet and trampled to death by wild elephants. In brief, the meaning is this. The Buddha told the monks: "The king of Kosala is now ungrateful, going against the sages and betraying the truth, committing the sin of indiscriminate killing. These kinds of people will receive retribution in seven days. The royal lineage of the country of Kosala will be cut off, with no heir. The flames of the indiscriminate hell will emerge and envelop the king's body and his attendants, all entering the indiscriminate hell." When Prasenajit heard this, he immediately prepared his four kinds of troops, left the city with his palace ladies and concubines to avoid the disaster, and went to the Ganges River to set sail and ride a boat, thinking he would escape the danger. At that time, the flames of the Avīci hell came to reach him and his followers, and all of them entered the hell without escape. Before Prasenajit had avoided the disaster, he came to the city of Śrāvastī and heard the sound of singing, dancing, and laughter from afar. The king asked his attendants: "Whose is this sound of singing and laughter that reaches here?" The ministers said: "This is the sound of music from Prince Jeta's house." The king then sent a message to summon him quickly. "I am now fighting with the enemy, worrying about the affairs of the country, but Jeta is now enjoying himself with the five kinds of pleasures. If I lose the battle, he will surely hope to obtain the royal position." When Prince Jeta heard the king's summons, he came out to greet him. The king told the prince: "I am fighting with the enemy, worried about the ten thousand countries, but you are now enjoying yourself with the five kinds of pleasures." He then drew his sharp sword and beheaded him, leaving him there. Jeta's body was reborn in heaven. The palace ladies and concubines enjoyed themselves with the five kinds of pleasures, not realizing they had lost their master. The heavenly maidens surrounded him in front and behind, also singing and playing music to entertain themselves. At that time, the World-Honored One, with his heavenly eye, saw Jeta Prince receiving blessings in two places. He spoke this verse in the great assembly:

This joy is also joyful by others, meritorious conduct is joyful by
both, that joy is joyful by the retribution, seeing the conduct is self-purified.

At that time, the World-Honored One again spoke this verse to King Prasenajit:

This cooking is also cooked by others, sinful conduct is cooked by both
that cooking is cooked by the retribution, seeing the conduct has its own evidence.

At that time, the World-Honored One used his divine eye to see King Prasenajit in hell, being tortured and whipped with the five kinds of severe pain. Therefore, the World-Honored One spoke this verse:

Doing merit and not doing evil, all due to the Dharma of past actions, will
never fear the path of death, like a boat cutting through the current to cross.

In the past, before the Buddha attained perfect enlightenment, when he was a bodhisattva, he was called Sarva-dā. For the sake of a brahmin, he bound himself and went to the palace. The king of the enemy country said, "Are you afraid of me now?" At that time, Sarva-dā spoke this verse:

Doing merit and not doing evil, all due to the Dharma of past actions, will
never fear the path of death, like a boat cutting through the current to cross.

"Doing merit and not doing evil, all due to the Dharma of past actions, will never fear the path of death, like a boat cutting through the current to cross."

Doing merit and not doing evil, all due to the Dharma of past actions, will
never fear the path of death, like a boat cutting through the current to cross.

"Doing merit and not doing evil, all due to the Dharma of past actions, will never fear the path of death, like a boat cutting through the current to cross."

Doing merit and not doing evil, all due to the Dharma of past actions, will
never fear the path of death, like a boat cutting through the current to cross.