T03n0170_德光太子經

大正藏第 03 冊 No. 0170 德光太子經

No. 170

佛說德光太子經

西晉月氏國三藏竺法護譯

聞如是：

一時，佛在王舍城靈鳥頂山，與大比丘眾千二百五十、菩薩五百人俱。

爾時，賢者賴吒和羅止頓舍衛國，盡夏三月，更新具衣缽、著其被服，與百新學比丘俱。所作已辦，共遊諸國，往詣王舍大城靈鳥頂山。

於是，賢者賴吒和羅行到佛所，稽首佛足，卻住一面。賴吒和羅問世尊言：「菩薩大士奉行何等，得一切奇特功德之法，致無動畏之慧、超異之智；發遣辯才，光明徹照，入一切智，教授眾生；令得解脫斷于狐疑，以善權方便示一切智；言行相應，所問諸佛，常以巧便得諸佛意；一切所聞法，皆能受持疾逮一切智？」

爾時，賢者賴吒和羅以偈讚歎，問佛而說，頌曰：

「云何菩薩滿所行？　　何謂所作而審諦？　具足智慧功德愿，　　今人中尊解說是，　紫磨金色妙身體，　　為人中尊積上德。　救濟擁護于眾生，　　愿佛解說無上行，　為如何得無盡智，　　無量總持上覺道。　云何致得平等行？　　解決眾人之狐疑，　無數億劫樂生死，　　其意終不有穢厭

現代漢語譯本如是我聞：一時，佛在王舍城靈鷲山頂，與一千二百五十位大比丘和五百位菩薩在一起。當時，賢者賴吒和羅在舍衛國停留，度過三個月的夏季安居，換上新的袈裟和缽，穿戴整齊，與一百位新學比丘一起。完成安居后，他們一同遊歷各國，前往王舍大城靈鷲山頂。於是，賢者賴吒和羅來到佛陀面前，頂禮佛足，然後退到一旁。賴吒和羅問世尊說：『菩薩大士修行什麼，才能獲得一切奇特的功德之法，達到無所畏懼的智慧、超凡的智慧；能夠發揮辯才，光明照耀，進入一切智，教導眾生；使他們得到解脫，斷除疑惑，以善巧方便展示一切智；言行一致，所問諸佛，總能巧妙地領會諸佛的意旨；一切所聽聞的法，都能受持，迅速達到一切智？』當時，賢者賴吒和羅以偈頌讚嘆，向佛陀提問說：『菩薩如何圓滿所行？何謂所作而審諦？具足智慧功德愿，今人中尊解說是，紫磨金色妙身體，為人中尊積上德。救濟擁護于眾生，愿佛解說無上行，為如何得無盡智，無量總持上覺道。云何致得平等行？解決眾人之狐疑，無數億劫樂生死，其意終不有穢厭。』

English version Thus have I heard: At one time, the Buddha was in the city of Rajagriha, on Mount Gridhrakuta, together with a great assembly of twelve hundred and fifty Bhikshus and five hundred Bodhisattvas. At that time, the venerable Raṭṭhapāla was staying in the country of Shravasti, having spent the three months of the summer retreat. He had renewed his robes and bowl, and was properly attired, together with one hundred newly ordained Bhikshus. Having completed their retreat, they traveled together through various countries, heading towards Mount Gridhrakuta in the great city of Rajagriha. Then, the venerable Raṭṭhapāla approached the Buddha, bowed at his feet, and stood to one side. Raṭṭhapāla asked the World Honored One, 『What practices do the great Bodhisattvas engage in to attain all the extraordinary meritorious dharmas, to achieve fearless wisdom, and transcendent knowledge; to develop eloquence, to shine with light, to enter into all-knowing wisdom, to teach sentient beings; to enable them to attain liberation, to dispel doubts, to demonstrate all-knowing wisdom through skillful means; to be consistent in word and deed, to always skillfully grasp the intentions of all Buddhas when questioned; to be able to receive and uphold all the dharmas they hear, and to quickly attain all-knowing wisdom?』 Then, the venerable Raṭṭhapāla praised the Buddha with verses, asking him, saying: 『How does a Bodhisattva fulfill their practices? What is meant by acting with careful consideration? Possessing wisdom, merit, and aspirations, may the Honored One among humans explain this now, With a body of pure gold, the Honored One among humans has accumulated supreme virtues. Rescuing and protecting all beings, may the Buddha explain the supreme practice, How does one attain inexhaustible wisdom, the boundless Dharani, and the supreme path of enlightenment? How does one achieve equanimity? Resolving the doubts of all, Enjoying birth and death for countless eons, their minds never become defiled or weary.』

。　己見無數勤苦人，　　善權教授令開解，　凈其佛國眷屬具，　　光明壽命眾亦爾。　一切所云為寂寞，　　唯愿世尊說上行，　降魔官屬斷諸見，　　脫于愛慾度想行。　云何講說經法義？　　愿佛解說諸實行；　端正殊好辯才足，　　為眾人說柔軟音。　飽滿世間如時雨，　　愿佛解說諸覺行。　所說微妙如羯隨，　　梵聲無疑明慧音，　眾會渴仰于經法，　　便以甘露飽一切。　若有欲學尊佛道，　　當勤精進志法行，　如來所講悉平等，　　唯愿法王以時說。　我欲聽說正真道，　　佛天中天知我意，　今我不敢擾世尊，　　唯愿善說無上行。」

佛告賴吒和羅：「善哉，善哉！乃問如來，如此之義。多所哀念，多所安隱，愍傷諸天及世間人，乃為當來諸菩薩施，令得護行。賴吒和羅！諦聽！善思念之！當爲汝說。」

賴吒和羅言：「唯然，世尊！愿樂欲聞。」

佛言：「賴吒和羅！菩薩有四事法，得清凈行。何等為四？一者、行平等心，而無諛諂；二者、等心於一切；三者、解了空行；四者、如口所言，身行亦爾；是為四事法，菩薩疾得清凈行。」

佛告賴吒和羅：「菩薩復有四事法，得安隱勸進

現代漢語譯本我看到無數辛勤勞苦的人，希望您能善巧方便地教導他們，讓他們開悟。愿您清凈的佛國充滿眷屬，光明和壽命也與他們同在。一切所說的都歸於寂靜，我只希望世尊能宣說殊勝的修行之道。降伏魔眾，斷除各種邪見，脫離愛慾，超越妄想和行為。如何講解經法的意義？愿佛陀解釋各種實際的修行方法；您端正殊勝，辯才無礙，為眾人宣說柔和的音聲。您的教誨如及時雨般滋潤世間，愿佛陀解釋各種覺悟的修行。您所說的微妙如羯隨鳥的鳴叫，梵音清澈，智慧之聲令人無疑。大眾渴望聽聞經法，愿您以甘露滋養一切眾生。如果有想學習尊貴佛道的人，應當勤奮精進，立志修行佛法。如來所講的道理都是平等的，只願法王您能適時宣說。我渴望聽聞真正的正道，佛陀您是天中之天，瞭解我的心意。現在我不敢打擾世尊，只願您能善巧地宣說無上的修行之道。

佛陀告訴賴吒和羅：『很好，很好！你竟然能問如來這樣的道理。這是爲了哀憐眾生，爲了安穩眾生，憐憫諸天和世間的人，也是爲了將來給菩薩們施予教誨，讓他們能夠守護修行。賴吒和羅！仔細聽！好好思考！我將為你解說。』

賴吒和羅說：『是的，世尊！我非常樂意聽聞。』

佛陀說：『賴吒和羅！菩薩有四種修行方法，可以獲得清凈的修行。是哪四種呢？第一，修行平等心，沒有諂媚；第二，對一切眾生都平等對待；第三，理解空性的道理；第四，口中所說與身體所行一致。這就是四種修行方法，菩薩可以迅速獲得清凈的修行。』

佛陀告訴賴吒和羅：『菩薩還有四種修行方法，可以獲得安穩和勸勉。

English version I have seen countless diligent and hardworking people, and I hope you can skillfully teach them and enlighten them. May your pure Buddha land be filled with family members, and may their light and lifespan be the same. Everything that is said returns to silence, I only hope that the World Honored One can proclaim the supreme path of practice. Subdue the demons, cut off all wrong views, escape from desire, and transcend delusion and action. How to explain the meaning of the scriptures? May the Buddha explain various practical methods of practice; You are upright and outstanding, with eloquence, and speak with a gentle voice to the public. Your teachings nourish the world like timely rain, may the Buddha explain various enlightened practices. What you say is as subtle as the call of the Karavika bird, the Brahma sound is clear, and the voice of wisdom is beyond doubt. The masses are eager to hear the scriptures, may you nourish all beings with nectar. If there are people who want to learn the noble path of the Buddha, they should be diligent and strive to practice the Dharma. The principles taught by the Tathagata are all equal, I only wish that the Dharma King can proclaim them in due time. I long to hear the true path, Buddha, you are the Lord of Heaven, you understand my heart. Now I dare not disturb the World Honored One, I only wish that you can skillfully proclaim the supreme path of practice.

The Buddha said to Raṭṭhapāla: 'Excellent, excellent! You are able to ask the Tathagata about such a principle. This is to have compassion for sentient beings, to bring peace to sentient beings, to have compassion for the gods and people of the world, and also to give teachings to future Bodhisattvas so that they can protect their practice. Raṭṭhapāla! Listen carefully! Think carefully! I will explain it to you.'

Raṭṭhapāla said: 'Yes, World Honored One! I am very happy to listen.'

The Buddha said: 'Raṭṭhapāla! Bodhisattvas have four practices that can lead to pure practice. What are the four? First, practice equanimity, without flattery; second, treat all beings equally; third, understand the principle of emptiness; fourth, what is said in the mouth is consistent with what is done in the body. These are the four practices, and Bodhisattvas can quickly achieve pure practice.'

The Buddha told Raṭṭhapāla: 'Bodhisattvas also have four practices that can lead to peace and encouragement.

。何等為四？一者、得總持；二者、得善知識；三者、得法忍；四者、于戒清凈，所行平等；是為四事法。」

佛告賴吒和羅：「菩薩復有四事法，入于塵勞、勸悅生死法。何等為四？一者、菩薩示現佛身入于生死，勸諸起滅者，令得喜悅法；二者、為說柔順之法；三者、所有無所愛惜；四者、得不起法忍；是為四事法。」

佛告賴吒和羅：「菩薩復有四事法，無所愛著。何等為四？一者、菩薩不當著家居舍宅；二者、出家菩薩不當貪財利；三者、菩薩不求諸功德報；四者、菩薩不當惜身命；是為四事法。」

佛告賴吒和羅：「菩薩復有四事法，於法無厭足。何等為四？一者、于戒無所缺減；二者、習閑居野處；三者、奉四賢聖之行；四者、得博聞；是為四事法。」

佛告賴吒和羅：「菩薩有四事法，而得無念普有所入。何等為四？一者、令生善處常值佛世；二者、聽受尊長教而無諛諂；三者、樂受教命，其心不著財利；四者、得辯才入深法要；是為四事法。」

佛告賴吒和羅：「菩薩有四事法，得清凈行

現代漢語譯本：什麼是四種法？第一，獲得總持；第二，獲得善知識；第三，獲得法忍；第四，在戒律上清凈，所行平等；這就是四種法。佛告訴賴吒和羅：『菩薩還有四種法，進入塵世勞苦，勸導眾生喜悅生死之法。什麼是四種法？第一，菩薩示現佛身進入生死，勸導那些生滅不定的人，讓他們獲得喜悅之法；第二，為他們宣說柔和順從的法；第三，對於所有的一切都無所愛惜；第四，獲得不起法忍；這就是四種法。』佛告訴賴吒和羅：『菩薩還有四種法，對於一切都無所執著。什麼是四種法？第一，菩薩不應當執著於家居房舍；第二，出家的菩薩不應當貪圖財利；第三，菩薩不追求各種功德的回報；第四，菩薩不應當吝惜自己的生命；這就是四種法。』佛告訴賴吒和羅：『菩薩還有四種法，對於佛法永不滿足。什麼是四種法？第一，在戒律上沒有絲毫缺失；第二，習慣於閑居在野外；第三，奉行四種賢聖的修行；第四，獲得廣博的見聞；這就是四種法。』佛告訴賴吒和羅：『菩薩有四種法，能夠獲得無念，普遍進入一切境界。什麼是四種法？第一，使眾生能夠出生在善處，常常遇到佛陀住世；第二，聽受尊長的教誨而不諂媚；第三，樂於接受教導，內心不執著于財利；第四，獲得辯才，深入理解佛法的精髓；這就是四種法。』佛告訴賴吒和羅：『菩薩有四種法，能夠獲得清凈的修行』

English version: What are the four things? First, obtaining total retention; second, obtaining good teachers; third, obtaining the patience of Dharma; fourth, being pure in precepts, and acting equally; these are the four things. The Buddha told Raṭṭhapāla: 『Bodhisattvas also have four things, entering the toil of the world, encouraging beings to rejoice in the Dharma of birth and death. What are the four things? First, Bodhisattvas manifest the body of a Buddha, entering birth and death, encouraging those who are in flux, causing them to obtain the Dharma of joy; second, speaking to them the Dharma of gentleness and compliance; third, having no attachment to anything; fourth, obtaining the patience of non-arising Dharma; these are the four things.』 The Buddha told Raṭṭhapāla: 『Bodhisattvas also have four things, having no attachment to anything. What are the four things? First, Bodhisattvas should not be attached to their homes and dwellings; second, ordained Bodhisattvas should not be greedy for wealth and gain; third, Bodhisattvas do not seek rewards for their merits; fourth, Bodhisattvas should not be stingy with their lives; these are the four things.』 The Buddha told Raṭṭhapāla: 『Bodhisattvas also have four things, never being satisfied with the Dharma. What are the four things? First, having no deficiency in precepts; second, being accustomed to dwelling in solitude in the wilderness; third, practicing the four noble practices; fourth, obtaining extensive learning; these are the four things.』 The Buddha told Raṭṭhapāla: 『Bodhisattvas have four things, and can obtain non-thought, universally entering all realms. What are the four things? First, enabling beings to be born in good places, often encountering the Buddha in the world; second, listening to the teachings of elders without flattery; third, being happy to receive teachings, with their hearts not attached to wealth and gain; fourth, obtaining eloquence, deeply understanding the essence of the Dharma; these are the four things.』 The Buddha told Raṭṭhapāla: 『Bodhisattvas have four things, and can obtain pure practice』

。何等為四？一者、為菩薩行，無傷害意於人；二者、棄捐諛諂、邪偽之行，樂在閑居；三者、一切所有施，而不惜不望其報；四者、晝夜常志求法，見說法者不求其短；是為四事法，菩薩摩訶薩得清凈行。」

佛爾時說偈言：

「其心不著塵垢法，　　即便無有惡瑕穢，　志意不厭教論法，　　則能令致無上道。　雖遇不賢常一心，　　普入邪行惡道本，　出家學道無所惜，　　在於山間欲解脫。　閑居寂寞無所起，　　其心不著財利色，　捐棄軀體不惜命，　　行如師子無所畏；　心得歡悅知厭足，　　譬如飛鳥無所畏，　一切世間無有常，　　志求佛道大慧行。　常樂獨處譬如犀，　　無有恐畏如師子，　心不怖懅無粗志，　　若得供養無增損。　捐去邪語及惡見，　　智了大行志解道，　我為世間一切護，　　意為善權無放逸。　意善持戒為眾道，　　心不亂著諸恩愛，　謹順正行如救火，　　常求世尊上妙行。　已脫于空無有想，　　種種具足審寂寞，　所住靜然智慧明，　　得甘露味常歡悅。　假使得佛覺道意，　　常為清凈無疑難，　總持辯才一其心，　　忍一切苦不想報

現代漢語譯本：什麼是四種清凈行？第一，菩薩的行為是不傷害他人；第二，捨棄諂媚、虛偽的行為，喜歡獨處；第三，佈施一切所有，不吝惜也不期望回報；第四，日夜精進求法，見到說法的人不挑剔其缺點。這就是菩薩摩訶薩獲得清凈行的四種方法。

佛陀當時說了偈語：

『內心不執著於世俗的污垢，就不會有邪惡的瑕疵；意志不厭倦教誨的佛法，就能達到無上的道。即使遇到不賢之人，也能保持一心，普遍深入邪惡的道路根源；出家學道不吝惜一切，在山間尋求解脫。閑居寂寞，內心不起波瀾，不執著于錢財和美色；捨棄身體不愛惜生命，行為像獅子一樣無所畏懼；內心感到歡喜，知足常樂，就像飛鳥一樣無所畏懼；世間一切都是無常的，立志追求佛道的大智慧。常常喜歡獨處，像犀牛一樣，沒有恐懼，像獅子一樣；內心不驚慌，沒有粗暴的念頭，即使得到供養也不會增減什麼。捨棄邪惡的言語和錯誤的見解，以智慧瞭解大乘的修行，立志解脫之道；我為世間一切眾生作守護，用心善巧方便，不放逸。用心持戒，為眾生開闢道路，內心不執著于各種恩愛；謹慎地遵循正道，就像救火一樣，常常追求世尊最殊勝的修行。已經脫離了空性的執著，沒有妄想，種種功德都具足，安住于寂靜；所居住的地方安靜而智慧明亮，得到甘露的滋味，常常感到歡喜。即使證悟了佛的覺悟，也常常保持清凈，沒有疑惑；總持一切法，辯才無礙，一心一意，忍受一切痛苦而不求回報。』

English version: What are the four? First, the bodhisattva's practice is to have no intention of harming others; second, to abandon flattery and deceitful actions, and to delight in solitude; third, to give away all possessions without being stingy or expecting reward; fourth, to constantly seek the Dharma day and night, and not to find fault with those who preach it. These are the four practices by which a bodhisattva mahasattva attains pure conduct.

The Buddha then spoke in verse:

'If the mind is not attached to the defilements of the world, then there will be no evil flaws; If the will is not weary of the teachings of the Dharma, then one can attain the unsurpassed path. Even when encountering the unwise, one can remain single-minded, and deeply penetrate the roots of evil paths; Having left home to study the Way, one is not stingy with anything, seeking liberation in the mountains. Living in quiet solitude, the mind does not stir, not attached to wealth or beauty; Giving up the body without cherishing life, acting like a lion, without fear; The mind feels joy, knowing contentment, like a bird without fear; All things in the world are impermanent, aspiring to the great wisdom of the Buddha's path. Often delighting in solitude, like a rhinoceros, without fear, like a lion; The mind is not alarmed, without coarse thoughts, and if receiving offerings, it neither increases nor decreases. Abandoning evil speech and wrong views, with wisdom understanding the great practice, aspiring to the path of liberation; I am the protector of all beings in the world, using skillful means with a good heart, without negligence. With a good heart, upholding the precepts, paving the way for all beings, the mind is not attached to various affections; Carefully following the right path, like saving a fire, constantly seeking the supreme practice of the World Honored One. Having already escaped the attachment to emptiness, without delusion, all virtues are complete, dwelling in tranquility; The place where one dwells is quiet and wisdom is bright, obtaining the taste of nectar, always feeling joy. Even if one attains the enlightenment of the Buddha, one always remains pure, without doubt; Holding all dharmas, with unobstructed eloquence, single-minded, enduring all suffering without seeking reward.'

。　若有菩薩聞是行，　　欲求佛道當歡喜，　常志精進離懈怠，　　了穢無知意不害。」

佛告賴吒和羅：「菩薩有四事法，自墮落。何等為四？一者、菩薩憍慢而不恭敬，為自墮落；二者、菩薩作無反覆習於諛諂，為自墮落；三者、菩薩求供養貪利，為自墮落；四者、菩薩佞諂邪行求于供養，為自墮落；是為四事法，菩薩為自墮落。」

佛告賴吒和羅：「菩薩有四事法，墮邪塹。何等為四？一者、懈怠為墮塹法；二者、無凈信；三者、起想；四者、見得供養者，有嫉妒心；是為菩薩四事墮邪塹法。」

佛告賴吒和羅：「菩薩不當習四事法。何等為四？一者、菩薩不當與諸邪見人相習；二者、菩薩不當與誹謗正法之人相習行；三者、菩薩不當與惡知識相習；四者、菩薩不當與貪衣食人相習；是為四事法。」

佛告賴吒和羅：「菩薩有四事法，得苦痛之罪。何等為四？一者、以智慧自貢高，懷憎嫉意；二者、心不歡悅，無清凈行；三者、不能忍辱，但欲貪他人財物；四者、謂有我人著法；是為四事法，菩薩得苦痛之罪。」

佛告賴吒和羅：「菩薩復有四事自縛

現代漢語譯本：如果菩薩聽聞這樣的修行，想要追求佛道就應當歡喜，常常立志精進，遠離懈怠，明白污穢和無知不會傷害心意。佛陀告訴賴吒和羅：『菩薩有四種行為會自我墮落。是哪四種呢？第一，菩薩驕傲自大而不恭敬，這是自我墮落；第二，菩薩虛偽不實，習慣於阿諛奉承，這是自我墮落；第三，菩薩追求供養，貪圖利益，這是自我墮落；第四，菩薩奸佞諂媚，行為不正，以求得供養，這是自我墮落。這四種行為，是菩薩自我墮落的原因。』佛陀告訴賴吒和羅：『菩薩有四種行為會墮入邪惡的陷阱。是哪四種呢？第一，懈怠是墮入陷阱的行為；第二，沒有清凈的信心；第三，產生妄想；第四，看到得到供養的人，就心生嫉妒。這四種行為，是菩薩墮入邪惡陷阱的原因。』佛陀告訴賴吒和羅：『菩薩不應當修習四種行為。是哪四種呢？第一，菩薩不應當與持有邪見的人交往；第二，菩薩不應當與誹謗正法的人交往；第三，菩薩不應當與惡知識交往；第四，菩薩不應當與貪圖衣食的人交往。這四種行為，是菩薩不應當修習的。』佛陀告訴賴吒和羅：『菩薩有四種行為會招致痛苦的罪過。是哪四種呢？第一，以自己的智慧而自高自大，心懷憎恨嫉妒；第二，內心不歡喜，沒有清凈的行為；第三，不能忍受屈辱，只貪圖他人的財物；第四，認為有『我』、『人』，執著於法。這四種行為，是菩薩招致痛苦罪過的原因。』佛陀告訴賴吒和羅：『菩薩還有四種行為會自我束縛』

English version: If a Bodhisattva hears of this practice, desiring to seek the path of Buddhahood, they should rejoice, constantly aspire to diligence, stay away from laziness, and understand that defilement and ignorance do not harm the mind. The Buddha told Raṭṭhapāla, 'Bodhisattvas have four practices that cause self-degradation. What are the four? First, a Bodhisattva is arrogant and disrespectful, which is self-degradation; second, a Bodhisattva is false and habitually flatters, which is self-degradation; third, a Bodhisattva seeks offerings and is greedy for gain, which is self-degradation; fourth, a Bodhisattva is deceitful and behaves improperly to seek offerings, which is self-degradation. These four practices are the causes of a Bodhisattva's self-degradation.' The Buddha told Raṭṭhapāla, 'Bodhisattvas have four practices that cause them to fall into evil pits. What are the four? First, laziness is a practice that leads to falling into a pit; second, lacking pure faith; third, giving rise to delusions; fourth, seeing those who receive offerings and becoming jealous. These four practices are the causes of a Bodhisattva falling into evil pits.' The Buddha told Raṭṭhapāla, 'Bodhisattvas should not engage in four practices. What are the four? First, a Bodhisattva should not associate with those who hold wrong views; second, a Bodhisattva should not associate with those who slander the true Dharma; third, a Bodhisattva should not associate with evil teachers; fourth, a Bodhisattva should not associate with those who are greedy for food and clothing. These four practices are what a Bodhisattva should not engage in.' The Buddha told Raṭṭhapāla, 'Bodhisattvas have four practices that lead to the suffering of pain. What are the four? First, being arrogant with one's own wisdom, harboring hatred and jealousy; second, not being joyful in heart, lacking pure conduct; third, being unable to endure humiliation, only greedy for others' wealth; fourth, believing in the existence of 'self' and 'others,' and being attached to the Dharma. These four practices are the causes of a Bodhisattva's suffering of pain.' The Buddha told Raṭṭhapāla, 'Bodhisattvas also have four practices that bind themselves.'

。何等為四？一者、菩薩喜輕慢於人，是為自縛；二者、菩薩行世間巧，便起賈作治生想，是為自縛；三者、菩薩意不受法慧為放逸行，是為自縛；四者、菩薩縛意住種姓，是為自縛；是為四事。」

佛告賴吒和羅：「后當來世學菩薩道者，當有是諸瑕穢無行人。當供養諸無行者諛諂人，當供養諸諛諂者有無智人，當供養諸無智者：貪求衣食、無有直心、嫉妒種姓、諛諂懷邪、無質樸心、欺諸尊長及諸家室，用供養故。還相誹謗，意貪財利入諸郡國，不念說法以開解人，亦無善權；于眾人無智慧意，自以為智；見他人智慧為善師，便輕慢之；設有無行者，為破壞之器。還相求長短舍精進行，為無智懈怠，不多念智慧，還相壞法；別離眾會共結怨害，轉共諍鬥，謂他無行，我承法教；不奉禁戒、不欲聞法、不行精進。生於貧窶之中，在窮厄之家，行作沙門但憂求財利，其所在處不能得安，何況亂志？一心雖行佛功德，續貪著家室之利，自謂我為沙門也。」

佛言：「我不謂是輩之人為行菩薩法，如是等人百千劫中，不能得柔順法忍，何況欲得佛慧正覺之行？」

佛言：「賴吒和羅！我不但謂是輩之人墮三道塹，亦復當墮八惡之處

現代漢語譯本：什麼是四種束縛？第一種，菩薩喜歡輕慢他人，這是自我束縛；第二種，菩薩熱衷於世俗的技巧，便會產生經商謀生的想法，這是自我束縛；第三種，菩薩的心不接受佛法智慧，行為放縱，這是自我束縛；第四種，菩薩的心被種姓觀念束縛，這是自我束縛；這就是四種束縛。佛陀告訴賴吒和羅：『未來世學習菩薩道的人，會有這些瑕疵，沒有修行。他們會供養那些沒有修行的人，諂媚奉承的人；會供養那些諂媚奉承的人，沒有智慧的人；會供養那些沒有智慧的人：貪求衣食，沒有正直的心，嫉妒別人的種姓，諂媚懷有邪念，沒有質樸的心，欺騙長輩和家人，爲了得到供養。他們還會互相誹謗，貪圖財利進入各個地方，不考慮說法來開導他人，也沒有善巧方便；對眾人沒有智慧的理解，自以為聰明；看到他人有智慧，是善知識，就輕慢他們；如果有修行不好的人，就成為破壞佛法的工具。他們還會互相挑剔，放棄精進修行，因為愚癡懈怠，不常思考智慧，反而破壞佛法；離間僧團，結下怨恨，互相爭鬥，說別人沒有修行，自己才是遵循佛法教導；不遵守戒律，不想聽聞佛法，不精進修行。他們出生在貧困的家庭，在困厄的境地，出家修行卻只想著追求財利，他們所在的地方都不能安寧，更何況是心志混亂？他們雖然一心修行佛的功德，卻又貪戀家室的利益，還自以為是出家人。』佛陀說：『我不認為這些人是在修行菩薩法，這樣的人即使經過千百萬劫，也不能得到柔順法忍，更何況是想得到佛的智慧和正覺的修行？』佛陀說：『賴吒和羅！我不僅認為這些人會墮入三惡道，還會墮入八種惡處。』

English version: What are the four bonds? First, a Bodhisattva delights in belittling others, this is self-bondage; second, a Bodhisattva engages in worldly skills, then arises the thought of engaging in trade and making a living, this is self-bondage; third, a Bodhisattva's mind does not accept the wisdom of the Dharma, acting recklessly, this is self-bondage; fourth, a Bodhisattva's mind is bound by the concept of lineage, this is self-bondage; these are the four bonds. The Buddha told Raṭhavara: 'In the future, those who study the Bodhisattva path will have these flaws and lack practice. They will make offerings to those who lack practice, to those who are flattering; they will make offerings to those who are flattering, to those who lack wisdom; they will make offerings to those who lack wisdom: greedy for food and clothing, without an upright heart, jealous of others' lineage, flattering with evil intentions, without a simple heart, deceiving elders and family members, for the sake of offerings. They will also slander each other, greedy for wealth and entering various regions, not thinking of expounding the Dharma to enlighten others, nor having skillful means; they have no wise understanding of the people, thinking themselves wise; seeing others with wisdom, who are good teachers, they belittle them; if there are those who lack practice, they become tools for destroying the Dharma. They also find fault with each other, abandoning diligent practice, because of ignorance and laziness, not often contemplating wisdom, instead destroying the Dharma; they separate from the Sangha, forming grudges, fighting with each other, saying that others lack practice, while they themselves follow the Dharma's teachings; they do not observe the precepts, do not want to hear the Dharma, do not practice diligently. They are born into poor families, in difficult circumstances, practicing as monks but only thinking of pursuing wealth and profit, they cannot find peace wherever they are, let alone with a confused mind? Although they practice the Buddha's merits with one mind, they still crave the benefits of family life, and think of themselves as monks.' The Buddha said: 'I do not consider these people to be practicing the Bodhisattva path, such people, even after millions of kalpas, cannot attain the patience of the Dharma, let alone the practice of the Buddha's wisdom and enlightenment?' The Buddha said: 'Raṭhavara! I not only think that these people will fall into the three evil paths, but also into the eight evil places.'

何等為八？一者、生在邊地；二者、墮貧窮家；三者、所生之處面目醜惡；四者、生於邪惡、反善之家；五者、生與惡知識會；六者、多疾病；七者、所生處壽命短；八者、橫死；是為菩薩八惡事，墮于邪塹。所以者何？賴吒和羅！我不以口言作愿以為菩薩、不以偽亂之人為清凈行、不以諛諂為菩薩行、不以貪著衣食為供養佛、不謂貢高者為清凈智慧、不以自見慧行為斷疑垢。我不謂嫉妒者有清凈意、不謂多貪求者而得總持、不謂不見誠諦之德而有掛礙當得生善處、不謂貪種姓著色者當得清凈身。我不謂想行者當得佛定意，我不謂非至誠行者當得清凈也，我不謂憍慢者當得清潔意，我不謂非知厭足者當好法也，我不謂貪身命者為志求法。」

佛言：「賴吒和羅！我不怨責外六師也；責此輩愚人，劇于外六師。所以者何？所言各異，所行不同，為欺諸天及世間人。」

佛於是說偈言：

「無智憒亂為放逸，　　輕慢無敬多貪求，　與塵垢會起欲想，　　是輩之人去道遠。　貪求供養懈怠增，　　以無精進失凈信，　便壞凈行亡正戒，　　犯禁法者失善道。　生於貧家作沙門，　　在窮厄中求供養，　譬如有人窮無物，　　從他債望求財產

現代漢語譯本：什麼是八種惡事呢？第一種是出生在邊遠地區；第二種是墮落到貧窮的家庭；第三種是出生的地方容貌醜陋；第四種是出生在邪惡、反對善良的家庭；第五種是與惡知識相遇；第六種是多病；第七種是出生的地方壽命短；第八種是橫死。這被稱為菩薩的八種惡事，會墮入邪惡的陷阱。這是為什麼呢？賴吒和羅！我不認為口頭上發願就是菩薩，不認為虛偽混亂的人是清凈修行，不認為諂媚奉承是菩薩的行為，不認為貪戀衣食是供養佛，不認為貢高我慢的人有清凈的智慧，不認為自以為是的智慧行為能斷除疑惑。我不認為嫉妒的人有清凈的心意，不認為貪求過多的人能得到總持，不認為不看重誠實美德的人，在有掛礙的情況下能投生善處，不認為貪戀種姓和外貌的人能得到清凈的身體。我不認為有妄想行為的人能得到佛的禪定，我不認為不至誠修行的人能得到清凈，我不認為驕傲自滿的人能得到清潔的心意，我不認為不知滿足的人會喜歡佛法，我不認為貪戀生命的人是真心求法。佛說：『賴吒和羅！我不責怪外道六師，我責怪這些愚人，他們比外道六師更糟糕。這是為什麼呢？因為他們所說的話各不相同，所做的事也不同，是在欺騙諸天和世間的人。』佛於是說了偈語：『沒有智慧，心神昏亂，就會放縱；輕慢他人，沒有恭敬，貪求過多；與塵垢為伍，生起慾望；這樣的人離道很遠。貪求供養，懈怠增長；因為沒有精進，失去清凈的信心；就會破壞清凈的修行，喪失正確的戒律；違犯禁戒的人會失去善道。出生在貧窮的家庭，做了沙門；在窮困厄難中尋求供養；就像有人貧窮沒有財物，從別人那裡借債希望得到財產。』

English version: What are the eight evils? The first is being born in a remote land; the second is falling into a poor family; the third is being born with an ugly appearance; the fourth is being born into an evil family that opposes goodness; the fifth is encountering evil teachers; the sixth is having many illnesses; the seventh is being born in a place with a short lifespan; and the eighth is dying a violent death. These are called the eight evils of a Bodhisattva, which lead to falling into an evil pit. Why is this so? Rahula! I do not consider making vows verbally to be a Bodhisattva, nor do I consider those who are false and confused to be practicing pure conduct, nor do I consider flattery to be the conduct of a Bodhisattva, nor do I consider being greedy for food and clothing to be offering to the Buddha, nor do I consider those who are arrogant to have pure wisdom, nor do I consider self-righteous wisdom to be able to cut off doubts. I do not consider those who are jealous to have pure intentions, nor do I consider those who are greedy to obtain the ability to retain all teachings, nor do I consider those who do not value honesty and virtue to be able to be reborn in a good place while having attachments, nor do I consider those who are greedy for lineage and appearance to obtain a pure body. I do not consider those who have delusional thoughts to obtain the Buddha's samadhi, nor do I consider those who do not practice with sincerity to obtain purity, nor do I consider those who are arrogant to obtain a clean mind, nor do I consider those who are not content to like the Dharma, nor do I consider those who are greedy for life to be truly seeking the Dharma. The Buddha said, 'Rahula! I do not blame the six heretical teachers; I blame these foolish people, who are worse than the six heretical teachers. Why is this so? Because what they say is different, and what they do is different, they are deceiving the gods and the people of the world.' The Buddha then spoke in verse: 'Without wisdom, the mind is confused and becomes indulgent; they are disrespectful and arrogant, and they are greedy; they associate with defilements and give rise to desires; such people are far from the path. Greed for offerings increases laziness; because they lack diligence, they lose pure faith; they destroy pure conduct and lose the correct precepts; those who violate the precepts lose the path of goodness. Born into a poor family, they become a Shramana; in poverty and hardship, they seek offerings; it is like someone who is poor and has nothing, borrowing from others hoping to obtain wealth.'

。　貪供養故在閑居，　　在於彼住欲自達，　得神通智辯才具，　　棄捐家室受所有。　不見道住隨亂行，　　生於貧窮卑賤家，　在醜惡中無力勢，　　墮于貢高愚癡地。　作卑賤者無名德，　　意貪財利為放逸，　后即生於大惡處，　　億劫之中無善跡。　假使于道無貪利，　　諸天人民悉得佛，　隨藍之風不動人，　　用供養故不自成。　無有功德仰於人，　　無精進意失善行，　為壞亂教不承法，　　不能逮得慧道意。　以至誠利致佛法，　　終不失行如道意，　志願甚堅常清凈，　　所奉如應則為道。　我求佛故無所惜，　　及施身命索經法，　是輩舍法不精進，　　以于道法失句義。　有大燈明無能見，　　我本求索善義說，　適聞所教即奉行，　　斷絕一切諸愛慾。　已聞種種佛法教，　　不能究竟一法句，　非法行者何得道，　　譬如示盲之道徑。」

佛告賴吒和羅：「乃往過去無央數劫，長遠不可計、無量、不可思議。爾時有佛，號吉義如來、無所著、等正覺，在世間教授、佛、天中天。時，有國王名頞真無。」

佛言：「賴吒和羅！其頞真無國王，典主閻浮利天下，廣長六十四萬里。時，閻浮利有二萬大城、有億千家

現代漢語譯本因為貪圖供養而隱居，住在那裡想要自我顯揚，得到了神通、智慧和辯才，卻拋棄家庭，接受所有供奉。不遵循正道而隨波逐流，出生在貧窮卑賤的家庭，在醜陋和無權勢中，墮落到貢高我慢和愚癡的境地。成為卑賤之人，沒有名望和德行，心中貪圖財利而放縱自己，最終墮入極惡之處，億萬劫中沒有善的軌跡。假如在修道時不貪圖利益，諸天和人民都能成佛，就像隨風搖曳的藍草一樣，不會動搖人心，因為貪圖供養而不能自我成就。沒有功德卻仰仗他人，沒有精進的意念而失去善行，爲了破壞教法而不遵循佛法，不能領悟智慧之道。以至誠之心追求佛法，最終不會失去修行的正道，志願堅定且常保清凈，所奉行的如法才是正道。我爲了求佛而不吝惜一切，甚至施捨身命去尋求經法，這些人捨棄佛法而不精進，因此在佛法中失去了真正的意義。擁有明燈卻不能看見，我原本尋求善的教義，一旦聽到教誨就立即奉行，斷絕一切愛慾。已經聽聞了種種佛法教誨，卻不能徹底理解一句法義，不按佛法修行的人怎麼能得道呢？就像給盲人指路一樣毫無意義。佛陀告訴賴吒和羅：『在過去無量無數劫之前，時間長遠不可計數、不可衡量、不可思議。那時有一尊佛，號為吉義如來、無所著、等正覺，在世間教化眾生，是佛中之佛、天中之天。當時，有一位國王名叫頞真無。』佛說：『賴吒和羅！這位頞真無國王，統治著閻浮提天下，疆域廣闊達六十四萬里。當時，閻浮提有兩萬座大城，有億萬戶人家。』

English version Dwelling in seclusion due to greed for offerings, residing there desiring self-aggrandizement, Having attained supernatural powers, wisdom, and eloquence, yet abandoning family and accepting all offerings. Not following the right path but drifting along, born into a poor and lowly family, In ugliness and powerlessness, falling into arrogance and ignorance. Becoming a lowly person, without fame or virtue, with a mind greedy for wealth and indulging oneself, Eventually falling into the most evil places, with no trace of good for billions of kalpas. If one does not crave benefits in cultivation, all gods and people can attain Buddhahood, Like the blue grass swaying in the wind, not moving people's hearts, unable to achieve self-realization due to greed for offerings. Without merit yet relying on others, without the intention of diligence and losing good deeds, In order to destroy the teachings and not follow the Dharma, unable to grasp the wisdom of the path. Pursuing the Buddha's teachings with sincerity, one will ultimately not lose the right path of practice, With a firm will and constant purity, what is practiced according to the Dharma is the true path. I seek Buddhahood without sparing anything, even giving up my life to seek the scriptures, These people abandon the Dharma without diligence, thus losing the true meaning of the Dharma. Having a bright lamp yet unable to see, I originally sought the teachings of goodness, Once hearing the teachings, I immediately practice them, cutting off all desires. Having heard various teachings of the Buddha, yet unable to fully understand even one phrase of the Dharma, How can those who do not practice the Dharma attain the path? It is like showing a blind person the way. The Buddha told Raṭhavara: 'In the past, countless kalpas ago, the time was long, immeasurable, and inconceivable. At that time, there was a Buddha named Jiyi Tathagata, the Unattached, the Perfectly Enlightened One, who taught in the world, the Buddha of Buddhas, the God of Gods. At that time, there was a king named A'zhenwu.' The Buddha said: 'Raṭhavara! This King A'zhenwu ruled the entire Jambudvipa, with a vast territory of 640,000 miles. At that time, Jambudvipa had 20,000 large cities and billions of households.'

。其頞真無王有大城，名寶照明，王所治處，其城長四百八十里、廣二百八十里，以七寶為城，南北出有八道，所作審諦具足。爾時人壽十億那術歲。」

佛告賴吒和羅：「其王頞真無，有子名曰德光，端正殊好，威神妙絕。初始生時，自然有千藏出，皆有七寶；一一藏中，自然有諸國王寶，其七寶高八丈。德光適生，一切閻浮利人皆大歡喜，拘閉牢獄，皆得解脫。其德光太子適生七日之中，無智不博，道俗悉具。」

佛語賴吒和羅：「於時，凈居諸天，中夜時來到德光太子所，語之言：『太子！不當為放逸之行。』於是德光太子從是已來，具足萬歲之中，初不睡眠、亦不調戲；初不歌舞、未曾作樂；亦不行來、不出遊觀；未曾貪身、亦不念歌舞伎樂；不貪財利、不念家居；不著郡國、亦無所求；一切所有，無所愛惜；如立一心，常在獨處，以寂諸難，得意少有。『無生不死者，身命不可保、不相敬重，天下恩愛會當別離；無有作導師者，亂法犯罪，憂怖恐懼；凡夫之土，不知厭足，以愚癡力，常喜諍鬥。我今者，為墮無行之中；我欲默然無為。』彼時太子獨處閑居，無放逸意，遠諸愛慾為等心行

現代漢語譯本：其頞真無國王有一座大城，名為寶照明，是國王治理的地方。那座城池長四百八十里，寬二百八十里，用七寶建造而成。城池南北各有八條道路，建造得非常精細完備。當時人們的壽命有十億那術歲。佛告訴賴吒和羅：『頞真無國王有一個兒子，名叫德光，相貌端正美好，威儀神妙絕倫。他剛出生時，自然涌現出一千個寶藏，每個寶藏里都有七寶；每一個寶藏中，自然有各國王的寶物，那些七寶高八丈。德光剛出生，整個閻浮提的人都非常歡喜，被關押在牢獄中的人，都得到解脫。德光太子出生七天之內，沒有不通曉的知識，道俗之事都具備。』佛對賴吒和羅說：『當時，凈居天的諸天神，在半夜時來到德光太子那裡，告訴他說：『太子！不應該放縱自己。』於是德光太子從那時起，在萬歲之中，從不睡覺，也不嬉戲；從不唱歌跳舞，從未作樂；也不行走，不出門遊玩；從未貪戀身體，也不想念歌舞伎樂；不貪圖財利，不想念家庭；不執著于郡國，也沒有任何所求；對於一切所有，都沒有愛惜之心；如同一心堅定，常常獨自一人，用寂靜來消除各種困難，心中很少有慾望。『無生無死的人，生命不可靠，不值得敬重，天下的恩愛終將離別；沒有可以作為導師的人，混亂的法度，犯罪，憂愁恐懼；凡夫俗子，不知滿足，憑藉愚癡的力量，常常喜歡爭鬥。我現在，是墮落於無所作為之中；我想要沉默無為。』那時太子獨自居住，沒有放縱的念頭，遠離各種愛慾，以平等心對待一切。

English version: King Arjanimu had a great city named Baozhaoming, which was the place where the king governed. The city was 480 li long and 280 li wide, built with seven treasures. There were eight roads in the north and south of the city, and the construction was very meticulous and complete. At that time, people's lifespan was ten billion nayuta years. The Buddha told Lai Zhahe Luo: 'King Arjanimu had a son named De Guang, who was handsome and beautiful, with extraordinary majesty and wonder. When he was first born, a thousand treasures naturally emerged, each with seven treasures; in each treasure, there were naturally treasures of various kings, and those seven treasures were eight zhang high. When De Guang was born, all the people in Jambudvipa were very happy, and those imprisoned in prisons were released. Within seven days of Prince De Guang's birth, there was no knowledge he did not understand, and he possessed both secular and religious matters.' The Buddha said to Lai Zhahe Luo: 'At that time, the gods of the Pure Abode Heavens came to Prince De Guang in the middle of the night and told him: 'Prince! You should not indulge yourself.' So Prince De Guang, from that time on, for ten thousand years, never slept, nor did he play; he never sang or danced, never made music; he did not walk, nor did he go out to play; he never coveted his body, nor did he miss singing and dancing; he did not covet wealth, nor did he miss his family; he was not attached to the county or the country, nor did he have any desires; he had no attachment to anything; like a firm mind, he was often alone, using silence to eliminate various difficulties, and had few desires in his heart. 'Those who are neither born nor die, life is unreliable, not worthy of respect, the love of the world will eventually be separated; there is no one who can be a guide, chaotic laws, crimes, worries and fears; ordinary people, do not know satisfaction, relying on the power of ignorance, often like to fight. I am now, falling into inaction; I want to be silent and do nothing.' At that time, the prince lived alone, without any thought of indulgence, away from all desires, treating everything with an equal mind.

。」

佛語賴吒和羅：「時，王頞真無他域之中，有一大城，名樂施財，為德光太子造，南北行有八重、八百交道，以七寶為城；其城七重，以七寶為帳，皆以白珠而瓔珞之；一切諸欄楯間有八萬寶柱，一切諸寶柱各有六萬寶繩互相交系，一切諸寶繩各有千四百億帶系；若有風吹，展轉相揩，出百千伎樂之音聲。一切諸欄楯前，各有五百采女，善鼓音樂，皆工歌舞，得第一伎，所作具足，能歡悅一切天下諸國人王，以是供給德光太子。王告諸采女曰：『汝等舍諸因緣，晝夜作諸伎樂，以樂太子，令可其意，無得使見不善之事。』一切欄楯邊置諸施具，饑者與飯，渴者與漿，欲得車馬者與之，欲得衣服、華香、坐具、舍宅、燈火，隨其所求供養。具金銀、明月珠、琉璃、水精、象馬，一切諸七寶瓔珞以給天下。其城中央，為德光太子作七寶宮殿、八重交露；彼一講堂，上有四億床座以給太子。城中有園觀，生花樹、寶樹，其樹常生，悉遍覆蓋。」

佛語賴吒和羅：「其園觀，中央有七寶浴池，以四寶——金、銀、水精、琉璃為欄楯；中有八百師子之頭，其水由中入浴池。其浴池中復有八百師子頭，池水從中流出。池中常生四種花——青蓮花、紅蓮花、白蓮花、黃蓮花；周匝有寶樹，其樹皆有花實

現代漢語譯本：佛對賴吒和羅說：『當時，頞真王在其他地方，有一座大城，名叫樂施財，是為德光太子建造的。這座城南北走向有八重城墻，八百條交錯的道路，用七寶建造而成。城有七重，用七寶做成的帷帳，都用白色的珍珠裝飾。所有的欄桿之間有八萬根寶柱，每根寶柱都有六萬根寶繩互相交織，每根寶繩都繫著一千四百億條帶子。如果有風吹過，它們相互摩擦，就會發出成百上千種樂器的聲音。所有欄桿前，都有五百名采女，擅長演奏音樂，都精通歌舞，技藝高超，所作所為都完美無缺，能夠使天下各國的國王都感到高興，以此來供奉德光太子。國王告訴采女們說：『你們要放下一切雜念，日夜演奏各種樂器，讓太子高興，讓他滿意，不要讓他看到任何不好的事情。』所有欄桿邊都放置著各種施捨的物品，飢餓的人給飯吃，口渴的人給水喝，想要車馬的就給他們，想要衣服、鮮花、坐具、房屋、燈火的，都隨他們的要求給予供養。還準備了金銀、明月珠、琉璃、水晶、象馬，以及各種七寶瓔珞，用來供給天下的人。在城的中央，為德光太子建造了七寶宮殿，有八重交錯的露臺。那裡有一間講堂，上面有四億個床座，供太子使用。城中還有園林，生長著花樹和寶樹，這些樹木常年茂盛，覆蓋了整個園林。』佛對賴吒和羅說：『那園林的中央有一個七寶浴池，用四種寶物——金、銀、水晶、琉璃做成欄桿。池中有八百個獅子頭，水從這些獅子頭中流入浴池。浴池中又有八百個獅子頭，池水從這些獅子頭中流出。池中常年盛開四種蓮花——青蓮花、紅蓮花、白蓮花、黃蓮花。四周有寶樹，樹上都開著花，結著果實。』

English version: The Buddha said to Raṭṭhapāla: 'At that time, in another realm of King Aḍḍha, there was a great city named Joyful Wealth, built for Prince Deva-prabha. It had eight layers of walls running north-south, with eight hundred intersecting roads, and was made of seven treasures. The city had seven layers, with curtains made of seven treasures, all adorned with white pearls. Between all the railings were eighty thousand jeweled pillars, each pillar with sixty thousand jeweled ropes intertwined, and each rope with fourteen billion ties. If the wind blew, they would rub against each other, producing the sounds of hundreds and thousands of musical instruments. In front of all the railings, there were five hundred palace women, skilled in playing music, all proficient in singing and dancing, with the highest skills, and their performances were perfect, able to please the kings of all the countries in the world, and they were used to serve Prince Deva-prabha. The king told the palace women: 『You must put aside all other concerns, and play various musical instruments day and night, to please the prince, to make him satisfied, and do not let him see anything bad.』 Beside all the railings were placed various items for giving, food for the hungry, drinks for the thirsty, those who wanted carriages and horses were given them, those who wanted clothes, flowers, seats, houses, and lamps were given them according to their requests. Gold, silver, bright moon pearls, lapis lazuli, crystal, elephants, horses, and all kinds of seven-treasure ornaments were prepared to provide for the people of the world. In the center of the city, a seven-treasure palace was built for Prince Deva-prabha, with eight layers of intersecting terraces. There was a lecture hall, with four hundred million seats for the prince. In the city, there were also gardens, with flowering trees and jeweled trees, which were always lush and covered the entire garden.' The Buddha said to Raṭṭhapāla: 'In the center of that garden, there was a seven-treasure bathing pool, with railings made of four treasures—gold, silver, crystal, and lapis lazuli. In the pool, there were eight hundred lion heads, and water flowed into the pool from these lion heads. In the pool, there were also eight hundred lion heads, and water flowed out of the pool from these lion heads. In the pool, four kinds of lotuses always bloomed—blue lotuses, red lotuses, white lotuses, and yellow lotuses. Around the pool, there were jeweled trees, all with flowers and fruits.'

。其浴池邊復有八百莊飾寶樹，一切諸寶樹間各復有十二寶樹，各以八十八寶縷轉相連結；風起吹樹轉相敲，概出百千種音聲。諸浴池上皆有七寶交露帳，德光太子在其中浴。

「其講堂上有四十億七寶床座，各敷五百坐具。其中央敷一大七寶座、敷八十億妙衣，以為坐具；座高五丈六尺，德光太子在其上坐。一切諸床座下各有香爐，晝夜三反，火燒蜜香，布諸好花，以寶覆蓋，垂金色蓮花。殿上有明月珠帳，垂八萬明月珠，出其光明，普有所照。一切諸樹上皆懸諸幡蓋，一切諸園觀中各有九萬明月珠。其一珠光明照四十里，普遍佛國。」

佛語賴吒和羅：「其園觀中，有鸚鵡、鸕𪇔、拘耆、孔雀、雁鳥、鴛鴦、鳩那羅鳥、鹖鵯鳥、諸耆域鳥，皆共悲鳴，有種種音聲，以樂德光太子，常作五百味供具。

「爾時，一切房室中有五百童男，限年十六以上、二十已還，皆悉童男，都於諸國採擇。得是諸童男將入彼城，皆悉巧黠無所不能、皆知天下諸所作為。復將八十億童女在其城中，端正姝好，年十六已、上限至二十，皆工歌舞，能令男子歡悅，其所語柔軟工談，言語常如應時，不長亦不短、不肥亦不瘦、不白亦不黑，口出優缽花香、身出栴檀香，皆如天上玉女悉共同心，皆悉圍繞德光太子鼓樂絃歌

現代漢語譯本：他的浴池邊還有八百棵裝飾華麗的寶樹，每棵寶樹之間又有十二棵寶樹，它們之間用八十八條寶線相互連線；風吹動樹木，相互碰撞，發出成百上千種聲音。浴池上方都有七寶交織的露帳，德光太子在其中沐浴。現代漢語譯本：『他的講堂上有四十億個七寶床座，每個床座上都鋪著五百個坐墊。其中央鋪著一個巨大的七寶座，上面鋪著八十億件精美的衣物作為坐墊；座位高五丈六尺，德光太子坐在上面。所有床座下面都有香爐，晝夜三次燃燒蜜香，擺放各種鮮花，用寶物覆蓋，垂下金色的蓮花。殿堂上有明月珠帳，垂掛著八萬顆明月珠，發出光明，普照四方。所有樹上都懸掛著幡蓋，所有園林中都有九萬顆明月珠。一顆明月珠的光芒能照耀四十里，遍佈整個佛國。』現代漢語譯本：佛告訴賴吒和羅：『他的園林中，有鸚鵡、鸕鶿、拘耆鳥、孔雀、大雁、鴛鴦、鳩那羅鳥、鹖鵯鳥、各種耆域鳥，它們一起鳴叫，發出各種聲音，以此來娛樂德光太子，並經常準備五百種美味的食物。』現代漢語譯本：『那時，所有房間里都有五百名童男，年齡在十六歲以上、二十歲以下，都是童男，都是從各國挑選來的。這些童男被帶入城中，他們都聰明機敏，無所不能，知道天下所有的事情。城中還有八十億童女，她們端莊美麗，年齡在十六歲以上、二十歲以下，都擅長歌舞，能使男子歡悅，她們說話溫柔，善於交談，言語總是恰到好處，不長也不短，不胖也不瘦，不白也不黑，口中散發著優缽花香，身上散發著栴檀香，都像天上的玉女一樣同心同德，都圍繞在德光太子身邊，演奏音樂，唱歌跳舞。』

English version: Beside his bathing pool, there were also eight hundred jeweled trees adorned with treasures, and between each of these trees were twelve more jeweled trees, all interconnected by eighty-eight jeweled threads; when the wind blew, the trees would sway and strike against each other, producing hundreds and thousands of different sounds. Above the bathing pools were canopies of seven interwoven jewels, and Prince De-guang bathed within them. English version: 'In his lecture hall, there were forty billion seven-jeweled beds, each with five hundred cushions. In the center was a large seven-jeweled seat, covered with eighty billion exquisite garments as a cushion; the seat was five zhang and six chi high, and Prince De-guang sat upon it. Underneath all the beds were incense burners, which burned honey incense three times day and night, adorned with beautiful flowers, covered with treasures, and hung with golden lotuses. In the palace, there was a canopy of bright moon pearls, hanging with eighty thousand bright moon pearls, emitting light that illuminated everywhere. All the trees were hung with banners and canopies, and in all the gardens, there were ninety thousand bright moon pearls. The light from one pearl could illuminate forty li, pervading the entire Buddha-land.' English version: The Buddha said to Lai-zha-he-luo, 'In his gardens, there were parrots, cormorants, kokila birds, peacocks, geese, mandarin ducks, kalavinka birds, francolins, and various jiva birds, all singing together, producing various sounds, to entertain Prince De-guang, and they always prepared five hundred kinds of delicious food.' English version: 'At that time, in all the rooms, there were five hundred young boys, aged sixteen and above, but not yet twenty, all of them boys, selected from all the countries. These boys were brought into the city, and they were all clever and capable, knowing everything in the world. There were also eighty billion young girls in the city, all beautiful and graceful, aged sixteen and above, but not yet twenty, all skilled in singing and dancing, able to please men, their speech was gentle and eloquent, their words were always timely, neither too long nor too short, neither too fat nor too thin, neither too white nor too dark, their mouths emitted the fragrance of utpala flowers, and their bodies emitted the fragrance of sandalwood, all of them were like heavenly jade maidens, all of one mind, all surrounding Prince De-guang, playing music, singing, and dancing.'

。於是德光太子心念言：『我今自然得大怨家，眾亂我清白之法，我今當作無所惜之行。』於是太子愁憂不樂。譬如有人所見拘繫心無所樂，德光太子亦如是也。見諸采女伎樂，意無放逸，亦不以為奇特、亦不貪其城郭、亦不著車乘。彼具足於千歲中，未曾愛色，想亦不想，聲香味細滑皆除諸想，常專志一心，念言：『此為是我怨家之眾，我何持出是怨家中去，而得解脫，為無放逸行。』爾時，諸采女白王頞真無：『太子不聽歌舞，愁憂不樂。』」

佛語賴吒和羅：「時，王頞真無與八萬小王俱，往詣德光太子所，悲泣淚出，愁憂不樂，感絕躄地。侍者即共扶持，王令起住，為太子說偈言：

「『愿子且觀我諸寶，　　子初生時自然出，　　誰嬈汝者今語我，　　吾當重罪誅罰之。　　今且觀是如天上，　　我從子意之所欲，　　今者太子有何乏，　　我能隨意令子得。　　視是諸欲凈好目，　　諸采女俱鼓樂聲，　　與共娛樂除其憂，　　悉工鼓音常喜笑。　　汝當聽是好音聲，　　所鼓伎樂相和悲，　　今正是意娛樂時，　　其池水中有蓮華。　　園觀中有華葉實，　　種種妙好無亂穢，　　觀是第一自在智，　　可以喜樂一哀我

現代漢語譯本：於是德光太子心中想道：『我現在自然而然地有了大仇敵，他們擾亂我清凈的修行，我如今應當做毫不留戀的修行。』於是太子憂愁不樂。就像有人被拘禁而心中毫無快樂一樣，德光太子也是如此。他看到那些歌舞的宮女，心中沒有放縱的念頭，也不覺得她們有什麼稀奇，也不貪戀城池，也不執著于車乘。他在一千年中，從未愛戀美色，連想都不想，對於聲、香、味、觸這些細微的感受都斷絕了念頭，常常專心一意，想著：『這些人是我的仇敵，我如何才能從這些仇敵中脫身，獲得解脫，從而進行不放逸的修行呢？』這時，那些宮女稟告頞真無王說：『太子不聽歌舞，憂愁不樂。』佛陀告訴賴吒和羅：『當時，頞真無王和八萬小王一起，前往德光太子那裡，悲傷地哭泣，憂愁不樂，傷心欲絕地倒在地上。侍從們連忙扶起他，國王站起來后，對太子說了偈語：』『希望你看看我的這些寶物，它們在你出生時自然出現，是誰惹你生氣了，現在告訴我，我將嚴懲他。現在看看這些如同天上的美景，我將滿足你的一切願望，現在太子你有什麼缺乏的，我都能讓你如願以償。看看這些清凈美好的事物，那些宮女們都在演奏音樂，一起娛樂來消除你的憂愁，她們都擅長演奏音樂，常常歡聲笑語。你應該聽聽這些美妙的音樂，各種樂器合奏出悲傷的曲調，現在正是娛樂的好時候，池塘里有蓮花。園林里有花葉果實，各種美好而沒有污穢，看看這第一自在的智慧，可以讓你高興，也讓我不再悲傷。』

English version: Then, Prince De Guang thought in his heart: 'I have naturally acquired great enemies now. They are disrupting my pure practice. I should now engage in practice without any attachment.' Thus, the prince was worried and unhappy. Just as someone who is imprisoned feels no joy, Prince De Guang was the same. Seeing the dancing and singing palace women, he had no thoughts of indulgence, nor did he find them strange. He did not covet the city, nor was he attached to carriages. For a thousand years, he had never loved beauty, not even in thought. He had cut off all thoughts of sound, smell, taste, and touch. He was always focused and single-minded, thinking: 'These people are my enemies. How can I escape from these enemies, gain liberation, and engage in non-indulgent practice?' At this time, the palace women reported to King Anzhenwu: 'The prince does not listen to music and dance, and he is worried and unhappy.' The Buddha told Lai Zha He Luo: 'At that time, King Anzhenwu, along with eighty thousand minor kings, went to Prince De Guang. He wept with sorrow, was worried and unhappy, and collapsed to the ground in despair. The attendants quickly helped him up. After the king stood up, he spoke these verses to the prince:' 'I hope you will look at my treasures, which appeared naturally when you were born. Who has angered you? Tell me now, and I will severely punish them. Now look at these beautiful scenes like those in heaven. I will fulfill all your wishes. What do you lack now, Prince? I can make it all come true for you. Look at these pure and beautiful things. The palace women are playing music. They are entertaining you to dispel your worries. They are all skilled in playing music and are always laughing and joyful. You should listen to this beautiful music. Various instruments are playing sad melodies together. Now is the time for entertainment. There are lotus flowers in the pond. There are flowers, leaves, and fruits in the garden. All are beautiful and without defilement. Look at this first free wisdom, which can make you happy and also make me no longer sad.'

。　　入池中灑自恣樂，　　中有蓮華青黃白，　　種種紅花光覺人，　　今子觀是何不樂。　　鸕𪇔鸚鵡拘耆鶴，　　拘那耆匐哀鸞聲，　　諸香白花譬如雪，　　孰聞是音不歡悅。　　明月講堂平等力，　　黃金琉璃為欄楯，　　諸所珍寶最妙好，　　諸樹音聲出那術。　　欄楯邊施用汝故，　　眾千采女鼓吹音，　　亦聞玉女歌樂聲，　　子意何念而不悅。　　今太子等美姝好，　　可以娛樂聽我言，　　父母住此目淚出，　　子豈無哀愍我等。』

「爾時德光太子，以偈答王言：

「『彼持功德者，　　離諸惡見言，　　我以厭苦樂，　　不貪無利慾。　　皆見於五道，　　生死諸人民，　　今當說解脫，　　父王聽我言。　　無有觸嬈我，　　今吾當何說，　　我不貪于欲，　　云何樂歌舞？　　一切諸愛慾，　　我視如怨家。　　塵勞諸貪愛，　　隨人著五道，　　是諸采女輩，　　無覺癡樂之，　　為是諸魔事，　　隨人大系縛。　　諸聖賢道士，　　常不讚嘆是，　　習此愛慾者，　　為種因緣根；　　是采女身體，　　皮革如裹連，　　筋骨相搘拄，　　如幻無正利

現代漢語譯本『在池中盡情嬉戲享樂，池中有青、黃、白各色的蓮花，各種紅花光彩奪目，令人心動，如今你看到這些為何不快樂呢？' 『池中有鸕鶿、鸚鵡、拘耆鳥、鶴，還有拘那耆鳥、哀鸞在鳴叫，各種香花潔白如雪，誰聽到這些聲音會不歡悅呢？' 『明月講堂具有平等的力量，黃金琉璃做成欄桿，各種珍寶都極其美好，樹木發出美妙的音樂。' 『欄桿邊為你安排了歌舞，成千上萬的采女在演奏音樂，還能聽到玉女的歌聲，你心中在想什麼而不高興呢？' 『如今太子們都如此美麗動人，可以盡情享樂，聽我說，父母住在這裡，看著你淚流滿面，你難道不憐憫我們嗎？』『這時，德光太子用偈語回答國王說：』『那些具有功德的人，遠離各種錯誤的見解，我因為厭惡苦樂，所以不貪圖無益的慾望。』『我看到五道輪迴中，生死流轉的眾生，現在我將要說解脫之道，父王請聽我說。』『沒有什麼能擾亂我的心，我現在要說什麼呢？我不貪圖慾望，怎麼會喜歡歌舞呢？』『一切的愛慾，我看待它們如同仇敵。』『塵世的煩惱和貪愛，會使人墮入五道輪迴，這些采女們，沒有覺悟，沉迷於癡迷的快樂，』『她們是魔的工具，用來束縛人們，聖賢道士們，從不讚嘆這些，』『沉溺於愛慾的人，是在種下輪迴的根源；這些采女的身體，面板就像包裹的皮囊，』『筋骨互相支撐，如同幻象，沒有真實的利益。』

English version 'Indulge in unrestrained pleasure in the pond, where there are lotuses of blue, yellow, and white, and various red flowers that are dazzling and captivating. Why are you not happy seeing all of this?' 'There are cormorants, parrots, kokila birds, and cranes in the pond, as well as kunala birds and mournful luan birds singing. Various fragrant flowers are as white as snow. Who would not be delighted to hear these sounds?' 'The Bright Moon Hall possesses equalizing power, with railings made of gold and lapis lazuli. All kinds of treasures are extremely beautiful, and the trees emit wonderful music.' 'Music and dance have been arranged for you by the railings, with thousands of palace women playing music, and you can also hear the songs of jade maidens. What are you thinking that makes you unhappy?' 'Now the princes are so beautiful and charming, they can indulge in pleasure. Listen to me, your parents live here, watching you with tears in their eyes. Don't you have any pity for us?' 'At that time, Prince De Guang replied to the king with a verse:' 'Those who possess merit are free from all wrong views. I am weary of both suffering and pleasure, so I do not crave useless desires.' 'I see all beings in the cycle of the five paths, undergoing birth and death. Now I will speak of the path to liberation, Father, please listen to me.' 'Nothing can disturb my mind. What should I say now? I do not crave desires, so how could I enjoy singing and dancing?' 'I regard all desires as enemies.' 'The troubles and cravings of the world cause people to fall into the cycle of the five paths. These palace women are not awakened, they are immersed in foolish pleasures,' 'They are the tools of demons, used to bind people. The sages and ascetics never praise these things,' 'Those who indulge in desires are planting the roots of the cycle of rebirth; the bodies of these palace women are like leather bags wrapped around them,' 'With bones and tendons supporting each other, they are like illusions, without any real benefit.'

。　　譬若如畫瓶，　　中盛滿不凈，　　譬如在冢間，　　云何當樂此？　　所鼓音樂聲，　　無有亦無受，　　一切樂無諦，　　了此為不惑。　　若習於想念，　　便即失一心，　　隨塵勞音者，　　譬如癡老人。　　一切諸有樹，　　或有熾盛時，　　亦不可常得，　　或有無樂時。　　其果無有常，　　亦不常著樹，　　我以瞭如是，　　豈當戲短命。　　父母不可保，　　及兄弟妻婦，　　親里亦如是，　　臨終不自在。　　一切諸所有，　　如草上之露，　　不當縱其心，　　自恣為放逸。　　是意不可滿，　　譬若如大海，　　恩愛甚廣大，　　已得復重索。　　眾人貪慾故，　　各各而懈廢，　　無能缺減者，　　譬如須彌山。　　人以意為本，　　身命過去疾，　　譬如河水流，　　適合便復別。　　盡壞不久立，　　譬若如電現，　　貪著三界欲，　　則為無智黠。　　諸天來語我，　　無得為放逸，　　為菩薩行者，　　不貪諸所有。　　愿欲得佛道，　　哀念眾人民，　　非以淫慾行，　　可以致佛道。　　其有受貪慾，　　為心意作奴，　　便為自壞敗，　　不得立功德

現代漢語譯本就像一個畫得很漂亮的瓶子，裡面卻裝滿了污穢之物。又像是在墳墓之間，怎麼能以此為樂呢？所演奏的音樂聲，既沒有發出者也沒有接受者。一切的快樂都不是真實的，明白這個道理就不會迷惑。如果習慣於胡思亂想，就會失去專注的心。追逐世俗的聲音，就像一個糊塗的老人。世間所有的樹木，有時會枝繁葉茂。但不可能永遠如此，有時也會沒有生機。樹上的果實不是永恒的，也不會永遠掛在樹上。我已經明白了這些道理，怎麼會去貪戀短暫的生命呢？父母不可依靠，兄弟妻子也是如此。親戚朋友也是一樣，臨終時都不能自主。一切所擁有的，都像草上的露水一樣。不應該放縱自己的心，任由它放蕩不羈。人的慾望是無法滿足的，就像大海一樣。愛慾是如此的廣大，得到了還想要更多。人們因為貪慾，各自懈怠墮落。沒有誰能減少自己的貪慾，就像須彌山一樣難以撼動。人的意念是根本，生命流逝得很快。就像河水一樣，匯合了又會分離。一切都會很快壞滅，就像閃電一樣轉瞬即逝。貪戀三界的慾望，就是沒有智慧的表現。諸天神來告訴我，不要放縱自己。作為菩薩的修行者，不應該貪戀任何事物。如果想要獲得佛道，就要憐憫眾生。不是通過淫慾的行為，可以達到佛道的。那些被貪慾所控制的人，成爲了慾望的奴隸。就會自我毀滅，無法建立功德。

English version It's like a beautifully painted vase, but filled with unclean things inside. It's like being among tombs, how can one find joy in this? The sound of music played, has neither a sender nor a receiver. All pleasures are not real, understanding this will dispel confusion. If one is accustomed to random thoughts, they will lose their focused mind. Following worldly sounds is like a foolish old man. All the trees in the world, sometimes flourish. But it cannot always be so, sometimes there is no vitality. The fruits on the trees are not permanent, nor do they always stay on the tree. I have understood these principles, how can I be attached to a short life? Parents cannot be relied upon, nor can brothers and wives. Relatives and friends are the same, unable to control themselves at the end of life. All that is possessed is like dew on the grass. One should not indulge their mind, letting it be unrestrained. Human desires are insatiable, like the vast ocean. Love and desire are so vast, having obtained it, one still seeks more. People, because of greed, each become lazy and degenerate. No one can reduce their greed, like Mount Sumeru, it is difficult to shake. The mind is the root of a person, life passes quickly. Like river water, it merges and then separates. Everything will soon decay, like lightning, it is fleeting. Being attached to the desires of the three realms is a sign of lacking wisdom. The gods came to tell me, do not indulge yourself. As a practitioner of the Bodhisattva path, one should not be attached to anything. If one wants to attain Buddhahood, one must have compassion for all beings. It is not through acts of lust that one can attain Buddhahood. Those who are controlled by greed become slaves to desire. They will destroy themselves and will not be able to establish merit.

。　　我終不受欲，　　亦無起瞋恚，　　如鳥墮羅網，　　云何得自在？　　現於惡思想，　　為還自縛身，　　意不得自在，　　為無利空聚，　　貪是恐懼身，　　譬如毒樹花。　　何所是人尊，　　謂度駃水者；　　觀視諸人民，　　流墮惡道者。　　為諍空無句，　　興起諸邪見，　　王當知我意，　　欲度脫此輩。　　不貪積慢法，　　疾得度無極，　　覺諸睡臥者，　　療治于疾疫。　　為除去憂患，　　令立歡悅跡，　　欲脫三千世，　　縛著音響者。　　為說善經義，　　飽滿久貧窮，　　調諸不成者，　　拔出于惡道。　　施盲得眼目，　　令聾者得聽，　　為造解脫燈，　　立智慧神通。　　令諸三界人，　　得三忍平等，　　為作慈哀雨，　　度諸雲霧岸。　　為一切眾人，　　現其光明焰，　　便持善覺意，　　令脫得蔭涼。　　為雨諸醫藥，　　皆令得安隱，　　念是已父王，　　即便坐一心。　　吾於一切欲，　　無復志願求，　　但欲索佛道，　　用哀眾人故；　　于諸有貪慾，　　無復有志愿，　　孰有智黠人，　　樂在於是中。　　云何犯禁忌？　　令人意迷亂，　　若因貪愛色，　　為墮大惡道

現代漢語譯本我最終不會被慾望所控制，也不會生起嗔恨之心。就像鳥兒落入羅網，又怎能獲得自由自在呢？如果心中產生邪惡的思想，那就像自己束縛自己。心意不能自由，就像毫無用處的空虛聚集。貪婪就像令人恐懼的身體，又像有毒的樹開出的花朵。什麼樣的人才值得尊敬呢？是那些能夠渡過湍急河流的人。觀察那些人們，他們正墮入惡道之中。爲了爭論空洞無意義的話語，從而產生各種邪見。大王您應當知道我的心意，我想要度脫這些眾生。不貪圖積累傲慢的法，就能迅速達到無極的境界。覺醒那些沉睡的人們，治療他們的疾病。爲了除去他們的憂患，讓他們建立起歡喜的足跡。想要解脫這三千世界，那些被聲音和表象束縛的人。為他們宣說善良的經義，讓那些長期貧窮的人得到飽足。調伏那些沒有成就的人，把他們從惡道中拔出來。讓盲人重見光明，讓聾人能夠聽見。爲了創造解脫的明燈，建立起智慧的神通。讓三界中的人們，得到三忍的平等。爲了降下慈悲的雨水，度過雲霧繚繞的彼岸。爲了讓一切眾生，顯現出光明的火焰。便以善良覺悟的心意，讓他們脫離苦難得到蔭涼。爲了降下各種良藥，讓大家都得到安穩。想到我的父王，我便一心靜坐。我對一切慾望，不再有任何希求。只是想要尋求佛道，爲了憐憫眾生。對於那些有貪慾的人，我不再有任何慾望。哪個有智慧的人，會樂於身處其中呢？怎麼能觸犯禁忌呢？那會使人心意迷亂。如果因為貪愛美色，就會墮入大惡道。

English version I will ultimately not be controlled by desire, nor will I give rise to anger. Like a bird falling into a net, how can one obtain freedom? If evil thoughts arise in the mind, it is like binding oneself. A mind that is not free is like a useless, empty gathering. Greed is like a frightening body, like the flowers of a poisonous tree. What kind of person is worthy of respect? Those who can cross the swift currents. Observe those people, they are falling into evil paths. For the sake of arguing over empty, meaningless words, various wrong views arise. Your Majesty should know my intention, I want to liberate these beings. Not being greedy for accumulating arrogant teachings, one can quickly reach the boundless realm. Awaken those who are sleeping, and heal their illnesses. To remove their worries, and let them establish joyful footprints. Wanting to liberate this three-thousand world, those who are bound by sounds and appearances. To proclaim the good teachings of the scriptures, and satisfy those who have been poor for a long time. To tame those who have not achieved, and pull them out of the evil paths. To give sight to the blind, and let the deaf hear. To create the lamp of liberation, and establish the supernatural powers of wisdom. To let the people of the three realms, obtain the equality of the three patiences. To send down the rain of compassion, and cross the misty shores. To show the flames of light to all beings. Then, with a good and awakened mind, let them escape suffering and find shade. To send down various medicines, so that everyone can be at peace. Thinking of my father, the king, I sit in meditation with a focused mind. I no longer have any desire for all desires. I only want to seek the path of Buddhahood, for the sake of compassion for all beings. For those who have greed, I no longer have any desire. What wise person would be happy to be in this situation? How can one violate the precepts? That would confuse people's minds. If one falls into great evil paths because of greed for beauty.

。　　孰行佛道者，　　當復為放逸，　　人皆隨水流，　　我當今逆流。　　不可以言說，　　而致得佛道，　　當放慈哀光，　　照於一切人。　　我不貪愛慾，　　不縛著財物，　　我今愿父王，　　不如與眾還。　　我欲棄眾會，　　及一切郡國，　　人多求可意，　　從是致疾病。　　制意不放逸，　　勝得億郡國，　　不可在愛慾，　　而致得佛道。　　若欲得無上，　　安隱快樂句，　　當詣大山中，　　在樹下而坐，　　習在於閑居，　　可得尊覺道。』」

佛告賴吒和羅：「爾時，德光太子于講堂上，與諸放逸者俱，其心穢厭之。時，太子作三品行，何等為三？一者、住立；二者、經行；三者、坐禪；棄捐睡臥，具足上行，已得八住。

「時，太子夜半聞虛空中聲，凈居諸天嗟嘆佛功德廣普具足，及嘆法眾。德光太子聞已，衣毛為豎，即而墮淚，愁憂不樂，叉手以偈問諸天言：

「『我在厄難中，　　諸天愿哀我，　　今且住聽言，　　我欲有所問。　　行在虛空中，　　為嘆誰功德？　　我聞其音聲，　　其心為悲喜

現代漢語譯本：『誰是修行佛道的人，難道還會放縱自己嗎？人們都順著水流漂盪，我今天要逆流而上。不能通過言語來獲得佛道，應當放出慈悲的光芒，照耀所有的人。我不貪戀情慾，不被財物束縛，我希望父王，不如讓大家回去吧。我想要捨棄眾人集會，以及所有的城邦，人們大多追求自己喜歡的事物，因此導致疾病。控制自己的心意不放縱，勝過得到億萬城邦，不能在情慾中，獲得佛道。如果想要得到無上、安穩、快樂的境界，應當前往深山中，在樹下靜坐，習慣於獨處，就可以獲得尊貴的覺悟之道。』

佛陀告訴賴吒和羅：『當時，德光太子在講堂上，和那些放縱的人在一起，他的內心感到厭惡。當時，太子進行了三種修行，是哪三種呢？第一種是站立；第二種是經行；第三種是坐禪；他捨棄了睡眠，具足了上等的修行，已經獲得了八種住處。

『當時，太子在半夜聽到虛空中傳來聲音，凈居天的諸位天神讚歎佛陀的功德廣大圓滿，以及讚歎佛法僧眾。德光太子聽到后，汗毛都豎了起來，隨即流下眼淚，憂愁不樂，合掌用偈語問諸位天神說：

『我身處困境之中，諸位天神希望憐憫我，現在請先停下來聽我說，我想要問一些問題。你們在虛空中行走，是在讚歎誰的功德？我聽到你們的聲音，心中感到悲喜交加。』

English version: 'Who is practicing the Buddha's path, would they still be indulgent? People all drift with the current, but I shall go against the flow today. The Buddha's path cannot be attained through words, One should emit the light of compassion, illuminating all people. I do not crave desires, nor am I bound by wealth, I wish, my father, it would be better to let everyone return. I want to abandon the gatherings of people, and all the cities and states, People mostly seek what pleases them, and from this comes illness. Controlling one's mind and not being indulgent is better than gaining billions of cities and states, The Buddha's path cannot be attained in desires. If one wishes to attain the supreme, peaceful, and joyful state, One should go to the deep mountains, and sit under a tree, By being accustomed to solitude, one can attain the noble path of enlightenment.'

The Buddha told Raṭṭhapāla: 'At that time, Prince Deva-prabha was in the lecture hall, with those who were indulgent, and his heart felt disgusted. At that time, the prince practiced three kinds of conduct, what were the three? The first was standing; the second was walking; the third was sitting in meditation; he abandoned sleep, fulfilled the superior practice, and had already attained the eight abodes.

'At that time, the prince heard a voice in the middle of the night in the empty sky, the gods of the Pure Abodes praised the Buddha's merits as vast and complete, and praised the Dharma and Sangha. After Prince Deva-prabha heard this, his hair stood on end, and he immediately shed tears, feeling sorrowful and unhappy, he joined his palms and asked the gods with a verse:

'I am in a difficult situation, may the gods have mercy on me, Now please stop and listen to me, I want to ask some questions. You are walking in the empty sky, whose merits are you praising? I hear your voices, and my heart feels both sorrow and joy.'

。』」

佛告賴吒和羅：「爾時，諸天為王太子德光說偈言：

「『今世間有佛，　　太子不聞耶！　　佛號曰吉義，　　救濟兼擁護。　　奉行諸善本，　　開化尊功德。　　眾僧以學問，　　有億那術千。』

「德光太子，以偈問諸天言：

「『我儻見世尊，　　云何知是佛？　　愿說慈功德，　　欲知于正覺。　　假使往見佛，　　當問道如何，　　菩薩行何法，　　得為一切護？』

「於是諸天為德光太子，說偈言：

「『頭髮軟妙好，　　英殊如右旋，　　其頂相威神，　　好譬如山巔；　　眉間相光明，　　威曜若日出，　　生妙如右旋，　　色好白如雪。　　覺意為清凈，　　目為紺青色，　　人中尊天子，　　顏色端正好。　　面目常和悅，　　放億無量光，　　普遍三千國，　　消滅諸惡道。　　佛口中牙齒，　　悉平等清凈，　　鮮潔如拘文，　　明如好樹光。　　無亂兩二十，　　合為是四十，　　口中舌妙好，　　還自覆其面。　　口所說妙言，　　令人意歡悅，　　常無諸諛諂，　　梵音甚清凈；　　佛之所講說，　　勝百千音樂，　　除寂諸狐疑，　　令人得利悅

現代漢語譯本佛陀告訴賴吒和羅：『那時，諸天為德光王太子說了偈語：』『現在世間有佛，太子你難道沒聽說嗎！』『佛號叫做吉義，他救濟並保護眾生。』『他奉行各種善行，開示尊貴的功德。』『僧眾通過學習，有億萬那由他那麼多。』『德光太子用偈語問諸天：』『我如果見到世尊，要如何才能認出他是佛呢？』『希望你們能說說他的慈悲功德，我想了解真正的覺悟。』『假如我去見佛，應當如何提問，』『菩薩修行什麼法，才能成為一切眾生的守護者？』『於是諸天為德光太子說了偈語：』『他的頭髮柔軟美好，發旋殊勝，呈右旋狀，』『頭頂的相貌威嚴神聖，好比山峰之巔；』『眉間的相好光明，威嚴閃耀如日出，』『眉毛生長美妙，呈右旋狀，顏色潔白如雪。』『覺悟的心清凈無染，眼睛是紺青色的，』『他是人中尊貴的天子，容貌端正美好。』『面容常常和悅，放出億萬無量的光芒，』『普遍照耀三千大千世界，消滅各種惡道。』『佛口中的牙齒，都平等而清凈，』『潔白如拘文花，明亮如樹木的光澤。』『牙齒沒有錯亂，上下各二十顆，合起來是四十顆，』『口中的舌頭美妙，能覆蓋整個面部。』『口中所說的話語美妙，令人心生歡喜，』『常常沒有虛偽諂媚，梵音非常清凈；』『佛所講說的法，勝過百千種音樂，』『能消除各種疑惑，使人得到利益和喜悅。』

English version The Buddha said to Raṭha and Luo: 『At that time, the gods spoke verses to Prince De Guang:』『Now there is a Buddha in the world, hasn't the prince heard of it!』『The Buddha is called Jiyi, he saves and protects all beings.』『He practices all kinds of good deeds, and reveals noble merits.』『The Sangha, through learning, has hundreds of millions of nayutas.』『Prince De Guang asked the gods in verses:』『If I see the World Honored One, how can I recognize him as a Buddha?』『I hope you can tell me about his compassionate merits, I want to understand true enlightenment.』『If I go to see the Buddha, how should I ask questions,』『What Dharma does a Bodhisattva practice to become the protector of all beings?』『Then the gods spoke verses to Prince De Guang:』『His hair is soft and beautiful, the hair whorls are excellent, turning to the right,』『The appearance of the top of his head is majestic and sacred, like the peak of a mountain;』『The light between his eyebrows is bright, majestic and shining like the rising sun,』『His eyebrows grow beautifully, turning to the right, and their color is as white as snow.』『His enlightened mind is pure and undefiled, his eyes are dark blue,』『He is the noble son of heaven among men, his appearance is upright and beautiful.』『His face is always kind and joyful, emitting billions of immeasurable lights,』『Universally illuminating the three thousand great thousand worlds, eliminating all evil paths.』『The teeth in the Buddha's mouth are all equal and pure,』『As white as the Kujia flower, as bright as the luster of trees.』『The teeth are not disordered, twenty on the top and twenty on the bottom, making forty in total,』『The tongue in his mouth is wonderful, able to cover his entire face.』『The words spoken from his mouth are wonderful, making people feel happy,』『He is always without hypocrisy and flattery, his Brahma voice is very pure;』『The Dharma spoken by the Buddha surpasses hundreds of thousands of kinds of music,』『It can eliminate all doubts, and bring people benefit and joy.』

。　　種種德無乏，　　善權決道義，　　已解黠法花，　　為百千瓔珞。　　其地之音聲，　　為出天伎樂，　　譬如天音響，　　佛語亦如是。　　真陀羅鹖鵯，　　拘耆及鴛鴦，　　雁鶴及鸕𪇔，　　鳩那羅問言。　　其音為如梵，　　柔軟甚和悅，　　無諂無有短，　　覺了一切義。　　英儒而懸絕，　　可諸智者意，　　清凈離誹謗，　　無有諸想愿。　　善施行德義，　　不聞作瑕穢，　　彼法行正覺，　　言功德如是。　　世尊之身體，　　皆有種種色，　　手臂長出膝，　　七合皆為滿；　　其指纖長好，　　有若干妙絕，　　紫磨金色體，　　心如明月珠。　　著身毛軟好，　　上向如右旋，　　齊圓如隆起，　　馬藏寂不現。　　足下安平趾，　　其下有相輪，　　佛膝中政好，　　平等種種色。　　經行如龍王，　　為如師子步，　　行時默低頭，　　諸根悉清凈。　　若人散花者，　　變成為花蓋，　　有增無減時，　　是為佛正法。　　若得利無利，　　勤苦與安樂，　　嗟嘆及誹謗，　　其心無增減。　　譬若如蓮花，　　不著于泥水，　　正師子如是，　　無有與等者

現代漢語譯本具備各種美德，善於運用權宜之計來決斷道義。已經解開了虛幻的法之花，化為成百上千的瓔珞。那裡的聲音，如同天上的樂器演奏，譬如天上的音響，佛的語言也是如此。真陀羅、鹖鵯，拘耆以及鴛鴦，大雁、仙鶴和鸕鶿，鳩那羅都發問。他們的聲音如同梵音，柔和而令人愉悅，沒有諂媚，也沒有缺點，覺悟了一切真義。英俊而超凡脫俗，符合所有智者的心意，清凈而遠離誹謗，沒有任何妄想和願望。善於施行道德和正義，不曾聽說有任何瑕疵，他們奉行正覺之法，言語功德就是這樣。世尊的身體，呈現出各種各樣的色彩，手臂長到膝蓋，七處都飽滿圓潤；手指纖細修長，有許多微妙之處，身體呈現紫磨金色，心如明月寶珠。身上的毛髮柔軟美好，向上生長，呈右旋狀，臍部圓潤如隆起，馬陰藏相寂靜不顯。腳底平穩，腳下有千輻輪相，佛的膝蓋端正美好，呈現出各種各樣的色彩。行走時如龍王般威嚴，又如獅子般穩健，行走時默然低頭，諸根都清凈無染。如果有人散花，花會變成花蓋，花蓋有增無減，這就是佛的正法。無論是得到利益還是失去利益，無論是勤勞還是安樂，無論是讚歎還是誹謗，他的心都不會有增減。譬如蓮花，不沾染泥水，正師子也是如此，沒有誰能與他相比。

English version Possessing all kinds of virtues, skillfully using expedient means to decide righteousness. Having unraveled the illusory flowers of the Dharma, transforming them into hundreds and thousands of necklaces. The sounds there are like heavenly instruments playing, Just like the sounds of heaven, the Buddha's words are also like this. Jivajiva, the crested myna, the kokila, and the mandarin duck, Geese, cranes, and cormorants, and the kukkuta all ask questions. Their voices are like Brahma's, gentle and pleasing, Without flattery, without flaws, they are enlightened to all true meanings. Handsome and extraordinary, they meet the minds of all wise people, Pure and free from slander, without any delusions or desires. Skilled in practicing morality and justice, never heard of any flaws, They practice the Dharma of Right Enlightenment, their words and merits are like this. The World Honored One's body displays all kinds of colors, Arms reaching to the knees, seven parts are full and round; Fingers are slender and long, with many subtle wonders, The body is the color of purple-gold, the heart like a bright moon pearl. The body hair is soft and beautiful, growing upwards, spiraling to the right, The navel is round like a mound, the horse-hidden mark is silent and not visible. The soles of the feet are flat, with a thousand-spoked wheel mark below, The Buddha's knees are upright and beautiful, displaying all kinds of colors. Walking with the majesty of a dragon king, and the steadiness of a lion, Walking silently with head lowered, all senses are pure and undefiled. If someone scatters flowers, the flowers will transform into a flower canopy, The flower canopy increases without decreasing, this is the Buddha's true Dharma. Whether gaining or losing, whether diligent or at ease, Whether praised or slandered, his heart will not increase or decrease. Like a lotus flower, not stained by mud and water, The Right Lion is also like this, no one can compare to him.

。』」

佛告賴吒和羅：「爾時，國王太子德光，聞嗟嘆佛功德及法、比丘僧，踴躍歡喜；譬如貧窮饑凍之人，得伏匿寶藏其人歡喜；譬如盲人得眼目；若如牢獄繫囚得解脫，其人歡喜。王太子德光，聞嗟嘆佛功德及法、比丘僧，欣喜如是。

「於是，國王太子德光念言：『如今聞佛威神，證明經法，眾僧具足，尊行無缺，在於生死，為反邪行；凡夫之士，多無反覆，貪身自見，非是正行；為居家多瑕穢，習著欲者當墮苦痛。放逸行者，智士所離，愚癡為闇瞑，當於其中，為作平等燈明。人意難調，名色甚深，六入無厭，不斷諸習；當遇苦毒痛癢不安，恩愛為根檔杻械，諸受難捨。與有共合長為怨會，生死難斷，為人多眾事憒鬧。疾迷亂身不堅固，會當歸死樂少憂多，佛法為第一安。不可以塵勞之行，貪慾放逸之心，而得立功德行。今我在愚癡之中，不得一心定意。不可以樂生死意，與惡人會，嚴治善道，何況乃欲得無上正真道？我寧可從高樓上東向自投，莫使我諸家眷屬，于門中作掛礙，使吾不得出也。』」

佛告賴吒和羅：「爾時，國王太子德光向彼吉義如來、無所著、等正覺自投，口說是言：『假使世尊有一切智慧悉普見者，今天中天，當念救我

現代漢語譯本佛陀告訴賴吒和羅：『當時，國王的太子德光，聽到讚歎佛的功德以及佛法、比丘僧，歡喜踴躍；就像貧窮飢餓寒冷的人，得到隱藏的寶藏一樣歡喜；就像盲人得到眼睛一樣；又像被囚禁在牢獄中的人得到解脫一樣歡喜。王太子德光，聽到讚歎佛的功德以及佛法、比丘僧，就是這樣欣喜。』『於是，國王太子德光心想：『如今聽到佛的威神，證明經法，僧眾具足，修行圓滿，在生死輪迴中，是爲了糾正邪行；凡夫俗子，大多不思悔改，貪戀自身，執著己見，不是正道；因為居家生活多有污穢，習慣於貪戀慾望的人將墮入痛苦。放縱的行為，是智者所遠離的，愚癡就像黑暗，應當在其中，為他們點亮平等的燈火。人心難以調伏，名色深奧，六根慾望永無止境，不能斷除各種習氣；當遭遇痛苦的折磨，恩愛是束縛的根源，各種感受難以捨棄。與有形之物結合，長久地成為怨恨的聚會，生死難以斷絕，人世間多有繁雜的事務。身體迅速衰敗，不堅固，終將歸於死亡，快樂少而憂愁多，佛法才是第一安穩。不能以世俗的勞累，貪慾放縱的心，而建立功德修行。如今我身處愚癡之中，不能一心安定。不能以貪戀生死的想法，與惡人交往，嚴謹地修持善道，更何況想要獲得無上正真之道呢？我寧願從高樓上向東跳下去，也不要讓我的家眷，在門口阻礙我，使我不能出去。』佛陀告訴賴吒和羅：『當時，國王太子德光向那位吉祥如來、無所執著、等正覺自投，口中說道：『假使世尊有一切智慧，能夠普遍看見一切，今天中之天，應當念及救我。』

English version The Buddha told Raṭha-pāla: 'At that time, Prince De-guang, the crown prince of the king, upon hearing the praises of the Buddha's merits, the Dharma, and the Sangha, was overjoyed; it was like a poor, hungry, and cold person finding a hidden treasure, or like a blind person gaining sight, or like a prisoner in jail being released. Prince De-guang was so delighted upon hearing the praises of the Buddha's merits, the Dharma, and the Sangha.' 'Then, Prince De-guang thought: 'Now that I have heard of the Buddha's majestic power, the proof of the scriptures, the completeness of the Sangha, and the perfection of practice, being in the cycle of birth and death is to correct wrongdoings; ordinary people mostly do not repent, are greedy for themselves, and cling to their own views, which is not the right path; because domestic life is full of impurities, those who are accustomed to craving desires will fall into suffering. Indulgent behavior is what the wise avoid, ignorance is like darkness, and one should light an equal lamp for them. The human mind is difficult to tame, form and name are profound, the six senses are insatiable, and one cannot break various habits; when encountering the torment of suffering, love is the root of bondage, and various feelings are difficult to abandon. Being united with the tangible, one will long be a gathering of resentment, the cycle of birth and death is difficult to break, and there are many chaotic affairs in the world. The body quickly decays, is not firm, and will eventually return to death, with little joy and much sorrow, the Buddha's Dharma is the first peace. One cannot establish meritorious practice with worldly toil and a mind of greed and indulgence. Now I am in ignorance, unable to focus my mind. I cannot associate with evil people with a mind that craves birth and death, and diligently cultivate the good path, let alone seek the supreme and true path? I would rather throw myself eastward from a high building than let my family members hinder me at the door, preventing me from leaving.' The Buddha told Raṭha-pāla: 'At that time, Prince De-guang threw himself towards that auspicious Tathagata, the unattached, the perfectly enlightened one, and said: 'If the World Honored One has all wisdom and can see everything, today, the heaven among heavens, should remember to save me.'

。』於是吉義如來、無所著、等正覺申右臂，放手光明照德光太子。其光明中，有自然百千葉蓮花大如車輪，其蓮花出億百千光明皆普徹照。於是德光太子即住此蓮花上，欲往詣吉義如來、無所著、等正覺所，遙叉手作禮三反自歸。爾時，吉義如來回光還照，於是太子尋光去至佛所，稽首佛足，見世尊諸根寂定。爾時，德光太子以偈贊吉義如來，而說頌曰：

「『吾不久睹醫王名，　　今者輒得見於佛，　　云何立在瑕穢行，　　皆能致得一切法。　　我向者夜中半時，　　從諸天聞佛無想，　　適聞愁憂無復樂，　　何所是人無放逸。　　其失道者示正路，　　諸無眼目得等視，　　今愿為我現大道，　　慈哀療疾使信凈。　　令眾貧窮得富樂，　　拘閉牢獄得解脫，　　斷吾狐疑除諸結，　　唯愿解說其道行。　　為吾現正離外道，　　于闇瞑中作燈明，　　為諸傷害除垢穢，　　愿大醫王斷吾疑。　　愿度脫我生死道，　　斷絕去吾諸所愛，　　令得超度愁憂海，　　及以八道入大乘。　　今壽命短法命盡，　　多有妨廢功德行，　　無福之人不如願，　　今吾適開愿解疑。　　今聞導師唯決要，　　云何菩薩為放逸？　　能奉行佛尊妙道，　　度脫人民生死惱

現代漢語譯本於是，吉祥如來、無所執著、等正覺伸出右臂，放出光明照耀德光太子。那光明中，自然顯現出百千片蓮葉，蓮花大如車輪，蓮花中又發出億百千光明，普照一切。於是，德光太子就站在那蓮花上，想要前往吉祥如來、無所執著、等正覺所在之處，遙遠地合掌作禮三次，表示歸依。當時，吉祥如來回轉光明照耀，於是太子循著光明來到佛前，稽首佛足，看到世尊諸根寂靜。這時，德光太子用偈頌讚美吉祥如來，並說道：『我很久以來就聽聞醫王的名號，今天竟然能夠見到佛陀。為何身處污穢行為的人，都能獲得一切法？我剛才在半夜時分，從諸天那裡聽到佛陀的無想境界，剛聽到就感到憂愁，不再有快樂，什麼樣的人才能不放逸？為迷失道路的人指明正路，讓沒有眼睛的人也能平等看待。現在希望您為我展現大道，慈悲哀憐地醫治我的疾病，使我信仰清凈。讓貧窮的人得到富足快樂，讓被囚禁在牢獄的人得到解脫。斷除我的狐疑，解除我的所有束縛，只希望您能解說修行的道路。為我展現正道，遠離外道，在黑暗中作燈明。為那些受到傷害的人清除污垢，愿大醫王斷除我的疑惑。愿您度脫我生死的輪迴，斷絕我所有的愛戀。讓我能夠超越憂愁的苦海，通過八正道進入大乘。現在壽命短暫，佛法生命也即將終結，有很多障礙妨礙功德的修行，沒有福報的人不能如願，現在我才開始希望解開疑惑。現在聽到導師的教誨，只求決斷要領，什麼樣的菩薩才會放逸？能夠奉行佛陀的尊貴妙道，度脫人民生死的煩惱。』

English version Then, the Auspicious Tathagata, the Unattached One, the Perfectly Enlightened One, extended his right arm, emitting light that shone upon Prince Virtue Light. Within that light, naturally appeared hundreds of thousands of lotus leaves, with lotuses as large as chariot wheels, and from the lotuses emanated hundreds of millions of lights, illuminating everything. Thereupon, Prince Virtue Light stood upon that lotus, desiring to go to where the Auspicious Tathagata, the Unattached One, the Perfectly Enlightened One was, and from afar, he folded his hands in salutation three times, expressing his refuge. At that time, the Auspicious Tathagata turned his light back, and the prince followed the light to the Buddha's place, bowed his head to the Buddha's feet, and saw that the World Honored One's senses were tranquil. Then, Prince Virtue Light praised the Auspicious Tathagata with verses, saying: 'I have long heard the name of the King of Physicians, and today I am able to see the Buddha. How can those who engage in defiled actions obtain all dharmas? I heard from the devas in the middle of the night about the Buddha's state of non-thought, and upon hearing it, I felt sorrow and no longer had joy. What kind of person can be without negligence? You show the right path to those who have lost their way, and allow those without eyes to see equally. Now I wish that you would reveal the great path to me, compassionately heal my illness, and purify my faith. Let the poor obtain wealth and happiness, and let those imprisoned in jails be released. Cut off my doubts, remove all my bonds, and I only hope that you can explain the path of practice. Show me the right path, away from external paths, and be a lamp in the darkness. Cleanse the defilements of those who have been harmed, and may the great King of Physicians cut off my doubts. May you deliver me from the cycle of birth and death, and sever all my attachments. Let me transcend the sea of sorrow, and enter the Great Vehicle through the Eightfold Path. Now life is short, and the life of the Dharma is about to end, There are many obstacles hindering the practice of merit, and those without blessings cannot have their wishes fulfilled, Now I have just begun to hope to resolve my doubts. Now I hear the teachings of the guide, and I only seek the essential points, What kind of Bodhisattva would be negligent? Able to uphold the Buddha's noble and wonderful path, delivering people from the suffering of birth and death.'

。』」

佛告賴吒和羅：「爾時，吉義如來知德光太子心所念，廣為解說諸菩薩行。德光太子聞彼佛所說，即得無盡總持門，逮五神通，即踴在虛空化作妙花，以散吉義如來上。

「爾時，頞真無王明旦聞太子宮中婇女啼泣聲，面即為變，便往到太子宮中，問：『何故啼泣？』諸采女答言：『德光太子不現，不知所在。』於是王頞真無聞太子不現，即便躄地，與數千眾俱，而舉聲啼泣。爾時，城神來到其舍，告王頞真無言：『大王！無得啼泣愁憂。太子東去，往見吉義如來，稽首作禮，跪拜承事。』王頞真無聞神語聲，與諸眷屬、大臣及太子後宮婇女，及八十四億那術百千人，東出往詣吉義如來所，稽首佛足，卻住一面。」

佛語賴吒和羅：「爾時，吉義如來知國王頞真無意，即為如應說法，令一切眾皆得不退轉無上正真道。於是，王太子德光白吉義佛：『愿佛受我清凈飯食請施。』佛即默然受之。德光太子語父母及諸眷屬：『今愿仁者，勸助城郭莊飾瓔珞以奉如來，不當有貪心有所惜也；應時皆同心勸助，放心佈施。』於是，王太子德光及眷屬，共奉吉義如來莊飾瓔珞、宮殿城郭，心無遺惜

現代漢語譯本佛陀告訴賴吒和羅：『當時，吉義如來知道德光太子心中所想，便廣泛地為他解說各種菩薩的修行。德光太子聽了佛陀所說，立刻獲得了無盡的總持法門，並獲得了五種神通，隨即躍到空中，化作美妙的花朵，散在吉義如來的身上。『當時，頞真無王在第二天早晨聽到太子宮中宮女們的哭泣聲，臉色立刻變了，便前往太子宮中，問道：『為什麼哭泣？』宮女們回答說：『德光太子不見了，不知道在哪裡。』於是，頞真無王聽到太子不見了，便立刻癱倒在地，和數千人一起，大聲哭泣。當時，城神來到他的住所，告訴頞真無王說：『大王！不要哭泣憂愁。太子向東去了，去見吉義如來，叩頭作禮，跪拜侍奉。』頞真無王聽到神的話語，便和他的眷屬、大臣以及太子的後宮宮女，還有八十四億那術百千人，一起向東出發，前往吉義如來所在的地方，叩拜佛足，然後退到一旁。佛陀告訴賴吒和羅：『當時，吉義如來知道國王頞真無的心意，便為他宣說相應的佛法，使所有人都得到不退轉的無上正真之道。於是，國王太子德光對吉義佛說：『愿佛接受我清凈飯食的供養。』佛陀默然接受了。德光太子對父母和所有眷屬說：『現在希望各位，勸助裝飾城郭，用瓔珞來供奉如來，不應該有貪心，有所吝惜；應當同心協力，放心佈施。』於是，國王太子德光和他的眷屬，一起用瓔珞、宮殿和城郭來供奉吉義如來，心中沒有絲毫的吝惜。

English version The Buddha told Raṭṭhapāla, 『At that time, the Tathāgata Jiyi, knowing what was in the mind of Prince De Guang, extensively explained the practices of the Bodhisattvas. Prince De Guang, upon hearing what the Buddha said, immediately attained the gate of inexhaustible dhāraṇī, and acquired the five supernormal powers. He then leaped into the air, transformed into exquisite flowers, and scattered them upon the Tathāgata Jiyi. 『At that time, King Anzhenwu, upon hearing the weeping of the palace women in the prince's palace the next morning, immediately changed his countenance. He went to the prince's palace and asked, 『Why are you weeping?』 The palace women replied, 『Prince De Guang is missing, we do not know where he is.』 Upon hearing that the prince was missing, King Anzhenwu immediately collapsed to the ground, and along with thousands of others, wept loudly. At that time, the city god came to his residence and told King Anzhenwu, 『Great King! Do not weep or grieve. The prince has gone east to see the Tathāgata Jiyi, to bow and pay homage, and to serve him.』 Upon hearing the god's words, King Anzhenwu, along with his family, ministers, the prince's harem women, and eighty-four billion nayutas of hundreds of thousands of people, set out eastward to where the Tathāgata Jiyi was, bowed at the Buddha's feet, and then stood to one side.』 The Buddha told Raṭṭhapāla, 『At that time, the Tathāgata Jiyi, knowing the intention of King Anzhenwu, then preached the Dharma accordingly, enabling all to attain the unretreating, supreme, and true path. Thereupon, Prince De Guang said to the Buddha Jiyi, 『May the Buddha accept my offering of pure food.』 The Buddha silently accepted. Prince De Guang said to his parents and all his family, 『Now, I wish that you all would help to decorate the city and adorn it with garlands to offer to the Tathāgata, without any greed or reluctance; you should all work together with one mind and give freely.』 Thereupon, Prince De Guang and his family together offered garlands, palaces, and the city to the Tathāgata Jiyi, without any sense of regret.

。日作五百種味以供養佛及比丘僧；為一切比丘以赤栴檀香，及七寶為房室；以摩尼為經行處，于上作珍寶交露帳幔，南北各有花樹行列，邊有浴池，中生優缽花。其邊際清凈無垢，其花有百千葉設百千座，一一比丘各有是具。爾時，德光太子令諸比丘不憂衣服，亦不想他比丘獨得衣被。

「彼於是億歲中未曾睡臥；不念所愛，不貪其身，供養于佛，所念無異。爾時，未曾有想念于欲，亦無諍亂，心無所害，不貪於國；一切無所愛惜，不貪身命內外無所著。於是聞佛所說法，皆悉受持，不重問如來。初不沐浴、亦不洗足、亦不以香涂身、不起疲厭之意、亦未曾坐，除其飲食左右。

「吉義如來般泥曰已后，即為造起赤栴檀塔寺，于百千歲供養。所可阇維如來處，以一切天下諸花、諸香、搗香、雜香、伎樂以為供養。起九十四億塔，皆用七寶珍琦之物，以為帳幔覆蓋其上，各以五百七寶蓋供養諸塔，及百千伎樂一切閻浮利諸花、寶樹用供養塔。各然百千燈，一一所然油其價百千，及散一切香花。如是之比，具足供養億歲中。然後德光太子棄家學道作沙門，著三法衣，常行分衛，初不豫世事，亦不睡臥，了無衣食之心。具足四億歲中，常惠法施，未曾計有我

每天製作五百種美味佳餚來供養佛陀和比丘僧；為所有比丘用赤栴檀香和七寶建造房舍；用摩尼寶珠鋪設經行之處，上面設定珍寶交織的露帳，南北兩邊各有花樹成行，旁邊有浴池，池中生長著優缽羅花。池邊清凈無垢，花朵有成百上千的花瓣，設定成百上千的座位，每一位比丘都有這樣的器具。當時，德光太子讓所有比丘不用為衣服擔憂，也不想其他比丘獨自得到衣物。在那億萬年中，他從未睡覺休息；不思念所愛之物，不貪戀自己的身體，供養佛陀，所思所念都無差別。那時，他從未有想念慾望，也沒有爭鬥混亂，心中沒有傷害，不貪戀國家；一切都無所愛惜，不貪戀身命，內外都沒有執著。於是聽聞佛陀所說的法，都全部接受並持守，不重複向如來提問。他從不沐浴、也不洗腳、也不用香涂身，不起疲憊厭倦之意，也從未坐下，除了吃飯的時候左右。吉義如來涅槃之後，就建造赤栴檀塔寺，用百千年的時間供養。在如來荼毗的地方，用天下所有的花、香、搗香、雜香、伎樂來供養。建造九十四億座塔，都用七寶珍奇之物，用帳幔覆蓋在上面，每座塔都用五百個七寶傘蓋供養，以及用百千種伎樂、整個閻浮提的花和寶樹來供養塔。每座塔都點燃百千盞燈，每一盞燈的油都價值百千，並散佈各種香花。像這樣，具足供養了億萬年。然後德光太子捨棄家庭出家修行，成為沙門，穿著三法衣，經常乞食，從不參與世俗之事，也不睡覺休息，心中沒有衣食的念頭。具足四億年中，經常施予佛法，從未計較有『我』。

Daily, he prepared five hundred kinds of delicacies to offer to the Buddha and the Bhikkhu Sangha; for all the Bhikkhus, he built chambers of red sandalwood and seven treasures; he made walking paths of mani jewels, with canopies of interwoven precious gems above, and rows of flowering trees to the north and south, with bathing pools nearby, where utpala flowers grew. The edges were pure and immaculate, the flowers had hundreds and thousands of petals, and hundreds and thousands of seats were set up, each Bhikkhu having such provisions. At that time, Prince De-guang ensured that all Bhikkhus did not worry about clothing, nor did he wish that other Bhikkhus alone should receive robes. For those billions of years, he never slept or rested; he did not think of what he loved, nor was he greedy for his own body, offering to the Buddha, his thoughts and intentions were without difference. At that time, he never had thoughts of desire, nor was there any strife or chaos, his heart was without harm, he was not greedy for the kingdom; he had no attachment to anything, he was not greedy for his life, and had no attachment internally or externally. Then, hearing the Dharma spoken by the Buddha, he accepted and upheld it all, not repeating questions to the Tathagata. He never bathed, nor washed his feet, nor applied fragrance to his body, he did not have any sense of fatigue or weariness, and he never sat down, except when eating. After the Parinirvana of the Tathagata Ji-yi, he built red sandalwood stupas and temples, offering for hundreds of thousands of years. At the place where the Tathagata was cremated, he made offerings with all the flowers, fragrances, pounded incense, mixed incense, and music of the world. He built ninety-four billion stupas, all made of seven precious and rare materials, covered with canopies, each stupa offered with five hundred seven-treasure umbrellas, and with hundreds of thousands of musical instruments, all the flowers and precious trees of Jambudvipa to offer to the stupas. Each stupa was lit with hundreds of thousands of lamps, the oil for each lamp worth hundreds of thousands, and scattered all kinds of fragrant flowers. In this way, he made offerings for billions of years. Then, Prince De-guang abandoned his home to practice the Way, becoming a Shramana, wearing the three Dharma robes, often begging for food, never participating in worldly affairs, nor sleeping or resting, his mind without thoughts of clothing or food. For four hundred million years, he often bestowed the Dharma, never calculating that there was a 『self』.

。亦不疑他人，何況求供養？亦無生死語，為眾說法不勸令生天上，學是行以教授一切人及中宮眷屬，使為沙門。」

佛語賴吒和羅：「爾時，凈居諸天心念言：『德光太子教授一切人，皆令作沙門，我等於是亦當作行供事三寶，由是三寶得立而不斷絕。其吉義如來般泥洹已后，其法住至於六十四億歲，皆是德光比丘所擁護。其德光太子如是之比，供養九十四億那術百千佛。』」

佛告賴吒和羅：「汝知爾時國王頞真無不？」

答言：「不及。」

佛言：「則無量壽如來是。汝知爾時德光太子不？」

答言：「不及。」

「則吾身是也。爾時城神者，則無怒覺如來是。」

佛語賴吒和羅：「用是故，菩薩大士欲得無上正真道、最正覺者，當學德光太子之行、寂寞之教，捐舍恩愛，無放逸之行。我求無上正真道時，所行勤苦精進乃如是。是輩無行者，貪著衣食，愁思無懈，用供養故。自遠佛法，所學無益，污亂沙門，壞菩薩法。恣其身口意，妄造所愿，舍其本行。貪衣被床臥具、病瘦醫藥，無有慚愧之心。不樂政行學無常之法，不奉尊教、遠離佛行，于道自棄意，不樂解脫行。」

佛語賴吒和羅：「以是故，聞此法已，當覺了之

現代漢語譯本：也不懷疑他人，更何況是求取供養呢？也沒有談論生死的話語，為眾人說法時也不勸導他們昇天，而是教導他們學習這種修行，並以此教導所有人以及後宮眷屬，使他們成為沙門。佛陀告訴賴吒和羅：『那時，凈居天的諸天心中想：『德光太子教導所有人，都讓他們成為沙門，我們因此也應當修行供養三寶，由此三寶得以建立而不中斷。其吉義如來涅槃之後，其佛法住世長達六十四億年，都是德光比丘所護持。這位德光太子如此這般，供養了九十四億那由他百千佛。』佛陀告訴賴吒和羅：『你知道那時的國王頞真嗎？』回答說：『不知道。』佛陀說：『他就是無量壽如來。你知道那時的德光太子嗎？』回答說：『不知道。』『他就是我的前身。那時的城神，就是無怒覺如來。』佛陀告訴賴吒和羅：『因此，菩薩大士想要獲得無上正真之道、最正覺悟，應當學習德光太子的修行、寂靜的教誨，捨棄恩愛，不放縱自己的行為。我求無上正真道時，所行的勤苦精進就是這樣。那些沒有修行的人，貪戀衣食，憂愁思慮而不知懈怠，爲了供養的緣故。自己遠離佛法，所學毫無益處，玷污沙門，破壞菩薩的修行。放縱自己的身口意，胡亂許願，捨棄自己的本行。貪圖衣服被褥床鋪臥具、生病時的醫藥，沒有慚愧之心。不樂於修行學習無常的道理，不奉行佛陀的教誨、遠離佛陀的修行，在道業上自我放棄，不樂於解脫的修行。』佛陀告訴賴吒和羅：『因此，聽聞此法之後，應當覺悟這些道理。』

English version: 'He also does not doubt others, let alone seek offerings? He also does not speak of life and death, and when teaching the Dharma to the masses, he does not encourage them to be reborn in heaven, but teaches them to learn this practice, and uses it to teach all people and the palace retinue, making them become śramaṇas.' The Buddha said to Raṭṭhapāla, 'At that time, the gods of the Pure Abodes thought in their hearts: 『Prince De-guang teaches all people, making them all become śramaṇas. Therefore, we should also practice offering to the Three Jewels, so that the Three Jewels can be established and not interrupted. After the Tathāgata Ji-yi has entered parinirvāṇa, his Dharma will remain in the world for sixty-four billion years, all of which will be protected by the Bhikṣu De-guang. This Prince De-guang, in this way, made offerings to ninety-four billion nayuta hundred thousand Buddhas.』 The Buddha said to Raṭṭhapāla, 'Do you know the king A-zhen at that time?' He replied, 'I do not know.' The Buddha said, 'He is the Tathāgata Amitāyus. Do you know the Prince De-guang at that time?' He replied, 'I do not know.' 'He is my former self. The city god at that time was the Tathāgata Wu-nu-jue.' The Buddha said to Raṭṭhapāla, 'Therefore, Bodhisattva Mahāsattvas who wish to attain the unsurpassed, true, and perfect enlightenment should learn the practice of Prince De-guang, the teachings of tranquility, abandon love and affection, and not indulge in their actions. When I sought the unsurpassed, true, and perfect enlightenment, the diligence and effort I practiced were like this. Those who do not practice, are greedy for food and clothing, worry and think without being lazy, for the sake of offerings. They distance themselves from the Buddha's Dharma, what they learn is of no benefit, they defile the śramaṇas, and destroy the practice of Bodhisattvas. They indulge their body, speech, and mind, make random wishes, and abandon their original practice. They are greedy for clothes, bedding, and medicine when sick, and have no sense of shame. They do not enjoy practicing and learning the impermanent Dharma, do not follow the Buddha's teachings, distance themselves from the Buddha's practice, abandon themselves on the path, and do not enjoy the practice of liberation.' The Buddha said to Raṭṭhapāla, 'Therefore, after hearing this Dharma, you should awaken to these principles.'

。棄惡知識，莫與無行者相隨，棄諸貪慾。」

佛爾時說偈言：

「學道貪利及飲食，　　即為不樂十力行，　棄捐于佛百德教，　　用利供養墮他家。　剛強弊惡無慚愧，　　自放恣墮諸貪會，　為起塵勞墮邪行，　　便自說言我德行。　身在閑居游于城，　　利供養故作恣行，　遠於解脫空去地，　　以故當棄離諸有。　為不敬佛及正法，　　遠離眾僧諸功德，　棄捐善道墮三惡，　　為失八百諸尊行。　若有聞說是經者，　　審凈其意常精進，　無數億劫佛難值，　　當用是故如法行。　其說得佛大乘者，　　常思念是功德句，　念已審爾一心住，　　當得無礙安隱道。　常立賢聖習觀德，　　意念厭足自製心，　汝等勿得捐善場，　　當墮五道如癡人。　習閑居止常精進，　　住莫自輕勿易他，　訶教己身寂其心，　　我本奉億佛教誡。　不惜身命意質樸，　　精進於法行恭敬，　我故常說此言誨，　　行是已后道不難。　聞是若喜大乘者，　　不能精進不樂聽，　其有智者樂此言，　　后當棄惡及怨結。」

佛告賴吒和羅：「若有菩薩行五度無極，不如學是經，奉行順教。彼之功德，百倍不及學此經者

現代漢語譯本：捨棄邪惡的知識，不要與行為不端的人為伍，捨棄一切貪慾。佛陀當時說了這首偈語：『學道之人貪圖名利和飲食，就不能樂於修習佛的十力，拋棄佛陀的百種德行教誨，爲了利益供養而墮落到他人家中。』『剛強頑固、邪惡無恥，放縱自己墮入各種貪慾之中，爲了引發煩惱而做出邪惡的行為，卻自稱自己有德行。』『身處清凈的居所，卻在城裡遊蕩，爲了利益供養而放縱自己的行為，遠離了解脫的空寂之地，因此應當捨棄一切執著。』『因為不尊敬佛陀和正法，遠離僧眾的各種功德，拋棄了善道而墮入三惡道，失去了八百種尊貴的修行。』『如果有人聽聞這部經，應當審慎地清凈自己的心意，常常精進修行，無數億劫都難以遇到佛陀，應當因此如法修行。』『那些宣說得到佛陀大乘教法的人，應當常常思念這些功德之句，思念之後審慎地一心安住，就能得到無礙安穩的道路。』『常常樹立賢聖的榜樣，學習觀察他們的德行，意念知足，自我約束內心，你們不要拋棄這修善的場所，否則會像愚癡的人一樣墮入五道輪迴。』『習慣於清凈的居所，常常精進修行，安住於此不要輕視自己，也不要輕視他人，呵責教導自己的身心，使它寂靜下來，我本來就奉行億萬佛陀的教誨。』『不吝惜自己的身命，心意質樸，精進于佛法，恭敬修行，所以我常常說這些教誨，按照這些去做，修行成道就不難了。』『聽聞這些如果喜歡大乘佛法的人，卻不能精進修行，不樂意聽聞，那些有智慧的人喜歡這些話語，以後就會捨棄邪惡和怨恨。』佛陀告訴賴吒和羅：『如果有菩薩修行五度波羅蜜，不如學習這部經，奉行順從教誨。他們所獲得的功德，百倍也不及學習這部經的人。』

English version: Abandon evil knowledge, do not associate with those who are immoral, and abandon all desires. The Buddha then spoke this verse: 'Those who study the Way and crave profit and food, are not happy to practice the ten powers of the Buddha, abandoning the Buddha's teachings of a hundred virtues, and falling into the homes of others for the sake of offerings.' 'They are stubborn, wicked, and shameless, indulging themselves in various desires, engaging in evil deeds to stir up afflictions, yet claiming to have virtue.' 'They dwell in pure places, yet wander in the city, indulging their behavior for the sake of offerings, far from the empty place of liberation, therefore they should abandon all attachments.' 'Because they do not respect the Buddha and the Dharma, they are far from the merits of the Sangha, abandoning the good path and falling into the three evil realms, losing the eight hundred noble practices.' 'If anyone hears this sutra, they should carefully purify their minds and always practice diligently. It is difficult to encounter a Buddha in countless eons, therefore they should practice according to the Dharma.' 'Those who proclaim that they have attained the Mahayana teachings of the Buddha should always contemplate these words of merit. After contemplating, they should carefully abide with one mind, and they will attain the unobstructed and peaceful path.' 'Always establish the example of the wise and noble, learn to observe their virtues, be content in mind, and restrain your own heart. Do not abandon this place of cultivating goodness, otherwise you will fall into the five realms of reincarnation like a foolish person.' 'Be accustomed to pure places, always practice diligently, abide here without belittling yourself or others, rebuke and teach your own body and mind, making it peaceful. I have always followed the teachings of countless Buddhas.' 'Do not be stingy with your life, be sincere in mind, practice diligently in the Dharma, and practice with reverence. Therefore, I often say these teachings. If you follow these, it will not be difficult to attain the path.' 'If those who hear these words and like the Mahayana teachings cannot practice diligently and are not happy to listen, those who are wise will like these words, and later they will abandon evil and resentment.' The Buddha told Raṭhavara, 'If there are Bodhisattvas who practice the five perfections, it is not as good as learning this sutra and following its teachings. The merits they obtain are a hundred times less than those who learn this sutra.'

。」

說此經時，三十那術天及人，發無上正真道意，皆得立不退轉地；七千比丘得無起忍漏盡意解。

於是，賢者賴吒和羅白佛言：「是經名為何等，云何奉行？」

佛告賴吒和羅：「是經名為『離癡願行清凈』，當學當持，正士所樂，決菩薩行，具足諸義。」

佛說如是，賴吒和羅、諸天、世間人民、龍、鬼神等，皆大歡喜，起前為佛作禮而去

現代漢語譯本當宣講這部經文時，三十那術天界的天人和人類，都發起了無上正等正覺的意願，都達到了不退轉的境界；七千位比丘證得了無生法忍，斷盡了煩惱，心意解脫。這時，賢者賴吒和羅向佛陀請示道：『這部經叫什麼名字，我們應當如何奉行？』佛陀告訴賴吒和羅：『這部經名為『離癡願行清凈』，應當學習和受持，這是正直之士所喜愛的，它能決斷菩薩的修行，具足一切義理。』佛陀說完這些話，賴吒和羅、諸天、世間人民、龍、鬼神等，都非常歡喜，起身向佛陀行禮后離去。

English version When this sutra was being spoken, thirty nayutas of gods and humans all generated the intention for unsurpassed, true, and right enlightenment, and all attained the stage of non-retrogression; seven thousand monks attained the patience of non-arising, the exhaustion of outflows, and the liberation of mind. Then, the worthy Raṭha-pāla said to the Buddha: 'What is the name of this sutra, and how should we uphold it?' The Buddha told Raṭha-pāla: 'This sutra is named 'Purity of Conduct Free from Delusion and Aspiration'. It should be learned and upheld. It is what righteous people delight in. It determines the practice of bodhisattvas and is complete in all meanings.' After the Buddha spoke thus, Raṭha-pāla, the gods, the people of the world, dragons, ghosts, and spirits, all greatly rejoiced, rose, bowed to the Buddha, and departed.

。

佛說德光太子經

現代漢語譯本佛說德光太子經

English version The Buddha Speaks of the Sutra of Prince De Guang