T04n0192_佛所行贊
大正藏第 04 冊 No. 0192 佛所行贊
No. 192
佛所行贊卷第一(亦云佛本行經)
馬鳴菩薩造
北涼天竺三藏曇無讖譯
生品第一
甘蔗之苗裔， 釋迦無勝王， 凈財德純備， 故名曰凈飯， 群生樂瞻仰， 猶如初生月。 王如天帝釋， 夫人猶舍脂， 執志安如地， 心凈若蓮花， 假譬名摩耶， 其實無倫比。 于彼象天后， 降神而處胎。 母悉離憂患， 不生幻偽心， 厭惡彼諠俗， 樂處空閑林。 藍毗尼勝園， 流泉花果茂， 寂靜順禪思， 啟王請游彼。 王知其志願， 而生奇特想， 敕內外眷屬， 俱詣彼園林。 爾時摩耶后， 自知產時至， 偃寢安勝床， 百千婇女侍。 時四月八日， 清和氣調適， 齋戒修凈德， 菩薩右脅生， 大悲救世間， 不令母苦惱。 優留王股生， 卑偷王手生， 曼陀王頂生， 伽叉王腋生。 菩薩亦如是， 誕從右脅生， 漸漸從胎出， 光明普照耀， 如從虛空墮， 不由於生門。 修德無量劫， 自知生不死， 安諦不傾動， 明顯妙端嚴
現代漢語譯本 甘蔗後裔，釋迦族無與倫比的國王， 擁有純凈的財富和德行，因此被稱為凈飯王， 眾生都樂於瞻仰他，如同初生的月亮。 國王如同天帝釋，王后如同舍脂， 意志堅定如大地，心凈如蓮花， 假借比喻稱為摩耶，實際上無人能比。 在如同天后的摩耶夫人那裡，神靈降臨而入胎。 母親完全沒有憂患，不生虛幻偽詐之心， 厭惡喧囂的世俗，喜歡身處空閑的樹林。 藍毗尼園林勝地，泉水潺潺，花果茂盛， 寂靜適合禪思，於是請求國王前往遊覽。 國王知道她的心願，心中產生奇特的想法， 命令內外眷屬，一同前往那片園林。 那時摩耶王后，自己知道生產的時刻將至， 安臥在舒適的床上，有成百上千的宮女侍奉。 在四月八日，天氣清和，氣候適宜， 齋戒修行清凈的德行，菩薩從右脅出生， 以大悲心救度世間，不讓母親遭受痛苦。 優留王從大腿出生，卑偷王從手出生， 曼陀王從頭頂出生，伽叉王從腋下出生。 菩薩也像這樣，從右脅出生， 漸漸地從胎中出來，光明普照， 如同從虛空中降落，不是從產門出生。 修行無量劫的功德，自己知道生而不死， 安穩堅定不為所動，顯現出美妙端莊的容貌。
English version The descendant of sugarcane, the unparalleled king of the Shakya clan, Possessing pure wealth and virtue, hence named King Suddhodana, All beings joyfully look up to him, like the newly born moon. The king is like Indra, the queen is like Shachi, With a will as firm as the earth, and a heart as pure as a lotus, Metaphorically named Maya, but in reality, she is incomparable. In that place, like a heavenly queen, the spirit descended and entered the womb. The mother was completely free from worries, and did not give rise to illusory or false thoughts, Disliking the noisy world, she preferred to be in the quiet forest. The Lumbini Garden was a beautiful place, with flowing springs and lush flowers and fruits, Quiet and suitable for meditation, so she requested the king to visit it. The king knew her wish, and a peculiar thought arose in his mind, He ordered his inner and outer family members to go to that garden together. At that time, Queen Maya knew that the time of childbirth was approaching, She lay peacefully on a comfortable bed, attended by hundreds and thousands of palace maids. On the eighth day of the fourth month, the weather was clear and the climate was suitable, Having fasted and cultivated pure virtue, the Bodhisattva was born from the right side of her body, With great compassion to save the world, not letting his mother suffer. King Uru was born from the thigh, King Bithu was born from the hand, King Mandhata was born from the top of the head, King Kaksha was born from the armpit. The Bodhisattva was also like this, born from the right side of her body, Gradually emerging from the womb, his light shone everywhere, As if falling from the void, not born from the birth canal. Having cultivated merit for countless eons, he knew that he was born without death, Steadfast and unmoving, he manifested a beautiful and dignified appearance.
。 晃然後胎現， 猶如日初升， 觀察極明耀， 而不害眼根。 縱視而不耀， 如觀空中月， 自身光照耀， 如日奪燈明， 菩薩真金身， 普照亦如是。 正真心不亂， 安庠行七步， 足下安平趾， 炳徹猶七星。 獸王師子步， 觀察於四方， 通達真實義， 堪能如是說。 此生為佛生， 則為後邊生， 我唯此一生， 當度於一切。 應時虛空中， 凈水雙流下， 一溫一清涼， 灌頂令身樂。 安處寶宮殿， 臥于琉璃床， 天王金華手， 奉持床四足。 諸天于空中， 執持寶蓋侍， 承威神讚歎， 勸發成佛道。 諸龍王歡喜， 渴仰殊勝法， 曾奉過去佛， 今得值菩薩。 散曼陀羅花， 專心樂供養， 如來出興世， 凈居天歡喜。 已除愛慾歡， 為法而欣悅， 眾生沒苦海， 令得解脫故。 須彌寶山王， 堅持此大地， 菩薩出興世， 功德風所飄， 普皆大震動， 如風鼓浪舟。 栴檀細末香， 眾寶蓮花藏， 風吹隨空流， 繽紛而亂墜， 天衣從空下， 觸身生妙樂
現代漢語譯本 光芒隨後顯現，猶如旭日初昇， 觀察時極其明亮，卻不傷害眼睛。 縱然注視也不刺眼，如同觀看空中的月亮， 自身的光芒照耀，如同太陽奪去燈的光明， 菩薩的真金色身，普照也是如此。 以正直的心不散亂，安詳地行走七步， 腳底平穩，光亮如同七星。 如同獸王獅子的步伐，觀察四方， 通達真實的意義，能夠如此宣說。 此生為佛的誕生，也為後來的誕生， 我唯有此一生，應當度化一切眾生。 這時虛空中，清凈的水雙雙流下， 一溫熱一清涼，灌頂使身體快樂。 安住在寶宮殿中，躺在琉璃床上， 天王用金色的手，捧著床的四足。 諸天在空中，拿著寶蓋侍奉， 承受威神讚歎，勸勉發願成就佛道。 諸龍王歡喜，渴望殊勝的佛法， 曾經侍奉過去的佛，今得值遇菩薩。 散佈曼陀羅花，專心樂於供養， 如來出世，凈居天歡喜。 已經去除愛慾的歡喜，爲了佛法而欣悅， 眾生沉沒在苦海中，爲了讓他們得到解脫。 須彌寶山王，堅持著這大地， 菩薩出世，功德的風所吹動， 普遍都大震動，如同風吹動浪中的船。 栴檀細末香，眾寶蓮花藏， 風吹著隨空飄流，繽紛而散落， 天衣從空中落下，接觸身體產生美妙的快樂。
English version The light then appears, like the rising sun, The observation is extremely bright, yet does not harm the eyes. Even when gazing, it is not dazzling, like observing the moon in the sky, One's own light shines, like the sun taking away the light of a lamp, The Bodhisattva's true golden body, its universal illumination is also like this. With a righteous heart, not scattered, walking serenely seven steps, The soles of the feet are steady, shining like the seven stars. Like the steps of the lion, king of beasts, observing the four directions, Understanding the true meaning, able to speak thus. This birth is the birth of a Buddha, and also for future births, I have only this one life, I should liberate all beings. At this time, from the empty sky, pure water flows down in pairs, One warm and one cool, anointing the head, making the body joyful. Residing in a treasure palace, lying on a crystal bed, The heavenly kings with golden hands, holding the four legs of the bed. The heavens in the sky, holding jeweled canopies in attendance, Receiving the majestic praise, encouraging the aspiration to achieve Buddhahood. The dragon kings rejoice, longing for the supreme Dharma, Having served past Buddhas, now encountering the Bodhisattva. Scattering Mandarava flowers, wholeheartedly delighting in offerings, When the Tathagata appears in the world, the Pure Abode heavens rejoice. Having removed the joy of desire, they are delighted for the sake of the Dharma, Beings are submerged in the sea of suffering, to enable them to attain liberation. Mount Sumeru, king of treasures, firmly holds this earth, When the Bodhisattva appears in the world, blown by the wind of merit, All universally greatly tremble, like a boat in the waves blown by the wind. Sandalwood fine powder incense, a treasury of jeweled lotuses, Blown by the wind, flowing through the sky, falling in a colorful array, Heavenly garments descend from the sky, touching the body, producing wonderful joy.
。 日月如常度， 光耀倍增明， 世界諸火光， 無薪自炎熾， 凈水清涼井， 前後自然生。 中宮婇女眾， 怪嘆未曾有， 競赴而飲浴， 皆起安樂想。 無量部多天， 樂法悉雲集， 於藍毗尼園， 遍滿林樹間。 奇特眾妙花， 非時而敷榮， 兇暴眾生類， 一時生慈心， 世間諸疾病， 不療自然除。 亂鳴諸禽獸， 恬默寂無聲， 萬川皆停流， 濁水悉澄清， 空中無雲翳， 天鼓自然鳴。 一切諸世間， 悉得安隱樂， 猶如荒難國， 忽得賢明主。 菩薩所以生， 為濟世眾苦， 唯彼魔天王， 震動大憂惱。 父王見生子， 奇特未曾有， 素性雖安重， 驚駭改常容， 二息交胸起， 一喜復一懼。 夫人見其子， 不由常道生， 女人性怯弱， 怵惕懷冰炭， 不別吉兇相， 反更生憂怖。 長宿諸母人， 互亂祈神明， 各請常所事， 愿令太子安。 時彼林中有， 知相婆羅門， 威儀具多聞， 才辯高名稱， 見相心歡喜， 踴躍未曾有。 知王心驚怖， 白王以真實： 「人生於世間， 唯求殊勝子
現代漢語譯本 太陽和月亮像往常一樣執行，光芒卻加倍明亮。 世間所有的火焰，無需燃料就自行燃燒起來。 清澈涼爽的井水，前後自然涌現。 宮中的眾多嬪妃，驚奇感嘆從未見過這樣的景象， 爭先恐後地去飲用和沐浴，都感到無比的安樂。 無數的天神，歡喜地聚集在一起聽聞佛法， 在藍毗尼園中，遍佈于樹林之間。 奇特美妙的花朵，不在花期也競相開放。 兇暴的眾生，一時都生起了慈悲之心。 世間所有的疾病，不用治療就自然痊癒。 亂叫的禽獸，都安靜下來，沒有一絲聲響。 所有的河流都停止流動，渾濁的水都變得清澈。 空中沒有云彩遮蔽，天鼓自然鳴響。 一切世間都得到安穩和快樂， 就像一個遭受災難的國家，突然出現了一位賢明的君主。 菩薩降生到世間，是爲了救濟世間的苦難， 只有魔王，感到震驚和極大的憂愁。 父王看到兒子出生，感到非常奇特，前所未有， 雖然他平時很穩重，也驚駭得改變了平常的容貌， 呼吸急促，心中既高興又恐懼。 夫人看到自己的兒子，不是按照常理出生， 女人天性膽怯，心中既害怕又不安， 分不清是吉是兇，反而更加憂愁和恐懼。 年長的宮女們，互相慌亂地祈求神明， 各自祈求自己平時所信奉的神，希望太子平安。 當時在那片樹林中，有一位精通相術的婆羅門， 威儀莊重，博學多聞，才華橫溢，名聲顯赫， 看到太子的相貌，心中歡喜，高興得前所未有。 他知道國王心中驚恐，就對國王說出了實情： 『人生在世間，都希望得到一個殊勝的兒子』
English version The sun and moon moved as usual, but their light shone twice as bright. All the fires in the world blazed up without any fuel. Clear, cool well water sprang up naturally, both before and behind. The many concubines in the palace were amazed and exclaimed, having never seen such a sight. They rushed to drink and bathe, all feeling immense joy and peace. Countless deities gathered joyfully to hear the Dharma, in Lumbini Garden, filling the spaces between the trees. Extraordinary and beautiful flowers bloomed out of season. Violent beings all developed compassionate hearts at once. All the diseases in the world were cured naturally without treatment. The noisy birds and beasts became quiet and silent. All the rivers stopped flowing, and the muddy waters became clear. There were no clouds in the sky, and heavenly drums sounded naturally. All the worlds obtained peace and happiness, like a country suffering from disaster suddenly gaining a wise and virtuous ruler. The Bodhisattva was born into the world to relieve the suffering of all beings, only the demon king was shaken and greatly distressed. The father king, seeing his son born, felt it was extraordinary and unprecedented, though he was usually calm, he was shocked and changed his usual demeanor, his breath came quickly, and he felt both joy and fear. The queen, seeing her son, who was not born in the usual way, being a woman, was timid and felt both fear and unease, unable to distinguish good from bad omens, she became even more worried and afraid. The elder palace women, in confusion, prayed to the gods, each praying to the gods they usually worshipped, hoping the prince would be safe. At that time, in the forest, there was a Brahmin skilled in physiognomy, with dignified bearing, learned and eloquent, and of high renown, seeing the prince's features, his heart was filled with joy, a joy he had never felt before. Knowing the king's fear, he told the king the truth: 'People are born into the world, all seeking an extraordinary son.'
。 王今如滿月， 應生大歡喜， 今生奇特子， 必光顯宗族。 安心自欣慶， 莫生余疑慮， 靈祥集家國， 從今轉休盛。 所生殊勝子， 必為世間救， 惟此上士身， 金色妙光明， 如是殊勝相， 必成等正覺； 若習樂世間， 必作轉輪王， 普為大地主， 勇猛正法治， 王領四天下， 統御一切王。 猶如世光明， 日光為最勝， 若處於山林， 專心求解脫。 成就實智慧， 普照於世間， 譬如須彌山， 普為諸山王。 眾寶金為最， 眾流海為最， 諸宿月為最， 諸明日為最， 如來處世間， 兩足中為最。 凈目修且廣， 上下瞬長睫， 瞪矚紺青色， 明煥半月形， 此相云何非， 平等殊勝目？」 時王告二生： 「若如汝所說， 如此奇特相， 以何因緣故， 不應于先王， 乃現於我世？」 婆羅門白王： 「不應如是說。 多聞與智慧， 名稱及事業， 如是四事者， 不應顧先後。 物性之所生， 各從因緣起， 今當說諸譬， 王今且諦聽。 毗求央耆羅， 此二仙人族， 經歷久遠世， 各生殊異子
現代漢語譯本 『如今王子滿月，應當感到無比歡喜， 今生誕下如此奇特的兒子，必定能光耀門楣。 安心喜悅慶賀吧，不要再有任何疑慮， 吉祥的徵兆匯聚於家國，從此將轉為興盛。 所生的這個殊勝之子，必定會成為世間的救星， 唯有這至高無上的身軀，散發著金色美妙的光芒， 如此殊勝的相貌，必定能成就無上正等正覺； 如果他貪戀世俗的享樂，必定會成為轉輪聖王， 普遍成為大地的統治者，以勇猛的正法治理天下， 統治四大部洲，統領一切國王。 猶如世間的光明，日光最為殊勝， 如果他隱居山林，專心尋求解脫。 就能成就真實的智慧，普照於世間， 譬如須彌山，是所有山峰之王。 眾寶之中黃金最為珍貴，眾流之中大海最為浩瀚， 星宿之中月亮最為皎潔，光明之中太陽最為耀眼， 如來在世間，是兩足生物中最尊貴的。 他清凈的眼睛修長而寬廣，上下眼瞼的睫毛很長， 凝視時眼珠呈紺青色，明亮如半月形， 這樣的相貌怎麼能說不是平等殊勝的眼睛呢？』 當時國王對兩位婆羅門說：『如果像你們所說， 有如此奇特的相貌，是因何緣故， 不應在先王時出現，卻出現在我的時代呢？』 婆羅門對國王說：『不應該這樣說。 博學和智慧，名聲和事業， 這四件事，不應該考慮先後順序。 事物的本性所生，各自從因緣而起， 現在我將說一些譬喻，請大王仔細聽。 毗求和央耆羅，這兩個仙人家族， 經歷了漫長的歲月，各自生下不同的兒子。
English version 'Now that the prince is a full month old, you should feel great joy, This extraordinary son born today will surely bring glory to your lineage. Set your mind at ease and rejoice, do not harbor any further doubts, Auspicious signs gather in the kingdom, from now on it will turn to prosperity. This extraordinary son who is born will surely become the savior of the world, Only this supreme body emits a golden and wondrous light, With such extraordinary features, he will surely attain supreme enlightenment; If he indulges in worldly pleasures, he will surely become a Chakravartin king, Universally becoming the ruler of the earth, governing with courageous righteousness, Ruling over the four continents, leading all kings. Just as the light of the world, the sunlight is the most supreme, If he dwells in the mountains and forests, focusing on seeking liberation. He will achieve true wisdom, illuminating the world, Like Mount Sumeru, which is the king of all mountains. Among treasures, gold is the most precious, among streams, the sea is the most vast, Among the stars, the moon is the most radiant, among lights, the sun is the most brilliant, The Tathagata in the world is the most honored among bipeds. His pure eyes are long and wide, with long eyelashes on the upper and lower eyelids, When gazing, his pupils are dark blue, bright like a half-moon, How can such features not be considered equal and supreme eyes?' At that time, the king said to the two Brahmins: 'If it is as you say, With such extraordinary features, for what reason, Did it not appear during the time of the former kings, but appears in my era?' The Brahmins said to the king: 'It should not be said like that. Learning and wisdom, fame and deeds, These four things should not be considered in terms of sequence. The nature of things arises from their respective causes and conditions, Now I will give some analogies, please listen carefully, O King. The families of Vikhu and Angira, these two sages, After experiencing long ages, each gave birth to different sons.'
。 毗利訶缽低， 及與倏迦羅， 能造帝王論， 不從先族來。 薩羅薩仙人， 經論久斷絕， 而生婆羅婆， 續復明經論。 現在知見生， 不必由先胄， 毗耶娑仙人， 多造諸經論， 末後胤跋彌， 廣集偈章句。 阿低利仙人， 不解醫方論， 後生阿低離， 善能治百病。 二生駒尸仙， 不閑外道論， 后伽提那王， 悉解外道法。 甘蔗王始族， 不能制海潮， 至娑伽羅王， 生育千王子， 能制大海潮， 使不越常限。 阇那駒仙人， 無師得禪道。 凡得名稱者， 皆生於自力， 或先勝后劣， 或先劣后勝。 帝王諸神仙， 不必承本族， 是故諸世間， 不應顧先後。 大王今如是， 應生歡喜心， 以心歡喜故， 永離於疑惑。」 王聞仙人說， 歡喜增供養。 「我今生勝子， 當紹轉輪位， 我年已朽邁， 出家修梵行， 無令聖王子， 舍世遊山林。」 時近處園中， 有苦行仙人， 名曰阿私陀， 善解于相法， 來詣王宮門， 王謂梵天應。 苦行樂正法， 此二相俱現， 梵行相具足， 時王大歡喜
現代漢語譯本 『毗利訶缽低』和『倏迦羅』，他們能創立帝王統治的理論，並非出身于顯赫的家族。 『薩羅薩』仙人，他的經論已經失傳很久，而他所生的『婆羅婆』，卻能重新闡明經論。 現在的知識和見解的產生，不一定取決於先祖的血統。 『毗耶娑』仙人，創作了許多經論，而他最後的後裔『跋彌』，則廣泛收集了偈頌和章句。 『阿低利』仙人，不瞭解醫方理論，而他後來出生的『阿低離』，卻擅長治療各種疾病。 『二生駒尸』仙人，不熟悉外道理論，而後來的『伽提那』國王，卻完全理解外道之法。 甘蔗王族的始祖，不能控制海潮，而到了『娑伽羅』王，他生育了千位王子，卻能控制大海的潮汐，使其不超出正常的界限。 『阇那駒』仙人，沒有老師就獲得了禪定之道。 凡是獲得名聲的人，都是依靠自己的力量，有的人先強后弱，有的人先弱后強。 帝王和神仙，不一定繼承于本族，所以世間的人，不應該顧慮先後順序。 大王您現在應該這樣，應該生起歡喜心，因為心生歡喜，就能永遠擺脫疑惑。 國王聽了仙人的話，非常高興，並增加了供養。 『我現在生了一個優秀的兒子，他將繼承轉輪王的地位，我年事已高，應該出家修行梵行，不要讓聖王子捨棄世俗，去山林修行。』 當時在附近的園林中，有一位苦行仙人，名叫『阿私陀』，他擅長看相，來到了王宮門口，國王認為他是梵天應身。 苦行和樂於正法，這兩種特徵同時出現，梵行的相貌也具備，這時國王非常高興。
English version 『Brihaspati』 and 『Shukra』, they could create theories of kingship, not coming from prominent families. The sage 『Sarasas』, whose scriptures had been lost for a long time, but his descendant 『Bharava』 was able to re-elucidate the scriptures. The emergence of present knowledge and insights does not necessarily depend on the lineage of ancestors. The sage 『Vyasa』 composed many scriptures, while his last descendant 『Bhami』 widely collected verses and sentences. The sage 『Atri』 did not understand medical theories, but 『Atri』 who was born later, was good at treating various diseases. The sage 『Dvija Kushi』 was not familiar with heterodox theories, but the later King 『Gathina』 fully understood the heterodox teachings. The ancestor of the Sugarcane royal family could not control the sea tides, but when it came to King 『Sagara』, who had a thousand sons, he could control the tides of the sea, preventing them from exceeding normal limits. The sage 『Janakuma』 attained the path of meditation without a teacher. All those who gain fame do so through their own efforts, some are strong first and then weak, some are weak first and then strong. Kings and deities do not necessarily inherit from their own families, so people in the world should not worry about the order of precedence. Your Majesty should be like this now, you should generate a joyful heart, because with a joyful heart, you can forever get rid of doubts. The king listened to the sage's words, was very happy, and increased his offerings. 『Now I have given birth to an excellent son, who will inherit the position of the Chakravartin, I am old, I should leave home to practice Brahmacharya, do not let the holy prince abandon the world and go to the mountains to practice.』 At that time, in a nearby garden, there was an ascetic sage named 『Asita』, who was good at physiognomy, came to the palace gate, and the king thought he was an incarnation of Brahma. Asceticism and delight in the righteous Dharma, these two characteristics appeared at the same time, and the appearance of Brahmacharya was also complete, at this time the king was very happy.
。 即請入宮內， 恭敬設供養， 將入內宮中， 唯樂見王子。 雖有婇女眾， 如在空閑林， 安處正法座， 加敬尊奉事， 如安低牒王， 奉事波尸吒。 時王白仙人： 「我今得大利。 勞屈大仙人， 辱來攝受我， 諸有所應為， 唯愿時教敕。」 如是勸請已， 仙人大歡喜： 「善哉常勝王， 眾德悉皆備。 愛樂來求者， 惠施崇正法， 仁智殊勝族， 謙恭善隨順。 宿殖眾妙因， 勝果現於今， 汝當聽我說， 今者來因緣。 我從日道來， 聞空中天說， 言王生太子， 當成正覺道。 並見先瑞相， 今故來到此， 欲觀釋迦王， 建立正法幢。」 王聞仙人說， 決定離疑網， 命持太子出， 以示于仙人。 仙人觀太子， 足下千輻輪， 手足網縵指， 眉間白毫跱， 馬藏隱密相， 容色炎光明， 見生未曾想， 流淚長嘆息。 王見仙人泣， 念子心戰慄， 氣結盈心胸， 驚悸不自安
現代漢語譯本 於是請仙人進入宮內，恭敬地設定供養。 將仙人引入內宮之中，仙人只樂意見到王子。 雖然有眾多宮女在旁，仙人卻如同身處空曠的樹林一般。 他安坐在正法之座上，以更加恭敬的態度尊奉侍奉， 如同安低牒王侍奉波尸吒一般。 當時國王對仙人說：『我今天真是得到了巨大的利益。 勞煩大仙人屈尊，光臨並攝受我， 所有應該做的事情，都希望您能隨時教導吩咐。』 這樣勸請之後，仙人非常歡喜： 『好啊，常勝王，你的各種美德都具備了。 你喜愛並接納前來求助的人，樂於施捨並崇尚正法， 你的家族仁慈而智慧，謙虛恭敬且善於隨順。 你過去種下了許多美好的因，所以現在顯現出殊勝的果報， 你應當聽我說，我今天前來的因緣。 我從太陽執行的軌道而來，聽到空中天人說， 說國王生了太子，將來會成就正覺之道。 並且我看到了先前的瑞相，所以今天來到這裡， 想要瞻仰釋迦王，建立正法的旗幟。』 國王聽了仙人的話，心中不再有任何疑惑， 命令侍從將太子抱出來，給仙人看。 仙人觀察太子，看到他腳下有千輻輪的紋路， 手腳之間有網狀的紋路，眉間有白毫， 馬陰藏相隱秘，容貌煥發光彩， 看到這些前所未見的景象，仙人流著眼淚，長長地嘆息。 國王看到仙人哭泣，心中為兒子感到戰慄， 氣息凝結在胸口，驚恐不安。
English version Then, please invite the sage into the palace, and respectfully set up offerings. Bring the sage into the inner palace, where he only desires to see the prince. Although there are many palace women around, the sage feels as if he is in a secluded forest. He sits on the seat of the righteous Dharma, serving with even more respect and reverence, just as King Andhaka served Vasishta. At that time, the king said to the sage, 'Today, I have truly gained great benefit. I trouble the great sage to condescend, to come and accept me, Whatever needs to be done, I hope you will instruct and command me at any time.' After such entreaties, the sage was very pleased: 'Excellent, Ever-Victorious King, you possess all virtues. You love and accept those who come seeking help, you are generous and uphold the righteous Dharma, Your family is kind and wise, humble, respectful, and good at following. You have planted many wonderful causes in the past, so now you are manifesting extraordinary results, You should listen to me, the reason for my coming today. I came from the path of the sun, and heard the heavenly beings in the sky say, that the king has given birth to a prince, who will achieve the path of perfect enlightenment in the future. And I saw the auspicious signs beforehand, so I came here today, wanting to behold the Shakya King, who will establish the banner of the righteous Dharma.' Upon hearing the sage's words, the king's heart was free from any doubt, He ordered the attendants to bring the prince out, to show him to the sage. The sage observed the prince, seeing the thousand-spoked wheel marks on his feet, the webbed fingers and toes, the white hair between his eyebrows, the hidden male organ, and the radiant appearance, Seeing these unprecedented sights, the sage shed tears and sighed deeply. The king, seeing the sage weeping, felt a tremor in his heart for his son, His breath caught in his chest, and he was filled with fear and unease.
。 不覺從坐起， 稽首仙人足， 而白仙人言： 「此子生奇特， 容貌極端嚴， 天人殆不異， 汝言人中上， 何故生憂悲？ 將非短壽子， 生我憂悲乎？ 久渴得甘露， 而反覆失耶？ 將非失財寶， 喪家亡國乎？ 若有勝子存， 國嗣有所寄， 我死時心悅， 安樂生他世， 猶如人兩目， 一眠而一覺。 莫如秋霜花， 雖敷而無實， 人于親族中， 愛深無過子。 宜時為記說， 令我得蘇息。」 仙人知父王， 心懷大憂懼， 即告言大王： 「王今勿恐怖， 前已語大王， 慎勿自生疑， 今相猶如前， 不應懷異想； 自惟我年暮， 悲慨泣嘆耳。 今我臨終時， 此子應世生， 為盡生故生， 斯人難得遇。 當舍聖王位， 不著五欲境， 精勤修苦行， 開覺得真實。 常為諸群生， 滅除癡冥障， 於世永熾燃， 智慧日光明。 眾生沒苦海， 眾病為聚沫， 衰老為巨浪， 死為海洪濤。 乘輕智慧舟， 渡此眾流難， 智慧溯流水， 凈戒為傍岸。 三昧清涼池， 正受眾奇鳥， 如此甚深廣， 正法之大河
現代漢語譯本 我不由自主地從座位上起身，向仙人行稽首禮， 然後對仙人說：『這個孩子出生時就與衆不同， 容貌端正莊嚴，幾乎與天人無異。 您說他是人中龍鳳，為何卻如此憂愁悲傷？ 難道他會是個短命的孩子，所以讓我如此憂慮悲傷嗎？ 就像久旱逢甘霖，卻又反覆失去一樣嗎？ 難道他會讓我失去財寶，導致家破國亡嗎？ 如果他能成為一個出色的繼承人，國家的未來有所寄託， 我死的時候也會感到欣慰，安樂地轉生到另一個世界， 就像人的兩隻眼睛，一隻睡著，另一隻醒著一樣。 不要像秋天的霜花，雖然美麗卻不結果實。 人在親族之中，對子女的愛是最深的。 請您及時告訴我真相，讓我能夠安心。』 仙人知道國王心中充滿憂慮和恐懼， 就告訴國王說：『大王，您現在不要害怕， 我之前已經告訴過您，不要自己產生懷疑， 他現在的相貌和之前一樣，不應該有其他的想法； 我只是想到自己年事已高，感到悲傷嘆息罷了。 我臨終之時，這個孩子應該會降生於世， 爲了結束生死輪迴而降生，這樣的人很難遇到。 他將會捨棄聖王的地位，不執著於五欲的誘惑， 精進勤奮地修行苦行，開啟覺悟的真實。 他將永遠為眾生，消除愚癡的黑暗障礙， 在世間永遠像燃燒的火焰一樣，智慧的光芒像太陽一樣明亮。 眾生沉沒在苦海之中，各種疾病就像海上的泡沫， 衰老就像巨大的波浪，死亡就像海嘯一樣洶涌。 他將乘坐輕巧的智慧之舟，渡過這眾多的苦難， 智慧是逆流而上的水流，清凈的戒律是河岸。 禪定是清涼的池塘，正受是各種奇特的鳥兒， 如此深廣的，就是正法的大河。
English version Unconsciously, I rose from my seat, bowed my head to the sage's feet, And said to the sage: 'This child is born extraordinary, His appearance is extremely dignified, almost no different from a celestial being. You say he is the best among men, why are you so worried and sad? Could it be that he is a short-lived child, causing me such worry and sorrow? Is it like getting sweet dew after a long drought, only to lose it repeatedly? Could it be that he will cause me to lose wealth, leading to the destruction of my family and kingdom? If he can become an outstanding successor, and the future of the country can be entrusted to him, I will feel gratified when I die, and be reborn peacefully in another world, Just like a person's two eyes, one sleeping and the other awake. Do not be like the frost flowers of autumn, which are beautiful but bear no fruit. Among relatives, a person's love for their children is the deepest. Please tell me the truth in time, so that I can be at ease.' The sage knew that the king's heart was full of worry and fear, So he told the king: 'Your Majesty, do not be afraid now, I have told you before, do not doubt yourself, His current appearance is the same as before, you should not have other thoughts; I am just thinking about my old age, feeling sad and sighing. When I am about to die, this child should be born into the world, Born to end the cycle of birth and death, such a person is hard to encounter. He will abandon the position of a holy king, not clinging to the temptations of the five desires, He will diligently practice asceticism, and awaken to the truth of enlightenment. He will always be for all living beings, eliminating the darkness of ignorance, In the world, he will forever be like a burning flame, the light of wisdom as bright as the sun. Living beings are submerged in the sea of suffering, various diseases are like sea foam, Old age is like a huge wave, and death is like a surging tsunami. He will ride the light boat of wisdom, crossing these many hardships, Wisdom is the stream flowing against the current, and pure precepts are the riverbank. Samadhi is the cool pond, and right mindfulness is the various exotic birds, So deep and vast, is the great river of the true Dharma.
。 渴愛諸群生， 飲之以蘇息， 染著五欲境， 眾苦所驅迫， 迷生死曠野， 莫知所歸趣； 菩薩出世間， 為通解脫道。 世間貪慾火， 境界薪熾然； 興發大悲云， 法雨雨令滅。 癡闇門重扇， 貪慾為關鑰， 閉塞諸群生， 出要解脫門； 金剛智慧鑷， 拔恩愛逆鉆。 愚癡網自纏， 窮苦無所依； 法王出世間， 能解眾生縛。 王莫以此子， 自生憂悲患， 當憂彼眾生， 著欲違正法。 我今老死壞， 遠離聖功德， 雖得諸禪定， 而不獲其利。 於此菩薩所， 竟不聞正法， 身壞命終后， 必生三難天。」 王及諸眷屬， 聞彼仙人說， 知其自憂嘆， 恐怖悉以除。 「生此奇特子， 我心得大安。 出家舍世榮， 修習仙人道， 遂不紹國位， 復令我不悅。」 爾時彼仙人， 向王真實說： 「必如王所慮， 當成正覺道。」 于王眷屬中， 安慰眾心已， 自以己神力， 騰虛而遠逝。 爾時白凈王， 見子奇特相， 又聞阿私陀， 決定真實說。 于子心敬重， 珍護兼常念， 大赦于天下， 牢獄悉解脫
現代漢語譯本 他渴望愛護所有眾生，讓他們得到安寧和休息。 他們沉溺於五欲的境界，被各種痛苦所驅使和壓迫。 在生死的曠野中迷失，不知道該歸向何處。 菩薩出現在世間，是爲了開闢通往解脫的道路。 世間的貪慾如同乾柴烈火，熊熊燃燒。 菩薩興起大悲的雲朵，降下法雨來熄滅這火焰。 愚癡的黑暗之門緊閉，貪慾是門上的鎖鑰。 它封閉了所有眾生，使他們無法走出解脫之門。 菩薩用金剛智慧的鑷子，拔除恩愛如同逆向的鉆頭。 愚癡的網纏繞著自己，使人窮困潦倒，無所依靠。 法王出現在世間，能夠解開眾生的束縛。 大王不要因為這個孩子，而自己產生憂愁和悲傷。 應該為那些沉溺於慾望，違背正法的眾生擔憂。 我現在衰老將死，遠離了聖賢的功德。 雖然得到了各種禪定，卻沒有獲得真正的利益。 在這個菩薩所在的地方，竟然沒有聽到正法。 身壞命終之後，必定會墮入三惡道。 國王和他的眷屬們，聽了那位仙人的話。 知道他是在為自己擔憂嘆息，心中的恐懼都消除了。 『生下這個奇特的兒子，我心中感到非常安定。』 『他出家捨棄世間的榮華，去修行仙人的道法。』 『最終不會繼承王位，這又讓我感到不高興。』 那時，那位仙人，向國王真實地說： 『如果像您所擔憂的那樣，他將會成就正覺之道。』 在國王的眷屬中，安慰了大家的心之後。 他用自己的神力，騰空飛向遠方。 那時，凈飯王，看到兒子的奇特相貌。 又聽到阿私陀，確定真實地說。 對兒子心生敬重，珍愛保護並且常常思念。 大赦天下，所有牢獄中的人都被釋放。
English version He yearns to love all living beings, giving them peace and rest. They are immersed in the realm of the five desires, driven and oppressed by various sufferings. Lost in the wilderness of birth and death, they do not know where to turn. The Bodhisattva appears in the world to open the path to liberation. The greed of the world is like a raging fire, burning fiercely. The Bodhisattva raises clouds of great compassion, sending down the rain of Dharma to extinguish this fire. The door of ignorance is tightly shut, with greed as the key. It closes off all living beings, preventing them from exiting the door of liberation. The Bodhisattva uses the tweezers of diamond wisdom to pull out the love and affection like a reverse drill. The net of ignorance entangles itself, leaving people impoverished and helpless. The Dharma King appears in the world, able to untie the bonds of all beings. Great King, do not generate worry and sorrow for this child. You should worry about those beings who are immersed in desire and violate the true Dharma. I am now old and dying, far from the merits of the sages. Although I have attained various samadhis, I have not gained true benefit. In this place where the Bodhisattva is, I have not heard the true Dharma. After my body breaks and my life ends, I will surely fall into the three evil realms. The king and his family members, having heard the words of that sage. Knowing that he was worrying and sighing for himself, their fears were all dispelled. 'Having given birth to this extraordinary son, my heart feels very at peace.' 'He has left home, abandoning worldly glory, to cultivate the path of the sage.' 'Ultimately, he will not inherit the throne, which makes me unhappy.' At that time, the sage, truthfully said to the king: 'If it is as you worry, he will achieve the path of perfect enlightenment.' Having comforted the hearts of the king's family members. He used his divine power to fly far away into the sky. At that time, King Suddhodana, seeing the extraordinary appearance of his son. And also hearing Asita, confirm the truth. He developed respect for his son, cherishing and protecting him, and often thinking of him. He granted a general amnesty to the world, and all those in prison were released.
。 世人生子法， 隨宜取捨事， 依諸經方論， 一切悉皆為。 生子滿十日， 安隱心已泰， 普祠諸天神， 廣施於有道。 沙門婆羅門， 咒愿祈吉福， 嚫施諸群臣， 及國中貧乏。 村城婇女眾， 牛馬象財錢， 各隨彼所須， 一切皆給與。 卜擇選良時， 遷子還本宮， 二飯白凈牙， 七寶莊嚴輿。 雜色珠絞絡， 明焰極光澤， 夫人抱太子， 周匝禮天神。 然後升寶輿， 婇女眾隨侍， 王與諸臣民， 一切俱導從。 猶如天帝釋， 諸天眾圍繞， 如摩醯首羅， 忽生六面子。 設種種眾具， 供給及請福， 今王生太子， 設眾具亦然。 毗沙門天王， 生那羅鳩婆， 一切諸天眾， 皆悉大歡喜。 王今生太子， 迦毗羅衛國， 一切諸人民， 歡喜亦如是。
佛所行贊處宮品第二
時白凈王家， 以生聖子故， 親族名子弟， 群臣悉忠良。 像馬寶車輿， 國財七寶器， 日日轉增勝， 隨應而集生。 無量諸伏藏， 自然從地出， 清凈雪山中， 兇狂群白象。 不呼自然至， 不御自調伏， 種種雜色馬， 形體極端嚴
現代漢語譯本 世人養育孩子的方法，都是根據情況來取捨安排的。 依據各種經典和方論，一切都按照這些來做。 孩子出生滿十天，身心都安穩泰然的時候， 就普遍祭祀諸天神，廣泛佈施給有道之人。 給沙門和婆羅門，請他們誦咒祈求吉祥幸福， 賞賜給各位大臣，以及國內貧困的人。 村莊和城市的女子們，牛馬象和財物錢幣， 都根據他們各自的需求，全部給予他們。 選擇良辰吉日，把孩子遷回宮殿， 用兩份米飯來潔凈牙齒，用七寶裝飾的轎子。 用各種顏色的珠子編織的絡子，光芒閃耀， 夫人抱著太子，環繞著祭拜天神。 然後登上寶貴的轎子，眾多宮女隨侍在旁， 國王和各位大臣百姓，都一起引導護送。 就像天帝釋一樣，被眾天神圍繞， 又像摩醯首羅一樣，突然生出六面之子。 設定各種各樣的器具，供養並祈求福報， 現在國王生了太子，設定的器具也是這樣。 毗沙門天王，生下那羅鳩婆的時候， 一切諸天眾，都非常歡喜。 現在國王生了太子，在迦毗羅衛國， 一切人民，也像這樣歡喜。
佛所行贊處宮品第二
當時凈飯王家，因為生了聖子， 親族和兄弟，群臣都忠誠善良。 象馬寶車和轎子，國家財富和七寶器物， 每天都在增加，隨著需要而自然出現。 無數的寶藏，自然從地裡涌出， 清凈的雪山中，兇猛狂暴的白象。 不用召喚自己來到，不用馴服自己調順， 各種雜色的馬，形體端正莊嚴。
English version The ways people raise their children are all based on circumstances and arrangements. According to various scriptures and treatises, everything is done accordingly. When the child is ten days old and both body and mind are at peace, They universally worship the gods and generously give to those who are virtuous. They give to the Shramanas and Brahmins, asking them to chant mantras for good fortune and happiness, They reward the ministers, as well as the poor in the country. The women of the villages and cities, the cattle, horses, elephants, and money, All are given according to their respective needs. They choose an auspicious day and time, and move the child back to the palace, Using two portions of rice to cleanse the teeth, and a palanquin decorated with seven treasures. With nets woven from beads of various colors, shining brightly, The queen holds the prince, circling around to worship the gods. Then they ascend the precious palanquin, with many palace women attending, The king and all the ministers and people, all guide and escort. Just like the heavenly emperor Sakra, surrounded by the gods, And like Maheśvara, who suddenly gave birth to a six-faced son. Setting up all kinds of implements, making offerings and praying for blessings, Now that the king has given birth to a prince, the implements set up are the same. When the heavenly king Vaiśravaṇa gave birth to Narakoobara, All the gods were very happy. Now that the king has given birth to a prince, in Kapilavastu, All the people are also happy like this.
The Second Chapter of the Praise of the Buddha's Conduct: The Palace
At that time, in the house of King Suddhodana, because a holy son was born, The relatives and brothers, and all the ministers were loyal and virtuous. Elephants, horses, precious carriages and palanquins, national wealth and seven treasures, Increased daily, and appeared naturally as needed. Countless treasures, naturally emerged from the ground, In the pure snowy mountains, fierce and violent white elephants. Came without being summoned, and were tamed without being trained, Horses of various colors, with upright and dignified forms.
。 朱髦纖長尾， 超騰駿若飛， 又野之所生， 應時自然至。 純色調善牛， 肥壯形端正， 平步淳香乳， 應時悉雲集。 怨憎者心平， 中平益淳厚， 素篤增親密， 亂逆悉消除。 微風隨時雨， 雷霆不震裂， 種殖不待時， 收實倍豐積。 五穀鮮香美， 輕軟易消化， 諸有懷孕者， 身安體和適。 除受四聖種， 諸餘世間人， 資生各自如， 無有他求想。 無慢無慳嫉， 亦無恚害心， 一切諸士女， 玄同劫初人。 天廟諸寺舍， 園林井泉池， 一切如天物， 應時自然生。 合境無飢餓， 刀兵疾疫息， 國中諸人民， 親族相愛敬。 法愛相娛樂， 不生染污欲， 以義求財物， 無有貪利心。 為法行惠施， 無求反報想， 修習四梵行， 滅除恚害心。 過去摩㝹王， 生日光太子， 舉國蒙吉祥， 眾惡一時息。 今王生太子， 其德亦復爾， 以備眾德義， 名悉達羅他。 時摩耶夫人， 見其所生子， 端正如天童， 眾美悉備足， 過喜不自勝， 命終生天上
現代漢語譯本 紅色的鬃毛和纖長的尾巴，奔騰跳躍像飛一樣迅捷，又像是野外自然生長出來的，應時節自然而然地到來。 純色的牛，毛色均勻，體型肥壯端正，走起路來平穩，產出的牛奶香醇，應時節自然而然地聚集。 怨恨憎惡的人內心平靜，中等程度的人更加淳樸厚道，原本就親密的人更加親近，混亂和叛逆都消除了。 微風伴隨著及時的雨水，雷霆也不會震裂大地，種植莊稼不用等待時節，收穫的果實加倍豐盛。 五穀新鮮香美，輕軟容易消化，所有懷孕的婦女，身體安康，感覺舒適。 除了接受四聖種的人，其餘世間的人，生活所需各自滿足，沒有其他的貪求和妄想。 沒有傲慢，沒有吝嗇嫉妒，也沒有憤怒和傷害他人的心，所有男女，都像天地初開時的人一樣純樸。 天廟、寺院、園林、水井、池塘，一切都像天賜之物，應時節自然而然地生長出來。 整個地區沒有飢餓，刀兵戰亂和疾病都平息了，國家裡的人民，親族之間互相愛戴尊敬。 以佛法之愛互相娛樂，不產生被污染的慾望，通過正當的方式獲取財物，沒有貪圖利益的心。 爲了佛法而行善佈施，不求回報，修習四梵行，滅除憤怒和傷害他人的心。 過去的摩㝹王，生下日光太子，全國都蒙受吉祥，各種邪惡的事情一時都平息了。 現在的國王生下太子，他的德行也像這樣，具備各種美德和意義，名字叫悉達羅他。 當時的摩耶夫人，看到她所生的孩子，端正如同天上的童子，各種美好都具備， 高興得無法自持，最終去世后升到了天上。
English version With red mane and slender tail, it leaps and bounds as if flying, and like something that grows naturally in the wild, it arrives naturally in due season. The pure-colored cattle, with even coats, are plump and well-formed, walk steadily, and produce fragrant milk, gathering naturally in due season. Those who harbor resentment and hatred have peaceful hearts, those of moderate disposition become more simple and honest, those who were already close become even closer, and chaos and rebellion are eliminated. Gentle breezes accompany timely rains, thunder does not shatter the earth, crops are planted without waiting for the season, and the harvest is doubly abundant. The five grains are fresh, fragrant, and delicious, soft and easy to digest, and all pregnant women are healthy and comfortable. Except for those who have received the four noble seeds, all other people in the world have their needs met, without other desires or delusions. There is no arrogance, no stinginess or jealousy, nor any anger or desire to harm others, all men and women are as pure as the people at the beginning of time. Temples, monasteries, gardens, wells, and ponds, all are like gifts from heaven, growing naturally in due season. There is no hunger in the entire region, the chaos of war and disease has subsided, and the people of the country love and respect each other. They entertain each other with the love of the Dharma, do not generate defiled desires, acquire wealth through righteous means, and have no greedy hearts. They practice charity for the sake of the Dharma, without seeking reward, cultivate the four Brahma Viharas, and eliminate anger and the desire to harm others. The past King Mahamaya, when he gave birth to Prince Sunlight, the whole country was blessed with good fortune, and all evil things subsided at once. The current king has given birth to a prince, whose virtue is also like this, possessing all virtues and meanings, and his name is Siddhartha. At that time, Queen Maya, seeing the child she had given birth to, who was as upright as a heavenly child, possessing all beauty, was overjoyed beyond measure, and ultimately passed away and ascended to heaven.
。 大愛瞿曇彌， 見太子天童， 德貌世奇挺， 既生母命終， 愛育如其子， 子敬亦如母。 猶日月火光， 從微照漸廣， 太子長日新， 德貌亦復爾。 無價栴檀香， 閻浮檀名寶， 護身神仙藥， 瓔珞莊嚴身。 附庸諸鄰國， 聞王生太子， 奉獻諸珍異， 牛羊鹿馬車， 寶器莊嚴具， 助悅太子心。 雖有諸嚴飾， 嬰童玩好物， 太子性安重， 形少而心宿。 心棲高勝境， 不染于榮華， 修學諸術藝， 一聞超師匠。 父王見聰達， 深慮逾世表， 廣訪名豪族， 風教禮義門。 容姿端正女， 名耶輪陀羅， 應娉太子妃， 誘導留其心。 太子志高遠， 德盛貌清明， 猶梵天長子， 舍那鳩摩羅。 賢妃美容貌， 窈窕淑妙姿， 瑰艷若天后， 同處日夜歡。 為立清凈宮， 宏麗極莊嚴， 高峙在虛空， 迢遰若秋云， 溫涼四時適， 隨時擇善居。 伎女眾圍繞， 奏合天樂音， 勿鄰穢聲色， 令生厭世想。 如天犍撻婆， 自然寶宮殿， 樂女奏天音， 聲色耀心目； 菩薩處高宮， 音樂亦如是
現代漢語譯本 偉大的瞿曇彌，看到太子像天上的童子一般， 他的品德和容貌世間罕見，剛出生母親就去世了， 她像對待自己的孩子一樣愛護養育他，太子也像對待母親一樣尊敬她。 就像太陽、月亮和火的光芒，從微弱逐漸變得廣大， 太子一天天成長，品德和容貌也日益增進。 用無價的檀香，和名為閻浮檀的寶物， 以及護身的神仙藥，和瓔珞來莊嚴他的身體。 附屬的各個鄰國，聽說國王生了太子， 紛紛進獻各種珍奇的物品，牛羊鹿馬車， 還有寶器和裝飾品，來取悅太子的心。 雖然有各種華麗的裝飾，和嬰幼兒喜歡的玩具， 但太子天性安穩沉重，年紀雖小卻心智成熟。 他的心寄託在高遠的境界，不被榮華富貴所迷惑， 學習各種技藝，一聽就能超越老師。 父王見他如此聰慧通達，深感他超越世俗， 於是廣泛尋訪名門望族，注重風俗教化和禮儀的家族。 找到一位容貌端莊美麗的女子，名叫耶輸陀羅， 打算聘為太子妃，以此來引導和留住他的心。 太子志向高遠，品德高尚，容貌清秀明朗， 就像梵天的長子，舍那鳩摩羅一樣。 賢妃容貌美麗，身材窈窕，姿態美好， 艷麗如同天后，與太子日夜歡娛。 為太子建造了清凈的宮殿，宏偉壯麗， 高聳在空中，遙遠得像秋天的雲彩， 四季溫度適宜，隨時選擇最適合居住的地方。 有眾多歌伎圍繞，演奏著美妙的音樂， 不讓太子接觸污穢的聲色， 以免他產生厭世的想法。就像天上的乾闥婆， 自然擁有寶貴的宮殿，樂女演奏著天上的音樂， 聲色光耀奪目；菩薩身處高宮， 所聽到的音樂也是如此。
English version The great Gotami, seeing the prince like a celestial child, His virtue and appearance were extraordinary in the world, and his mother passed away soon after his birth, She loved and nurtured him as if he were her own child, and the prince respected her as if she were his mother. Just like the light of the sun, moon, and fire, gradually expanding from faintness, The prince grew day by day, and his virtue and appearance also improved daily. With priceless sandalwood, and treasures called Jambu-dana, As well as divine medicines for protection, and necklaces to adorn his body. The vassal neighboring countries, hearing that the king had given birth to a prince, Offered various rare and precious items, cattle, sheep, deer, horse-drawn carriages, And also precious vessels and ornaments, to please the prince's heart. Although there were various gorgeous decorations, and toys that infants liked, The prince was naturally calm and composed, though young in age, his mind was mature. His heart was placed in a lofty realm, not seduced by wealth and glory, He studied various arts and skills, and could surpass his teachers after just one hearing. The father king, seeing his intelligence and understanding, deeply felt that he was beyond the ordinary, So he widely sought out noble families, families that valued customs, teachings, and etiquette. He found a woman with a dignified and beautiful appearance, named Yasodhara, Intending to betroth her to the prince, in order to guide and keep his heart. The prince had lofty aspirations, noble virtue, and a clear and bright appearance, Just like the eldest son of Brahma, Sanatkumara. The virtuous consort had a beautiful appearance, a slender figure, and a graceful posture, As radiant as a celestial queen, she and the prince enjoyed themselves day and night. A pure palace was built for the prince, magnificent and solemn, Towering in the sky, as distant as the autumn clouds, The temperature was suitable for all four seasons, and the best place to live was chosen at any time. There were many singing girls surrounding him, playing beautiful music, Not allowing the prince to come into contact with impure sights and sounds, Lest he develop a pessimistic view of the world. Just like the Gandharvas in heaven, Naturally possessing precious palaces, with music played by celestial maidens, The sights and sounds were dazzling; the Bodhisattva, residing in a high palace, The music he heard was also like this.
父王為太子， 靜居修純德， 仁慈正法化， 親賢遠惡友， 心不染恩愛， 于欲起毒想， 攝情撿諸根， 滅除輕躁意， 和顏善聽訟， 慈教厭眾心。 宣化諸外道， 斷諸謀逆術， 教學濟世方， 萬民得安樂。 如令我子安， 萬民亦如是， 事火奉諸神， 叉手飲月光。 恒水沐浴身， 法水澡其心， 祈福非存己， 唯子及萬民。 愛言非無義， 義言非不愛， 愛言非不實， 實言非不愛。 以有慚愧故， 不能如實說， 于愛不愛事， 不依貪恚想。 志存於寂默， 平正止諍訟， 不以祠天會， 勝於斷事福。 見彼多求眾， 豐施過其望， 心無戰爭想， 以德降怨敵。 調一而護七， 離七防制五， 得三覺了三， 知二舍於二。 求情得其罪， 應死垂仁恕， 不加粗惡言， 軟語而教敕， 務施以財物， 指授資生路， 受學神仙道， 滅除怨恚心， 名德普流聞， 世間永消亡。 主匠修明德， 率土皆承習， 如人心安靜， 四體諸根從。 時白凈太子， 賢妃耶輸陀， 年並漸長大， 孕生羅睺羅
現代漢語譯本 父王為太子時， 他安靜地居住，修養純正的德行，以仁慈和正法教化民眾。 他親近賢人，遠離惡友，心中不被恩愛所染。 對於慾望，他生起毒害的想法，約束情感，檢點諸根。 他滅除輕浮急躁的意念，和顏悅色地善於聽取訴訟。 他慈愛地教導，使眾人心悅誠服。他向外道宣揚教化， 斷絕各種謀逆的手段，教導人們救濟世人的方法， 使萬民得到安樂。如果我的兒子安樂， 萬民也會如此。他們事奉火神，祭拜諸神， 雙手合十飲用月光。他們用恒河水沐浴身體， 用佛法之水洗滌心靈。他們祈求幸福，並非只為自己， 而是爲了兒子和萬民。愛語並非沒有意義， 有意義的話語並非不包含愛，愛語並非不真實， 真實的話語並非不包含愛。因為有慚愧之心， 不能如實地說出，對於愛與不愛的事情， 不依從貪婪和嗔恨的想法。他的志向在於寂靜， 以平等公正來止息爭訟，不以祭祀天神的集會， 勝過斷決事務的福報。看到那些貪求無厭的眾人， 他給予的施捨超過他們的期望，心中沒有戰爭的想法， 用德行來降服怨敵。他調和一事而守護七事， 遠離七事而防制五事，得到三覺悟了三事， 知道二事而捨棄二事。對於求情的人，他查明其罪， 對於應處死刑的人，他施以仁慈寬恕，不加以粗暴惡劣的言語， 用柔和的言語來教導和告誡，努力施捨財物， 指引他們謀生的道路，讓他們學習神仙之道， 滅除怨恨和嗔怒之心，他的美名和德行廣為流傳， 世間的災難永遠消亡。君主和工匠修養光明的德行， 全國上下都承襲學習，如同人心安定， 四肢和諸根都會順從。當時，白凈太子和賢妃耶輸陀， 年齡都漸漸長大，耶輸陀懷胎生下了羅睺羅。
English version When the father was the crown prince, He lived quietly, cultivating pure virtue, and teaching the people with kindness and the righteous law. He befriended the virtuous and stayed away from evil companions, his heart not tainted by affection. Regarding desires, he conceived of them as poisonous, restraining his emotions and controlling his senses. He eliminated frivolous and impetuous thoughts, and listened to lawsuits with a kind and gentle demeanor. He taught with compassion, winning the hearts of the people. He proclaimed his teachings to the heretics, Cutting off all means of rebellion, teaching people how to help the world, So that all people could find peace and happiness. If my son is at peace, So will all the people be. They serve the fire god, worship the gods, And drink the moonlight with their hands clasped together. They bathe their bodies in the Ganges River, And wash their minds with the water of the Dharma. They pray for blessings, not just for themselves, But for their son and all the people. Loving words are not without meaning, Meaningful words are not without love, loving words are not untrue, And true words are not without love. Because of a sense of shame, They cannot speak truthfully, and regarding matters of love and non-love, They do not follow thoughts of greed and anger. His ambition lies in silence, Using equality and fairness to stop disputes, not with gatherings to worship the gods, Which is better than the blessings of settling affairs. Seeing those greedy people, He gave alms beyond their expectations, with no thought of war in his heart, Using virtue to subdue his enemies. He harmonizes one thing and protects seven things, Stays away from seven things and controls five things, attains three enlightenments and understands three things, Knows two things and abandons two things. For those who plead for mercy, he investigates their crimes, For those who deserve death, he shows compassion and forgiveness, not using harsh or evil words, But teaching and admonishing with gentle words, striving to give alms, Guiding them on the path to livelihood, letting them learn the way of the immortals, Eliminating resentment and anger, his good name and virtue spread far and wide, And the calamities of the world will forever disappear. The ruler and craftsmen cultivate bright virtue, And the whole country follows and learns, just as when the human heart is at peace, The four limbs and all the senses will obey. At that time, Prince Baijing and the virtuous consort Yashodhara, Both gradually grew older, and Yashodhara conceived and gave birth to Rahula.
。 白凈王自念， 太子已生子， 歷世相繼嗣， 正化無終極。 太子既生子， 愛子與我同， 不復慮出家， 但當力修善。 我今心大安， 無異生天樂， 猶若劫初時， 仙王所住道。 愛行清凈業， 祠祀不害生， 熾然修勝業， 王勝梵行勝。 宗族財寶勝， 勇健伎藝勝， 明顯照世間， 如日千光耀。 所以為王者， 將為顯其子， 顯子為宗族， 榮族以名聞， 名高得生天， 生天為樂已， 已樂智慧增， 悟道弘正法， 先勝名聞所， 受行眾妙道。 唯愿令太子， 愛子不捨家， 一切諸國王， 生子年尚小。 不令王國土， 慮其心放逸， 縱情著世樂， 不能紹王種。 今王生太子， 隨心恣五欲， 唯愿樂世榮， 不欲令學道。 過去菩薩王， 其道雖深固， 要習世榮樂， 生子繼宗嗣， 然後入山林， 修行寂默道。
佛所行贊厭患品第三
外有諸園林， 流泉清涼池， 眾雜華果樹， 行列垂玄蔭。 異類諸奇鳥， 奮飛戲其中， 水陸四種花， 炎色流妙香。 伎女因奏樂， 絃歌告太子， 太子聞音樂， 嘆美彼園林
現代漢語譯本 凈飯王心中想，『太子已經生了兒子， 世世代代都有繼承人，正法教化將永無止境。 太子既然生了兒子，這孩子就像我一樣可愛， 我不再擔心他會出家，只應當努力修習善行。 我現在心中非常安定，如同身處天界般快樂， 就像天地初開時，仙王所居住的地方一樣。 喜愛修行清凈的善業，祭祀時不傷害生命， 熱烈地修習殊勝的功德，國王的德行勝過梵行。 宗族財富勝過他人，勇猛健壯技藝超群， 光明磊落照耀世間，如同太陽散發千道光芒。 之所以成為國王，是爲了彰顯他的兒子， 彰顯兒子是爲了光耀宗族，使宗族因名聲而榮耀， 名聲顯赫就能升入天界，升入天界就能享受快樂， 享受快樂后智慧增長，領悟真理弘揚正法， 先要勝過名聲所及之處，接受並修行各種微妙的道理。 只希望太子，我的愛子不要捨棄家庭， 所有其他國家的國王，生兒子時年紀還小。 不讓他們治理國家，擔心他們心性放縱， 沉溺於世俗的享樂，不能繼承王位。 現在我的兒子生了太子，可以隨心所欲地享受五欲， 只希望他樂於世俗的榮華，不希望他去學道。 過去的菩薩國王，他們的道行雖然深厚堅定， 也要先享受世俗的榮華，生下兒子繼承宗嗣， 然後才進入山林，修行寂靜之道。
佛所行贊厭患品第三
外面有各種園林，清澈涼爽的泉水和池塘， 各種各樣的花果樹木，成行成列地垂下濃密的樹蔭。 各種奇異的鳥兒，在其中飛翔嬉戲， 水面上開著各種鮮花，散發出芬芳的香氣。 歌伎們演奏音樂，用歌聲告訴太子， 太子聽到音樂，讚美那些園林。
English version King Suddhodana thought to himself, 『The prince has already had a son, Succession will continue through the ages, and the righteous teachings will have no end.』 Since the prince has had a son, this child is as dear to me as myself, I no longer worry about him leaving home; I should only strive to cultivate good deeds. My heart is now greatly at peace, as joyful as being in the heavens, Just like the place where the celestial kings resided at the beginning of time. I love to practice pure and virtuous deeds, and not harm any living beings during sacrifices, I fervently cultivate superior merits; the king』s virtue surpasses even ascetic practices. My family』s wealth surpasses others, my courage and skills are unmatched, I shine brightly upon the world, like the sun radiating a thousand rays of light. The reason for being a king is to glorify his son, Glorifying the son is to honor the family, and to make the family renowned through fame, With great fame, one can ascend to the heavens, and in the heavens, one can enjoy happiness, After enjoying happiness, wisdom increases, one can understand the truth and propagate the righteous teachings, First, one must surpass all that fame can reach, and accept and practice all the subtle principles. I only wish that the prince, my beloved son, would not leave his family, All the other kings of other countries, when they have sons, are still young. They are not allowed to govern their kingdoms, for fear that their minds will become unrestrained, Indulging in worldly pleasures, they cannot inherit the throne. Now that my son has had a prince, he can indulge in the five desires as he pleases, I only wish that he would enjoy worldly glory and not desire to learn the path. The Bodhisattva kings of the past, though their paths were deep and firm, They also had to enjoy worldly glory first, have sons to continue the lineage, And then enter the mountains and forests to practice the path of silence.
The Praise of the Buddha's Deeds: Chapter Three on Disgust
Outside, there are various gardens, clear and cool springs and ponds, All kinds of flowering and fruit-bearing trees, lined up in rows, casting dense shade. Various exotic birds fly and play among them, Various flowers bloom on the water, emitting fragrant scents. The musicians play music, and sing to the prince, The prince, hearing the music, praises those gardens.
。 內懷甚踴悅， 思樂出遊觀， 猶如系狂象， 常慕閑曠野。 父王聞太子， 樂出彼園游， 即敕諸群臣， 嚴飾備羽儀。 平治正王路， 併除諸丑穢， 老病形殘類， 羸劣貧窮苦， 無令少樂子， 見起厭惡心。 莊嚴悉備已， 啟請求拜辭， 王見太子至， 摩頭瞻顏色， 悲喜情交結， 口許而心留。 眾寶軒飾車， 結駟駿平流， 賢良善術藝， 年少美姿容， 妙凈鮮花服， 同車為執御。 街巷散眾華， 寶縵蔽路傍， 垣樹列道側， 寶器以莊嚴， 繒蓋諸幢幡， 繽紛隨風揚。 觀者挾長路， 側身目連光， 瞪矚而不瞬， 如並青蓮花。 臣民悉扈從， 如星隨宿王， 異口同聲嘆， 稱慶世希有。 貴賤及貧富， 長幼及中年， 悉皆恭敬禮， 唯愿令吉祥。 郭邑及田里， 聞太子當出， 尊卑不待辭， 寤寐不相告。 六畜不遑收， 錢財不及斂， 門戶不容閉， 奔馳走路傍。 樓閣堤塘樹， 窗牖衢巷間， 側身競容目， 瞪矚觀無厭。 高觀謂投地， 步者謂乘虛， 意專不自覺， 形神若雙飛
現代漢語譯本 內心充滿喜悅，想著要出遊觀賞。 就像被束縛的狂象，常常向往空曠的原野。 父王聽說太子喜歡出園遊玩， 就命令各位大臣，準備好華麗的儀仗。 把王都的道路修整平坦，並清除各種污穢之物， 那些年老、生病、殘疾的人，以及虛弱、貧窮、困苦的人， 都不要讓他們出現在少樂太子的眼前，以免引起他的厭惡之心。 一切準備妥當后，太子稟告請求告辭。 國王見到太子到來，撫摸他的頭，看著他的容顏， 悲喜之情交織在一起，口頭上答應了，心裡卻捨不得。 用各種珍寶裝飾的車子，套上四匹駿馬並排行駛， 挑選賢良、精通技藝、年輕俊美的人， 穿著潔凈鮮艷的服裝，一同乘車為太子駕車。 街道巷陌散落著鮮花，用寶貴的帷幔遮蔽道路兩旁， 墻邊的樹木排列在道路兩側，用寶器來裝飾， 絲綢的傘蓋和旗幟，繽紛地隨風飄揚。 觀看的人們擠滿了道路，側著身子，目光連成一片， 瞪大眼睛注視著，一眨也不眨，如同並排盛開的青蓮花。 臣民們都跟隨著，如同星星追隨星宿之王， 異口同聲地讚歎，稱慶世間罕見。 無論貴賤貧富，無論老幼中年， 都恭敬地行禮，祝願太子吉祥如意。 城郭和鄉村裡，聽說太子要出行， 尊卑之間來不及告辭，睡夢中也來不及互相告知。 家畜來不及收攏，錢財來不及收拾， 門戶來不及關閉，人們奔跑在道路兩旁。 樓閣、堤壩、樹木，窗戶、巷道之間， 人們側著身子爭相觀看，瞪大眼睛，怎麼看也不厭倦。 在高處觀看的人感覺自己要掉下來，走路的人感覺自己像在空中行走， 心思專注而沒有察覺，形體和精神彷彿一起飛翔。
English version His heart was filled with joy, thinking of going out for sightseeing. Like a wild elephant that is tied up, he always longed for the open wilderness. When the king heard that the prince enjoyed going out to the garden, he immediately ordered all the ministers to prepare the magnificent ceremonial guard. The roads of the capital were leveled and all filth was removed, the old, sick, and disabled, as well as the weak, poor, and suffering, were not to be seen by the young prince, lest they arouse his disgust. When everything was ready, the prince reported and asked to take his leave. The king, seeing the prince arrive, stroked his head and gazed at his face, his feelings of sorrow and joy intertwined, he agreed verbally but was reluctant in his heart. The carriage was adorned with various treasures, drawn by four fine horses running abreast, select virtuous, skilled, young, and handsome men, wearing clean and bright clothes, to ride in the carriage and drive for the prince. Flowers were scattered in the streets and alleys, and precious curtains covered both sides of the road, trees along the walls lined the sides of the road, decorated with precious objects, silk canopies and banners fluttered in the wind. The onlookers crowded the roads, their bodies turned sideways, their eyes connected, staring intently without blinking, like rows of blooming blue lotuses. The subjects all followed, like stars following the king of the constellations, they exclaimed in unison, celebrating this rare event. Whether noble or humble, rich or poor, old or young, they all bowed respectfully, wishing the prince good fortune. In the cities and villages, hearing that the prince was about to go out, the high and low did not wait to say goodbye, nor did they tell each other in their sleep. Livestock was left unattended, money was left uncollected, doors were left unclosed, and people ran along the roadsides. From towers, embankments, trees, windows, and alleys, people turned sideways to compete for a view, staring intently, never tiring of watching. Those watching from high places felt like they were about to fall, and those walking felt like they were walking in the air, their minds were focused and unaware, their bodies and spirits seemed to fly together.
。 虔虔恭形觀， 不生放逸心， 圓體𦟛支節， 色若蓮花敷， 今出處園林， 愿成聖法仙。 太子見修涂， 莊嚴從人眾， 服乘鮮光澤， 欣然心歡悅。 國人瞻太子， 嚴儀勝羽從， 亦如諸天眾， 見天太子生。 時凈居天王， 忽然在道側， 變形衰老相， 勸生厭離心。 太子見老人， 驚怪問御者： 「此是何等人？ 頭白而背僂， 目冥身戰搖， 任杖而羸步。 為是身卒變， 為受性自爾？」 御者心躊躇， 不敢以實答， 凈居加神力， 令其表真言： 「色變氣虛微， 多憂少歡樂， 喜忘諸根羸， 是名衰老相。 此本為嬰兒， 長養于母乳， 及童子嬉遊， 端正恣五欲， 年逝形枯朽， 今為老所壞。」 太子長嘆息， 而問御者言： 「但彼獨衰老， 吾等亦當然？」 御者又答言： 「尊亦有此分， 時移形自變， 必至無所疑， 少壯無不老， 舉世知而求。」 菩薩久修習， 清凈智慧業， 廣殖諸德本， 愿果華於今。 聞說衰老苦， 戰慄身毛豎， 雷霆霹靂聲， 群獸怖奔走
現代漢語譯本 他恭敬地觀察著自己的儀容，不讓自己產生放縱的心思。 他身體圓潤，四肢勻稱，膚色如同盛開的蓮花。 今天他出遊園林，希望能夠成為修習聖法的仙人。 太子看到修行的道路，儀仗隊莊嚴地跟隨著他。 他們的服飾和車乘都鮮艷光亮，太子心中欣喜愉悅。 國人瞻仰著太子，他莊嚴的儀容勝過羽林軍的儀仗。 也如同諸天神眾，看到天上的太子降生一般。 這時，凈居天王忽然出現在道路旁邊， 他變化成衰老的模樣，勸導太子生起厭離之心。 太子看到老人，驚奇地問御者： '這是什麼人？他頭髮花白，背也彎了，' '眼睛昏花，身體顫抖，拄著枴杖，步履蹣跚。' '這是身體突然發生的變化，還是天生如此？' 御者心中猶豫，不敢如實回答。 凈居天王施加神力，讓他說出真話： '臉色改變，氣息虛弱，憂愁多而歡樂少，' '容易忘事，各種感官衰弱，這就是衰老的模樣。' '這個人原本是嬰兒，靠母親的乳汁養大，' '也曾是嬉戲玩耍的孩童，容貌端正，恣意享受五欲，' '歲月流逝，形體枯槁衰敗，如今被衰老所摧殘。' 太子長嘆一聲，問御者說： '只有他會衰老，我們也會這樣嗎？' 御者又回答說：'您也會有這一天，' '時間流逝，形體自然會改變，必然會如此，毫無疑問。' '無論少壯都會衰老，世人都知道卻還在追求。' 菩薩長久以來修習，清凈的智慧之業， 廣泛地種植各種德行的根本，希望今天能夠開花結果。 聽到衰老的痛苦，他身體戰慄，汗毛豎立， 如同聽到雷霆霹靂的聲音，群獸驚恐奔逃。
English version He respectfully observed his appearance, not allowing himself to develop a dissolute mind. His body was round, his limbs were well-proportioned, and his complexion was like a blooming lotus flower. Today he went out to the garden, hoping to become an immortal who cultivates the sacred Dharma. The prince saw the path of practice, with a solemn entourage following him. Their clothes and carriages were bright and radiant, and the prince was joyful and delighted. The people of the kingdom gazed at the prince, whose solemn appearance surpassed that of the imperial guards. It was as if the heavenly beings were seeing the birth of a heavenly prince. At this time, the Pure Abode Heaven King suddenly appeared by the side of the road, He transformed into an old and decrepit form, urging the prince to develop a sense of detachment. The prince saw the old man and asked the charioteer in surprise: 'Who is this person? His hair is white, and his back is bent,' 'His eyes are dim, his body is trembling, he is leaning on a cane, and his steps are faltering.' 'Is this a sudden change in the body, or is it his natural state?' The charioteer hesitated, not daring to answer truthfully. The Pure Abode Heaven King used his divine power to make him speak the truth: 'His complexion has changed, his breath is weak, he has more worries and less joy,' 'He is forgetful, and his senses are weakened, this is the appearance of old age.' 'This person was originally an infant, raised on his mother's milk,' 'He was also a child who played and frolicked, with a handsome appearance, indulging in the five desires,' 'As time passed, his form withered and decayed, and now he is ravaged by old age.' The prince sighed deeply and asked the charioteer: 'Is it only he who will grow old, or will we also be like this?' The charioteer replied again: 'You will also have this fate,' 'As time passes, the body will naturally change, it is inevitable, without a doubt.' 'Whether young or strong, everyone will grow old, the world knows this but still pursues it.' The Bodhisattva had long cultivated, the pure work of wisdom, Extensively planting the roots of various virtues, hoping that they would blossom and bear fruit today. Hearing of the suffering of old age, his body trembled, and his hair stood on end, Like hearing the sound of thunder and lightning, the beasts ran away in fear.
。 菩薩亦如是， 震怖長噓息， 繫心于老苦， 頷頭而瞪矚， 念此衰老苦， 世人何愛樂？ 老相之所壞， 觸類無所擇， 雖有壯色力， 無一不遷變。 目前見證相， 如何不厭離？ 菩薩謂御者， 宜速回車還， 唸唸衰老至， 園林何足歡？ 受命即風馳， 飛輪旋本宮。 心存朽暮境， 如歸空塳間， 觸事不留情， 所居無暫安。 王聞子不悅， 勸令重出游， 即敕諸群臣， 莊嚴復勝前。 天覆化病人， 守命在路傍， 身瘦而腹大， 呼吸長喘息， 手腳攣枯燥， 悲泣而呻吟。 太子問御者： 「此復何等人？」 對曰：「是病者， 四大俱錯亂， 羸劣無所堪， 轉側恃仰人。」 太子聞所說， 即生哀愍心， 問：「唯此人病， 余亦當復爾？」 對曰：「此世間， 一切俱亦然， 有身必有患， 愚癡樂朝歡。」 太子聞其說， 即生大恐怖， 身心悉戰動， 譬如揚波月。 處斯大苦器， 云何能自安？ 嗚呼世間人， 愚惑癡闇障， 病賊至無期， 而生喜樂心
現代漢語譯本 菩薩也像這樣，驚恐地長嘆， 心中想著衰老的痛苦，低著頭，瞪大眼睛注視著。 想到這衰老的痛苦，世人為何還如此貪戀享樂？ 衰老會摧毀一切，無論什麼都無法倖免。 即使有強壯的體魄和力量，沒有一樣不會改變。 眼前的景象就是證明，怎麼能不厭惡而想遠離呢？ 菩薩對御者說：『應該快點掉頭回去，』 衰老時刻都在逼近，園林又有什麼值得留戀的呢？』 御者領命后，車子像風一樣飛馳，車輪飛快地轉動，回到了宮殿。 心中想著衰老將至，就像回到了空曠的墳墓一樣。 對任何事物都提不起興趣，居住的地方也無法讓人感到片刻的安寧。 國王得知王子不高興，勸他再次出遊。 於是命令各位大臣，把出遊的儀仗裝飾得比之前更加華麗。 天神又化作一個病人，守候在路旁。 他身體瘦弱，肚子卻很大，呼吸急促， 手腳都蜷縮著，乾枯而僵硬，悲傷地哭泣著。 太子問御者：『這又是什麼人？』 御者回答說：『這是病人，四大不調， 虛弱得什麼都做不了，翻身都要依靠別人。』 太子聽了這話，立刻生起了憐憫之心， 問：『難道只有這個人會生病，其他人也會這樣嗎？』 御者回答說：『這世間的一切都是如此， 有身體就必然會有疾病，只有愚癡的人才會貪圖眼前的享樂。』 太子聽了這話，立刻感到非常恐懼， 身心都顫抖起來，就像風中搖曳的月亮。 身處這充滿痛苦的軀殼中，怎麼能安心呢？ 唉，世間的人啊，被愚昧和癡暗所矇蔽， 疾病這個盜賊隨時都會到來，卻還心生歡喜。
English version The Bodhisattva was also like this, trembling and sighing deeply, His mind focused on the suffering of old age, he lowered his head and stared intently. Thinking of this suffering of old age, why do people still love pleasure so much? Old age destroys everything, and nothing can escape it. Even if one has a strong body and strength, nothing will remain unchanged. The scene before his eyes is proof, how can one not be disgusted and want to leave? The Bodhisattva said to the charioteer: 'We should quickly turn back,' 'Old age is approaching every moment, what is there to enjoy in the garden?' The charioteer obeyed the order, and the chariot flew like the wind, the wheels spinning rapidly, returning to the palace. His mind was filled with the thought of approaching old age, as if returning to an empty tomb. He had no interest in anything, and the place where he lived could not bring him a moment of peace. The king, learning that the prince was unhappy, urged him to go out again. So he ordered the ministers to decorate the procession even more splendidly than before. The gods transformed into a sick person again, waiting by the roadside. His body was thin, but his belly was large, his breathing was rapid, His hands and feet were curled up, dry and stiff, and he was crying sadly. The prince asked the charioteer: 'Who is this person?' The charioteer replied: 'This is a sick person, the four elements are out of balance,' 'He is so weak that he can't do anything, and he has to rely on others to turn over.' Upon hearing this, the prince immediately felt compassion, He asked: 'Is it only this person who gets sick, or will others also be like this?' The charioteer replied: 'This is the way of everything in this world,' 'If you have a body, you will inevitably have illness, only the foolish enjoy the pleasures of the moment.' Upon hearing this, the prince was immediately terrified, His body and mind trembled, like the moon swaying in the wind. How can one be at peace in this body full of suffering? Alas, the people of the world, blinded by ignorance and delusion, The thief of disease will come at any time, yet they still feel joy.
。 於是回車還， 愁憂念病苦， 如人被打害， 捲身待杖至， 靜息于閑宮， 專求反世樂。 王復聞子還， 敕問何因緣？ 對曰見病人， 王怖猶失身。 深責治路者， 心結口不言， 復增伎女眾， 音樂倍勝前。 以此悅視聽， 樂俗不厭家， 晝夜進聲色， 其心未始歡。 王自出遊歷， 更求勝妙園， 簡擇諸婇女， 美艷極姿顏。 諂黠能奉事， 容媚能惑人， 增修王御道， 防制諸不凈， 並敕善御者， 瞻察擇路行。 時彼凈居天， 復化為死人， 四人共持輿， 現於菩薩前， 餘人悉不覺， 菩薩御者見。 問：「此何等輿？ 幡花雜莊嚴， 從者悉憂戚， 散發號哭隨。」 天神教御者， 對曰：「為死人。 諸根壞命斷， 心散念識離， 神逝形乾燥， 挺直如枯木。 親戚諸朋友， 恩愛素纏綿， 今悉不喜見， 遠棄空塳間。」 太子聞死聲， 悲痛心交結。 問：「唯此人死， 天下亦俱然？」 對曰：「普皆爾， 夫始必有終， 長幼及中年， 有身莫不壞
於是他返回宮殿，心中充滿憂愁，思念著病痛的苦楚。 就像一個人被毆打傷害，蜷縮著身體等待棍棒的再次降臨。 他安靜地待在空閑的宮殿里，一心尋求逃避世俗的快樂。 國王再次聽說王子返回，便下令詢問他是什麼原因。 王子回答說他看到了病人，國王聽后驚恐得像失去了魂魄。 他嚴厲責備了負責道路管理的人，心中鬱結卻不說話。 他又增加了歌舞伎女的數量，音樂也比以前更加盛大。 用這些來取悅視聽，用世俗的快樂來消除對家庭的厭倦。 日夜沉溺於聲色之中，他的內心卻從未真正感到歡愉。 國王親自出遊巡視，尋找更加美好奇特的園林。 他挑選了眾多美麗的宮女，她們的容貌都極其艷麗。 她們善於諂媚奉承，容貌嫵媚能夠迷惑人心。 他修繕了國王出行的道路，防止一切不潔之物出現。 並命令善於駕車的人，仔細觀察選擇道路行駛。 這時，凈居天的天神，又化作死人的模樣。 四個人抬著棺材，出現在菩薩的面前。 其他人都沒有察覺，只有菩薩和他的御者看見了。 菩薩問道：『這是什麼車輿？上面裝飾著幡旗和鮮花，』 『跟隨的人都憂愁悲傷，披散著頭髮哭泣著跟隨。』 天神教導御者回答說：『這是為死人準備的。』 『他的諸根敗壞，生命斷絕，心念散亂，意識離去。』 『神識逝去，形體變得乾燥，僵硬得像枯木一樣。』 『親戚朋友，曾經恩愛纏綿，現在都不喜歡看到他，』 『把他遠遠地拋棄在空曠的墳墓之間。』 太子聽到『死亡』的聲音，悲痛得心緒交織。 他問道：『只有這個人會死，還是天下所有的人都會這樣？』 御者回答說：『普遍都是這樣，凡是開始的必定會有終結，』 『無論是年長、年幼還是中年，只要有身體，沒有不壞滅的。』
Then he returned to the palace, his heart filled with sorrow, dwelling on the pain of illness. Like a person who has been beaten and hurt, curling up and waiting for the stick to strike again. He rested quietly in the empty palace, solely seeking to escape worldly pleasures. The king, hearing again of the prince's return, ordered an inquiry into the reason. The prince replied that he had seen a sick person, and the king was terrified as if he had lost his soul. He severely rebuked those in charge of the roads, his heart knotted but he said nothing. He increased the number of dancing girls and the music was even more grand than before. Using these to please the eyes and ears, using worldly pleasures to dispel the weariness of home. Day and night he indulged in sensual pleasures, yet his heart never truly felt joy. The king himself went out on tours, seeking even more beautiful and wondrous gardens. He selected many beautiful palace women, whose appearances were extremely gorgeous. They were skilled at flattery and their charming appearances could bewitch people. He repaired the roads the king traveled on, preventing any unclean things from appearing. And ordered the skilled drivers to carefully observe and choose the roads to travel. At this time, the gods of the Pure Abode, again transformed into the appearance of a dead person. Four people carried a coffin, appearing before the Bodhisattva. The others did not notice, only the Bodhisattva and his driver saw it. The Bodhisattva asked: 'What is this carriage? It is decorated with banners and flowers,' 'The followers are all sorrowful and sad, with disheveled hair, crying as they follow.' The gods instructed the driver to reply: 'This is for a dead person.' 'His senses are ruined, his life is cut off, his mind is scattered, and his consciousness has departed.' 'His spirit has passed away, his body has become dry, stiff like a withered tree.' 'Relatives and friends, who were once loving and affectionate, now do not like to see him,' 'They cast him far away in the empty space of the tomb.' The prince, hearing the sound of 'death', was heartbroken and his mind was in turmoil. He asked: 'Is it only this person who will die, or will all people in the world be like this?' The driver replied: 'It is universally like this, whatever begins must have an end,' 'Whether old, young, or middle-aged, as long as there is a body, none will not perish.'
。」 太子心驚怛， 身垂車軾前， 息殆絕而嘆， 世人一何誤？ 公見身磨滅， 猶尚放逸生。 心非枯木石， 曾不慮無常？ 即敕回車還， 非復遊戲時， 命絕死無期， 如何縱心遊？ 御者奉王敕， 畏怖不敢旋， 正御疾驅馳， 徑往至彼園。 林流滿清凈， 嘉木悉敷榮， 靈禽雜奇獸， 飛走欣和鳴， 光耀悅耳目， 猶天難陀園。
佛所行贊離欲品第四
太子入園林， 眾女來奉迎， 並生希遇想， 競媚進幽誠， 各盡伎姿態， 供侍隨所宜。 或有執手足， 或遍摩其身， 或復對言笑， 或現憂戚容， 規以悅太子， 令生愛樂心。 眾女見太子， 光顏狀天身， 不假諸飾好， 素體逾莊嚴， 一切皆瞻仰， 謂月天子來。 種種設方便， 不動菩薩心， 更互相顧視， 抱愧寂無言。 有婆羅門子， 名曰優陀夷， 謂諸婇女言： 「汝等悉端正， 聰明多技術， 色力亦不常， 兼解諸世間， 隱秘隨欲方， 容色世希有， 狀如王女形
現代漢語譯本 太子心中驚恐，身體前傾伏在車軾上。 他幾乎氣息斷絕地嘆息，『世人為何如此糊塗？』 明明看見身體在衰敗消亡，卻仍然放縱享樂。 難道心不是枯木頑石，竟不考慮無常的到來嗎？ 他立刻命令調轉車頭返回，不再是遊戲玩樂的時候了。 生命終結死亡無期，怎麼能放縱心思遊樂呢？ 御者奉國王的命令，畏懼不敢調轉車頭。 只是駕著車快速奔馳，直接前往那園林。 園林溪流清澈，美好的樹木都繁茂盛開。 靈巧的鳥兒和奇異的野獸，飛翔奔跑，歡快地鳴叫。 光彩耀眼，悅人心目，如同天上的難陀園一般。
《佛所行贊·離欲品》第四
太子進入園林，眾多女子前來迎接。 她們都懷著希望被寵幸的想法，爭相獻媚，表達內心的真誠。 各自竭盡才藝姿態，盡心侍奉，滿足太子的需求。 有的拉著他的手腳，有的撫摸他的全身。 有的與他談笑，有的則裝出憂愁的樣子。 想以此來取悅太子，讓他產生愛戀之心。 眾女子看到太子，容貌光彩如同天神一般。 不需要任何裝飾，素凈的身體就已無比莊嚴。 她們都仰望著他，以為是月亮天子降臨。 她們用盡各種方法，都無法動搖菩薩的心。 她們互相看著對方，感到羞愧，默默無語。 有一位婆羅門之子，名叫優陀夷， 他對眾位宮女說：『你們都長得端正美麗，』 『聰明且多才多藝，容貌和體力也並非永恒不變，』 『而且通曉世間各種隱秘的取悅之術，』 『容貌世間罕見，如同王女一般。』
English version The prince was startled and terrified, his body leaning forward over the carriage's front. He sighed, almost breathless, 'Why are people so deluded?' Clearly seeing the body decaying and perishing, yet still indulging in pleasure. Is the heart not like withered wood or stone, that it does not consider impermanence? He immediately ordered the carriage to turn back, no longer a time for games and amusement. Life ends and death is uncertain, how can one indulge the mind in pleasure? The charioteer, obeying the king's command, was afraid and dared not turn the carriage. He just drove the carriage swiftly, heading directly to that garden. The garden's streams were clear, and the beautiful trees were all flourishing. Nimble birds and strange beasts flew and ran, joyfully singing and calling. The light was dazzling, pleasing to the eyes and ears, like the heavenly Nandana Garden.
Chapter Four: On Detachment from Desire, from 'The Buddhacarita'
The prince entered the garden, and many women came to greet him. They all harbored hopes of being favored, vying to flatter him and express their inner sincerity. Each exhausted their talents and charms, serving him attentively, fulfilling the prince's needs. Some held his hands and feet, others caressed his entire body. Some talked and laughed with him, while others feigned sorrow. They sought to please the prince, to make him develop feelings of love and desire. The women saw the prince, his face radiant like a celestial being. Without any adornment, his pure body was already incomparably dignified. They all gazed up at him, thinking he was the moon god descending. They tried all sorts of methods, but could not move the Bodhisattva's heart. They looked at each other, feeling ashamed and silent. There was a Brahmin's son, named Udāyi, He said to the palace women, 'You are all beautiful and upright,' 'Intelligent and talented, your looks and strength are not permanent,' 'Moreover, you understand all the secret ways of pleasing in the world,' 'Your beauty is rare in the world, like that of a princess.'
。 天見舍妃后， 神仙為之傾， 如何人王子， 不能感其情？ 今此王太子， 持心雖堅固， 清凈德純備， 不勝女人力。 古昔孫陀利， 能壞大仙人， 令習於愛慾， 以足蹈其頂。 長苦行瞿曇， 亦為天后壞， 勝渠仙人子， 習欲隨㳂流。 毗尸婆梵仙， 修道十千歲， 深著于天后， 一日頓破壞。 如彼諸美女， 力勝諸梵行， 況汝等技術， 不能感王子？ 當更勤方便， 勿令絕王嗣， 女人性雖賤， 尊榮隨勝天。 何不盡其術， 令彼生染心？」 爾時婇女眾， 慶聞優陀說， 增其踴悅心， 如鞭策良馬， 往到太子前， 各進種種術。 歌舞或言笑， 揚眉露白齒， 美目相眄睞， 輕衣現素身。 妖搖而徐步， 詐親漸習近， 情慾實其心， 兼奉大王旨， 慢形媟隱陋， 忘其慚愧情。 太子心堅固， 傲然不改容， 猶如大龍象， 群像眾圍繞， 不能亂其心， 處眾若閑居。 猶如天帝釋， 諸天女圍繞， 太子在園林， 圍繞亦如是。 或為整衣服， 或為洗手足， 或以香涂身， 或以華嚴飾
現代漢語譯本 『天見舍妃后，神仙都會為之傾倒， 為何人間的王子，卻不能被她的美貌所打動？』 『如今這位王太子，雖然心志堅定， 清凈的德行也純粹完備，但終究抵不過女人的力量。』 『古時候的孫陀利，能使大仙人墮落， 讓他沉溺於愛慾，甚至用腳踩在他的頭頂。』 『長久苦行的瞿曇，也曾被天后所迷惑， 勝過他的仙人子，也因慾望而隨波逐流。』 『毗尸婆梵仙人，修行了上萬年， 卻因深深迷戀天后，一日之間就徹底毀壞了修行。』 『像那些美女，力量勝過所有修行梵行的人， 更何況你們這些有技巧的，難道還不能打動王子嗎？』 『應當更加努力地施展手段，不要讓王室斷了後嗣， 女人的地位雖然卑賤，但尊貴起來可以勝過天神。』 『為何不竭盡所能，讓他產生愛慕之心呢？』 當時，眾婇女聽了優陀的話， 更加興奮激動，如同鞭策良馬一般， 她們來到太子面前，各自施展各種手段。 有的唱歌跳舞，有的談笑風生， 揚起眉毛，露出潔白的牙齒， 用美麗的眼睛互相顧盼， 穿著輕薄的衣服，顯露出白皙的肌膚。 她們搖曳著身姿，緩緩走動， 假裝親近，逐漸靠近， 心中充滿情慾，又奉了大王的旨意， 舉止輕佻，行為放蕩，忘記了羞恥之心。 太子心志堅定，神色傲然不變， 猶如大龍象，即使被群像圍繞， 也不能擾亂他的心，身處眾人之中，如同獨處一般。 猶如天帝釋，被眾天女圍繞， 太子在園林中，被圍繞的情形也是如此。 有的為他整理衣服，有的為他洗手洗腳， 有的用香塗抹他的身體，有的用鮮花裝飾他。
English version 'When the celestial beings see the queen, even the gods are captivated by her, How can a prince of the human realm not be moved by her beauty?' 'Now, this crown prince, although his heart is firm, And his pure virtue is complete, he is still no match for the power of a woman.' 'In ancient times, Sundari was able to corrupt a great sage, Causing him to indulge in lust, even stepping on his head with her feet.' 'Gautama, who practiced asceticism for a long time, was also seduced by the queen of heaven, And the son of the sage, who surpassed him, also drifted with the current of desire.' 'The sage Vishvavarma, who cultivated the path for ten thousand years, Was deeply infatuated with the queen of heaven, and his cultivation was completely destroyed in a single day.' 'Like those beautiful women, whose power surpasses all those who practice Brahmacharya, How much more so you, who possess skills, can you not move the prince?' 'You should exert more effort and use your methods, do not let the royal line be cut off, Although women's status is humble, when they are honored, they can surpass even the gods.' 'Why not exhaust all your skills to make him develop feelings of love?' At that time, the palace women, upon hearing what Udai said, Became even more excited and thrilled, like a whip spurring on a fine horse, They went before the prince, each displaying their various skills. Some sang and danced, some chatted and laughed, Raising their eyebrows, revealing their white teeth, Their beautiful eyes glanced at each other, Wearing light clothing, revealing their fair skin. They swayed their bodies, walking slowly, Pretending to be intimate, gradually approaching, Their hearts filled with lust, and also following the king's orders, Their behavior was frivolous, their actions licentious, forgetting their sense of shame. The prince's heart was firm, his expression remained proud and unchanged, Like a great dragon elephant, even when surrounded by a herd of elephants, His heart cannot be disturbed, being among the crowd as if he were alone. Like the celestial emperor Indra, surrounded by celestial maidens, The prince in the garden, surrounded in the same way. Some arranged his clothes, some washed his hands and feet, Some applied fragrance to his body, some adorned him with flowers.
。 或為貫瓔珞， 或有扶抱身， 或為安枕蓆， 或傾身密語。 或世俗調戲， 或說眾欲事， 或作諸欲形， 規以動其心。 菩薩心清凈， 堅固難可轉， 聞諸婇女說， 不憂亦不喜。 倍生厭思惟， 嘆此為奇怪， 始知諸女人， 欲心盛如是。 不知少壯色， 俄頃老死壞， 哀哉此大惑， 愚癡覆其心。 當思老病死， 晝夜勤勖勵， 鋒刃臨其頸， 如何猶嬉笑？ 見他老病死， 不知自觀察， 是則泥木人， 當有何心慮？ 如空野雙樹， 華葉俱茂盛， 一已被斬伐， 第二不知怖。 此等諸人輩， 無心亦如是。 爾時優陀夷， 來至太子所， 見宴默禪思， 心無五欲想， 即白太子言： 「大王先見敕， 為子作良友， 今當奉誠言。 朋友有三種， 能除不饒益， 成人饒益事， 遭難不遺棄。 我既名善友， 棄捨丈夫義， 言不盡所懷， 何名為三益？ 今故說真言， 以表我丹誠。 年在於盛時， 容色德充備， 不重於女人， 斯非勝人體。 正使無實心， 宜應方便納， 當生軟下心， 隨順取其意
現代漢語譯本 有的佩戴著瓔珞，有的依偎著身體， 有的安放著枕蓆，有的側身輕聲細語。 有的進行世俗的調戲，有的講述各種慾望的事情， 有的做出各種慾望的姿態，以此來挑動他的心。 菩薩的心清凈，堅定難以動搖， 聽到這些婇女的言語，不憂愁也不歡喜。 反而更加厭惡地思考，感嘆這真是奇怪， 這才知道這些女人，慾望之心如此強烈。 不知道年輕美貌，轉眼就會衰老死亡， 可悲啊，這巨大的迷惑，愚癡矇蔽了她們的心。 應當思考衰老、疾病、死亡，日夜勤勉努力， 刀刃都架在脖子上了，怎麼還能嬉笑呢？ 看到別人衰老、疾病、死亡，卻不知道自己觀察， 這樣就像泥塑木雕的人，會有什麼心思考慮呢？ 如同空曠野地裡的兩棵樹，花葉都茂盛， 一棵已經被砍伐了，第二棵卻不知道恐懼。 這些人們，沒有心也像這樣。 這時優陀夷，來到太子那裡， 看到他安靜地禪思，心中沒有五欲的念頭， 就對太子說：『大王先前有命令， 為太子您安排良友，現在應當奉上誠懇的言語。 朋友有三種，能去除不好的事情， 成就好的事情，遇到困難不拋棄。 我既然名為善友，卻拋棄了丈夫的道義， 言語不能表達我的想法，怎麼能稱為三種益處呢？ 現在說出真心話，以此來表明我的誠意。 您正值盛年，容貌和德行都具備， 不看重女人，這不是傑出的人應該有的樣子。 即使沒有真心，也應該方便地接納她們， 應當生起柔和謙下的心，順從她們的心意。'
English version Some wore necklaces, some leaned against his body, Some arranged pillows and mats, some whispered closely. Some engaged in worldly flirtation, some spoke of various desires, Some made various seductive gestures, trying to stir his heart. The Bodhisattva's heart was pure, firm and unshakeable, Hearing the words of these women, he felt neither worry nor joy. Instead, he pondered with increasing disgust, marveling at this strangeness, Only then did he realize that these women's desires were so intense. They did not know that youthful beauty would soon fade into old age and death, Alas, this great delusion, foolishness covered their hearts. They should contemplate old age, sickness, and death, diligently striving day and night, With the blade at their necks, how could they still laugh and play? Seeing others grow old, sick, and die, they do not observe themselves, They are like clay or wooden figures, what thoughts could they have? Like two trees in an empty field, both with flourishing flowers and leaves, One has already been cut down, the second does not know fear. These people are like that, without a heart. At that time, Udayin came to the prince, Seeing him quietly meditating, his mind free from the five desires, He said to the prince: 'The king had previously ordered, To arrange good friends for you, now I should offer sincere words. There are three kinds of friends, who can remove what is not beneficial, Accomplish what is beneficial, and not abandon you in times of trouble. Since I am called a good friend, yet I abandon the duty of a man, And my words cannot express my thoughts, how can I be called the three benefits? Now I speak the truth, to show my sincerity. You are in your prime, with both appearance and virtue, Not valuing women, this is not how an outstanding person should be. Even if you have no real feelings, you should accept them with convenience, You should develop a gentle and humble heart, and follow their wishes.'
。 愛慾增憍慢， 無過於女人， 且今心雖背， 法應方便隨。 順女心為樂， 順為莊嚴具， 若人離於順， 如樹無花果。 何故應隨順？ 攝受其事故， 已得難得境， 勿起輕易想。 欲為最第一， 天猶不能忘， 帝釋尚私通， 瞿曇仙人妻。 阿伽陀仙人， 長夜修苦行， 為以求天后， 而遂願不果。 婆羅墮仙人， 及與月天子， 婆羅舍仙人， 與迦賓阇羅， 如是比眾多， 悉為女人壞， 況今自境界， 而不能娛樂？ 宿世殖德本， 得此妙眾具， 世間皆樂著， 而心反不珍？」 爾時王太子， 聞友優陀夷， 甜辭利口辯， 善說世間相。 答言優陀夷： 「感汝誠心說， 我今當語汝， 且復留心聽。 不薄妙境界， 亦知世人樂， 但見無常相， 故生患累心。 若此法常存， 無老病死苦， 我亦應受樂， 終無厭離心。 若令諸女色， 至竟無衰變， 愛慾雖為過， 猶可留人情。 人有老病死， 彼應自不樂， 何況於他人， 而生染著心？ 非常五欲境， 自身俱亦然， 而生愛樂心， 此則同禽獸
現代漢語譯本 『愛慾會增長驕慢，沒有比女人更甚的了。 現在即使心中背離，也應該用方便法來順應。 順從女人的心意會帶來快樂，順從也是一種莊嚴的裝飾。 如果人離開了順從，就像樹木沒有花果一樣。 為什麼要順從呢？是爲了攝受她們的緣故。 已經得到了難得的境界，不要輕易產生輕視的想法。 慾望是最重要的，連天神都不能忘懷。 帝釋天尚且有私通，瞿曇仙人也如此。 阿伽陀仙人，長夜修行苦行，爲了求得天后，最終未能如願。 婆羅墮仙人，以及月天子，婆羅舍仙人，與迦賓阇羅，像這樣眾多的人，都因為女人而敗壞。 何況現在你身處這樣的境界，怎麼能不享樂呢？ 宿世積累了德行，才得到這些美好的事物，世間的人都樂於執著，而你的心反而不珍惜嗎？』 那時，王太子聽了朋友優陀夷，用甜美的言辭和伶俐的口才，善於講述世間的情狀。 回答優陀夷說：『感謝你真誠的勸說，我現在要告訴你，你且留心聽。 我不是輕視美好的境界，也知道世人喜歡享樂，只是看到無常的現象，所以才產生憂患的心。 如果這種享樂能夠長存，沒有衰老、疾病和死亡的痛苦，我也應該接受享樂，終究不會有厭離的心。 如果能讓女人的美色，最終沒有衰老和變化，愛慾雖然是過錯，或許還能留住人的情意。 人有衰老、疾病和死亡，他們自己都應該不快樂，何況對於他人，又怎麼會產生貪戀的心呢？ 無常的五欲境界，自身也是如此，卻產生愛樂的心，這和禽獸有什麼區別呢？』
English version 'Lust increases arrogance, and there is nothing greater than a woman in this regard. Even if the heart now turns away, one should still use skillful means to comply. Following a woman's heart brings joy, and compliance is also a form of adornment. If a person departs from compliance, it is like a tree without flowers or fruit. Why should one comply? It is for the sake of embracing them. Having attained a rare state, one should not easily harbor thoughts of disdain. Desire is paramount; even the gods cannot forget it. Even Indra has illicit affairs, and so did the sage Gautama. The sage Agada, who practiced asceticism for long nights, sought the queen of the gods but did not achieve his wish. The sage Bharadvaja, as well as the moon god, the sage Bharasa, and Kapinjala, like so many others, were all ruined by women. How much more so now that you are in such a state, how can you not enjoy yourself? Having cultivated virtue in past lives, you have obtained these wonderful things; the people of the world are all attached to them, yet your heart does not cherish them?' At that time, the crown prince, having heard his friend Udayi, with his sweet words and eloquent speech, skillfully describing the ways of the world, replied to Udayi, 'Thank you for your sincere advice. Now I will tell you, please listen carefully. I do not despise the wonderful state, and I know that people of the world enjoy pleasure, but seeing the impermanent phenomena, I have developed a heart of worry. If this pleasure could last forever, without the suffering of old age, sickness, and death, I would also accept pleasure and would never have a heart of aversion. If the beauty of women could ultimately not age or change, even though lust is a fault, it might still retain people's affection. People have old age, sickness, and death; they themselves should be unhappy, so how can they develop a heart of attachment to others? The impermanent realm of the five desires, and the self as well, are the same, yet to develop a heart of love and joy is no different from that of beasts.'
。 汝所引諸仙， 習著五欲者， 彼即可厭患， 習欲故磨滅。 又稱彼勝士， 樂著五欲境， 亦復同磨滅， 當知彼非勝。 若言假方便， 隨順習近者， 習則真染著， 何名為方便？ 虛誑偽隨順， 是事我不為， 真實隨順者， 是則為非法。 此心難裁抑， 隨事即生著， 著則不見過， 如何方便隨？ 處順而心乖， 此理我不見。 如是老病死， 大苦之積聚， 令我墜其中， 此非知識說。 嗚呼優陀夷， 真為大肝膽。 生老病死患， 此苦甚可畏， 眼見悉朽壞， 而猶樂追逐。 今我至儜劣， 其心亦狹小， 思惟老病死， 卒至不預期。 晝夜忘睡眠， 何由習五欲？ 老病死熾然， 決定至無疑， 猶不知憂戚， 真為木石心。」 太子為優陀， 種種巧方便， 說欲為深患， 不覺至日暮。 時諸婇女眾， 伎樂莊嚴具， 一切悉無用， 慚愧還入城。 太子見園林， 莊嚴悉休廢， 伎女盡還歸， 其處盡虛寂， 倍增非常想， 俯仰還本宮。 父王聞太子， 心絕於五欲， 極生大憂苦， 如利刺貫心
現代漢語譯本 你所引薦的那些仙人，如果習慣於五欲，他們就會因此感到厭惡，因為沉溺於慾望而逐漸消磨殆盡。 那些所謂的勝士，如果也貪戀五欲的境界，同樣會消磨殆盡，應當知道他們並非真正的勝者。 如果說用假借的方便之法，順應著去接近慾望，一旦習慣了就會真正被染著，那又怎麼能稱之為方便呢？ 虛假的偽裝和順應，這種事情我是不會做的，真正的順應，那才是違背佛法的。 這顆心難以控制，遇到事情就會產生執著，一旦執著就看不到過錯，又如何能方便地順應呢？ 身處順境而內心乖戾，這種道理我是不認同的。 像衰老、疾病、死亡這樣的大苦聚集在一起，讓我深陷其中，這不是智者所說的。 唉，優陀夷啊，你真是膽大妄為。 生老病死的憂患，這種痛苦實在可怕，眼見一切都在朽壞，卻仍然樂於追逐慾望。 如今我變得如此懦弱，心胸也變得狹小，想到衰老、疾病、死亡，突然降臨而無法預料。 整日整夜都無法入睡，又怎麼能去習慣五欲呢？ 衰老、疾病、死亡的火焰如此熾熱，必定會到來毫無疑問，卻仍然不知道憂愁，真是木石一般的心腸。 太子爲了優陀夷，用各種巧妙的方便之法，講述慾望的深重禍患，不知不覺就到了日暮。 這時，那些宮女們，以及她們的音樂和裝飾，一切都失去了作用，慚愧地回到了城裡。 太子看到園林，裝飾都停止了，歌伎們都回去了，這裡變得空虛寂靜，更加增添了無常的感嘆，低頭回到了宮殿。 父王聽說太子已經斷絕了五欲之心，非常憂愁痛苦，如同利刺刺穿了心臟。
English version Those ascetics you introduced, if they are accustomed to the five desires, they will become disgusted by them, and they will be worn away by their indulgence in desires. Those so-called superior beings, if they also cling to the realm of the five desires, will likewise be worn away; it should be known that they are not truly superior. If it is said that one uses expedient means to approach desires, once accustomed, one will truly be attached; how can that be called expedient? False pretense and compliance, I will not do such things; true compliance is against the Dharma. This mind is difficult to control; it becomes attached to things as they arise. Once attached, one cannot see the faults; how can one expediently comply? To be in favorable circumstances while the mind is perverse, I do not agree with this principle. Old age, sickness, and death, the accumulation of great suffering, cause me to fall into them; this is not what the wise say. Alas, Udai, you are truly audacious. The suffering of birth, old age, sickness, and death is truly terrifying. Seeing everything decay, yet still one delights in pursuing desires. Now I have become so weak, and my heart has become narrow. Thinking of old age, sickness, and death, which suddenly arrive unexpectedly. Day and night I cannot sleep; how can I become accustomed to the five desires? The flames of old age, sickness, and death are so intense, they will surely come without doubt, yet one does not know sorrow; truly, one has a heart of wood and stone. The prince, for the sake of Udai, used various skillful means to speak of the deep harm of desires, and unknowingly it became dusk. At this time, the palace women, their music, and their decorations, all became useless, and they returned to the city in shame. The prince saw the garden, the decorations had ceased, the musicians had all returned, and the place had become empty and silent, which further increased his thoughts of impermanence, and he returned to the palace with his head bowed. The king, upon hearing that the prince had severed his heart from the five desires, became extremely worried and distressed, as if a sharp thorn had pierced his heart.
。 即召諸群臣， 問欲設何方？ 咸言非五欲， 所能留其心。
佛所行贊出城品第五
王復增種種， 勝妙五欲具， 晝夜以娛樂， 冀悅太子心。 太子深厭離， 了無愛樂情， 但思生死苦， 如被箭師子。 王使諸大臣， 貴族名子弟， 年少勝姿顏， 聰慧執禮儀， 晝夜同遊止， 以取太子心， 如是未幾時， 啟王復出游。 服乘駿足馬， 眾寶具莊嚴， 與諸貴族子， 圍繞俱出城。 譬如四種華， 日照悉開敷， 太子耀神景， 羽從悉蒙光。 出城遊園林， 修路廣且平， 樹木花果茂， 心樂遂忘歸。 路傍見耕人， 墾壤殺諸蟲， 其心生悲惻， 痛逾刺貫心。 又見彼農夫， 勤苦形枯悴， 蓬髮而流汗， 塵土坌其身。 耕牛亦疲睏， 吐舌而急喘， 太子性慈悲， 極生憐愍心。 慨然興長嘆， 降身委地坐， 觀察此眾苦， 思惟生滅法。 嗚呼諸世間， 愚癡莫能覺， 安慰諸人眾， 各令隨處坐。 自蔭閻浮樹， 端坐正思惟， 觀察諸生死， 起滅無常變。 心定安不動， 五欲廓云消， 有覺亦有觀， 入初無漏禪
現代漢語譯本 於是召集各位大臣，詢問該用什麼方法才能留住太子的心？ 大臣們都說，用世俗的享樂是無法留住他的心的。
《佛所行贊》出城品第五
國王又增加了種種更加美好、精妙的五欲享受，日夜用這些來娛樂太子，希望以此來取悅太子的心。 太子內心深感厭離，沒有絲毫的愛戀和喜悅之情，只是思慮著生死的痛苦，如同被箭射中的獅子一般。 國王派遣各位大臣、貴族子弟，都是些年輕貌美、聰明懂禮儀的人，日夜與太子一同遊玩，以此來吸引太子的心。 這樣過了不久，太子又向國王請求出游。 他穿戴著華麗的服飾，乘坐著駿馬，用各種珍寶裝飾，與各位貴族子弟一同出城。 就像四種鮮花在陽光下競相開放一樣，太子光彩照人，隨從們都沐浴在他的光輝之中。 他們出城遊覽園林，道路寬闊平坦，樹木花果茂盛，太子心情愉悅，都忘了回家。 在路旁，太子看見耕田的人正在翻土，殺死了很多蟲子，他心中生起悲憫之情，痛苦勝過被利箭刺穿心臟。 他又看見那些農夫，辛勤勞作，形體枯槁憔悴，頭髮蓬亂，汗流浹背，身上沾滿了塵土。 耕牛也疲憊不堪，吐著舌頭，急促地喘息，太子天性慈悲，心中極度憐憫。 他慨然長嘆，從馬上下到地上坐著，觀察著這些眾生的苦難，思考著生滅的法則。 唉，世間的人們，愚癡而不能覺悟，他安慰著眾人，讓他們各自在原地坐下。 自己則在閻浮樹下，端正地坐著，靜靜地思考，觀察著生死的流轉，以及無常的變化。 他的心安定不動，五欲的誘惑如同雲霧消散，心中既有覺悟，也有觀察，進入了初禪的境界。
English version Then he summoned all his ministers and asked what methods could be used to keep the prince's heart. The ministers all said that worldly pleasures could not hold his heart.
'The Buddha's Acts of Praise', Chapter 5: 'Leaving the City'
The king then increased all kinds of more beautiful and exquisite five desires, using them to entertain the prince day and night, hoping to please the prince's heart. The prince felt a deep sense of detachment, without any love or joy, only contemplating the suffering of life and death, like a lion pierced by an arrow. The king sent ministers and noble sons, all young, beautiful, intelligent, and well-mannered, to play with the prince day and night, in order to attract the prince's heart. After a short time, the prince again asked the king to go out for a tour. He wore gorgeous clothes, rode a fine horse, adorned with various treasures, and went out of the city with the noble sons. Just like four kinds of flowers blooming in the sun, the prince shone brightly, and his followers were bathed in his light. They went out of the city to visit the gardens, the roads were wide and flat, the trees and flowers were lush, and the prince was so happy that he forgot to go home. On the side of the road, the prince saw farmers tilling the soil, killing many insects, and his heart was filled with compassion, the pain surpassing that of being pierced by a sharp arrow. He also saw those farmers, working hard, their bodies withered and haggard, their hair disheveled, sweating profusely, and their bodies covered in dust. The oxen were also exhausted, panting with their tongues out, and the prince, with his compassionate nature, felt extreme pity. He sighed deeply, got off his horse and sat on the ground, observing the suffering of these beings, and contemplating the laws of birth and death. Alas, the people of the world, foolish and unable to awaken, he comforted the crowd, letting them sit in their respective places. He himself sat under the Jambu tree, sitting upright, quietly contemplating, observing the cycle of life and death, and the impermanent changes. His heart was calm and still, the temptations of the five desires vanished like clouds, his mind had both awareness and observation, and he entered the first stage of dhyana.
。 離欲生喜樂， 正受三摩提， 世間甚辛苦， 老病死所壞。 終身受大苦， 而不自覺知， 厭他老病死， 此則為大患。 我今求勝法， 不應同世間， 自嬰老病死， 而反惡他人。 如是真實觀， 少壯色力壽， 新新不暫停， 終歸磨滅法。 不喜亦不憂， 不疑亦不亂， 不眠不著欲， 不壞不嫌彼， 寂靜離諸蓋， 慧光轉增明。 爾時凈居天， 化為比丘形， 來詣太子所， 太子敬起迎， 問言：「汝何人？」 答言：「是沙門。 畏厭老病死， 出家求解脫， 眾生老病死， 變壞無暫停。 故我求常樂， 無滅亦無生， 怨親平等心， 不務于財色。 所安唯山林， 空寂無所營， 塵想既已息， 蕭條倚空閑， 精粗無所擇， 乞求以支身。」 即于太子前， 輕舉騰虛逝。 太子心歡喜， 惟念過去佛， 建立此威儀， 遺像見於今。 端坐正思惟， 即得正法念， 當作何方便？ 遂心長出家。 斂情抑諸根， 徐起還入城， 眷屬悉隨從， 謂止不遠逝
現代漢語譯本 從慾望中解脫便會產生喜悅和快樂，進入真正的禪定狀態。 世間的生活非常辛苦，會被衰老、疾病和死亡所摧毀。 人們終身承受巨大的痛苦，卻不自覺知曉。 厭惡衰老、疾病和死亡，這本身就是最大的禍患。 我如今尋求超勝的法門，不應該和世俗之人一樣。 自己遭受衰老、疾病和死亡的困擾，反而厭惡他人。 像這樣真實地觀察，就會發現少壯時的容貌、力量和壽命， 每時每刻都在變化，最終都會走向消亡。 不喜悅也不憂愁，不疑惑也不迷亂， 不貪睡也不執著于慾望，不破壞也不嫌棄他人， 內心寂靜，遠離各種煩惱的遮蔽，智慧的光芒會更加明亮。 這時，凈居天的天神，化作比丘的模樣， 來到太子所在的地方，太子恭敬地起身迎接， 問道：『你是何人？』回答說：『我是沙門。 畏懼厭惡衰老、疾病和死亡，所以出家尋求解脫， 眾生的衰老、疾病和死亡，變化壞滅沒有停歇。 所以我尋求永恒的快樂，沒有生滅， 對怨恨的人和親近的人都保持平等心，不追求財富和美色。 我所安住的地方只有山林，空曠寂靜，沒有世俗的營求， 塵世的雜念已經止息，獨自一人依靠著空閑， 對於食物的精細和粗糙都不挑剔，乞討食物來維持生命。』 隨即在太子面前，輕輕地騰空飛逝。 太子心中歡喜，回憶起過去的佛陀， 建立這樣的威儀，遺留下來的形象如今還能見到。 端正地坐著，認真地思考，立刻領悟到正法的真諦， 應當採取什麼方法？才能遂心如願地出家。 收斂情感，抑制各種感官，慢慢起身回到城裡， 眷屬們都跟隨在後，以為他只是暫時離開不會遠去。
English version Joy and happiness arise from detachment from desires, entering into true samadhi. Life in the world is very hard, and is destroyed by old age, sickness, and death. People endure great suffering throughout their lives, yet they are not aware of it. To be disgusted by old age, sickness, and death is itself the greatest affliction. I now seek a superior Dharma, and should not be like worldly people. Suffering from old age, sickness, and death myself, I turn around and hate others. Observing truthfully like this, one will see that the appearance, strength, and lifespan of youth, are changing every moment, and will eventually lead to extinction. Neither joyful nor sorrowful, neither doubtful nor confused, Neither sleepy nor attached to desires, neither destructive nor disliking others, The mind is tranquil, far from the cover of all afflictions, and the light of wisdom will shine brighter. At this time, a deity from the Pure Abode Heaven, transformed into the form of a Bhikkhu, came to where the prince was, and the prince respectfully rose to greet him, asking: 'Who are you?' He replied: 'I am a Shramana. Fearing and loathing old age, sickness, and death, I have left home to seek liberation, The old age, sickness, and death of sentient beings, change and decay without pause. Therefore, I seek eternal joy, without birth or death, Maintaining an equal mind towards both enemies and loved ones, not pursuing wealth or beauty. My dwelling is only in the mountains and forests, empty and quiet, without worldly pursuits, The thoughts of the world have ceased, alone relying on emptiness and leisure, Not being picky about the fineness or coarseness of food, begging for food to sustain life.' Immediately in front of the prince, he lightly rose and flew away. The prince's heart was joyful, recalling the Buddhas of the past, who established this dignified conduct, whose remaining images can still be seen today. Sitting upright, contemplating earnestly, he immediately understood the true meaning of the Dharma, What method should I take? To fulfill my wish to leave home. Restraining his emotions, suppressing his senses, he slowly rose and returned to the city, His family members all followed behind, thinking he was only leaving temporarily and would not go far.
。 內密興愍念， 方欲超世表， 形雖隨路歸， 心實留山林， 猶如系狂象， 常念游曠野。 太子時入城， 士女挾路迎， 老者愿為子， 少愿為夫妻， 或愿為兄弟， 諸親內眷屬。 若當從所愿， 諸集悕望斷， 太子心歡喜， 忽聞斷集聲， 若當從所愿， 斯愿要當成， 深思斷集樂， 增長涅槃心。 身如金山峰， 𦟛臂如象手， 其音若春雷， 紺眼譬牛王。 無盡法為心， 面如滿月光， 師子王游步， 徐入于本宮。 猶如帝釋子， 心敬形亦恭， 往詣父王所， 稽首問和安， 並啟生死畏， 哀請求出家。 一切諸世間， 合會要別離。 是故愿出家， 欲求真解脫。 父王聞出家， 心即大戰懼， 猶如大狂象， 動搖小樹枝。 前執太子手， 流淚而告言： 「且止此所說， 未是依法時， 少壯心動搖， 行法多生過。 奇特五欲境， 心尚未厭離， 出家修苦行， 未能決定心。 空閑曠野中， 其心未寂滅， 汝心雖樂法， 未若我是時。 汝應領國事， 令我先出家， 棄父絕宗嗣， 此則為非法
現代漢語譯本 內心深處懷著對眾生的憐憫，他渴望超越世俗的表象。 雖然身體隨著道路返回，心卻依然留在山林之中。 就像被束縛的狂象，總是想著在廣闊的曠野中游蕩。 當太子進入城中時，男男女女夾道歡迎。 年長者希望成為他的兒子，年輕者希望成為他的伴侶。 或者希望成為兄弟，以及其他親近的眷屬。 如果滿足他們的願望，所有的聚集和期望都會斷絕。 太子心中歡喜，忽然聽到斷絕聚集的聲音。 如果滿足他們的願望，這個願望就應當實現。 他深思斷絕聚集的快樂，增長了涅槃之心。 他的身體如同金色的山峰，手臂如同象的鼻子。 他的聲音如同春雷，紺色的眼睛如同牛王。 他以無盡的佛法為心，面容如同滿月般光亮。 他像獅子王一樣邁著步伐，緩緩地進入宮殿。 如同帝釋天之子，內心恭敬，形體也莊重。 他前往父王那裡，稽首問候平安。 並陳述對生死的畏懼，哀求允許他出家。 世間的一切，聚合終將離散。 因此我願出家，尋求真正的解脫。 父王聽到出家之事，心中頓時大為恐懼。 如同狂暴的大象，搖動著小樹枝。 他抓住太子的手，流著淚說道： '暫且停止這些話，現在還不是依法修行的時候。' '年輕氣盛，心緒容易動搖，修行容易犯錯。' '你對奇特的五欲之境，心中尚未厭離。' '出家修行苦行，你還未能下定決心。' '在空曠的曠野中，你的心還未能寂滅。' '你雖然喜歡佛法，但還不如我的時候。' '你應該先治理國家，讓我先出家。' '拋棄父親，斷絕宗嗣，這則是不合法的。'
English version Deep within, he held compassion for all beings, desiring to transcend worldly appearances. Though his body returned along the road, his heart remained in the mountains and forests. Like a chained wild elephant, he constantly yearned to roam in the vast wilderness. When the prince entered the city, men and women lined the streets to welcome him. The elderly wished to be his sons, the young wished to be his spouses. Others wished to be his brothers, and other close relatives. If their wishes were granted, all gatherings and expectations would cease. The prince was pleased, but suddenly heard the sound of cessation of gatherings. If their wishes were granted, this wish should be fulfilled. He pondered the joy of ceasing gatherings, increasing his desire for Nirvana. His body was like a golden mountain peak, his arms like an elephant's trunk. His voice was like spring thunder, his dark blue eyes like a bull king. He held the endless Dharma in his heart, his face like the light of the full moon. He walked with the stride of a lion king, slowly entering the palace. Like the son of Indra, his heart was respectful, and his form was dignified. He went to his father, bowed his head, and asked after his well-being. He also spoke of his fear of birth and death, and begged to be allowed to leave home. All things in the world, when gathered, must eventually separate. Therefore, I wish to leave home, seeking true liberation. Upon hearing of his desire to leave home, the father's heart was filled with great fear. Like a raging elephant, shaking small branches. He grasped the prince's hand, and said with tears: 'Stop these words for now, it is not yet the time to practice the Dharma.' 'When young and vigorous, the mind is easily swayed, and practice is prone to error.' 'Your heart has not yet grown weary of the wondrous five desires.' 'Leaving home to practice asceticism, you have not yet made up your mind.' 'In the empty wilderness, your heart has not yet found peace.' 'Though you love the Dharma, it is not yet like my time.' 'You should first govern the country, and let me leave home first.' 'Abandoning your father and cutting off the lineage, this would be unlawful.'
。 當息出家心， 受習世間法， 安樂善名聞， 然後可出家。」 太子恭遜辭， 復啟于父王： 「惟為保四事， 當息出家心。 保子命常存， 無病不衰老， 眾具不損減， 奉命停出家。」 父王告太子： 「汝勿說此言， 如此四事者， 誰能保令無？ 汝求此四愿， 正為人所笑。 且停出家心， 服習於五欲。」 太子復啟王： 「四愿不可保， 應聽子出家， 愿不為留難。 子在被燒舍， 如何不聽出？ 分析為常理， 孰能不聽求？ 脫當自磨滅， 不如以法離， 若不以法離， 死至孰能持？」 父王知子心， 決定不可轉， 但當盡力留， 何須復多言？ 更增諸婇女， 上妙五欲樂， 晝夜苦防衛， 要不令出家。 國中諸群臣， 來詣太子所， 廣引諸禮律， 勸令順王命。 太子見父王， 悲感泣流淚， 且還本宮中， 端坐默思惟。 宮中諸婇女， 親近圍繞侍， 伺候瞻顏色， 矚目不暫瞬。 猶若秋林鹿， 端視彼獵師， 太子正容貌， 猶若真金山。 伎女共瞻察， 聽教候音顏， 敬畏察其心， 猶彼林中鹿
現代漢語譯本 『當您放下出家的念頭，先學習世間的法則，享受安樂和美好的名聲，之後再考慮出家。』 太子恭敬地辭謝，又對父王說：『如果能保證四件事，我便會放下出家的念頭。』 『保證我的生命長存，沒有疾病不衰老，一切用具不會損耗減少，我便遵從您的命令停止出家。』 父王告訴太子：『你不要說這樣的話，這四件事，誰能保證它們不會發生變化呢？』 『你求這四個願望，正是會被人嘲笑的。還是先放下出家的念頭，去享受五欲之樂吧。』 太子又對父王說：『這四個願望無法保證，您應該允許我出家，不要加以阻攔。』 『我如同身處被火燃燒的房屋中，怎麼能不讓我出去呢？從常理分析，誰能不答應我的請求呢？』 『如果終將自我消亡，不如通過佛法來解脫；如果不通過佛法解脫，死亡來臨時誰又能抵擋呢？』 父王知道太子的心意已決，無法改變，只能盡力挽留，又何必多說呢？ 於是增加更多的宮女，提供最美好的五欲之樂，日夜嚴加防衛，一定要阻止他出家。 國中的大臣們，來到太子住所，引經據典，勸說太子順從王命。 太子見到父王，悲傷地流下眼淚，然後回到自己的宮殿，端坐著默默思考。 宮中的宮女們，親近地圍繞著他侍奉，小心地觀察他的臉色，眼睛一刻也不敢離開。 她們就像秋天的森林裡的鹿，小心地注視著獵人，太子容貌端正，如同真正的金山。 宮女們一起觀察他，聽候他的教誨和臉色，敬畏地揣測他的心思，就像森林中的鹿一樣。
English version 'When you set aside your intention to renounce the world, first learn the ways of the world, enjoy peace and a good reputation, and then consider renouncing.' The prince respectfully declined and said to his father, 'If four things can be guaranteed, I will set aside my intention to renounce.' 'Guarantee that my life will be long, that I will have no illness and not grow old, that all my possessions will not diminish, and I will obey your command to stop renouncing.' The father told the prince, 'Do not say such things, who can guarantee that these four things will not change?' 'Your request for these four wishes is precisely what will be laughed at. You should set aside your intention to renounce and enjoy the pleasures of the five desires.' The prince again said to his father, 'These four wishes cannot be guaranteed, you should allow me to renounce, do not hinder me.' 'I am like being in a house that is on fire, how can you not let me out? Analyzing it with common sense, who can refuse my request?' 'If I am destined to perish, it is better to be liberated through the Dharma; if not liberated through the Dharma, who can withstand death when it comes?' The father knew that the prince's mind was made up and could not be changed, he could only try his best to keep him, why say more? So he increased the number of palace women, provided the most exquisite pleasures of the five desires, and guarded him day and night, determined to prevent him from renouncing. The ministers of the kingdom came to the prince's residence, citing scriptures and laws, urging the prince to obey the king's command. The prince, seeing his father, wept with sorrow, then returned to his palace, sitting quietly in contemplation. The palace women, closely surrounding him, served him, carefully observing his expression, their eyes never leaving him for a moment. They were like deer in an autumn forest, carefully watching the hunter, the prince's appearance was dignified, like a true golden mountain. The palace women together observed him, listening for his teachings and expressions, respectfully trying to understand his thoughts, like deer in the forest.
。 漸已至日暮， 太子處幽夜， 光明甚輝耀， 如日照須彌。 坐於七寶座， 薰以妙栴檀， 婇女眾圍繞， 奏犍撻婆音， 如毗沙門子， 眾妙天樂聲。 太子心所念， 第一遠離樂， 雖作眾妙音， 亦不在其懷。 時凈居天子， 知太子時至， 決定應出家， 忽然化來下， 厭諸伎女眾， 悉皆令睡眠。 容儀不斂攝， 委縱露醜形， 惛睡互低仰， 樂器亂縱橫。 傍倚或反側， 或復似投深， 纓絡如曳鎖， 衣裳絞縛身。 抱琴而偃地， 猶若受苦人， 黃綠衣流散， 如摧迦尼華。 縱體倚壁眠， 狀若懸角弓， 或手攀窗牖， 如似絞死屍。 頻呻長欠呿， 魘呼涕流涎， 蓬頭露醜形， 見若顛狂人。 華鬘垂覆面， 或以面掩地， 或舉身戰掉， 猶若獨搖鳥。 委身更相枕， 手足互相加， 或顰蹙皺眉， 或閤眼開口， 種種身散亂， 狼籍猶橫屍。 時太子端坐， 觀察諸婇女： 「先皆極端嚴， 言笑心諂黠， 妖艷巧姿媚， 而今悉丑穢。 女人性如是， 云何可親近？ 沐浴假緣飾， 誑惑男子心。 我今已覺了， 決定出無疑
現代漢語譯本 太陽漸漸西沉，已是黃昏時分。 太子身處幽靜的夜晚，光明卻極其輝耀， 如同陽光照耀著須彌山一般。他端坐在七寶座上， 身上熏著美妙的旃檀香，眾多宮女圍繞著他， 演奏著犍闥婆的音樂，如同毗沙門天王的兒子一般， 各種美妙的天樂之聲響起。然而太子心中所想的， 卻是第一等的遠離世俗之樂，即使演奏著各種美妙的音樂， 他的內心也毫無波瀾。這時，凈居天的天子， 知道太子出家的時機已到，決定應該出家， 忽然化身來到人間，厭惡那些歌舞伎女， 讓她們全部都睡著了。她們的儀態不再端莊， 放縱地露出醜陋的姿態，昏睡中互相低頭仰首， 樂器也雜亂地橫陳著。有的側身斜靠，有的翻身倒臥， 有的像要投身深淵一般，瓔珞如同拖曳的鎖鏈， 衣裳也纏繞著身體。有的抱著琴倒在地上， 就像是受苦的人一樣，黃色的、綠色的衣服散亂開來， 如同被摧毀的迦尼花。有的身體倚靠著墻壁睡覺， 形狀就像是懸掛著的弓箭，有的手攀著窗戶， 就像是上吊而死的屍體。她們頻繁地呻吟、打哈欠， 夢魘中呼喊、流著眼淚和口水，蓬頭垢面，露出醜陋的姿態， 看起來就像是瘋癲的人。花鬘垂落遮蓋著臉龐， 有的用臉貼著地面，有的渾身戰慄抖動， 就像是獨自搖擺的鳥兒。她們委身互相枕靠著， 手腳互相交疊著，有的皺著眉頭， 有的閉著眼睛張著嘴巴，各種姿態散亂不堪， 狼藉得如同橫陳的屍體。這時，太子端正地坐著， 觀察著這些宮女：『先前她們都極其端莊美麗， 言語談笑都帶著諂媚和狡猾，妖艷而又巧妙地賣弄姿色， 而現在卻都如此醜陋污穢。女人的本性就是這樣， 怎麼可以親近呢？她們沐浴打扮，都是虛假的裝飾， 用來欺騙迷惑男人的心。我現在已經覺悟了， 決定出家，毫無疑問。』
English version The sun was gradually setting, and it was already dusk. The prince was in the quiet night, but the light was extremely bright, like the sun shining on Mount Sumeru. He sat on a seven-jeweled throne, perfumed with wonderful sandalwood, surrounded by many palace women, playing Gandharva music, like the son of Vaisravana, various wonderful heavenly music sounds. However, what the prince thought in his heart, was the first-class detachment from worldly pleasures, even if playing various wonderful music, his heart was still unmoved. At this time, the son of the Pure Abode Heaven, knowing that the time for the prince to leave home had come, decided that he should leave home, suddenly transformed and came to the human world, disgusted with those singing and dancing women, making them all fall asleep. Their demeanor was no longer dignified, indulgently revealing ugly postures, in their sleep they lowered and raised their heads to each other, musical instruments were also scattered in a mess. Some leaned sideways, some turned over and lay down, some seemed to be throwing themselves into the abyss, the necklaces were like dragging chains, and their clothes were wrapped around their bodies. Some fell to the ground holding a zither, just like people suffering, yellow and green clothes scattered around, like the destroyed Kani flowers. Some leaned against the wall to sleep, shaped like a hanging bow, some hands were clinging to the window, like a hanged corpse. They frequently groaned, yawned, cried out in nightmares, shedding tears and saliva, with disheveled hair, revealing ugly postures, looking like crazy people. Flower garlands drooped down covering their faces, some with their faces on the ground, some trembling all over, like a bird swaying alone. They leaned on each other, using each other as pillows, hands and feet intertwined, some frowning, some with their eyes closed and mouths open, various postures were scattered and messy, as messy as corpses lying around. At this time, the prince sat upright, observing these palace women: 'Before, they were all extremely dignified and beautiful, their words and laughter were full of flattery and cunning, charming and skillfully showing off their beauty, but now they are all so ugly and filthy. Women's nature is like this, how can one be close to them? They bathe and dress up, all are false decorations, used to deceive and confuse men's hearts. I have now awakened, I have decided to leave home, without a doubt.'
。」
爾時凈居天， 來下為開門。 太子時徐起， 出諸婇女間， 踟躕于內閣， 而告車匿言： 「吾今心渴仰， 欲飲甘露泉， 被馬速牽來， 欲至不死鄉。 自知心決定， 堅固誓莊嚴， 婇女本端正， 今悉見丑形。 門戶先關閉， 今已悉自開， 觀此諸瑞相， 第一義之筌。」 車匿內思惟， 應奉太子教， 脫令父王知， 復應深罪責。 諸天加神力， 不覺牽馬來， 平乘駿良馬， 眾寶鏤乘具。 高翠長髦尾， 局背短毛耳， 鹿腹鵝王頸， 額廣圓瓠鼻， 龍咽臗臆方， 具足驎驥相。 太子撫馬頸， 摩身而告言： 「父王常乘汝， 臨敵輒勝怨， 吾今欲相依， 遠涉甘露津。 戰鬥多眾旅， 榮樂多伴遊， 商人求珍寶， 樂從者亦眾。 遭苦良友難， 求法必寡朋， 堪此二友者， 終獲于吉安。 吾今欲出遊， 為度苦眾生， 汝今欲自利， 兼濟諸群萌， 宜當竭其力， 長驅勿疲惓。」 勸已徐跨馬， 理轡倏晨征， 人狀日殿流， 馬如白雲浮。 束身不奮迅， 屏氣不噴鳴， 四神來捧足， 潛密寂無聲
現代漢語譯本 當時，凈居天的天神下來為太子打開了宮門。 太子緩緩起身，從眾多侍女中走出， 在內宮徘徊，對車匿說道： 『我如今心中渴望，想要飲用甘露泉， 快點把馬牽來，我要前往不死之鄉。 我自知心意已決，誓願堅定莊嚴， 侍女們原本端莊美麗，現在都顯得醜陋不堪。 宮門原本緊閉，現在都自己打開了， 觀察這些祥瑞之兆，這是通往第一義諦的途徑。』 車匿心中思量，應該遵從太子的教誨， 但如果讓父王知道，又會受到嚴厲的責罰。 諸天神加持神力，讓他不知不覺地把馬牽來， 那是一匹平穩的駿馬，裝飾著各種珍寶。 它有高聳翠綠的長鬃尾，背部短毛，耳朵短小， 腹部像鹿，脖子像鵝王，額頭寬闊，鼻子圓潤， 喉嚨像龍，胸膛寬闊，具備了麒驥的各種特徵。 太子撫摸著馬的脖頸，摩挲著它的身體說道： 『父王常常騎著你，臨敵作戰總能戰勝敵人， 我如今想要依靠你，遠渡甘露之河。 戰鬥時需要眾多兵馬，享樂時需要眾多伴侶， 商人追求珍寶，樂於跟隨的人也很多。 遭遇苦難時良友難求，追求真理時知己甚少， 能夠兼顧這兩種友誼的人，最終會獲得吉祥安寧。 我如今想要出遊，爲了救度受苦的眾生， 你如果想要自利，也兼濟一切眾生， 就應該竭盡全力，長途奔跑不要疲倦。』 勸說完畢，太子緩緩跨上馬背，整理好韁繩，在清晨出發， 人的身影像太陽一樣流逝，馬像白雲一樣飄浮。 它收斂身體不奮力奔跑，屏住呼吸不發出嘶鳴， 四位天神前來托起馬蹄，悄無聲息地離去。
English version At that time, the gods of the Pure Abode came down to open the gate for the prince. The prince slowly rose, walked out from among the many maidens, Lingered in the inner palace, and said to Channa: 'My heart now yearns, I desire to drink the nectar spring, Quickly bring the horse, I want to go to the land of immortality. I know my mind is made up, my vow is firm and solemn, The maidens were originally beautiful, but now all appear ugly. The gates were originally closed, but now they have opened by themselves, Observing these auspicious signs, this is the path to the ultimate truth.' Channa pondered in his heart, he should obey the prince's teachings, But if the king were to know, he would be severely punished. The gods added their divine power, making him unknowingly bring the horse, It was a steady steed, adorned with various treasures. It had a tall, emerald green mane and tail, short hair on its back, and small ears, Its belly was like a deer, its neck like a swan king, its forehead broad, and its nose round, Its throat was like a dragon, its chest broad, possessing all the characteristics of a Qilin horse. The prince stroked the horse's neck, caressed its body, and said: 'My father often rides you, and always defeats his enemies in battle, I now want to rely on you, to cross the river of nectar. In battle, many soldiers are needed, in pleasure, many companions are needed, Merchants seek treasures, and many are happy to follow. In times of suffering, good friends are hard to find, in the pursuit of truth, few are kindred spirits, Those who can balance these two friendships will ultimately attain auspicious peace. I now want to go out, to save suffering beings, If you want to benefit yourself, and also benefit all beings, You should exert all your strength, and gallop without fatigue.' Having finished speaking, the prince slowly mounted the horse, adjusted the reins, and set off at dawn, The figure of the man flowed like the sun, the horse floated like white clouds. It restrained its body and did not gallop, held its breath and did not neigh, Four gods came to lift the horse's hooves, and departed silently.
。 重門固關鑰， 天神令自開。 敬重無過父， 愛深莫逾子， 內外諸眷屬， 恩愛亦纏綿。 遣情無遺念， 飄然超出城， 清凈蓮花目， 從淤泥中生。 顧瞻父王宮， 而說告離篇， 不度生老死， 永無游此緣。 一切諸天眾， 虛空龍鬼神， 隨喜稱善哉， 唯此真諦言。 諸天龍神眾， 慶得難得心， 各以自力光， 引導助其明。 人馬心俱銳， 奔逝若流星， 東方猶未曉， 已進三由旬。
佛所行贊卷第一 大正藏第 04 冊 No. 0192 佛所行贊
佛所行贊卷第二(亦云佛本行經)
馬鳴菩薩造
北涼天竺三藏曇無讖譯
車匿還品第六
須臾夜已過， 眾生眼光出， 顧見林樹間， 跋伽仙人處。 林流極清曠， 禽獸親附人， 太子見心喜， 形勞自然息。 此則為祥瑞， 必獲未曾利， 又見彼仙人， 是所應供養， 並自護其儀， 滅除高慢跡。 下馬手摩頭， 汝今已度我。 「慈目視車匿， 猶清涼水洗， 駿足馳若飛， 汝常繫馬后。 感汝深敬勤， 精勤無懈惓， 餘事不足計， 唯取汝真心
現代漢語譯本 重重門鎖緊閉，天神卻令其自行開啟。 最應敬重的是父親，最深厚的愛莫過於子女。 內外所有的親眷，恩愛也如此纏綿。 放下一切情念，飄然出城而去。 清凈如蓮花的雙眼，從淤泥中生長出來。 回望父王的宮殿，說出告別的篇章。 不經歷生老病死，就永遠沒有再來此地的緣分。 一切諸天神眾，虛空中的龍神鬼神， 都隨喜讚歎，唯有此是真諦之言。 諸天龍神大眾，慶幸得到這難得的決心， 各自以自身的光芒，引導並幫助他前行。 人和馬都心意堅定，奔跑如流星一般， 東方還未破曉，已經前進了三由旬。
佛所行贊卷第一 大正藏第 04 冊 No. 0192 佛所行贊
佛所行贊卷第二(亦云佛本行經)
馬鳴菩薩造
北涼天竺三藏曇無讖譯
車匿還品第六
須臾之間夜已過去，眾生眼中重見光明， 回頭看見樹林間，跋伽仙人居住的地方。 林間溪流極其清澈開闊，禽獸也親近人。 太子見了心中歡喜，身體的疲勞自然消散。 這真是吉祥的徵兆，必定會獲得前所未有的利益。 又看到那位仙人，是應該供養的對象， 並自我約束行為，消除高傲自大的習氣。 下馬後用手撫摸馬頭，說道：『你現在已經度脫了我。』 用慈愛的目光看著車匿，如同清涼的水洗滌一般， 駿馬奔跑如飛，你總是緊隨馬後。 感謝你如此的敬重和勤勞，精勤不懈怠。 其他的事情都不足掛齒，唯獨看重你的真心。
English version The heavy doors were firmly locked, yet the gods caused them to open by themselves. The one most deserving of respect is the father, and the deepest love is that for one's children. All relatives, both inside and outside the family, are also bound by such deep affection. Having relinquished all emotional attachments, he soared out of the city. His eyes, pure like lotus flowers, grew from the mud. Looking back at his father's palace, he spoke words of farewell. Without experiencing birth, old age, sickness, and death, there would be no chance to return here. All the heavenly beings, the dragons and spirits in the void, rejoiced and praised, for this alone is the truth. The multitude of heavenly dragons and spirits, rejoiced at obtaining this rare resolve, each using their own light to guide and assist him on his path. Both man and horse were resolute, running like a shooting star, before the east had even dawned, they had already traveled three yojanas.
The Praise of the Buddha's Acts, Volume 1 Taisho Tripitaka Volume 04, No. 0192, The Praise of the Buddha's Acts
The Praise of the Buddha's Acts, Volume 2 (also known as the Buddha's Original Conduct Sutra)
Composed by Bodhisattva Asvaghosa
Translated by Tripitaka Dharmaraksha of Northern Liang, India
Chapter 6: Channa's Return
In a short while, the night had passed, and the eyes of beings regained their light, Looking back, he saw among the trees, the place where the sage Bhargava resided. The streams in the forest were extremely clear and open, and the birds and beasts were close to people. The prince was delighted in his heart, and the fatigue of his body naturally subsided. This is indeed an auspicious sign, and he will surely obtain unprecedented benefits. He also saw that sage, who was worthy of offerings, and restrained his own behavior, eliminating any traces of arrogance. Dismounting, he stroked the horse's head, saying, 'You have now delivered me.' Looking at Channa with compassionate eyes, as if washed by cool water, the swift horse galloped like the wind, and you always followed closely behind. I am grateful for your deep respect and diligence, your tireless efforts. Other matters are not worth mentioning, I value only your sincere heart.
。 心敬形堪勤， 此二今始見， 人有心至誠， 身力無所堪。 力堪心不至， 汝今二俱備， 捐棄世榮利， 進步隨我來。 何人不向利？ 無利親戚離， 汝今空隨我， 不求現世報。 夫人生育子， 為以紹宗嗣， 所以奉敬王， 為以報恩養。 一切皆求利， 汝獨背利游。 至言不煩多， 今當略告汝， 汝事我已畢， 今且乘馬還。 自我長夜來， 所求處今得。」 即脫寶瓔珞， 以授于車匿， 具持是賜汝， 以慰汝憂悲。 寶冠頂摩尼， 光明照其身， 即脫置掌中， 如日曜須彌。 「車匿持此珠， 還歸父王所， 持珠禮王足， 以表我虔心。 為我啟請王， 愿舍愛戀情， 為脫生老死， 故入苦行林。 亦不求生天， 非無仰戀心， 亦不懷結恨， 唯欲舍憂悲。 長夜集恩愛， 要當有別離， 以有當離故， 故求解脫因。 若得解脫者， 永無離親期， 為斷憂出家， 勿為子生憂； 五欲為憂根， 應憂著欲者。 乃祖諸勝王， 堅固志不移， 今我襲余財， 唯法舍非宜。 夫人命終時， 財產悉遺子， 子多貪俗利， 而我樂法財
現代漢語譯本 『心志的恭敬和形體的勤勉，這兩種品質我今天才在你身上看到。 有的人心志真誠，但身體卻不堪勞累；有的人身體強健，但心志卻不真誠。 你現在兩者都具備，拋棄世俗的榮華富貴，跟隨我一同前進吧。 有誰不追求利益呢？沒有利益，親戚都會離散。 你現在空身跟隨我，不求現世的報答。 丈夫生育子女，是爲了繼承宗族血脈，所以要奉養尊敬君王，是爲了報答養育之恩。 一切人都在追求利益，唯獨你背離利益而遊走。 至理名言不必多說，現在我簡單地告訴你，你服侍我的事情已經結束了，現在你可以騎馬回去了。 我從長夜以來，所尋求的歸宿今天終於得到了。』 隨即脫下寶貴的瓔珞，交給車匿，『拿著這些賞賜給你，用來安慰你的憂愁悲傷。 寶冠頂上的摩尼寶珠，光明照耀他的全身，他立即脫下放在掌中，如同太陽照耀須彌山。 『車匿，拿著這顆寶珠，回去獻給我的父王，拿著寶珠禮拜他的雙足，以此表達我虔誠的心意。 替我稟告父王，希望他能捨棄愛戀之情，爲了脫離生老病死，我才進入苦行林。 我也不求昇天，並非沒有仰慕眷戀之心，也不是懷有怨恨，只是想要捨棄憂愁悲傷。 長夜積累的恩愛，終究會有別離的時候，因為有別離，所以才要尋求解脫的因緣。 如果能夠得到解脫，就永遠沒有和親人分離的時候，爲了斷除憂愁而出家，不要因為兒子而產生憂愁。 五欲是憂愁的根源，應該為執著於五欲的人感到憂愁。 我的祖先，那些偉大的君王，都有著堅定的志向，不會改變。 現在我繼承了他們的遺產，只有佛法才是適合我的，捨棄其他是不合適的。 夫人去世的時候，財產都會留給兒子，兒子大多貪圖世俗的利益，而我卻樂於追求佛法之財。'
English version 'The reverence of your heart and the diligence of your body, these two qualities I see in you today for the first time. Some people have sincere hearts, but their bodies are unable to endure hardship; others have strong bodies, but their hearts are not sincere. You now possess both, abandon worldly glory and wealth, and follow me forward. Who does not pursue profit? Without profit, even relatives will scatter. You now follow me empty-handed, not seeking any present reward. A husband begets children to continue the family lineage, and one serves and respects the king to repay the kindness of nurturing. Everyone seeks profit, but you alone go against profit and wander. There is no need for many profound words, now I will briefly tell you, your service to me is finished, now you can ride the horse back. What I have sought for a long night, I have finally obtained today.' Then he took off his precious necklace and gave it to Channa, 'Take these as a reward for you, to comfort your sorrow and grief. The Mani jewel on the top of the crown, its light illuminated his whole body, he immediately took it off and placed it in his palm, like the sun illuminating Mount Sumeru. 'Channa, take this jewel and return it to my father, present the jewel and bow at his feet, to express my sincere heart. Tell my father for me, I hope he can let go of his love and attachment, it is to escape birth, old age, sickness, and death that I have entered the ascetic forest. I do not seek to ascend to heaven, it is not that I have no longing or attachment, nor do I harbor resentment, I only wish to abandon sorrow and grief. The love and affection accumulated over long nights will eventually have to be separated, because there is separation, therefore one must seek the cause of liberation. If one can attain liberation, there will be no separation from loved ones forever, I have left home to end sorrow, do not be sorrowful because of your son. The five desires are the root of sorrow, one should be sorrowful for those who are attached to the five desires. My ancestors, those great kings, all had firm wills that would not change. Now I inherit their legacy, only the Dharma is suitable for me, abandoning other things is not appropriate. When a wife dies, her property is left to her son, most sons are greedy for worldly benefits, but I am happy to pursue the wealth of the Dharma.'
。 若言年少壯， 非是遊學時， 當知求正法， 無時非為時。 無常無定期， 死怨常隨伺， 是故我今日， 決定求法時。 如上諸所啟， 汝悉為我宣， 唯愿今父王， 不復我顧戀。 若以形毀我， 令王割愛者， 汝慎勿惜言， 使王念不絕。」 車匿奉教敕， 悲塞情惛迷， 合掌而䠒跪， 還答太子言： 「如敕具宣言， 恐更增憂悲， 憂悲增轉深， 如象溺深泥。 決定恩愛乖， 有心孰不哀？ 金石尚摧碎， 何況溺哀情？ 太子長深宮， 少樂身細軟， 投身刺棘林， 苦行安可堪？ 初命我索馬， 下情甚不安， 天神見驅逼， 命我速莊嚴。 何意令太子， 決定舍深宮？ 迦毗羅衛國， 合境生悲痛。 父王年已老， 念子愛亦深， 決定捨出家， 此則非所應。 邪見無父母， 此則無復論。 瞿曇彌長養， 乳哺形枯乾， 慈愛難可忘， 莫作背恩人。 嬰兒功德母， 勝族能奉事， 得勝而復棄， 此則非勝人。 耶輸陀勝子， 嗣國掌正法， 厥年尚幼少， 是亦不應舍。 已違舍父王， 及宗親眷屬， 勿復遺棄我， 要不離尊足
現代漢語譯本 『如果說年少力壯，就不是遊學的時候，應當知道尋求正法，沒有哪個時候不是時候。無常沒有定期，死亡的怨敵常常在伺機而動，因此我今天，決定是求法的時候。像上面所說的這些話，你都替我向父王宣說，只希望父王，不要再對我顧念不捨。如果用毀壞我的形體，來讓父王割捨愛戀，你千萬不要吝惜言辭，讓父王對我的思念斷絕。』 車匿接受教誨，悲傷得心神昏迷，合掌跪下，回答太子說：『像您所吩咐的，我全部都說出來，恐怕會更加增添憂愁悲傷，憂愁悲傷如果加深，就像大象陷入深泥一樣。決定要恩愛分離，有心的人誰不悲哀？金石尚且會摧毀，何況是沉溺在哀傷的情感中？太子您長在深宮，從小享受安樂身體嬌嫩，投身到荊棘叢林，苦行怎麼能忍受？當初您命令我找馬，我內心非常不安，天神顯現驅趕逼迫，命令我趕快準備好。為什麼太子您，一定要捨棄深宮？迦毗羅衛國，整個國家都陷入悲痛。父王年紀已經老了，思念兒子愛得也很深，您決定捨棄出家，這實在是不應該的。邪見的人沒有父母，這就不必再說了。瞿曇彌養育您長大，用乳汁哺育您身體都枯乾了，慈愛難以忘懷，不要做背恩的人。嬰兒的功德母親，勝過族人能夠侍奉，得到勝利反而拋棄，這不是勝者所為。耶輸陀是您的好兒子，繼承王位掌管正法，他的年紀還很小，也不應該捨棄。已經違背捨棄了父王，以及宗親眷屬，不要再遺棄我，我一定要不離開您的身邊。』
English version 'If it is said that youth and strength are not the time for wandering and learning, one should know that seeking the true Dharma has no unsuitable time. Impermanence has no fixed date, and the enemy of death is always lurking. Therefore, today, I am determined to seek the Dharma. All that I have said above, please convey to my father. I only wish that my father will no longer be attached to me. If you use the destruction of my form to make my father relinquish his love, do not hesitate to speak, so that my father's thoughts of me will cease.' Channa, receiving the instructions, was overwhelmed with grief and confusion. He knelt with his palms together and replied to the prince, 'As you have commanded, I will say everything, but I fear it will only increase sorrow and grief. If sorrow and grief deepen, it will be like an elephant sinking in deep mud. To be separated from love and affection, who with a heart would not grieve? Even gold and stone can be broken, how much more so those who are immersed in sorrowful emotions? You, Prince, have grown up in the deep palace, enjoying comfort and softness since childhood. How can you endure throwing yourself into a thorny forest and practicing asceticism? When you first ordered me to find a horse, my heart was very uneasy. The gods appeared, urging and forcing me, ordering me to prepare quickly. Why must you, Prince, decide to abandon the deep palace? The entire country of Kapilavastu is plunged into grief. Your father is already old, and his love for his son is very deep. Your decision to abandon your home and become a monk is truly not appropriate. Those with wrong views have no parents, so there is no need to discuss this further. Gautami raised you, her body withered from feeding you with her milk. Her kindness is hard to forget; do not be an ungrateful person. A mother's merit to her infant is greater than that of the clan who can serve. To gain victory and then abandon her is not the act of a victor. Yashodhara is your worthy son, who will inherit the kingdom and uphold the true Dharma. He is still very young and should not be abandoned either. Having already disobeyed and abandoned your father and your relatives, do not abandon me as well. I must not leave your side.'
。 我心懷湯火， 不堪獨還國。 今于空野中， 棄捐太子歸， 則同須曼提， 棄捨于羅摩， 今若獨還宮， 白王當何言？ 合宮同見責， 復以何辭答？ 太子向告我， 隨方便形毀。 牟尼功德所， 云何而虛說？ 我深慚愧故， 舌亦不能言， 設使有所說， 天下誰覆信？ 若言月光熱， 世間有信者； 脫有信太子， 所行非法行？ 太子心柔軟， 常慈悲一切， 深愛而棄捨， 此則違宿心。 愿可思還宮， 以慰我愚誠。」 太子聞車匿， 悲切苦諫言， 心安轉堅固， 而復告之曰： 「汝今為我故， 而生別離苦， 當舍此悲念， 且自慰其心， 眾生各異趣， 乖離理自常。 縱令我今日， 不捨諸親族， 死至形神乖， 當復云何留？ 慈母懷妊我， 深愛常抱苦。 生已即命終， 竟不蒙子養， 存亡各異路， 今為何處求？ 曠野茂高樹， 眾鳥群聚棲， 暮集晨必散， 世間離亦然。 浮雲興高山， 四集盈虛空， 俄而復消散， 人理亦復然。 世間本自乖， 暫會恩愛纏， 如夢中聚散， 不應計我親
現代漢語譯本 我心中如同烈火煎熬，實在無法獨自回國。 如今在這空曠的原野中，拋棄太子獨自回去， 就如同須曼提拋棄羅摩一樣， 現在如果我獨自回宮，要如何向國王稟告呢？ 全宮的人都會責怪我，我又該如何回答？ 太子之前告訴我，可以隨意改變外形。 牟尼的功德如此之大，怎麼能說謊呢？ 我深感慚愧，舌頭也說不出話來， 即使說些什麼，天下又有誰會相信呢？ 如果說月亮發熱，世上或許還有人相信； 難道會有人相信太子做了不合法的行為嗎？ 太子心地柔軟，常常慈悲對待一切， 如此深愛卻要拋棄，這違背了他一貫的心意。 希望您能考慮回宮，以安慰我這愚笨的誠心。 太子聽了車匿悲傷懇切的勸諫， 內心更加堅定，於是又對他說： 『你現在爲了我，而承受離別的痛苦， 應當放下這悲傷的念頭，暫且平復心情， 眾生各有不同的去處，分離是自然的規律。 即使我今天不捨棄親人， 等到死亡來臨，形體和精神分離，又如何能留住呢？ 慈母懷我時，深愛我卻常常受苦。 生下我之後就去世了，最終沒有得到兒子的贍養， 存活和死亡各走各的路，如今又到哪裡去尋找呢？ 曠野里樹木茂盛高大，眾鳥群聚棲息， 傍晚聚集，早晨必定分散，世間的離別也是如此。 浮雲從高山升起，四面聚集充滿天空， 一會兒又消散了，人世間的道理也是這樣。 世間本來就是分離的，短暫相聚被恩愛纏繞， 如同夢中的聚散，不應該執著于親情。』
English version My heart is burning like fire, I cannot bear to return to the kingdom alone. Now, in this empty wilderness, abandoning the prince and returning alone, is like Sumantri abandoning Rama, If I return to the palace alone now, what shall I say to the king? The whole palace will blame me, how shall I answer? The prince told me before that he could change his form at will. The merits of Muni are so great, how can it be a lie? I am deeply ashamed, my tongue cannot speak, Even if I say something, who in the world would believe it? If one were to say the moon is hot, perhaps there would be believers; Would anyone believe that the prince has done something unlawful? The prince's heart is gentle, always compassionate to all, To abandon him after such deep love goes against his usual intentions. I hope you will consider returning to the palace, to comfort my foolish sincerity. The prince heard Channa's sad and earnest advice, His heart became even more firm, and he said to him again: 'You are now suffering the pain of separation for my sake, You should let go of this sorrowful thought, and calm your heart for now, Living beings each have different destinations, separation is a natural law. Even if I do not abandon my relatives today, When death comes, and body and spirit separate, how can I keep them? My loving mother, when she was pregnant with me, loved me deeply but often suffered. After giving birth to me, she passed away, and ultimately did not receive her son's care, Living and dying each go their own way, where can I find her now? In the wilderness, the trees are lush and tall, and many birds gather to roost, They gather in the evening, and they will surely scatter in the morning, the separations of the world are like this. Floating clouds rise from the high mountains, gathering from all directions and filling the sky, And then they dissipate, the ways of the world are also like this. The world is inherently about separation, temporary gatherings are entangled with love, Like gatherings and separations in a dream, one should not be attached to family ties.'
。 譬如春生樹， 漸長柯葉茂， 秋霜遂零落， 同體尚分離， 況人暫合會， 親戚豈常俱？ 汝且息憂苦， 順我教而歸， 歸意猶存我， 且歸后更還。 迦毗羅衛人， 聞我心決定， 顧遺念我者， 汝當宣我言， 越度生死海， 然後當來還； 情願若不果， 身滅山林間。」 白馬聞太子， 發斯真實言， 屈膝而舐足， 長息淚流連。 輪掌網鞔手， 順摩白馬頂， 汝莫生憂悲， 我今懺謝汝， 良馬之勤勞， 其功今已畢， 惡道苦長息， 妙果現於今。 眾寶莊嚴劍， 車匿常執隨， 太子拔利劍， 如龍曜光明， 寶冠籠玄發， 合剃置空中。 上升凝虛境， 飄若鸞鳥翔， 忉利諸天下， 執發還天宮。 常欲奉事足， 況今得頂發？ 盡心加供養， 至於正法盡。 太子時自念， 莊嚴具悉除， 唯有素繒衣， 猶非出家儀。 時凈居天子， 知太子心念， 化為獵師像， 持弓佩利箭， 身被袈裟衣， 徑至太子前。 太子念此衣， 染色清凈服， 仙人上標飾， 獵者非所應
現代漢語譯本： 譬如春天生長的樹木，漸漸地枝繁葉茂，秋霜降臨便會凋零飄落，即使是同根而生的樹木尚且會分離，更何況是人這短暫的聚會，親戚又怎能永遠相聚呢？你暫且停止憂愁和痛苦，聽從我的教誨回去吧，你回去的心意我仍然記得，而且回去之後還會再來。迦毗羅衛的人們，聽到我心意已決，請轉告那些思念我的人，你應當轉達我的話，我將要超越生死的苦海，然後才會回來；如果我的願望不能實現，我將身滅于山林之間。』 白馬聽到太子說出這些真實的話語，便屈膝跪下舔舐太子的腳，長聲嘆息，淚流不止。太子伸出掌心有網紋的手，輕輕撫摸白馬的頭頂，說道：『你不要感到憂愁悲傷，我現在向你懺悔道謝，你這匹良馬的辛勞，它的功勞現在已經結束了，脫離惡道的長久痛苦，美好的果報現在就要顯現了。』 車匿一直拿著裝飾著眾寶的寶劍跟隨在太子身邊，太子拔出鋒利的寶劍，劍光如龍般閃耀，他將寶冠從黑髮上取下，連同剃下的頭髮一起拋向空中。這些頭髮上升到虛空中，像鸞鳥一樣飛翔，忉利天的諸位天神，接住頭髮帶回天宮。他們常常想要侍奉太子的腳，更何況現在得到了太子的頭髮呢？他們會盡心盡力地供養，直到正法消亡。太子這時自己想到，裝飾品都已經除去了，只有這身素色的絲綢衣服，還不是出家人的裝束。 這時凈居天的天子，知道太子的心意，就化作獵人的模樣，拿著弓箭，身穿袈裟，直接來到太子面前。太子心想，這件衣服是染色的清凈之服，是仙人用來裝飾自己的，獵人是不應該穿的。
English version: For example, a tree grows in spring, gradually its branches and leaves become lush, but when autumn frost arrives, they wither and fall. Even trees from the same root will separate, how much more so for the temporary gatherings of people, how can relatives always stay together? You should cease your worries and suffering, listen to my teachings and return. I still remember your intention to return, and I will come back again after you return. The people of Kapilavastu, upon hearing my determined heart, please convey my words to those who miss me. You should relay my message that I will transcend the sea of birth and death, and then I will return; if my wish cannot be fulfilled, I will perish in the mountains and forests.』 The white horse, hearing the prince speak these truthful words, knelt down and licked the prince's feet, sighing deeply with tears flowing. The prince extended his hand with webbed palms and gently stroked the white horse's head, saying, 『Do not feel sorrow or grief, I now repent and thank you. The labor of you, my good horse, its merit is now complete. The long suffering of the evil paths is over, and the wonderful reward will now appear.』 Charioteer Chandaka always carried the jeweled sword, following the prince. The prince drew the sharp sword, its light shining like a dragon. He removed the jeweled crown from his dark hair and threw it, along with the shaved hair, into the air. The hair ascended into the void, soaring like a phoenix. The gods of Trayastrimsa heaven caught the hair and took it back to their palace. They always wished to serve the prince's feet, how much more so now that they have obtained his hair? They will offer their utmost devotion until the end of the true Dharma. The prince then thought to himself, all the ornaments have been removed, only this plain silk garment remains, it is still not the attire of a renunciate. At this time, the son of the Pure Abode Heaven, knowing the prince's thoughts, transformed into the form of a hunter, carrying a bow and arrows, wearing a kasaya robe, and went directly before the prince. The prince thought, this robe is a dyed, pure garment, used by ascetics to adorn themselves, it is not appropriate for a hunter to wear.
。 即呼獵師前， 軟語而告曰： 「汝於此衣服， 貪愛似不深， 以我身上服， 與汝相貿易。」 獵師白太子： 「非不惜此衣， 用謀諸群鹿， 誘之令見趣。 茍是汝所須， 今當與交易。」 獵者既貿衣， 還自復天身， 太子及車匿， 見生奇特想， 此必無事衣， 定非世人服。 內心大歡喜， 于衣倍增敬， 即與車匿別， 被著袈裟衣。 猶若青絳云， 圍繞日月輪， 安詳而諦步， 入于仙人窟。 車匿自隨矚， 漸隱不復見， 太子舍父王， 眷屬及我身， 愛著袈裟衣， 入于苦行林。 舉首仰呼天， 迷悶而躄地， 起抱白馬頸， 望絕隨路歸。 徘徊屢反顧， 形往心反馳， 或沉思失魂， 或俯仰垂身， 或倒而復起， 悲泣隨路還。
佛所行贊入苦行林品第七
太子遣車匿， 將入仙人處， 端嚴身光曜， 普照苦行林。 具足一切義， 隨義而之彼， 譬如師子王， 入于群獸中， 俗容悉已舍， 唯見道真形。 彼諸學仙士， 忽睹未曾見， 懔然心驚喜， 合掌端目矚， 男女隨執事， 即視不改儀
現代漢語譯本 於是（太子）叫來獵人，輕聲細語地告訴他說：『你對這身衣服，貪戀似乎不深，我用我身上的衣服，和你交換。』 獵人對太子說：『不是不愛惜這衣服，而是爲了用它來引誘群鹿，讓它們容易被捕獲。如果這是你需要的，現在就和你交換。』 獵人換了衣服后，立刻恢復了天人的身形，太子和車匿看到這奇異的景象，心中產生了奇特的想法，這一定是不同尋常的衣服，肯定不是世俗之人所穿的。 內心非常歡喜，對這衣服更加敬重，隨即和車匿告別，穿上了袈裟。如同青絳色的雲彩，圍繞著太陽和月亮，安詳地邁著步伐，走進了仙人的居所。 車匿跟隨著注視，（太子）漸漸消失不見，太子捨棄了父王、眷屬和我（車匿）自身，喜愛著袈裟，走進了苦行林。 （車匿）抬頭仰望天空，迷茫地跌倒在地，起身抱住白馬的脖子，絕望地沿著來路返回。 徘徊著屢次回頭看，身體向前走，心卻向後飛馳，有時沉思失魂，有時俯身垂頭，有時跌倒又爬起來，悲傷哭泣著沿著來路返回。 《佛所行贊》入苦行林品第七 太子遣走車匿，獨自進入仙人居住的地方，端莊的身形光芒閃耀，普照著整個苦行林。 他具足一切意義，遵循著真理前往那裡，如同獅子王，進入獸群之中，世俗的容貌全部捨棄，只顯現出修道者的真實形象。 那些修道的仙人們，忽然看到從未見過的景象，心中既敬畏又驚喜，合掌注目凝視，男女各自做著自己的事情，但都注視著太子，沒有改變自己的儀態。
English version Then (the prince) called the hunter and softly told him: 'You don't seem to be very attached to this clothing. I will trade my clothes for yours.' The hunter said to the prince: 'It's not that I don't cherish this clothing, but I use it to lure the deer, making them easier to catch. If this is what you need, I will trade with you now.' After the hunter exchanged clothes, he immediately returned to his celestial form. The prince and Channa, seeing this strange sight, had peculiar thoughts. This must be an extraordinary garment, certainly not worn by ordinary people. Their hearts were filled with great joy, and they respected the garment even more. Then, he bid farewell to Channa and put on the kasaya robe. It was like blue-red clouds surrounding the sun and moon. He walked calmly and deliberately into the hermitage. Channa followed, watching as (the prince) gradually disappeared from sight. The prince abandoned his father, family, and myself (Channa), loving the kasaya robe, and entered the ascetic forest. (Channa) looked up at the sky, fell to the ground in confusion, got up and hugged the white horse's neck, and returned along the way in despair. He hesitated, looking back repeatedly. His body moved forward, but his heart flew backward. Sometimes he was lost in thought, sometimes he bowed his head, sometimes he fell and got up again, weeping sadly as he returned. The seventh chapter of 'Acts of the Buddha' - Entering the Ascetic Forest The prince sent Channa away and entered the hermitage alone. His dignified form shone brightly, illuminating the entire ascetic forest. He was complete in all meanings, following the truth to that place, like a lion king entering a herd of beasts. He had abandoned all worldly appearances, revealing only the true form of a practitioner. Those hermits, suddenly seeing something they had never seen before, were both awed and delighted. They put their palms together and gazed intently. Men and women continued with their duties, but all watched the prince without changing their demeanor.
。 如天觀帝釋， 瞪視目不瞬， 諸仙不移足， 瞪視亦復然。 任重手執作， 瞻敬不釋事， 如牛在轅軛， 形來而心依。 俱學神仙者， 咸說未曾見， 孔雀等眾鳥， 亂聲而翔鳴。 持鹿戒梵志， 隨鹿遊山林， 粗性鹿睒睗， 見太子端視， 隨鹿諸梵志， 端視亦復然。 甘蔗燈重明， 猶如初日光， 能感群乳牛， 增出甜香乳。 彼諸梵志等， 驚喜傳相告， 為八婆藪天， 為二阿濕波， 為第六魔王， 為梵迦夷天， 為日月天子， 而來下此耶？ 要是所應敬， 奔競來供養， 太子亦謙下， 敬辭以問訊。 菩薩遍觀察， 林中諸梵志， 種種修福業， 悉求生天樂。 問長宿梵志， 所行真實道， 「今我初至此， 未知行何法？ 隨事而請問， 愿為我解說。」 爾時彼二生， 具以諸苦行， 及與苦行果， 次第隨事答。 非聚落所出， 清凈水生物， 或食根莖葉， 或復食華果。 種種各異道， 服食亦不同， 或習於鳥生， 兩足鉗取食。 有隨鹿食草， 吸風蟒蛇仙， 木石舂不食， 兩齒嚙為痕
現代漢語譯本 如同天上的帝釋天，他們瞪大眼睛，一眨不眨地注視著； 眾仙人也停住腳步，同樣瞪大眼睛注視著。 他們像承擔重任一樣，手持工具，恭敬地不敢放下手中的工作； 如同牛在軛下，身體雖然在勞作，心卻依附於太子。 一同修習神仙之道的修行者們，都說從未見過這樣的景象； 孔雀等各種鳥類，也發出嘈雜的鳴叫聲，在空中飛翔。 持鹿戒的梵志，跟隨鹿在山林中游走； 性情粗野的鹿，也閃動著眼睛，看到太子時，也端正地注視著； 跟隨鹿的梵志們，也同樣端正地注視著太子。 甘蔗燈的光芒，如同初升的太陽一樣明亮； 能夠感動成群的乳牛，產出更加香甜的乳汁。 那些梵志們，驚喜地互相傳告； 『難道是八婆藪天，或是二阿濕波，』 『或是第六魔王，或是梵迦夷天，』 『或是日月天子，降臨到這裡了嗎？』 他們認為太子是應該尊敬的，爭先恐後地前來供養； 太子也謙虛地迴應，用尊敬的言辭問候他們。 菩薩環顧四周，觀察林中的梵志們； 他們進行各種各樣的修福業，都希望能夠往生天界享樂。 菩薩向年長的梵志詢問，他們所修行的真實之道； 『我初次來到這裡，不知道應該修行什麼法門？』 『我將根據情況請教，希望你們能為我解說。』 那時，那兩位修行者，詳細地講述了各種苦行； 以及苦行所能獲得的果報，按照順序一一回答。 他們不食用村落里出產的食物，只吃清凈的水生植物； 或者吃植物的根莖葉，或者吃花果。 他們修行的道路各不相同，飲食也各不相同； 有的學習鳥類的生活方式，用雙腳夾取食物。 有的像鹿一樣吃草，有的像蟒蛇一樣吸風； 有的不吃木石舂搗的食物，只用牙齒啃咬留下痕跡。
English version Like the celestial Indra, they stared with unblinking eyes; The other ascetics also stopped their feet, staring likewise. They held their tools as if bearing a heavy burden, respectfully not putting down their work; Like oxen under the yoke, their bodies labored, but their hearts were attached to the prince. Those who practiced the way of the immortals together said they had never seen such a sight; Peacocks and other birds also made a chaotic sound, flying and chirping. The Brahmins who observed the deer vow, followed the deer in the mountains and forests; The wild deer, with flickering eyes, when seeing the prince, also stared intently; The Brahmins who followed the deer, also stared intently at the prince. The light of the sugarcane lamps was as bright as the rising sun; It could move the herd of milk cows to produce even sweeter and fragrant milk. Those Brahmins, surprised and delighted, told each other; 'Could it be the eight Vasus, or the two Ashvins,' 'Or the sixth Mara king, or the Brahma Kayika gods,' 'Or the sun and moon gods, who have descended here?' They thought the prince was worthy of respect, and rushed to make offerings; The prince also responded humbly, greeting them with respectful words. The Bodhisattva looked around, observing the Brahmins in the forest; They performed various meritorious deeds, all hoping to be reborn in heaven to enjoy happiness. The Bodhisattva asked the elder Brahmin about the true path they practiced; 'I have come here for the first time, and do not know what dharma to practice?' 'I will ask according to the circumstances, and hope you can explain it to me.' At that time, the two ascetics, explained in detail the various ascetic practices; And the rewards that could be obtained from ascetic practices, answering one by one in order. They did not eat food produced in villages, only pure aquatic plants; Or they ate the roots, stems, and leaves of plants, or they ate flowers and fruits. Their paths of practice were different, and their diets were also different; Some learned the way of life of birds, using their feet to grasp food. Some ate grass like deer, some sucked wind like pythons; Some did not eat food pounded from wood and stone, only gnawing with their teeth, leaving marks.
。 或乞食施人， 取殘而自食， 或常水沐頭， 或復奉事火， 水居習魚仙， 如是等種種。 梵志修苦行， 壽終得生天， 以因苦行故， 當得安樂果。 兩足尊賢士， 聞此諸苦行， 不見真實義， 內心不欣悅， 思惟哀念彼， 心口自相告。 哀哉大苦行， 唯求人天報， 輪迴向生死， 苦多而果少。 違親舍勝境， 決定求天樂， 雖免於小苦， 終為大苦縛。 自枯槁其形， 修行諸苦行， 而求于受生， 增長五欲因。 不觀生死故， 以苦而求苦， 一切眾生類， 心常畏於死。 精勤求受生， 生已會當死， 雖復畏於苦， 而長沒苦海。 此生極疲勞， 將生復不息， 任苦求現樂， 求生天亦勞， 求樂心下劣， 俱墮于非義。 方于極鄙劣， 精勤則為勝， 未若修智慧， 兩舍永無為。 苦身是法者， 安樂為非法， 行法而後樂， 因法果非法。 身所行起滅， 皆由心意力， 若離心意者， 此身如枯木， 是故當調心， 心調形自正。 食凈為福者， 禽獸貧窮子， 常食于果葉， 斯等應有福
現代漢語譯本 或者乞討食物施捨給別人，自己吃剩下的殘羹冷炙。 或者經常用水洗頭，或者又去侍奉火。 住在水裡學習魚仙的習性，像這樣種種不同的修行方式。 婆羅門修行苦行，壽命終結后得以昇天。 因為苦行的緣故，應當得到安樂的果報。 佛陀這樣的賢士，聽到這些苦行， 看不到真實的意義，內心並不喜悅。 思索著哀憐他們，心中默默地說道。 可悲啊，這些苦行，只是爲了求人天福報。 在生死輪迴中，痛苦多而果報少。 違背親人捨棄美好的環境，一心決定求得天上的快樂。 雖然免除了小的痛苦，最終還是被大的痛苦束縛。 自己使身體枯槁，修行各種苦行， 卻爲了求得來世的受生，增長了五欲的因緣。 因為不觀察生死的真相，用痛苦來追求痛苦。 一切眾生，內心常常畏懼死亡。 精勤地求得來世的受生，但生下來終究會死亡。 雖然畏懼痛苦，卻長久地沉沒在苦海之中。 這一生已經非常疲勞，將來的生命又不會停止。 任由痛苦來求得眼前的快樂，求生天也是勞累。 求樂的心是低劣的，都墮入了不正確的道路。 比起那些極其卑劣的，精勤修行也算是好的。 不如修習智慧，捨棄兩者，達到永恒的無為。 認為苦身是正法的，安樂是非法的。 修行正法而後得到快樂，因為正法而得到非法的果報。 身體所做的一切行為，都是由心意所驅動。 如果離開了心意，這個身體就像枯木一樣。 所以應當調伏內心，內心調伏了，形體自然端正。 認為吃乾淨的食物是福報的，那麼禽獸和貧窮的孩子， 常常吃果實和樹葉，這些也應該有福報了。
English version Or begging for food to give to others, eating the leftovers themselves. Or constantly washing their heads with water, or again serving fire. Living in water, learning the habits of fish immortals, like these various kinds of practices. Brahmins practice asceticism, and upon death, they are reborn in heaven. Because of their ascetic practices, they should obtain the fruit of happiness. The venerable one, the Buddha, hearing of these ascetic practices, Does not see the true meaning, and his heart is not pleased. Thinking and pitying them, he says to himself in his heart. Alas, these great ascetic practices, only seek rewards in the human and heavenly realms. Revolving in the cycle of birth and death, suffering is much, and the rewards are few. Forsaking relatives and abandoning beautiful environments, they are determined to seek heavenly bliss. Although they avoid small sufferings, they are ultimately bound by great suffering. They wither their bodies, practicing various asceticisms, Yet they seek rebirth, increasing the causes of the five desires. Because they do not observe the truth of birth and death, they seek suffering through suffering. All sentient beings, their hearts are always afraid of death. Diligently seeking rebirth, but once born, they will eventually die. Although they fear suffering, they are long submerged in the sea of suffering. This life is already very tiring, and future lives will not cease. Enduring suffering to seek present happiness, seeking rebirth in heaven is also tiring. The mind that seeks pleasure is inferior, and both fall into the wrong path. Compared to those who are extremely base, diligent practice is considered good. It is better to cultivate wisdom, abandoning both, and attaining eternal non-action. Those who consider suffering the body as the Dharma, and happiness as non-Dharma. Practicing the Dharma and then obtaining happiness, because of the Dharma, they obtain non-Dharma results. All actions of the body are driven by the power of the mind. If the mind is absent, this body is like a withered tree. Therefore, one should tame the mind, and when the mind is tamed, the body will naturally be upright. Those who consider eating clean food as a blessing, then animals and poor children, Who often eat fruits and leaves, should also have blessings.
。 若言善心起， 苦行為福因， 彼諸安樂行， 何不善心起？ 樂非善心起， 善亦非苦因。 若彼諸外道， 以水為凈者， 樂水居眾生， 惡業能常凈。 彼本功德仙， 所可住止處。 功德仙住故， 普世之所重， 應尊彼功德， 不應重其處。 如是廣說法， 遂至日云暮， 見有事火者， 或鉆或吹然。 或有酥油灑， 或舉聲咒愿， 如是竟日夜， 觀察彼所行， 不見真實義， 則便欲捨去。 時彼諸梵志， 悉來請留住， 眷仰菩薩德， 無不勤勸請。 汝從非法處， 來至正法林， 而復欲棄捨， 是故勸請留。 諸長宿梵志， 蓬髮服草衣， 追隨菩薩后， 愿請小留神。 菩薩見諸老， 隨逐身疲勞， 止住一樹下， 安慰遣令還。 梵志諸長幼， 圍繞合掌請： 「汝忽來至此， 園林妙充滿， 而今棄捨去， 遂成丘曠野。 如人愛壽命， 不欲舍其身， 我等亦如是， 唯愿小留住。 此處諸梵志， 王仙及天仙， 皆依於此處， 又鄰雪山側。 增長人苦行， 其處莫過此， 眾多諸學士， 由此路生天
現代漢語譯本 如果說善心產生，苦行是福報的原因， 那麼那些安樂的行為，為什麼不能產生善心呢？ 快樂不是由善心產生，善心也不是苦行的原因。 如果那些外道，認為用水可以凈化， 那麼喜歡住在水裡的眾生，惡業就能常常被凈化嗎？ 他們原本所敬重的功德仙人，所居住的地方。 因為功德仙人居住在那裡，所以被世人所敬重， 應該尊敬他的功德，不應該看重他居住的地方。 像這樣廣泛地說法，直到太陽西下， 看到有事奉火的人，有的鉆木取火，有的吹火， 有的灑上酥油，有的高聲唸咒祈願， 像這樣整天整夜，觀察他們所做的事情， 沒有看到真實的意義，就想要離開。 這時那些婆羅門，都來請求他留下， 仰慕菩薩的德行，沒有不勤懇勸請的。 你從非法的地方，來到正法的樹林， 又要拋棄這裡離開，所以勸請你留下。 那些年長的婆羅門，頭髮蓬亂，穿著草衣， 追隨在菩薩身後，希望他能稍微停留。 菩薩看到那些老人，跟隨自己疲憊不堪， 就停在一棵樹下，安慰他們讓他們回去。 婆羅門們，無論年長年幼，都圍著他合掌請求： 『您忽然來到這裡，園林美好而充滿， 現在卻要拋棄這裡離開，這裡就要變成荒涼的曠野了。 就像人愛惜壽命，不想要捨棄自己的身體一樣， 我們也是這樣，只希望您能稍微停留。 這裡有許多婆羅門，國王仙人和天仙， 都依靠在這裡，又靠近雪山旁邊。 這裡是增長人們苦行的地方，沒有比這裡更好的了， 許多學道的人，都從這條路昇天。』
English version If it is said that good intentions arise and ascetic practices are the cause of blessings, then why can't those comfortable practices give rise to good intentions? Happiness does not arise from good intentions, nor is goodness caused by asceticism. If those heretics believe that water can purify, then can the evil deeds of beings who like to live in water be constantly purified? The place where the meritorious sages they originally respected resided. Because the meritorious sages lived there, they were respected by the world, one should respect their merits, not value the place where they lived. Speaking extensively like this, until the sun set, seeing those who served fire, some drilling wood to make fire, some blowing on the fire, some sprinkling ghee, some chanting prayers aloud, observing what they did all day and night like this, not seeing the true meaning, he wanted to leave. At this time, those Brahmins all came to ask him to stay, admiring the Bodhisattva's virtue, all earnestly urged him to stay. You came from an unlawful place to the forest of the righteous Dharma, and now you want to abandon this place and leave, so we urge you to stay. Those elderly Brahmins, with disheveled hair and wearing grass clothes, followed behind the Bodhisattva, hoping he would stay a little longer. Seeing those old men, tired from following him, the Bodhisattva stopped under a tree, comforted them, and told them to go back. The Brahmins, both young and old, surrounded him, palms together, pleading: 'You suddenly came here, to this beautiful and abundant garden, but now you want to abandon this place and leave, and it will become a desolate wilderness. Just as people cherish their lives and do not want to abandon their bodies, we are the same, we only hope you can stay a little longer. Here there are many Brahmins, royal sages, and celestial sages, all relying on this place, and it is also near the side of the snowy mountains. This is the place to increase people's ascetic practices, there is no better place than this, many scholars of the Way have ascended to heaven from this path.'
。 求福學仙者， 皆從此已北， 攝受于正法， 慧者不游南。 若汝見我等， 懈怠不精進， 行諸不凈法， 而不樂住者。 我等悉應去， 汝可留止此， 此諸梵志等， 常求苦行伴。 汝為苦行長， 云何相棄捨？ 若能止住此， 奉事如帝釋， 亦如天奉事， 毗梨訶缽低。」 菩薩向梵志， 說己心所期： 「我修正方便， 唯欲滅諸有。 汝等心質直， 行法亦寂默， 親念于來賓， 我心實愛樂。 美說感人懷， 聞者皆沐浴， 聞汝等所說， 增我樂法情， 汝等悉歸我， 以為法良朋。 而今棄捨汝， 其心甚悵然， 先違本親屬， 今與汝等乖， 合會別離苦， 其苦等無異。 非我心不樂， 亦不見他過， 但汝等苦行， 悉求生天樂， 我求滅三有， 形背而心乖。 汝等所行法， 自習先師業， 我為滅諸集， 以求無集法， 是故於此林， 永無久停理。」 爾時諸梵志， 聞菩薩所說， 真實有義言， 辭辯理高勝， 其心大歡喜， 倍深加宗敬。 時有一梵志， 常臥塵土中， 縈發衣樹皮， 黃眼修高鼻
現代漢語譯本 那些尋求福報和修仙的人，都從這裡向北而去。 他們接受正法教誨，有智慧的人不會向南走。 如果你們看到我們懈怠不精進，修行不凈之法，並且不樂意留在這裡。 我們都應該離開，你們可以留在這裡，這些婆羅門們，常常尋求苦行的伴侶。 你是苦行的領袖，怎麼能拋棄我們呢？ 如果能留在這裡，像帝釋天一樣侍奉你，也像天人侍奉毗梨訶缽低一樣。 菩薩向婆羅門們，說出自己心中的想法： '我修習正當的方法，只是爲了滅除一切存在。' 你們心地正直，修行也寂靜無聲，親切地對待來訪的客人，我內心實在喜愛。 你們美好的言辭感人肺腑，聽的人都像沐浴一般，聽到你們所說的，增加我樂於修法的感情。 你們都歸屬於我，成為修法的良朋益友。 而現在要捨棄你們，我心中非常悵然，先前違背了親屬，現在又要和你們分離。 相聚和離別的痛苦，其痛苦都是一樣的。 不是我心中不樂意，也不是看到你們的過錯，只是你們的苦行，都是爲了求生天享樂。 我所求的是滅除三界輪迴，所以形體雖然在一起，心卻背道而馳。 你們所修行的法，是學習先師的遺業，我爲了滅除一切集聚，而尋求無集之法。 因此，在這個樹林里，我永遠沒有久留的道理。' 當時，那些婆羅門們，聽到菩薩所說，真實有意義的話語，言辭辯論高超殊勝。 他們心中非常歡喜，更加深深地敬重菩薩。 當時，有一位婆羅門，常常睡在塵土中，頭髮纏繞著樹皮，黃色的眼睛，高高的鼻子。
English version Those who seek blessings and cultivate immortality all go north from here. They receive the teachings of the righteous Dharma, and the wise do not travel south. If you see us being lazy and not diligent, practicing impure ways, and not wanting to stay here. We should all leave, and you can stay here. These Brahmins often seek companions in ascetic practices. You are the leader of asceticism, how can you abandon us? If you could stay here, serving you like Indra, just as the gods serve Brihaspati. The Bodhisattva spoke to the Brahmins, expressing his inner thoughts: 'I cultivate the right methods, only to extinguish all existence.' Your hearts are upright, your practices are quiet and peaceful, and you treat guests kindly. I truly admire you. Your beautiful words are moving, and those who hear them feel as if they have been bathed. Hearing what you say increases my joy in practicing the Dharma. You all belong to me, becoming good friends in the practice of the Dharma. But now, having to leave you, my heart is very sad. I previously went against my relatives, and now I must part with you. The pain of meeting and parting is the same. It is not that I am unwilling, nor do I see any fault in you, but your ascetic practices are all for the sake of seeking heavenly pleasures. What I seek is the extinction of the three realms of existence, so although we are together in form, our hearts are going in different directions. The Dharma you practice is the legacy of your former teachers, while I seek the Dharma of non-accumulation in order to extinguish all accumulations. Therefore, in this forest, there is no reason for me to stay for long.' At that time, the Brahmins, hearing what the Bodhisattva said, the true and meaningful words, the eloquence of his arguments, which were superior and outstanding. Their hearts were very joyful, and they deeply respected the Bodhisattva even more. At that time, there was a Brahmin who often slept in the dust, his hair tangled with tree bark, with yellow eyes and a high nose.
。 而白菩薩言： 「志固智慧明， 決定了生過， 善知離生安。 祠祀祈天神， 及種種苦行， 悉求生天樂， 未離貪慾境。 能與貪慾爭， 志求真解脫， 此則為丈夫， 決定正覺士。 斯處不足留， 當至頻陀山， 彼有大牟尼， 名曰阿羅藍， 唯彼得究竟， 第一增勝眼。 汝當往詣彼， 得聞真實道， 能使心悅者， 必當行其法。 我觀汝志樂， 恐亦非所安， 當復舍彼游， 更求余多聞。 隆鼻廣長目， 丹唇素利齒， 薄膚面光澤， 朱舌長軟薄， 如是眾妙相， 悉飲爾炎水。 當度不測深， 世間無有比， 耆舊諸仙人， 不得者當得。」 菩薩領其言， 與諸仙人別， 彼諸仙人眾， 右繞各辭還。
佛所行贊合宮憂悲品第八
車匿牽馬還， 望絕心悲塞， 隨路號泣行， 不能自開割。 先與太子俱， 一宿之徑路， 今舍太子還， 生奪天蔭故。 徘徊心顧戀， 八日乃至城， 良馬素體駿， 奮迅有威相。 躑躅顧瞻仰， 不睹太子形， 流淚四體垂， 憔悴失光澤。 旋轉慟悲鳴， 日夜忘水草， 遺失救世主， 還歸迦毗羅
現代漢語譯本 白菩薩說：『意志堅定，智慧才能明亮， 決定超越生死輪迴，才能真正了解脫離生死的安寧。 祭祀祈求天神，以及各種苦行， 都是爲了求得昇天的快樂，卻未能脫離貪慾的束縛。 能夠與貪慾抗爭，立志追求真正的解脫， 這樣的人才是大丈夫，才是真正覺悟的修行者。 這裡不值得停留，應當前往頻陀山， 那裡有一位大修行者，名叫阿羅藍， 只有他才達到究竟的境界，擁有最殊勝的智慧。 你應當前去拜訪他，聽聞真實的道理， 能夠使你心悅誠服的，必定要遵行他的教法。 我看你的志向和喜好，恐怕也不會在此安住， 應當再次離開這裡，去尋求更多博學的人。 你隆起的鼻樑，寬闊而修長的眼睛， 紅潤的嘴唇，潔白的牙齒， 薄而光澤的面板，紅潤柔軟的舌頭， 如此美好的相貌，都將飲用這炎熱的水。 你將度過無法測量的深淵，世間沒有任何事物可以比擬， 那些年長的仙人們，未能得到的，你將能夠得到。』 菩薩聽從了他的話，與眾仙人告別， 那些仙人們，右繞菩薩，各自辭別返回。
佛所行贊 合宮憂悲品第八
車匿牽著馬返回，望著遠方，心中悲痛欲絕， 沿著道路哭泣而行，無法控制自己的悲傷。 先前與太子同行，只是一夜的路程， 如今捨棄太子返回，如同被奪走了依靠。 他徘徊顧戀，八天後才到達城中， 良馬的身體健壯，奔跑時威風凜凜。 它徘徊顧盼，看不到太子的身影， 淚水流淌，四肢無力，憔悴失去了光澤。 它旋轉悲鳴，日夜忘記飲水吃草， 失去了救世主，返回了迦毗羅衛城。
English version The white Bodhisattva said, 'Firm will makes wisdom bright, Deciding to transcend birth and death, one truly knows the peace of detachment from birth. Sacrifices to gods and various ascetic practices, All seek the joy of heavenly rebirth, yet fail to leave the realm of desire. To contend with desire, and aspire to true liberation, This is a true man, a truly enlightened practitioner. This place is not worth staying, one should go to Mount Vindhya, There is a great sage there, named Arada Kalama, Only he has reached the ultimate state, possessing the most supreme wisdom. You should go to visit him, to hear the true path, That which makes your heart rejoice, you must follow its teachings. I see your aspirations and inclinations, I fear you will not find peace here, You should leave again, to seek more learned individuals. Your high nose bridge, wide and long eyes, Rosy lips, white teeth, Thin and radiant skin, red, soft tongue, Such beautiful features, will all drink this hot water. You will cross an immeasurable abyss, unmatched in the world, What the elder sages have not attained, you will attain.' The Bodhisattva heeded his words, and bid farewell to the sages, Those sages, circumambulated the Bodhisattva, and each departed.
The Praise of the Buddha's Deeds, Chapter Eight: Palace Grief
Channa led the horse back, gazing into the distance, his heart filled with sorrow, Walking along the road weeping, unable to control his grief. Previously he traveled with the prince, just a night's journey, Now abandoning the prince to return, as if his support had been taken away. He lingered with longing, and after eight days reached the city, The fine horse was strong, and ran with majestic bearing. It lingered and looked around, not seeing the prince's form, Tears flowed, its limbs weakened, it was haggard and lost its luster. It whirled and cried sadly, forgetting water and grass day and night, Having lost its savior, it returned to Kapilavastu.
。 國土悉廓然， 如入空聚落， 如日隱須彌， 舉世悉曛冥。 泉池不澄清， 華果不榮茂， 巷路諸士女， 憂戚失歡容。 車匿與白馬， 悵怏行不前， 問事不能答， 遲遲若尸行。 眾見車匿還， 不見釋王子， 舉聲大號泣， 如棄羅摩還。 有人來路傍， 傾身問車匿： 「王子世所愛， 舉國人之命。 汝輒盜將去， 今為何所在？」 車匿抑悲心， 而答眾人言： 「我眷戀追逐， 不捨于王子， 王子捐棄我， 並舍俗威儀， 剃頭被法服， 遂入苦行林。」 眾人聞出家， 驚起奇特想， 嗚咽而啼泣， 涕淚交流下， 各各相告語， 我等作何計？ 眾人咸議言： 「悉當追隨去， 如人命根壞， 身死形神離。 王子是我命， 失命我豈生？ 此邑成丘林， 彼林城郭邑， 此城失威德， 如殺毗梨多。」 城內諸士女， 虛傳王子還， 奔馳出路上， 唯見馬空歸， 莫知其存亡， 悲泣種種聲。 車匿步牽馬， 歔欷垂淚還， 失太子憂悲， 加增怖懼心， 如戰士破敵， 執怨送王前
現代漢語譯本 國土空曠寂寥，如同進入空無一人的村落， 如同太陽隱沒在須彌山后，整個世界都陷入昏暗。 泉水池塘不再清澈，花朵果實不再繁茂， 街巷裡的男男女女，都憂愁悲傷，失去了歡笑的容顏。 車匿和白馬，悵然若失，不肯向前走， 問他們事情，也無法回答，遲緩得像行屍走肉一般。 眾人看見車匿回來，卻不見釋迦王子， 都大聲號哭，如同羅摩被拋棄而獨自返回。 有人從路旁走來，傾身問車匿： '王子是世人所愛戴的，是整個國家的命脈。 你竟然偷偷地把他帶走，現在他在哪裡？' 車匿壓抑著悲傷的心情，回答眾人說： '我眷戀追隨，不願離開王子， 王子卻拋棄了我，並捨棄了世俗的威儀， 剃了頭髮，穿上僧袍，就進入了苦行林。' 眾人聽到王子出家，驚奇地產生了各種想法， 嗚咽著哭泣，眼淚鼻涕交織流下， 各自互相告知，我們該怎麼辦？ 眾人一致議論說：'我們都應當追隨而去， 如同人的命根斷絕，身體死亡，形神分離。 王子是我們的生命，失去生命我們怎能存活？ 這個城市將變成荒丘樹林，而那片樹林將變成城郭邑落， 這座城市失去了威德，如同殺死了毗梨多。' 城裡的男男女女，誤傳王子回來了， 奔跑著來到路上，卻只看見空馬獨自歸來， 不知道王子的生死，悲傷哭泣的聲音此起彼伏。 車匿牽著馬步行，抽泣著流著眼淚回來， 失去太子的憂愁悲傷，更加增添了恐懼的心情， 如同戰士戰敗，帶著怨恨被押送到國王面前。
English version The land was vast and desolate, as if entering an empty village, Like the sun hiding behind Mount Sumeru, the whole world fell into twilight. The springs and ponds were no longer clear, the flowers and fruits no longer flourished, The men and women in the streets and alleys were all worried and sad, losing their joyful expressions. Charioteer Chandaka and the white horse, dejected, refused to move forward, When asked about things, they could not answer, moving slowly like walking corpses. The people saw Chandaka return, but did not see Prince Siddhartha, They cried out loudly, as if Rama had been abandoned and returned alone. Someone came from the roadside, leaning forward to ask Chandaka: 'The prince is loved by the world, the lifeblood of the entire nation. You secretly took him away, where is he now?' Chandaka suppressed his sorrowful heart and answered the crowd: 'I was attached and followed, unwilling to leave the prince, But the prince abandoned me, and gave up worldly dignity, Shaved his head, put on monastic robes, and entered the forest of asceticism.' The people, hearing of the prince's renunciation, were shocked and had various thoughts, Sobbing and weeping, tears and snot flowed down, Each told the other, what should we do? The crowd unanimously discussed: 'We should all follow him, Like when a person's life root is broken, the body dies, and the spirit separates. The prince is our life, how can we live without life? This city will become a barren hill and forest, and that forest will become a city and town, This city has lost its power and virtue, like killing Virata.' The men and women in the city, mistakenly believing the prince had returned, Rushed to the road, only to see the empty horse return alone, Not knowing whether the prince was alive or dead, the sounds of sorrowful weeping rose and fell. Chandaka walked, leading the horse, sobbing and weeping as he returned, The sorrow and grief of losing the prince, further increased his fear, Like a defeated warrior, being escorted before the king with resentment.
。 入門淚雨下， 滿目無所見， 仰天大啼哭， 白馬亦悲鳴， 宮中雜鳥獸， 內廄諸群馬， 聞白馬悲鳴， 長鳴而應之， 謂呼太子還， 不見而絕聲。 後宮諸婇女， 聞馬鳥獸鳴， 亂髮面萎黃， 形瘦唇口乾。 弊衣不浣濯， 垢穢不浴身， 悉舍莊嚴具， 毀悴不鮮明。 舉體無光耀， 猶如細小星， 衣裳壞襤褸， 狀如被賊形。 見車匿白馬， 涕泣絕望歸， 感結而號啕， 猶如新喪親， 狂亂而搔擾， 如牛失其道。 大愛瞿曇彌， 聞太子不還， 竦身自投地， 四體悉傷壞， 猶如狂風摧， 金色芭蕉樹。 又聞子出家， 長嘆增悲感： 「右旋細軟發， 一孔一發生。 黑凈鮮光澤， 平住而灑地， 何意合天冠？ 剃著草土中。 𦟛臂師子步， 修廣牛王目， 身光黃金炎， 方臆梵音聲。 持是上妙相， 入于苦行林， 世間何薄福， 失斯聖地主？ 妙網柔軟足， 清凈蓮花色， 土石刺棘林， 云何而可蹈？ 生長於深宮， 溫衣細軟服， 沐浴以香湯， 末香以涂身
現代漢語譯本 剛入門，眼淚就如雨般落下，滿眼空空，什麼也看不見。 仰天放聲大哭，連白馬也悲鳴起來。 宮中各種鳥獸，內廄里的馬群， 聽到白馬的悲鳴，都長聲嘶鳴迴應， 彷彿在呼喚太子回來，但最終不見蹤影，聲音也消失了。 後宮的妃嬪宮女們，聽到馬和鳥獸的鳴叫， 頭髮散亂，面容憔悴發黃，形體消瘦，嘴唇乾裂。 穿著破舊的衣服，也不清洗，身上污垢，不洗澡。 全都捨棄了華麗的裝飾，形容枯槁，不再鮮艷。 全身沒有光澤，就像細小的星星一樣。 衣裳破爛不堪，樣子就像被盜賊搶劫過一樣。 看到車匿和白馬回來，她們哭泣著，絕望地回到宮中。 悲傷的情緒難以抑制，號啕大哭，就像剛失去親人一樣。 狂亂地抓撓，就像迷失方向的牛一樣。 大愛瞿曇彌，聽到太子沒有回來， 驚恐地跌倒在地，四肢都受傷了。 就像狂風摧毀了金色的芭蕉樹一樣。 又聽說兒子出家了，她長嘆一聲，更加悲傷： 『右旋細軟的頭髮，一孔只長一根。 黑亮而有光澤，平順地垂在地上， 怎麼能戴上天冠呢？現在卻剃光了，落在草土中。 手臂像獅子一樣有力，眼睛像牛王一樣修長寬大， 身上散發著黃金般的光芒，胸膛寬闊，聲音如梵音般洪亮。 擁有如此美好的相貌，卻進入了苦行林， 世間是多麼沒有福氣，失去了這樣一位聖地之主？ 腳底有柔軟的妙網，清凈如蓮花般顏色， 現在卻要踩在土石、荊棘叢中，怎麼能忍受呢？ 從小生長在深宮中，穿著溫暖柔軟的衣服， 用香湯沐浴，用香粉塗抹身體。』
English version Upon entering, tears fell like rain, and the eyes were empty, seeing nothing. Looking up to the sky, they cried loudly, and even the white horse neighed sadly. The various birds and beasts in the palace, and the herds of horses in the inner stable, Hearing the white horse's sad neigh, they all responded with long cries, As if calling for the prince to return, but ultimately he was not seen, and the sounds disappeared. The concubines and palace maids of the harem, hearing the cries of the horses and birds, With disheveled hair and pale, yellowed faces, their bodies thin and lips dry. Wearing tattered clothes, unwashed, their bodies dirty, unbathed. They all abandoned their ornate decorations, their appearances withered, no longer bright. Their whole bodies lacked luster, like tiny stars. Their clothes were ragged and torn, looking as if they had been robbed by thieves. Seeing Channa and the white horse return, they wept, returning to the palace in despair. The sadness was overwhelming, they wailed loudly, like those who had just lost a loved one. They scratched and clawed in a frenzy, like cows that had lost their way. Mahapajapati Gotami, hearing that the prince had not returned, Fell to the ground in shock, her limbs all injured. Like a golden banana tree destroyed by a violent wind. And hearing that her son had become a monk, she sighed deeply, her sorrow increased: 'The soft, right-spiraling hair, with one hair growing from each pore. Black, pure, and lustrous, lying smoothly on the ground, How could it have worn a heavenly crown? Now it is shaved, fallen into the dirt. Arms as strong as a lion's, eyes as long and wide as a bull king's, His body radiating golden light, his chest broad, his voice like the sound of Brahma. Possessing such wonderful features, yet he has entered the ascetic forest, How unfortunate is the world, to have lost such a holy lord? The soft, webbed feet, pure as the color of a lotus, Now must tread on soil, stones, and thorny thickets, how can he endure it? Having grown up in the deep palace, wearing warm, soft clothes, Bathing in fragrant water, and anointing his body with scented powder.'
。 今則置風露， 寒暑安可堪？ 華族大丈夫， 標挺勝多聞， 德備名稱高， 常施無所求， 云何忽一朝， 乞食以活身？ 清凈寶床臥， 奏樂以覺惛， 豈能山樹間， 草土以籍身？」 念子心悲痛， 悶絕而躄地， 侍人扶令起， 為拭其目淚。 其餘諸夫人， 憂苦四體垂， 內感心慘結， 不動如畫人。 時耶輸陀羅， 深責車匿言： 「生亡我所欽， 今為在何所？ 人馬三共行， 今唯二來歸， 我心極惶怖， 戰慄不自安。 終是不正人， 不昵非善友， 不吉縱強暴， 應笑用啼為？ 將去而啼還， 反覆不相應。 愛念自在伴， 隨欲恣心作， 故使聖王子， 一去不復歸。 汝今應大喜， 作惡已果成。 寧近智慧怨， 不習愚癡友， 假名為良朋， 內實懷怨結。 今此勝王家， 一旦悉破壞， 此諸貴夫人， 憂悴毀形好， 涕泣氣息絕， 雨淚橫流下。 夫主尚在世， 依止如雪山， 安意如大地， 憂悲殆至死， 況此窗牖中， 悲泣長叫者， 生亡其所天， 是苦何可堪？ 告馬汝無義， 奪人心所重， 猶如闇冥中， 怨賊劫珍寶
現代漢語譯本 現在卻讓他暴露在風霜雨露中，寒冷和炎熱怎麼能承受呢？ 高貴的華族大丈夫，以卓越的才能勝過博聞強記的人， 德行具備，名聲高遠，常常施捨而不求回報， 怎麼突然有一天，要靠乞討來維持生命呢？ 過去他睡在清凈的寶床上，奏著音樂來驅散睏倦， 怎麼能到山林樹木間，以草土為床呢？' 想到這裡，我心中悲痛，昏厥倒地， 侍從扶起她，為她擦拭眼淚。 其餘的夫人們，憂愁痛苦，四肢無力地垂著， 內心感到悲傷鬱結，像畫中人一樣一動不動。 這時，耶輸陀羅深深地責備車匿說： '我所敬愛的王子，現在在哪裡呢？' 人馬三人一同前往，現在卻只有兩人回來， 我心中極其惶恐，戰慄不安。 你終究不是正派的人，不親近，也不是好朋友， 不吉利，縱容**，應該笑的時候卻哭泣嗎？ 將要離去時哭泣，回來時又哭泣，反覆無常，不合情理。 你愛念著自在的伴侶，隨心所欲地做事， 所以才使聖王子，一去不復返。 你現在應該非常高興，因為你的惡行已經得逞。 寧願親近有智慧的仇人，也不要結交愚癡的朋友， 假裝是好朋友，內心卻懷著怨恨。 現在這個尊貴的王家，一旦全部被破壞， 這些貴夫人們，憂愁憔悴，毀壞了美好的容貌， 哭泣得氣息斷絕，眼淚橫流。 丈夫還在世的時候，依靠他就像依靠雪山一樣， 安心就像依靠大地一樣，現在卻憂愁悲傷得快要死了， 更何況這些在窗戶里，悲傷哭泣長叫的人， 她們所依賴的人已經不在了，這種痛苦怎麼能承受呢？ 我告訴你，馬，你沒有道義，奪走了人們心中最珍貴的東西， 就像在黑暗中，怨賊搶走了珍寶一樣。
English version Now, he is exposed to wind and dew; how can he endure the cold and heat? A noble man of the Hua clan, surpassing the well-informed with his outstanding talents, Possessing virtue and high reputation, he always gives without seeking anything in return, How could it be that suddenly one day, he has to beg for food to survive? In the past, he slept on a clean and precious bed, with music playing to dispel drowsiness, How can he now be in the mountains and forests, using grass and soil as his bed?' Thinking of this, my heart is filled with sorrow, and I faint and fall to the ground, The attendants help her up and wipe away her tears. The rest of the ladies, worried and in pain, hang their limbs down weakly, Their hearts are filled with sadness and grief, motionless like figures in a painting. At this time, Yasodhara deeply rebukes Channa, saying: 'Where is the prince I revered now?' The three of them, man and horse, went together, but now only two have returned, My heart is extremely terrified, trembling with unease. You are ultimately not a righteous person, not close, nor a good friend, Ominous, indulging in **, should you cry when you should be laughing? Crying when leaving, and crying when returning, you are inconsistent and unreasonable. You cherish your free companion, doing as you please, That is why the holy prince has gone and will not return. You should be very happy now, as your evil deeds have succeeded. It is better to be close to a wise enemy than to befriend a foolish friend, Pretending to be a good friend, but harboring resentment in your heart. Now this noble royal family, once destroyed, is completely ruined, These noble ladies, worried and haggard, have ruined their beautiful appearances, Weeping until their breath is cut off, tears streaming down. When their husband was still alive, relying on him was like relying on a snow mountain, Feeling secure like relying on the earth, now they are so worried and sad that they are about to die, Not to mention those who are crying and wailing in the windows, Their reliance is gone, how can they bear this pain? I tell you, horse, you have no righteousness, you have taken away what people cherish most, Just like in the darkness, a resentful thief has robbed precious treasures.
。 乘汝戰鬥時， 刀刃鋒利箭， 一切悉能堪， 今有何不忍？ 一族之殊勝， 強奪我心去， 汝是弊惡蟲， 造諸不正業。 今日大嗚呼！ 聲滿於王宮， 先劫我所念， 爾時何以啞？ 若爾時有聲， 舉宮悉應覺， 爾時若覺者， 不生今苦惱。」 車匿聞苦言， 飲氣而息結， 收淚合掌答： 「愿聽我自陳， 莫嫌責白馬， 亦莫恚於我。 我等悉無過， 天神之所為， 我極畏王法， 天神所驅逼。 速牽馬與之， 俱去疾如飛， 厭氣令無聲， 足亦不觸地。 城門自然開， 虛空自然明， 斯皆天神力， 豈是我所為？」 耶輸陀聞說， 心生奇特想， 天神之所為， 非是斯等咎。 嫌責心消除， 熾然大苦息， 躄地稱怨嘆： 「雙輸鳥分乖， 我今失依怙， 同法行生離， 樂法舍同行， 何處更求法？ 古昔諸先勝， 大快見王等， 斯皆夫妻俱， 學道游林野
現代漢語譯本 『當你在戰鬥時，你的刀刃鋒利如箭，一切都能承受，現在為何如此不忍？ 一個種族的特殊優越感，強行奪走了我的心，你這邪惡的蟲子，製造了種種不正當的行為。 今天真是太悲哀了！哀嚎聲充滿了王宮，你先奪走了我所思念的人，那時為何啞口無言？ 如果那時你發出聲音，整個王宮都應該覺察到，如果那時覺察到，就不會產生今天的苦惱。』 車匿聽了這些痛苦的話語，屏住呼吸，收起眼淚，合掌回答：『請聽我解釋，不要責怪白馬，也不要怨恨我。 我們都沒有過錯，這是天神所為，我非常畏懼王法，是被天神所驅使。 他們迅速牽著馬，一起像飛一樣地離去，屏住呼吸不發出聲音，腳也不觸地。 城門自然打開，天空自然明亮，這都是天神的力量，豈是我所能為？』 耶輸陀聽了這些話，心中產生奇特的想法，這是天神所為，不是他們的過錯。 責怪的心消除了，熾熱的痛苦也平息了，她癱倒在地，哀嘆道：『就像一對鳥兒分開了， 我失去了依靠，與同修之人分離，捨棄了樂法之人，我還能到哪裡去尋求佛法？ 古時候那些先賢，都很快樂地見到國王等，他們都是夫妻一起，學習佛法，在林野中游歷。
English version 'When you were in battle, your blade was sharp as an arrow, you could endure anything, why are you so unfeeling now? The special superiority of one race has forcefully taken my heart away, you evil insect, creating all sorts of unjust deeds. Today is such a great lament! The sound of wailing fills the palace, you first stole away the one I cherished, why were you silent then? If you had made a sound then, the entire palace should have been aware, if they had been aware then, this suffering would not have arisen today.' Channa, hearing these painful words, held his breath, suppressed his tears, and replied with palms together: 'Please listen to my explanation, do not blame the white horse, nor resent me. Neither of us is at fault, this is the work of the gods, I greatly fear the king's law, I was driven by the gods. They quickly led the horse away, together they left as if flying, holding their breath to make no sound, their feet not touching the ground. The city gate opened naturally, the sky naturally brightened, all this is the power of the gods, how could it be my doing?' Hearing these words, Yasodhara had a strange thought, this was the work of the gods, not their fault. The blaming heart disappeared, the burning pain subsided, she collapsed to the ground, lamenting: 'Like a pair of birds separated, I have lost my reliance, separated from my fellow practitioner, having abandoned the one who delights in the Dharma, where else can I seek the Dharma? The ancient sages of the past, were all happy to see the king and others, they were all couples together, learning the Dharma, wandering in the forests.'
。 而今舍於我， 為求何等法？ 梵志祠祀典， 夫妻必同行， 同行法為因， 終則同受報， 汝何獨法慳， 棄我而只游？ 或見我嫉惡， 更求無嫉者？ 或當嫌薄我， 更求凈天女？ 為何勝德色， 修習于苦行？ 以我薄命故， 夫妻生別離， 羅睺羅何故， 不蒙于膝下？ 嗚呼不吉士！ 貌柔而心剛， 勝族盛光榮， 怨憎猶宗仰。 又子生未孩， 而能永棄捨， 我亦無心腸， 夫棄遊山林， 不能自泯沒， 此則木石人。」 言已心迷亂， 或哭或狂言， 或瞪視沉思， 哽咽不自勝， 惙惙氣殆盡， 臥于塵土中。 諸餘婇女眾， 見生悲痛心， 猶如盛蓮花， 風雹摧令萎。 父王失太子， 晝夜心悲戀， 齋戒求天神， 愿令子速還。 發願祈請已， 出於天祠門， 聞諸啼哭聲， 驚怖心迷亂， 如天大雷震， 群像亂奔馳。 見車匿白馬， 廣問知出家， 舉身投于地， 如崩帝釋幢。 諸臣徐扶起， 以法勸令安， 久而心小醒， 而告白馬言： 「我數乘汝戰， 每念汝有功， 今者憎惡汝， 倍于愛念時
現代漢語譯本： 『如今你捨棄我，是爲了追求什麼樣的法？', 『婆羅門的祭祀典禮，夫妻必須一同進行，一同進行是因，最終一同承受果報。』 『你為何獨自吝嗇佛法，拋棄我獨自遊歷？』 『或許你見我嫉妒心重，所以去尋求沒有嫉妒的人？』 『或許你嫌棄我容貌平庸，所以去尋求清凈的天女？』 『為何要爲了勝過美貌，而修習苦行？』 『因為我命薄，夫妻才生離死別。』 『羅睺羅為何不能在你的膝下承歡？』 『唉，真是個不吉祥的人！外表柔和內心剛強。』 『即使是高貴的種族，擁有盛大的光榮，怨恨你的人仍然會敬仰你。』 『而且孩子還未長大，你就永遠拋棄了他。』 『我也沒有心腸，丈夫拋棄我遊歷山林，不能自己消亡，這簡直是木頭石頭人。』 說完這些話，她心神迷亂，時而哭泣，時而胡言亂語，時而瞪著眼睛沉思，哽咽得不能自已，氣息奄奄，倒在塵土中。 其他的宮女們，看到她如此悲痛，也感到傷心，就像盛開的蓮花，被風雹摧殘而凋零。 父王失去了太子，日夜悲傷思念，齋戒祈求天神，希望兒子早日歸來。 祈禱完畢后，走出天祠大門，聽到哭泣的聲音，驚恐得心神迷亂，就像天空中響起巨大的雷聲，群像驚慌奔跑。 看到車匿和白馬，詳細詢問后得知太子出家，全身癱軟倒在地上，就像倒塌的帝釋天旗幟。 大臣們慢慢扶起他，用佛法勸慰他，讓他安心，過了很久，他才稍微清醒過來，對白馬說： 『我多次騎你作戰，常常念及你的功勞，現在我憎恨你，比愛念你的時候更甚。』
English version: 'Now that you abandon me, what kind of Dharma are you seeking?' 'In Brahminical rituals, husband and wife must perform together; performing together is the cause, and ultimately they share the consequences.' 'Why do you alone hoard the Dharma, abandoning me to wander alone?' 'Perhaps you see my jealousy, so you seek someone without jealousy?' 'Perhaps you dislike my plain appearance, so you seek a pure celestial maiden?' 'Why seek to surpass beauty by practicing asceticism?' 'Because of my ill fate, husband and wife are separated in life.' 'Why can't Rahula enjoy your lap?' 'Alas, what an inauspicious man! Gentle in appearance but strong in heart.' 'Even if you are of a noble lineage, with great glory, those who resent you will still admire you.' 'Moreover, the child is not yet grown, and you abandon him forever.' 'I also have no heart; my husband abandons me to wander in the mountains, unable to perish myself; this is like a wooden or stone person.' Having said these words, her mind was confused, sometimes crying, sometimes speaking deliriously, sometimes staring blankly in thought, choking with sobs, barely breathing, and collapsing in the dust. The other palace women, seeing her so grief-stricken, also felt sorrow, like blooming lotuses, destroyed and withered by wind and hail. The king, having lost his prince, grieved and longed for him day and night, fasting and praying to the gods, hoping his son would return soon. After finishing his prayers, he walked out of the temple gate, heard the sound of crying, and was terrified and confused, like a great thunderclap in the sky, causing the elephants to run in panic. Seeing Channa and the white horse, after inquiring in detail, he learned that the prince had left home, and he collapsed to the ground, like the collapsing banner of Indra. The ministers slowly helped him up, comforted him with the Dharma, and calmed him down. After a long time, he slightly regained consciousness and said to the white horse: 'I have ridden you in battle many times, and I have always remembered your merits. Now I hate you more than I loved you before.'
。 所念功德子， 汝輒運令去， 擲著山林中， 猶自空來歸。 汝速持我往， 不爾往將還， 不為此二者， 我命將不存。 更無餘方治， 唯待子為藥， 如珊阇梵志， 為子死殺身， 我失行法子， 自殺令無身。 摩㝹眾生主， 亦當為子憂， 況復我常人？ 失子能自安？ 古昔阿阇王， 愛子游山林， 感思而命終， 即時得生天。 吾今不能死， 長夜住憂苦， 合宮念吾子， 虛渴如餓鬼， 如人渴探水， 欲飲而奪之。 守渴而命終， 必生餓鬼趣。 今我至虛渴， 得子水復失， 及我未命終， 速語我子處， 勿令我渴死， 墮于餓鬼中。 我素志力強， 難動如大地， 失子心躁亂， 如昔十車王。」 王師多聞士， 大臣智聰達， 二人勸諫王， 不緩亦不切： 「愿自寬情念， 勿以憂自傷， 古昔諸勝王， 棄國如散花。 子今行學道， 何足苦憂悲？ 當憶阿私記， 理數自應然。 天樂轉輪聖， 蕭然不累清， 豈曰世界王， 能移金王心？ 今當使我等， 推求到其所， 方便苦諫諍， 以表我丹誠， 要望降其志， 以慰王憂悲
現代漢語譯本 『你所想念的功德之子啊，你總是把他運走，扔到山林中，卻仍然空手而歸。』 『你快點帶我去找他，不然我就要回去把他帶回來，如果這兩件事你都不做，我的生命將無法存活。』 『再沒有其他方法可以治療我的痛苦，只能等待我的兒子成為我的良藥，就像珊阇梵志爲了他的兒子而死一樣，我失去了我的修行之子，也會自殺而亡。』 『摩㝹眾生之主，也會因為他的兒子而憂愁，更何況我這個普通人呢？失去了兒子，我怎麼能安心呢？』 『古時候的阿阇王，因為愛他的兒子在山林中游玩，思念成疾而死，死後立即昇天。』 『我如今不能死去，只能長夜忍受憂愁痛苦，整個宮殿都在思念我的兒子，我虛弱得像個餓鬼一樣。』 『就像一個人口渴想喝水，卻被奪走一樣，守著乾渴而死，必定會墮入餓鬼道。』 『我現在已經虛弱得像要渴死一樣，得到了兒子又失去了，趁我還沒死，快點告訴我我兒子在哪裡，不要讓我渴死，墮入餓鬼道。』 『我平時意志力很強，像大地一樣難以動搖，失去了兒子，我的心卻躁動不安，就像以前的十車王一樣。』 國王的老師，博學多聞的人，以及大臣中聰明通達的人，這兩人勸諫國王，語氣不急也不緩： 『希望您能寬慰自己的心情，不要因為憂愁而傷害自己，古時候的那些聖王，拋棄國家就像拋灑鮮花一樣。』 『您的兒子現在正在修行學道，有什麼值得您如此憂愁悲傷呢？應該想想阿私的預言，這是理所當然的。』 『天上的轉輪聖王，清凈無染，不被世俗所累，難道說世俗的國王，能改變金剛般堅定的心嗎？』 『現在就讓我們去尋找他的下落，用方便的言辭苦苦勸諫，以此來表達我們的忠誠，希望能夠降低他的意志，以此來安慰您的憂愁悲傷。』
English version 'The son of merit you think of, you always take him away, throw him into the mountains and forests, yet still return empty-handed.' 'Quickly take me to him, or I will go back and bring him back. If you do neither of these two things, my life will not survive.' 'There is no other way to cure my pain, I can only wait for my son to become my medicine, just like Sanjya the Brahmin died for his son. I have lost my son of practice, and I will kill myself.' 'The lord of all beings, Manu, would also worry about his son, let alone me, a common person? How can I be at peace after losing my son?' 'In ancient times, King Ajatashatru, because he loved his son playing in the mountains and forests, died of longing, and immediately ascended to heaven after death.' 'I cannot die now, I can only endure sorrow and pain through the long nights. The whole palace is thinking of my son, I am as weak as a hungry ghost.' 'It's like a person who is thirsty and wants to drink water, but it is taken away. Dying of thirst, one will surely fall into the realm of hungry ghosts.' 'I am now as weak as if I am about to die of thirst. I got my son and then lost him again. Before I die, quickly tell me where my son is, do not let me die of thirst and fall into the realm of hungry ghosts.' 'I usually have a strong will, as immovable as the earth. But after losing my son, my heart is restless, like the ten-chariot king of the past.' The king's teacher, a learned man, and a wise and intelligent minister, these two advised the king, their tone neither hurried nor slow: 'We hope you can ease your mind, do not hurt yourself with sorrow. The holy kings of ancient times, abandoned their kingdoms like scattering flowers.' 'Your son is now practicing the path of learning, what is there to be so worried and sad about? You should think of Asita's prophecy, it is only natural.' 'The heavenly wheel-turning sage king, is pure and undefiled, not burdened by the world. Could it be said that a worldly king can change a diamond-like firm heart?' 'Now let us go and find his whereabouts, and use skillful words to earnestly advise him, to express our loyalty, hoping to lower his will, and thus comfort your sorrow and grief.'
。」 王喜即答言： 「唯汝等速行， 如舍君陀鳥， 為子空中旋， 我今念太子， 便悁心亦然。」 二人既受命， 王與諸眷屬， 其心小清涼， 氣宣餐飲通。
佛所行贊推求太子品第九
王正以憂悲， 感切師大臣， 如鞭策良馬， 馳駛若迅流， 身疲不辭勞， 逕詣苦行林。 舍俗五儀飾， 善攝諸情根， 入梵志精廬， 敬禮彼諸仙。 諸仙請就座， 說法安慰之。 即白仙人言： 「意有所咨問， 凈稱凈飯王， 甘蔗名勝胄。 我等為師臣， 法教典要事， 王如天帝釋， 子如阇延多。 為度老病死， 出家或投此， 我等為彼來， 惟尊應當知。」 答言：「有此人， 長臂大人相， 擇我等所行， 隨順生死法。 往詣阿羅藍， 以求勝解脫。」 既得定實已， 遵崇王速命， 不敢計疲勞， 尋路而馳進。 見太子處林， 悉舍俗儀飾， 真體猶光耀， 如日出烏雲。 國奉天神師， 執正法大臣， 舍除俗威儀， 下乘而步進。 猶王婆摩疊， 仙人婆私吒， 往詣山林中， 見王子羅摩， 各隨其本儀， 恭敬禮問訊
現代漢語譯本 王喜立即回答說：『你們快去，像鹙鳥爲了幼鳥在空中盤旋一樣，我現在思念太子，心中也是如此焦急。』 二人領命后，國王和他的眷屬們，心中稍微感到一絲清涼，氣息也順暢，飲食也恢復了。 佛所行贊 推求太子品第九 國王正因憂愁悲傷，感動了師臣大臣，他們像鞭策良馬一樣，奔馳如迅猛的流水，身體疲憊也不推辭勞累，直接前往苦行林。 他們捨棄了世俗的五種裝飾，善於收攝自己的情慾，進入梵志的精舍，恭敬地禮拜那些仙人。 仙人們請他們就座，併爲他們說法安慰。 他們隨即對仙人說：『我們有些事情想請教，凈飯王，甘蔗族的名門望族。 我們是他的師臣，負責法教典章的重要事務，國王如同天帝釋，太子如同阇延多。 爲了度脫老病死，太子出家或許投身於此，我們是為他而來，希望您們能夠知曉。』 仙人回答說：『確實有這樣一個人，具有長臂大人的相貌，他選擇了我們所修行的道路，順應生死之法。 他已經前往阿羅藍那裡，以求得殊勝的解脫。』 他們得知確切訊息后，遵從國王的命令，不敢計較疲勞，沿著道路飛速前進。 他們看到太子在林中，完全捨棄了世俗的裝飾，真身依然光彩照人，如同太陽從烏雲中升起。 國家的祭司和執掌正法的大臣，捨棄了世俗的威儀，下車步行前進。 就像國王婆摩疊和仙人婆私吒，前往山林中，見到王子羅摩一樣，他們各自按照自己的身份，恭敬地行禮問候。
English version King Xi immediately replied: 'You go quickly, like a osprey circling in the air for its young, I now miss the prince, and my heart is just as anxious.' After the two received the order, the king and his family members felt a slight coolness in their hearts, their breathing became smooth, and their appetite returned. Praise of the Buddha's Deeds, Chapter Nine: Seeking the Prince The king, deeply saddened by grief, moved his teachers and ministers, who, like whipped horses, rushed like swift currents, not hesitating to tire themselves, and went directly to the ascetic forest. They abandoned the five worldly adornments, were skilled at controlling their desires, entered the hermitage of the Brahmins, and respectfully bowed to those sages. The sages invited them to sit down and comforted them with their teachings. They then said to the sages: 'We have something to ask, King Suddhodana, of the noble lineage of the Ikshvaku clan. We are his teachers and ministers, responsible for the important matters of dharma and teachings. The king is like Indra, and the prince is like Jayanta. To overcome old age, sickness, and death, the prince has renounced the world and may have come here. We have come for him, and we hope you know of him.' The sages replied: 'Indeed, there is such a person, with the appearance of a long-armed great man, who has chosen the path we practice, following the laws of birth and death. He has gone to Arada Kalama to seek supreme liberation.' Having received this definite information, they obeyed the king's order, not daring to consider their fatigue, and sped along the road. They saw the prince in the forest, having completely abandoned worldly adornments, his true form still radiant, like the sun rising from the dark clouds. The country's priest and the minister in charge of the righteous law, abandoned their worldly dignity, got out of their carriages, and walked forward. Just like King Bharata and the sage Vasishta, who went to the forest and saw Prince Rama, they each followed their respective roles and respectfully greeted him.
。 猶如倏迦羅， 及與央耆羅， 盡心加恭敬， 奉事天帝釋。 王子亦隨敬， 王師及大臣， 如帝釋安慰， 倏迦央耆羅。 即命彼二人， 坐于王子前， 如富那婆藪， 兩星侍月傍。 王師及大臣， 啟請于王子， 如毗利波低， 語彼阇延多。 「父王念太子， 如利刺貫心， 荒迷發狂亂， 臥于塵土中。 日夜增悲思， 流淚常如雨， 敕我有所命， 唯愿留心聽。 『知汝樂法情， 決定無所疑， 非時入林藪， 悲戀嬈我心， 汝若念法者， 應當哀愍我。 望寬遠遊情， 以慰我懸心， 勿令憂悲水， 崩壞我心岸。 如雲水草山， 風日火雹災， 憂悲為四患， 飄乾燒壞心。 且還食土邑， 時至更遊仙， 不顧于親戚， 父母亦棄捐， 此豈名慈悲， 覆護一切耶？ 法不必山林， 在家亦修閑， 覺悟勤方便， 是則名出家。 剃髮服染衣， 自放山藪間， 此則懷畏怖， 何足名學仙？ 愿得一抱汝， 以水雨其頂， 冠汝以天冠， 置於傘蓋下， 矚目一觀汝， 然後我出家
現代漢語譯本 如同倏迦羅和央耆羅一樣，他們盡心盡力地恭敬侍奉天帝釋。 王子也同樣尊敬他們，如同王師和大臣一樣，像天帝釋安慰倏迦羅和央耆羅那樣。 隨即命令那兩個人，坐在王子麵前，如同富那婆藪兩顆星辰侍奉在月亮旁邊。 王師和大臣，向王子稟告請求，如同毗利波低對阇延多說的那樣。 『父王思念太子，如同利刺刺入心中， 他因悲傷而迷亂發狂，躺在塵土之中。 日夜更加悲傷思念，流淚常常像下雨一樣， 他命令我轉告您，希望您能留心聽。 『知道你喜愛佛法，對此我確信無疑， 但你不在適當的時候進入森林，悲傷地牽動著我的心， 如果你真的思念佛法，就應該憐憫我。 希望你暫時放下遠遊的想法，以此來安慰我懸著的心， 不要讓憂愁悲傷的淚水，衝垮我心中的堤岸。 如同云、水、草、山，風、日、火、雹的災害一樣， 憂愁悲傷是四種禍患，會飄散、燒燬我的心。 暫且回到國土，等到時機成熟再遊歷仙境， 不顧及親戚，連父母也拋棄， 這難道能稱得上是慈悲，能夠庇護一切嗎？ 佛法不一定在山林中，在家也可以修行， 覺悟並勤奮修行，這才是真正的出家。 剃髮、穿上染色的衣服，把自己放逐到山林中， 這只是懷著畏懼，怎麼能稱得上是學仙呢？ 希望能夠抱你一下，用清水澆灌你的頭頂， 為你戴上天冠，置於傘蓋之下， 讓我看你一眼，然後我再出家。』
English version Like Shukaara and Angira, they wholeheartedly and respectfully served the heavenly king Indra. The prince also respected them, just as the royal teacher and ministers did, like Indra comforting Shukaara and Angira. Then he ordered the two to sit before the prince, like the two stars of Punarvasu attending the moon. The royal teacher and ministers reported to the prince, making a request, just as Vrihaspati spoke to Jayanta. 'The king misses the prince, as if a sharp thorn has pierced his heart, He is distraught and mad with grief, lying in the dust. Day and night, his sorrow and longing increase, and his tears flow like rain, He has ordered me to tell you, and hopes you will listen carefully. 'Knowing your love for the Dharma, I have no doubt about it, But your entering the forest at the wrong time, grieves and agitates my heart, If you truly long for the Dharma, you should have compassion for me. I hope you will temporarily put aside your desire to travel far, to comfort my anxious heart, Do not let the tears of sorrow and grief, break down the banks of my heart. Like clouds, water, grass, mountains, wind, sun, fire, and hail disasters, Sorrow and grief are four calamities, that will scatter and burn my heart. Return to the kingdom for now, and travel to the realm of immortals when the time is right, Ignoring relatives, and even abandoning parents, Can this be called compassion, to protect all beings? The Dharma is not necessarily in the mountains, one can also practice at home, Awakening and diligent practice, this is the true renunciation. Shaving the head, wearing dyed robes, and exiling oneself to the mountains, This is only harboring fear, how can it be called learning to be an immortal? I wish to hold you once, to pour clear water on your head, To crown you with a heavenly crown, and place you under an umbrella, Let me look at you once, and then I will renounce the world.'
。 頭留摩先王， 阿㝹阇阿涉， 跋阇羅婆休， 毗跋羅安提， 毗提訶阇那， 那羅濕波羅， 如是等諸王， 悉皆著天冠， 瓔珞以嚴容， 手足貫珠環， 婇女眾娛樂， 不違解脫因。 汝今可還家， 崇習於二事， 心修增上法， 為地增上主。』 垂淚約敕我， 令宣如是言。 既有此敕旨， 汝應奉教還。 父王因汝故， 沒溺憂悲海， 無救無所依， 無由自開釋， 汝當爲船師， 渡著安隱處。 毗林摩王子， 二羅彌跋祗， 聞父敕恭命， 汝今亦應然。 慈母鞠養恩， 盡壽報罔極， 如牛失其犢， 悲呼忘眠食。 汝今應速還， 以救我生命， 孤鳥離群哀， 龍象獨遊苦。 憑依者失蔭， 當思為救護， 一子孩幼孤， 遭苦莫知告， 勉彼焭焭苦， 如人救月蝕。 舉國諸士女， 別離苦熾然， 嘆息煙沖天， 熏慧眼令闇， 唯求見汝水， 滅火目開明。」 菩薩聞父王， 切教苦備至， 端坐正思惟， 隨宜遜順答。 「我亦知父王， 慈念心過厚， 畏生老病死， 故違罔極恩
現代漢語譯本 『頭留摩先王，阿㝹阇阿涉，跋阇羅婆休，毗跋羅安提，毗提訶阇那，那羅濕波羅，像這些國王，都戴著天冠，用瓔珞裝飾容貌，手腳戴著珠環，與眾多美女一同享樂，但不違背解脫的因緣。 你現在可以回家了，崇尚修習兩件事，內心修習增上法，成為國土的增上之主。』 他流著眼淚囑咐我，讓我宣說這些話。 既然有這樣的旨意，你應該遵從教誨回去。 父王因為你的緣故，沉溺在憂愁悲傷的海洋中，無所依靠，無法自我解脫，你應該成為船師，渡他到安穩的地方。 毗林摩王子，二羅彌跋祗，聽到父親的命令都恭敬地遵從，你現在也應該這樣。 慈母養育的恩情，即使盡一生也難以報答，就像牛失去了小牛，悲傷地呼喚，忘記了睡眠和飲食。 你現在應該趕快回去，來拯救我的生命，就像孤鳥離開群體哀鳴，龍象獨自遊蕩的痛苦。 依靠的人失去了庇護，應當想著去救護，一個孩子年幼孤單，遭受痛苦卻不知道向誰訴說，勉力解救他孤獨的痛苦，就像人們拯救月蝕一樣。 全國的男女，離別的痛苦像火焰一樣燃燒，嘆息的煙霧衝向天空，熏得智慧的眼睛都昏暗了，只求見到你像水一樣，熄滅火焰，讓眼睛重見光明。」 菩薩聽到父王懇切的教誨，痛苦到了極點，端坐著認真思考，然後順應情況，謙遜地回答。 『我也知道父王，慈愛的心意太過深厚，因為畏懼生老病死，所以才違背了無盡的恩情。
English version 'King Tu-liu-mo, A-nou-she-a-she, Ba-she-luo-po-xiu, Pi-po-luo-an-ti, Pi-ti-he-she-na, Na-luo-shi-po-luo, all these kings, all wear heavenly crowns, adorn their faces with necklaces, wear pearl rings on their hands and feet, and enjoy themselves with many beautiful women, but do not violate the cause of liberation. Now you can go home, and devote yourself to practicing two things, cultivate the supreme Dharma in your heart, and become the supreme lord of the land.' He instructed me with tears, and asked me to proclaim these words. Since there is such an order, you should obey the teachings and return. Because of you, the father king is drowning in the sea of sorrow and grief, without any support, unable to free himself, you should become a boatman, and ferry him to a safe place. Prince Pi-lin-mo, and Er-luo-mi-ba-zhi, when they heard their father's order, they respectfully obeyed, and you should do the same now. The kindness of the loving mother who raised you, even if you spend your whole life, it is difficult to repay, just like a cow that has lost its calf, crying sadly, forgetting sleep and food. You should go back quickly now, to save my life, just like a lonely bird crying when it leaves the flock, and the pain of a dragon elephant wandering alone. Those who rely on you have lost their shelter, you should think about rescuing them, a child is young and alone, suffering but not knowing who to tell, strive to relieve his lonely suffering, just like people saving a lunar eclipse. The men and women of the whole country, the pain of separation is burning like a flame, the smoke of sighs rushes to the sky, and the eyes of wisdom are dimmed, they only seek to see you like water, extinguish the flames, and let their eyes see the light again.」 The Bodhisattva heard the father king's earnest teachings, and the pain reached its extreme, he sat upright and thought carefully, and then answered humbly according to the situation. 'I also know that father king, your loving heart is too deep, because you fear birth, old age, sickness, and death, that is why you have violated the endless kindness.'
。 誰不重所生？ 以終別離故， 正使生相守， 死至莫能留， 是故知所重， 長辭而出家。 聞父王憂悲， 增戀切我心， 但如夢暫會， 倏忽歸無常。 汝當決定知， 眾生性不同， 憂苦之所生， 不必子與親。 所以生離苦， 皆從癡惑生， 如人隨路行， 中道暫相逢， 須臾各分析， 乖理本自然。 合會暫成親， 隨緣理自分， 深達親假合， 不應生憂悲。 此世違親愛， 他世更求親， 暫親復乖離， 處處無非親。 常合而常散， 散散何足哀？ 處胎漸漸變， 分分死更生。 一切時有死， 山林何非時？ 侍時受五欲， 求財時亦然， 一切時死故， 除死法無時。 欲使我為王， 慈愛法難違， 如病服非藥， 是故我不堪。 高位愚癡處， 放逸隨愛憎， 終身常畏怖， 思慮形神疲， 順眾心違法， 智者所不為。 七寶妙宮殿， 于中盛火然， 天廚百味飯， 于中有雜毒， 蓮華清涼池， 于中多毒蟲， 位高為災宅， 慧者所不居。 古昔先勝王， 見居國多愆， 楚毒加眾生， 厭患而出家
現代漢語譯本 誰不看重自己的生命呢？因為終究要面臨離別。 即使活著時相守，死亡來臨時也無法挽留。 因此，我明白什麼是最重要的，所以才毅然決然地出家。 聽到父王的憂傷悲痛，更加牽動我的心。 但這就像夢中短暫的相會，轉瞬即逝，終將歸於無常。 你應該明白，眾生的本性各不相同。 憂愁和痛苦的產生，不一定是因為子女或親人。 所以，生離死別的痛苦，都是從癡迷迷惑中產生的。 就像人們在路上行走，中途短暫相遇。 片刻之後各自離散，分離是自然而然的道理。 相聚時暫時成為親人，隨著緣分變化，自然會分離。 深刻理解親情是虛假的結合，就不應該產生憂愁悲傷。 今生與親人愛人分離，來世還會尋求新的親人。 短暫的親近之後又會分離，處處都有親人，也處處都有分離。 總是相聚又總是離散，離散又有什麼值得悲哀的呢？ 在母胎中漸漸變化，每一刻都在死亡和新生。 一切時候都有死亡，山林又有什麼不是死亡的時刻呢？ 爲了享受五欲而等待時機，爲了求取財富也是如此。 一切時候都有死亡，所以除了死亡，其他一切都沒有固定的時機。 想要我做國王，慈愛之心難以違背佛法。 就像生病了卻服用錯誤的藥物，所以我不能勝任。 高位是愚癡的所在，放縱自己，隨著愛憎而行事。 終身都處在恐懼之中，思慮過度，身心疲憊。 順從大眾的心意，卻違背了佛法，這是智者所不為的。 用七寶裝飾的華麗宮殿，其中卻燃起了熊熊大火。 天廚里有各種美味佳餚，其中卻摻雜著毒藥。 清涼的蓮花池，其中卻有很多毒蟲。 高位是災禍的居所，有智慧的人不會居住。 古代的賢明君王，看到治理國家有很多過失。 給眾生帶來痛苦，厭倦了這一切，所以選擇出家。
English version Who does not value their own life? It is because we ultimately face separation. Even if we stay together while alive, death will come and cannot be stopped. Therefore, I understand what is most important, and that is why I resolutely left home. Hearing my father's sorrow and grief, it tugs at my heart even more. But this is like a brief meeting in a dream, fleeting and ultimately returning to impermanence. You should understand that the nature of all beings is different. The arising of sorrow and suffering is not necessarily because of children or relatives. Therefore, the pain of separation and death all arises from delusion and confusion. It's like people walking on a road, meeting briefly along the way. After a moment, they each go their separate ways; separation is the natural order. When together, we temporarily become relatives; as conditions change, we naturally separate. Deeply understanding that kinship is a false union, one should not generate sorrow or grief. In this life, we separate from loved ones; in the next life, we will seek new relatives. After a brief closeness, we separate again; everywhere there are relatives, and everywhere there is separation. Always gathering and always scattering, what is there to grieve about scattering? Gradually changing in the womb, each moment is both death and rebirth. Death exists at all times; what place is not a time for death? Waiting for the right time to indulge in the five desires, and the same for seeking wealth. Since death exists at all times, there is no fixed time for anything except death. Wanting me to be king, my compassionate heart cannot go against the Dharma. It's like being sick and taking the wrong medicine, so I am not fit for the role. High position is a place of ignorance, indulging oneself and acting according to love and hate. One is constantly in fear, overthinking, and physically and mentally exhausted. Following the will of the masses, but going against the Dharma, is not what a wise person would do. A magnificent palace adorned with seven treasures, yet a raging fire burns within. The heavenly kitchen has all kinds of delicacies, yet they are mixed with poison. A cool lotus pond, yet it is full of poisonous insects. High position is a dwelling of disaster; a wise person would not reside there. Ancient wise kings, seeing many faults in governing the country, Brought suffering to the people, grew weary of it all, and chose to leave home.
。 故知王正苦， 不如行法安， 寧處於山林， 食草同禽獸。 不堪處深宮， 黑蛇同其穴， 舍王位五欲， 任苦遊山林， 此則為隨順， 樂法漸增明。 今棄閑靜林， 還家受五欲， 日夜苦法增， 此則非所應。 名族大丈夫， 樂法而出家， 永背名稱族， 建大丈夫志， 毀形被法服， 樂法遊山林。 今復棄法服， 有違慚愧心， 天王尚不可， 況歸人勝宅？ 已吐貪恚癡， 而復還服食， 如人反食吐， 此苦安可堪？ 如世舍被燒， 方便馳走出， 須臾還復入， 此豈為黠夫？ 見生老死過， 厭患而出家， 今當還復入， 愚癡與彼同。 處宮修解脫， 則無有是處， 解脫寂靜生， 王者如楚罰。 寂靜廢王威， 王正解脫乖， 動靜猶水火， 二理何得俱？ 決定修解脫， 亦不居王位。 若言居王位， 兼修解脫者， 此則非決定， 決定解亦然。 既非決定心， 或出還復入； 我今已決定， 斷親屬鉤餌， 正方便出家， 云何還復入？」 大臣內思惟： 「太子大丈夫， 深識德隨順， 所說有因緣
現代漢語譯本 因此可知，以王道治理國家是痛苦的，不如施行佛法來獲得安寧。 寧願身處山林，像禽獸一樣以草為食。 難以忍受身處深宮，如同與毒蛇同穴。 捨棄王位和五欲，甘願在山林中受苦修行。 這才是隨順佛法，樂於佛法並逐漸增長智慧。 如今捨棄清凈的樹林，回到家中享受五欲。 日夜增長痛苦，這實在是不應該的。 名門望族的大丈夫，因為樂於佛法而出家。 永遠背棄名聲和家族，建立大丈夫的志向。 剃除鬚髮，穿上法衣，樂於佛法，遊歷山林。 如今又捨棄法衣，違背了慚愧之心。 即使是天王尚且不能如此，何況是回到世俗的豪宅？ 已經吐出了貪嗔癡，卻又重新吃下， 如同人反過來吃自己吐出的東西，這種痛苦怎能忍受？ 如同世人捨棄被火燒的房屋，方便地逃跑出來， 過一會兒又重新進去，這難道是聰明人嗎？ 看到生老病死的過患，厭惡而選擇出家， 如今又要重新回去，這種愚癡和他們一樣。 在宮殿中修習解脫，這是不可能的。 解脫產生於寂靜，而王者如同楚國的刑罰。 寂靜會廢除王者的威嚴，王道與解脫是相違背的。 動與靜如同水火，兩種道理怎麼可能同時存在？ 如果決心修習解脫，就不應該再居於王位。 如果說居於王位，同時修習解脫， 這則不是真正的決心，真正的解脫也是如此。 既然不是決心，就可能出家后又還俗； 我如今已經下定決心，斷絕親屬的牽絆， 以正當的方法出家，怎麼可能再回去呢？」 大臣們內心思索：『太子真是大丈夫， 深刻地認識到德行和隨順的道理，所說的話都有因緣。』
English version Therefore, it is known that governing a kingdom with kingly ways is suffering; it is better to practice the Dharma to attain peace. It is better to dwell in the mountains and forests, eating grass like beasts. It is unbearable to live in the deep palace, like sharing a cave with poisonous snakes. Renouncing the throne and the five desires, willingly enduring hardship in the mountains and forests. This is to follow the Dharma, delight in the Dharma, and gradually increase wisdom. Now, abandoning the tranquil forest, returning home to enjoy the five desires. Increasing suffering day and night, this is truly not appropriate. A great man of a noble family, because of delight in the Dharma, leaves home. Forever abandoning fame and family, establishing the aspiration of a great man. Shaving his head, wearing the Dharma robes, delighting in the Dharma, wandering in the mountains and forests. Now, abandoning the Dharma robes again, violating the sense of shame. Even a heavenly king cannot do this, how much less returning to a worldly mansion? Having already vomited out greed, anger, and delusion, yet eating them again, It is like a person eating what they have vomited; how can this suffering be endured? It is like a person abandoning a burning house, conveniently running out, And then returning after a short while; is this a wise person? Seeing the faults of birth, old age, sickness, and death, disgusted and choosing to leave home, Now, to return again, this foolishness is the same as theirs. To cultivate liberation in the palace, this is not possible. Liberation arises from tranquility, while a king is like the punishments of Chu. Tranquility abolishes the king's authority; the kingly way and liberation are contradictory. Movement and stillness are like water and fire; how can two principles exist together? If one is determined to cultivate liberation, one should not remain on the throne. If one says that one can remain on the throne and cultivate liberation at the same time, Then this is not true determination, and true liberation is also like this. Since it is not a determined mind, one might leave home and then return to lay life; I have now made up my mind, cutting off the hooks and bait of relatives, Leaving home by the proper means, how can I return again? The ministers thought to themselves: 'The prince is truly a great man, Deeply understanding the principles of virtue and following, what he says has a reason.'
。」 而告太子言： 「如王子所說， 求法法應爾， 但今非是時。 父王衰暮年， 念子增憂悲， 雖曰樂解脫， 反更為非法。 雖樂出無慧， 不思深細理， 不見因求果， 徒舍現法歡。 有言有後世， 又復有言無， 有無既不判， 何為舍現樂？ 若當有後世， 應任其所得， 若言後世無， 無即為解脫。 有言有後世， 不說解脫因， 如地堅火暖， 水濕風飄動， 後世亦復然， 此則性自爾。 有說凈不凈， 各從自性起， 言可方便移， 此則愚癡說。 諸根行境界， 自性皆決定， 愛念與不念， 自性定亦然， 老病死等苦， 誰方便使然？ 謂水能滅火， 火令水煎消， 自性增相壞， 性和成眾生。 如人處胎中， 手足諸體分， 神識自然成， 誰有為之者？ 蕀刺誰令利？ 此則性自然， 及種種禽獸， 無慾使爾者。 諸有生天者， 自在天所為， 及余造化者， 無自力方便。 若有所由生， 彼亦能令滅， 何須自方便， 而求于解脫？ 有言我令生， 亦復我令滅， 有言無由生， 要方便而滅
現代漢語譯本 然後他告訴太子說：『正如王子所說，求法本應如此，但現在不是時候。父王年邁體衰，會因你的想法而更加憂愁悲傷。雖然說追求解脫是好事，但反而會成為不合時宜的事情。雖然你喜歡出家，卻沒有智慧，不思考深奧的道理，看不到因果關係，只是徒然捨棄眼前的快樂。有人說有來世，也有人說沒有來世，既然有無都無法判斷，為何要捨棄眼前的快樂呢？如果真有來世，就應該順其自然地接受；如果說沒有來世，那麼無就是解脫。有人說有來世，卻不談解脫的原因，就像地堅硬、火溫暖、水濕潤、風飄動一樣，來世也是如此，這是自然而然的。有人說清凈不清凈，都是從各自的本性出發，說可以通過人為改變，這是愚蠢的說法。諸根所行的境界，其本性都是決定的，愛念與不愛念，其本性也是決定的，老病死等痛苦，是誰人為造成的呢？說水能滅火，火能使水蒸發，這是本性互相增減破壞，本性成就眾生。就像人在胎中，手足等身體各部分，神識自然形成，是誰人為造成的呢？荊棘是誰讓它鋒利的？這是自然而然的，以及各種禽獸，沒有誰想要讓它們變成那樣。那些昇天的人，是自在天所為，以及其他造物者，都沒有自己的力量和方法。如果有所產生，它也能被消滅，何必自己費力，去追求解脫呢？有人說是我讓它產生，也是我讓它消滅，有人說沒有原因產生，需要人為努力才能消滅。』
English version Then he told the crown prince: 'As the prince says, seeking the Dharma should be like this, but now is not the time. The king is old and frail, and will be even more worried and saddened by your thoughts. Although seeking liberation is a good thing, it would be inappropriate now. Although you like to leave home, you lack wisdom, do not think about profound principles, do not see the cause and effect, and just abandon the present happiness in vain. Some say there is a next life, and some say there is no next life. Since it cannot be determined whether there is or not, why abandon the present happiness? If there is a next life, one should accept it naturally; if there is no next life, then nothingness is liberation. Some say there is a next life, but do not talk about the cause of liberation, just like the earth is solid, fire is warm, water is wet, and wind moves, the next life is also like this, it is natural. Some say purity and impurity arise from their own nature, and that it can be changed by human effort, which is a foolish statement. The realms that the senses experience, their nature is determined, love and hate, their nature is also determined, who causes suffering such as old age, sickness, and death? It is said that water can extinguish fire, and fire can evaporate water, this is the nature of mutual increase and destruction, and nature creates all beings. Just like a person in the womb, the hands, feet, and other parts of the body, the consciousness is formed naturally, who created it? Who made the thorns sharp? This is natural, as well as various birds and beasts, no one wants them to be like that. Those who ascend to heaven are made by the free heaven, and other creators have no power or method of their own. If something is produced, it can also be destroyed, why bother to seek liberation by your own efforts? Some say that I cause it to be produced, and I also cause it to be destroyed, some say that there is no cause for production, and it needs human effort to be destroyed.'
。 如人生育子， 不負于祖宗， 學仙人遺典， 奉天大祠祀， 此三無所負， 則名為解脫。 古今之所傳， 此三求解脫， 若以余方便， 徒勞而無實。 汝欲求解脫， 唯習上方便， 父王憂悲息， 解脫道得申， 舍家遊山林， 還歸亦非過。 昔奄婆梨王， 久處苦行林， 舍徒眾眷屬， 還家居王位。 國王子羅摩， 去國處山林， 聞國風俗離， 還歸維正化。 娑樓婆國王， 名曰頭樓摩， 父子游山林， 終亦俱還國。 婆私晝牟尼， 及與安低疊， 山林修梵行， 父亦歸本國。 如是等先勝， 正法善名稱， 悉還王領國， 如燈照世間。 是故舍山林， 正法化非過。」 太子聞大臣， 愛語饒益說， 以常理不亂， 無礙而庠序， 固志安隱說， 而答于大臣： 「有無等猶豫， 二心疑惑增， 而作有無說， 我不決定取， 凈智修苦行， 決定我自知
現代漢語譯本：
就像人生育子女，不辜負祖先的期望，學習仙人遺留的典籍，奉祀上天的大祠，這三件事都沒有虧欠，就稱為解脫。
古今流傳的說法，都是通過這三件事來求解脫，如果用其他的方法，只是徒勞而沒有實際效果。
你如果想求解脫，只有學習以上的方法，父王的憂愁悲傷就會停止，解脫之道才能得以伸張。
離開家去山林修行，之後再返回家中也不是過錯。
以前的奄婆梨王，長期在苦行林中修行，捨棄了徒弟和眷屬，又回到家中繼承了王位。
國王子羅摩，離開國家去了山林，聽到國家風俗敗壞，又返回來維護正道。
娑樓婆國王，名叫頭樓摩，父子一同去山林修行，最終也一起返回了國家。
婆私晝牟尼，以及安低疊，在山林中修行梵行，他們的父親也回到了自己的國家。
像這些先賢聖者，正法的美名遠揚，都返回到自己的國家治理，就像明燈照亮世間。
所以離開山林，用正法教化民眾不是過錯。
太子聽了大臣，用充滿愛意和有益的話語勸說，用常理來分析，不混亂，有條理，堅定而安穩地說，回答大臣說：
『對於有和無的猶豫，兩種想法使疑惑增加，而做出有或無的說法，我不會輕易決定，用清凈的智慧修行苦行，我自然會知道如何決定。』 現代漢語譯本：
就像人生育子女，不辜負祖先的期望，學習仙人遺留的典籍，奉祀上天的大祠，這三件事都沒有虧欠，就稱為解脫。
古今流傳的說法，都是通過這三件事來求解脫，如果用其他的方法，只是徒勞而沒有實際效果。
你如果想求解脫，只有學習以上的方法，父王的憂愁悲傷就會停止，解脫之道才能得以伸張。
離開家去山林修行，之後再返回家中也不是過錯。
以前的奄婆梨王，長期在苦行林中修行，捨棄了徒弟和眷屬，又回到家中繼承了王位。
國王子羅摩，離開國家去了山林，聽到國家風俗敗壞，又返回來維護正道。
娑樓婆國王，名叫頭樓摩，父子一同去山林修行，最終也一起返回了國家。
婆私晝牟尼，以及安低疊，在山林中修行梵行，他們的父親也回到了自己的國家。
像這些先賢聖者，正法的美名遠揚，都返回到自己的國家治理，就像明燈照亮世間。
所以離開山林，用正法教化民眾不是過錯。
太子聽了大臣，用充滿愛意和有益的話語勸說，用常理來分析，不混亂，有條理，堅定而安穩地說，回答大臣說：
『對於有和無的猶豫，兩種想法使疑惑增加，而做出有或無的說法，我不會輕易決定，用清凈的智慧修行苦行，我自然會知道如何決定。』
English version:
'Just as a person has children, not failing their ancestors, studies the classics left by immortals, and performs sacrifices at the great ancestral temple of heaven, if these three things are not neglected, it is called liberation.
What has been passed down from ancient times to the present is that liberation is sought through these three things. If other methods are used, it is futile and without real effect.
If you wish to seek liberation, you should only learn the above methods. Your father's worries and sorrows will cease, and the path to liberation can be extended.
Leaving home to practice in the mountains and forests, and then returning home is not a mistake.
In the past, King Amrapali practiced in the forest of asceticism for a long time, abandoned his disciples and family, and returned home to inherit the throne.
Prince Rama left his country for the mountains and forests, and upon hearing that the customs of the country were deteriorating, he returned to uphold the righteous path.
The King of Saluva, named Tu Lou Mo, went to the mountains and forests with his son to practice, and eventually they both returned to their country.
Bhasijiu Muni, and An Di Die, practiced Brahmacharya in the mountains and forests, and their father also returned to his own country.
Like these former sages, whose righteous fame spread far and wide, they all returned to their countries to govern, like lamps illuminating the world.
Therefore, leaving the mountains and forests to educate the people with the righteous law is not a mistake.'
The prince listened to the minister, who advised him with loving and beneficial words, analyzed with common sense, without confusion, in an orderly and firm manner, and replied to the minister:
'Regarding the hesitation between existence and non-existence, two thoughts increase doubt, and making statements about existence or non-existence, I will not decide easily. Through pure wisdom and ascetic practice, I will naturally know how to decide.' English version:
'Just as a person has children, not failing their ancestors, studies the classics left by immortals, and performs sacrifices at the great ancestral temple of heaven, if these three things are not neglected, it is called liberation.
What has been passed down from ancient times to the present is that liberation is sought through these three things. If other methods are used, it is futile and without real effect.
If you wish to seek liberation, you should only learn the above methods. Your father's worries and sorrows will cease, and the path to liberation can be extended.
Leaving home to practice in the mountains and forests, and then returning home is not a mistake.
In the past, King Amrapali practiced in the forest of asceticism for a long time, abandoned his disciples and family, and returned home to inherit the throne.
Prince Rama left his country for the mountains and forests, and upon hearing that the customs of the country were deteriorating, he returned to uphold the righteous path.
The King of Saluva, named Tu Lou Mo, went to the mountains and forests with his son to practice, and eventually they both returned to their country.
Bhasijiu Muni, and An Di Die, practiced Brahmacharya in the mountains and forests, and their father also returned to his own country.
Like these former sages, whose righteous fame spread far and wide, they all returned to their countries to govern, like lamps illuminating the world.
Therefore, leaving the mountains and forests to educate the people with the righteous law is not a mistake.'
The prince listened to the minister, who advised him with loving and beneficial words, analyzed with common sense, without confusion, in an orderly and firm manner, and replied to the minister:
'Regarding the hesitation between existence and non-existence, two thoughts increase doubt, and making statements about existence or non-existence, I will not decide easily. Through pure wisdom and ascetic practice, I will naturally know how to decide.'
。 世間猶豫論， 展轉相傳習， 無有真實義， 此則我不安， 明人別真偽， 信豈由他生？ 猶如生盲人， 以盲人為導， 于夜大闇中， 當復何所從？ 于凈不凈法， 世間生疑惑， 設不見真實， 應行清凈道， 寧苦行凈法， 非樂行不凈。 觀彼相承說， 無一決定相， 真言虛心受， 永離諸過患， 語過虛偽說， 智者所不言。 如說羅摩等， 舍家修梵行， 終歸還本國， 服習五欲者， 此等為陋行， 智者所不依。 我今當爲汝， 略說其要義。 日月墜于地， 須彌雪山轉， 我身終不易， 退入于非處。 寧身投盛火， 不以義不畢， 還歸於本國， 入於五慾火。」 表斯要誓已， 徐起而長辭。 太子辯鋒炎， 猶如盛日光， 王師及大臣， 言論莫能勝。 相謂計已盡， 唯當辭退還， 深敬嘆太子， 不敢強逼留。 敬奉王命故， 不敢速疾還， 徘徊於中路， 行邁顧遲遲。 選擇黠慧人， 審諦機悟士， 隱身密伺候， 然後舍而還
現代漢語譯本 世間充滿了猶豫不決的論調，輾轉相傳，習以為常，卻沒有真正的意義。這讓我感到不安。 明智的人能夠分辨真偽，信仰難道是憑空產生的嗎？ 就像一個天生的盲人，讓另一個盲人來引導，在漆黑的夜晚里，又該如何前進呢？ 對於清凈與不清凈的法，世間充滿了疑惑。如果不能看清真相，就應該走上清凈的道路。 寧願通過苦行來修習清凈的法，也不要貪圖享樂而行不凈之事。 觀察那些相傳的說法，沒有一個是確定的。真理應該虛心接受，這樣才能永遠遠離各種過患。 言語上的過失和虛假的說法，是智者所不屑的。 比如像羅摩等人，捨棄家庭修行梵行，最終卻又回到原來的國家，沉溺於五欲之中。 這些都是卑劣的行為，智者不會效仿。 我現在要為你們簡要地說出其中的要義。 即使太陽和月亮墜落到地上，須彌山和雪山倒塌，我的決心也不會改變，絕不會退回到不該去的地方。 寧願投身於熊熊烈火，也不願因為沒有完成道義，就回到原來的國家，沉溺於五欲之中。 表明了這個重要的誓言之後，太子緩緩起身，告辭離去。 太子的辯論鋒芒銳利，如同盛開的陽光，國王的老師和大臣們，沒有人能在言語上勝過他。 他們互相說道，計策已經用盡，只能辭退返回。他們深深地敬佩太子的決心，不敢強行挽留。 因為要遵從國王的命令，他們不敢立刻返回，在半路上徘徊，走走停停。 他們選擇了一些聰明機智的人，仔細觀察那些有領悟能力的人，讓他們暗中監視，然後才離開返回。
English version The world is full of hesitant arguments, passed down and practiced, yet without true meaning. This makes me uneasy. Wise people can distinguish truth from falsehood, can faith arise from nothing? It's like a person born blind, being led by another blind person, in the deep darkness of night, where should they go? Regarding pure and impure dharmas, the world is full of doubts. If one cannot see the truth, one should walk the path of purity. It is better to practice pure dharma through asceticism than to indulge in pleasure and engage in impure deeds. Observing the transmitted teachings, none are definitive. Truth should be received with an open mind, so as to forever avoid all faults. Verbal errors and false statements are what the wise disdain. Like Rama and others, who abandoned their families to practice brahmacharya, only to return to their original countries and indulge in the five desires. These are base actions, which the wise do not follow. Now I will briefly tell you the essence of it. Even if the sun and moon fall to the earth, and Mount Sumeru and the snowy mountains collapse, my determination will not change, and I will never retreat to where I should not be. I would rather throw myself into a raging fire than return to my original country and indulge in the five desires without fulfilling my duty. Having expressed this important vow, the prince slowly rose and took his leave. The prince's arguments were sharp, like the blazing sun. The king's teachers and ministers, none could surpass him in debate. They said to each other, their plans were exhausted, and they could only retreat. They deeply admired the prince's determination and dared not force him to stay. Because they had to obey the king's orders, they dared not return immediately, lingering on the road, walking slowly. They chose some clever and intelligent people, carefully observing those with the ability to understand, and had them secretly monitor, before leaving and returning.
。
佛所行贊卷第二 大正藏第 04 冊 No. 0192 佛所行贊
佛所行贊卷第三(亦云佛本行經)
馬鳴菩薩造
北涼天竺三藏曇無讖譯
瓶沙王詣太子品第十
太子辭王師， 及正法大臣， 冒浪濟恒河， 路由靈鷲巖。 藏根於五山， 特秀峙中亭， 林木花果茂， 流泉溫涼分， 入彼五山城， 寂靜猶昇天。 國人見太子， 容德深且明， 少年身光澤， 無比丈夫形， 悉起奇特想， 如見自在幢。 橫行為止足， 隨後者速馳， 先進悉回顧， 瞻目視無厭。 四體諸相好， 隨見目不移， 恭敬來奉迎， 合掌禮問訊。 咸皆大歡喜， 隨宜而供養， 瞻仰尊勝顏， 俯愧種種形。 政素輕躁儀， 寂默加肅敬， 結恨心永解， 慈和情頓增。 士女公私業， 一時悉休廢， 敬形宗其德， 隨觀盡忘歸。 眉間白毫相， 修廣紺青目， 舉體金光曜， 清凈網縵手， 雖為出家形， 有應聖王相
現代漢語譯本 《佛所行贊》卷二 大正藏第04冊 No. 0192 《佛所行贊》
《佛所行贊》卷三（也稱為《佛本行經》）
馬鳴菩薩 著
北涼天竺三藏曇無讖 譯
瓶沙王詣太子品第十
太子辭別了老師，以及正法大臣， 冒險渡過恒河，路經靈鷲巖。 他隱居在五座山中，特別突出地聳立在中央， 那裡林木茂盛，花果繁多，流泉的溫度有溫有涼， 進入那五山城，寂靜得如同升入天堂。 國人見到太子，容貌品德深邃而光明， 少年身軀光澤，是無比的丈夫形象， 都生起驚奇的想法，如同見到自在的旗幟。 走在前面的人停下腳步，後面的人迅速趕來， 先到的人都回頭看，目光注視著他，永不厭倦。 他四肢的各種美好相貌，讓人看了就移不開眼睛， 人們恭敬地前來迎接，合掌行禮問候。 大家都非常歡喜，按照各自的情況供養他， 瞻仰他尊貴的容顏，為自己的種種不足而感到慚愧。 平時輕浮急躁的儀態，變得寂靜肅穆， 心中積久的怨恨永遠消解，慈愛和睦的情感頓時增長。 士女們無論公事私事，一時都停止了， 敬佩他的形貌，崇尚他的德行，看著他都忘了回家。 眉間的白毫相，修長而深藍色的眼睛， 全身散發著金色的光芒，清凈而有網狀紋路的手， 雖然是出家人的形象，卻有應為聖王的相貌。
English version The Praises of the Buddha's Deeds, Volume 2 Taisho Tripitaka Volume 04, No. 0192, The Praises of the Buddha's Deeds
The Praises of the Buddha's Deeds, Volume 3 (also known as the Sutra of the Buddha's Former Deeds)
Composed by Bodhisattva Asvaghosa
Translated by Tripitaka Master Dharmaraksha of Northern Liang, India
Chapter 10: King Bimbisara Visits the Crown Prince
The Crown Prince bid farewell to his teachers, and the ministers of the Dharma, Venturing across the Ganges River, he passed by Vulture Peak. He took refuge among the five mountains, standing out prominently in the center, Where the forests were lush, with abundant flowers and fruits, and the springs flowed with both warm and cool waters, Entering that city of five mountains, it was as peaceful as ascending to heaven. The people of the country, seeing the Crown Prince, whose countenance and virtue were profound and bright, A young man with a radiant body, an unparalleled figure of a man, All arose with wondrous thoughts, as if seeing a banner of freedom. Those in front stopped their steps, and those behind hurried to catch up, Those who arrived first all looked back, gazing at him without weariness. The various beautiful features of his limbs, once seen, held their eyes fixed, People respectfully came to greet him, joining their palms in salutation. Everyone was greatly delighted, offering him according to their means, Gazing upon his noble countenance, they felt ashamed of their own shortcomings. Their usual frivolous and impetuous manners became quiet and solemn, The long-held grudges in their hearts were forever resolved, and feelings of compassion and harmony instantly increased. Men and women, regardless of public or private affairs, all ceased their work for a time, Respecting his form, admiring his virtue, they watched him, forgetting to return home. The white hair between his eyebrows, his long and deep blue eyes, His whole body radiated golden light, his hands were pure and had net-like patterns, Although he had the appearance of a renunciate, he possessed the features of a holy king.
。 王舍城士女， 長幼悉不安， 此人尚出家， 我等何俗歡？ 爾時瓶沙王， 處於高觀上， 見彼諸士女， 惶惶異常儀， 敕召一外人， 備問何因緣？ 恭跪王樓下， 具白所見聞： 「昔聞釋氏種， 殊特殊勝子， 神慧超世表， 應王領八方， 今出家在此， 眾人悉奉迎。」 王聞心驚喜， 形留神已馳， 敕使者速還， 伺候進趣宜， 奉教密隨從， 瞻察所施為。 澄靜端目視， 庠步顯真儀， 入里行乞食， 為諸乞士光， 斂形心不亂， 好惡靡不安。 精粗隨所得， 持缽歸閑林， 食訖漱清流， 樂靜安白山。 青林別高崖， 丹華殖其間， 孔雀等眾鳥， 翻飛而亂鳴。 法服助鮮明， 如日照扶桑， 使見安住彼， 次第具上聞。 王聞心馳敬， 即敕嚴駕行， 天冠佩花服， 師子王游步。 簡擇諸宿重， 安靜審諦士， 導從百千眾， 云騰昇白山。 見菩薩嚴儀， 寂靜諸情根， 端坐山巖室， 如月麗青天。 妙色凈端嚴， 猶若法化身， 虔心肅然發， 恭步漸親近。 猶如天帝釋， 詣摩醯首羅， 斂容執禮儀， 敬問彼和安
現代漢語譯本 王舍城的男女老少，都感到不安。 這個人尚且出家修行，我們這些俗人又有什麼可高興的呢？ 當時瓶沙王，在高樓上， 看到那些男女，惶恐不安，舉止異常。 於是命令召見一個外人，詳細詢問原因。 那人恭敬地跪在王樓下，詳細稟告所見所聞： 『我聽說釋迦族，有一位非常殊勝的王子， 他的智慧超凡脫俗，本應統治四方， 如今卻在此出家，眾人紛紛前去迎接。』 國王聽後心中驚喜，雖然身在此處，心卻早已飛馳而去。 於是命令使者速回，伺機觀察他的動向。 使者奉命秘密跟隨，觀察他的一舉一動。 只見他神情澄澈平靜，目光端正， 步伐穩重，顯現出真正的儀態。 他進入村裡乞食，為那些乞討的人帶來光明。 他收斂身心，不為外物所擾，不為好惡所動。 無論得到粗糙還是精美的食物，都坦然接受， 然後拿著缽回到清靜的樹林。 吃完飯後，用清澈的流水漱口，在寧靜的白山中安然自樂。 青翠的樹林與高聳的山崖相映襯，紅色的花朵點綴其間。 孔雀等各種鳥兒，在空中翻飛鳴叫。 他的法衣更加鮮明，如同太陽照耀扶桑樹。 使者看到他安住在那裡，便將所見所聞一一稟告國王。 國王聽後心中充滿敬意，立刻命令準備車駕出行。 他頭戴天冠，身穿華麗的服飾，如同獅子王一般威風凜凜。 他挑選了德高望重的官員，以及安靜沉穩的賢士， 帶領成百上千的隨從，如同雲彩般升向白山。 他看到菩薩威儀莊嚴，六根清凈， 端坐在山巖石室中，如同明月懸掛在青天。 他容貌清凈端莊，如同法身顯現， 於是虔誠地整理衣冠，恭敬地慢慢走近。 如同天帝釋，前往拜見摩醯首羅天神一般， 他收斂容貌，執持禮儀，恭敬地問候對方是否安好。
English version The men and women of Rajagriha, young and old, were all uneasy. This person has renounced the world to become a monk, what joy can we, the laity, have? At that time, King Bimbisara, was on a high tower, He saw those men and women, anxious and behaving unusually. So he ordered a stranger to be summoned, to inquire about the cause. The man knelt respectfully below the king's tower, and reported in detail what he had seen and heard: 'I heard that the Shakya clan has a very special and outstanding prince, His wisdom is extraordinary, and he should have ruled the eight directions, But now he has renounced the world here, and everyone is going to welcome him.' The king was delighted in his heart upon hearing this, though his body remained, his mind had already flown away. So he ordered the messenger to return quickly, and observe his movements. The messenger followed secretly, observing his every action. He saw that his expression was clear and calm, his eyes were straight, His steps were steady, revealing his true demeanor. He entered the village to beg for food, bringing light to those who beg. He restrained his mind and body, not disturbed by external things, nor moved by likes or dislikes. Whether he received coarse or fine food, he accepted it calmly, Then, holding his bowl, he returned to the quiet forest. After eating, he rinsed his mouth with clear water, and enjoyed the peace of the white mountain. The green forest contrasted with the towering cliffs, with red flowers interspersed among them. Peacocks and other birds flew and chirped in the air. His monastic robe was even more radiant, like the sun shining on the Fusang tree. The messenger saw him dwelling there, and reported everything he had seen and heard to the king. The king was filled with respect upon hearing this, and immediately ordered his carriage to be prepared. He wore a heavenly crown and gorgeous clothes, like a lion king. He selected virtuous and respected officials, as well as quiet and thoughtful scholars, Leading hundreds and thousands of followers, they ascended the white mountain like clouds. He saw the Bodhisattva's dignified demeanor, his six senses were pure, Sitting upright in the mountain rock chamber, like the moon hanging in the blue sky. His appearance was pure and dignified, like a manifestation of the Dharma body, So he devoutly adjusted his clothes, and respectfully approached slowly. Like the heavenly Emperor Sakra, going to visit Mahesvara, the great god, He composed his countenance, observed the proper etiquette, and respectfully asked if he was well.
。 菩薩詳而動， 隨順反相酬。 時王勞問畢， 端坐清凈石， 瞪矚瞻神儀， 顏和情交悅。 「伏聞名高族， 盛德相承襲， 欽情久蘊積， 今欲決所疑。 日光之元宗， 祚隆已萬世， 令德紹遺嗣， 弘廣萃於今。 賢明年幼少， 何故而出家？ 超世聖王子， 乞食不存榮， 妙體應涂香， 何故服袈裟？ 手宜握天下， 反以受薄餐， 若不代父王， 受禪享其土， 吾今分半國， 庶望少留情。 既免逼親嫌， 時過隨所從， 當體我誠言， 貪德為良鄰。 或恃名勝族， 才德容貌兼， 不欲降高節， 屈下受人恩。 當給勇健士， 器仗隨軍資， 自力廣收羅， 天下孰不推。 明人知時取， 法財五欲增， 若不獲三利， 終始徒勞勤。 崇法舍財色， 財為一分人， 富財舍法欲， 此則保財資。 貧窶而忘法， 五欲孰能歡？ 是故三事俱， 德流而道宣。 法財五欲備， 名世大丈夫， 無令圓相身， 徒勞而無功。 曼陀轉輪王， 王領四天下， 帝釋分半坐， 力不能王天。 今汝𦟛長臂， 足攬人天境， 我不恃王力， 而欲強相留
現代漢語譯本 菩薩仔細地行動，順應著對方的反應來回應。 國王問候完畢，便端坐在清凈的石頭上， 專注地注視著菩薩的神態儀表，面容和藹，心情愉悅。 『我聽說您出身名門望族，高尚的品德世代相傳， 欽佩之情早已積蓄在心中，今天想請您解答我的疑惑。 您是太陽的後裔，王位已經傳承了萬世， 美好的品德繼承了先人的遺志，如今在您身上發揚光大。 您如此賢明，卻在年少時就出家， 超越世俗的聖王子，為何要乞食而放棄榮華？ 您美好的身體應該塗抹香料，為何要穿上袈裟？ 您的手應該掌握天下，為何反而接受粗茶淡飯？ 如果您不繼承父王的王位，接受禪讓來治理國土， 我願意分出一半的國土，希望您能稍稍留情。 這樣既可避免親人的責備，又可隨著時間自由選擇去留， 希望您能體諒我的誠意，把我的美德當作良善的鄰居。 或許您是仗著自己出身名門，才華、品德、容貌兼備， 不願降低高貴的節操，屈尊接受別人的恩惠。 我當供給您勇猛的戰士，兵器和軍需物資， 憑藉自己的力量廣納人才，天下誰人不推崇？ 明智的人懂得把握時機，用佛法、財富和五欲來增長實力， 如果不能獲得這三方面的利益，最終只會徒勞辛苦。 崇尚佛法而捨棄財富和美色，財富只屬於一部分人， 擁有財富卻捨棄佛法和慾望，這樣才能保住財富。 貧窮困苦而忘記佛法，五欲又怎能帶來快樂？ 所以三者兼備，才能使美德流傳，佛法弘揚。 佛法、財富、五欲都具備，才是名副其實的大丈夫， 不要讓您圓滿的相好之身，徒勞無功。 曼陀轉輪王，統治著四大天下， 帝釋天分給他一半的座位，他的力量卻不能統治天界。 如今您手臂修長，足以攬括人天境界， 我不是仗著王權，而想強行挽留您。』
English version The Bodhisattva moved deliberately, responding in accordance with the other's reactions. After the king finished his inquiries, he sat upright on a clean stone, Gazing intently at the Bodhisattva's demeanor, his face amiable and his mood joyful. 'I have heard that you come from a noble lineage, with high virtues passed down through generations, My admiration has long been accumulating in my heart, and today I wish to resolve my doubts. You are a descendant of the sun, and the throne has been passed down for ten thousand generations, Your fine virtues have inherited the legacy of your ancestors, and are now being carried forward by you. You are so wise, yet you renounced your home at a young age, A holy prince who transcends the world, why do you beg for food and abandon glory? Your beautiful body should be adorned with fragrances, why do you wear a kasaya? Your hands should grasp the world, why do you instead accept simple meals? If you do not inherit your father's throne, and accept the abdication to govern the land, I am willing to give you half of my kingdom, hoping that you will show some consideration. This way, you can avoid the blame of your relatives, and freely choose to stay or leave as time passes, I hope you can understand my sincerity, and regard my virtue as a good neighbor. Perhaps you rely on your noble birth, your talent, virtue, and appearance, Unwilling to lower your noble principles, and condescend to accept the kindness of others. I shall provide you with brave warriors, weapons, and military supplies, Relying on your own strength to gather talents, who in the world would not admire you? Wise people know how to seize opportunities, using Dharma, wealth, and the five desires to increase their strength, If you cannot obtain these three benefits, you will ultimately toil in vain. To revere the Dharma and abandon wealth and beauty, wealth belongs to only a portion of people, To possess wealth but abandon the Dharma and desires, this is how to preserve wealth. To be poor and forget the Dharma, how can the five desires bring joy? Therefore, when all three are present, virtue will spread and the Dharma will be propagated. When Dharma, wealth, and the five desires are all possessed, one is a true great man, Do not let your perfect form be in vain and without merit. King Mandhata, the wheel-turning king, ruled over the four continents, Indra shared half of his seat with him, yet his power could not rule the heavens. Now your arms are long enough to encompass the realms of humans and gods, I am not relying on my royal power, but I wish to strongly persuade you to stay.'
。 見汝改形好， 愛著出家衣， 既以敬其德， 矜苦惜其人， 今見行乞求， 我願奉其土。 少壯受五欲， 中年習用財， 年耆諸根熟， 是乃順法時。 壯年守法財， 必為欲所壞， 老則氣虛微， 隨順求寂默， 耆年愧財欲， 行法舉世宗。 壯年心輕躁， 馳騁五欲境， 疇侶契纏綿， 情交相感深， 年宿寡綢繆， 順法者所宗， 五欲悉休廢， 增長樂法心。 具崇王者法， 大會奉天神， 當乘神龍背， 受樂上升天。 先勝諸聖王， 嚴身寶瓔珞， 祠祀設大會， 終歸受天福。」 如是瓶沙王， 種種方便說， 太子志堅固， 不動如須彌。
佛所行贊答瓶沙王品第十一
瓶沙王隨順， 安慰勸請已， 太子敬答謝： 「深感於來言， 善得世間宜， 所說不乖理， 訶梨名族胄， 為人善知識， 義懷心虛盡， 法應如是說。 世間說凡品， 不能處仁義， 薄德遇近情， 豈達名勝事？ 承習先勝宗， 崇禮脩敬讓， 能于苦難中， 賙濟不相棄， 是則為世間， 真善知識相。 善友財通濟， 是名牢固藏， 守惜封己利， 是必速亡失
現代漢語譯本 『見你改變了形象，喜愛穿出家的僧衣， 既已敬佩你的德行，又憐惜你的苦行， 如今見你乞食，我願奉獻我的國土。 年輕時享受五欲，中年時習慣使用財富， 年老時諸根成熟，這才是順應佛法的時機。 壯年時守護的財富，必定會被慾望所破壞， 年老時氣息虛弱，應當順應佛法追求寂靜， 年老時對財富和慾望感到羞愧，修行佛法是世人所尊崇的。 壯年時心輕浮躁動，馳騁於五欲的境界， 與伴侶纏綿，情感交織深厚， 年老時減少纏綿，順應佛法是修行者所尊崇的， 五欲全部停止，增長樂於佛法的心。 具備崇高的王者之法，舉行盛大的祭祀奉獻天神， 應當乘坐神龍的背，享受快樂升上天界。 先勝過諸位聖王，用寶貴的瓔珞裝飾身體， 祭祀設宴大會，最終會得到天上的福報。』 瓶沙王就這樣，用各種方便的言辭勸說， 太子意志堅定，像須彌山一樣不動搖。
佛所行贊答瓶沙王品第十一
瓶沙王順應太子的意願，安慰勸請之後， 太子恭敬地回答說：『深感您剛才所說的話， 善於瞭解世間的道理，所說的話不違背真理， 訶梨是名門望族，是位善知識， 義理充滿心中，法應當這樣說。 世俗之人說凡夫俗子，不能處在仁義之中， 德行淺薄的人遇到親近的情感，怎麼能明白高尚的事情呢？ 繼承先輩的優良傳統，崇尚禮儀，修養恭敬謙讓， 能夠在苦難之中，賙濟他人而不拋棄， 這才是世間，真正的善知識的相貌。 善友之間財物互相幫助，這才是牢固的寶藏， 守著自己的利益，必定會迅速滅亡。'
English version 'Seeing your changed appearance, loving the monk's robes, Having admired your virtue, and pitying your ascetic practices, Now seeing you begging for alms, I wish to offer my kingdom. In youth, enjoying the five desires, in middle age, accustomed to using wealth, In old age, the senses are mature, this is the time to follow the Dharma. The wealth guarded in youth, will surely be destroyed by desires, In old age, the breath is weak, one should follow the Dharma and seek tranquility, In old age, ashamed of wealth and desires, practicing the Dharma is revered by the world. In youth, the mind is light and restless, indulging in the realm of the five desires, Entangled with companions, emotions deeply intertwined, In old age, reducing entanglements, following the Dharma is what practitioners revere, All five desires are abandoned, increasing the heart that delights in the Dharma. Possessing the noble ways of a king, holding grand sacrifices to offer to the gods, One should ride on the back of a divine dragon, enjoying happiness and ascending to heaven. Surpassing all the holy kings, adorning the body with precious necklaces, Holding sacrifices and banquets, one will ultimately receive heavenly blessings.' King Bimbisara, in this way, used various skillful means to persuade, The prince's will was firm, unmoving like Mount Sumeru.
Chapter Eleven: The Buddha's Praise in Response to King Bimbisara
King Bimbisara, complying with the prince's wishes, after comforting and urging, The prince respectfully replied: 'I am deeply grateful for your words, You understand the ways of the world, and your words do not contradict the truth, Harita is from a noble family, a good teacher, With a heart full of righteousness, the Dharma should be spoken in this way. The worldly people speak of ordinary people, who cannot abide in benevolence and righteousness, Those with shallow virtue, when encountering close emotions, how can they understand noble matters? Inheriting the good traditions of the ancestors, respecting etiquette, cultivating reverence and humility, Being able to help others in times of hardship without abandoning them, This is the true appearance of a good teacher in the world. Good friends help each other with wealth, this is a solid treasure, Guarding one's own interests, will surely lead to swift destruction.'
。 國財非常寶， 惠施為福業， 兼施善知識， 雖散后無悔。 既知汝厚懷， 不為違逆論， 且今以所見， 率心而相告。 畏生老病死， 欲求真解脫， 舍親離恩愛， 豈還習五欲？ 不畏盛毒蛇， 凍電猛盛火， 唯畏五欲境， 流轉勞我心。 五欲非常賊， 劫人善珍寶， 詐偽虛非實， 猶若幻化人。 暫思令人惑， 況常處其中？ 五欲為大礙， 永障寂滅法。 天樂尚不可， 況處人間欲？ 五欲生渴愛， 終無滿足時。 猶盛風猛火， 投薪亦無足， 世間諸非義， 莫過五欲境。 眾生愚貪故， 樂著而不覺， 智者畏五欲， 不墮于非義。 王領四海內， 猶外更希求， 愛慾如大海， 終無止足時。 曼陀轉輪王， 普天雨黃金， 王領四天下， 復希忉利天， 帝釋分半座， 欲圖致命終。 農沙修苦行， 王三十三天， 縱慾心高慢， 仙人挽步車， 緣斯放逸行， 即墮蟒蛇中。 掛羅轉輪王， 游于忉利天， 取天女為后， 賦斂仙人金， 仙人忿加咒， 國滅而命終
現代漢語譯本 國家的財富非常寶貴，施捨財物是行善積福的事業。 同時也要廣施善知識，即使散盡家財，日後也不會後悔。 既然知道你心胸寬廣，我不會說違逆你心意的話。 現在我只是根據我所見到的，坦誠地告訴你。 我們都畏懼生老病死，想要尋求真正的解脫。 既然捨棄親人，離開恩愛，怎麼還能再沉溺於五欲呢？ 我們不怕劇毒的蛇，不怕冰凍的閃電和猛烈的火焰。 只怕五欲的誘惑，它使我們流轉生死，勞累心神。 五欲就像強盜，劫奪人們的善行珍寶。 它們虛偽不實，就像幻化出來的人一樣。 短暫的思念就能使人迷惑，更何況是長期處於其中呢？ 五欲是最大的障礙，永遠阻礙著寂滅之法的證悟。 天上的快樂尚且不可貪戀，更何況是人間的情慾呢？ 五欲會產生渴愛，永遠沒有滿足的時候。 就像狂風和猛火，投入再多的柴火也無法滿足。 世間一切不義的事情，沒有比五欲更嚴重的了。 眾生因為愚癡貪婪，所以樂於執著而不覺悟。 智者畏懼五欲，不會墮入不義的境地。 即使是統治四海的君王，仍然會向外尋求更多。 愛慾就像大海，永遠沒有止境。 曼陀轉輪王，普天之下降下黃金雨。 他統治著四大部洲，還想得到忉利天的統治權。 甚至想從帝釋那裡分得半個座位，直到臨終都還在圖謀。 農沙修苦行，成為三十三天的天王。 他縱慾心高氣傲，讓仙人為他拉車。 因為這種放縱的行為，他死後墮入蟒蛇道中。 掛羅轉輪王，在忉利天遊玩。 他娶天女為后，向仙人徵收黃金。 仙人憤怒地詛咒他，導致他國破身亡。
English version The wealth of a nation is very precious; giving is a virtuous act that brings blessings. At the same time, one should also widely share good knowledge; even if one gives away all their wealth, there will be no regrets later. Since I know you have a broad mind, I will not say anything that goes against your wishes. Now, I am simply telling you what I have seen, honestly and sincerely. We all fear birth, old age, sickness, and death, and we seek true liberation. Since we have abandoned our relatives and left behind love, how can we still indulge in the five desires? We are not afraid of venomous snakes, freezing lightning, or raging fires. We are only afraid of the temptations of the five desires, which cause us to transmigrate in the cycle of life and death, wearying our minds. The five desires are like robbers, stealing people's treasures of good deeds. They are false and unreal, like people created by illusion. A brief thought can confuse people; how much more so when one is constantly immersed in them? The five desires are the greatest obstacles, forever hindering the realization of the Dharma of Nirvana. Even the pleasures of heaven are not to be craved; how much less so the desires of the human realm? The five desires give rise to craving, which is never satisfied. Like a strong wind and a raging fire, no amount of fuel can ever be enough. Of all the unrighteous things in the world, none is more serious than the realm of the five desires. Because of their ignorance and greed, sentient beings are happy to cling to them without awakening. The wise fear the five desires and will not fall into unrighteousness. Even a king who rules the four seas still seeks more from the outside. Desire is like the ocean, never having an end. King Mandhata, the Universal Monarch, caused gold to rain down all over the world. He ruled the four continents and still desired to rule the Trayastrimsa Heaven. He even wanted to take half of Indra's seat, scheming until his death. Nongsha practiced asceticism and became the king of the thirty-three heavens. He indulged in his desires and became arrogant, making immortals pull his chariot. Because of this indulgent behavior, he fell into the realm of snakes after his death. King Guala, the Universal Monarch, traveled in the Trayastrimsa Heaven. He took celestial maidens as his consorts and levied gold from the immortals. The immortals angrily cursed him, leading to the destruction of his kingdom and his death.
。 婆羅大帝釋， 大帝釋農沙， 農沙歸帝釋， 天主豈有常？ 國土非堅固， 唯大力所居。 被服於草衣， 食果飲流泉， 長髮如垂地， 寂默無所求。 如是修苦行， 終為欲所壞， 當知五欲境， 行道者怨家。 千臂大力王， 勇健難為敵， 羅摩仙人殺， 亦由貪慾故。 況我剎利種， 不為欲所牽， 少味境界欲， 子息長彌增。 慧者之所惡， 欲毒誰服食？ 種種苦求利， 悉為貪所使， 若無貪慾者， 勤苦則不生。 慧者見苦過， 滅除于貪慾， 世間謂為善， 即皆是惡法， 眾生所貪樂， 生諸放逸故， 放逸反自傷， 死當墮惡趣。 勤方便所得， 而方便所護， 不勤自亡失， 非方便能留。 猶若假借物， 智者不貪著， 貪慾勤苦求， 得以增愛著， 非常離散時， 益復增苦惱， 執炬還自燒， 智者所不著。 愚癡卑賤人， 慳貪毒燒心， 終身長受苦， 未曾得安樂。 貪恚如蛇毒， 智者何由近？ 勤苦嚙枯骨， 無味不充飽， 徒自困牙齒， 智者所不嘗
現代漢語譯本 婆羅大帝釋，大帝釋農沙，農沙歸帝釋，天主難道是永恒不變的嗎？ 國土並非堅不可摧，只有強者才能佔據。 身穿草衣，吃野果喝泉水，長髮垂地，寂靜無求。 像這樣苦修，最終還是被慾望所摧毀，應當知道五欲之境，是修行者的仇敵。 千臂大力王，勇猛強健難以匹敵，被羅摩仙人所殺，也是因為貪慾的緣故。 何況我剎帝利種姓，不應該被慾望所牽絆，少許的慾望，只會讓子孫後代不斷增長。 有智慧的人所厭惡的，慾望的毒藥誰會去服用呢？ 爲了各種利益而辛苦追求，都是被貪慾所驅使，如果沒有貪慾，就不會有勤勞的辛苦。 有智慧的人看到苦的過患，就會滅除貪慾，世間認為好的，其實都是惡法。 眾生所貪戀的，會產生各種放縱，放縱反而會傷害自己，死後會墮入惡道。 通過勤奮努力得到的，並且通過努力守護的，不勤奮就會自己失去，不是努力就能留住的。 就像是借來的東西，智者不會貪戀執著，貪慾驅使人辛苦追求，得到后反而增加愛戀執著。 當無常離散的時候，會更加增加痛苦煩惱，拿著火把反而會燒到自己，智者不會執著。 愚癡卑劣的人，被慳貪的毒火燒心，終身長久地受苦，從未得到安樂。 貪婪和嗔恨就像蛇毒，有智慧的人怎麼會靠近呢？ 就像啃咬乾枯的骨頭，沒有味道也不能充飢，只是徒勞地困擾牙齒，有智慧的人不會嘗試。
English version Brahma, the great Indra, the great Indra, Nongsha, Nongsha returns to Indra, is the Lord of Heaven unchanging? The land is not indestructible, only the strong can occupy it. Wearing grass clothes, eating wild fruits and drinking spring water, with long hair hanging down, silent and without desires. Practicing asceticism like this, ultimately destroyed by desires, one should know that the realm of the five desires is the enemy of practitioners. The thousand-armed mighty king, brave and strong, difficult to match, was killed by the sage Rama, also because of greed. Moreover, I, a Kshatriya, should not be bound by desires, a little desire will only cause future generations to grow continuously. What the wise despise, who would take the poison of desire? Striving hard for various benefits is all driven by greed, if there is no greed, there would be no hard work. The wise see the harm of suffering and eliminate greed, what the world considers good is actually evil. What sentient beings crave will lead to various indulgences, indulgence will harm oneself, and after death, one will fall into evil paths. What is obtained through diligence and protected through diligence, will be lost if one is not diligent, and cannot be retained by diligence. It is like borrowed things, the wise do not covet or cling to them, greed drives people to strive hard, and after obtaining them, it increases love and attachment. When impermanence separates, it will increase pain and trouble, holding a torch will burn oneself, the wise do not cling to it. The foolish and lowly, with their hearts burned by the poison of stinginess and greed, suffer for a lifetime, never finding peace. Greed and hatred are like snake venom, how can the wise approach them? It's like gnawing on dry bones, tasteless and unable to satisfy hunger, just a futile torment for the teeth, the wise do not try it.
。 王賊水火分， 惡子等共財， 亦如臭假肉， 一聚群鳥爭， 貪財亦如是， 智者所不欣。 有財所集處， 多起于怨憎， 晝夜自守衛， 如人畏重怨， 東市殺標下， 人情所憎惡。 貪恚癡長標， 智者常遠離， 入山林河海， 多敗而少安。 如樹高條果， 貪取多墮死， 貪慾境如是， 雖見難可取。 苦方便求財， 難集而易散， 猶如夢所得， 智者豈保持？ 如偽覆火坑， 蹈者必燒死， 貪慾火如是， 智者所不游。 如彼鳩羅步， 弼瑟膩難陀， 彌郗利檀茶， 如屠家刀機， 愛慾形亦然， 智者所不為。 束身投水火， 或投于高巖， 而求于天樂， 徒苦不獲利。 孫陶缽孫陶， 阿修輪兄弟， 同生相愛念， 為欲相殘殺， 身死名俱滅， 皆由貪慾故。 貪愛令人賤， 鞭杖驅策苦， 愛慾卑希望， 長夜形神疲。 麋鹿貪聲死， 飛鳥隨色貪， 淵魚貪鉤餌， 悉為欲所困。 觀察資生具， 非為自在法， 食以療飢患， 除渴故飲水。 衣被卻風寒， 臥以治睡眠， 行疲故求乘， 立惓求床座
現代漢語譯本 強盜和水火會瓜分財富，惡劣的子孫也會爭奪家產。 這些財富就像腐臭的假肉，一旦聚集起來就會引來群鳥爭搶。 貪婪的財富也是如此，智者不會喜歡它。 有財富聚集的地方，常常會產生怨恨和憎惡。 人們日夜守護著財富，就像害怕重大的仇怨一樣。 在鬧市被處決的人，是人們所憎惡的。 貪婪、嗔恨、愚癡是增長的標誌，智者常常遠離它們。 進入山林、河流、大海，常常會遭遇失敗而很少平安。 就像樹上高處的果實，貪婪地摘取往往會導致墜落而死。 貪慾的境界就是這樣，即使看見了也難以獲取。 費盡辛苦求來的財富，難以積聚而且容易散失。 就像夢中得到的東西，智者怎麼會執著地保持呢？ 就像用虛假覆蓋的火坑，踩上去一定會燒死。 貪婪也是如此，智者不會涉足。 就像鳩羅步、弼瑟膩難陀、彌郗利檀茶，如同屠夫的刀和砧板。 愛慾的形態也是這樣，智者不會去做。 捆綁身體投入水火，或者跳入高崖。 爲了追求天上的快樂，只是徒勞地受苦而得不到利益。 孫陶缽和孫陶，阿修輪兄弟。 他們同胞相愛，卻因為貪慾而互相殘殺。 身死名滅，都是因為貪慾的緣故。 貪愛使人卑賤，遭受鞭打驅使的痛苦。 愛慾帶來卑微的希望，長夜裡使人身心疲憊。 麋鹿因為貪戀聲音而死，飛鳥因為貪戀顏色而死。 深淵裡的魚因為貪戀魚餌而死，都因為慾望所困。 觀察生活所需的物品，它們不是爲了自在而存在。 吃飯是爲了治療飢餓，喝水是爲了解除口渴。 穿衣是爲了抵禦風寒，睡覺是爲了治療睡眠。 行走疲憊了就尋求乘坐，站立疲倦了就尋求床座。
English version Thieves and fire will divide wealth, and wicked children will also fight over family property. This wealth is like rotten, fake meat; once gathered, it will attract flocks of birds to fight over it. Greedy wealth is also like this; the wise do not like it. Where wealth gathers, resentment and hatred often arise. People guard their wealth day and night, just like fearing a great feud. Those executed in the marketplace are hated by people. Greed, hatred, and ignorance are signs of growth; the wise always stay away from them. Entering mountains, forests, rivers, and seas often leads to failure and rarely to peace. Like fruits high on a tree, greedy picking often leads to falling and death. The realm of desire is like this; even if you see it, it is difficult to obtain. Wealth obtained through hard work is difficult to accumulate and easy to lose. Like things obtained in a dream, how can the wise cling to them? Like a fire pit covered with a false surface, stepping on it will surely lead to being burned to death. Greed is also like this; the wise do not tread there. Like Ku-lo-bu, Bi-se-ni-nan-tuo, and Mi-xi-li-tan-cha, they are like the butcher's knife and chopping board. The form of desire is also like this; the wise do not engage in it. Binding the body and throwing it into water or fire, or jumping off a high cliff. Seeking heavenly joy only leads to suffering in vain without gaining any benefit. Sun-tao-bo and Sun-tao, the Asura brothers. They were siblings who loved each other, but they killed each other because of greed. Their bodies died and their names perished, all because of greed. Greed makes people lowly, suffering the pain of being whipped and driven. Desire brings humble hopes, exhausting the body and mind throughout the long night. Deer die because of their greed for sound, and birds die because of their greed for color. Fish in the deep die because of their greed for bait; all are trapped by desire. Observe the necessities of life; they are not for the sake of freedom. Eating is to cure hunger, and drinking is to quench thirst. Wearing clothes is to resist the cold, and sleeping is to cure sleepiness. When tired from walking, one seeks a ride; when tired from standing, one seeks a bed.
。 除垢故沐浴， 皆為息苦故， 是故應當知， 五欲非自在。 如人得熱病， 求諸冷治藥， 貪求止苦患， 愚夫謂自在。 而彼資生具， 亦非定止苦， 又令苦法增， 故非自在法。 溫衣非常樂， 時過亦生苦， 月光夏則涼， 冬則增寒苦。 乃至世八法， 悉非決定相， 苦樂相不定， 奴王豈有間？ 教令眾奉用， 以王為勝者， 教令即是苦， 猶擔能任重。 普銓世輕重， 眾苦集其身， 為王多怨憎， 雖親或成患， 無親而獨立， 此復有何歡？ 雖王四天下， 用皆不過一， 營求于萬事， 唐苦何益身？ 未若止貪求， 息事為大安。 居王五欲樂， 不王閑寂歡， 歡樂既同等， 何用王位為？ 汝勿作方便， 導我於五欲， 我情之所期， 清涼虛通道。 汝欲相饒益， 助成我所求， 我不畏怨家， 不求生天樂。 心不懷俗利， 而舍于天冠， 是故違汝情， 不從於來旨。 如免毒蛇口， 豈復還執持？ 執炬而自燒， 何能不速舍？ 有目羨盲人， 已解復求縛， 富者愿貧窮， 智者習愚癡， 世有如此人， 則我應樂國
現代漢語譯本：
洗澡是爲了去除污垢，一切都是爲了止息痛苦。 因此應當明白，五欲並非是自在的。 就像人生了熱病，尋求清涼的藥物來治療， 貪求止息痛苦，愚蠢的人卻認為這是自在。 而那些賴以生存的物質，也並非能真正止息痛苦， 反而會增加痛苦，所以不是自在之法。 溫暖的衣服並非永遠快樂，時間久了也會產生痛苦。 月光在夏天帶來涼爽，冬天卻會增加寒冷。 乃至世間的八種法，都不是絕對不變的， 苦樂相互不定，奴隸和君王之間又有什麼區別呢？ 教導眾人奉行，認為君王是尊貴的， 教導本身就是一種痛苦，就像承擔重擔一樣。 普遍衡量世間的輕重，各種痛苦都聚集在君王身上， 當君王會招來很多怨恨，即使是親近的人也可能成為禍患。 沒有親人而獨自一人，這又有什麼快樂呢？ 即使統治整個世界，所用的也不過是一份， 爲了萬事奔波勞碌，徒增痛苦對身體有什麼好處呢？ 不如停止貪求，息事寧人才是最大的安寧。 身處王位享受五欲之樂，不如不當國王享受閑靜的快樂， 既然快樂是相同的，又何必執著于王位呢？ 你不要想方設法，引導我沉溺於五欲之中， 我所期望的，是清涼虛空的道路。 如果你想幫助我，就助我達成所愿， 我不畏懼怨敵，也不追求昇天的快樂。 心中不懷戀世俗的利益，而捨棄了天上的王冠， 所以違揹你的意願，不聽從你來的旨意。 就像逃脫了毒蛇的嘴，難道還會再回去抓住它嗎？ 拿著火把卻燒傷自己，怎麼能不趕快捨棄呢？ 有眼睛的人羨慕盲人，已經解脫了卻又尋求束縛， 富人希望貧窮，聰明人學習愚癡， 世間如果有這樣的人，那我應該會喜歡這個國家。
English version:
Bathing is for removing dirt, all is for ceasing suffering. Therefore, it should be understood that the five desires are not freedom. Like a person who gets a fever, seeking cool medicine to treat it, Greedily seeking to stop the suffering, foolish people think this is freedom. But those means of sustenance, also cannot truly stop suffering, Instead, they increase suffering, so they are not the way to freedom. Warm clothes are not always pleasant, over time they also cause suffering. The moonlight brings coolness in summer, but increases cold in winter. Even the eight worldly conditions are not absolute, Suffering and joy are uncertain, what difference is there between a slave and a king? Instructing people to follow, thinking the king is noble, Instructing itself is a kind of suffering, like carrying a heavy burden. Universally weighing the importance of the world, all kinds of suffering gather on the king, Being a king will attract much resentment, even close ones may become a source of trouble. Being alone without relatives, what joy is there in this? Even ruling the whole world, what one uses is still just one portion, Running around for all things, what benefit is there to the body from this vain suffering? It is better to stop greed, to cease affairs is the greatest peace. Being in the king's position enjoying the pleasures of the five desires, is not as good as not being a king and enjoying quiet joy, Since the joy is the same, why be attached to the throne? You should not try to lead me into the five desires, What I desire is the cool and empty path. If you want to help me, then help me achieve what I seek, I am not afraid of enemies, nor do I seek the joy of heaven. My heart does not cherish worldly benefits, and I have given up the heavenly crown, Therefore, I go against your wishes, and do not follow your purpose. Like escaping from the mouth of a poisonous snake, would one go back to grab it again? Holding a torch and burning oneself, how can one not quickly discard it? Those with eyes envy the blind, those who have been liberated seek bondage again, The rich wish to be poor, the wise learn foolishness, If there are such people in the world, then I should like this country.
。 欲度生老死， 節身行乞食， 寡慾守空閑， 後世免惡道， 是則二世安， 汝今勿哀我。 當哀為王者， 其心常虛渴， 今世不獲安， 後世受苦報。 汝以名勝族， 大丈夫禮儀， 厚懷處於我， 樂同世歡娛。 我亦應報德， 勸汝同我利， 若習三品樂， 是名世丈夫。 此亦為非義， 常求無足故， 若無生老死， 乃名大丈夫。 汝言少輕躁， 老則應出家， 我見年耆者， 力劣無所堪， 不如盛壯時， 志猛心決定。 死賊執劍隨， 常伺求其便， 豈聽至年老， 遂志而出家？ 無常為獵師， 老弓病利箭， 于生死曠野， 常伺眾生鹿， 得便斷其命， 孰聽終年壽？ 夫人之所為， 若生若滅事， 少長及中年， 悉應勤方便。 祠祀修大會， 是皆愚癡故， 應當崇正法， 反殺以祠天， 害生而求福， 此則無慈人。 害生果有常， 猶尚不應殺， 況復求無常， 而害生祠祀？ 若無戒聞慧， 修禪寂靜者， 不應從世間， 祠祀設大會
現代漢語譯本 想要度脫生老病死，就應節制自身，行乞求食。 減少慾望，保持清凈閒適，來世就能免除墮入惡道。 這樣今生來世都能安穩，你現在不必為我悲傷。 應當為那些君王悲哀，他們的內心常常空虛而渴求。 今生不能獲得安寧，來世還要遭受痛苦的報應。 你以名門望族自居，應當遵循大丈夫的禮儀。 對我懷有深厚的感情，喜歡與世人一同享樂。 我也應當報答你的恩德，勸你與我一同追求利益。 如果能修習三種快樂，這才能稱得上是世間的大丈夫。 這種追求也是不符合道義的，因為常常貪求而不知滿足。 如果能超越生老病死，那才稱得上是真正的大丈夫。 你說我年輕輕率，年老了才應該出家。 我看到年老的人，精力衰弱，什麼都做不了。 不如趁著年輕力壯的時候，意志堅定，下定決心。 死亡的賊人拿著劍跟隨在後，常常伺機尋找機會。 難道要等到年老了，才實現出家的願望嗎？ 無常就像獵人，拿著老舊的弓和鋒利的病箭。 在生死曠野中，常常伺機獵殺眾生這隻鹿。 一旦得手就斷送其性命，誰能保證自己能活到終年？ 人所做的事情，無論是生還是滅， 無論是年少、年長還是中年，都應該勤奮努力。 祭祀和舉辦大型集會，這些都是愚癡的行為。 應當崇尚正法，反而殺生來祭祀天神。 傷害生命來祈求福報，這是沒有慈悲心的人。 傷害生命本來就有罪過，尚且不應該殺生。 更何況是爲了追求虛無縹緲的福報，而殺生祭祀呢？ 如果沒有戒律、聞法和智慧，以及修習禪定寂靜的人， 就不應該效仿世俗，進行祭祀和舉辦大型集會。
English version To transcend birth, old age, and death, one should restrain oneself and practice begging for food. By reducing desires and maintaining a tranquil state, one can avoid falling into evil realms in the next life. Thus, both this life and the next will be peaceful; you need not grieve for me now. You should grieve for those kings, whose hearts are always empty and craving. They cannot find peace in this life and will suffer the consequences in the next. You consider yourself of a noble lineage and should follow the conduct of a great man. You hold deep affection for me and enjoy worldly pleasures with others. I should also repay your kindness by encouraging you to seek the same benefits as I do. If one can cultivate the three kinds of joy, then one can be called a great man of the world. This pursuit is also unrighteous because it is driven by constant craving and dissatisfaction. If one can transcend birth, old age, and death, then one can be called a true great man. You say I am rash in my youth and should wait until old age to renounce the world. I see that the elderly are weak and incapable of doing anything. It is better to be resolute and determined while one is young and strong. The thief of death follows with a sword, always seeking an opportunity. Should one wait until old age to fulfill the desire to renounce the world? Impermanence is like a hunter with an old bow and sharp, diseased arrows. In the wilderness of birth and death, it constantly seeks to hunt the deer of sentient beings. Once it finds an opportunity, it takes their lives; who can guarantee they will live to old age? The things that people do, whether they are born or die, whether young, old, or middle-aged, all should strive diligently. Sacrifices and large gatherings are all acts of foolishness. One should uphold the righteous Dharma, instead of killing to sacrifice to the gods. To harm life in order to seek blessings is the act of an uncompassionate person. Harming life is inherently wrong and one should not kill. How much more so when seeking impermanent blessings through killing and sacrifices? Those who lack discipline, learning, wisdom, and the practice of meditation and tranquility, should not follow worldly customs of sacrifices and large gatherings.
殺生得現樂， 慧者不應殺， 況復殺眾生， 而求後世福？ 三界有為果， 悉非我所樂， 諸趣流動法， 如風水㵱草， 是故我遠來， 為求真解脫。 聞有阿羅灆， 善說解脫道， 今當往詣彼， 大仙牟尼所。 誠言苦抑斷， 我今誨謝汝， 愿汝國安隱， 善護如帝釋。 慧明照天下， 猶如盛日光。 殊勝大地主， 端心護其命， 正化護其子， 以法王天下。 冰雪火為怨， 緣火煙幢起， 煙幢成浮雲， 浮雲興大雨， 有鳥于空中， 飲雨不雨身。 殺重怨為宅， 居宅怨重殺， 有殺重怨者， 汝今應伏彼， 令其得解脫， 如飲不雨身。」 時王即叉手， 敬德心歡喜。 「如汝之所求， 愿令果速成， 汝速成果已， 當還攝受我。」 菩薩心內許， 要令隨汝愿， 交辭而隨路， 往詣阿羅藍
現代漢語譯本 殺生或許能帶來眼前的快樂，但有智慧的人不應該殺生。 更何況是爲了追求來世的福報而去殺害眾生呢？ 三界中所有有為的果報，都不是我所喜愛的。 諸趣輪迴的法則，就像風中的水草一樣飄搖不定。 因此，我遠道而來，是爲了尋求真正的解脫。 聽說有位名叫阿羅藍的賢者，善於講述解脫之道。 我現在將前往拜訪那位偉大的牟尼。 我誠懇地告訴你，我將要離開這裡， 愿你的國家安寧穩固，像帝釋天一樣受到庇護。 愿你的智慧像盛大的陽光一樣照耀天下。 你是一位殊勝的大地之主，請端正心念，守護你的子民。 用正法教化你的子民，以法來治理天下。 冰雪和火是相互為怨的，因為火的緣故，煙柱升起。 煙柱形成浮雲，浮雲降下大雨。 有鳥在空中飛翔，飲雨卻不沾濕身體。 殺戮是沉重的怨恨的居所，居住在怨恨中又會引發更多的殺戮。 如果有人被沉重的怨恨所纏繞，你現在應該去降伏他。 讓他得到解脫，就像那飲雨而不濕身的鳥一樣。 這時，國王合起雙手，以恭敬之心感到歡喜。 『如你所愿，愿你早日成就果位，' 『當你成就果位后，請回來度化我。』 菩薩心中應允，要讓他如願以償。 他們互相告別，菩薩便踏上前往阿羅藍的路途。
English version Killing may bring immediate pleasure, but the wise should not kill. How much less should one kill living beings in pursuit of blessings in the next life? All conditioned results within the three realms are not what I desire. The laws of transmigration in all realms are like grass swaying in the wind. Therefore, I have come from afar to seek true liberation. I have heard of a sage named Arada Kalama, who is skilled in expounding the path to liberation. I shall now go to visit that great Muni. I sincerely tell you, I am now taking my leave. May your kingdom be peaceful and secure, protected like Indra. May your wisdom illuminate the world like the brilliant sunlight. You are a supreme ruler of the land, please rectify your mind and protect your people. Educate your people with the righteous Dharma, and govern the world with the Dharma. Ice and snow are enemies of fire, and because of fire, pillars of smoke rise. Pillars of smoke form floating clouds, and floating clouds bring heavy rain. There are birds in the sky that drink the rain without getting their bodies wet. Killing is the dwelling place of heavy resentment, and dwelling in resentment leads to more killing. If someone is entangled in heavy resentment, you should now subdue them. Let them attain liberation, like the bird that drinks rain without getting wet. At that moment, the king folded his hands, his heart filled with joy and respect. 'As you wish, may you quickly attain the fruit of your practice,' 'When you have attained the fruit, please return to guide me.' The Bodhisattva agreed in his heart, intending to fulfill his wish. They bid farewell to each other, and the Bodhisattva set out on the path to Arada Kalama.
。 王與諸群屬， 合掌自隨送， 咸起奇特想， 而還王舍城。
佛所行贊阿羅藍郁頭藍品第十二
甘蔗月光胄， 到彼寂靜林， 敬詣于牟尼， 大仙阿羅藍。 迦藍玄族子， 遠見菩薩來， 高聲遙讚歎， 安慰言善來。 合掌交恭敬， 相問安吉不？ 相勞問畢已， 庠序而就坐。 梵志見太子， 容貌審諦儀， 沐浴伏其德， 如渴飲甘露。 舉手告太子： 「久知汝出家， 斷親愛纏鎖， 猶如象脫羈， 深智覺慧明， 能免斯毒果。 古昔明勝王， 舍位付其子， 如人佩花鬘， 朽故而棄捨； 未若汝盛年， 不受聖王位。 觀汝深固志， 堪為正法器， 當乘智慧舟， 超度生死海。 凡人誘來學， 審才而後教， 我今已知汝， 堅固決定志， 但當任意學， 終無隱於子
現代漢語譯本 國王和他的隨從們，合掌恭敬地送別， 都產生了奇異的想法，然後返回了王舍城。
佛所行贊阿羅藍郁頭藍品第十二
甘蔗月光胄（太子），到達那寂靜的樹林， 恭敬地拜訪了牟尼，偉大的仙人阿羅藍。 迦藍玄族的兒子，遠遠地看見菩薩到來， 高聲遙遠地讚歎，安慰地說『歡迎您來』。 合掌互相恭敬，互相問候是否安好？ 互相慰問完畢后，依次就坐。 梵志看見太子，容貌端莊威儀， 被他的德行所折服，如同乾渴的人飲用甘露。 舉手告訴太子：『我早就知道您會出家， 斷絕親情的束縛，就像大象掙脫了韁繩， 深邃的智慧和覺悟明亮，能夠免除這毒果。 古代賢明的君王，捨棄王位交給他的兒子， 就像人佩戴花環，腐朽了就丟棄； 不如您正值盛年，卻不接受神聖的王位。 看您深厚的志向，堪當正法的器皿， 應當乘坐智慧之舟，超脫生死的苦海。 凡是引人來學習，要審視其才能然後才教導， 我現在已經瞭解您，堅固而決定的志向， 您只管隨意學習，我終究不會對您有所隱瞞。'
English version The king and his retinue, with palms together, respectfully saw him off, All had strange thoughts, and then returned to the city of Rajagriha.
Chapter Twelve of the Praise of the Buddha's Deeds: Arada Kalama and Udraka Ramaputra
The scion of the Ikshvaku clan, having arrived at that tranquil grove, Respectfully visited the Muni, the great sage Arada Kalama. The son of the Kalama clan, seeing the Bodhisattva from afar, Praised him from afar in a loud voice, comforting him with 'Welcome'. With palms together, they showed mutual respect, asking each other if they were well? After exchanging greetings, they sat down in order. The Brahmin, seeing the prince, with his dignified and solemn appearance, Was subdued by his virtue, like a thirsty person drinking nectar. Raising his hand, he told the prince: 'I have long known that you would leave home, Severing the bonds of affection, like an elephant breaking free from its tether, With profound wisdom and clear understanding, you can avoid this poisonous fruit. Ancient wise kings, abandoning their thrones to their sons, Are like people wearing flower garlands, discarding them when they wither; It is not like you, in your prime, not accepting the sacred throne. Seeing your deep and firm resolve, you are worthy to be a vessel of the true Dharma, You should ride the boat of wisdom, to transcend the sea of birth and death. When attracting people to learn, one must examine their talents before teaching, Now I have understood you, your firm and resolute will, You may learn as you please, I will never hide anything from you.'
。」 太子聞其教， 歡喜而報言： 「汝以平等心， 善誨無愛憎， 但當虛心受， 所愿便已獲。 夜行得炬火， 迷方者蒙導， 度海得輕舟， 我今亦如是。 今已蒙哀許， 敢問心所疑， 生老病死患， 云何而可免？」 爾時阿羅藍， 聞太子所問， 自以諸經論， 略為其解說： 「汝是機悟士， 聰中之第一， 今當聽我說， 生死起滅義。 性變生老死， 此五為眾生， 性者為純凈， 轉變者五大。 我覺及與見， 隨境根名變， 色聲香味觸， 是等名境界。 手足語二道， 是五名業根， 眼耳鼻舌身， 是名為覺根。 意根兼二義， 亦業亦名覺， 性轉變為因， 知因者為我。 迦毗羅仙人， 及弟子眷屬， 於此我要義， 修學得解脫。 彼迦毗羅者， 今波阇波提， 覺知生老死， 是說名為見
現代漢語譯本 太子聽了他的教誨，歡喜地迴應說： 『你以平等的心對待一切，善於教導，沒有偏愛和憎恨，只要虛心接受，所希望的就能實現。 就像在黑夜裡得到火炬，迷路的人得到引導，渡海的人得到輕舟，我現在也是這樣。 現在已經蒙受您的慈悲允許，我敢於請教心中的疑惑，生老病死的苦難，要怎樣才能避免呢？』 那時，阿羅藍聽到太子的問題，就用自己所學的經典和理論，簡略地為他解釋說： 『您是具有領悟能力的人，是聰明人中的第一，現在應當聽我說，關於生死起滅的道理。 本性會經歷變化，產生生老病死，這五種現象構成了眾生，本性是純凈的，而變化指的是五大元素。 我的感覺和所見，隨著環境和根器的不同而變化，色、聲、香、味、觸，這些被稱為境界。 手、足和語言這兩種途徑，這五種被稱為業根，眼、耳、鼻、舌、身，這些被稱為覺根。 意根兼具兩種含義，既是業根也是覺根，本性的轉變是原因，知道這個原因的就是我。 迦毗羅仙人以及他的弟子眷屬，通過對這個重要道理的修習，獲得了解脫。 那位迦毗羅，現在就是波阇波提，覺知生老病死，這就是所謂的見解。'
English version The prince, hearing his teachings, joyfully replied: 'You treat everything with an equal mind, are skilled in teaching, without favoritism or hatred. If one humbly accepts, what is desired will be achieved. It's like getting a torch in the night, the lost being guided, and a light boat for crossing the sea; I am like that now. Now that I have received your compassionate permission, I dare to ask about the doubts in my heart. How can the suffering of birth, old age, sickness, and death be avoided?' At that time, Arada Kalama, hearing the prince's question, used his own learned scriptures and theories to briefly explain to him: 'You are a person with the ability to understand, the first among the wise. Now you should listen to me about the principle of the arising and ceasing of life and death. Nature undergoes changes, giving rise to birth, old age, sickness, and death. These five phenomena constitute sentient beings. Nature is pure, while change refers to the five great elements. My feelings and what I see change with the environment and the different faculties. Form, sound, smell, taste, and touch are called realms. Hands, feet, and the two paths of language, these five are called karma roots. Eyes, ears, nose, tongue, and body are called perception roots. The mind root has two meanings, being both a karma root and a perception root. The transformation of nature is the cause, and the one who knows this cause is 'I'. The sage Kapila and his disciples and family members attained liberation through the practice of this important principle. That Kapila is now Pajapati, who is aware of birth, old age, and death. This is what is called insight.'
。 與上相違者， 說名為不見， 愚癡業愛慾， 是說為轉輪。 若住此三種， 是眾生不離， 不信我疑濫， 不別無方便。 境界深計著， 纏綿於我所， 不信顛倒轉， 異作亦異解。 我說我知覺， 我去來我住， 如是等計我， 是名我作轉。 于諸性猶豫， 是非不得實， 如是不決定， 是說名為疑。 若說法是我， 說彼即是意， 亦說覺與業， 諸數復說我。 如是不分別， 是說名總攬， 愚黠性變等， 不了名不別。 禮拜誦諸典， 殺生祀天祠， 水火等為凈， 而作解脫想， 如是種種見， 是名無方便。 愚癡所計著， 意言語覺業， 及境界計著， 是說名爲著。 諸物悉我所， 是名為攝受。 如此八種惑， 彌淪於生死， 諸世間愚夫， 攝受於五節。 闇癡與大癡， 瞋恚與恐怖， 懶惰名為闇， 生死名為癡
現代漢語譯本 與上述相反的，就叫做『不見』。 愚昧、執著于業和愛慾，這被稱為『輪迴』。 如果執著于這三種，眾生就無法脫離。 不相信我，疑惑，濫用，不能分辨，沒有方便法門。 對境界深入執著，纏綿于『我所』。 不相信顛倒的真相，做出不同的行為，有不同的理解。 我說『我知覺』，『我去來』，『我住』。 像這樣執著于『我』，這叫做『我作轉』。 對於諸法的自性猶豫不決，認為是非不真實。 像這樣不確定，這叫做『疑惑』。 如果說法是『我』，說『彼』就是『意』。 也說『覺』和『業』，各種數論也說『我』。 像這樣不分別，這叫做『總攬』。 愚昧、聰慧、自性變化等等，不瞭解就叫做『不別』。 禮拜、誦讀經典，殺生祭祀天神。 用水火等來凈化，卻認為這樣可以解脫。 像這樣種種的見解，叫做『沒有方便法門』。 愚昧所執著的，意念、言語、感覺、行為。 以及對境界的執著，這叫做『執著』。 一切事物都是『我所』，這叫做『攝受』。 這八種迷惑，瀰漫于生死輪迴之中。 世間的愚夫，執著於五種束縛。 闇昧和極度愚癡，嗔恨和恐懼。 懶惰叫做『闇昧』，生死叫做『愚癡』。
English version That which is contrary to the above is called 'not seeing'. Ignorance, attachment to karma and desire, this is called 'the cycle of rebirth'. If one clings to these three, sentient beings cannot be liberated. Not believing in me, doubting, misusing, not distinguishing, having no expedient means. Deeply attached to the realm, entangled in 'what is mine'. Not believing in the truth of reversal, acting differently, having different understandings. I say 'I perceive', 'I go and come', 'I dwell'. Like this, clinging to 'I', this is called 'the transformation of I'. Hesitating about the nature of all things, thinking that right and wrong are not real. Like this, being uncertain, this is called 'doubt'. If one says that the Dharma is 'I', says 'that' is 'mind'. Also says 'awareness' and 'karma', various numerologies also say 'I'. Like this, not distinguishing, this is called 'generalizing'. Ignorance, cleverness, changes in nature, etc., not understanding is called 'not distinguishing'. Worshipping, reciting scriptures, killing living beings to sacrifice to gods. Using water and fire to purify, yet thinking this can lead to liberation. Such various views are called 'having no expedient means'. What ignorance clings to, thoughts, words, feelings, actions. And attachment to the realm, this is called 'attachment'. All things are 'mine', this is called 'acceptance'. These eight kinds of delusion pervade the cycle of birth and death. The foolish people of the world are attached to five fetters. Darkness and extreme ignorance, hatred and fear. Laziness is called 'darkness', birth and death is called 'ignorance'.
愛慾名大癡， 大人生惑故， 懷恨名瞋恚， 心懼名恐怖。 此愚癡凡夫， 計著於五欲， 生死大苦本， 輪轉五道生。 轉生我見聞， 我知我所作， 緣斯計我故， 隨順生死流。 此因非性者， 果亦非有性， 謂彼正思惟， 四法向解脫。 黠慧與愚闇， 顯現不顯現， 若知此四法， 能離生老死。 生老死既盡， 逮得無盡處， 世間婆羅門， 皆悉依此義， 修行于梵行， 亦為人廣說。」 太子聞斯說， 復問阿羅藍： 「云何為方便？ 究竟至何所？ 行何等梵行？ 復應齊幾時？ 何故修梵行？ 法應至何所？ 如是諸要義， 為我具足說。」 時彼阿羅藍， 如其經論說， 自以慧方便， 更為略分別： 「初離俗出家， 依倚于乞食， 廣集諸威儀， 奉持于正戒。 少欲知足止， 精粗任所得， 樂獨修閑居， 勤習諸經論。 見貪慾怖畏， 及離欲清涼， 攝諸根聚落， 安心於寂默。 離欲惡不善， 欲界諸煩惱， 遠離生喜樂， 得初覺觀禪。 既得初禪樂， 及與覺觀心， 而生奇特想， 愚癡心樂著， 心依遠離樂， 命終生梵天。 慧者能自知， 方便止覺觀， 精勤求上進， 第二禪相應。 味著彼喜樂， 得生光音天； 方便離喜樂， 增修第三禪。 安樂不求勝， 生於遍凈天； 舍彼意樂者， 逮得第四禪。 苦樂已俱息， 或生解脫想。 任彼四禪報， 得生廣果天， 以彼久壽故， 名之為廣果。 于彼禪定起， 見有身為過， 增進修智慧， 厭離第四禪。 決定增進求， 方便除色慾， 始自身諸竅， 漸次修虛解。 終則堅固分， 悉成於空觀， 略空觀境界， 進觀無量識。 善於內寂靜， 離我及我所， 觀察無所有， 是無所有處。 文闇皮骨離， 野鳥離樊籠， 遠離於境界， 解脫亦復然。 是上婆羅門， 離形常不盡， 慧者應當知， 是為真解脫。 汝所問方便， 及求解脫者， 如我上所說， 深信者當學。 林祇沙仙人， 及與阇那伽， 毗陀波羅沙， 及余求道者， 悉從於此道， 而得真解脫
現代漢語譯本：貪愛慾望被稱為大癡，因為這會使人產生迷惑；懷恨在心被稱為瞋恚，心中恐懼被稱為恐怖。 這些愚癡的凡夫，執著於五種慾望，這是生死輪迴的根本，使他們在五道中輪轉。 他們執著于『我』的見聞，認為『我』知道，『我』所做，因為執著于『我』，所以順著生死之流漂泊。 這些因緣所生的事物並非自有其性，其結果也並非自有其性，如果能正確地思考，就能通過四種方法走向解脫。 智慧和愚昧，顯現和不顯現，如果能瞭解這四種方法，就能脫離生老病死。 當生老病死都已終結，就能達到無盡的境界，世間的婆羅門，都依據這個道理，修行梵行，並向他人廣泛宣說。 太子聽了這些話，又問阿羅藍：『什麼是方便法門？最終會達到什麼境界？應該修行什麼樣的梵行？又應該修行多久？為什麼修行梵行？這個法門最終會達到什麼境界？這些重要的道理，請為我詳細說明。』 當時，阿羅藍按照經論所說，用自己的智慧方便，更加簡略地解釋說：『最初離開世俗出家，依靠乞食為生，廣泛地遵守各種威儀，奉持正戒。 減少慾望，知足常樂，粗細食物都接受，喜歡獨自居住在安靜的地方，勤奮學習各種經論。 看到貪慾的恐懼，以及遠離貪慾的清涼，收攝六根，使心安住在寂靜之中。 遠離慾望、邪惡和不善，以及欲界的各種煩惱，遠離這些而產生喜悅和快樂，從而獲得初禪的覺觀。 既然獲得了初禪的快樂，以及覺觀之心，就會產生奇特的想法，愚癡的心會執著於此，心依戀遠離的快樂，命終後會生到梵天。 有智慧的人能夠自己知道，用方便法門停止覺觀，精勤地尋求上進，從而與第二禪相應。 如果貪戀第二禪的喜樂，就會生到光音天；用方便法門離開喜樂，進一步修行第三禪。 安樂而不求勝，就會生到遍凈天；捨棄這種意樂的人，就能獲得第四禪。 苦樂都已止息，或者會產生解脫的想法。 任憑四禪的果報，就會生到廣果天，因為壽命很長，所以稱為廣果天。 從禪定中出來，看到有身體是一種過患，進一步修習智慧，厭離第四禪。 決心進一步尋求，用方便法門去除障礙，首先從自身的各個孔竅開始，逐漸修習虛空解脫。 最終，堅固的部分，都會變成空觀，簡略地觀察空觀的境界，進一步觀察無量的識。 善於內在的寂靜，遠離『我』和『我所』，觀察一切都無所有，這就是無所有處。 就像文字、面板和骨頭分離，野鳥脫離樊籠一樣，遠離了境界，解脫也是如此。 這是至上的婆羅門，脫離形體，常住不滅，有智慧的人應當知道，這就是真正的解脫。 你所問的方便法門，以及求解脫的方法，就像我上面所說的，深信的人應當學習。 林祇沙仙人，以及阇那伽，毗陀波羅沙，和其他求道的人，都是從這條道路，而獲得真正的解脫。'
English version: The craving for desire is called great ignorance, because it causes confusion in people; holding onto hatred is called anger, and fear in the heart is called terror. These ignorant ordinary people are attached to the five desires, which are the root of the cycle of birth and death, causing them to revolve in the five realms. They are attached to the seeing and hearing of 'I', thinking 'I' know, 'I' do, and because of this attachment to 'I', they drift along the stream of birth and death. These things that arise from causes are not self-existent, and their results are also not self-existent. If one can think correctly, one can approach liberation through four methods. Wisdom and ignorance, manifestation and non-manifestation, if one can understand these four methods, one can escape birth, old age, sickness, and death. When birth, old age, sickness, and death are all ended, one can reach the endless realm. The Brahmins of the world all rely on this principle, practicing Brahma conduct and widely proclaiming it to others. The prince, having heard these words, asked Alara Kalama again: 'What are the expedient methods? What realm will one ultimately reach? What kind of Brahma conduct should one practice? And for how long should one practice? Why practice Brahma conduct? What realm will this method ultimately reach? Please explain these important principles to me in detail.' At that time, Alara Kalama, according to what was said in the scriptures, using his own wisdom and expedient methods, explained more briefly: 'Initially, leaving the secular world to become a renunciate, relying on begging for food, widely observing various forms of conduct, and upholding the precepts. Reducing desires, being content with what one has, accepting both coarse and fine food, enjoying living alone in quiet places, and diligently studying various scriptures. Seeing the fear of desire and the coolness of being free from desire, gathering the six senses, and settling the mind in stillness. Being free from desire, evil, and unwholesome things, as well as the various afflictions of the desire realm, being free from these and generating joy and happiness, thereby attaining the initial dhyana of observation. Since one has attained the joy of the initial dhyana, as well as the mind of observation, one will generate strange thoughts, and the ignorant mind will become attached to this. The mind will cling to the joy of detachment, and upon death, one will be reborn in the Brahma heaven. A wise person can know this for themselves, using expedient methods to stop observation, diligently seeking to advance, thereby corresponding with the second dhyana. If one is attached to the joy of the second dhyana, one will be reborn in the Abhasvara heaven; using expedient methods to leave joy, one will further cultivate the third dhyana. Being at peace and not seeking to surpass, one will be reborn in the Subhakrtsna heaven; those who abandon this intention can attain the fourth dhyana. Both suffering and joy have ceased, or one may generate the thought of liberation. Relying on the results of the four dhyanas, one will be reborn in the Vehapphala heaven, and because of the long lifespan, it is called the Vehapphala heaven. Coming out of samadhi, seeing that having a body is a fault, one will further cultivate wisdom and become disgusted with the fourth dhyana. Resolving to seek further advancement, using expedient methods to remove obstacles, one will begin with the various orifices of the body, gradually cultivating the liberation of emptiness. Ultimately, the solid parts will all become the contemplation of emptiness, briefly observing the realm of the contemplation of emptiness, and further observing the immeasurable consciousness. Being skilled in inner stillness, being free from 'I' and 'mine', observing that everything is without existence, this is the realm of nothingness. Just as words, skin, and bones are separated, and a wild bird escapes from its cage, being free from realms, liberation is also like this. This is the supreme Brahmin, free from form, eternally imperishable. A wise person should know that this is true liberation. The expedient methods you asked about, as well as the method for seeking liberation, are as I have said above. Those who deeply believe should learn. The sage Linjisha, as well as Janaka, Vithapara, and other seekers of the path, all attained true liberation from this path.'
。」 太子聞彼說， 思惟其義趣， 發其先宿緣， 而復重請問： 「聞汝勝智慧， 微妙深細義， 于知因不捨， 則非究竟道。 性轉變知因， 說言解脫者， 我觀是生法， 亦為種子法。 汝謂我清凈， 則是真解脫； 若遇因緣會， 則應還復縛。 猶如彼種子， 時地水火風， 離散生理乖， 遇緣種復生。 無知業因愛， 舍則名解者， 存我諸眾生， 無畢竟解脫。 處處舍三種， 而復得三勝， 以我常有故， 彼則微細隨， 微細過隨故， 心則離方便。 壽命得長久， 汝謂真解脫， 汝言離我所， 離者則無有。 眾數既不離， 云何離求那？ 是故有求那， 當知非解脫。 求尼與求那， 義異而體一， 若言相離者， 終無有是處。 暖色離於火， 別火不可得， 譬如身之前， 則無有身者。 如是求那前， 亦無有求尼， 是故先解脫， 然後為身縛。 又知因離身， 或知或無知， 若言有知者， 則應有所知； 若有所知者， 則非為解脫。 若言無知者， 我則無所用； 離我而有知， 我即同木石。 具知其精粗， 背粗而崇微。 若能一切舍， 所作則畢竟。」 于阿羅藍說， 不能悅其心， 知非一切智， 應行更求勝。 往詣郁陀仙， 彼亦計有我， 雖觀細微境， 見想不想過。 離想非想住， 更無有出涂， 以眾生至彼， 必當還退轉。 菩薩求出故， 復舍郁陀仙， 更求勝妙道， 進登伽阇山， 城名苦行林， 五比丘先住。 見彼五比丘， 善攝諸情根， 持戒修苦行， 居彼苦行林。 尼連禪河側， 寂靜甚可樂， 菩薩即于彼， 一處靜思惟。 五比丘知彼， 精心求解脫， 盡心加供養， 如敬自在天。 謙卑而師事， 進止常不離， 猶如修行者， 諸根隨心轉。 菩薩勤方便， 當度老病死， 專心修苦行， 節身而忘餐。 凈心守齋戒， 行人所不堪， 寂默而禪思， 遂經歷六年。 日食一麻米， 形體極消羸， 欲求度未度， 重惑逾更沈。 道由慧解成， 不食非其因， 四體雖微劣， 慧心轉增明
太子聽了這些話，思考其中的含義，引發了他前世的因緣，於是再次請教： 『我聽說您有超勝的智慧，能理解微妙深奧的道理，但如果執著于『知』這個因而不捨棄，那就不是究竟的解脫之道。 如果說通過改變本性而獲得『知』，就能達到解脫，我認為這仍然是生滅之法，也是一種種子之法。 您說『我』清凈就是真正的解脫，但如果遇到因緣聚合，就應該還會被束縛。 就像種子一樣，當遇到時節、土地、水、火、風等條件，就會生長；如果條件離散，生長就會停止，但如果再次遇到因緣，種子又會重新生長。 如果說捨棄無知、業和愛就叫做解脫，那麼只要『我』還存在，眾生就永遠無法得到徹底的解脫。 如果處處捨棄三種，又得到三種殊勝，因為『我』始終存在，那些微細的隨行也會始終存在。 因為微細的過失始終存在，心就無法擺脫方便之法。 您說壽命長久就是真正的解脫，您說要離開『我』，但如果離開了『我』，那就什麼都沒有了。 如果眾數沒有離開，又怎麼能離開求那呢？所以，如果存在求那，就應該知道這不是解脫。 求尼和求那，意義不同但本體是一樣的，如果說它們可以分離，那是不可能的。 就像溫暖和顏色不能離開火一樣，離開火就無法得到溫暖和顏色，就像身體之前沒有身體一樣。 同樣，在求那之前也沒有求尼，所以是先有解脫，然後才有身體的束縛。 而且，如果說『知』離開了身體，那麼『知』要麼是有知，要麼是無知。 如果說有知，那就應該有所知；如果有所知，那就不是解脫。 如果說無知，那麼『我』就沒有用了；如果離開『我』而有知，那麼『我』就和木頭石頭一樣了。 如果能完全瞭解粗細，捨棄粗糙而崇尚精微，如果能捨棄一切，那麼所作所為就徹底完成了。』 對於阿羅藍的說法，太子並不滿意，知道他不是一切智者，應該繼續尋求更殊勝的道理。 於是前往郁陀仙那裡，他也認為有『我』的存在，雖然觀察到細微的境界，但仍然有『想』和『非想』的過失。 如果停留在『非想非非想』的境界，就沒有出離的道路，因為眾生到達那裡，最終還會退轉。 菩薩爲了尋求出離之道，又離開了郁陀仙，繼續尋求更殊勝的妙道，於是登上伽阇山。 那裡有個地方叫苦行林，有五位比丘先住在那裡。 菩薩看到這五位比丘，善於攝持諸根，持戒修行苦行，就住在那個苦行林里。 尼連禪河邊，寂靜而令人愉悅，菩薩就在那裡一處靜靜地思考。 五位比丘知道他一心求解脫，就盡心盡力地供養他，像敬奉自在天一樣。 他們謙卑地侍奉他，進退都不離開他，就像修行人一樣，諸根隨著心意而轉。 菩薩勤奮地修行，想要度脫老病死，專心修習苦行，節制飲食，甚至忘記吃飯。 他清凈身心，遵守齋戒，做著常人難以忍受的事情，寂靜地禪思，就這樣過了六年。 他每天只吃一粒麻米，身體極其消瘦，想要度脫卻未能度脫，反而更加迷惑。 道是由智慧解脫而成就的，不吃飯不是根本原因，雖然身體虛弱，但智慧之心卻更加明亮。
Having heard these words, the prince pondered their meaning, and recalling his past connections, he asked again: 'I have heard that you possess superior wisdom and understand subtle and profound truths, but if one clings to the 'knowing' as a cause and does not let go, then it is not the ultimate path to liberation. If it is said that liberation is achieved by changing one's nature through 'knowing,' I believe this is still a law of arising and ceasing, and also a kind of seed-like law. You say that 'I' being pure is true liberation, but if it encounters the gathering of conditions, it should still be bound again. Just like a seed, when it encounters the conditions of season, soil, water, fire, and wind, it grows; if the conditions disperse, growth stops, but if it encounters conditions again, the seed will grow again. If it is said that abandoning ignorance, karma, and love is called liberation, then as long as 'I' exists, sentient beings will never attain complete liberation. If one abandons three things everywhere and gains three superior things, because 'I' always exists, those subtle attachments will always exist. Because subtle faults always exist, the mind cannot escape the means of practice. You say that longevity is true liberation, you say to leave 'I,' but if 'I' is left, then there is nothing. If the multitude does not leave, how can one leave guna? Therefore, if guna exists, one should know that this is not liberation. Guni and guna have different meanings but the same essence; if it is said that they can be separated, that is impossible. Just as warmth and color cannot leave fire, without fire, warmth and color cannot be obtained, just as there is no body before the body. Similarly, there is no guni before guna, so liberation comes first, and then the bondage of the body. Moreover, if 'knowing' leaves the body, then 'knowing' is either knowing or not knowing. If it is said to be knowing, then there should be something known; if there is something known, then it is not liberation. If it is said to be not knowing, then 'I' is useless; if there is knowing apart from 'I,' then 'I' is the same as wood and stone. If one can fully understand the coarse and the fine, abandon the coarse and venerate the fine, if one can abandon everything, then what is done is completely finished.' The prince was not satisfied with Arada Kalama's teachings, knowing that he was not omniscient, and should continue to seek a more superior truth. So he went to Udraka Ramaputra, who also believed in the existence of 'I,' although he observed subtle states, there were still the faults of 'thought' and 'non-thought'. If one dwells in the state of 'neither thought nor non-thought,' there is no path of escape, because sentient beings who reach there will eventually regress. Because the Bodhisattva sought the path of escape, he left Udraka Ramaputra again, and continued to seek a more superior and wonderful path, and then ascended Mount Gaya. There was a place called the Forest of Asceticism, where five monks were already living. The Bodhisattva saw these five monks, who were skilled in controlling their senses, observing precepts, and practicing asceticism, and they lived in that Forest of Asceticism. By the side of the Nairanjana River, it was quiet and pleasant, and the Bodhisattva meditated quietly in one place there. The five monks knew that he was wholeheartedly seeking liberation, so they offered him their utmost support, as if they were revering the god Ishvara. They humbly served him, never leaving his side, just like practitioners, their senses following the mind's intention. The Bodhisattva diligently practiced, wanting to transcend old age, sickness, and death, focusing on ascetic practices, controlling his diet, and even forgetting to eat. He purified his mind and body, observed fasts, doing things that ordinary people could not endure, meditating in silence, and thus spent six years. He ate only one sesame seed a day, his body became extremely emaciated, wanting to transcend but failing to do so, and instead becoming more confused. The path is achieved through wisdom and liberation, not through not eating, although his body was weak, his wisdom mind became even brighter.
。 神虛體輕微， 名德普流聞， 猶如月初生， 鳩牟頭華敷。 溢國勝名流， 士女競來觀， 苦形如枯木， 垂滿於六年。 怖畏生死苦， 專求正覺因， 自惟非由此， 離欲寂觀生。 「未若我先時， 于閻浮樹下， 所得未曾有， 當知彼是道。 道非羸身得， 要須身力求， 飲食充諸根， 根悅令心安。 心安順寂靜， 靜為禪定筌， 由禪知聖法， 法力得難得。 寂靜離老死， 第一離諸垢， 如是等妙法， 悉由飲食生。」 思惟斯義已， 澡浴尼連濱， 浴已欲出池， 羸劣莫能起， 天神按樹枝， 舉手攀而出。 時彼山林側， 有一牧牛長， 長女名難陀， 凈居天來告： 「菩薩在林中， 汝應往供養。」 難陀婆羅阇， 歡喜到其所， 手貫白珂釧， 身服青染衣。 青白相映發， 如水凈沈漫， 信心增踴躍， 稽首菩薩足， 敬奉香乳糜， 惟垂哀愍受。 菩薩受而食， 彼得現法果， 食已諸根悅， 堪受于菩提。 身體蒙光澤， 德問轉崇高， 如百川增海， 初月日增明。 五比丘見已， 驚起嫌怪想， 謂其道心退， 舍而擇善居。 如人得解脫， 五大悉遠離， 菩薩獨遊行， 詣彼吉祥樹， 當於彼樹下， 成等正覺道。 其地廣平正， 柔澤軟草生， 安祥師子步， 步步地震動。 地動感盲龍， 歡喜目開明， 言曾見先佛， 地動相如今。 牟尼德尊重， 大地所不勝， 步步足履地， 轟轟震動聲。 妙光照天下， 猶若朝日明， 五百群青雀， 右繞空中旋， 柔軟清涼風， 隨順而回轉。 如斯諸瑞相， 悉同過去佛， 以是知菩薩， 當成正覺道。 從彼獲草人， 得凈柔軟草， 佈施于樹下， 正身而安坐， 加趺不傾動， 如龍絞縛身， 要不起斯坐， 究竟其所作。 發斯真誓言， 天龍悉歡喜， 清涼微風起， 草木不鳴條， 一切諸禽獸， 寂靜悉無聲， 斯皆是菩薩， 必成覺道相。
佛所行贊破魔品第十三
仙王族大仙， 于菩提樹下， 建立堅固誓， 要成解脫道。 鬼龍諸天眾， 悉皆大歡喜， 法怨魔天王， 獨憂而不悅
現代漢語譯本 他的精神虛弱，身體輕微，但他的美名和德行卻廣為流傳， 就像新生的月亮，又像鳩摩羅樹上盛開的花朵。 他的名聲超越了國內所有名流，士人和女子都爭相前來觀看。 他苦修的形體如同枯木，持續了整整六年。 他畏懼生死的痛苦，一心尋求證悟的因緣。 他自己思忖，認為不能通過這種方式，達到離欲寂靜的境界。 『不如我先前在閻浮樹下，所獲得的從未有過的體驗，那才是真正的道。 道不是通過羸弱的身體可以獲得的，必須依靠身體的力量去追求。 飲食可以滋養身體的各個器官，器官愉悅才能使內心安定。 內心安定才能順應寂靜，寂靜是禪定的關鍵。 通過禪定才能瞭解聖法，依靠聖法的力量才能獲得難以獲得的成就。 寂靜可以遠離衰老和死亡，是第一位的遠離一切污垢的方法。 像這樣殊勝的妙法，都是通過飲食而產生的。』 思考明白這個道理后，他在尼連禪河邊沐浴。 沐浴完畢想要出水時，因為身體虛弱無力而無法起身。 天神按住樹枝，他舉手攀援才得以出來。 當時，在山林旁邊，有一位牧牛人的首領， 他的女兒名叫難陀，凈居天的天神告訴她： 『菩薩在林中，你應該前去供養他。』 難陀婆羅阇非常高興地來到菩薩所在的地方， 她手上戴著白色的珂釧，身上穿著青色的染衣。 青色和白色相互映襯，如同清澈的水面一樣。 她信心倍增，向菩薩的腳下頂禮， 恭敬地奉上香甜的乳糜，希望菩薩能夠慈悲接受。 菩薩接受並食用，她立刻獲得了現世的福報。 菩薩食用后，身體的各個器官都感到愉悅，足以承受菩提。 他的身體煥發出光澤，德行和聲望更加崇高， 如同百川匯入大海，又如初生的月亮日益光明。 五位比丘看到后，感到驚訝和懷疑， 認為他已經退失了道心，於是捨棄他，另擇善地居住。 如同獲得解脫的人，五大元素都遠離了他， 菩薩獨自一人，前往吉祥樹下， 他將在那棵樹下，成就無上正等正覺。 那裡的地面寬廣平坦，生長著柔軟的青草， 他安詳地邁著獅子步，每一步都使大地震動。 地動驚醒了盲龍，它歡喜地睜開了眼睛， 說曾經見過先前的佛陀，地動的情形和現在一樣。 牟尼的德行尊貴，大地都無法承受， 他每一步都踩在地上，發出轟轟的震動聲。 他的妙光照耀天下，如同早晨的太陽一樣明亮， 五百隻青雀，在空中向右盤旋， 柔軟清涼的風，順著他的方向迴轉。 像這樣的瑞相，都和過去的佛陀一樣， 因此知道菩薩，將要成就正等正覺。 從那裡獲得草的人，得到了乾淨柔軟的草， 鋪在樹下，他端正身體安坐， 結跏趺坐，身體紋絲不動，如同被龍纏繞一樣， 發誓不起身，一定要完成他所要做的事情。 他發出這樣的誓言，天龍都感到歡喜， 清涼的微風吹起，草木不再搖動， 一切的禽獸，都寂靜無聲， 這些都是菩薩，必定成就覺道的徵兆。
佛所行贊破魔品第十三
仙人王族的偉大仙人，在菩提樹下， 建立了堅固的誓言，一定要成就解脫之道。 鬼、龍和諸天眾，都感到非常歡喜， 而法怨魔天王，卻獨自憂愁而不高興。
English version His spirit was weak and his body frail, yet his fame and virtue spread far and wide, Like the newly born moon, or the blooming flowers of the Kovidara tree. His reputation surpassed all the notables in the land, and men and women vied to see him. His ascetic form was like a withered tree, enduring for a full six years. He feared the suffering of birth and death, and sought with all his heart the cause of enlightenment. He pondered that he could not achieve detachment and tranquility through this method. 'It is not like my previous experience under the Jambu tree, where I gained something unprecedented; that is the true path. The path cannot be attained through a weakened body; it must be sought with bodily strength. Food nourishes the various organs of the body, and when the organs are pleased, the mind finds peace. When the mind is at peace, it can follow tranquility, and tranquility is the key to meditation. Through meditation, one can understand the sacred Dharma, and through the power of the Dharma, one can achieve the unattainable. Tranquility can lead away from old age and death, and is the foremost way to be free from all defilements. Such wonderful and profound Dharma is all born from food.' Having understood this principle, he bathed in the Nairanjana River. After bathing, when he tried to get out of the water, he was too weak to rise. A deity held a tree branch, and he grasped it to pull himself out. At that time, near the forest, there was a cowherd chief, Whose daughter was named Nanda. A deity from the Pure Abode told her: 'The Bodhisattva is in the forest; you should go and offer him food.' Nanda Bharadwaja happily went to where the Bodhisattva was, She wore white conch shell bracelets on her hands and a blue dyed garment. The blue and white colors complemented each other, like a clear pool of water. Her faith grew stronger, and she bowed at the Bodhisattva's feet, Respectfully offering him fragrant milk porridge, hoping he would accept it with compassion. The Bodhisattva accepted and ate it, and she immediately received the reward in this life. After eating, all his organs felt refreshed, and he was ready to receive Bodhi. His body shone with radiance, and his virtue and reputation grew even higher, Like a hundred rivers flowing into the sea, or like the new moon growing brighter each day. The five monks, upon seeing this, were surprised and suspicious, Thinking that he had lost his resolve, they abandoned him and chose another place to live. Like one who has attained liberation, the five elements were far from him, The Bodhisattva alone went to the auspicious tree, Under that tree, he would attain supreme enlightenment. The ground there was wide and flat, with soft grass growing, He walked with the peaceful gait of a lion, and each step caused the earth to shake. The earth's shaking awakened a blind dragon, who joyfully opened its eyes, Saying that it had seen previous Buddhas, and the earth shook in the same way. Muni's virtue was so revered that the earth could not bear it, Each step he took on the ground caused a thunderous sound. His radiant light illuminated the world, like the morning sun, Five hundred blue jays circled in the air to his right, A soft and cool breeze turned in his direction. Such auspicious signs were the same as those of past Buddhas, Therefore, it was known that the Bodhisattva would attain supreme enlightenment. The person who obtained the grass there, got clean and soft grass, He spread it under the tree, and sat upright, Sitting in the lotus position, his body was still, as if bound by a dragon, He vowed not to rise until he had completed what he had to do. When he made this vow, the gods and dragons were delighted, A cool breeze arose, and the trees and plants no longer swayed, All the birds and beasts were silent, These were all signs that the Bodhisattva would surely attain enlightenment.
Chapter Thirteen of the Buddha's Deeds: The Defeat of Mara
The great sage of the royal sage lineage, under the Bodhi tree, Established a firm vow to attain the path of liberation. The ghosts, dragons, and gods were all very happy, But the demon king, the enemy of the Dharma, was alone in his sorrow and displeasure.
。 五欲自在王， 具諸戰鬥藝， 憎嫉解脫者， 故名為波旬。 魔王有三女， 美貌善儀容， 種種惑人術， 天女中第一。 第一名欲染， 次名能悅人， 三名可愛樂， 三女俱時進。 白父波旬言： 「不審何憂戚？」 父具以其事， 寫情告諸女： 「世有大牟尼， 身被大誓鎧， 執持大我弓， 智慧剛利箭， 欲戰伏眾生， 破壞我境界。 我一旦不如， 眾生信于彼， 悉歸解脫道， 我土則空虛， 譬如人犯戒， 其身則空虛。 及慧眼未開， 我國猶得安， 當往壞其志， 斷截其橋樑。」 執弓持五箭， 男女眷屬俱， 詣彼吉安林， 愿眾生不安。 見牟尼靜默， 欲度三有海， 左手執強弓， 右手彈利箭， 而告菩薩言： 「汝剎利速起， 死甚可怖畏， 當修汝自法， 舍離解脫法， 習戰施福會， 調伏諸世間， 終得生天樂。 此道善名稱， 先勝之所行， 仙王高宗胄， 乞士非所應。 今若不起者， 且當安汝意， 慎莫舍要誓， 試我一放箭。 掛羅月光孫， 亦由我此箭， 小觸如風吹， 其心發狂亂。 寂靜苦行仙， 聞我此箭聲， 心即大恐怖， 惛迷失本性。 況汝末世中， 望脫我此箭？ 汝今速起者， 幸可得安全。 此箭毒熾盛， 慷慨而戰掉， 計力堪箭者， 自安猶尚難， 況汝不堪箭， 云何能不驚？」 魔說如斯事， 迫脅于菩薩， 菩薩心怡然， 不疑亦不怖。 魔王即放箭， 兼進三玉女， 菩薩不視箭， 亦不顧三女， 魔王惕然疑， 心口自相語： 「曾為雪山女， 射魔醯首羅， 能令其心變， 而不動菩薩。 非復以此箭， 及天三玉女， 所能移其心， 令起于愛恚； 當更合軍眾， 以力強逼迫。」 作此思惟時， 魔軍忽然集， 種種各異形， 執戟持刀劍， 戟樹捉金杵， 種種戰鬥具。 豬魚驢馬頭， 駝牛兕虎形， 師子龍象首， 及余禽獸類。 或一身多頭， 或面各一目， 或復眾多眼， 或大腹長身。 或羸瘦無腹， 或長腳大膝， 或大腳肥𨄔， 或長牙利爪。 或無頭目面， 或兩足多身， 或大面傍面， 或作灰土色
現代漢語譯本 五欲自在的魔王，精通各種戰鬥技藝，憎恨那些尋求解脫的人，因此被稱為波旬。 魔王有三個女兒，容貌美麗，儀態優雅，擅長各種迷惑人的法術，是天女中的佼佼者。 第一個女兒名叫『欲染』，第二個名叫『能悅人』，第三個名叫『可愛樂』，三個女兒一同來到魔王面前。 她們問父親波旬：『不知道您有什麼憂愁？』 父親便將事情的來龍去脈，向女兒們傾訴： 『世上出現了一位偉大的牟尼，他身披堅固的誓言鎧甲，手持強大的自我之弓，以智慧為鋒利的箭矢，想要戰勝眾生，破壞我的領地。 我一旦失敗，眾生就會信奉他，全部歸向解脫之道，我的國土就會空虛，就像人犯了戒律，自身就會空虛一樣。 趁著他的智慧之眼還未開啟，我的國土還能安穩，我應當前去破壞他的意志，斬斷他通往解脫的橋樑。』 魔王手持弓箭，帶著男女眷屬，來到吉祥安寧的樹林，希望眾生不得安寧。 他看見牟尼靜默不語，想要渡過三有之海，便左手持強弓，右手搭利箭，對菩薩說道： 『你這個剎帝利，快點起來！死亡非常可怕，你應該修行你自己的法，捨棄解脫之法，學習戰鬥，施捨福報，調伏世間，最終可以獲得昇天的快樂。 這條道路是美好的，是先賢所走的，仙王高貴的後裔，不應該做乞丐的事情。 如果你現在不起來，就先讓你安心，不要捨棄你的誓言，試試我這一箭。 曾經掛在羅月光上的孫子，也因為我這一箭，稍微觸碰就像風吹一樣，內心就發狂混亂。 那些寂靜苦行的仙人，聽到我這箭的聲音，內心就會非常恐懼，昏迷而失去本性。 更何況你這個末世之人，還想躲過我的箭嗎？你現在趕緊起來，或許還能保全性命。 這箭毒性熾盛，充滿力量，能夠抵擋這箭的人，自身安穩都很難，更何況你不能抵擋這箭，怎麼可能不驚慌呢？』 魔王說了這些話，脅迫菩薩，菩薩內心平靜安詳，不疑惑也不恐懼。 魔王隨即放出箭矢，同時派出三個玉女，菩薩不看箭矢，也不理會三個玉女。 魔王感到疑惑，心中自言自語： 『我曾經用箭射雪山女神的丈夫魔醯首羅，能讓他的心改變，卻不能動搖菩薩的心。 看來不是用這箭，也不是用這三個天女，所能動搖他的心，讓他生起愛慾和嗔恨； 應當召集軍隊，用強大的力量來逼迫他。』 當他這樣想的時候，魔軍突然聚集，各種各樣的形狀，拿著長戟、刀劍，拿著戟樹、金杵，各種各樣的戰鬥武器。 有豬頭、魚頭、驢頭、馬頭，有駱駝、牛、犀牛、老虎的形狀，有獅子、龍、象的頭，以及其他禽獸的種類。 有的一個身體多個頭，有的一個面孔一隻眼睛，有的有很多眼睛，有的大腹長身。 有的瘦弱沒有肚子，有的長腿大膝蓋，有的大腳肥胖，有的長牙利爪。 有的沒有頭、眼睛、面孔，有的兩隻腳多個身體，有的大臉旁邊有小臉，有的呈現灰土的顏色。
English version The king of the five desires, skilled in all kinds of combat arts, hates those who seek liberation, hence he is called Mara. Mara had three daughters, beautiful in appearance and graceful in demeanor, skilled in various bewitching arts, the best among the celestial maidens. The first daughter was named 'Desire-Attachment', the second was named 'Pleaser', and the third was named 'Lovely-Delight', and the three daughters came together before Mara. They asked their father, Mara: 'We do not know what troubles you?' The father then told his daughters the whole story: 'A great Muni has appeared in the world, wearing the armor of great vows, holding the great bow of self, with wisdom as sharp arrows, wanting to conquer all beings and destroy my realm. Once I fail, all beings will believe in him, all will turn to the path of liberation, and my land will become empty, just as a person who breaks the precepts becomes empty himself. While his eye of wisdom has not yet opened, my land can still be secure. I should go and destroy his will, and cut off his bridge to liberation.' Mara, holding his bow and arrows, with his male and female retinue, went to the auspicious and peaceful forest, hoping that beings would not find peace. He saw Muni silent and wanting to cross the sea of the three existences, so he held his strong bow in his left hand and placed a sharp arrow in his right hand, and said to the Bodhisattva: 'You, Kshatriya, get up quickly! Death is very frightening. You should practice your own dharma, abandon the dharma of liberation, learn to fight, give alms of blessings, subdue the world, and ultimately attain the joy of heaven. This path is good and renowned, it is what the sages of the past have walked. The noble descendants of the celestial kings should not be beggars. If you do not get up now, then let me put your mind at ease, do not abandon your vows, and try my arrow. The grandson who was once hanging on the moon, was also touched by my arrow, and his mind went mad and confused like being blown by the wind. Those silent ascetic hermits, upon hearing the sound of my arrow, would feel great fear in their hearts, and become confused and lose their true nature. How much more so you, a person of this degenerate age, hoping to escape my arrow? You should get up now, perhaps you can save your life. This arrow is full of intense poison and power. Those who can withstand this arrow, even their own safety is difficult, let alone you who cannot withstand this arrow, how can you not be alarmed?' Mara spoke these words, coercing the Bodhisattva, but the Bodhisattva's heart was calm and peaceful, without doubt or fear. Mara then released the arrow, and at the same time sent out three jade maidens. The Bodhisattva did not look at the arrow, nor did he pay attention to the three maidens. Mara felt doubtful, and said to himself: 'I once shot the husband of the Snow Mountain Goddess, Maheśvara, with an arrow, and it could change his mind, but it cannot move the Bodhisattva's heart. It seems that neither this arrow, nor these three celestial maidens, can move his heart, and make him give rise to desire and hatred; I should gather my army, and use great force to compel him.' As he thought this, Mara's army suddenly gathered, in various shapes, holding spears, swords, javelins, and golden clubs, all kinds of combat weapons. There were pig heads, fish heads, donkey heads, horse heads, shapes of camels, cows, rhinoceroses, and tigers, heads of lions, dragons, and elephants, and other kinds of birds and beasts. Some had one body with many heads, some had one face with one eye, some had many eyes, some had large bellies and long bodies. Some were thin and without bellies, some had long legs and big knees, some had big feet and were fat, some had long teeth and sharp claws. Some had no heads, eyes, or faces, some had two feet and many bodies, some had a big face with small faces beside it, and some were the color of gray earth.
。 或似明星光， 或身放煙火， 或象耳負山， 或被髮裸身。 或被服皮革， 面色半赤白， 或著虎皮衣， 或復著蛇皮。 或腰帶大鈴， 或縈發螺髻， 或散發被身， 或吸人精氣。 或奪人生命， 或超擲大呼， 或奔走相逐， 迭自相打害。 或空中旋轉， 或飛騰樹間， 或呼呷吼喚， 惡聲震天地。 如是諸惡類， 圍繞菩提樹， 或欲擘裂身， 或復欲吞啖。 四面放火然， 煙焰盛沖天， 狂風四激起， 山林普震動。 風火煙塵合， 黑闇無所見， 愛法諸天人， 及諸龍鬼等， 悉皆忿魔眾， 瞋恚血淚流。 凈居諸天眾， 見魔亂菩薩， 離欲無瞋心， 哀愍而傷彼， 悉來見菩薩， 端坐不傾動。 無量魔圍繞， 惡聲動天地， 菩薩安靖默， 光顏無異相。 猶如師子王， 處於群獸中， 皆嘆嗚呼呼！ 奇特未曾有。 魔眾相驅策， 各進其威力， 迭共相催切， 須臾令摧滅， 裂目而切齒， 亂飛而超摧。 菩薩默然觀， 如看童兒戲， 眾魔益忿恚， 倍增戰鬥力。 抱石不能舉， 舉者不能下， 飛矛戟利槊， 凝虛而不下， 雷震雨大雹， 化成五色花， 惡龍蛇𠹀毒， 化成香風氣。 諸種種形類， 欲害菩薩者， 不能令傾動， 隨事還自傷。 魔王有姊妹， 名彌伽迦利， 手執髑髏器， 在於菩薩前， 作種種異儀， 淫惑亂菩薩。 如是等魔眾， 種種醜類身， 作種種惡聲， 欲恐怖菩薩， 不能動一毛， 諸魔悉憂戚。 空中負多神， 隱身出音聲： 「我見大牟尼， 心無怨恨想， 眾魔惡毒心， 無怨處生怨。 愚癡諸惡魔， 徒勞無所為， 當舍恚害心， 寂靜默然住。 汝不能口氣， 吹動須彌山， 火冷水熾然， 地性平軟濡； 不能壞菩薩， 歷劫修善果。 菩薩正思惟， 精進勤方便， 凈智慧光明， 慈悲於一切。 此四妙功德， 無能中斷截， 而為作留難， 不成正覺道？ 如日千光明， 必除世間闇， 鉆木而得火， 掘地而得水， 精勤正方便， 無求而不獲。 世間無救護， 中貪恚癡毒， 哀愍眾生故， 求智慧良藥
有的像星光閃耀，有的身上燃放煙火， 有的像耳朵扛著山，有的披散頭髮赤裸身體。 有的身穿皮革，面色半紅半白， 有的穿著虎皮衣，有的又穿著蛇皮。 有的腰間繫著大鈴鐺，有的盤著髮髻， 有的披散著頭髮遮蓋身體，有的吸取人的精氣。 有的奪取人的生命，有的跳躍著大聲呼喊， 有的奔跑追逐，互相毆打傷害。 有的在空中旋轉，有的在樹間飛騰， 有的發出呼呷吼叫，惡聲震動天地。 像這樣的各種惡類，圍繞著菩提樹， 有的想要撕裂身體，有的又想要吞食。 四面燃起火焰，煙焰盛大沖向天空， 狂風從四面激盪而起，山林普遍震動。 風火煙塵交織在一起，黑暗得什麼都看不見， 愛慕佛法的諸天人和龍鬼等， 都對魔眾感到憤怒，嗔恨得流下血淚。 凈居天的諸天眾，看到魔眾擾亂菩薩， 他們遠離慾望沒有嗔恨心，哀憐同情他們， 都來見菩薩，端坐不動搖。 無量的魔眾圍繞著，惡聲震動天地， 菩薩安詳寂靜，光彩容顏沒有絲毫變化。 就像獅子王，處於群獸之中， 都感嘆『嗚呼嗚呼！』，如此奇特前所未有。 魔眾互相驅使，各自施展威力， 互相催促，想要立刻摧毀菩薩， 瞪大眼睛咬緊牙關，亂飛亂跳。 菩薩默默地觀看，就像看小孩玩耍一樣， 眾魔更加憤怒，倍增戰鬥力。 抱著石頭舉不起來，舉起來的又放不下去， 飛來的長矛利戟，凝固在空中落不下來， 雷鳴下著大冰雹，化成五色花， 惡龍毒蛇噴出的毒氣，化成香風。 各種各樣的形體，想要傷害菩薩的， 都不能使他動搖，反而自己受到傷害。 魔王有個姐姐，名叫彌伽迦利， 手裡拿著骷髏器，在菩薩面前， 做出各種奇異的姿態，用淫慾迷惑擾亂菩薩。 像這樣的魔眾，各種醜陋的身體， 發出各種惡聲，想要恐嚇菩薩， 不能動他一根毫毛，諸魔都感到憂愁。 空中負有神力的神，隱身發出聲音： 『我看到大牟尼，心中沒有怨恨的想法， 眾魔心懷惡毒，無怨無故生出怨恨。 愚癡的惡魔們，徒勞無功， 應當捨棄嗔恨之心，寂靜默然地住著。 你們不能用口氣，吹動須彌山， 不能讓火變冷水變熱，不能讓堅硬的土地變得柔軟； 不能破壞菩薩，他歷劫修來的善果。 菩薩正念思維，精進勤奮方便， 擁有清凈的智慧光明，慈悲對待一切眾生。 這四種妙功德，沒有誰能中斷阻礙， 而為他製造障礙，讓他不能成就正覺之道？ 就像太陽發出千萬光明，必定能消除世間黑暗， 鉆木可以取火，掘地可以得水， 精勤用正確的方法，沒有求不到的。 世間沒有救護，充滿貪嗔癡的毒害， 爲了哀憐眾生，他才求取智慧良藥。』
Some were like starlight, others emitted fireworks from their bodies, Some were like ears carrying mountains, others had disheveled hair and naked bodies. Some wore leather, their faces half red and half white, Some wore tiger skins, others wore snake skins. Some had large bells on their waists, others had coiled hair buns, Some had their hair loose, covering their bodies, others absorbed people's essence. Some took people's lives, others jumped and shouted loudly, Some ran and chased each other, hitting and harming each other. Some spun in the air, others flew among the trees, Some made sounds of 'hu-ha' and roars, their evil voices shaking heaven and earth. Such were the various evil beings, surrounding the Bodhi tree, Some wanted to tear their bodies apart, others wanted to devour. Flames rose from all sides, the smoke and flames soared into the sky, Fierce winds stirred from all directions, the mountains and forests shook everywhere. Wind, fire, and smoke mingled together, it was so dark that nothing could be seen, The gods and dragons who loved the Dharma, All were angry at the demons, their hatred causing them to shed tears of blood. The gods of the Pure Abode, seeing the demons disturbing the Bodhisattva, They were free from desire and had no anger, they pitied and sympathized with them, They all came to see the Bodhisattva, sitting upright and unmoving. Countless demons surrounded him, their evil voices shaking heaven and earth, The Bodhisattva was peaceful and silent, his face unchanged. Like a lion king, among a group of beasts, They all exclaimed, 'Oh, oh!', so extraordinary and unprecedented. The demons urged each other on, each displaying their power, Pressing each other, wanting to destroy the Bodhisattva immediately, Staring with wide eyes and gnashing their teeth, flying and jumping wildly. The Bodhisattva watched silently, as if watching children play, The demons became even more angry, doubling their fighting power. They could not lift the stones they held, and those they lifted could not be put down, The flying spears and halberds, solidified in the air and did not fall, Thunder and large hailstones, transformed into five-colored flowers, The poisonous gas from evil dragons and snakes, transformed into fragrant breezes. All kinds of forms, wanting to harm the Bodhisattva, Could not make him move, instead they harmed themselves. The demon king had a sister, named Migakali, Holding a skull vessel in her hand, in front of the Bodhisattva, She made various strange gestures, using lust to confuse and disturb the Bodhisattva. Such were the demons, with various ugly bodies, Making various evil sounds, wanting to frighten the Bodhisattva, They could not move a single hair on him, all the demons were worried. Gods with divine power in the air, hidden and making sounds: 'I see the Great Sage, with no thought of resentment in his heart, The demons have evil hearts, creating resentment where there is none. Foolish demons, your efforts are in vain, You should abandon your anger, and dwell in silence. You cannot move Mount Sumeru with your breath, You cannot make fire cold or water hot, you cannot make hard earth soft; You cannot destroy the Bodhisattva, who has cultivated good deeds for countless kalpas. The Bodhisattva has right mindfulness, diligent and skillful, He has pure wisdom and light, and compassion for all beings. These four wonderful virtues, no one can interrupt or obstruct, So how can you create obstacles for him, preventing him from attaining the path of enlightenment? Just as the sun with its thousand lights, will surely dispel the darkness of the world, Drilling wood can produce fire, digging the earth can obtain water, With diligent and correct methods, there is nothing that cannot be obtained. The world has no protection, filled with the poison of greed, anger, and ignorance, Out of compassion for all beings, he seeks the good medicine of wisdom.'
。 為世除苦患， 汝云何惱亂？ 世間諸癡惑， 悉皆著邪徑， 菩薩習正路， 欲引導眾生， 惱亂世尊師， 是則大不可。 如大曠野中， 欺誑商人導， 眾生墮大冥， 莫知所至處， 為燃智慧燈， 云何欲令滅？ 眾生悉漂沒， 生死之大海， 為修智慧舟， 云何欲令沒？ 忍辱為法芽， 固志為法根， 律儀戒為地， 覺正為枝幹， 智慧之大樹， 無上法為果， 蔭護諸眾生， 云何而欲伐？ 貪恚癡枷鎖， 軛縛于眾生， 長劫修苦行， 為解眾生縛， 決定成於今， 於此正基坐， 如過去諸佛， 堅豎金剛臺， 諸方悉輕動， 惟此地安隱。 能堪受妙定， 非汝所能壞， 但當輕下心， 除諸憍慢意， 應修智識想， 忍辱而奉事。」 魔聞空中聲， 見菩薩安靜， 慚愧離憍慢， 複道還天上。 魔眾悉憂戚， 崩潰失威武， 鬥戰諸器仗， 縱橫棄林野， 如人殺怨主， 怨黨悉摧碎。 眾魔既退散， 菩薩心虛靜， 日光倍增明， 塵霧悉除滅。 月明眾星朗， 無復諸闇障， 空中雨天花， 以供養菩薩。
佛所行贊阿惟三菩提品第十四
菩薩降魔已， 志固心安隱， 求盡第一義， 入于深妙禪。 自在諸三昧， 次第現在前， 初夜入正受， 憶念過去生。 從某處某名， 而來生於此， 如是百千萬， 死生悉了知。 受生死無量， 一切眾生類， 悉曾為親屬， 而起大悲心。 大悲心念已， 又觀彼眾生， 輪迴六趣中， 生死無窮極。 虛偽無堅固， 如芭蕉夢幻， 即于中夜時， 逮得凈天眼。 見一切眾生， 如觀鏡中像， 眾生生生死， 貴賤與貧富。 清凈不凈業， 隨受苦樂報， 觀察惡業者， 當生惡趣中。 修習善業者， 生於人天中， 若生地獄者， 受無量種苦。 吞飲于洋銅， 鐵槍貫其體， 投之沸鑊湯， 驅入盛火聚。 長牙群犬食， 利嘴鳥啄腦， 畏火赴叢林， 劍葉截其體。 利刀解其身， 或利斧斫剉， 受斯極苦毒， 業行不令死。 樂修不凈業， 極苦受其報， 味著須臾頃， 苦報甚久長
現代漢語譯本 你爲了解除世間的苦難，為何反而要來擾亂？ 世間眾生都愚癡迷惑，全都走上了邪路。 菩薩修習正道，想要引導眾生， 你卻來擾亂世尊的導師，這實在是大錯特錯。 就像在廣闊的曠野中，欺騙商隊的嚮導一樣， 眾生都墮入黑暗之中，不知道該去向何處。 菩薩爲了點燃智慧的明燈，你為何想要熄滅它？ 眾生都漂泊沉沒在生死的苦海中， 菩薩爲了修造智慧的舟船，你為何想要讓它沉沒？ 忍辱是佛法的幼芽，堅定的意志是佛法的根基， 律儀戒是佛法的土地，覺悟正道是佛法的枝幹， 智慧的大樹，以無上的佛法為果實， 庇護著一切眾生，你為何想要砍伐它？ 貪婪、嗔恨、愚癡的枷鎖，束縛著眾生， 菩薩經過長劫的苦修，是爲了解脫眾生的束縛， 現在已經決定要成就，就在這正基上安坐。 就像過去的諸佛一樣，堅固地豎立起金剛臺， 四方都會輕微搖動，只有這裡安穩不動。 這裡能夠承受微妙的禪定，不是你所能破壞的。 你應當放下輕慢之心，去除一切驕傲自滿的念頭， 應當修習智慧的認知，以忍辱之心來奉事。 魔聽到空中的聲音，看到菩薩安靜不動， 感到慚愧，拋棄了驕慢，又返回了天上。 魔眾都憂愁悲慼，崩潰失去了威風， 戰鬥的各種兵器，橫七豎八地丟棄在林野中， 就像殺死了怨敵的首領，怨敵的黨羽都崩潰瓦解一樣。 眾魔既然退散，菩薩內心虛空寧靜， 日光更加明亮，塵霧全部消散。 月光明亮，眾星閃耀，不再有任何黑暗的遮蔽。 空中降下天花，用來供養菩薩。
佛所行贊 阿惟三菩提品第十四
菩薩降伏魔眾之後，意志堅定，內心安穩， 爲了探求第一義諦，進入了深妙的禪定。 自在地進入各種三昧，次第地在眼前顯現， 初夜進入正受，回憶起過去的生命。 從某處，叫什麼名字，而來生到這裡， 像這樣百千萬次，生死都完全了知。 經歷了無量的生死，一切眾生， 都曾經是自己的親屬，因此生起大悲心。 生起大悲心之後，又觀察那些眾生， 在六道輪迴中，生死沒有窮盡。 虛妄不真實，就像芭蕉和夢幻一樣， 就在中夜時分，獲得了清凈的天眼。 看到一切眾生，就像觀看鏡中的影像一樣， 眾生的生生死死，貴賤與貧富。 清凈或不凈的業力，隨著各自的業報而承受苦樂。 觀察那些造作惡業的人，應當會墮入惡道之中。 修習善業的人，會生在人道或天道之中。 如果生在地獄中，會遭受無量的痛苦。 吞飲滾燙的銅汁，鐵槍貫穿身體， 被投入沸騰的鍋湯中，被驅趕到熾熱的火堆里。 被長牙的惡犬吞食，被利嘴的鳥啄食大腦， 畏懼火焰而逃入叢林，被劍葉割裂身體。 被鋒利的刀解剖身體，或者被利斧砍剁， 承受著極度的痛苦，業力不讓他們死去。 喜歡修習不凈的業力，會遭受極大的痛苦報應， 貪圖須臾的快樂，卻要承受長久的痛苦報應。
English version You seek to remove suffering from the world, yet why do you cause disturbance? All beings in the world are foolish and deluded, all have strayed onto the wrong path. Bodhisattvas practice the right path, wishing to guide all beings, Yet you disturb the teacher of the World Honored One, this is truly a great mistake. It is like deceiving the guide of a merchant caravan in a vast wilderness, All beings have fallen into darkness, not knowing where to go. The Bodhisattva wishes to light the lamp of wisdom, why do you seek to extinguish it? All beings are adrift and sinking in the sea of birth and death, The Bodhisattva wishes to build a ship of wisdom, why do you seek to sink it? Patience is the sprout of the Dharma, firm resolve is the root of the Dharma, The precepts of discipline are the soil of the Dharma, enlightenment is the branches and trunk, The great tree of wisdom, with the supreme Dharma as its fruit, Shelters all beings, why do you seek to cut it down? The shackles of greed, hatred, and delusion bind all beings, The Bodhisattva has practiced austerities for countless eons, to liberate beings from their bonds, Now he is determined to achieve enlightenment, and sits firmly on this foundation. Like the Buddhas of the past, he has firmly erected a diamond platform, All directions may tremble slightly, but only this place is stable and unmoving. This place can withstand the subtle samadhi, it is not something you can destroy. You should humble your arrogant heart, remove all conceited thoughts, You should cultivate the perception of wisdom, and serve with patience. The demon heard the voice in the sky, and saw the Bodhisattva still and unmoved, He felt ashamed, abandoned his arrogance, and returned to the heavens. The demon hosts were all sorrowful and distressed, their power and majesty collapsed, Their weapons of battle were scattered and abandoned in the forests, It was like the killing of the leader of an enemy, the enemy's forces all crumbled. Since the demons had retreated, the Bodhisattva's mind was empty and serene, The sunlight became even brighter, all the dust and mist were dispelled. The moonlight was clear, the stars shone brightly, there was no longer any darkness to obscure them. Heavenly flowers rained down from the sky, to make offerings to the Bodhisattva.
Praise of the Buddha's Deeds, Chapter 14: Anuttara-Samyak-Sambodhi
After the Bodhisattva subdued the demons, his will was firm, his mind was at peace, Seeking to understand the ultimate truth, he entered into profound and subtle meditation. He freely entered various samadhis, which appeared before him in succession, In the first watch of the night, he entered into right concentration, and recalled his past lives. From such and such a place, with such and such a name, he came to be born here, In this way, hundreds of thousands of times, he fully understood birth and death. He had experienced countless births and deaths, all sentient beings, Had once been his relatives, and thus he arose great compassion. Having arisen great compassion, he then observed those beings, Revolving in the six realms of existence, with no end to birth and death. They are false and impermanent, like a banana tree or a dream, And in the middle of the night, he attained the pure heavenly eye. He saw all beings, as if looking at reflections in a mirror, The births and deaths of beings, the noble and the lowly, the rich and the poor. The pure and impure karmic actions, according to their respective karmic results, they experience suffering and joy. Observing those who commit evil deeds, they will fall into the evil realms. Those who cultivate good deeds, will be born in the human or heavenly realms. If they are born in hell, they will suffer immeasurable pain. They drink molten copper, iron spears pierce their bodies, They are thrown into boiling cauldrons, driven into blazing fires. They are devoured by long-toothed dogs, their brains pecked by sharp-beaked birds, Fearing the flames, they flee into the forests, their bodies are cut by sword-leaves. Their bodies are dissected by sharp knives, or chopped by sharp axes, They endure extreme suffering, but their karma does not allow them to die. Those who enjoy practicing impure deeds, will suffer extreme karmic retribution, They crave momentary pleasure, but must endure long-lasting suffering.
。 戲笑種禍因， 號泣而受罪， 惡業諸眾生， 若見自報者。 氣脈則應斷， 恐怖崩血死， 造諸畜生業， 業種種各異。 死墮畜生道， 種種各異身， 或為皮肉死， 毛角骨尾羽。 更互相殘殺， 親戚還相啖， 負重而抱軛， 鞭策鉤錐刺。 傷體膿血流， 飢渴莫能解， 展轉相殘殺， 無有自在力， 虛空水陸中， 逃死亦無處。 慳貪增上者， 生於餓鬼趣， 巨身如大山， 咽孔猶針鼻， 飢渴火毒然， 還自燒其身。 求者慳不與， 或遮人惠施， 生彼餓鬼中， 求食不能得， 不凈人所棄， 欲食而變失。 若人聞慳貪， 苦報如是者， 割肉以施人， 如彼尸毗王。 或生人道中， 身處於行廁。 動轉極大苦， 出胎生恐怖， 軟身觸外物， 猶如刀劍截。 任彼宿業分， 無時不有死， 勤苦而求生， 得生長受苦。 乘福生天者， 渴愛常燒身， 福盡命終時， 衰死五相至。 猶如樹華萎， 枯悴失光澤， 眷屬存亡分， 悲苦莫能留。 宮殿廓然空， 玉女悉遠離， 坐臥塵土中， 悲泣相戀慕。 生者哀墮落， 死者戀生悲， 精勤修苦行， 貪求生天樂， 既有如此苦， 鄙哉何可貪？ 大方便所得， 不免別離苦， 嗚呼諸天人， 修短無差別。 積劫修苦行， 永離於愛慾， 謂決定長存， 而今悉墮落。 地獄受眾苦， 畜生相殘殺， 餓鬼飢渴逼， 人間疲渴愛， 雖云諸天樂， 別離最大苦。 迷惑生世間， 無一蘇息處， 嗚呼生死海， 輪轉無窮已， 眾生沒長流， 漂泊無所依。 如是凈天眼， 觀察於五道， 虛偽不堅固， 如芭蕉泡沫， 即彼第三夜， 入于深正受。 觀察諸世間， 輪轉苦自性， 數數生老死， 其數無有量， 貪慾癡闇障， 莫知所由出。 正念內思惟， 生死何從起？ 決定知老死， 必由生所致， 如人有身故， 則有身痛隨。 又觀生何因？ 見從諸有業， 天眼觀有業， 非自在天生。 非自性非我， 亦復非無因， 如破竹初節， 余節則無難。 既見生死因， 漸次見真實， 有業從取生， 猶如火得薪
現代漢語譯本 戲謔玩笑會種下禍患的根苗，一旦遭受罪報，只能號啕大哭。 作惡的眾生，如果能親眼看到自己所受的果報。 恐怕會氣脈斷絕，因恐懼而吐血身亡。 造作畜生惡業的眾生，其業報各有不同。 死後墮入畜生道，化為各種各樣的身形。 有的因皮肉被剝而死，有的因毛角骨尾羽被取而死。 它們互相殘殺，甚至親戚之間也互相吞食。 揹負重物，套上枷鎖，遭受鞭打、鉤刺。 身體受傷，膿血流淌，飢渴難耐，無法解除。 輾轉互相殘殺，沒有絲毫的自由。 無論在空中還是水裡，都無處可逃，無法躲避死亡。 那些慳吝貪婪的人，會轉生到餓鬼道。 身體巨大如山，咽喉卻細如針孔。 飢渴如火焚燒，反過來灼燒自身。 因為生前吝嗇不肯施捨，或者阻礙他人佈施。 所以轉生到餓鬼道中，求食而不得。 只能吃人們丟棄的不凈之物，但想吃時卻又會變成其他東西。 如果有人聽到慳貪的果報如此痛苦， 就應該像尸毗王那樣，割肉佈施給他人。 或者轉生到人道中，卻身處污穢的廁所。 動彈一下都極其痛苦，出生時也充滿恐懼。 柔軟的身體接觸到外界的物體，就像被刀劍切割一樣。 任由宿業的安排，沒有一刻沒有死亡的威脅。 辛勤勞苦地求生，卻只能在漫長的生命中遭受痛苦。 那些憑藉福報升到天界的人，也常常被渴愛所煎熬。 當福報耗盡，壽命終結時，衰敗的五種徵兆就會顯現。 就像樹上的花朵枯萎，失去光澤一樣。 眷屬之間生離死別，悲傷痛苦卻無法挽留。 宮殿空蕩蕩的，玉女們都離他而去。 只能坐在塵土中，悲傷哭泣，互相思念。 活著的人哀嘆墮落，死去的人留戀生命而悲傷。 精勤地修行苦行，貪求昇天的快樂。 既然有如此多的痛苦，又有什麼值得貪戀的呢？ 即使通過大方便法門所得到的，也無法避免別離的痛苦。 唉，諸位天人，壽命長短並沒有什麼差別。 即使經過漫長劫數的苦修，永遠地離開了愛慾。 以為可以永遠存在，但如今卻都墮落了。 地獄中遭受各種痛苦，畜生道中互相殘殺。 餓鬼道中飽受飢渴的折磨，人間則被疲憊和愛慾所困擾。 即使是天界的快樂，也無法避免別離的最大痛苦。 迷惑地生存在世間，沒有一處可以安息。 唉，生死輪迴的大海，無休止地輪轉。 眾生沉沒在長河中，漂泊無依。 就像這樣，用清凈的天眼觀察五道眾生。 發現一切都是虛偽不堅固的，如同芭蕉和泡沫一樣。 就在第三個夜晚，進入了甚深的禪定。 觀察世間，發現輪迴的本質是痛苦的。 無數次地經歷生老病死，其數量無法計算。 被貪慾和愚癡的黑暗所矇蔽，不知道如何才能解脫。 以正念進行內在的思考，生死到底是從哪裡產生的呢？ 最終確定，老死必定是由生所導致的。 就像人有了身體，就會有身體的疼痛隨之而來。 又觀察生的原因是什麼？發現是從各種業力產生的。 用天眼觀察業力，發現它不是自在天所創造的。 不是自性產生的，不是我產生的，也不是無緣無故產生的。 就像破竹子的第一節，其餘的竹節也就容易破開了。 既然看到了生死的根源，就逐漸看到了真相。 業力是從執取產生的，就像火需要柴薪一樣。
English version Jesting and joking sow the seeds of disaster, and when retribution comes, one can only wail and cry. If sentient beings who commit evil deeds could see the consequences they will suffer with their own eyes, they would probably have their breath cut off, and die from terror, spitting blood. Those who create the karma of animals, their retributions are all different. After death, they fall into the animal realm, transforming into various forms. Some die from having their skin and flesh stripped, others from having their horns, bones, tails, or feathers taken. They kill each other, even relatives devour each other. They bear heavy loads, are yoked, and suffer from whipping, hooks, and piercing. Their bodies are wounded, pus and blood flow, they are tormented by hunger and thirst, unable to find relief. They kill each other in turn, without any freedom. Whether in the sky or in the water, there is nowhere to escape, no way to avoid death. Those who are stingy and greedy are born into the realm of hungry ghosts. Their bodies are as huge as mountains, but their throats are as narrow as the eye of a needle. They are burned by the fire of hunger and thirst, which in turn burns their own bodies. Because in their previous lives they were miserly and unwilling to give, or obstructed others from giving, they are born into the realm of hungry ghosts, seeking food but unable to obtain it. They can only eat the impure things discarded by people, but when they try to eat, they transform into something else. If people hear that the retribution for stinginess is so painful, they should be like King Sivi, who cut off his own flesh to give to others. Or they may be born into the human realm, but find themselves in a filthy toilet. Even moving is extremely painful, and birth is filled with terror. Their soft bodies touching external objects feel like being cut by swords. Subject to the arrangement of their past karma, there is no moment without the threat of death. They strive hard to live, but can only suffer in their long lives. Those who ascend to the heavens through merit are also constantly tormented by craving. When their merit is exhausted and their lives come to an end, the five signs of decay appear. Like flowers on a tree that wither and lose their luster. There is separation between loved ones, and they are filled with sorrow and pain that cannot be held back. The palaces are empty, and the celestial maidens have all left. They can only sit in the dust, weeping with sorrow, longing for each other. The living lament their fall, and the dead grieve for life and are sad. They diligently practice asceticism, craving the pleasures of heaven. Since there is so much suffering, what is there to crave? Even what is obtained through great skillful means cannot avoid the pain of separation. Alas, all heavenly beings, there is no difference in the length of their lives. Even after practicing asceticism for countless eons, having forever left behind desire, thinking they could exist forever, they now all fall. In hell, they suffer all kinds of pain, in the animal realm, they kill each other. In the hungry ghost realm, they are tormented by hunger and thirst, and in the human realm, they are troubled by weariness and desire. Even the pleasures of the heavens cannot avoid the greatest pain of separation. They are confused and live in the world, with no place to rest. Alas, the sea of birth and death, endlessly turning. Sentient beings are submerged in the long river, drifting without any support. Like this, with pure heavenly eyes, observing the five realms of existence, it is discovered that everything is false and impermanent, like a banana tree and a bubble. On the third night, he entered into deep samadhi. Observing the world, he discovered that the nature of samsara is suffering. Countless times experiencing birth, old age, sickness, and death, their number cannot be calculated. They are obscured by the darkness of greed and ignorance, not knowing how to be liberated. With right mindfulness, he contemplated internally, where does birth and death originate? He finally determined that old age and death are definitely caused by birth. Just as when a person has a body, they will have bodily pain that follows. He also observed what is the cause of birth? He discovered that it arises from various karmic actions. Using his heavenly eyes to observe karma, he discovered that it is not created by a self-existent god. It is not produced by self-nature, not produced by the self, nor is it produced without a cause. Like breaking the first joint of a bamboo, the remaining joints are then easily broken. Having seen the root of birth and death, he gradually saw the truth. Karma arises from grasping, just as fire needs fuel.
。 取以愛為因， 如小火焚山， 知愛從受生， 覺苦樂求安。 飢渴求飲食， 受生愛亦然， 諸受觸為因， 三等苦樂生。 鉆燧加人功， 則得火為用， 觸從六入生， 盲無明覺故。 六入名色起， 如芽長莖葉， 名色由識生， 如種芽葉生。 識還從名色， 展轉更無餘， 緣識生名色， 緣名色生識。 猶人船俱進， 水陸更相運， 如識生名色， 名色生諸根。 諸根生於觸， 觸復生于受， 受生於愛慾， 愛慾生於取。 取生於業有， 有則生於生， 生生於老死， 輪迴周無窮。 眾生因緣起， 正覺悉覺知， 決定正覺已， 生盡老死滅。 有滅則生滅， 取滅則有滅， 愛滅則取滅， 受滅則愛滅。 觸滅則受滅， 六入滅觸滅， 一切入滅盡， 由於名色滅。 識滅名色滅， 行滅則識滅， 癡滅則行滅， 大仙正覺成。 如是正覺成， 佛則興世間， 正見等八道， 坦然平直路， 畢竟無我所， 如薪盡火滅。 所作者已作， 得先正覺道， 究竟第一義， 入大仙人室。 闇謝明相生， 動靜悉寂默， 逮得無盡法， 一切智明朗。 大仙德淳厚， 地為普震動， 宇宙悉清明， 天龍神雲集， 空中奏天樂， 以供養於法。 微風清涼起， 無雲雨香雨， 妙華非時敷， 甘果違節熟。 摩訶曼陀羅， 種種天寶花， 從空而亂下， 供養牟尼尊。 異類諸眾生， 各慈心相向， 恐怖悉消除， 無諸恚慢心。 一切諸世間， 皆同漏盡人， 諸天樂解脫， 惡道暫安寧， 煩惱暫休息， 智月漸增明。 甘蔗族仙人， 諸有生天者， 見佛出興世， 歡喜充滿身， 即于天宮殿， 雨花以供養。 諸天神鬼龍， 同聲嘆佛德， 世人見供養， 及聞讚歎聲， 一切皆隨喜， 踴躍不自勝。 唯有魔天王， 心生大憂苦。 佛于彼七日， 禪思心清凈， 觀察菩提樹， 瞪視目不瞬。 「我依於此處， 得遂宿心願。」 安住無我法， 佛眼觀眾生， 發上哀愍心， 欲令得清凈。 貪恚癡邪見， 飄流沒其心， 解脫甚深妙， 何由能得宣？ 舍離勤方便， 安住于默然
現代漢語譯本 以愛為因，就像小火焚燒山林， 知道愛是從感受中產生，覺察到苦樂而尋求安穩。 飢渴時尋求飲食，感受產生愛也是如此， 各種感受以接觸為因，產生三種苦樂的感受。 鉆木取火需要人為的努力，才能得到火的效用， 接觸從六根（眼、耳、鼻、舌、身、意）進入產生，因為盲目的無明。 六根的進入導致名色（精神和物質）的產生，就像嫩芽長出莖葉， 名色由意識產生，就像種子長出嫩芽和葉子。 意識又反過來依賴名色，輾轉相依，沒有其他， 因為意識產生名色，因為名色產生意識。 就像人與船一同前進，在水陸之間互相運載， 就像意識產生名色，名色產生諸根（眼、耳、鼻、舌、身、意）。 諸根產生接觸，接觸又產生感受， 感受產生愛慾，愛慾產生執取。 執取產生業力，業力導致生命的存在， 生命的存在導致出生，出生導致衰老和死亡， 輪迴週而復始，沒有窮盡。 眾生因緣而起，正覺者完全覺知， 確定正覺之後，生命終結，衰老和死亡滅盡。 生命存在滅盡，則出生滅盡，執取滅盡，則生命存在滅盡， 愛慾滅盡，則執取滅盡，感受滅盡，則愛慾滅盡。 接觸滅盡，則感受滅盡，六根的進入滅盡，則接觸滅盡， 一切的進入都滅盡，是因為名色滅盡。 意識滅盡，名色滅盡，行為滅盡，則意識滅盡， 無明滅盡，則行為滅盡，大仙成就正覺。 如此成就正覺，佛陀便出現於世間， 正見等八正道，是坦然平直的道路， 最終達到無我之境，就像柴火燒盡，火焰熄滅。 所應做的已經完成，獲得先前的正覺之道， 達到究竟的第一義，進入大仙的境界。 黑暗消退，光明出現，動靜都寂靜無聲， 獲得無盡的佛法，一切智慧都明朗。 大仙的德行淳厚，大地普遍震動， 宇宙都清明，天龍神都雲集， 空中奏響天樂，用來供養佛法。 微風清涼吹起，沒有云彩卻降下香雨， 美妙的花朵在不應開花的時候開放，甘甜的果實在不應成熟的時候成熟。 摩訶曼陀羅花，各種天上的寶花， 從空中紛紛落下，供養牟尼尊。 不同種類的眾生，都以慈悲心相待， 恐懼都消除了，沒有嗔恨和傲慢的心。 一切世間的人，都像漏盡煩惱的人一樣， 諸天都樂於解脫，惡道暫時安寧， 煩惱暫時停止，智慧的月亮逐漸增明。 甘蔗族的仙人，以及所有升到天界的人， 見到佛陀出現於世，歡喜充滿全身， 立即在天宮殿中，降下花雨來供養。 諸天神鬼龍，同聲讚歎佛陀的德行， 世人見到供養，以及聽到讚歎的聲音， 一切都隨喜讚歎，歡喜踴躍，不能自已。 只有魔天王，心中產生巨大的憂愁和痛苦。 佛陀在那裡七天，禪思內心清凈， 觀察菩提樹，眼睛瞪視，不眨一下。 『我依靠此處，實現了宿世的心願。』 安住于無我之法，佛眼觀察眾生， 發出哀憫之心，想要讓他們得到清凈。 貪婪、嗔恨、愚癡、邪見，漂流沉沒他們的心， 解脫是如此深奧微妙，如何能夠宣說？ 捨棄勤奮的方便，安住于沉默之中。
English version Taking love as the cause, like a small fire burning a mountain, Knowing that love arises from feeling, perceiving suffering and joy and seeking peace. Hunger and thirst seek food and drink, and so it is with love arising from feeling, All feelings arise from contact, producing three kinds of feelings: suffering, joy, and neutrality. Drilling for fire requires human effort to obtain the use of fire, Contact arises from the six entrances (eye, ear, nose, tongue, body, mind), due to blind ignorance. The six entrances give rise to name and form (mind and matter), like a sprout growing stem and leaves, Name and form arise from consciousness, like a seed growing sprout and leaves. Consciousness, in turn, depends on name and form, mutually dependent, with nothing else, Because of consciousness, name and form arise; because of name and form, consciousness arises. Like a person and a boat moving together, carrying each other on land and water, So it is that consciousness gives rise to name and form, and name and form give rise to the six senses. The six senses give rise to contact, and contact gives rise to feeling, Feeling gives rise to craving, and craving gives rise to clinging. Clinging gives rise to becoming, and becoming gives rise to birth, Birth gives rise to old age and death, the cycle of rebirth without end. Beings arise from conditions, the fully enlightened one knows all, Having attained full enlightenment, birth ends, and old age and death cease. When becoming ceases, birth ceases; when clinging ceases, becoming ceases, When craving ceases, clinging ceases; when feeling ceases, craving ceases. When contact ceases, feeling ceases; when the six entrances cease, contact ceases, When all entrances cease, it is because name and form cease. When consciousness ceases, name and form cease; when volitional formations cease, consciousness ceases, When ignorance ceases, volitional formations cease; the great sage attains enlightenment. Having thus attained enlightenment, the Buddha appears in the world, The Eightfold Path, beginning with right view, is a straight and level path, Ultimately reaching the state of no-self, like a fire extinguished when the fuel is consumed. What needed to be done has been done, having attained the path of prior enlightenment, Reaching the ultimate first principle, entering the abode of the great sage. Darkness recedes, light arises, movement and stillness are both silent, Having attained the endless Dharma, all wisdom is clear. The great sage's virtue is pure and profound, the earth shakes universally, The universe is clear and bright, gods and dragons gather, Heavenly music plays in the sky, offered in worship of the Dharma. A cool breeze arises, fragrant rain falls without clouds, Beautiful flowers bloom out of season, sweet fruits ripen out of season. Mahamandalas, various heavenly precious flowers, Fall from the sky in disarray, offered to the Muni. Different kinds of beings, all treat each other with compassion, Fear is eliminated, there is no hatred or arrogance. All in the world are like those who have exhausted their defilements, The gods rejoice in liberation, the evil realms are temporarily at peace, Afflictions temporarily cease, the moon of wisdom gradually increases in brightness. The sages of the Ikshvaku clan, and all those who have ascended to the heavens, Seeing the Buddha appear in the world, are filled with joy, Immediately in their heavenly palaces, they rain down flowers in offering. Gods, spirits, and dragons, all praise the Buddha's virtue in unison, People of the world, seeing the offerings and hearing the praises, All rejoice and are filled with joy, unable to contain themselves. Only the king of the Mara heaven, feels great sorrow and pain in his heart. The Buddha, for seven days, meditated with a pure mind, Observing the Bodhi tree, his eyes fixed, without blinking. 'I, relying on this place, have fulfilled my long-held wish.' Abiding in the Dharma of no-self, the Buddha's eyes observe beings, Sending forth a heart of compassion, wishing to lead them to purity. Greed, hatred, delusion, and wrong views, drift and sink their minds, Liberation is so profound and subtle, how can it be proclaimed? Abandoning diligent means, he abides in silence.
。 顧惟本誓願， 復生說法心， 觀察諸眾生， 煩惱孰增微。 梵天知其念， 法應請而轉， 普放梵光明， 為度苦眾生， 來見牟尼尊。 說法大人相， 妙義悉顯現， 安住實智中， 離於留難過。 無諸虛偽心， 恭敬心歡喜， 合掌勸請言： 「世間何福慶， 遭遇大世尊！ 一切眾生類， 塵穢滓雜心， 或有重煩惱， 或煩惱輕微。 世尊已免度， 生死大苦海， 愿當濟度彼， 沉溺諸眾生。 如世間義士， 得利與物同， 世尊得法利， 唯應濟眾生。 凡人多自利， 彼我兼利難， 唯愿垂慈悲， 為世難中難。」 如是勸請已， 奉辭還梵天。 佛以梵天請， 心悅嘉其誠， 長養大悲心， 增其說法情。 念當行乞食， 四王咸奉缽， 如來為法故， 受四合成一。 時有商人行， 善友天神告： 「大仙牟尼尊， 在彼山林中， 世間良福田， 汝應往供養。」 聞命大歡喜， 奉施於初飯。 食已顧思惟： 「誰應先聞法？ 唯有阿羅藍， 郁頭羅摩子， 彼堪受正法， 而今已命終； 次有五比丘， 應聞初說法。」 欲說寂滅法， 如日光除冥， 行詣波羅㮈， 古仙人住處。 牛王目平視， 安庠師子步， 為度眾生故， 往詣迦尸城， 步步獸王顧， 顧瞻菩提林。
佛所行贊轉法輪品第十五
如來善寂靜， 光明顯照曜， 嚴儀獨遊步， 猶若大眾隨。 道逢一梵志， 其名憂波迦， 執持比丘儀， 恭立於路傍。 欣遇未曾有， 合掌而啟問： 「群生皆染著， 而有無著容， 世間心動搖， 而獨靜諸根， 光顏如滿月， 似味甘露津， 容貌大人相， 慧力自在王， 所作必已辦， 為宗稟何師？」 答言：「我無師， 無宗無所勝， 自悟甚深法， 得人所不得。 人之所應覺， 舉世無覺者， 我今悉自覺， 是故名正覺。 煩惱如怨家， 伏以智慧劍， 是故世所稱， 名之為最勝。 當詣波羅㮈， 擊甘露法鼓， 無慢不存名， 亦不求利樂。 唯為宣正法， 拔濟苦眾生， 以昔發弘誓， 度諸未度者。 誓果成於今， 當遂其本願， 當財自供已， 不稱名義士
現代漢語譯本 回顧我最初的誓願，再次生起說法度人的心，觀察所有眾生，煩惱的程度有深有淺。 梵天知道我的想法，明白佛法應該被請求才宣講，於是普放光明，爲了救度受苦的眾生，前來拜見牟尼尊。 佛陀顯現說法者的莊嚴相貌，深奧的道理都顯現出來，安住在真實的智慧中，遠離一切障礙和困難。 沒有虛偽的心，恭敬歡喜，合掌勸請說：『世間多麼有福氣，能夠遇到偉大的世尊！』 一切眾生，心中充滿塵垢雜質，有的煩惱深重，有的煩惱輕微。 世尊已經脫離了生死的大苦海，希望您也能救度那些沉溺其中的眾生。 就像世間的義士，得到利益也與他人分享，世尊您得到了佛法的利益，更應該救度眾生。 凡人大多隻為自己考慮，兼顧自己和他人利益很難，希望您能垂憐慈悲，為這世間最難的事情而努力。 這樣勸請之後，梵天就告辭回去了。佛陀因為梵天的請求，心中喜悅，讚賞他的誠意，增長了大悲心，更加堅定了說法的意願。 想到應該去乞食，四大天王都奉上缽，如來爲了佛法，接受了四個缽合成一個。 當時有商人趕路，善友天神告訴他們：『大仙牟尼尊，在那個山林中，是世間最好的福田，你們應該去供養他。』 聽到這話，商人們非常高興，奉獻了第一頓飯食。吃完飯後，佛陀思考：『應該先給誰說法呢？』 只有阿羅藍和郁頭羅摩子，他們堪能接受正法，但是現在已經去世了；其次是五比丘，應該先給他們說法。 想要宣說寂滅的佛法，就像陽光碟機散黑暗一樣，於是前往波羅奈，古仙人居住的地方。 佛陀像牛王一樣目光平視，安詳地邁著獅子步，爲了救度眾生，前往迦尸城，每一步都像獸王一樣顧盼，回顧著菩提樹林。 佛所行贊轉法輪品第十五 如來安詳寂靜，光明照耀，儀態莊嚴地獨自行走，卻像有大眾跟隨一樣。 路上遇到一位梵志，名叫憂波迦，他穿著比丘的服裝，恭敬地站在路旁。 他欣喜地遇到從未見過的人，合掌問道：『眾生都執著於世俗，而您卻如此無所執著，世間人心動搖，而您卻能靜定諸根。』 『您的光彩像滿月一樣，像甘甜的甘露，容貌是大丈夫的相貌，智慧的力量自在無礙，所做的事情必定已經完成，您是師從哪位老師呢？』 佛陀回答說：『我沒有老師，沒有宗派，也沒有勝過我的人，我獨自領悟了甚深的佛法，得到了別人無法得到的。』 『人們應該覺悟的道理，世上沒有覺悟的人，我現在都自己覺悟了，所以被稱為正覺。』 『煩惱就像仇敵，我用智慧的劍降伏了它們，所以世人稱我為最勝。』 『我將前往波羅奈，敲響甘露的法鼓，不求名利，也不存慢心。』 『只是爲了宣揚正法，救拔受苦的眾生，因為我過去發過宏大的誓願，要度化那些沒有被度化的人。』 『誓願的果實現在已經成熟，我將實現我最初的願望，如果只為自己謀利，就不能稱之為義士。』
English version Reflecting on my original vow, I once again generate the mind to preach the Dharma, observing all sentient beings, whose afflictions vary in depth. Brahma knows my thoughts, understanding that the Dharma should be requested before being taught, so he emits a universal light, to save suffering beings, and comes to see the Muni. The Buddha manifests the dignified appearance of a Dharma teacher, profound truths are revealed, dwelling in true wisdom, free from all obstacles and difficulties. Without a false heart, with reverence and joy, he joins his palms and pleads: 'What a blessing it is for the world to encounter the great World Honored One!' 'All sentient beings, their minds filled with dust and impurities, some with deep afflictions, others with slight afflictions.' 'The World Honored One has already escaped the great sea of suffering of birth and death, may you also save those who are drowning in it.' 'Just like the righteous people of the world, who share their gains with others, the World Honored One has gained the benefits of the Dharma, and should even more so save sentient beings.' 'Ordinary people mostly only think of themselves, it is difficult to consider both self and others, may you have compassion and strive for this most difficult thing in the world.' After making this plea, Brahma takes his leave and returns. The Buddha, because of Brahma's request, is joyful in his heart, praising his sincerity, increasing his great compassion, and further strengthening his intention to preach the Dharma. Thinking that he should go for alms, the Four Heavenly Kings offer their bowls, and the Tathagata, for the sake of the Dharma, accepts the four bowls and combines them into one. At that time, there were merchants traveling, and the benevolent deity told them: 'The great sage Muni is in that forest, he is the best field of merit in the world, you should go and make offerings to him.' Hearing this, the merchants were very happy and offered the first meal. After eating, the Buddha thought: 'Who should I preach the Dharma to first?' Only Arada Kalama and Udraka Ramaputra, they are capable of receiving the true Dharma, but they have already passed away; next are the five Bhikkhus, I should preach to them first. Wanting to proclaim the Dharma of Nirvana, like the sun dispelling darkness, he then goes to Varanasi, the place where ancient sages lived. The Buddha, like a bull king, looks straight ahead, walking with the dignified steps of a lion, to save sentient beings, he goes to the city of Kashi, each step like a king of beasts looking back, gazing at the Bodhi grove. Chapter Fifteen: The Buddha's Praise of the Turning of the Dharma Wheel The Tathagata is peaceful and serene, his light shines brightly, walking alone with dignified bearing, yet it is as if a multitude follows him. On the road, he meets a Brahmin named Upaka, who is wearing the robes of a Bhikkhu, standing respectfully by the roadside. He is delighted to meet someone he has never seen before, and with palms joined, he asks: 'Sentient beings are all attached to the world, yet you are so unattached, the minds of the world are restless, yet you are able to calm your senses.' 'Your radiance is like the full moon, like sweet nectar, your appearance is that of a great man, your wisdom and power are free and unhindered, what you have done must be completed, who is your teacher?' The Buddha replies: 'I have no teacher, no sect, and no one who surpasses me, I have independently realized the profound Dharma, and obtained what others cannot obtain.' 'The truth that people should awaken to, there is no one in the world who has awakened, I have now awakened to it myself, therefore I am called the Rightly Awakened One.' 'Afflictions are like enemies, I have subdued them with the sword of wisdom, therefore the world calls me the most victorious.' 'I will go to Varanasi, to sound the drum of the nectar of Dharma, not seeking fame or gain, nor harboring arrogance.' 'I only wish to proclaim the true Dharma, to save suffering sentient beings, because I made a great vow in the past, to liberate those who have not been liberated.' 'The fruit of that vow has now ripened, I will fulfill my original wish, if I only seek benefit for myself, I cannot be called a righteous person.'
。 兼利於天下， 乃名大丈夫， 臨危不濟溺， 豈云勇健士？ 疾病不救療， 何名為良醫？ 見迷不示路， 孰云善導師？ 如燈照幽冥， 無心而自明， 如來然慧燈， 無諸求欲情。 鉆燧必得火， 穴中風自然， 穿地必得水， 此皆理自然。 一切諸牟尼， 成道必伽耶， 亦同迦尸國， 而轉正法輪。」 梵志憂波迦， 嗚呼嘆奇特， 隨心先所期， 從路各分乖， 計念未曾有， 步步顧踟躕。 如來漸前行， 至於迦尸城， 其地勝莊嚴， 如天帝釋宮， 恒河波羅㮈， 二水雙流間。 林木花果茂， 禽獸同群游， 閑寂無喧俗， 古仙人所居。 如來光照耀， 倍增其鮮明， 憍鄰如族子， 次十力迦葉， 三名婆澀波， 四阿濕波誓， 五名跋陀羅， 習苦樂山林。 遠見如來至， 集坐共議言： 「瞿曇染世樂， 放舍諸苦行， 今復還至此， 慎勿起奉迎， 亦莫禮問訊， 供給其所須， 已壞本誓故， 不應受供養。 凡人見來賓， 應修先後宜， 且為設床座， 任彼之所安。」 作此要言已， 各各正基坐， 如來漸次至， 不覺違要言， 有請讓其坐， 有為攝衣缽， 有為洗摩足， 有請問所須， 如是等種種， 尊敬師奉事， 唯不捨其族， 猶稱瞿曇名。 世尊告彼言： 「莫稱我本性， 于阿羅呵所， 而生𧃳慢言。 于敬不敬者， 我心悉平等， 汝等心不恭， 當自招其罪。 佛能度世間， 是故稱為佛。 於一切眾生， 等心如子想， 而稱本名字， 如得慢父罪。」 佛以大悲心， 哀愍而告彼， 彼率愚騃心， 不信正真覺。 言先修苦行， 猶尚無所得， 今恣身口樂， 何因得成佛？ 如是等疑惑， 不信得佛道， 究竟真實義， 一切智具足。 如來即為彼， 略說其要道： 「愚夫習苦行， 樂行悅諸根， 見彼二差別， 斯則為大過， 非是正真道， 以違解脫故。 疲身修苦行， 其心猶馳亂， 尚不生世智， 況能超諸根？ 如以水燃燈， 終無破闇期， 疲身修慧燈， 不能壞愚癡。 朽木而求火， 徒勞而弗獲， 鉆燧人方便， 即得火為用
既能利益天下，才可稱為大丈夫。 面臨危難卻不救助溺水者，怎能說是勇敢健壯的勇士？ 身患疾病卻不予救治，又怎能稱作良醫？ 見到迷路的人卻不指引方向，誰又能稱他為好的導師？ 如同燈火照亮幽暗，無需刻意而自然光明。 如來點燃智慧之燈，沒有任何貪求慾望。 鉆木必定可以取火，風在孔穴中自然產生。 挖掘地面必定可以得到水，這些都是自然的道理。 一切諸佛，成道必定在伽耶。 也如同在迦尸國，轉動正法輪。 梵志優波迦，發出驚歎，感到非常奇特。 雖然心中早有預期，但還是與道路分道揚鑣，各奔東西。 心中思緒萬千，從未有過，步履蹣跚，顧慮重重。 如來漸漸向前走，到達迦尸城。 那地方殊勝莊嚴，如同天帝釋的宮殿。 恒河和波羅㮈河，兩條河流在此交匯。 林木茂盛，花果繁多，禽獸成群結隊地嬉戲。 這裡清靜閒適，沒有世俗的喧囂，是古代仙人居住的地方。 如來的光芒照耀，更加增添了這裡的鮮明光彩。 憍陳如等族子，其次是十力迦葉， 第三是婆澀波，第四是阿濕波誓， 第五是跋陀羅，他們都在山林中修習苦行。 遠遠地看見如來來到，他們聚集在一起商議說： '瞿曇沉溺於世俗的享樂，放棄了各種苦行，' '現在又回到這裡，千萬不要起身迎接他，' '也不要行禮問候，更不要供給他的所需，' '因為他已經違背了之前的誓言，不應該接受供養。' '凡人見到來客，應該按照禮儀先後行事，' '先為他設定床座，讓他隨意安歇。' 他們說完這些約定后，各自端正地坐好。 如來漸漸走近，他們不知不覺地違背了之前的約定。 有人請他坐下，有人為他整理衣缽， 有人為他洗腳，有人詢問他的需求。 像這樣種種行為，都表現出對老師的尊敬和侍奉。 只是不放棄他們的族姓，仍然稱呼如來為瞿曇。 世尊告訴他們說：'不要稱呼我本來的姓氏，' '對於阿羅漢，這樣稱呼會產生輕慢的言語。' '對於尊敬或不尊敬我的人，我的心都是平等的，' '你們的心不恭敬，將會自己招來罪過。' '佛能夠度化世間，所以才被稱為佛。' '對於一切眾生，都以平等的心對待，如同對待自己的孩子一樣，' '如果稱呼我本來的名字，就如同犯了輕慢父親的罪過。' 佛以大悲之心，哀憐地告訴他們。 他們卻以愚昧的心，不相信真正的覺悟。 說之前修習苦行，尚且沒有得到任何成就。 現在放縱身口之樂，又怎麼可能成佛呢？ 像這樣的疑惑，不相信能夠得到佛道， 不相信究竟真實的意義，不相信一切智慧都具足。 如來就為他們，簡略地講述了其中的要道： '愚笨的人修習苦行，或者貪圖享樂，' '看到這兩種差別，這就是很大的過錯，' '都不是真正的正道，因為都違背了解脫的真諦。' '疲憊身體修習苦行，內心仍然會散亂，' '尚且不能產生世俗的智慧，又怎麼能夠超越諸根呢？' '如同用水來點燈，終究沒有破除黑暗的希望，' '疲憊身體修習智慧之燈，也不能破除愚癡。' '用朽木來求取火，只會徒勞而無獲，' '懂得鉆木取火的方法，就能立刻得到火來使用。'
Benefiting the world, that is what makes a great man. Facing danger but not helping those drowning, how can one be called a brave and strong warrior? Having an illness but not seeking treatment, how can one be called a good doctor? Seeing someone lost but not showing the way, who can call him a good guide? Like a lamp illuminating the darkness, it shines naturally without intention. The Tathagata lights the lamp of wisdom, without any desires or cravings. Drilling wood will surely produce fire, wind naturally arises in holes. Digging the ground will surely yield water, these are all natural principles. All Buddhas, upon attaining enlightenment, must do so in Gaya. Just like in the country of Kashi, they turn the wheel of the Dharma. The Brahmin Upaka, exclaimed in wonder, feeling it was extraordinary. Although he had expectations in his heart, he still parted ways with the path, each going their own direction. His mind was filled with thoughts, never before experienced, his steps faltered, hesitant and worried. The Tathagata gradually walked forward, arriving at the city of Kashi. That place was magnificent and solemn, like the palace of the celestial emperor Sakra. The Ganges and Varana rivers, two rivers flowing together. The forests were lush, with abundant flowers and fruits, and animals roamed in groups. It was a quiet and peaceful place, without the noise of the world, where ancient sages resided. The light of the Tathagata shone, further enhancing its brilliance. Kaundinya and his fellow disciples, followed by the ten-powered Kashyapa, Third was Vashpa, fourth was Ashvajit, Fifth was Bhadra, they were all practicing asceticism in the mountains. Seeing the Tathagata approaching from afar, they gathered together to discuss: 'Gautama has indulged in worldly pleasures, abandoning all ascetic practices,' 'Now he has returned here, we must not rise to greet him,' 'Nor should we bow or inquire, nor provide for his needs,' 'Because he has broken his previous vows, he should not receive offerings.' 'When ordinary people see a guest, they should follow the proper etiquette,' 'First, set up a bed for him, and let him rest as he pleases.' After making this agreement, they each sat upright. As the Tathagata gradually approached, they unknowingly broke their previous agreement. Some invited him to sit, some arranged his robes and bowl, Some washed his feet, some inquired about his needs. In these various ways, they showed respect and service to their teacher. They only did not abandon their clan name, still calling the Tathagata Gautama. The World Honored One told them: 'Do not call me by my original family name,' 'Towards an Arhat, such a name can generate disrespectful words.' 'Towards those who respect or disrespect me, my heart is equal,' 'Your hearts are not respectful, you will bring upon yourselves the consequences.' 'The Buddha is able to liberate the world, therefore he is called Buddha.' 'Towards all sentient beings, I treat them with an equal heart, like my own children,' 'If you call me by my original name, it is like committing the sin of disrespecting one's father.' The Buddha, with a heart of great compassion, told them with pity. They, however, with their foolish minds, did not believe in true enlightenment. They said that before, when practicing asceticism, they had not achieved anything. Now indulging in the pleasures of body and mouth, how could he possibly become a Buddha? Such doubts, not believing in attaining Buddhahood, Not believing in the ultimate true meaning, not believing in the completeness of all wisdom. The Tathagata then, for their sake, briefly explained the essential path: 'Foolish people practice asceticism, or indulge in pleasures,' 'Seeing these two differences, this is a great mistake,' 'Neither is the true path, because both go against liberation.' 'Tiring the body with ascetic practices, the mind will still be scattered,' 'They cannot even generate worldly wisdom, how can they transcend the senses?' 'Like using water to light a lamp, there is no hope of dispelling darkness,' 'Tiring the body to cultivate the lamp of wisdom, cannot destroy ignorance.' 'Seeking fire from rotten wood, it is only futile and fruitless,' 'Knowing the method of drilling wood for fire, one can immediately obtain fire for use.'
。 求道非苦身， 而得甘露法， 著欲為非義， 愚癡障慧明。 尚不了經論， 況得離欲道？ 如人得重病， 食不隨病食； 無知之重病， 著欲豈能除？ 放火于曠野， 乾草增猛風， 火盛孰能滅， 貪愛火亦然。 我已離二邊， 心存於中道， 眾苦畢竟息， 安靜離諸過。 正見逾日光， 平等覺觀佛， 正語為舍宅， 遊戲正業林， 正命為豐姿， 方便正修涂， 正念為城郭， 正定為床座， 八道坦平正， 免脫生死苦。 從此涂出者， 所作已究竟， 不墮於此彼。 二世苦數中， 三界純苦聚， 唯此道能滅， 本所未曾聞， 正法清凈眼， 等見解脫道， 唯我今始超。 生老病死苦， 愛離怨憎會， 所求事不果， 及餘種種苦， 離欲未離欲， 有身及無身， 離凈功德者， 略說斯皆苦。 猶如盛火息， 雖微不捨熱， 寂靜微細我， 大苦性猶存， 貪等諸煩惱， 及種種業過， 是則為苦因， 舍離則苦滅。 猶如諸種子， 離於地水等， 眾緣不和合， 芽葉則不生。 有有性相續， 從天至惡趣， 輪迴而不息， 斯由貪慾生， 軟中上差降， 種種業為因。 若滅于貪等， 則無有相續， 種種業盡者， 差別苦長息。 此有則彼有， 此滅則彼滅， 無生老病死， 無地水火風。 亦無初中邊， 亦非欺誑法， 賢聖之所住， 無盡之寂滅。 所說八正道， 是方便非余， 世間所不見， 彼彼長迷惑。 我知苦斷集， 證滅修正道， 觀此四真諦， 遂成等正覺。 謂我已知苦， 已斷有漏因， 已滅盡作證， 已修八正道。 已知四真諦， 清凈法眼成， 於此四真諦， 未生平等眼。 不名得解脫， 不言作已作， 亦不言一切， 真實知覺成。 已知真諦故， 自知得解脫， 自知作已作， 自知等正覺。」 說是真實時， 憍憐族姓子， 八萬諸天眾， 究竟真實義， 遠離諸塵垢， 清凈法眼成。 天人師知彼， 所作事已作， 歡喜師子吼， 問憍憐如來。 憍憐即白佛： 「已知大師法。」 以彼知法故， 名阿若憍憐， 于佛弟子中， 最先第一悟
現代漢語譯本：
尋求真理並非要苦待自身，而是爲了獲得甘露般的佛法。 執著于慾望是不正當的，愚癡會矇蔽智慧的光明。 如果連經論都不瞭解，又怎能獲得脫離慾望的道路呢？ 就像人得了重病，卻不吃對癥的食物一樣； 無知的重病，執著于慾望又怎能消除呢？ 在曠野放火，乾草助長猛烈的風勢， 火勢旺盛誰能撲滅？貪愛的火焰也是如此。 我已經脫離了兩種極端，心中保持中道， 一切痛苦終將止息，安寧地遠離各種過失。 正見超越日光，平等地覺悟佛陀， 正語是安身之所，正業是嬉戲的樹林， 正命是美好的姿態，方便是正確的修行道路， 正念是堅固的城郭，正定是安穩的床座。 八正道平坦正直， 能使人免除生死的痛苦。從這條道路走出來的人， 所作的事情已經完成，不會再墮入此岸或彼岸。 二世的苦難，三界都是痛苦的聚集， 只有這條道路能夠滅除，這是我以前從未聽聞的。 正法清凈的眼睛，平等地看待解脫之道， 只有我今天才開始超越。生老病死的痛苦， 愛別離、怨憎會，所求之事不能如願， 以及其他種種痛苦，無論是離欲還是未離欲， 有身體還是沒有身體，遠離清凈功德的人， 簡略地說，這些都是痛苦。就像旺盛的火焰熄滅后， 即使微弱也不失去熱量，寂靜而微細的自我， 其大苦的本性依然存在，貪婪等各種煩惱， 以及各種業力過失，這些都是痛苦的原因， 捨棄它們，痛苦就會滅除。就像各種種子， 離開了土地、水等，各種因緣不和合， 就不會發芽生長。有生命的延續， 從天界到惡道，輪迴不止， 這是由貪慾產生的，有軟、中、上等差別， 各種業力是其原因。如果滅除了貪婪等， 就不會有生命的延續，各種業力都消盡了， 差別帶來的痛苦就會永遠止息。有了這個，就會有那個； 這個滅了，那個也會滅。沒有生老病死， 沒有地、水、火、風， 也沒有開始、中間和結束，也不是虛假的欺騙之法， 是賢聖所居住的地方，是無盡的寂滅。 所說的八正道， 是方便法門，而不是其他，世間的人看不到， 他們長久地迷惑不解。我知道痛苦、斷除痛苦的根源、 證得滅諦、修行正道，觀察這四種真理， 最終成就了等正覺。 我說我已經知道痛苦，已經斷除了有漏的因， 已經滅盡了煩惱並作證，已經修行了八正道。 已經知道了四種真理，清凈的法眼已經成就， 對於這四種真理，沒有生起平等的眼光， 就不能稱為得到解脫，不能說已經完成了該做的事， 也不能說一切都真實地覺悟了。 因為已經知道了真理，所以自己知道已經得到解脫， 自己知道已經完成了該做的事，自己知道已經成就了等正覺。 當說出這些真實的話時，憍憐族姓的兒子， 八萬諸天眾，領悟了真實的意義， 遠離了各種塵垢，清凈的法眼得以成就。 天人導師知道他們，所做的事情已經完成， 歡喜地發出獅子吼，問憍憐如來。 憍憐立即告訴佛陀：『我已經知道了大師的教法。』 因為他知道了佛法，所以被稱為阿若憍憐， 在佛陀的弟子中，他是最先開悟的第一人。 現代漢語譯本：
求道並非苦行，而是爲了獲得甘露般的佛法。 執著慾望是不正義的，愚癡會遮蔽智慧的光芒。 連經論都不瞭解，又怎能獲得離欲之道？ 如同人得了重病，卻不吃對癥的食物； 無知的重病，執著慾望又怎能消除？ 在曠野放火，乾草助長風勢， 火勢旺盛誰能撲滅？貪愛的火焰也是如此。 我已經遠離兩端，心中持守中道， 一切痛苦終將止息，安寧地遠離過失。 正見勝過日光，平等覺悟佛陀， 正語是安身之所，正業是嬉戲的樹林， 正命是美好的姿態，方便是正確的修行之路， 正念是堅固的城郭，正定是安穩的床座。 八正道平坦正直， 能使人免除生死之苦。從這條路走出來的人， 所作已完成，不再墮入此岸彼岸。 二世的苦難，三界皆是苦的聚集， 唯有此道能滅除，這是我從未聽聞的。 正法清凈之眼，平等看待解脫之道， 唯有我今始超越。生老病死之苦， 愛別離、怨憎會，所求不得， 以及種種苦，無論離欲與否， 有身或無身，遠離清凈功德者， 簡而言之，皆是苦。如同烈火熄滅， 雖微弱仍有餘熱，寂靜微細的自我， 其大苦本性猶存，貪等煩惱， 以及種種業過，是為苦因， 舍離則苦滅。如同種子， 離於地水等，眾緣不和合， 則不發芽。有有性相續， 從天至惡趣，輪迴不息， 此由貪慾生，軟中上差別， 種種業為因。若滅貪等， 則無相續，種種業盡， 差別苦長息。此有則彼有， 此滅則彼滅，無生老病死， 無地水火風。 亦無初中邊，亦非欺誑法， 賢聖之所住，無盡之寂滅。 所說八正道， 是方便非其他，世人所不見， 彼彼長迷惑。我知苦斷集， 證滅修正道，觀此四真諦， 遂成等正覺。 謂我已知苦，已斷有漏因， 已滅盡作證，已修八正道。 已知四真諦，清凈法眼成， 於此四真諦，未生平等眼。 不名得解脫，不言作已作， 亦不言一切，真實知覺成。 已知真諦故，自知得解脫， 自知作已作，自知等正覺。 說是真實時，憍憐族姓子， 八萬諸天眾，究竟真實義， 遠離諸塵垢，清凈法眼成。 天人師知彼，所作事已作， 歡喜師子吼，問憍憐如來。 憍憐即白佛：『已知大師法。』 以彼知法故，名阿若憍憐， 于佛弟子中，最先第一悟。
English version:
Seeking the path is not about self-mortification, but about obtaining the Dharma, the nectar-like teaching. Clinging to desires is unrighteous, and ignorance obscures the light of wisdom. If one does not even understand the scriptures, how can one attain the path of detachment? It is like a person with a serious illness who does not eat the right food; How can the serious illness of ignorance be cured by clinging to desires? Setting fire in a wilderness, dry grass fuels the fierce wind, Who can extinguish the raging fire? The fire of craving is the same. I have already left the two extremes, and my mind dwells in the middle way, All suffering will eventually cease, and there will be peace away from all faults. Right view surpasses the sunlight, and one equally awakens to the Buddha, Right speech is a place of rest, right action is a forest of play, Right livelihood is a beautiful form, and right effort is the correct path of practice, Right mindfulness is a strong fortress, and right concentration is a stable bed. The Eightfold Path is straight and even, It can free one from the suffering of birth and death. Those who emerge from this path, Have completed what needs to be done, and will not fall into this shore or the other shore. The suffering of the two worlds, the three realms are all a gathering of suffering, Only this path can extinguish it, which I have never heard of before. The pure eye of the Right Dharma, equally sees the path of liberation, Only today do I begin to transcend. The suffering of birth, old age, sickness, and death, The pain of separation from loved ones, the meeting with those one hates, the failure to achieve what one desires, And all other kinds of suffering, whether one is detached or not, Whether one has a body or not, those who are far from pure merit, In short, all these are suffering. Like a raging fire that has gone out, Even if it is weak, it does not lose its heat, the quiet and subtle self, Its nature of great suffering still exists, greed and other afflictions, And all kinds of karmic faults, these are the causes of suffering, If they are abandoned, suffering will cease. Like various seeds, If they are separated from earth, water, etc., and the various conditions do not come together, Then they will not sprout and grow. The continuation of existence, From the heavens to the evil realms, the cycle of rebirth does not stop, This is caused by craving, with differences of soft, medium, and superior, Various karmas are the cause. If greed and other afflictions are extinguished, Then there will be no continuation of existence, and when all karmas are exhausted, The suffering of differences will cease forever. When this exists, that exists; When this ceases, that also ceases. There is no birth, old age, sickness, or death, There is no earth, water, fire, or wind, There is also no beginning, middle, or end, nor is it a deceptive teaching, It is the place where the wise and holy dwell, the endless quiescence. The Eightfold Path that is spoken of, Is a skillful means, not something else, which the people of the world do not see, They are long confused by it. I know suffering, the cause of suffering is cut off, I have realized the cessation of suffering, and I practice the right path, observing these four noble truths, And thus I have attained complete enlightenment. I say that I have known suffering, I have cut off the cause of defilements, I have realized the cessation of suffering, and I have practiced the Eightfold Path. I have known the four noble truths, and the pure eye of the Dharma has been achieved, If one has not developed an equal vision of these four noble truths, Then one cannot be called liberated, one cannot say that one has done what needs to be done, Nor can one say that one has truly achieved complete enlightenment. Because I have known the truth, I know that I have attained liberation, I know that I have done what needs to be done, and I know that I have attained complete enlightenment. When these true words were spoken, Kaundinya, the son of the Koliya clan, And eighty thousand heavenly beings, understood the true meaning, They were freed from all defilements, and the pure eye of the Dharma was achieved. The teacher of gods and humans knew that they had done what needed to be done, And with joy, he roared like a lion, asking Kaundinya, the Tathagata. Kaundinya immediately told the Buddha: 'I have understood the master's teachings.' Because he understood the Dharma, he was named Ajnata Kaundinya, Among the Buddha's disciples, he was the first to awaken.
。 彼知正法聲， 聞于諸地神， 咸共舉聲唱： 「善哉見深法。 如來於今日， 轉未曾所轉， 普為諸天人， 廣開甘露門。 凈戒為眾輻， 調伏寂定齊， 堅固智為輞， 慚愧楔其間。 正念以為轂， 成真實法輪， 正真出三界， 不退從邪師。」 如是地神唱， 虛空神傳稱， 諸天轉讚歎， 乃至徹梵天。 三界諸天神， 始聞大仙說， 展轉驚相告， 普聞佛興世。 廣為群生類， 轉寂靜法輪， 風霽雲霧除， 空中雨天華， 諸天奏天樂， 嘉嘆未曾有。
佛所行贊卷第三 大正藏第 04 冊 No. 0192 佛所行贊
佛所行贊卷第四(亦云佛本行經)
馬鳴菩薩造
北涼天竺三藏曇無讖譯
瓶沙王諸弟子品第十六
時彼五比丘， 阿濕波誓等， 聞彼知法聲， 慨然而自愧， 合掌而加敬， 仰瞻于尊顏。 如來善方便， 次令入正法， 前後五比丘， 得道調諸根， 猶五星麗天， 列侍于明月。 時彼鳩尸城， 長者子耶舍， 夜睡忽覺悟， 自見其眷屬， 男女身裸臥， 即生厭離心， 念此煩惱本， 誑惑于愚夫。 嚴服佩瓔珞， 出家詣山林， 尋路而普唱： 「惱亂惱亂亂。」 如來夜經行， 聞唱惱亂聲， 即命：「汝善來， 此有安隱處， 涅槃極清涼， 寂滅離諸惱。」 耶舍聞佛教， 心中大歡喜， 乘本厭離心， 聖慧冷然開， 如入清涼池， 肅然至佛所。 其身猶俗容， 心已得漏盡， 宿殖善根力， 疾成羅漢果。 凈智理潛明， 聞法能即悟， 猶若鮮素繒， 易為染其色。 彼已自覺知， 所應作已作， 顧身猶莊嚴， 而生慚愧心。 如來知彼念， 而為說偈言： 「嚴飾以瓔珞， 心調伏諸根， 平等觀眾生， 行法不計形。 身被出家服， 其心累未忘， 處林貪世榮， 是則為俗人。 形雖表俗儀， 心棲高勝境， 在家同山林， 則離於我所。 縛解存於心， 形豈有定相？ 佩鉀衣重袍， 謂能制強敵， 改形著染衣， 為伏煩惱怨。」 即命比丘來， 應聲俗容廢， 具足出家儀， 皆成於沙門
現代漢語譯本 他知曉了正法的聲音，傳遍了各地的神祇， 他們都一起高聲唱道：『太好了，見到了如此深奧的佛法！』 如來今天，轉動了前所未有的法輪， 普遍地為諸天人和世人，廣開了甘露之門。 清凈的戒律是眾多的輻條，調伏和寂靜是平齊的， 堅固的智慧是輪輞，慚愧心是其中的楔子。 正念是輪轂，成就了真實的法輪， 真正地脫離了三界，不會再退轉去追隨邪師。 地神們這樣唱著，虛空中的神祇也傳頌著， 諸天都轉相讚歎，乃至傳遍了梵天。 三界諸天神，開始聽聞大仙說法， 輾轉驚奇地互相告知，普遍聽聞佛陀出世的訊息。 廣泛地為眾生，轉動寂靜的法輪， 風停了，雲霧消散，空中飄落天花， 諸天奏響天樂，讚歎著前所未有的景象。
那時，五位比丘，阿濕波誓等人， 聽聞他知曉佛法的聲音，都感到慚愧， 合掌恭敬，仰望著佛陀的尊顏。 如來善巧方便，依次讓他們進入正法， 前後五位比丘，都得道調伏了諸根， 如同五顆星辰麗於天空，排列侍奉著明月。 那時，鳩尸城的長者子耶舍， 夜裡睡醒后突然覺悟，看到他的眷屬， 男女都赤身裸體地躺著，立刻生起了厭離之心， 想到這是煩惱的根源，迷惑著愚昧的人。 他穿戴好衣服和瓔珞，出家前往山林， 沿路大聲唱著：『惱亂啊，惱亂啊，真惱亂！』 如來夜裡經行時，聽到唱惱亂的聲音， 就說：『你來得正好，這裡有安穩之處， 涅槃極其清涼，寂滅遠離一切煩惱。』 耶舍聽聞佛陀的教誨，心中非常歡喜， 憑藉著本來的厭離心，聖慧豁然開朗， 如同進入清涼的池水，肅然來到佛陀面前。 他的身體還保持著俗人的容貌，心卻已經漏盡煩惱， 憑藉著宿世積累的善根之力，迅速成就了羅漢果。 清凈的智慧在暗中顯明，聽聞佛法就能立刻領悟， 就像潔白的絲綢，容易被染上顏色一樣。 他已經自覺知曉，所應該做的已經做完， 顧及到自己還穿著俗人的裝飾，而生起了慚愧之心。 如來知道他的想法，就為他說偈語： 『用瓔珞裝飾身體，心卻能調伏諸根， 平等地看待眾生，修行佛法不計較外形。 身體穿著出家人的衣服，心卻還執著於世俗的慾望， 身處山林卻貪戀世俗的榮華，這樣的人還是俗人。 外形雖然是俗人的樣子，心卻安住在高尚的境界， 即使在家也如同在山林，這樣就遠離了『我』的執著。 束縛和解脫在於內心，外形又有什麼固定的意義呢？ 身穿鎧甲和厚重的戰袍，以為能制服強大的敵人， 改變外形穿上染色的衣服，是爲了降伏煩惱的怨敵。』 佛陀就命令比丘們過來，耶舍應聲俗人的容貌就消失了， 具足了出家人的儀容，都成爲了沙門。
English version He knew the sound of the true Dharma, which spread to the gods of all lands, They all raised their voices together, saying: 'Excellent, to see such profound Dharma!' The Tathagata today, turned the Dharma wheel that had never been turned before, Universally for all gods, humans, and beings, widely opened the gate of sweet dew. Pure precepts are the many spokes, taming and stillness are aligned, Firm wisdom is the rim, and shame is the wedge in between. Right mindfulness is the hub, accomplishing the true Dharma wheel, Truly escaping the three realms, never retreating to follow evil teachers. The earth gods sang like this, the gods in the void also transmitted it, All the gods praised each other, even reaching Brahma. The gods of the three realms, began to hear the great sage's teachings, Amazed, they told each other, universally hearing the news of the Buddha's appearance in the world. Widely for all beings, turning the wheel of silent Dharma, The wind stopped, the clouds and mist dispersed, heavenly flowers fell from the sky, The gods played heavenly music, praising the unprecedented scene.
At that time, the five bhikkhus, Ashvajit and others, Hearing the sound of him knowing the Dharma, they all felt ashamed, They joined their palms in respect, looking up at the Buddha's venerable face. The Tathagata, with skillful means, led them into the true Dharma one by one, The five bhikkhus, before and after, all attained the Way and tamed their senses, Like five stars shining in the sky, arrayed to serve the bright moon. At that time, the son of the elder of Kushinagar, Yasha, Suddenly awakened from sleep at night, seeing his family, Men and women lying naked, immediately gave rise to a sense of disgust, Thinking that this was the root of affliction, deceiving the foolish. He dressed in clothes and ornaments, left home for the mountains and forests, Along the way, he loudly chanted: 'Trouble, trouble, trouble!' When the Tathagata was walking at night, he heard the sound of chanting trouble, He said: 'You have come well, here is a place of peace, Nirvana is extremely cool, extinction is far from all troubles.' Yasha, hearing the Buddha's teachings, was very happy in his heart, Relying on his original sense of disgust, his holy wisdom suddenly opened, Like entering a cool pool, he solemnly came to the Buddha. His body still retained the appearance of a layman, but his mind had already exhausted all defilements, Relying on the power of good roots accumulated in past lives, he quickly attained the fruit of Arhat. Pure wisdom was secretly revealed, and upon hearing the Dharma, he could immediately understand, Just like white silk, which is easy to be dyed with color. He was already aware that what should be done had been done, Considering that he was still wearing layman's decorations, he felt ashamed. The Tathagata knew his thoughts, and spoke a verse for him: 'Adorned with ornaments, yet the mind can tame the senses, Treating all beings equally, practicing the Dharma without regard to form. The body wears the clothes of a renunciate, but the mind still clings to worldly desires, Being in the forest but craving worldly glory, such a person is still a layman. Although the appearance is that of a layman, the mind dwells in a noble realm, Even at home, it is like being in the forest, thus being free from the attachment to 'self'. Bondage and liberation lie in the heart, what fixed meaning does form have? Wearing armor and heavy robes, thinking to subdue powerful enemies, Changing form and wearing dyed clothes, is to subdue the enemy of afflictions.' The Buddha then ordered the bhikkhus to come, and in response, Yasha's layman appearance disappeared, Fully possessing the appearance of a renunciate, they all became shramanas.
。 先有俗游朋， 其數五十四， 尋善友出家， 隨次入正法。 斯由宿善業， 妙果成於今， 淳灰洽已久， 經水速鮮明。 上行諸聲聞， 六十阿羅漢， 悉如羅漢法， 隨順而教誡： 「汝今已濟度， 生死河彼岸， 所作已畢竟， 堪受一切供， 各應游諸國， 度諸未度者。 眾生苦熾然， 久無救護者， 汝等各獨遊， 哀愍而攝受。 吾今亦獨行， 還彼伽阇山， 彼有大仙人， 王仙及梵仙， 悉皆在於彼， 舉世之所宗。 迦葉苦行仙， 國人悉奉事， 受學者甚眾， 我今往度之。」 時六十比丘， 奉教廣宣法， 各從其宿緣， 隨意詣諸方。 世尊獨遊步， 往詣伽阇山， 入空靜法林， 詣迦葉仙人。 彼有事火窟， 惡龍之所居， 山林極清曠， 處處無不安。 世尊為教化， 告彼而請宿， 迦葉白佛言： 「無有宿止處， 唯有事火窟， 善清凈可居， 而有惡龍止， 必能傷害人。」 佛言：「但見與， 且一宿止住。」 迦葉種種難， 世尊請不已， 迦葉復白佛： 「心不欲相與， 謂我有吝惜， 且自隨所樂。」 佛即入火室， 端坐正思惟。 時惡龍見佛， 瞋恚縱毒火， 舉室洞熾然， 而不觸佛身， 舍盡火自滅， 世尊猶安坐。 猶如劫火起， 梵天宮洞然， 梵王正基坐， 不恐亦不畏。 惡龍見世尊， 光顏無異相， 毒息善心生， 稽首而歸依。 迦葉夜見火， 嘆：「嗚呼怪哉！ 如此道德人， 而為龍火燒。」 迦葉及眷屬， 晨朝悉來看， 佛已降惡龍， 置在於缽中。 彼知佛功德， 而生奇特想， 憍慢久習故， 猶言我道尊。 佛以隨時宜， 現種種神變， 察其心所念， 變化而應之， 令彼心柔軟， 堪為正法器。 自知其道淺， 不及於世尊， 決定謙下心， 隨順受正法。 郁毗羅迦葉， 弟子五百人， 隨師善調伏， 次第受正法。 迦葉並徒眾， 悉受正化已， 仙人資生物， 並諸事火具， 悉棄於水中， 漂沒隨流遷。 那提伽阇等， 二弟居下流， 見被服諸物， 隨流而亂下
現代漢語譯本 先前有一群俗世的朋友，共有五十四人。 他們尋求善友而出家，依次進入正法。 這都是由於他們前世的善業，如今才結成美好的果實。 就像灰塵沉澱已久，經過水的沖洗就能迅速變得清澈明亮。 佛陀對上首的聲聞弟子，六十位阿羅漢說： 你們都已證得阿羅漢的果位，應當遵循阿羅漢的教法，隨順教誡： 『你們現在已經度過生死輪迴的彼岸，所應做的事情都已經完成，堪受一切供養。 你們各自應當遊歷各國，去度化那些尚未得度的人。 眾生的苦難如火般熾烈，長久以來沒有人救護他們， 你們各自獨自游化，以慈悲心去攝受他們。 我現在也要獨自前往，回到伽阇山去。 那裡有許多大仙人，包括王仙和梵仙，他們都住在那裡，是世人所尊崇的。 迦葉苦行仙人，受到國人的普遍供奉，他的弟子眾多，我現在要去度化他。』 當時，六十位比丘接受佛陀的教誨，廣為宣揚佛法， 各自根據他們前世的因緣，隨意前往各個地方。 世尊獨自遊行，前往伽阇山， 進入空寂的法林，去拜訪迦葉仙人。 那裡有一個事火的洞窟，是惡龍居住的地方， 山林極其清凈開闊，處處都令人感到安寧。 世尊爲了教化迦葉，告訴他並請求借宿， 迦葉對佛陀說：『這裡沒有可以住宿的地方， 只有事火的洞窟，雖然清凈但可以居住， 然而有惡龍住在那裡，一定會傷害人。』 佛陀說：『沒關係，請讓我借宿一晚。』 迦葉用各種理由推辭，世尊仍然堅持請求， 迦葉又對佛陀說：『我心裡不想讓你住， 你不要以為我吝嗇，你還是自己隨意吧。』 佛陀隨即進入火室，端坐正念思惟。 當時惡龍見到佛陀，瞋怒地噴出毒火， 整個房間都被火焰點燃，卻無法觸及佛陀的身體， 火焰燃盡后自然熄滅，世尊仍然安然端坐。 就像劫火燃起，梵天宮殿都被燒燬， 梵天王仍然端坐不動，不驚恐也不畏懼。 惡龍見到世尊，光彩容顏沒有絲毫改變， 毒心消退，善心生起，向佛陀稽首歸依。 迦葉晚上看到火光，感嘆道：『哎呀，真是奇怪！ 如此有道德的人，竟然被龍火焚燒。』 迦葉和他的眷屬，早晨都來看望， 佛陀已經降伏了惡龍，把它放在缽中。 他們知道佛陀的功德， 心中生起驚奇的想法，但由於長久以來的驕慢習氣， 仍然認為自己的道法更高深。佛陀根據時機， 顯現種種神通變化，觀察他們的心念， 隨之變化應化，使他們的心變得柔軟， 堪為接受正法的器皿。他們自己也知道自己的道法淺薄， 比不上世尊，於是下定決心謙卑下來， 隨順接受正法。郁毗羅迦葉， 他的五百名弟子，都跟隨老師善於調伏， 依次接受正法。迦葉和他的徒眾， 都接受佛陀的教化后，仙人所用的生活用品， 以及所有事火的器具，都被他們丟棄在水中， 隨著水流漂沒而去。那提迦阇等， 他的兩個弟弟住在下游，看到這些被丟棄的物品， 隨著水流混亂地漂下來
English version Previously, there was a group of worldly friends, fifty-four in number. They sought good companions and left home, entering the true Dharma in succession. This was all due to their good deeds in past lives, which now bear wonderful fruit. Just as dust that has settled for a long time can quickly become clear and bright when washed by water. The Buddha said to the leading Shravaka disciples, the sixty Arhats: 'You have all attained the fruit of Arhatship, and should follow the teachings of the Arhats, and abide by the precepts:' 'You have now crossed the shore of the cycle of birth and death, and what you should do has been completed, you are worthy of all offerings.' 'Each of you should travel to various countries to liberate those who have not yet been liberated.' 'The suffering of sentient beings is as fierce as fire, and for a long time, no one has protected them,' 'Each of you should travel alone, and with compassion, embrace them.' 'I will also travel alone now, and return to Mount Gaya.' 'There are many great ascetics there, including royal ascetics and Brahma ascetics, they all live there, and are revered by the world.' 'Kashyapa the ascetic, is widely revered by the people of the country, and he has many disciples, I will go to liberate him now.' At that time, the sixty Bhikkhus accepted the Buddha's teachings, and widely propagated the Dharma, Each according to their past karmic connections, went to various places as they wished. The World Honored One traveled alone, and went to Mount Gaya, Entering the empty and quiet Dharma forest, to visit the ascetic Kashyapa. There was a fire-worshipping cave there, which was inhabited by an evil dragon, The mountains and forests were extremely clear and open, and everywhere felt peaceful. The World Honored One, in order to teach Kashyapa, told him and asked to stay overnight, Kashyapa said to the Buddha: 'There is no place to stay here,' 'Only the fire-worshipping cave, although clean, is habitable,' 'However, there is an evil dragon living there, and it will surely harm people.' The Buddha said: 'It's okay, please let me stay for one night.' Kashyapa declined with various reasons, but the World Honored One still insisted on asking, Kashyapa again said to the Buddha: 'I don't want you to stay in my heart,' 'Don't think I'm stingy, you can do as you please.' The Buddha then entered the fire chamber, and sat in meditation with right mindfulness. At that time, the evil dragon saw the Buddha, and angrily spewed out poisonous fire, The entire room was ignited by flames, but could not touch the Buddha's body, After the flames burned out, they naturally extinguished, and the World Honored One was still sitting peacefully. Just like when the fire of the kalpa arises, and the Brahma palace is burned down, The Brahma King still sits still, without fear or dread. The evil dragon saw the World Honored One, whose radiant face did not change at all, The poisonous heart subsided, and a good heart arose, and it bowed its head to the Buddha and took refuge. Kashyapa saw the fire at night, and sighed: 'Oh, how strange!' 'Such a virtuous person, is actually burned by the dragon's fire.' Kashyapa and his family members, all came to see in the morning, The Buddha had already subdued the evil dragon, and placed it in his bowl. They knew the Buddha's merits, And had surprising thoughts in their hearts, but due to their long-standing arrogance, They still thought their own path was more profound. The Buddha, according to the timing, Manifested various supernatural transformations, observed their thoughts, And transformed accordingly, making their hearts become soft, And suitable vessels for receiving the true Dharma. They themselves also knew that their own path was shallow, And not comparable to the World Honored One, so they made up their minds to be humble, And willingly accepted the true Dharma. Uruvilva Kashyapa, His five hundred disciples, all followed their teacher and were good at subduing themselves, And successively accepted the true Dharma. Kashyapa and his followers, After all accepting the Buddha's teachings, the ascetics' daily necessities, And all the fire-worshipping tools, were all discarded into the water, And floated away with the current. Nadi Kashyapa and others, His two younger brothers lived downstream, and saw these discarded items, Floating down the stream in a chaotic manner
。 謂其遭大變， 憂怖不自安， 二眾五百人， 尋江而求兄。 見兄已出家， 諸弟子亦然， 知得未曾法， 而起奇特想： 「兄今已服道， 我等亦當隨。」 彼兄弟三人， 及弟子眷屬， 世尊為說法， 即以事火譬： 「愚癡黑煙起， 亂想鉆燧生， 貪慾瞋恚火， 焚燒于眾生。 如是煩惱火， 熾然不休息， 彌淪於生死， 苦火亦常然。 能見二種火， 熾然無依怙， 云何有心人， 而不生厭離？ 厭離除貪慾， 貪盡得解脫， 若已得解脫， 解脫知見生。 觀察生死流， 而舉于梵行， 一切作已作， 更不受後有。」 如是千比丘， 聞世尊說法， 諸漏永不起， 一切心解脫。 佛為迦葉等， 千比丘說法： 「所作者已作， 凈慧妙莊嚴， 諸功德眷屬， 施戒凈諸根。 大德仙從道， 苦行林失榮， 如人舍戒德， 空身而徒生。」 世尊大眷屬， 進詣王舍城， 憶念摩竭王， 先所修要誓。 世尊既至已， 止住于杖林， 瓶沙王聞之， 與大眷屬俱， 舉國士女從， 往詣世尊所。 遠見如來坐， 降心伏諸根， 除去諸俗容， 下車而步進， 猶如天帝釋， 往詣梵天王。 前頂禮佛足， 敬問體和安， 佛還慰勞畢， 命令一面坐。 時王心默唸： 「釋迦大威力， 勝德迦葉等， 今皆為弟子？」 佛知眾心念， 而問于迦葉： 「汝見何福利， 而棄事火法？」 迦葉聞佛命， 驚起大眾前， 胡跪而合掌， 高聲白佛言： 「修福事火神， 果報悉輪迥， 生死煩惱增， 是故我棄捨。 精勤奉事火， 為求五欲境， 愛慾增無窮， 是故我棄捨。 事火修咒術， 離解脫受生， 受生為苦本， 故舍更求安。 我本謂苦行， 祠祀設大會， 為最第一勝， 而更違正道。 是故今棄捨， 更求勝寂滅， 離生老病死， 無盡清涼處。 以知此義故， 放舍事火法。」 世尊聞迦葉， 說自知見事， 欲令諸世間， 普生凈信故， 而告迦葉言： 「汝大士善來， 分別種種法， 而從於勝道
現代漢語譯本 他們說他遭遇了大變故，憂愁恐懼，坐立不安， 他的兩個弟弟帶著五百人，沿著江邊尋找哥哥。 看到哥哥已經出家，他的弟子們也是如此， 知道他獲得了前所未有的佛法，心中產生了奇異的想法： 『哥哥現在已經修行佛道，我們也應當跟隨。』 他們兄弟三人，以及弟子眷屬， 世尊為他們說法，就用火來比喻： 『愚癡就像黑煙升起，胡思亂想就像鉆木取火， 貪慾和嗔恚就像火焰，焚燒著眾生。 這樣的煩惱之火，熾熱燃燒，永不停息， 瀰漫在生死輪迴中，苦火也常常燃燒。 能夠看到這兩種火焰，熾熱燃燒，沒有依靠， 為什麼有心的人，不生起厭惡和遠離之心呢？ 厭惡和遠離就能去除貪慾，貪慾斷盡就能得到解脫， 如果已經得到解脫，就會產生解脫的知見。 觀察生死的流轉，從而修行清凈的梵行， 一切該做的都已做完，不再受後世的輪迴。』 這樣一千個比丘，聽聞世尊說法， 各種煩惱永遠不再生起，一切心都得到解脫。 佛陀為迦葉等人，一千個比丘說法： 『該做的都已經做完，清凈的智慧是美好的莊嚴， 各種功德是你的眷屬，佈施、持戒清凈諸根。 大德仙人從道中來，苦行之林失去了光彩， 就像人捨棄戒德，空有身體而徒勞一生。』 世尊帶著龐大的眷屬，前往王舍城， 回憶起摩竭陀國王，先前所立下的重要誓言。 世尊到達之後，住在竹林精舍， 瓶沙王聽到這個訊息，帶著大批眷屬， 全國的男女都跟隨，前往世尊所在的地方。 遠遠地看到如來端坐，降伏內心，收攝諸根， 去除世俗的容貌，下車步行前進， 就像天帝釋，前往梵天王那裡。 上前頂禮佛足，恭敬地問候身體是否安康， 佛陀慰問完畢，命令他坐在一旁。 當時國王心中默唸： 『釋迦牟尼佛有大威力，勝過迦葉等人， 現在他們都成了他的弟子？』 佛陀知道眾人的心念，就問迦葉： 『你看到什麼好處，而放棄了祭祀火神的法門？』 迦葉聽到佛陀的問話，驚起在大眾面前， 右膝跪地，合掌，高聲對佛說： 『修福祭祀火神，果報都是輪迴， 生死煩惱增加，所以我放棄了。 精勤地侍奉火神，是爲了追求五欲的境界， 愛慾增長無窮無盡，所以我放棄了。 祭祀火神，修習咒術，遠離解脫，承受生死， 承受生死是痛苦的根源，所以捨棄而尋求安寧。 我本來認為苦行，祭祀，設大會， 是最殊勝的，卻更加違背了正道。 所以現在我放棄了，而尋求殊勝的寂滅， 遠離生老病死，到達無盡清涼的境界。 因為知道這個道理，所以放棄了祭祀火神的法門。』 世尊聽了迦葉，說自己所知所見的事情， 爲了讓世間眾人，普遍生起清凈的信心， 就告訴迦葉說： 『你這位大士善來，分別種種法，而跟隨殊勝的道。』
English version They said he had encountered a great change, worried and fearful, unable to settle down. His two younger brothers, with five hundred people, searched for their brother along the river. Seeing that their brother had already left home, and his disciples were the same, knowing he had attained unprecedented Dharma, they had a strange thought: 'Our brother is now practicing the path, we should also follow.' The three brothers, along with their disciples and families, the World Honored One spoke Dharma to them, using fire as a metaphor: 'Ignorance is like black smoke rising, random thoughts are like drilling wood to make fire, greed and anger are like flames, burning all living beings. Such fires of affliction, burning fiercely, never ceasing, pervade the cycle of birth and death, and the fire of suffering is always burning. Being able to see these two kinds of fire, burning fiercely, without reliance, why would a sentient being not generate disgust and detachment? Disgust and detachment can remove greed, the end of greed leads to liberation, if liberation is attained, the knowledge of liberation arises. Observing the flow of birth and death, thus practicing pure conduct, all that should be done is done, no longer receiving future existence.' Thus, a thousand monks, hearing the World Honored One's teaching, all defilements never arose again, and all minds were liberated. The Buddha spoke Dharma to Kashyapa and others, a thousand monks: 'What should be done is already done, pure wisdom is a beautiful adornment, all merits are your family, giving, keeping precepts, purifying the senses. The great virtuous sage comes from the path, the forest of asceticism has lost its glory, like a person who abandons precepts and virtue, having an empty body and living in vain.' The World Honored One, with a large retinue, proceeded to Rajagriha, remembering the important vow that King Bimbisara had made earlier. After the World Honored One arrived, he stayed in the Bamboo Grove, King Bimbisara, hearing this news, with a large retinue, men and women from the whole country followed, going to where the World Honored One was. Seeing the Tathagata sitting from afar, subduing his mind, controlling his senses, removing his worldly appearance, getting out of his carriage and walking forward, like the heavenly king Indra, going to the Brahma King. He bowed at the Buddha's feet, respectfully asking if his body was well, after the Buddha finished comforting him, he ordered him to sit on one side. At that time, the king thought silently: 'Shakyamuni Buddha has great power, surpassing Kashyapa and others, now they have all become his disciples?' The Buddha, knowing the thoughts of the crowd, asked Kashyapa: 'What benefit did you see, that you abandoned the practice of fire worship?' Kashyapa, hearing the Buddha's question, rose in front of the crowd, kneeling on his right knee, with palms together, loudly said to the Buddha: 'Cultivating merit by worshiping fire gods, the results are all in the cycle of rebirth, the afflictions of birth and death increase, therefore I abandoned it. Diligently serving the fire gods, was to seek the realm of the five desires, the desire for love grows endlessly, therefore I abandoned it. Worshiping fire gods, practicing mantras, is far from liberation, and subject to birth, being subject to birth is the root of suffering, so I abandoned it and sought peace. I originally thought that ascetic practices, sacrifices, and setting up great gatherings, were the most supreme, but they further violated the right path. Therefore, now I have abandoned it, and seek the supreme Nirvana, far from birth, old age, sickness, and death, reaching the endless cool realm. Because I know this principle, I abandoned the practice of fire worship.' The World Honored One, hearing Kashyapa, speak of what he knew and saw, in order to make all beings in the world, universally generate pure faith, told Kashyapa: 'You, great being, have come well, distinguishing various dharmas, and following the supreme path.'
。 今于大眾前， 顯汝勝功德， 如巨富長者， 開現於寶藏， 令貧苦眾生， 增其厭離心。」 「善哉奉尊教。」 即于大眾前， 斂身入正受， 飄然升虛空， 經行住坐臥， 或舉身洞然， 左右出水火， 不燒亦不濡。 從身出雲雨， 雷電動天地， 舉世悉瞻仰， 縱目觀無厭。 異口而同音， 稱歎未曾有。 然後攝神通， 敬禮世尊足。 「佛為我大師， 我為尊弟子， 奉教聞斯行， 所作已畢竟。」 舉世普見彼， 迦葉為弟子， 決定知世尊， 真實一切智。 佛知諸會眾， 堪為受法器， 而告瓶沙王： 「汝今善諦聽！ 心意及諸根， 斯皆生滅法， 了知生滅過， 是則平等觀。 如是平等觀， 是則為知身， 知身生滅法， 無取亦無受。 如身諸根覺， 無我無我所， 純一苦積聚， 苦生而苦滅。 已知諸身相， 無我無我所， 是則之第一， 無盡清涼處。 我見等煩惱， 繫縛諸世間， 既見無我所， 諸縛悉解脫。 不實見所縛， 見實則解脫， 世間攝受我， 則為邪攝受。 若彼有我者， 或常或無常， 生死二邊見， 其過最尤甚。 若使無常者， 修行則無果， 亦不受後身， 無功而解脫。 若使有常者， 無死生中間， 則應同虛空， 無生亦無滅。 若使有我者， 則應一切同， 一切皆有我， 無業果自成。 若有我作者， 不應苦修行， 彼有自在主， 何須造作為？ 若我則有常， 理不容變異， 見有苦樂相， 云何言有常？ 知生則解脫， 遠離諸塵垢， 一切悉有常， 何用解脫為？ 無我不唯言， 理實無實性， 不見我作事， 云何說我作？ 我既無所作， 亦無作我者， 無此二事故， 真實無有我。 無作者知者， 無主而常遷， 生死日夜流， 汝今聽我說。 六根六境界， 因緣六識生， 三事會生觸， 心念業隨轉。 陽珠遇乾草， 緣日火隨生， 諸根境界識， 士夫生亦然。 芽因種子生， 種非即是芽， 不即亦不異， 眾生生亦然。」 世尊說真實， 平等第一義， 瓶沙王歡喜， 離垢法眼生
現代漢語譯本：現在在大眾面前，顯現你的殊勝功德，如同富有的長者，打開寶藏一樣，讓貧苦的眾生，增加厭離之心。 『很好，遵從您的教誨。』迦葉隨即在大眾面前，收斂身心進入禪定，飄然升入虛空，或行走、或站立、或坐、或臥，或者全身透明，左右身出水火，卻不被燒也不被浸濕。 從身上發出雲雨，雷聲震動天地，世人都仰頭觀看，縱情觀賞而不知厭倦。大家異口同聲，稱讚從未見過這樣的奇蹟。然後迦葉收回神通，恭敬地禮拜世尊的腳。 『佛是我的大師，我是您的弟子，遵從教誨，我所做的事情已經完成。』世人都看到，迦葉是佛的弟子，確信世尊是真正具有一切智慧的人。 佛知道在場的眾人，堪當接受佛法的器皿，於是告訴瓶沙王：『你現在好好聽著！心意和各種感官，都是生滅變化的。瞭解生滅的過患，這就是平等的觀察。 像這樣的平等觀察，就是認識身體，知道身體是生滅變化的，不執取也不接受。如同身體的各種感官知覺，沒有『我』也沒有『我所』，純粹是苦的積聚，苦產生也苦滅亡。 已經知道身體的真相，沒有『我』也沒有『我所』，這就是第一，無盡的清涼之處。我見等煩惱，束縛著世間，既然看到沒有『我所』，各種束縛就都解脫了。 被不真實的見解所束縛，見到真實就解脫了，世間接受『我』，就是邪惡的接受。如果存在『我』，要麼是常，要麼是無常，這兩種生死兩邊的見解，過失最為嚴重。 如果『我』是無常的，修行就沒有結果，也不會接受來世的身體，沒有功勞就解脫了。如果『我』是常的，就沒有死亡和出生之間的間隔，就應該如同虛空一樣，沒有生也沒有滅。 如果存在『我』，就應該一切都相同，一切都有『我』，沒有業果也會自然成就。如果有『我』在造作，就不應該辛苦修行，因為有自在的主宰，何必還要造作呢？ 如果『我』是常的，道理上就不允許變化，既然看到有苦樂的現象，怎麼能說『我』是常的呢？知道生滅就解脫了，遠離各種塵垢，如果一切都是常的，又何必需要解脫呢？ 說沒有『我』，不僅僅是說說而已，道理上確實沒有『我』的實體。沒有看到『我』在做事，怎麼能說『我』在做呢？『我』既然沒有所作，也沒有造作『我』的，沒有這兩種情況，真實地沒有『我』。 沒有作者也沒有知者，沒有主宰卻不斷變化，生死日夜流轉，你現在聽我說。六根和六種境界，因緣和合產生六識，三者相遇產生觸覺，心念隨著業力而轉。 陽光照射到乾草上，因緣和合，火就隨之產生，各種感官、境界和意識，眾生的產生也是這樣。芽因種子而生，種子不是芽，不相同也不相異，眾生的產生也是這樣。 世尊說的是真實、平等的第一義諦，瓶沙王聽了非常歡喜，生起了清凈的法眼。
English version: Now, in front of the assembly, reveal your superior merits, like a wealthy elder opening a treasure, so that the poor and suffering beings may increase their aversion to worldly things. 'Excellent, I will follow your teachings.' Then, in front of the assembly, Kāśyapa composed himself and entered into samadhi, soaring into the void. He walked, stood, sat, and lay down, or his whole body became transparent, with water and fire emanating from his left and right sides, yet he was neither burned nor wet. Clouds and rain came from his body, and thunder shook the heavens and earth. The world looked up in awe, gazing without weariness. They all spoke with one voice, praising this unprecedented miracle. Then, Kāśyapa withdrew his supernatural powers and respectfully bowed at the feet of the World Honored One. 'The Buddha is my master, and I am his disciple. Having followed his teachings, what I had to do is now complete.' The world saw that Kāśyapa was the Buddha's disciple and were convinced that the World Honored One was truly all-knowing. The Buddha knew that the assembly was ready to receive the Dharma, and so he said to King Bimbisāra, 'Now, listen carefully! The mind and the various senses are all subject to arising and ceasing. Understanding the faults of arising and ceasing is to have an equal view. Such an equal view is to know the body, to know that the body is subject to arising and ceasing, without grasping or accepting. Like the various sense perceptions of the body, there is no 'I' and no 'mine,' purely an accumulation of suffering, where suffering arises and suffering ceases. Having understood the true nature of the body, that there is no 'I' and no 'mine,' this is the first, the endless place of coolness. The afflictions such as the view of self bind the world. Since there is no 'mine,' all bonds are released. Bound by unreal views, seeing the real brings liberation. The world's acceptance of 'I' is a wrong acceptance. If there is an 'I,' it is either permanent or impermanent. These two views of the extremes of birth and death are the most serious errors. If the 'I' is impermanent, then there is no result of practice, nor will one receive a body in the next life, and one would be liberated without merit. If the 'I' is permanent, then there is no interval between death and birth, and it should be like the void, without arising or ceasing. If there is an 'I,' then everything should be the same, everything should have an 'I,' and there would be no karma, and results would come naturally. If there is an 'I' that acts, then one should not have to practice diligently, because there is an independent master, so why would one need to act? If the 'I' is permanent, then it cannot change, but since we see the phenomena of suffering and joy, how can we say that the 'I' is permanent? Knowing arising and ceasing brings liberation, and one is freed from all defilements. If everything is permanent, then why would there be a need for liberation? Saying there is no 'I' is not just talk, but in reality, there is no substance of 'I.' We do not see the 'I' doing things, so how can we say that the 'I' is doing? Since the 'I' has no action, nor is there one who creates the 'I,' without these two conditions, there is truly no 'I'. There is no doer nor knower, no master, yet it is constantly changing. Birth and death flow day and night, now listen to what I say. The six senses and the six sense objects, through conditions, give rise to the six consciousnesses. The meeting of these three gives rise to contact, and the mind follows the karma. When sunlight meets dry grass, through conditions, fire arises. The arising of the senses, sense objects, and consciousness is the same for sentient beings. A sprout arises from a seed, but the seed is not the sprout, neither the same nor different, and the arising of sentient beings is the same. The World Honored One spoke the truth, the equal and supreme meaning. King Bimbisāra was delighted and the pure Dharma eye arose.
。 王眷屬人民， 百千諸鬼神， 聞說甘露法， 亦隨離諸塵。
佛所行贊大弟子出家品第十七
爾時瓶沙王， 稽首請世尊， 遷住于竹林； 哀受故默然。 王已見真諦， 奉拜而還宮， 世尊與大眾， 徙居安竹園。 為度眾生故， 建立慧燈明， 以梵住天住， 賢聖住而住。 時阿濕波誓， 調心御諸根， 時至行乞食， 入于王舍城。 容貌世挺特， 威儀安序庠， 城中諸士女， 見者莫不歡， 行者為住步， 前迎后風馳。 迦毗羅仙人， 廣度諸弟子， 第一勝多聞， 其名舍利弗。 見比丘庠序， 閑雅靜諸根， 躕路而待至， 舉手請問言： 「年少靜儀容， 我所未曾見。 得何勝妙法？ 為宗事何師？ 師教何所說？ 愿告決所疑。」 比丘欣彼問， 和顏遜辭答： 「一切智具足， 甘蔗勝族生， 天人中最尊， 是則我大師。 我年既幼稚， 學日又初淺， 豈能宣大師， 甚深微妙義？ 今當以淺智， 略說師教法。 一切有法生， 皆從因緣起， 生滅法悉滅， 說道為方便。」 二生憂波提， 隨聽心內融， 遠離諸塵垢， 清凈法眼生。 先所修決定， 知因及無因， 一切無所作， 皆由自在天。 今聞因緣法， 無我智開明， 增微諸煩惱， 無能究竟除。 唯有如來教， 永盡而無遺， 非攝受我所， 而能離吾我。 明因日燈興， 孰能令無光？ 如斷蓮花莖， 微絲猶連綿； 佛教除煩惱， 猶斷石無餘。 敬禮比丘足， 退辭而還家； 比丘乞食已， 亦還歸竹園。 舍利弗還家， 貌色甚和雅， 善友大目連， 同體聞才均， 遙見舍利弗， 顏儀甚熙怡， 告言：「今見汝， 而有異常容， 素性至沉隱， 歡相見於今。 必得甘露法， 此相非無因。」 答言：「如來告， 實獲未曾法。」 即請而為說， 聞則心開解， 諸塵垢亦除， 隨生正法眼。 久殖妙因果， 如觀掌中燈， 得佛不動信， 俱行詣佛所。 與徒眾弟子， 二百五十人， 佛遙見二賢， 而告諸眾言： 「彼來者二人， 吾上首弟子， 一智慧無雙， 二神足第一
現代漢語譯本 國王及其眷屬，還有成百上千的鬼神， 聽聞甘露妙法，也隨之遠離了塵垢。
佛所行贊大弟子出家品第十七
當時瓶沙王，向世尊稽首請安， 請求世尊移駕到竹林；世尊默然接受了。 國王已經領悟真諦，恭敬拜別后返回王宮， 世尊與大眾，遷居安頓在竹園。 爲了度化眾生，建立起智慧的明燈， 以梵天之住、天人之住、賢聖之住而安住。 當時阿濕波誓，調伏內心，駕馭諸根， 時辰到了便去乞食，進入王舍城。 容貌在世間出類拔萃，威儀安詳有度， 城中的男女老少，見到他沒有不歡喜的， 行走的人為他停下腳步，前面迎接後面追隨。 迦毗羅仙人，廣度眾多弟子， 其中第一博學多聞的，名字叫舍利弗。 他看到比丘舉止安詳，閑靜優雅，諸根寂靜， 便在路邊等待他到來，舉手請問說： '年輕的修行人，儀容如此安靜，我從未見過。 你得到了什麼殊勝的妙法？以誰為宗，侍奉哪位老師？' '你的老師教導了什麼？希望你能告訴我，解除我的疑惑。' 比丘欣然接受他的提問，和顏悅色地回答： '一切智慧具足，甘蔗王族出身， 天人中最尊貴的，就是我的大師。 我年紀還小，學習的時間也很淺薄， 怎麼能宣說大師甚深微妙的教義呢？' '現在我用淺薄的智慧，略說大師的教法。 一切有為法產生，都是從因緣而起， 生滅之法終將滅盡，這是大師所說的方便法門。' 二生憂波提，聽后內心豁然開朗， 遠離了各種塵垢，清凈的法眼得以生起。 他先前所修的，認為有因和無因， 一切都是無所作為的，都由自在天所主宰。 如今聽聞因緣法，無我的智慧得以開明， 那些微細的煩惱，無法徹底清除。 只有如來的教導，才能永遠滅盡而無遺， 不執著於我所，才能真正脫離我執。 明白因緣的智慧如日燈升起，誰能讓它沒有光明？ 如同斬斷蓮花的莖，細絲仍然相連； 佛陀的教法去除煩惱，如同斷石一般徹底。 他恭敬地禮拜比丘的腳，告辭后返回家中； 比丘乞食完畢，也返回竹園。 舍利弗回到家中，容貌神色非常和悅， 他的好友大目連，與他同心同德，才華相當， 遠遠看到舍利弗，容顏神態非常喜悅， 便告訴他說：'今天看到你，容貌與往常不同，' '你平時性情沉靜內斂，如今卻顯出歡喜之相。 必定是得到了甘露妙法，這絕非沒有原因。' 舍利弗回答說：'如來所說，我確實獲得了前所未有的法。' 隨即為他講述，大目連聽後心開意解， 各種塵垢也得以清除，隨之生起了正法眼。 他們久植妙因，如同觀看掌中的燈火， 獲得了對佛陀不動搖的信心，一同前往佛陀所在之處。 帶著他們的徒眾弟子，共二百五十人， 佛陀遠遠看到這兩位賢者，便告訴眾人說： '那兩位前來的人，是我的上首弟子，' '一位智慧無雙，一位神通第一。'
English version The king and his family, along with hundreds and thousands of ghosts and spirits, Upon hearing the sweet dew of Dharma, they also departed from all defilements.
Chapter Seventeen: The Buddha's Praise of the Great Disciples' Renunciation
At that time, King Bimbisara bowed his head to the World Honored One, Requesting the World Honored One to move to the Bamboo Grove; the World Honored One silently accepted. The king, having realized the truth, respectfully bid farewell and returned to the palace, The World Honored One and the assembly moved and settled in the Bamboo Garden. For the sake of liberating sentient beings, they established the lamp of wisdom, Dwelling in the Brahma abode, the heavenly abode, and the abode of the sages. At that time, Ashvajit, having tamed his mind and controlled his senses, When the time came, he went to beg for food, entering the city of Rajagriha. His appearance was outstanding in the world, his demeanor was peaceful and orderly, The men and women of the city, upon seeing him, were all delighted, Those walking stopped their steps, welcoming him in front and following behind. Kapila the sage, widely liberated many disciples, Among them, the foremost in learning and knowledge was named Shariputra. Seeing the bhikkhu's peaceful demeanor, his calm and elegant bearing, and his tranquil senses, He waited by the roadside for him to arrive, raised his hand, and asked: 'Young practitioner, your appearance is so serene, I have never seen such a thing. What supreme Dharma have you attained? Who is your master, and whom do you serve?' 'What does your master teach? I hope you can tell me and resolve my doubts.' The bhikkhu gladly accepted his question, and replied with a gentle and humble tone: 'The one who is complete in all wisdom, born into the Sugarcane lineage, The most honored among gods and humans, is my master. I am still young, and my learning is still shallow, How can I proclaim the profound and subtle meaning of my master?' 'Now, with my shallow wisdom, I will briefly explain my master's teachings. All conditioned phenomena arise from causes and conditions, The law of arising and ceasing will eventually cease; this is the expedient teaching of my master.' Upati, upon hearing this, felt his heart open up, He was freed from all defilements, and the pure Dharma eye arose. What he had previously practiced, he believed in cause and no cause, That everything was without action, all controlled by the self-existent god. Now, upon hearing the Dharma of dependent origination, his wisdom of no-self was enlightened, Those subtle afflictions could not be completely removed. Only the teachings of the Tathagata can be completely extinguished without residue, Not clinging to 'mine,' one can truly be free from 'self'. The wisdom of understanding causes is like the rising of the sun, who can make it without light? Like cutting the stem of a lotus flower, the fine threads still remain connected; The Buddha's teachings remove afflictions, like breaking a stone completely. He respectfully bowed at the bhikkhu's feet, bid farewell, and returned home; The bhikkhu, having finished begging for food, also returned to the Bamboo Grove. Shariputra returned home, his countenance was very peaceful and harmonious, His good friend, Maudgalyayana, who shared the same mind and talent, Seeing Shariputra from afar, his face was very joyful, He said, 'Today, seeing you, your appearance is different from usual,' 'You are usually quiet and reserved, but now you show a joyful expression. You must have obtained the sweet dew of Dharma, this is definitely not without reason.' Shariputra replied, 'As the Tathagata said, I have indeed obtained a Dharma that I have never had before.' He then explained it to him, and Maudgalyayana's heart opened up, All defilements were also removed, and the right Dharma eye arose. They had long cultivated wonderful causes, like seeing a lamp in the palm of their hand, They obtained unwavering faith in the Buddha, and together went to where the Buddha was. Along with their disciples, a total of two hundred and fifty people, The Buddha, seeing these two sages from afar, told the assembly: 'Those two who are coming are my foremost disciples,' 'One is unparalleled in wisdom, and the other is foremost in supernatural powers.'
。」 以深凈梵音， 即命汝善來， 此有清涼法， 出家究竟道。 手執三掎杖， 縈發持澡瓶， 聞佛善來聲， 即變成沙門。 二師及弟子， 悉成比丘儀， 稽首世尊足， 卻坐於一面， 隨順為說法， 皆得羅漢道。 爾時有二生， 迦葉族明燈， 多聞身相具， 財盈妻極賢， 厭舍而出家， 志求解脫道。 路由多子塔， 忽遇釋迦文， 光儀顯明耀， 猶若祠天幢。 肅然舉身敬， 稽首頂禮足： 「尊為我大師， 我是尊弟子。 久遠積癡冥， 愿為作燈明。」 佛知彼二生， 心樂崇解脫， 清凈軟和音， 命之以善來。 聞命心融泰， 形神疲勞息， 心棲勝解脫， 寂靜離諸塵。 大悲隨所應， 略為其解說， 領解諸深法， 成四無礙辯， 大德普流聞， 故名大迦葉。 本見身我異， 或見我即身， 有我及我所， 斯見已永除， 唯見眾苦聚， 離苦則無餘。 持戒修苦行， 非因而見因， 平等見苦性， 永無他聚心。 若有若見無， 二見生猶豫， 平等見真諦， 決定無復疑。 染著于財色， 迷醉貪慾生， 無常不凈想， 貪愛永已乖。 慈心平等念， 怨親無異想， 哀愍於一切， 則消瞋恚毒。 依色諸有對， 種種雜想生， 思惟壞色想， 則斷色于愛。 雖生無色天， 命亦要之盡， 愚於四正受， 而生解脫想， 寂滅離諸想， 無色貪永除。 動亂心變逆， 猶狂風鼓浪， 深入堅固定， 寂止掉亂心。 觀法無我所， 生滅不堅固， 不見軟中上， 我慢心自忘。 熾然智慧燈， 離諸癡冥闇， 見盡無盡法， 無明悉無餘。 思惟十功德， 十種煩惱滅， 蘇息作已作， 深感仰尊顏。 離三而得三， 三弟子除三， 猶三星佈列， 三十三司弟， 列侍於三五， 三侍佛亦然。
佛所行贊化給孤獨品第十八
時有大長者， 名曰給孤獨， 巨富財無量， 廣施濟貧乏。 遠從於北方， 憍薩羅國來， 止一知識舍， 主人名首羅。 聞佛興於世， 近住于竹園， 承名重其德， 即夜詣彼林。 如來已知彼， 根熟凈信生， 隨宜稱其實， 而為說法言
現代漢語譯本 以深沉清凈的梵音，佛陀說道：『善來！』 『這裡有清涼的佛法，是出家修行的究竟之道。』 他們手中拿著三叉杖，頭髮盤起，拿著澡瓶。 聽到佛陀說『善來』的聲音，他們立刻變成了沙門。 兩位老師和他們的弟子，都成了比丘的儀態。 他們向世尊的足部頂禮，然後退坐在一旁。 佛陀隨順他們的根性為他們說法，他們都證得了羅漢的果位。 當時有兩位年輕人，是迦葉家族的明燈。 他們博學多聞，相貌莊嚴，家財萬貫，妻子賢淑。 他們厭倦世俗，捨棄一切而出家，立志尋求解脫之道。 在前往多子塔的路上，他們偶然遇到了釋迦牟尼佛。 佛陀的光芒顯耀，如同祭祀天神的旗幟。 他們肅然起敬，向佛陀頂禮： 『您是我的大師，我是您的弟子。』 『我長久以來都沉浸在愚癡的黑暗中，希望您能為我點亮智慧的明燈。』 佛陀知道這兩位年輕人，內心喜愛崇尚解脫。 用清凈柔和的聲音，對他們說『善來』。 聽到佛陀的呼喚，他們內心感到平靜安泰，身心的疲勞都消除了。 他們的心安住在殊勝的解脫之中，寂靜無染。 佛陀以大悲心隨順他們的根性，為他們略作解說。 他們領悟了深奧的佛法，成就了四無礙辯才。 他們的美德廣為流傳，所以被稱為大迦葉。 他們原本認為身體和我是不同的，或者認為我就是身體。 執著于『有我』和『我所』，這些見解都已永遠消除。 他們只看到眾苦的聚集，離苦之外別無他物。 他們持戒修行，卻不執著于苦行，不把非因當成因。 他們平等地看待苦的本性，心中不再有其他的執著。 如果執著于『有』或『無』，就會產生猶豫不決的兩種見解。 平等地看待真諦，才能堅定不移，不再有疑惑。 如果貪戀財色，就會沉迷於貪慾之中。 通過觀想無常和不凈，貪愛就會永遠消失。 以慈悲心平等對待一切眾生，對怨親沒有分別心。 哀憫一切眾生，就能消除嗔恚的毒害。 執著於色法，就會產生種種雜亂的念頭。 通過思維色法的敗壞，就能斷除對色法的貪愛。 即使生到無色界天，壽命終究也會有盡頭。 愚癡的人執著於四種禪定，卻以為是解脫。 寂滅離諸妄想，才能永遠斷除對無色界的貪愛。 動亂的心像狂風中的波浪一樣變幻不定。 深入禪定，才能使心堅定不動，止息掉舉和散亂。 觀察諸法無我，生滅無常，不執著于軟、中、上等差別。 我慢之心自然就會消失。 點燃智慧的明燈，就能遠離愚癡的黑暗。 見到盡和無盡的真理，無明就會徹底消除。 思維十種功德，就能滅除十種煩惱。 身心得到安息，深深地敬仰佛陀的尊顏。 他們離三而得三，三位弟子除三障， 如同三顆星辰排列，三十三位天神如同兄弟一般， 排列在三五之位，三位侍者侍奉佛陀也是如此。 佛所行贊化給孤獨品第十八 當時有一位大長者，名叫給孤獨。 他家財萬貫，廣施財物救濟貧困。 他從遙遠的北方，憍薩羅國來到這裡。 住在一位名叫首羅的友人舍中。 聽說佛陀在世，住在附近的竹園。 他敬重佛陀的德行，當晚就前往竹園。 如來已經知道他根機成熟，生起了清凈的信心。 佛陀隨順他的根性，如實地為他說法：
English version With a deep and pure Brahma sound, the Buddha said, 'Welcome!' 'Here there is the cool Dharma, the ultimate path of renunciation and practice.' They held three-pronged staffs in their hands, their hair was tied up, and they carried water pots. Upon hearing the Buddha's voice saying 'Welcome,' they immediately transformed into Shramanas. The two teachers and their disciples all took on the appearance of Bhikkhus. They bowed at the feet of the World Honored One, and then sat down to one side. The Buddha, in accordance with their capacities, expounded the Dharma for them, and they all attained the state of Arhat. At that time, there were two young men, the bright lights of the Kashyapa family. They were learned and knowledgeable, with dignified appearances, immense wealth, and virtuous wives. They were weary of the world, renounced everything, and resolved to seek the path of liberation. On the road to the Many Sons Stupa, they happened to encounter Shakyamuni Buddha. The Buddha's radiance was brilliant, like a banner for worshipping the gods. They respectfully bowed and prostrated themselves before the Buddha: 'You are my master, and I am your disciple.' 'For a long time, I have been immersed in the darkness of ignorance, I hope you can light the lamp of wisdom for me.' The Buddha knew that these two young men had hearts that loved and revered liberation. With a pure and gentle voice, he said to them, 'Welcome!' Upon hearing the Buddha's call, their hearts felt calm and peaceful, and the fatigue of their bodies and minds was relieved. Their minds rested in the supreme liberation, peaceful and free from defilement. The Buddha, with great compassion, in accordance with their capacities, briefly explained the Dharma for them. They understood the profound Dharma, and attained the four unobstructed eloquences. Their virtues spread far and wide, so they were called Mahakashyapa. They originally thought that the body and the self were different, or that the self was the body. Clinging to 'I' and 'mine,' these views have been forever eliminated. They only saw the aggregation of suffering, and apart from the cessation of suffering, there was nothing else. They upheld the precepts and practiced austerities, but did not cling to them, and did not mistake non-causes for causes. They viewed the nature of suffering equally, and their hearts no longer had other attachments. If one clings to 'existence' or 'non-existence,' two views of hesitation will arise. Only by viewing the true meaning equally can one be firm and unwavering, and no longer have doubts. If one is greedy for wealth and beauty, one will be immersed in desire. By contemplating impermanence and impurity, greed will forever disappear. With a compassionate heart, treat all beings equally, without discrimination between enemies and loved ones. By having compassion for all beings, the poison of anger can be eliminated. Clinging to form will give rise to all kinds of confused thoughts. By contemplating the decay of form, one can cut off the attachment to form. Even if one is born in the formless heavens, one's lifespan will eventually come to an end. Those who are ignorant cling to the four meditative states, but mistakenly believe them to be liberation. Only by extinguishing all delusions can one forever cut off the attachment to the formless realm. A restless mind is like waves stirred by a storm. Only by entering deep meditation can one make the mind firm and unmoving, and stop agitation and distraction. Observe that all dharmas are without self, impermanent, and do not cling to differences such as soft, medium, or superior. The mind of arrogance will naturally disappear. By lighting the lamp of wisdom, one can be free from the darkness of ignorance. By seeing the truth of the exhausted and the inexhaustible, ignorance will be completely eliminated. By contemplating the ten merits, one can extinguish the ten afflictions. The body and mind are at peace, and they deeply revere the Buddha's noble countenance. They left three and attained three, three disciples removed three obstacles, Like three stars aligned, thirty-three gods like brothers, Arranged in three and five positions, the three attendants served the Buddha in the same way. The Buddha's Praise of Anathapindika, Chapter 18 At that time, there was a great elder named Anathapindika. He was immensely wealthy and generously gave to the poor. He came from the distant north, the country of Kosala. He stayed in the house of a friend named Sura. Having heard that the Buddha was in the world, residing in the nearby Bamboo Grove. He respected the Buddha's virtue, and that night went to the Bamboo Grove. The Tathagata already knew that his roots were mature, and that he had developed pure faith. The Buddha, in accordance with his capacity, spoke the Dharma to him truthfully:
。 「汝已樂正法， 凈信心虛渴， 能減于睡眠， 而來敬禮我。 今日當爲汝， 具設初賓儀。 汝宿殖德本， 堅固凈其望， 聞佛名歡喜， 堪為正法器。 虛懷廣行惠， 周給于貧窮， 名德普流聞， 果成由宿因。 今當行法施， 至心精誠施， 時施寂靜施， 兼受持凈戒。 戒為莊嚴具， 能轉于惡趣， 令人上升天， 報以天五樂。 諸求為大苦， 愛慾集諸過， 當修遠離惡， 離欲寂靜樂。 知老病死苦， 世間之大患， 正觀察世間， 離生老病死。 既見於人間， 有老病死苦， 生天亦復然， 無有常存者。 無常則是苦， 苦則無有我， 無常苦非我， 何有我我所？ 知苦即是苦， 集者則為集， 苦滅即寂靜， 道即安隱處。 群生流動性， 當知是苦本， 厭末塞其源， 不願有非有。 生老死盛火， 世間普熾然， 見生死動搖， 當習於無想， 三摩提究竟， 甘露寂靜處， 空無我我所， 世間悉如幻， 當觀於此身， 諸大眾行聚。」 長者聞說法， 即得於初果， 生死海消滅， 唯有一滴余。 空閑修離欲， 第一有無身， 不如今俗人， 見諦真解脫。 不離諸苦行， 種種異見網， 雖至第一有， 不見真實義， 邪想著天福， 有愛縛轉深。 長者聞說法， 陰蓋煥然開， 逮得於正見， 諸邪見永除， 猶如秋厲風， 飄散於重云。 不計自在因， 亦非邪因生， 亦復非無因， 而生於世間。 若自在天生， 無長幼先後， 亦無五道輪， 生者不應滅。 亦不應災患， 為惡亦非過， 凈與不凈業， 斯由自在天。 若自在天生， 世間不應疑， 如子從父生， 孰不識其尊。 人遭窮苦時， 不應反怨天， 悉應宗自在， 不應奉余神。 自在是作者， 不應名自在， 以其是作故， 彼則應常作。 常作則自勞， 何名為自在？ 若無心而作， 如嬰兒所為， 若有心而作， 有心非自在， 苦樂由眾生， 則非自在作。 自在生苦樂， 彼應有愛憎， 已有愛憎故， 不應稱自在
現代漢語譯本 『你已喜愛正法，懷著清凈的信心如飢似渴，能夠減少睡眠，前來敬禮我。 今天應當為你，準備初次會面的禮儀。 你前世積累了德行根本，堅定地清凈了你的願望，聽聞佛的名號就歡喜，堪稱是正法的器皿。 你虛心懷抱，廣泛施行恩惠，賙濟貧窮的人，美名德行普遍流傳，成就的果報都是由於前世的因緣。 現在應當施行法佈施，以至誠精進的心施捨，時常施予寂靜的法，同時受持清凈的戒律。 戒律是莊嚴的裝飾，能夠轉變惡道，使人上升到天界，回報以天上的五種快樂。 一切追求都是大苦，愛慾聚集了各種過錯，應當修習遠離惡行，遠離慾望，享受寂靜的快樂。 要了解衰老、疾病、死亡的痛苦，這是世間的大患，正確地觀察世間，就能脫離生老病死。 既然看到人間有衰老、疾病、死亡的痛苦，即使生到天上也是如此，沒有什麼是永恒存在的。 無常就是痛苦，痛苦就沒有『我』，無常、痛苦、非『我』，哪裡會有『我』和『我所』呢？ 瞭解痛苦就是痛苦，集起就是集起，痛苦的止息就是寂靜，道就是安穩的處所。 眾生的流動性，應當知道是痛苦的根本，厭惡它，堵塞它的源頭，不希望有或沒有。 生老病死的火焰，在世間普遍燃燒，看到生死動搖不定，應當修習無想， 三摩地達到究竟，就是甘露寂靜的處所，空無『我』和『我所』，世間一切都如幻象，應當觀察這個身體，是各種大眾行為的聚集。 長者聽聞佛法，立刻證得初果，生死的大海消滅了，只剩下一滴。 在空閑的地方修習遠離慾望，是第一種有無身體的狀態，不像現在世俗的人，見到真理才能真正解脫。 不離開各種苦行，陷入各種不同的見解之網，即使到達第一有，也見不到真實的意義， 邪惡地想著天上的福報，被愛慾束縛得更深。 長者聽聞佛法，陰蓋頓時打開，獲得了正見，各種邪見永遠消除，就像秋天的狂風，吹散了厚重的雲層。 不認為是自在天創造的，也不是邪惡的因緣產生的，也不是沒有原因，而生於世間。 如果自在天創造的，就沒有長幼先後，也沒有五道輪迴，生者就不應該滅亡。 也不應該有災難，作惡也不是過錯，清凈與不清凈的業，都是由自在天決定的。 如果自在天創造的，世間就不應該有疑惑，就像兒子從父親出生，誰不認識他的尊貴。 人們遭受窮困痛苦的時候，不應該反過來怨恨上天，都應該歸宗于自在天，不應該供奉其他的神。 自在天是創造者，就不應該稱為自在，因為他是創造者，他就應該經常創造。 經常創造就會勞累，怎麼能稱為自在呢？如果無心而創造，就像嬰兒所做的事情， 如果有心而創造，有心就不是自在，苦樂是由眾生自己造成的，就不是自在天創造的。 自在天如果創造苦樂，他就應該有愛憎，既然已經有愛憎，就不應該稱為自在。
English version 'You have delighted in the righteous Dharma, with a pure heart of faith, like a thirsty person, able to reduce sleep, and come to pay homage to me. Today, I shall prepare for you the rites of our first meeting. You have cultivated virtuous roots in past lives, firmly purified your aspirations, rejoice upon hearing the Buddha's name, and are worthy to be a vessel for the righteous Dharma. You are humble, widely bestow kindness, provide for the poor, your virtuous name is widely known, and the fruits you have achieved are due to past causes. Now, you should practice Dharma giving, give with a sincere and diligent heart, always give the Dharma of tranquility, and at the same time uphold pure precepts. Precepts are the ornaments of dignity, able to transform evil paths, cause people to ascend to the heavens, and reward them with the five heavenly pleasures. All seeking is great suffering, desire gathers all faults, one should practice distancing oneself from evil deeds, away from desire, and enjoy the joy of tranquility. Understand the suffering of old age, sickness, and death, which are the great afflictions of the world, observe the world correctly, and you can be free from birth, old age, sickness, and death. Since you have seen the suffering of old age, sickness, and death in the human realm, even if you are born in the heavens, it is the same, nothing is permanent. Impermanence is suffering, suffering is without 'self', impermanence, suffering, and non-'self', where is there 'self' and 'what belongs to self'? Understanding suffering is suffering, arising is arising, the cessation of suffering is tranquility, and the path is the place of peace. The fluidity of sentient beings, one should know is the root of suffering, detest it, block its source, and not wish for existence or non-existence. The flames of birth, old age, sickness, and death are burning universally in the world, seeing the instability of birth and death, one should practice non-perception, Samadhi reaches its ultimate, which is the place of nectar and tranquility, empty of 'self' and 'what belongs to self', everything in the world is like an illusion, one should observe this body, which is the gathering of various mass actions. The elder, upon hearing the Dharma, immediately attained the first fruit, the great sea of birth and death was extinguished, leaving only a drop. Practicing detachment in solitude is the first state of having or not having a body, unlike the common people of today, who can only truly be liberated upon seeing the truth. Without leaving various ascetic practices, falling into the net of various different views, even if one reaches the first existence, one cannot see the true meaning, Thinking wrongly about heavenly blessings, one is bound even deeper by desire. The elder, upon hearing the Dharma, the veils of ignorance were instantly lifted, he attained right view, and all wrong views were forever eliminated, like the autumn wind scattering heavy clouds. It is not considered to be created by the self-existent god, nor is it produced by evil causes, nor is it without cause, that it is born into the world. If it were created by the self-existent god, there would be no seniority, nor would there be the cycle of the five paths, and those who are born should not perish. Nor should there be disasters, nor should doing evil be a fault, the pure and impure karma are all determined by the self-existent god. If it were created by the self-existent god, there should be no doubt in the world, just as a son is born from his father, who does not recognize his dignity. When people suffer poverty and pain, they should not turn around and resent heaven, they should all belong to the self-existent god, and should not worship other gods. The self-existent god is the creator, so he should not be called self-existent, because he is the creator, he should always be creating. Always creating would be tiring, how can he be called self-existent? If he creates without intention, it is like what a baby does, If he creates with intention, having intention is not self-existent, suffering and joy are caused by sentient beings themselves, so it is not created by the self-existent god. If the self-existent god creates suffering and joy, he should have love and hatred, since he already has love and hatred, he should not be called self-existent.
。 若復自在作， 眾生應默然， 任彼自在力， 何用修善為？ 正復修善惡， 不應有業報， 自在若業生， 一切則共業。 若是共業者， 皆應稱自在， 自在若無因， 一切亦應無。 若因余自在， 自在應無窮， 是故諸眾生， 悉無有作者。 當知自在義， 於此論則壞， 一切義相違， 無說則有過。 若復自性生， 其過亦如是， 諸明因論者， 未曾如是說。 無所依無因， 而能有所作， 彼彼皆由因， 猶如依種子。 是故知一切， 則非自性生， 一切諸所作， 非唯一因生， 而說一自性， 是故則非因。 若言彼自性， 周滿一切處， 若周滿一切， 亦無能所作， 既無能所作， 是則非為因。 若遍一切處， 一切有作者， 是則一切時， 常應有所作。 若言常作者， 無待時生物， 是故應當知， 非自性為因。 又說彼自性， 離一切求那， 一切所作事， 亦應離求那。 一切諸世間， 悉見有求那， 是故知自性， 亦復非為因。 若說彼自性， 異於求那者， 以常為因故， 其性不應異， 眾生求那異， 故自性非因。 自性若常者， 事亦不應壞， 以自性為因， 因果理應同， 世間見壞故， 當知別有因。 若彼自性因， 不應求解脫， 以有自性故， 應任彼生滅， 假令得解脫， 自性還生縛。 若自性不見， 為見法因者， 此亦非為因， 因果理殊故， 世間諸見事， 因果悉俱見。 若自性無心， 不應有心因， 如見煙知火， 因果類相求。 非彼因不見， 而生於見事， 猶金造器服， 始終不離金， 自性是事因， 始終豈得殊？ 若使時作者， 不應求解脫， 以彼時常故， 應任彼時節， 世間無有邊， 時節亦復然， 是故修行者， 不應方便求。 陀羅驃求那， 世間一異論， 雖有種種說， 當知非一因。 若說我作者， 應隨欲而生， 而今不隨欲， 云何說我作？ 不欲而更得， 欲者反更違， 苦樂不自在， 云何言我作？ 若使我作者， 應無惡趣業， 種種業果生， 故知非我作
現代漢語譯本 如果一切由自在者主宰，眾生就應該保持沉默，任由自在者的力量擺佈，那又何必修行善業呢？ 即使修行善惡，也不應該有業報，如果自在者產生業力，那麼一切就都是共同的業力。 如果是共同的業力，那就都應該被稱為自在者，如果自在者沒有原因，那麼一切也應該都沒有原因。 如果自在者依賴於其他自在者，那麼自在者就應該無窮無盡，所以一切眾生都沒有創造者。 應當知道，自在者的意義，在這個理論中是站不住腳的，一切意義都相互矛盾，不解釋就會有過失。 如果一切由自性產生，那過失也和上面一樣，那些闡明因果關係的人，從來沒有這樣說過。 沒有所依賴的，沒有原因的，卻能夠有所作為，一切都是由因產生的，就像依賴種子一樣。 所以要知道，一切都不是自性產生的，一切所作的事情，不是由唯一的原因產生的，而說只有一個自性，所以就不是原因。 如果說那個自性，遍佈一切地方，如果遍佈一切，也就沒有能作和所作，既然沒有能作和所作，那就不是原因。 如果遍佈一切地方，一切都有創造者，那麼一切時候，都應該有創造的行為。 如果說經常有創造行為，不需要等待時間產生事物，所以應當知道，不是自性作為原因。 又說那個自性，脫離一切屬性，一切所作的事情，也應該脫離屬性。 一切世間，都看到有屬性，所以知道自性，也不是原因。 如果說那個自性，不同於屬性，因為常是原因，它的性質不應該不同，眾生的屬性不同，所以自性不是原因。 如果自性是常，事物也不應該壞滅，因為自性是原因，因果的道理應該相同，世間看到壞滅，應當知道有其他原因。 如果那個自性是原因，就不應該求解脫，因為有自性，就應該任由它生滅，即使得到解脫，自性還會產生束縛。 如果自性看不見，作為看見法的因，這也不是原因，因為因果的道理不同，世間看見的事情，因果都同時看見。 如果自性沒有心，就不應該有心的原因，就像看見煙知道有火，因果是同類的。 不是看不見原因，而產生看見的事情，就像用金子製造器物，始終不離開金子，自性是事情的原因，始終怎麼能不同呢？ 如果說是時間創造者，就不應該求解脫，因為時間是常，應該任由時間流逝，世間沒有邊際，時間也是這樣，所以修行的人，不應該用方便法去追求。 實體和屬性，世間有一和異的爭論，雖然有種種說法，應當知道不是一個原因。 如果說是我創造者，應該隨心所欲地產生，而現在不隨心所欲，怎麼說是我的創造呢？ 不想要反而得到，想要的反而違背，苦樂不自在，怎麼說是我的創造呢？ 如果說是我創造者，就不應該有惡趣的業報，種種業果產生，所以知道不是我創造的。
English version If everything is controlled by a self-existent being, sentient beings should remain silent, letting the power of the self-existent being dictate, then why bother cultivating good deeds? Even if one cultivates good or evil, there should be no karmic retribution. If the self-existent being generates karma, then everything would be shared karma. If it is shared karma, then all should be called self-existent beings. If the self-existent being has no cause, then everything should also have no cause. If the self-existent being relies on other self-existent beings, then the self-existent beings should be infinite. Therefore, all sentient beings have no creator. It should be known that the meaning of a self-existent being is untenable in this theory. All meanings contradict each other, and not explaining it would be a fault. If everything is produced by inherent nature, then the fault is the same as above. Those who clarify cause and effect have never said it this way. Without anything to rely on, without a cause, yet able to act, everything is produced by a cause, just like relying on a seed. Therefore, it should be known that everything is not produced by inherent nature. All actions are not produced by a single cause. To say there is only one inherent nature is therefore not a cause. If it is said that inherent nature pervades all places, if it pervades all, then there is no agent and no object. Since there is no agent and no object, then it is not a cause. If it pervades all places, and everything has a creator, then at all times, there should be creative actions. If it is said that there are constant creative actions, without waiting for time to produce things, then it should be known that inherent nature is not the cause. It is also said that inherent nature is detached from all attributes. All actions should also be detached from attributes. All in the world see attributes, so it is known that inherent nature is also not a cause. If it is said that inherent nature is different from attributes, because constancy is the cause, its nature should not be different. The attributes of sentient beings are different, so inherent nature is not a cause. If inherent nature is constant, things should not decay. Because inherent nature is the cause, the principle of cause and effect should be the same. The world sees decay, so it should be known that there is another cause. If that inherent nature is the cause, then one should not seek liberation. Because there is inherent nature, one should let it be born and die. Even if one attains liberation, inherent nature will still create bondage. If inherent nature is unseen, and is the cause of seeing phenomena, this is also not a cause, because the principle of cause and effect is different. In the world, things that are seen, cause and effect are seen together. If inherent nature has no mind, then there should be no cause of mind, just like seeing smoke and knowing there is fire, cause and effect are of the same kind. It is not that the cause is unseen, and then the seen phenomena arise. Just like using gold to make utensils, it never leaves the gold. Inherent nature is the cause of things, how can it be different from beginning to end? If it is said that time is the creator, then one should not seek liberation. Because time is constant, one should let time pass. The world has no boundaries, and time is also like this. Therefore, practitioners should not seek liberation through expedient means. Substance and attributes, the world has arguments about one and different. Although there are various sayings, it should be known that it is not a single cause. If it is said that I am the creator, it should arise according to my will. But now it does not follow my will, how can it be said that I am the creator? What is not desired is obtained, and what is desired is contradicted. Suffering and joy are not free, how can it be said that I am the creator? If it is said that I am the creator, then there should be no karma leading to evil realms. Various karmic results arise, so it is known that it is not I who creates.
。 言我隨時作， 時應唯作善， 善惡隨緣生， 故知非我作。 若使無因作， 不應修方便， 一切自然定， 修因何所為？ 世間種種業， 而獲種種果， 是故知一切， 非為無因作。 有心及無心， 悉從因緣起， 世間一切法， 非無因生者。 長者心開解， 通達勝妙義， 一相實智生， 決定了真諦， 敬禮世尊足， 合掌而啟請： 「居在舍婆提， 土地豐安樂， 波斯匿大王， 師子元族胄。 福德名稱流， 遠近所宗敬， 欲造立精舍， 唯愿哀愍受。 知佛心平等， 所居不求安， 愍彼眾生故， 不違我所請。」 佛知長者心， 大施發於今， 無染無所著， 善護眾生心。 「汝已見真諦， 素心好行施， 錢財非常寶， 宜應速施為。 如藏庫被燒， 已出者為珍， 明人知無常， 出財廣行惠。 慳貪者守惜， 恐盡不受用， 亦不畏無常， 徒失增憂悔。 應時應器施， 如健夫臨敵， 能施而能戰， 是則勇慧士。 施者眾所愛， 善稱廣流聞， 良善樂為友， 命終心常歡。 無悔亦無怖， 不生餓鬼趣， 此則為花報， 其果難思議。 輪迴六趣中， 良伴無過施， 若生天人中， 為眾所奉事。 生於畜生道， 施報隨受樂， 智慧修寂定， 無依無有數。 雖獲甘露道， 猶資施以成， 緣彼惠施故， 修八大人念。 隨念歡喜心， 決定三摩提， 三昧增智慧， 能正觀生滅， 正觀生滅已， 次第得解脫。 舍財惠施者， 蠲除于貪著， 慈悲恭敬與， 兼除嫉恚慢， 明見惠施果， 無施癡見除， 諸結煩惱滅， 斯由於惠施。 當知惠施者， 則為解脫因， 猶如人種栽， 為蔭花果故， 佈施亦如是， 報樂大涅槃。 不堅固財施， 獲報堅固果， 施食唯得力， 施衣得好色， 若建立精舍， 眾果具足成。 或施求五欲， 或貪求大財， 或為名聞施， 有求生天樂， 或為免貧苦。 唯汝無想施， 施中之最上， 無利而不獲， 汝心有所弘， 宜令速成就。」 癡愛心來游， 清凈眼開還， 長者受佛教， 惠心轉增明
現代漢語譯本 我說我隨時都在行動，時時都應只做善事。 善與惡隨著因緣產生，所以要知道並非是我所為。 如果做事沒有原因，就不應該修習方便法門。 如果一切都是自然註定，那麼修習因緣又有何用呢？ 世間有種種行為，因而獲得種種結果。 所以要知道一切都不是無緣無故發生的。 有心和無心的行為，都從因緣而起。 世間一切事物，沒有無因而生的。 長者的心豁然開朗，通達了殊勝微妙的道理。 生起了一相實智，決定了悟了真諦。 他恭敬地禮拜世尊的腳，合掌請示道： '您住在舍衛城，那裡土地富饒安樂。' '波斯匿大王，是獅子族的後裔。' '他的福德和名聲遠播，受到遠近人們的尊敬。' '我想要建造精舍，唯愿您慈悲接受。' '我知道佛陀的心是平等的，居住的地方不求安逸。' '爲了憐憫眾生，所以不違揹我的請求。' 佛陀知道長者的心意，他現在發起了大布施。 沒有污染，沒有執著，善於守護眾生的心。 『你已經見到了真諦，平時就喜歡行佈施。』 『錢財不是永恒的寶物，應該儘快佈施。』 『就像倉庫被燒燬，已經拿出來的才是珍貴的。』 『明智的人知道無常，拿出錢財廣泛行善。』 『吝嗇的人守著錢財，害怕用完而不肯享用。』 『他們也不畏懼無常，白白失去錢財，徒增憂愁後悔。』 『應該在適當的時候，對適當的人佈施，就像健壯的勇士面對敵人。』 『既能佈施又能戰鬥，才是勇敢有智慧的人。』 『佈施的人受眾人喜愛，美名廣為流傳。』 『善良的人樂意與他為友，臨終時心中常感歡喜。』 『沒有後悔也沒有恐懼，不會墮入餓鬼道。』 『這只是花報，其果報難以思議。』 『在六道輪迴中，最好的伴侶莫過於佈施。』 『如果生在天人之中，會受到眾人的奉養。』 『即使生在畜生道，也會因佈施而享受快樂。』 『智慧的修行者修習寂靜禪定，無所依賴，沒有數量的限制。』 『即使獲得了甘露之道，仍然要依靠佈施才能成就。』 『因為佈施的緣故，修習八大人念。』 『隨著念頭生起歡喜心，決定進入三摩地。』 『三昧能增長智慧，能正確觀察生滅。』 『正確觀察生滅之後，次第獲得解脫。』 『捨棄錢財行佈施的人，能去除貪著。』 『慈悲恭敬地佈施，還能去除嫉妒、嗔恨和傲慢。』 『明瞭佈施的果報，沒有佈施的愚癡見解就會消除。』 『各種煩惱的束縛都會滅除，這都是因為佈施。』 『應當知道佈施是解脫的因，就像人種樹一樣，爲了樹蔭和花果。』 『佈施也是如此，能獲得快樂和涅槃的果報。』 『用不堅固的錢財佈施，能獲得堅固的果報。』 『佈施食物能獲得力量，佈施衣服能獲得好容貌。』 『如果建立精舍，各種果報都能圓滿成就。』 『有的人佈施是爲了追求五欲，有的人貪求大量財富。』 『有的人爲了名聲而佈施，有的人爲了求生天享樂。』 『有的人爲了免除貧困而佈施，只有你沒有這些想法而佈施。』 『這是佈施中最上等的，沒有利益卻能獲得利益。』 『你心中有宏大的願望，應該儘快成就。』 癡愛之心消退，清凈的眼睛重新開啟。 長者接受了佛陀的教誨，佈施的心更加明亮。
English version I say that I act at all times, and at all times I should only do good. Good and evil arise from conditions, so know that it is not my doing. If actions had no cause, one should not cultivate expedient means. If everything is naturally determined, what is the purpose of cultivating causes? The world has various actions, and thus various results are obtained. Therefore, know that everything does not happen without a cause. Intentional and unintentional actions all arise from conditions. All things in the world are not born without a cause. The elder's mind opened up, and he understood the supreme and subtle meaning. A single true wisdom arose, and he decisively realized the true meaning. He respectfully bowed at the feet of the World Honored One, and with palms together, he asked: 'You reside in Shravasti, where the land is rich and peaceful.' 'King Prasenajit is a descendant of the lion clan.' 'His virtue and fame are widespread, and he is respected by people far and near.' 'I wish to build a monastery, and I pray that you will compassionately accept it.' 'I know that the Buddha's mind is equal, and he does not seek comfort in his dwelling.' 'Out of compassion for sentient beings, he will not refuse my request.' The Buddha knew the elder's intention, that he was now initiating a great act of giving. Without defilement, without attachment, he skillfully protects the minds of sentient beings. 'You have already seen the truth, and you usually like to practice giving.' 'Money is not an eternal treasure, it should be given away quickly.' 'It is like a warehouse being burned down, what has already been taken out is precious.' 'Wise people know impermanence, and they give away wealth to do good widely.' 'Miserly people guard their money, fearing it will be used up and not enjoying it.' 'They are also not afraid of impermanence, losing their money in vain, and increasing their worries and regrets.' 'One should give at the appropriate time, to the appropriate person, like a strong warrior facing an enemy.' 'One who can give and can fight is a brave and wise person.' 'Those who give are loved by all, and their good name is widely spread.' 'Good people are happy to befriend them, and at the end of their lives, their hearts are always joyful.' 'Without regret or fear, they will not fall into the realm of hungry ghosts.' 'This is just the flower reward, the fruit reward is inconceivable.' 'In the cycle of the six realms, there is no better companion than giving.' 'If one is born among gods and humans, they will be served by all.' 'Even if one is born in the animal realm, they will enjoy happiness as a result of giving.' 'Wise practitioners cultivate peaceful meditation, without reliance, without limit.' 'Even if one attains the path of nectar, one still relies on giving to achieve it.' 'Because of the act of giving, one cultivates the eight great thoughts.' 'With the arising of joyful thoughts, one decisively enters samadhi.' 'Samadhi increases wisdom, and one can correctly observe arising and ceasing.' 'After correctly observing arising and ceasing, one gradually attains liberation.' 'Those who give away wealth and practice giving can remove attachment.' 'Giving with compassion and respect can also remove jealousy, hatred, and arrogance.' 'Clearly seeing the results of giving, the foolish view of not giving will be eliminated.' 'All the bonds of affliction will be extinguished, and this is due to giving.' 'One should know that giving is the cause of liberation, just like planting a tree, for shade and fruit.' 'Giving is also like this, it can obtain the reward of happiness and nirvana.' 'Giving with impermanent wealth can obtain a permanent reward.' 'Giving food can obtain strength, giving clothes can obtain good looks.' 'If one builds a monastery, all kinds of rewards can be fully achieved.' 'Some give to seek the five desires, some are greedy for great wealth.' 'Some give for fame, some give to seek heavenly bliss.' 'Some give to avoid poverty, only you give without these thoughts.' 'This is the highest form of giving, without seeking benefit, yet obtaining benefit.' 'You have a great aspiration in your heart, you should quickly achieve it.' The mind of infatuated love receded, and the pure eyes opened again. The elder accepted the Buddha's teachings, and his heart of giving became even brighter.
。 請優波低舍， 賢友而同歸， 還彼憍薩羅， 周行擇良墟。 見太子祇園， 林流極清閑， 往詣太子所， 請求買其田。 太子甚寶惜， 元無出賣心， 「設布黃金滿， 猶尚地不遷。」 長者心歡喜， 即遍佈黃金， 祇言我不與， 汝云何布金？ 長者言不與， 何言滿黃金？ 二人共諍訟， 延及斷事官。 眾皆嘆奇特， 祇亦知其誠， 廣問其因緣， 辭言立精舍， 供養于如來， 並及比丘僧。 太子聞佛名， 其心即開悟， 唯取其半金， 求和同建立， 「汝地我樹林， 共以供養佛。」 長者地祇林， 以付舍利弗， 經始立精舍， 晝夜勤速成， 高顯勝莊嚴， 猶四天王宮。 隨法順道宜， 稱如來所應， 世間未曾有， 增暉舍衛城， 如來現神蔭， 眾聖集安居， 無侍者哀降， 有侍資道宜。 長者乘斯福， 壽盡上升天， 子孫繼其業， 歷世種福田。
佛所行贊父子相見品第十九
佛于摩竭國， 化種種異道， 悉從一味法， 如日映眾星。 出彼五山城， 與千弟子俱， 前後眷屬從， 往詣尼金山。 近迦維羅衛， 而生報恩心， 當修法供養， 以奉于父王。 王師及大臣， 先遣伺候人， 常尋從左右， 瞻察其進止。 知佛欲還國， 驅馳而先白： 「太子遠遊學， 愿滿今來還。」 王聞大歡喜， 嚴駕即出迎， 舉國諸士庶， 悉皆從王行。 漸近遙見佛， 光相倍昔容， 處於大眾中， 猶如梵天王。 下車而徐進， 恐為法留難， 瞻顏內欣踴， 口莫知所言。 顧貪居俗累， 子超然登仙， 雖子居道尊， 未知稱何名？ 自惟久思渴， 今日無由宣， 子今默然坐， 安隱不改容。 久別無感情， 令我心獨悲， 如人久虛渴， 路逢清冷泉。 奔馳而欲飲， 臨泉忽枯竭， 今我見其子， 猶是本光顏。 心疏氣高絕， 都無蔭流心， 抑情虛望斷， 如渴對枯泉。 未見繁想馳， 對目則無歡， 如人念離親， 忽見畫形像
現代漢語譯本 請優波低舍，賢友一同回去， 回到憍薩羅國，四處選擇好的地方。 看見太子祇園，林木流水極其清靜安閑， 前往太子那裡，請求購買他的土地。 太子非常珍視，原本沒有出售的心意， 『即使鋪滿黃金，這土地也不會轉讓。』 長者心中歡喜，立即鋪滿黃金， 祇園說我不給，你為何要鋪黃金？ 長者說不給，為何說鋪滿黃金？ 兩人共同爭論，一直鬧到斷事官那裡。 大家都驚歎奇特，祇園也知道他的誠意， 詳細詢問原因，回答說要建立精舍， 供養如來，以及比丘僧。 太子聽到佛的名號，心中立即開悟， 只取一半黃金，請求共同建立， 『你的土地我的樹林，共同用來供養佛。』 長者的土地和祇園的樹林，交給舍利弗， 開始建造精舍，日夜勤奮快速完成， 高大顯赫莊嚴，如同四天王宮。 符合佛法順應道義，稱合如來所應， 世間從未有過，增添舍衛城的輝煌， 如來顯現神力庇護，眾聖賢聚集安居， 沒有侍者哀求降臨，有侍者資助道業。 長者憑藉這福報，壽命盡時升上天界， 子孫繼承他的事業，世代種植福田。
佛所行贊父子相見品第十九
佛在摩竭國，教化各種不同的外道， 都歸於同一佛法，如同太陽照耀眾星。 離開五山城，與一千弟子同行， 前後眷屬跟隨，前往尼金山。 靠近迦維羅衛國，生起報恩之心， 應當修習佛法供養，來奉獻給父王。 國王的老師和大臣，先派遣探子， 常常跟隨左右，觀察他的行止。 知道佛要回國，快馬加鞭先稟告： 『太子遠遊求學，願望已滿現在回來。』 國王聽了非常高興，準備車駕立即出迎， 全國的士人和百姓，都跟隨國王出行。 漸漸靠近遙見佛，光相勝過以往， 處於大眾之中，猶如梵天王。 下車慢慢走近，擔心妨礙佛法， 看著佛的容顏內心欣喜，口中卻不知說什麼。 顧念自己貪戀世俗，兒子卻超脫成仙， 雖然兒子地位尊貴，不知該如何稱呼？ 自己思念已久，今天卻無法表達， 兒子現在默默坐著，安穩平靜不改容。 久別沒有感情，令我心中獨自悲傷， 如同人久渴，路上遇到清涼的泉水。 奔跑著想要喝，臨近泉水卻突然枯竭， 現在我見到兒子，還是原來的光彩容顏。 內心疏遠氣度高絕，完全沒有庇護我的心意， 壓抑情感希望落空，如同口渴面對枯泉。 沒見到時思緒萬千，面對面卻無歡喜， 如同人思念離別的親人，忽然見到畫像。
English version Please, Upagupta, my virtuous friend, let's return together, Back to Kosala, and travel around to choose a good site. Seeing Prince Jeta's Garden, with its serene streams and woods, They went to the prince, requesting to buy his land. The prince cherished it greatly, with no intention to sell, 'Even if gold were spread all over, this land would not be moved.' The elder was delighted, and immediately spread gold all over, Jeta said, 'I won't give it, why are you spreading gold?' The elder said, 'If you won't give it, why say to spread gold?' The two argued, and the matter was taken to the judge. Everyone marveled at the strangeness, Jeta also knew his sincerity, He asked the reason in detail, and was told it was to build a monastery, To offer to the Tathagata, and the community of monks. The prince heard the Buddha's name, and his mind was immediately enlightened, He took only half the gold, requesting to build it together, 'Your land and my woods, let's offer them together to the Buddha.' The elder's land and Jeta's woods, were given to Sariputra, They began building the monastery, working diligently day and night to complete it quickly, It was tall, magnificent, and solemn, like the palace of the Four Heavenly Kings. It was in accordance with the Dharma and the Way, befitting the Tathagata, Unprecedented in the world, it added to the splendor of Sravasti, The Tathagata manifested divine protection, and the saints gathered to reside, Without attendants begging to descend, there were attendants to support the path. The elder, through this merit, ascended to heaven when his life ended, His descendants continued his work, cultivating fields of merit through generations.
Praise of the Buddha's Deeds: Chapter Nineteen, Father and Son Meeting
In Magadha, the Buddha converted various heretics, All were brought to the same Dharma, like the sun illuminating the stars. Leaving the city of Five Mountains, with a thousand disciples, Surrounded by his retinue, he went to Mount Nigin. Near Kapilavastu, he felt a sense of gratitude, He should practice Dharma offerings, to present to his father the king. The king's teacher and ministers, first sent scouts, To follow him closely, observing his movements. Knowing the Buddha wanted to return to the country, they rushed to report: 'The prince traveled far to study, his wish is fulfilled, now he returns.' The king was overjoyed, and prepared his carriage to go out to greet him, All the scholars and people of the country, followed the king. Gradually approaching, they saw the Buddha from afar, his radiance surpassing the past, He was among the crowd, like the Brahma King. He got out of the carriage and slowly approached, fearing to hinder the Dharma, Looking at the Buddha's face, he was joyful inside, but his mouth didn't know what to say. He considered himself still attached to worldly affairs, while his son had transcended to become an immortal, Although his son was honored in the Way, he didn't know what to call him? He had been longing for a long time, but today he couldn't express it, His son now sat silently, peaceful and unchanged. Long separation without emotion, made his heart feel sad alone, Like a person who has been thirsty for a long time, encountering a clear, cold spring on the road. He ran to drink, but the spring suddenly dried up, Now I see my son, still with his original radiant face. His heart is distant and his spirit is high, with no intention to shelter me, Suppressing his feelings, his hope was shattered, like facing a dry spring when thirsty. Before seeing him, his thoughts were racing, but facing him, there was no joy, Like a person missing a departed relative, suddenly seeing their portrait.
。 應王四天下， 猶若曼陀王， 汝今行乞食， 斯道何足榮？ 安靜如須彌， 光相如日明， 庠行牛王步， 無畏師子吼， 不受四天封， 乞求而養身。 佛知父王心， 猶存於子想， 為開其心故， 並哀一切眾， 神足升虛空， 兩手捧日月， 遊行于空中， 種種作異變， 或分身無量， 還複合為一， 或入水如地， 或入地如水， 石壁不礙身， 左右出水火。 父王大歡喜， 父子情悉除， 空中蓮花座， 而為王說法： 「知王心慈念， 為子增憂悲， 纏綿愛念子， 宜應速除滅。 息愛靜其心， 受我子養法， 人子所未奉， 今以奉父王。 父未從子得， 今從子得之， 人王之奇特， 天王亦希有， 勝妙甘露道， 今以奉大王。 自業業受生， 業依業果報， 當知業因果， 勤習度世業， 諦觀於世間， 唯業為良朋。 親戚及與身， 深愛相戀慕， 命終神獨往， 唯業良朋隨。 輪迴於五趣， 三業三種生， 愛慾為其因， 種種類差別。 今當竭其力， 凈治身口業， 晝夜勤修習， 息亂心寂然。 唯此為己利， 離此悉非我， 當知三界有， 猶若海濤波。 難樂難習近， 當修第四業， 生死五道輪， 猶眾星旋轉。 諸天亦遷變， 人中豈得常？ 涅槃為最安， 禪寂樂中勝。 人王五欲樂， 危險多恐怖， 猶毒蛇同居， 何有須臾歡？ 明人見世間， 如盛火圍繞， 恐怖無暫安， 求離生老死。 無盡寂靜處， 慧者之所居， 不須利器仗， 像馬以兵車， 調伏貪恚癡， 天下敵無勝。 知苦斷苦因， 證滅修方便， 正覺四真諦， 惡趣恐怖除。」 先現妙神通， 令王心歡喜， 信樂情已深， 堪為正法器， 合掌而讚歎： 「奇哉誓果成， 奇哉大苦離， 奇哉饒益我！ 雖先增憂悲， 緣悲故獲利， 奇哉我今日， 生子果報成。 宜舍勝妙樂， 宜精勤習苦， 宜離親族榮， 宜割恩愛情。 古昔諸仙王， 唐苦而無功， 清涼安隱處， 汝今悉已獲， 自安而安彼， 大悲濟眾生
現代漢語譯本 您本應統治四方天下，如同曼陀王一般尊貴，如今卻行乞為生，這算什麼榮耀呢？ 您安靜如須彌山般巍峨，光芒如太陽般明亮，行走時如牛王般穩健，發出無畏的獅子吼聲。 您不接受四天下的封賞，卻以乞討來養活自己。 佛陀知道父王心中，仍然存有對兒子的牽掛，爲了開解他的心結，也爲了憐憫一切眾生， 便以神足通升到虛空之中，雙手捧起日月， 在空中，展現種種奇異的變化， 有時分身無數，又合為一體， 有時入水如履平地，有時入地如入水中， 石壁不能阻礙他的身體，左右兩邊還能放出水火。 父王看到后非常歡喜，父子之間的情執也消除了。 佛陀在空中的蓮花座上，為父王說法： 『我知道您心中慈愛，因為兒子而增添憂愁悲傷， 被對兒子的愛念纏繞，應該儘快消除這些執念。 平息愛慾，使心平靜，接受我所傳授的養生之道， 這是人子所未曾奉獻過的，現在我奉獻給父王。 父親未曾從兒子那裡得到過的，現在從兒子這裡得到了， 人王的奇特之處，天王也覺得稀有， 這殊勝美妙的甘露之道，現在我奉獻給大王。 各自的業力導致各自的出生，業力決定了業報的結果， 應當明白業因果報的道理，勤奮修習能夠度脫世間的業力。 仔細觀察這個世間，只有業力才是真正的良朋。 親戚和自身，雖然深深地愛戀和依戀， 但生命終結時，神識獨自離去，只有業力這個良朋相隨。 在五道輪迴中，身口意三業產生三種不同的生命形態， 愛慾是其根本原因，導致了種種不同的差別。 現在應當竭盡全力，清凈身口意三業， 日夜勤奮修習，平息混亂的心，使之寂靜。 只有這樣才是對自己有利的，除此之外都不是真正的我， 應當明白三界的存在，就像海上的波濤一樣。 難以快樂，難以親近，應當修習第四種業力， 生死五道輪迴，就像眾星旋轉一樣。 諸天也會遷變，人世間又怎能長久呢？ 涅槃才是最安穩的，禪定寂靜是快樂中最殊勝的。 人王所貪戀的五欲之樂，危險而充滿恐怖， 就像與毒蛇同住，哪裡會有片刻的歡愉呢？ 明智的人看到世間，就像被熊熊烈火包圍， 恐懼而沒有片刻的安寧，所以要尋求脫離生老病死。 無盡寂靜的處所，是具有智慧的人所居住的地方， 不需要鋒利的武器，也不需要象馬和戰車， 調伏貪婪、嗔恨、愚癡，天下就沒有敵人能夠戰勝。 明白苦的真相，斷除苦的根源，證得寂滅，修習解脫的方法， 正確覺悟四聖諦，就能消除惡道的恐怖。』 佛陀先展現了奇妙的神通，讓父王心生歡喜， 信奉和愛樂的情感已經很深厚，堪當接受正法的器皿， 於是合掌讚歎道：『奇妙啊，誓願終於成就了！ 奇妙啊，終於脫離了巨大的痛苦！奇妙啊，您真是利益了我！ 雖然先前我因為您而增添憂愁悲傷，但因為這悲傷，我反而獲得了利益， 奇妙啊，我今天生下您，終於有了圓滿的果報。 我應該捨棄殊勝美妙的快樂，應該精勤地修習苦行， 應該遠離親族的榮耀，應該割捨恩愛之情。 古代的那些仙王，徒勞地受苦而沒有成就， 清涼安穩的處所，您現在都已經獲得了， 自己安穩，也讓別人安穩，以大悲心救濟眾生。』
English version You should have ruled the four corners of the world, like King Mandhata, but now you beg for food. What glory is there in this? You are as still as Mount Sumeru, your light as bright as the sun. You walk with the steady gait of a bull king, and roar with the fearlessness of a lion. You do not accept the seals of the four heavens, yet you sustain yourself by begging. The Buddha knew that his father's heart still held onto his son. To resolve his father's attachment, and out of compassion for all beings, he ascended into the sky with his divine powers, holding the sun and moon in his hands. In the sky, he displayed various miraculous transformations, sometimes multiplying into countless bodies, then merging back into one, sometimes entering water as if it were land, and sometimes entering land as if it were water, stone walls could not obstruct his body, and he could emit water and fire from his left and right sides. The father king was overjoyed, and the emotional bond between father and son was dissolved. The Buddha, seated on a lotus throne in the sky, spoke Dharma to his father: 'I know your heart is filled with loving-kindness, and that you have increased your sorrow and grief because of your son. You are entangled in your love for your son, and you should quickly eliminate these attachments. Calm your desires, quiet your mind, and accept the way of nourishment that I teach. This is something that a son has never offered before, and now I offer it to you, my father. What a father has never received from a son, you now receive from your son. The uniqueness of a human king is rare even for a heavenly king. This supreme and wonderful path of nectar, I now offer to you, great king. One's own karma leads to one's own birth, and karma determines the results of one's actions. You should understand the principle of karmic cause and effect, and diligently cultivate the karma that can liberate you from the world. Observe this world carefully, and you will see that only karma is a true friend. Relatives and even your own body, though deeply loved and cherished, at the end of life, the consciousness departs alone, and only karma accompanies it as a true friend. In the cycle of the five realms, the three karmas of body, speech, and mind give rise to three different forms of life. Desire is the root cause, leading to all kinds of differences. Now, you should exert all your strength to purify the three karmas of body, speech, and mind, diligently cultivate day and night, calm the chaotic mind, and make it peaceful. Only this is beneficial to oneself, and everything else is not truly 'me'. You should understand that the existence of the three realms is like the waves of the sea. Difficult to enjoy, difficult to approach, you should cultivate the fourth kind of karma, the cycle of birth and death in the five realms, is like the rotation of the stars. Even the heavens change, so how can the human world be permanent? Nirvana is the most peaceful, and the tranquility of meditation is the most supreme of joys. The five desires that human kings crave are dangerous and full of terror, like living with poisonous snakes, where can there be a moment of joy? The wise see the world as being surrounded by a raging fire, filled with fear and without a moment of peace, so they seek to escape birth, old age, sickness, and death. The endless place of tranquility is where the wise reside, it does not require sharp weapons, nor elephants, horses, or chariots, by subduing greed, hatred, and delusion, there is no enemy in the world that can be victorious. Understand the truth of suffering, cut off the root of suffering, realize cessation, and cultivate the path of liberation, correctly awaken to the Four Noble Truths, and the terror of the evil realms will be eliminated.' The Buddha first displayed miraculous powers, making his father's heart rejoice, his faith and love were already deep, making him a suitable vessel for receiving the true Dharma, so he joined his palms and praised: 'Wonderful, the vow has finally been fulfilled! Wonderful, I have finally escaped great suffering! Wonderful, you have truly benefited me! Although I previously increased my sorrow and grief because of you, it is because of this sorrow that I have gained benefit. Wonderful, today I have given birth to you, and finally have a complete karmic result. I should abandon the supreme and wonderful pleasures, I should diligently cultivate ascetic practices, I should distance myself from the glory of my relatives, and I should sever the bonds of love and affection. The ancient sage kings suffered in vain without achieving anything, the cool and peaceful place, you have now obtained it all, you are at peace, and you bring peace to others, with great compassion you save all beings.'
。 昔本住世間， 為轉輪王者， 無自在神通， 令我心開解， 亦無此妙法， 使我今日歡。 設為轉輪王， 生死緒不絕， 今已絕生死， 輪迴大苦滅， 能為眾生類， 廣說甘露法。 如此妙神通， 智慧甚深廣， 永滅生死苦， 為天人之上； 雖居聖王位， 終不獲斯利。」 如是讚歎已， 法愛增恭敬， 居王父尊位， 謙卑稽首禮。 國中諸人民， 睹佛神通力， 聞說深妙法， 兼見王敬重， 合掌頭面禮， 悉生奇特想， 厭患居俗累， 咸生出家心。 釋種諸王子， 心悟道果成， 悉厭世榮樂， 舍親愛出家。 阿難陀難陀， 金毗阿那律， 難圖跋難陀， 及軍荼陀那， 如是等上首， 及余釋種子， 悉從於佛教， 受法為弟子。 匡國大臣子， 優陀夷為首， 與諸王子俱， 隨次而出家。 又阿低梨子， 名曰優波離， 見彼諸王子， 大臣子出家， 心感情開解， 亦受出家法。 父王見其子， 神力諸功德， 自亦入清流， 甘露正法門。 舍王位國土， 禪一甘露飯， 閑居修靜默， 處宮習王仙。 如來悉隨攝， 本族知識已， 道中顏和悅， 親戚歡喜隨。 時至應乞食， 入迦維羅衛， 城中諸士女， 驚喜舉聲唱： 「悉達阿羅陀， 學道成而歸。」 內外轉相告， 鉅細馳出看， 門戶窗牖中， 比肩而側目。 見佛身相好， 光明甚暉曜， 外著袈裟衣， 身光內徹照， 猶如日圓輪， 內外相映發， 觀者心悲喜， 合掌涕淚流。 見佛庠序步， 斂形攝諸根， 妙身顯法儀， 敬惜增悲嘆， 剃髮毀形好， 身被染色衣。 堂堂儀雅容， 束身視地行。 應戴羽寶蓋， 手攬飛龍轡， 如何冒游塵， 執缽而行乞？ 藝足伏怨敵， 貌足婇女歡， 華服冠天冠， 黎民咸首陽， 如何屈茂容， 拘心制其形？ 舍妙欲光服， 素身著染衣， 見何相何求， 與世五欲怨？ 舍賢妻愛子， 樂獨而孤遊， 難哉彼賢妃， 長夜抱憂思
現代漢語譯本 過去我曾居住在世間，作為轉輪聖王，沒有自在的神通，能開啟我的心扉，也沒有如此奇妙的佛法，使我今天如此歡喜。 即使成為轉輪聖王，生死的牽絆也不會斷絕，如今我已經斷絕生死，輪迴的巨大痛苦也已滅除，能夠為眾生廣泛宣說甘露妙法。 如此奇妙的神通，智慧如此深廣，永遠滅除生死的痛苦，成為天人之上；即使身居聖王之位，最終也無法獲得這樣的利益。 如此讚歎之後，對佛法的愛慕和恭敬更加增長，即使身居國王父親的尊位，也謙卑地頂禮膜拜。 國內的民眾，看到佛陀的神通力量，聽到深奧微妙的佛法，又看到國王如此敬重，都雙手合十，頭面頂禮，心中都生起奇異的想法，厭倦了世俗的牽累，都生起了出家的念頭。 釋迦族的王子們，心中領悟了道果，都厭倦了世間的榮華富貴，捨棄親愛的人出家。 阿難陀、難陀、金毗羅、阿那律、難陀跋難陀，以及軍荼陀那，這些上首弟子，以及其餘的釋迦族子弟，都跟隨佛陀的教誨，受法成為弟子。 輔佐國政的大臣之子，以優陀夷為首，與各位王子一起，依次出家。 還有一位阿低梨之子，名叫優波離，看到那些王子和大臣之子都出家了，心中感情開解，也接受了出家之法。 父王看到自己的兒子，擁有如此神力和功德，自己也進入了清凈的佛法之流，甘露正法之門。 捨棄了王位和國土，以禪悅為食，閑居修習靜默，在宮中修習王仙之道。 如來全部攝受了本族的親眷，在道中面容和悅，親戚們都歡喜跟隨。 到了應乞食的時候，進入迦毗羅衛城，城中的男女老少，驚喜地高聲呼喊：『悉達多阿羅漢，學道成就歸來了！』 城內城外互相轉告，無論老少都奔跑出來觀看，門戶窗戶中，人們比肩而立，側目而視。 看到佛陀的相貌莊嚴美好，光明非常輝耀，外面穿著袈裟，身光從內透射出來，猶如太陽的圓輪，內外互相輝映，觀看的人心中悲喜交加，合掌流淚。 看到佛陀安詳地行走，收斂身形，攝持諸根，美妙的身姿顯現出佛法的威儀，敬畏和惋惜之情更加強烈，剃除了頭髮，毀壞了美好的容貌，身上穿著染色的衣服。 堂堂的儀容雅正，收束身形，目光向下行走。 本應戴著羽毛寶蓋，手中握著飛龍的韁繩，為何要冒著塵土，拿著缽盂去乞食？ 武藝足以降伏怨敵，容貌足以使美女歡喜，穿著華麗的衣服，頭戴天冠，黎民百姓都仰慕他，為何要屈尊降貴，約束自己的身形？ 捨棄美妙的慾望和光鮮的服飾，素身穿著染色的衣服，看到了什麼，追求什麼，與世間的五欲為敵？ 捨棄賢惠的妻子和心愛的兒子，喜歡獨自一人遊走，可憐他的賢妃，長夜裡抱著憂愁思念。
English version In the past, I lived in the world as a wheel-turning king, without the freedom of supernatural powers to open my heart, nor did I have such wonderful Dharma to make me so happy today. Even if I became a wheel-turning king, the ties of birth and death would not be severed. Now I have severed birth and death, and the great suffering of reincarnation has been extinguished. I am able to widely proclaim the sweet dew of Dharma to all beings. Such wonderful supernatural powers, such profound and vast wisdom, forever extinguish the suffering of birth and death, and become above gods and humans; even if one holds the position of a holy king, one will ultimately not obtain such benefits. After such praise, the love and respect for the Dharma increased even more. Even though he held the honorable position of the king's father, he humbly bowed in reverence. The people of the country, seeing the Buddha's supernatural powers, hearing the profound and subtle Dharma, and seeing the king's respect, all joined their palms, bowed their heads, and had strange thoughts in their hearts, weary of worldly entanglements, and all had the thought of leaving home. The princes of the Shakya clan, having understood the fruit of the path in their hearts, were all weary of worldly glory and wealth, and abandoned their loved ones to leave home. Ananda, Nanda, Kimpila, Anuruddha, Nanda-upananda, and Kundadhana, these leading disciples, and the rest of the Shakya clan's sons, all followed the Buddha's teachings, received the Dharma, and became disciples. The sons of the ministers who assisted in governing the country, led by Udayi, together with the princes, left home in succession. There was also a son of Adili, named Upali, who, seeing those princes and ministers' sons leaving home, had his heart opened and also received the Dharma of leaving home. The father king, seeing his son's supernatural powers and merits, also entered the pure stream of the Buddha's Dharma, the gate of the sweet dew of the true Dharma. He abandoned his throne and kingdom, took the joy of meditation as his food, lived in seclusion to cultivate silence, and practiced the way of a royal ascetic in the palace. The Tathagata completely embraced the relatives of his clan. His face was joyful on the path, and his relatives happily followed. When it was time to beg for food, he entered the city of Kapilavastu. The men and women of the city, in surprise, shouted loudly: 'Siddhartha Arhat has returned after achieving the path!' People inside and outside the city told each other, and young and old ran out to watch. In the doorways and windows, people stood shoulder to shoulder, looking sideways. Seeing the Buddha's dignified and beautiful appearance, his light was very radiant. He wore a kasaya robe on the outside, and his light shone from within, like the roundness of the sun, with the inside and outside reflecting each other. The viewers were filled with both sorrow and joy, joining their palms and shedding tears. Seeing the Buddha walking peacefully, restraining his form, and controlling his senses, his beautiful form manifested the dignity of the Dharma. Respect and regret grew stronger. He had shaved his hair, destroyed his beautiful appearance, and wore dyed clothes. His dignified and elegant appearance, restraining his body, walked with his eyes down. He should have been wearing a feathered canopy and holding the reins of a flying dragon. Why is he braving the dust, holding a bowl to beg for food? His martial arts were enough to subdue enemies, his appearance was enough to please beautiful women, he wore gorgeous clothes and a heavenly crown, and the common people all admired him. Why does he humble himself and restrain his form? He abandoned beautiful desires and bright clothes, wearing plain dyed clothes. What did he see, what did he seek, to be at odds with the five desires of the world? He abandoned his virtuous wife and beloved son, preferring to wander alone. How pitiful is his virtuous consort, who embraces sorrow and longing through the long night.
。 而今聞出家， 性命猶能全， 不審凈飯王， 竟見此子不？ 見其妙相身， 毀形而出家， 怨家猶痛惜， 父見豈能安？ 愛子羅睺羅， 泣涕常悲戀， 見無撫慰心， 用學此道為？ 諸明相法者， 咸言太子生， 具足大人相， 應享食四海； 觀今之所為， 斯則皆虛談。 如是比眾多， 紛紜而亂說； 如來心無著， 無欣亦無戚， 慈悲愍眾生， 欲令脫貧苦， 增長彼善根， 併爲當來世。 顯其少欲跡， 兼除俗塵謗， 入貧里乞食， 精粗任所得， 鉅細不擇門， 滿缽歸山林。
佛所行贊受祇桓精舍品第二十
世尊已開化， 迦維羅衛人， 隨緣度已畢， 與大眾俱行， 往憍薩羅國， 詣波斯匿王。 祇桓已莊嚴， 堂舍悉周備， 流泉相灌注， 花果悉敷榮， 水陸眾奇鳥， 隨類群和鳴， 眾美世無比， 若稽羅山宮。 給孤獨長者， 眷屬尋路迎， 散花燒名香， 奉請入祇桓。 手執金龍瓶， 躬跪注長水， 以祇桓精舍， 奉施十方僧。 世尊咒愿受， 鎮國令久安， 給孤獨長者， 福慶流無窮。 時波斯匿王， 聞世尊已至， 嚴駕出祇桓， 敬禮世尊足， 卻坐於一面， 合掌白佛言： 「不圖卑小國， 忽成大吉祥， 惡逆多殃災， 豈能感大人？ 今得睹聖顏， 沐浴飲清化。 鄙雖處凡品， 蒙聖入勝流， 如風拂香林， 氣合成薰飆， 眾鳥集須彌， 異色齊金光。 得與明人會， 蒙蔭而同榮， 野夫供仙人， 生為三足星。 世利皆有盡， 聖利永無窮， 人王多愆咎， 遇聖利常安。」 佛知王心至， 樂法如帝釋， 唯有二種著， 不能忘財色。 知時知心行， 而為王說法： 「惡業卑下士， 見善猶知敬。 況復自在王， 積德乘宿因， 遇佛加恭敬， 此乃非為難。 國素靜民安， 非見佛所增。 今當略說法， 大王且諦聽， 受持我所說， 見我功果成。 命終形神乖， 親戚悉別離， 唯有善惡業， 始終而影隨。 當崇法王業， 子養于萬民， 現世名稱流， 命終上升天； 縱情不順法， 今苦后無歡
現代漢語譯本 如今聽說太子出家，性命還能保全， 不知道凈飯王，究竟有沒有見到這個兒子？ 看到他美好的相貌，卻毀形出家， 連怨家都會痛惜，父親見了怎能安心？ 愛子羅睺羅，哭泣悲傷，常常思念， 見他沒有安慰之心，學這道有什麼用呢？ 那些精通相法的人，都說太子出生時， 具備大丈夫的相貌，應該享用四海的供奉； 看他現在的所作所為，這些都成了空談。 像這樣議論紛紛，眾說紛紜， 如來心中沒有執著，沒有歡喜也沒有憂愁， 慈悲憐憫眾生，想要讓他們脫離貧困， 增長他們的善根，也爲了未來的世代。 顯示他少欲的行跡，也消除世俗的誹謗， 進入貧困的村落乞食，粗細食物都接受， 大小門戶都不選擇，缽滿后回到山林。
佛所行贊受祇桓精舍品第二十
世尊已經開化了迦維羅衛的人們， 隨緣度化完畢，與大眾一同前行， 前往憍薩羅國，拜見波斯匿王。 祇桓精舍已經裝飾完畢，殿堂房舍都完備， 流水互相灌注，花果都盛開繁榮， 水陸各種奇鳥，都隨種類和鳴， 各種美好世上無比，如同稽羅山宮殿。 給孤獨長者，帶領眷屬前來迎接， 散花焚燒名香，恭請佛陀進入祇桓。 手持金龍瓶，親自跪下注入長水， 將祇桓精舍，奉獻給十方僧眾。 世尊接受並祝福，保佑國家長久安寧， 給孤獨長者，福慶流傳無窮。 當時波斯匿王，聽說世尊已經來到， 整備車駕前往祇桓，恭敬禮拜世尊的足， 退坐在一旁，合掌對佛說： 『沒想到卑微小國，忽然變得如此吉祥， 惡逆多災多難，怎能感應到大人？ 如今得以瞻仰聖顏，沐浴在清凈的教化中。 我雖然身處凡俗，蒙受聖人進入殊勝的行列， 如同風吹拂香林，氣息融合成為香風， 眾鳥聚集在須彌山，不同的顏色都發出金光。 能夠與賢明的人相會，蒙受庇廕而一同榮耀， 鄉野之人供奉仙人，也會生出三足星。 世俗的利益都有盡頭，聖人的利益永遠無窮， 人王多有過錯，遇到聖人才能常常安寧。』 佛知道國王心意真誠，喜歡佛法如同帝釋天， 只是還有兩種執著，不能忘懷財色。 知道時機和國王的心意，就為國王說法： 『卑賤的人，見到善人尚且知道尊敬。 何況是自在的國王，積累功德憑藉宿世的因緣， 遇到佛陀更加恭敬，這並不是難事。 國家本來就平靜安寧，不是因為見到佛陀才增加的。 現在我將略說佛法，大王請仔細聽， 接受並奉行我所說的，就能見到我的功德果報。 生命終結形體和精神分離，親戚都會離散， 只有善惡的業力，始終如影隨形。 應當崇尚法王的功業，像養育子女一樣養育萬民， 現世名聲流傳，命終上升天堂； 放縱情慾不順應佛法，今生痛苦來世也沒有歡樂。
English version Now hearing of his renunciation, his life is still preserved, I wonder if King Suddhodana has actually seen this son? Seeing his wondrous form, yet destroying it to renounce the world, Even enemies would feel pity, how can his father be at peace? His beloved son Rahula, weeps and grieves, constantly longing for him, Seeing no comforting heart, what is the use of learning this path? Those skilled in physiognomy all said that when the prince was born, He possessed the marks of a great man, and should enjoy the offerings of the four seas; Looking at what he does now, all of that has become empty talk. Such are the many discussions, confused and disorderly, The Tathagata's mind is without attachment, neither joyful nor sorrowful, Compassionately pitying all beings, wishing to free them from poverty and suffering, Increasing their roots of goodness, and also for the sake of future generations. Revealing his practice of few desires, and also removing worldly slanders, Entering poor villages to beg for food, accepting both coarse and fine, Not choosing between large or small doors, returning to the mountains with a full bowl.
Praise of the Buddha's Conduct: Chapter Twenty on Receiving the Jetavana Monastery
The World Honored One had already converted the people of Kapilavastu, Having completed his work of guiding them according to their affinities, he traveled with the assembly, Going to the country of Kosala, to visit King Prasenajit. The Jetavana Monastery was already adorned, with halls and dwellings all complete, Streams flowed and irrigated, flowers and fruits all bloomed and flourished, Various wondrous birds of land and water, all sang in harmony according to their kind, All the beauties were unparalleled in the world, like the palace on Mount Kailasa. The elder Anathapindika, led his family to greet him on the road, Scattering flowers and burning incense, inviting the Buddha to enter Jetavana. Holding a golden dragon vase, he knelt down and poured out a long stream of water, Offering the Jetavana Monastery to the Sangha of the ten directions. The World Honored One accepted and blessed it, ensuring the country's long-lasting peace, The elder Anathapindika's blessings and good fortune would flow endlessly. At that time, King Prasenajit, hearing that the World Honored One had arrived, Prepared his carriage and went to Jetavana, respectfully bowing at the feet of the World Honored One, Retreated to sit on one side, and with palms joined, said to the Buddha: 'I did not expect that a humble small country, would suddenly become so auspicious, Full of evil and misfortune, how could it attract a great man? Now I am able to behold your holy countenance, and bathe in your pure teachings. Although I am in a common position, I am honored to be led by the sage into the superior path, Like the wind blowing through a fragrant forest, the scents combine to become a fragrant breeze, Birds gather on Mount Sumeru, their different colors all emitting golden light. To be able to meet with a wise person, to be sheltered and share in the glory, A rustic offering to a sage, will give rise to a three-legged star. Worldly benefits all have an end, the benefits of a sage are forever endless, Kings often have faults, but meeting a sage brings lasting peace.' The Buddha knew that the king's heart was sincere, and that he loved the Dharma like Indra, But he still had two attachments, unable to forget wealth and beauty. Knowing the time and the king's mind, he spoke the Dharma for the king: 'Even lowly people, when they see a good person, still know to respect them. How much more so a sovereign king, who has accumulated merit from past lives, Meeting the Buddha and being even more respectful, this is not difficult. The country was originally peaceful and the people were at ease, it was not increased by seeing the Buddha. Now I will briefly speak the Dharma, Your Majesty, please listen carefully, Accept and practice what I say, and you will see the results of my merit. When life ends, the body and spirit separate, and relatives will all be scattered, Only the karma of good and evil, will follow like a shadow from beginning to end. You should uphold the work of a Dharma king, and nurture the people like your own children, Your name will spread in this life, and you will ascend to heaven after death; Indulging in desires and not following the Dharma, you will suffer in this life and have no joy in the next.'
。 古昔羸馬王， 順法受天福， 金步王行惡， 壽終生惡道。 我今為大王， 略說善惡法， 大要當慈心， 觀民猶一子。 不迫亦不害， 善攝持諸根， 舍邪就正路， 不自舉下人。 結友于苦行， 勿習邪見朋， 勿恃王威勢， 勿聽邪佞言， 勿惱諸苦行， 莫逾王正典， 唸佛維正法， 調伏非法者。 現為人中上， 德將隆道中， 深思無常想， 身命唸唸遷。 棲心高勝境， 志求清涼津， 保慈自在樂， 來世增其歡， 傳名于曠劫， 必報如來恩。 如人愛甜果， 必種其良栽。 有從明入暗， 有從闇入明， 有闇闇相續， 有明明相因； 智者舍三品， 當學始終明。 言惡群嚮應， 善唱隨者難， 無有不作果， 作者不敗亡， 創業不勤習， 至竟莫能為。 素不修善因， 后致樂無斯， 既往無息期， 是故當修善。 自省不為惡， 自作自受故， 猶四石山合， 眾生無逃處。 生老病死山， 群生脫無由， 唯有行正法， 出斯苦重山。 世間悉無常， 五欲境如電， 老死錐鋒端， 何應習非法？ 古昔諸勝王， 猶若自在天， 勇健志騰虛， 暫顯已磨滅。 劫火镕須彌， 海水悉枯竭， 況身如泡沫， 而望久存世？ 猛風止隨藍， 日光翳須彌， 盛火水所消， 有物悉歸滅。 此身無常器， 長夜苦守護， 廣資以財色， 放逸生憍慢。 死時忽然至， 挺直如枯木， 明人見斯變， 勤修豈睡眠？ 生死獨搖機， 不止會墮落， 不習不續樂， 苦報者不為。 不近不勝友， 不學不斷智， 學不受有智， 受必令無身。 有身不染境， 染境為大過， 雖生無色天， 不免時遷變。 當學不變身， 不變則無過； 以有此身故， 為眾苦之本； 是故諸智者， 息本于無身。 一切眾生類， 斯由欲生苦， 是故於欲有， 當生厭離心， 厭離於欲有， 則不受眾苦。 雖生色無色， 變易為大患， 以不寂靜故， 況不離於欲
現代漢語譯本 從前有一位虛弱的國王，他順應法則，接受上天的福佑。 而金步王卻行為邪惡，最終壽命終結，墮入惡道。 我如今作為大王，簡要地說說善惡的法則。 最重要的是要懷有慈悲之心，看待百姓如同自己的孩子。 不要逼迫也不要傷害他們，要好好地約束自己的感官。 捨棄邪路，走向正道，不要抬高自己而貶低他人。 要與苦行的人結交朋友，不要與持有邪見的人為伍。 不要依仗國王的威勢，不要聽信奸佞的讒言。 不要惱怒那些苦行的人，不要超越國王的正當法度。 要念佛，維護正法，調伏那些不守法度的人。 現在作為人中之尊，德行將會在道中得到提升。 要深思無常的道理，明白身命時刻都在變化。 要將心安住在高尚的境界，立志追求清涼的彼岸。 保持慈悲，享受自在的快樂，來世會更加歡喜。 將美名傳揚于久遠的歲月，必定報答如來的恩德。 就像人們喜愛甜美的果實，必定要種植優良的樹木。 有些人從光明走向黑暗，有些人從黑暗走向光明。 有些人黑暗相續，有些人光明相因。 智者應當捨棄這三種情況，學習從始至終的明智。 說壞話的人，眾人會紛紛響應；宣揚善行的人，追隨者卻很少。 沒有不產生結果的行為，做了就不會白白消失。 創業時不勤奮學習，最終將一事無成。 平時不修善因，以後就不會有快樂的結果。 過去的時光不會停止，所以應當努力修善。 要反省自己，不要做壞事，因為自己做的事情自己承受。 就像四座大山合攏，眾生無處可逃。 生老病死就像大山，眾生無法從中解脫。 只有奉行正法，才能走出這痛苦的大山。 世間一切都是無常的，五欲的境界如同閃電。 衰老和死亡就像錐子的尖端，為何還要學習不正當的行為？ 古代那些偉大的國王，如同自在的天神。 他們勇猛健壯，志向高遠，但短暫顯赫后就消逝了。 劫火可以熔化須彌山，海水也會全部枯竭。 何況身體如同泡沫，又怎能期望長久存在於世？ 猛烈的風會停止，太陽的光芒會被遮蔽， 旺盛的火焰會被水熄滅，一切事物最終都會歸於滅亡。 這個身體是無常的器皿，長夜裡辛苦地守護著它。 用大量的財富和美色來滋養它，放縱自己，產生驕慢。 死亡突然降臨，身體僵硬如枯木。 明智的人看到這種變化，會勤奮修行，怎會貪睡？ 生死就像一個獨自搖動的機器，不停下來就會墜落。 不學習，不延續快樂，就會遭受痛苦的報應。 不親近不能戰勝的朋友，不學習不能斷除智慧的知識。 學習而不接受有智慧的知識，接受了就必定會沒有身體。 有身體而不被境界污染，被境界污染就是大過錯。 即使生在無色界天，也無法避免時空的變遷。 應當學習不變的身體，不變就不會有過錯。 因為有了這個身體，才是一切痛苦的根源。 所以，有智慧的人，會通過無身來平息痛苦的根源。 一切眾生，都是因為慾望而產生痛苦。 所以對於慾望的存在，應當生起厭離之心。 厭離慾望的存在，就不會遭受眾多的痛苦。 即使生在色界或無色界，變化也是很大的禍患。 因為不寂靜的緣故，何況沒有遠離慾望呢？
English version In ancient times, there was a weak king who followed the law and received blessings from heaven. But King Jinbu acted wickedly, and eventually his life ended, and he fell into evil paths. Now, as a great king, I will briefly talk about the laws of good and evil. The most important thing is to have a compassionate heart, and to treat the people as if they were your own children. Do not oppress or harm them, and restrain your senses well. Abandon the evil path and walk the righteous path, do not elevate yourself and belittle others. Make friends with those who practice asceticism, and do not associate with those who hold wrong views. Do not rely on the king's power, and do not listen to the slanders of treacherous people. Do not annoy those who practice asceticism, and do not exceed the king's proper laws. Recite the Buddha's name, uphold the righteous law, and subdue those who do not abide by the law. Now, as the most honored among men, your virtue will be elevated in the path. Reflect deeply on the principle of impermanence, and understand that life is constantly changing. Settle your mind in a noble realm, and aspire to reach the cool shore. Maintain compassion, enjoy the joy of freedom, and you will be even happier in the next life. Spread your good name throughout the ages, and you will surely repay the kindness of the Tathagata. Just as people love sweet fruits, they must plant good trees. Some people go from light to darkness, and some people go from darkness to light. Some people continue in darkness, and some people continue in light. The wise should abandon these three situations and learn to be wise from beginning to end. When someone speaks evil, many will respond; when someone promotes good deeds, few will follow. There is no action that does not produce a result, and what is done will not disappear in vain. If you are not diligent in learning when starting a business, you will ultimately achieve nothing. If you do not cultivate good causes in ordinary times, you will not have happy results in the future. The past will not stop, so you should strive to cultivate good. Reflect on yourself, do not do bad things, because you will bear the consequences of your own actions. It is like four mountains closing in, and sentient beings have nowhere to escape. Birth, old age, sickness, and death are like mountains, and sentient beings cannot escape from them. Only by practicing the righteous law can one escape from these mountains of suffering. Everything in the world is impermanent, and the realm of the five desires is like lightning. Old age and death are like the tip of an awl, why should you learn improper behavior? The great kings of ancient times were like free gods. They were brave and strong, and their aspirations were high, but after a brief period of glory, they vanished. The fire of the kalpa can melt Mount Sumeru, and the sea will also dry up completely. How can the body, which is like a bubble, expect to exist in the world for a long time? The fierce wind will stop, the light of the sun will be obscured, The raging fire will be extinguished by water, and all things will eventually return to extinction. This body is an impermanent vessel, and it is painstakingly guarded throughout the long night. It is nourished with a lot of wealth and beauty, indulging oneself and giving rise to arrogance. Death comes suddenly, and the body becomes stiff like a dead tree. Wise people see this change and will diligently cultivate, how can they be greedy for sleep? Life and death are like a machine that shakes alone, and if it does not stop, it will fall. If you do not learn and do not continue to enjoy happiness, you will suffer the retribution of pain. Do not associate with friends who cannot be overcome, and do not learn knowledge that cannot cut off wisdom. Learning without accepting wise knowledge, accepting it will surely lead to the absence of a body. Having a body without being contaminated by the environment, being contaminated by the environment is a great mistake. Even if you are born in the formless heaven, you cannot avoid the changes of time and space. You should learn the unchanging body, and if it does not change, there will be no mistakes. Because of this body, it is the root of all suffering. Therefore, wise people will extinguish the root of suffering through the absence of a body. All sentient beings suffer because of desire. Therefore, one should develop a sense of aversion to the existence of desire. If you are averse to the existence of desire, you will not suffer many pains. Even if you are born in the realm of form or formlessness, change is a great disaster. Because it is not peaceful, how much less if you have not left desire?
。 如是觀三界， 無常無有主， 眾苦常熾然， 智者豈愿樂？ 如樹盛火然， 眾鳥豈群集？ 覺者為明士， 離此則無明； 此則開覺士， 離此則非覺； 此則應所作， 離此則不應； 此則為近宗， 離此與理乖。 言此殊勝法， 非在家所應， 此則為非說， 法唯在人弘。 患熱入冷水， 一切得清涼， 冥室燈火明， 悉睹於五色。 修道亦如是， 道俗無異方， 或山居墮罪， 或在家昇仙。 癡冥為巨海， 邪見為濤波， 群生隨愛流， 漂轉莫能度。 智慧為輕舟， 堅持三昧正， 方便鼓念楫， 能濟無知海。」 時王專心聽， 一切智所說， 厭薄于俗榮， 知王者無歡， 如逸醉犴象， 醉醒純熟還。 時有諸外道， 見王信敬佛， 咸求于大王， 與佛決神通。 時王白世尊， 愿從彼所求。 佛即默然許。 種種諸異見， 五通神仙士， 悉來詣佛所， 佛即現神力， 正基坐空中。 普放大光明， 如日耀朝陽， 外道悉降伏， 國民普歸宗。 為母說法故， 即升忉利天， 三月處天宮， 普化諸天人。 度母報恩畢， 安居時過還， 諸天眾羽從， 乘於七寶階， 下至閻浮提， 諸佛常下處。 無量諸天人， 乘宮殿隨送， 閻浮提君民， 合掌而仰瞻。
佛所行贊守財醉象調伏品第二十一
天上教化母， 及余諸天眾， 還游於人中， 隨緣而行化。 樹提迦耆婆， 首羅輸盧那， 長者子央伽， 及無畏王子， 尼瞿屢陀等， 尸利掘多迦， 尼揵憂波離， 悉令得解脫。 乾陀羅國王， 其名弗迦羅， 聞說微妙法， 舍國而出家。 醯茂缽低鬼， 及波多耆利， 于毗富羅山， 調伏而受化。 波羅延梵志， 波沙那山中， 半偈微細義， 調伏令信樂。 他那摩帝村， 有鳩吒檀耽， 是二生之首， 廣殺生祠祀， 如來方便化， 令其入正道。 于毗提訶山， 大威德天神， 名般遮尸呿， 受法入決定。 毗紐瑟吒村， 化彼難陀母。 央伽富梨城， 降伏大力神， 富那跋陀羅， 輸屢那檀陀， 兇惡大力龍。 國王及後宮， 悉皆受正法
現代漢語譯本 如此看待三界，一切都是無常且沒有主宰， 眾多的痛苦像火焰一樣燃燒，有智慧的人怎麼會貪戀享樂呢？ 就像樹木被大火燃燒，鳥兒怎麼會成群聚集呢？ 覺悟者是明智的人，離開覺悟就陷入無明； 覺悟是開悟的人，離開覺悟就不是覺悟； 覺悟是應該做的，離開覺悟就不應該做； 覺悟是接近真理的途徑，離開覺悟就與真理背道而馳。 說這種殊勝的佛法，不是在家修行的人所應該做的， 這說法是不對的，佛法只有在人弘揚才能傳播。 就像患熱病的人進入冷水中，一切都會感到清涼， 就像黑暗的房間里點亮燈火，一切五彩繽紛都能看見。 修行佛道也是如此，出家在家修行沒有不同的方向， 有人在山中修行也會墮落，有人在家修行也能昇仙。 愚癡就像巨大的海洋，邪見就像洶涌的波濤， 眾生隨著愛慾的河流漂流，漂泊轉生無法解脫。 智慧就像輕巧的船隻，堅持正定三昧， 用方便法門作為船槳，就能渡過無知的海洋。 當時國王專心聽著，佛陀所說的一切智慧之語， 厭倦了世俗的榮華，知道做國王並沒有真正的快樂， 就像脫韁的醉象，酒醒后才恢復清醒。 當時有一些外道，看到國王信奉佛陀， 都請求國王，與佛陀比試神通。 當時國王稟告世尊，願意接受他們的請求。 佛陀默然允許。各種持有不同見解的， 具有五神通的仙人，都來到佛陀的住所， 佛陀立即展現神力，在空中結跏趺坐。 普放光明，像太陽照耀早晨一樣， 外道全部被降伏，國民都歸順佛法。 爲了給母親說法，就升到忉利天， 在天宮住了三個月，普度天人和眾生。 度化母親報恩完畢，安居期滿返回人間， 諸天眾神跟隨，乘坐七寶階梯， 下到閻浮提，這是諸佛經常降臨的地方。 無數的天人和眾神，乘坐宮殿跟隨護送， 閻浮提的君主和百姓，合掌仰望。 佛所行贊守財醉象調伏品第二十一 在天上教化母親，以及其餘的諸天眾， 返回人間，隨順因緣教化眾生。 樹提迦耆婆，首羅輸盧那， 長者子央伽，以及無畏王子， 尼瞿屢陀等，尸利掘多迦， 尼揵憂波離，都讓他們得到解脫。 乾陀羅國王，他的名字叫弗迦羅， 聽到微妙的佛法，就捨棄王位出家。 醯茂缽低鬼，以及波多耆利， 在毗富羅山，被調伏而接受教化。 波羅延梵志，在波沙那山中， 通過半偈的微細含義，被調伏而信奉佛法。 在他那摩帝村，有鳩吒檀耽， 是二生之首，廣泛殺生祭祀， 如來用方便法門教化，讓他們進入正道。 在毗提訶山，大威德天神， 名叫般遮尸呿，接受佛法而堅定信仰。 在毗紐瑟吒村，教化了難陀的母親。 在央伽富梨城，降伏了大力神， 富那跋陀羅，輸屢那檀陀， 兇惡的大力龍。國王和後宮， 都接受了正法。
English version Looking at the three realms in this way, everything is impermanent and without a master, The many sufferings burn like flames, how can the wise desire pleasure? Just as a tree is consumed by a great fire, how can birds gather in flocks? The enlightened one is a wise person, without enlightenment there is ignorance; Enlightenment is the enlightened one, without enlightenment there is no enlightenment; Enlightenment is what should be done, without enlightenment it should not be done; Enlightenment is the path to approach truth, without enlightenment it goes against truth. Speaking of this supreme Dharma, it is not what those who practice at home should do, This statement is incorrect, the Dharma can only spread when people propagate it. Just like a person suffering from heat entering cold water, everything will feel cool, Just like lighting a lamp in a dark room, all the colorful things can be seen. Practicing the Buddhist path is also like this, there is no different direction for those who practice at home or leave home, Some who practice in the mountains may fall, some who practice at home may ascend to heaven. Ignorance is like a vast ocean, wrong views are like raging waves, Living beings drift along the river of desire, drifting and transmigrating without liberation. Wisdom is like a light boat, holding steadfast to the right samadhi, Using skillful means as oars, one can cross the ocean of ignorance. At that time, the king listened attentively to all the wisdom spoken by the Buddha, He was tired of worldly glory, knowing that being a king does not bring true happiness, Like a runaway drunken elephant, it only regains consciousness after sobering up. At that time, there were some non-Buddhists, seeing that the king believed in the Buddha, They all requested the king to compete with the Buddha in supernatural powers. At that time, the king reported to the World Honored One, willing to accept their request. The Buddha silently agreed. Various people with different views, Immortals with five supernatural powers, all came to the Buddha's residence, The Buddha immediately displayed his divine power, sitting cross-legged in the air. He emitted great light, like the sun shining in the morning, The non-Buddhists were all subdued, and the people all turned to the Dharma. To preach the Dharma to his mother, he ascended to the Trayastrimsa Heaven, He stayed in the heavenly palace for three months, universally saving gods and beings. Having finished repaying his mother's kindness, he returned to the human world after the retreat, The gods followed, riding on the seven-jeweled staircase, Descending to Jambudvipa, the place where Buddhas often descend. Countless gods and beings, riding in palaces, followed and escorted him, The rulers and people of Jambudvipa, with palms together, looked up in reverence. The Praise of the Buddha's Deeds: Subduing the Drunken Elephant of Wealth, Chapter Twenty-One Having taught his mother in heaven, and the rest of the heavenly beings, He returned to the human world, teaching beings according to their affinities. Shuddhika Ghiva, Shura Shuluna, The elder's son Anga, and Prince Abhaya, Nigrodha and others, Shiri Guptaka, Nigantha Upali, all were liberated. The king of Gandhara, whose name was Phukkara, Hearing the subtle Dharma, he abandoned his kingdom and became a monk. Hemavati ghost, and Patagiri, At Mount Vipula, they were subdued and received teachings. Parayana Brahmin, in Mount Pashana, Through the subtle meaning of half a verse, he was subdued and believed in the Dharma. In the village of Thanamati, there was Kutadanta, Who was the leader of the two births, widely killing living beings for sacrifices, The Tathagata used skillful means to teach them, leading them onto the right path. At Mount Videha, the great powerful god, Named Panchashikha, received the Dharma and became firm in his faith. In the village of Vishnushta, he taught Nanda's mother. In the city of Angapuri, he subdued the powerful god, Purnabhadra, Shuluna Danda, The fierce and powerful dragon. The king and the harem, All received the true Dharma.
。 以開甘露門， 于彼侏儒村， 稽那及尸盧， 志求生天樂， 化令入正道。 央瞿利摩羅， 于彼修侔村， 為現神通力， 化令即調伏。 有大長者子， 浮梨耆婆男， 大富多錢財， 如富那跋陀， 即于如來前， 受化廣行施。 于彼跋提村， 化彼跋提梨， 及與跋陀羅， 兄弟二鬼神。 毗提訶富利， 有二婆羅門， 一名為大壽， 二名曰梵壽， 論議以降伏， 令入于正法。 至毗舍離城， 化諸羅剎鬼， 並離車師子， 及諸離車眾， 薩遮尼犍子， 悉令入正法。 阿摩勒迦波， 有鬼跋陀羅， 及跋陀羅迦， 跋陀羅劫摩， 又至阿臘山， 度鬼阿臘婆， 二名鳩摩羅， 三訶悉多迦。 還至伽阇山， 度鬼絙迦那。 及針毛夜叉， 及其姊妹子。 又至波羅奈， 化彼迦旃延。 然後乘神通， 至輸盧波羅， 化彼諸商人， 多波揵尼劍， 受其旃檀堂， 妙香流於今。 至摩醯波低， 度迦毗羅仙， 牟尼住于彼， 足蹈于石上， 千輻雙輪現， 終則不磨滅。 至波羅那處， 化婆羅那鬼。 至摩偷羅國， 度鬼竭曇摩。 偷羅俱瑟吒， 度賴吒波羅。 至鞞蘭若村， 度諸婆羅門。 迦利摩沙村， 度薩毗薩深， 亦復化于彼， 阿耆尼毗舍。 復還舍衛國， 度彼瞿曇摩， 阇帝輸盧那， 道迦阿低梨。 還憍薩羅國， 度外道之師， 弗迦羅婆梨， 及諸梵志眾。 至施多毗迦， 寂靜空閑處， 度諸外道仙， 令入佛仙路。 至阿輸阇國， 度諸鬼龍眾。 至舍毗羅國， 度二惡龍王， 一名金毗羅， 二名迦羅迦。 又至跋伽國， 化度夜叉鬼， 其名曰毗沙， 那鳩羅父母， 並及大長者， 令信樂正法。 至俱舍彌國， 化度瞿師羅， 及二優婆夷， 波阇郁多羅， 伴等優婆夷， 眾多次第度。 至揵陀羅國， 度阿婆羅龍。 如是等次第， 空行水陸性， 皆悉往化度， 如日照幽冥。 爾時提婆達， 見佛德殊勝， 內心懷嫉妒， 退失諸禪定。 造諸惡方便， 破壞正法僧， 登耆阇崛山， 崩石以打佛， 石分為二分， 墮于佛左右
現代漢語譯本 開啟甘露之門，在那個侏儒村，以及稽那和尸盧，他們一心追求昇天享樂，佛陀教化他們進入正道。 央瞿利摩羅，在那個修侔村，佛陀展現神通之力，教化他立即調伏。 有一位大長者的兒子，名叫浮梨耆婆男，他非常富有，錢財如富那跋陀一般，他在如來面前，接受教化，廣行佈施。 在那個跋提村，佛陀教化跋提梨，以及跋陀羅，這兩兄弟鬼神。 毗提訶富利，有兩位婆羅門，一個名叫大壽，另一個名叫梵壽，佛陀通過辯論降伏他們，使他們進入正法。 到達毗舍離城，佛陀教化各種羅剎鬼，以及離車師子，和各種離車民眾，薩遮尼犍子，都讓他們進入正法。 阿摩勒迦波，有鬼跋陀羅，以及跋陀羅迦，跋陀羅劫摩，又到阿臘山，度化鬼阿臘婆，還有兩個名叫鳩摩羅，三個名叫訶悉多迦。 回到伽阇山，度化鬼絙迦那，以及針毛夜叉，和他的姐妹子女。 又到波羅奈，教化迦旃延。 然後乘神通，到達輸盧波羅，教化那裡的商人，多波揵尼劍，接受他們的旃檀堂，美妙的香氣流傳至今。 到達摩醯波低，度化迦毗羅仙，牟尼住在那裡，腳踩在石頭上，顯現千輻雙輪的印記，最終也不會磨滅。 到達波羅那處，教化婆羅那鬼。 到達摩偷羅國，度化鬼竭曇摩。 偷羅俱瑟吒，度化賴吒波羅。 到達鞞蘭若村，度化各種婆羅門。 迦利摩沙村，度化薩毗薩深，也教化那裡的阿耆尼毗舍。 又回到舍衛國，度化瞿曇摩，阇帝輸盧那，道迦阿低梨。 回到憍薩羅國，度化外道之師，弗迦羅婆梨，以及各種梵志。 到達施多毗迦，寂靜空閑之處，度化各種外道仙人，讓他們進入佛仙之路。 到達阿輸阇國，度化各種鬼龍。 到達舍毗羅國，度化兩個惡龍王，一個名叫金毗羅，另一個名叫迦羅迦。 又到跋伽國，教化度化夜叉鬼，他的名字叫毗沙，那鳩羅的父母，以及大長者，讓他們信奉正法。 到達俱舍彌國，教化度化瞿師羅，以及兩位優婆夷，波阇郁多羅，和她的同伴優婆夷，多次次第度化。 到達揵陀羅國，度化阿婆羅龍。 像這樣次第，空行水陸的眾生，都前往教化度脫，如同太陽照耀幽暗。 那時提婆達多，看到佛陀的功德殊勝，內心懷有嫉妒，退失了各種禪定。 製造各種惡劣的手段，破壞正法僧團，登上耆阇崛山，用石頭擊打佛陀，石頭分為兩半，落在佛陀的左右兩邊。
English version Opening the gate of nectar, in that dwarf village, and to Kina and Shilu, who were determined to seek heavenly bliss, the Buddha transformed them, leading them onto the right path. Angulimala, in that village of Shumu, the Buddha displayed his supernatural powers, transforming him to be immediately subdued. There was a son of a great elder, named Phuli Jivaka, who was very wealthy, with riches like those of Purna Bhadra. In the presence of the Tathagata, he received teachings and practiced extensive giving. In that village of Bhadra, the Buddha transformed Bhadrili, and Bhadra, the two brother demons. In Videha Puri, there were two Brahmins, one named Great Life, and the other named Brahma Life. The Buddha subdued them through debate, leading them into the true Dharma. Arriving at the city of Vaishali, the Buddha transformed various Rakshasa demons, as well as the Lion of Licchavi, and various Licchavi people. Saccanigantha, all were led into the true Dharma. In Amalaka, there were the demons Bhadra, Bhadraka, and Bhadra Kalpa. He also went to Mount Arala, transforming the demon Arala, and two named Kumara, and three named Hastaka. Returning to Mount Gaja, he transformed the demon Ganganaka, as well as the Needle-haired Yaksha, and his sisters and children. He also went to Varanasi, transforming Katyayana. Then, using his supernatural powers, he arrived at Shulupala, transforming the merchants there, and the many Tapasvinis. They received his sandalwood hall, and its wonderful fragrance flows to this day. Arriving at Maheshvara, he transformed the sage Kapila. Muni resided there, his feet stepping on a stone, revealing the marks of a thousand-spoked wheel, which would never be erased. Arriving at the place of Parana, he transformed the demon Parana. Arriving at the country of Mathura, he transformed the demon Gatamaka. In Tula Kushtha, he transformed Ratha Pala. Arriving at the village of Veranja, he transformed various Brahmins. In the village of Kalimasha, he transformed Sabhisad, and also transformed Agni Visakha there. Returning to Shravasti, he transformed Gautama, Jati Shuluna, and Doka Atili. Returning to Kosala, he transformed the teachers of the heretics, Phukara Bharali, and various Brahmins. Arriving at Shita Vika, a quiet and secluded place, he transformed various heretic sages, leading them onto the path of the Buddha. Arriving at Ashuja, he transformed various demons and dragons. Arriving at Shavira, he transformed two evil dragon kings, one named Kimbhira, and the other named Kalaka. He also went to Bhaga, transforming the Yaksha demon, whose name was Visha, the parents of Nakula, and the great elder, leading them to believe in the true Dharma. Arriving at Kaushambi, he transformed Ghoshira, and two Upasikas, Prajapati Utpala, and her companion Upasikas, transforming them many times in succession. Arriving at Gandhara, he transformed the dragon Avara. In this way, in succession, beings of the air, land, and water, all went to be transformed and liberated, like the sun illuminating the darkness. At that time, Devadatta, seeing the Buddha's extraordinary virtues, harbored jealousy in his heart, and lost all his meditative states. He created various evil means, destroying the true Dharma Sangha, climbing Mount Gijjhakuta, and throwing a stone to strike the Buddha. The stone split into two halves, falling on the Buddha's left and right sides.
。 于王平直路， 放狂醉惡象， 震吼若雷霆， 勇氣奮成云， 橫泄而奔走， 逸越如暴風， 鼻牙尾四足， 觸則莫不摧。 王舍城巷路， 狼藉殺傷人， 橫屍而布路， 髓腦血流離。 一切諸士女， 恐怖不出門， 合城悉戰悚， 但聞驚喚聲， 有出城馳走， 有窟穴自藏。 如來眾五百， 時至而入城， 高閣窗牖人， 啟佛令勿行。 如來心安泰， 怡然無懼容， 唯念貪嫉苦， 慈心欲令安。 天龍眾營從， 漸至狂象所， 諸比丘逃避， 唯與阿難俱。 猶法種種相， 一自性不移， 醉象奮狂怒， 見佛心即醒。 投身禮佛足， 猶若太山崩， 蓮花掌摩頂， 如日照烏雲。 跪伏佛足下， 而為說法言： 「像莫害大龍， 像與龍戰難。 象欲害大龍， 終不生善處。 貪恚癡迷醉， 難降佛已降， 是故汝今日， 當舍貪恚癡， 已沒苦淤泥， 不捨轉更深。」 彼象聞佛說， 醉解心即悟， 身心得安樂， 如渴飲甘露。 像已受佛化， 國人悉歡喜， 咸嘆唱希有， 設種種供養。 下善轉成中， 中善進增上， 不信者生信， 已信者深固。 阿阇世大王， 見佛降醉象， 心生奇特想， 歡喜倍增敬。 如來善方便， 現種種神力， 調伏諸眾生， 隨力入正法， 舉國修善業， 猶如劫初人。 彼提婆達兜， 為惡自纏縛， 先神力飛行， 今墮無擇獄。
佛所行贊庵摩羅女見佛品第二十二
世尊廣化畢， 而生涅槃心， 發於王舍城， 詣巴連弗邑。 到已住于彼， 婆吒利支提， 彼是摩竭提， 邊邑附庸國。 國主婆羅門， 多聞明經典， 瞻相土安危， 國之仰觀師。 摩竭王遣使， 敕告彼仰觀， 命起于牢城， 以備於強鄰。 世尊記彼地， 天神所保持， 于中起城郭， 永固不危亡。 仰觀心歡喜， 共養佛法僧， 佛出彼城門， 往詣恒河濱。 仰觀深敬佛， 名為瞿曇門， 恒河側人民， 皆出迎世尊， 興種種供養， 各嚴船令渡。 世尊以船多， 偏受違眾心， 即以神通力， 隱身及大眾， 忽從此岸沒， 而出於彼岸
現代漢語譯本 在王平直的道路上，一頭狂暴的醉象被放了出來， 它的吼叫聲像雷霆一樣震耳欲聾，勇氣奮發如雲， 橫衝直撞地奔跑，像暴風一樣肆虐， 鼻子、牙齒、尾巴和四肢，凡是觸碰到的無不被摧毀。 王舍城的街巷裡，一片狼藉，人們被殺傷， 屍體橫陳在道路上，腦髓和鮮血四處流淌。 所有的男女老少，都恐懼地不敢出門， 整個城市都戰慄不已，只能聽到驚恐的呼喊聲， 有人逃出城外，有人躲藏在洞穴里。 如來的五百弟子，按時進入城中， 高樓上的居民，打開窗戶，勸佛不要前行。 如來內心安詳平靜，怡然自若，毫無懼色， 只是想著貪婪和嫉妒的痛苦，慈悲地想要讓他們安寧。 天龍八部簇擁著，漸漸來到狂象所在的地方， 眾比丘都逃避了，只有阿難和佛在一起。 雖然法有種種不同的表現，但其自性是不變的， 醉象正發狂怒，見到佛陀，內心立刻清醒。 它像泰山崩塌一樣，投身禮拜佛足， 佛陀用蓮花般的手掌撫摸它的頭頂，像陽光碟機散烏雲。 它跪伏在佛足下，佛陀為它說法： 『大象不要傷害大龍，大象與龍戰鬥是困難的。 大象如果想傷害大龍，最終不會有好結果。 貪婪、嗔恨、愚癡的迷醉，難以降伏，佛陀已經降伏了， 所以你今天，應當捨棄貪婪、嗔恨、愚癡， 已經陷入痛苦的泥潭，不捨棄會越陷越深。』 那頭大象聽了佛陀的說法，醉意消解，內心立刻覺悟， 身心都感到安樂，像乾渴的人喝到甘露一樣。 大象已經接受了佛陀的教化，全國人民都歡喜， 都讚歎稱奇，設定種種供養。 下等的善行轉為中等，中等的善行進步為上等， 不信的人產生了信仰，已經相信的人更加堅定。 阿阇世大王，看到佛陀降伏了醉象， 心中產生了奇特的想法，歡喜和敬意倍增。 如來善於運用方便法門，展現種種神通力量， 調伏各種眾生，讓他們隨自己的能力進入正法， 全國都修習善業，就像開天闢地之初的人一樣。 那個提婆達多，因為作惡而自縛， 先前用神力飛行，現在墮入了無擇地獄。
佛所行贊 庵摩羅女見佛品第二十二
世尊廣度眾生完畢，生起了涅槃之心， 從王舍城出發，前往巴連弗邑。 到達后住在那裡，婆吒利支提， 那裡是摩竭提的邊境，一個附屬的小國。 國主是婆羅門，博學多聞，精通經典， 能觀察地相，預知國家安危，是國家仰賴的導師。 摩竭陀王派遣使者，命令那位仰觀， 命他建造堅固的城池，以防備強大的鄰國。 世尊記起那塊地方，是天神所守護的， 在那裡建造城郭，可以永遠穩固，不會滅亡。 仰觀內心歡喜，共同供養佛法僧， 佛陀走出那座城門，前往恒河邊。 仰觀深深地敬重佛陀，稱那座門為瞿曇門， 恒河邊的人民，都出來迎接世尊， 興辦種種供養，各自準備船隻，請佛渡河。 世尊因為船隻太多，偏袒接受會違背眾人的心意， 就用神通力，隱身和大眾一起， 忽然從這岸消失，出現在了彼岸。
English version On the straight road of King Ping, a wild, drunken elephant was released, Its roar was like thunder, its courage surged like clouds, It ran rampant, like a storm raging, Its nose, teeth, tail, and four legs, whatever it touched was destroyed. In the streets and alleys of Rajagriha, there was chaos, people were killed and injured, Corpses lay across the roads, marrow and blood flowed everywhere. All the men and women, young and old, were afraid to go out, The whole city trembled, only the sounds of terrified cries could be heard, Some fled out of the city, some hid in caves. The five hundred disciples of the Tathagata, entered the city on time, The residents in the high buildings, opened their windows, and urged the Buddha not to proceed. The Tathagata's heart was peaceful and calm, his expression was serene and fearless, He only thought of the suffering of greed and jealousy, and compassionately wanted to bring them peace. The heavenly dragons and other beings surrounded him, gradually approaching the place where the mad elephant was, All the monks fled, only Ananda remained with the Buddha. Although the Dharma has various manifestations, its nature is unchanging, The drunken elephant was raging, but upon seeing the Buddha, its mind immediately became clear. It prostrated itself at the Buddha's feet, like Mount Tai collapsing, The Buddha touched its head with his lotus-like palm, like the sun dispelling dark clouds. It knelt at the Buddha's feet, and the Buddha spoke these words: 'Elephant, do not harm the great dragon, it is difficult for an elephant to fight a dragon. If an elephant wants to harm a great dragon, it will ultimately not have a good outcome. The intoxication of greed, hatred, and delusion, is difficult to subdue, but the Buddha has already subdued it, Therefore, today you should abandon greed, hatred, and delusion, Having fallen into the mud of suffering, not abandoning it will only make you sink deeper.' Upon hearing the Buddha's words, the elephant's intoxication dissolved, and its mind immediately awakened, Its body and mind felt at peace, like a thirsty person drinking sweet dew. The elephant had accepted the Buddha's teachings, and the people of the country were all joyful, They all praised it as miraculous, and offered various kinds of offerings. Lower good deeds were transformed into middle good deeds, and middle good deeds progressed to higher good deeds, Those who did not believe developed faith, and those who already believed became more steadfast. King Ajatasatru, seeing the Buddha subdue the drunken elephant, Had a peculiar thought in his heart, and his joy and respect increased manifold. The Tathagata was skilled in using expedient means, displaying various supernatural powers, Subduing all sentient beings, allowing them to enter the true Dharma according to their abilities, The whole country practiced good deeds, like the people at the beginning of the world. That Devadatta, because of his evil deeds, bound himself, Previously flying with supernatural powers, now he has fallen into the Avici hell.
Praise of the Buddha's Deeds, Chapter 22: Amrapali Sees the Buddha
The World Honored One having completed his extensive salvation of beings, conceived the desire for Nirvana, Departed from Rajagriha, and went to Pataliputra. Having arrived, he stayed there, at the Vata-li-che-ti, That was the border of Magadha, a subordinate small country. The ruler of the country was a Brahmin, learned and well-versed in the scriptures, Able to observe the land and predict the safety of the country, he was the country's revered teacher. The King of Magadha sent a messenger, ordering that observer, To build a strong city, to prepare for powerful neighbors. The World Honored One remembered that place, which was protected by the gods, Building a city there, it could be forever stable and not perish. The observer was joyful, and together they supported the Buddha, Dharma, and Sangha, The Buddha went out of that city gate, and went to the bank of the Ganges River. The observer deeply respected the Buddha, and named that gate the Gautama Gate, The people by the Ganges River, all came out to welcome the World Honored One, Making various offerings, each preparing boats, asking the Buddha to cross the river. The World Honored One, because there were too many boats, accepting one would go against the wishes of the others, So he used his supernatural power, concealing himself and the multitude, Suddenly disappearing from this shore, and appearing on the other shore.
。 以乘智慧船， 廣濟于眾生， 緣斯德力故， 濟河不憑舟。 恒河側人民， 同聲唱奇哉， 咸言名此津， 名為瞿曇津。 城門瞿曇門， 津名瞿曇津， 斯名流於世， 歷代共稱傳。 如來複前行， 至彼鳩梨村， 說法多所化， 復至那提村。 人民多疫死， 親戚悉來問： 「諸親疫死者， 命終生何所？」 佛善知業報， 悉隨問記說。 前至鞞舍離， 住于庵羅林。 彼庵摩羅女， 承佛詣其園， 侍女眾隨從， 庠序出奉迎。 善執諸情根， 身服輕素衣， 舍離莊嚴服， 自沐浴香花。 猶世貞賢女， 潔素以祠天， 端正妙容姿， 猶天玉女形。 佛遙見女來， 告諸比丘眾： 「此女極端正， 能留行者情， 汝等當正念， 以慧鎮其心。 寧在暴虎口， 狂夫利劍下， 不于女人所， 而起愛慾情。 女人顯恣態， 若行住坐臥， 乃至畫像形， 悉表妖姿容， 劫奪人善心， 如何不自防？ 現啼笑喜怒， 縱體而垂肩， 或散發髻傾， 猶尚亂人心。 況復飾容儀？ 以顯妙姿顏， 莊嚴隱陋形， 誘誑于愚夫。 迷亂生德想， 不覺丑穢形， 當觀無常苦， 不凈無我所。 諦見其真實， 滅除貪慾想， 正觀于自境， 天女尚不樂。 況復人間欲， 而能留人心？ 當執精進弓， 智慧鋒利箭， 被正念重鎧， 決戰於五欲。 寧以熱鐵槍， 貫徹于雙目， 不以愛慾心， 而觀于女色。 愛慾迷其心， 炫惑于女色， 亂想而命終， 必墮三惡道， 畏彼惡道苦， 不受女人欺。 根不繫境界， 境界不繫根， 于中貪慾想， 由根系境界。 猶如二耕牛， 同一軛一鞅， 牛不轉相縛， 根境界亦然。 是故當制心， 勿令其放逸。」 佛為諸比丘， 種種說法已， 彼庵摩羅女， 漸至世尊前。 見佛坐樹下， 禪定靜思惟， 唸佛大悲心， 哀受我樹林。 端心斂儀容， 止素妖冶情， 恭形心純至， 稽首接足禮。 世尊命令坐， 隨心為說法： 「汝心已純靜， 表徹外德容， 壯年豐財寶， 備德兼姿顏， 能信樂正法， 是則世之難
現代漢語譯本 乘坐智慧之船，廣泛救濟眾生。 憑藉這德行的力量，渡河無需依靠船隻。 恒河兩岸的人民，一同高唱奇哉。 都說這個渡口，名為瞿曇渡口。 城門名為瞿曇門，渡口名為瞿曇渡口。 這個名字流傳於世，歷代共同稱頌。 如來再次前行，到達鳩梨村。 說法教化了很多人，又到達那提村。 那裡的人民大多因瘟疫而死，親戚都來詢問： '那些因瘟疫而死的親人，命終後會生到哪裡？' 佛善於瞭解業報，都隨他們所問而解答。 之前到達鞞舍離，住在庵羅林。 那裡的庵摩羅女，得知佛陀來到她的園林， 帶著侍女們跟隨，有秩序地出來迎接。 她善於控制自己的情慾，身穿輕便素雅的衣服， 捨棄了華麗的裝飾，自己沐浴香花。 如同世間貞潔賢淑的女子，以潔凈的姿態祭祀上天， 端莊美麗的容貌，如同天上的玉女。 佛陀遠遠地看見女子走來，告訴眾比丘： '這個女子非常端正，能使修行者動情，' '你們應當保持正念，用智慧鎮定內心。' '寧願身處猛虎口中，或在狂夫的利劍之下，' '也不要因為女人，而生起愛慾之情。' 女人顯露姿態，無論是行走、站立、坐臥， 乃至畫像的形象，都展現著妖嬈的姿容， 劫奪人們的善心，如何能不自我防範？ 她們時而啼哭、時而歡笑、時而憤怒，縱容身體而垂肩， 或者散開發髻，都足以擾亂人心。 更何況是修飾容貌？以此來展現美妙的姿顏， 用莊嚴來掩蓋醜陋的形體，誘惑愚笨的男子。 使人迷惑產生美德的錯覺，不覺察其醜陋污穢的本質， 應當觀察其無常、痛苦、不凈、無我的真相。 真實地看清這些，就能滅除貪慾的念頭， 正確地觀察自己的內心，即使是天女也不會感到快樂。 更何況是人間的情慾，又怎能留住人心？ 應當執持精進的弓，智慧鋒利的箭， 穿上正念的重鎧，與五欲決一死戰。 寧願用燒紅的鐵槍，貫穿自己的雙眼， 也不要用愛慾之心，去看女人的美色。 愛慾迷惑人心，被女色所迷惑， 胡思亂想而死去，必定會墮入三惡道， 畏懼惡道的痛苦，就不要被女人欺騙。 根不繫縛于境界，境界也不繫縛于根， 其中的貪慾之想，是由根系縛于境界而產生的。 猶如兩頭耕牛，同用一個軛和鞅， 牛不會互相束縛，根和境界也是如此。 所以應當控制自己的心，不要讓它放縱。 佛陀為眾比丘，做了種種開示后， 那庵摩羅女，漸漸來到世尊面前。 看見佛陀坐在樹下，禪定靜思， 想到佛陀的大悲心，哀憐接受她的樹林。 她端正心念，收斂儀容，停止妖冶的情態， 恭敬地以純凈的心，頂禮佛足。 世尊命令她坐下，隨她的心意為她說法： '你的心已經純凈，外在也顯露出美好的德行，' '正值壯年，擁有豐厚的財富，具備美德和姿容，' '能夠信奉正法，這在世間是很難得的。'
English version Riding the ship of wisdom, to widely save all beings. Relying on the power of this virtue, crossing the river without needing a boat. The people on both sides of the Ganges, together sing 'How wonderful!' All say this ferry crossing is named 'Gautama Ferry'. The city gate is named 'Gautama Gate', and the ferry is named 'Gautama Ferry'. This name flows through the world, and is praised by all generations. The Tathagata went forward again, reaching the village of Kurī. He preached the Dharma and converted many, then reached the village of Nadi. There, many people died from the plague, and relatives came to ask: 'Where will those relatives who died from the plague be reborn?' The Buddha was skilled in understanding karmic retribution, and answered according to their questions. Previously, he arrived at Vaishali, and stayed in the Amra Grove. The courtesan Amrapali, hearing that the Buddha had come to her garden, followed with her maids, and came out in an orderly manner to greet him. She was skilled in controlling her desires, wearing light and simple clothes, having abandoned her ornate attire, and bathed herself with fragrant flowers. Like a chaste and virtuous woman in the world, she purified herself to worship the heavens, with a dignified and beautiful appearance, like a celestial maiden. The Buddha saw the woman coming from afar, and told the monks: 'This woman is extremely beautiful, and can stir the emotions of practitioners,' 'You should maintain right mindfulness, and calm your minds with wisdom.' 'It is better to be in the mouth of a fierce tiger, or under the sharp sword of a madman,' 'than to let lustful desires arise because of a woman.' Women display their charms, whether walking, standing, sitting, or lying down, even in their painted images, they all show seductive appearances, robbing people of their good intentions, how can one not guard against them? They sometimes cry, sometimes laugh, sometimes get angry, letting their bodies droop, or letting their hair fall loose, all of which can disturb people's minds. How much more so when they adorn their faces? Using this to display their beautiful features, using adornments to hide their ugly forms, deceiving foolish men. They cause people to be deluded into thinking they are virtuous, not realizing their ugly and impure nature, one should observe their impermanence, suffering, impurity, and non-self. By truly seeing these, one can extinguish the thoughts of lust, by correctly observing one's own mind, even celestial maidens would not bring joy. How much less so the desires of the human world, how can they hold onto one's heart? One should hold the bow of diligence, the sharp arrow of wisdom, wear the heavy armor of right mindfulness, and fight a decisive battle against the five desires. It is better to have a red-hot iron spear pierce through one's eyes, than to look at a woman's beauty with a lustful heart. Lust deludes the mind, being bewitched by a woman's beauty, dying with confused thoughts, one will surely fall into the three evil realms, fearing the suffering of the evil realms, do not be deceived by women. The senses are not bound by the objects, and the objects are not bound by the senses, the thought of lust within them, arises from the senses being bound by the objects. It is like two oxen, sharing the same yoke and harness, the oxen do not bind each other, so it is with the senses and their objects. Therefore, one should control one's mind, and not let it be unrestrained. After the Buddha had given various teachings to the monks, the courtesan Amrapali, gradually came before the World Honored One. Seeing the Buddha sitting under a tree, in meditative contemplation, she thought of the Buddha's great compassion, and his compassion in accepting her grove. She straightened her mind, composed her appearance, and stopped her seductive ways, with a respectful and pure heart, she bowed at the Buddha's feet. The World Honored One told her to sit down, and taught her according to her mind: 'Your mind is already pure, and your outward appearance shows your virtuous qualities,' 'In your prime, possessing great wealth, and having both virtue and beauty,' 'to be able to believe in the true Dharma, this is rare in the world.'
。 丈夫宿智慧， 樂法非為奇， 女人情志弱， 智淺愛慾深， 而能樂正法， 此亦為甚難。 人生於世間， 唯應法自娛， 財色非常寶， 唯正法為珍。 強良病所壞， 少壯老所遷， 命為死所困， 行法無能侵， 所愛莫不離， 不愛而強鄰， 所求不隨意， 唯法為從心， 他力為大苦， 自在力為歡。 女人悉由他， 兼懷他子苦， 是故當思惟， 厭離於女身。」 彼庵摩羅女， 聞法心歡喜， 堅固智增明， 能斷于愛慾， 即自厭女身， 不染于境界。 雖恥于陋形， 法力勸其心， 稽首而白佛： 「已蒙尊攝受， 哀受明供養， 令滿其志願。」 佛知彼誠心， 兼利諸群生， 默然受其請。 令即隨歡喜， 視聽轉增明， 作禮而還家。
佛所行贊卷第四
佛所行贊卷第五(亦云佛本行經)
神力住壽品第二十三
爾時鞞舍離， 諸離車長者， 聞世尊入國， 住庵摩羅園。 有乘素車輿， 素蓋素衣服， 青赤黃綠色， 其眾各異儀。 導從翼前後， 爭涂競路前， 天冠袞花服， 寶飾以莊嚴， 威容盛明曜， 增暉彼園林。 除舍五威儀， 下車而步進， 息慢而形恭， 頂禮于佛足， 大眾圍繞佛， 如日重輪光。 離車名師子， 為諸離車長， 德貌如師子， 位居師子臣， 滅除師子慢， 受誨釋師子。 「汝等大威德， 名族美色容， 能除世憍慢， 受法以增明， 財色香花飾， 不如戒莊嚴。 國土豐安樂， 唯以汝等榮， 榮身而安民， 在於調御心。 加以樂法情， 令德轉崇高， 非薄土群鄙， 而能集眾賢。 當日新其德， 撫養于萬民， 導眾以明正， 如牛王涉津。 若人能自念， 今世及後世， 唯當修正戒， 福利二世安。 為眾所敬重， 名稱普流聞， 仁者樂為友， 德流永無疆。 山林寶玉石， 皆依地而生， 戒德亦如地， 眾善之所由。 無翅欲騰虛， 渡河無良舟， 人而無戒德， 濟苦為實難。 如樹美花果， 針刺難可攀， 多聞美色力， 破戒者亦然。 端坐勝堂閣， 王心自莊嚴， 凈戒功德具， 隨大仙而征
丈夫天生具有智慧，喜愛佛法並非稀奇之事。 女人的情感意志薄弱，智慧淺薄而愛慾深重。 如果能夠喜愛正法，這才是非常難得的。 人生在世間，應該以佛法自娛自樂。 錢財美色並非真正的珍寶，只有正法才是最珍貴的。 強壯的身體會被疾病摧毀，年輕力壯會被衰老取代。 生命會被死亡所困擾，只有修行佛法才能不受侵擾。 所愛之人終將離別，不愛之人卻可能成為鄰居。 所求之事未必如意，只有佛法才能隨心所愿。 依賴他人的力量是巨大的痛苦，擁有自在的力量才是快樂。 女人完全依賴他人，還懷著他人的孩子受苦。 因此應當思考，厭離女身。 那位庵摩羅女，聽聞佛法后內心歡喜。 堅固的智慧增長明亮，能夠斷除愛慾。 立即厭惡自己的女身，不再執著于外在的境界。 雖然為自己丑陋的形體感到羞恥，但佛法的力量勸導著她的內心。 她頂禮佛陀並說道：『已經蒙受您的攝受，請接受我的供養，讓我滿足自己的願望。』 佛陀知道她誠心誠意，也爲了利益眾生。 默然接受了她的請求，讓她立刻感到歡喜。 視聽更加明亮，她行禮后就回家了。
當時，毗舍離的各位離車長者， 聽說世尊進入城中，住在庵摩羅園。 有的乘坐白色車輿，打著白色傘蓋，穿著白色衣服。 有的穿著青色、紅色、黃色、綠色的衣服，他們的隊伍各有不同的儀容。 前呼後擁，爭先恐後地來到佛陀面前。 他們頭戴天冠，身穿華麗的衣服，用寶物裝飾自己。 威嚴的容貌光彩照人，使園林更加輝煌。 他們放下五種威儀，下車步行前進。 收斂傲慢，恭敬地頂禮佛足。 大眾圍繞著佛陀，如同太陽被重重光輪環繞。 離車族中有一位名叫師子的人，是離車族的首領。 他的德行和容貌如同獅子，地位如同獅子之臣。 他消除了獅子的傲慢，接受了釋迦牟尼佛的教誨。 『你們這些擁有大威德、名門望族、容貌美好的人， 能夠消除世俗的驕慢，接受佛法以增長智慧。 錢財、美色、香花裝飾，不如戒律的莊嚴。 國土豐饒安樂，全靠你們的榮耀。 榮耀自身，安定人民，在於調伏自己的內心。 再加上喜愛佛法的情懷，使德行更加崇高。 不是那些卑微的民眾，能夠聚集眾多的賢人。 應當每天更新自己的德行，撫養萬民。 引導眾人走向光明正道，如同牛王帶領牛群渡過河流。 如果有人能夠想到今生和來世， 就應當修正戒律，利益今生和來世的安樂。 被眾人所敬重，名聲廣為流傳。 仁慈的人樂於與你為友，德行流傳永遠沒有止境。 山林中的寶玉和石頭，都依賴大地而生長。 戒律的德行也像大地一樣，是眾多善行的根源。 沒有翅膀卻想飛上天空，沒有好的船隻卻想渡過河流。 人如果沒有戒律的德行，想要解脫痛苦是非常困難的。 如同樹木開著美麗的花朵，結著豐碩的果實，卻被針刺所阻礙難以攀登。 多聞、美色、力量，對於破戒的人來說也是如此。 端坐在高堂之上，國王的心靈自然莊嚴。 具備清凈戒律的功德，就能跟隨大仙的步伐前進。
A husband's wisdom is innate; finding joy in the Dharma is not unusual. A woman's emotions and will are weak; her wisdom is shallow, and her desires are deep. If she can find joy in the true Dharma, this is indeed very rare. Living in this world, one should find joy in the Dharma. Wealth and beauty are not true treasures; only the true Dharma is precious. A strong body will be destroyed by illness; youth will be replaced by old age. Life is troubled by death; only practicing the Dharma can be free from harm. Those we love will eventually depart; those we do not love may become our neighbors. What we seek may not be as we wish; only the Dharma can be as we desire. Relying on others' strength is great suffering; having one's own strength is joy. Women are entirely dependent on others and suffer from carrying others' children. Therefore, one should contemplate and be disgusted with the female body. That Amrapali woman, upon hearing the Dharma, felt joy in her heart. Her firm wisdom grew brighter, and she was able to cut off her desires. She immediately loathed her female body and was no longer attached to external realms. Although she was ashamed of her ugly form, the power of the Dharma guided her heart. She bowed to the Buddha and said, 'Having received your acceptance, please accept my offerings and fulfill my wish.' The Buddha knew her sincerity and also for the benefit of all beings. He silently accepted her request, which immediately made her happy. Her sight and hearing became clearer, and after bowing, she returned home.
At that time, the Licchavi elders of Vaishali, heard that the World Honored One had entered the city and was staying in Amrapali's garden. Some rode in white carriages, with white canopies and white clothes. Others wore blue, red, yellow, and green clothes; their retinues had different appearances. They came before the Buddha, vying with each other to be first. They wore heavenly crowns and ornate clothes, adorned with jewels. Their majestic appearances shone brightly, making the garden even more splendid. They put aside their five forms of pride, got out of their carriages, and walked forward. They restrained their arrogance and respectfully bowed at the Buddha's feet. The crowd surrounded the Buddha, like the sun surrounded by many rings of light. Among the Licchavis was a man named Simha, who was the leader of the Licchavis. His virtue and appearance were like a lion, and his position was like a lion's minister. He eliminated the pride of a lion and received the teachings of Shakyamuni Buddha. 'You who possess great virtue, noble lineage, and beautiful appearances, are able to eliminate worldly arrogance and receive the Dharma to increase your wisdom. Wealth, beauty, fragrant flowers, and decorations are not as glorious as the precepts. The country is prosperous and peaceful, all because of your glory. Glorifying oneself and bringing peace to the people lies in subduing one's own mind. Adding to this a love for the Dharma will make your virtue even more sublime. It is not the lowly masses who can gather many wise people. You should renew your virtue daily and nurture all people. Guide the people to the path of light and righteousness, like a bull king leading his herd across a river. If one can think of this life and the next, one should cultivate the precepts, which will benefit both this life and the next. You will be respected by all, and your name will be widely known. The benevolent will be happy to be your friends, and your virtue will spread without end. The precious jade and stones in the mountains and forests all grow from the earth. The virtue of the precepts is also like the earth, the source of all good deeds. Wanting to fly into the sky without wings, wanting to cross a river without a good boat, it is very difficult for a person without the virtue of precepts to escape suffering. Like a tree with beautiful flowers and abundant fruit, but with thorns that make it difficult to climb. Much learning, beauty, and strength are the same for those who break the precepts. Sitting upright in a high hall, the king's mind is naturally dignified. Having the merit of pure precepts, one can follow the path of the great sage.
。 染服衣毛羽， 螺髻剃鬚發， 不修于戒德， 方涉眾苦難。 日夜三沐浴， 奉火修苦行， 遺身穢野獸， 赴水火投巖。 食果餌草根， 吸風飲恒水， 服氣以絕糧， 遠離於正戒。 習斯禽獸道， 非為正法器， 毀戒招誹謗， 仁者所不親。 心常懷恐怖， 惡名如影隨， 現世無利益， 後世豈獲安？ 是故智慧士， 當修于凈戒， 于生死曠野， 戒為善導師。 持戒由自力， 此則不為難， 凈戒為梯隥， 令人上升天。 建立凈戒者， 斯由煩惱微， 諸過壞其心， 喪失善功德。 先當離我所， 我所覆諸善， 猶灰覆火上， 足蹈而覺燒。 憍慢覆其心， 如日隱重云， 慢怠滅慚愧， 憂悲弱強志， 老病壞壯容， 我慢滅諸善。 諸天阿修羅， 貪嫉興諍訟， 喪失諸功德， 悉由我慢懷。 我于勝中勝， 我德勝者同， 我于勝小劣， 斯則為愚夫， 色族悉無常， 動搖不暫停， 終為磨滅法， 何用憍慢為？ 貪慾為巨患， 詐親而密怨， 猛火從內發， 貪火亦復然。 貪慾之熾燃， 甚於世界火， 火盛水能滅， 貪愛難可消。 猛火焚曠野， 草盡還復生， 貪慾火焚心， 正法生則難。 貪慾求世樂， 樂增不凈業， 惡業墮惡道， 怨無過貪慾。 貪則生於愛， 愛則習諸欲， 習欲招眾苦， 元惡無過貪， 貪則為大病， 智藥愚夫止， 邪覺不正思， 能令貪慾增。 無常苦不凈， 無我無我所， 智慧真實觀， 能滅彼邪貪。 是故於境界， 當修真實觀， 真實觀已生， 貪慾得解脫。 見德生貪慾， 見過起瞋恚， 德過二俱忘， 貪恚得除滅。 瞋恚改素容， 能壞端正色， 瞋恚翳明目， 害法義欲聞， 斷絕親愛義， 為世所輕賤。 是故當舍恚， 勿隨於瞋心， 能制狂恚心， 是名善御者， 世稱善調駟， 是為攝繩容。 縱恚不自禁， 憂悔火隨燒， 若人起瞋恚， 先自燒其心， 然後加於彼， 或燒或不燒。 生老病死苦， 逼迫於眾生， 復加於恚害， 多怨復增怨。 見世眾苦迫， 應起慈悲心， 眾生起煩惱， 增微無量差
現代漢語譯本 將毛髮染成僧衣的顏色，剃去螺髻和鬍鬚， 卻不修持戒律和德行，這樣的人終將陷入無盡的苦難。 他們日夜三次沐浴，供奉火焰修行苦行， 將身體遺棄給野獸，或者跳入水中、火中、懸崖。 他們吃水果、草根，吸風飲水， 通過服氣來斷絕糧食，遠離真正的戒律。 他們學習禽獸的行為，不是正法的容器， 毀壞戒律招致誹謗，仁慈的人不會親近他們。 心中常常懷有恐懼，惡名像影子一樣跟隨， 現世沒有利益，來世又怎能獲得安寧？ 所以有智慧的人，應當修持清凈的戒律， 在生死的曠野中，戒律是最好的導師。 持戒依靠自己的力量，這並不是難事， 清凈的戒律是階梯，能使人上升到天界。 建立清凈戒律的人，是因為煩惱輕微， 各種過失會破壞他們的心，喪失善的功德。 首先應當捨棄『我所』，『我所』會覆蓋一切善行， 就像灰燼覆蓋在火上，腳踩上去就會感到灼燒。 驕慢覆蓋內心，就像太陽被厚厚的雲層遮蔽， 傲慢懈怠會消滅慚愧，憂愁悲傷會削弱堅強的意志， 衰老疾病會破壞美好的容顏，我慢會消滅一切善行。 諸天和阿修羅，因為貪婪嫉妒而發生爭鬥， 喪失各種功德，都是因為懷有我慢。 認為自己在勝者中最為殊勝，自己的德行與勝者相同， 認為自己在勝者中弱小，這都是愚蠢的行為。 色身和種族都是無常的，動搖不定， 終將走向磨滅，為何要驕慢呢？ 貪慾是巨大的禍患，表面親近卻暗藏怨恨， 猛火從內部燃燒，貪慾之火也是如此。 貪慾的熾熱燃燒，甚至超過世間的火焰， 火焰旺盛可以用水撲滅，貪愛卻難以消除。 猛火焚燒曠野，草木燒盡還會再生， 貪慾焚燒內心，正法難以產生。 貪慾追求世俗的快樂，快樂增加不凈的業， 惡業會墮入惡道，怨恨沒有超過貪慾的。 貪婪會產生愛慾，愛慾會習慣各種慾望， 習慣慾望會招致各種痛苦，最大的惡莫過於貪婪。 貪婪是巨大的疾病，智慧的藥物才能治癒愚人， 邪惡的覺悟和不正的思考，會使貪慾增長。 無常、苦、不凈，無我、無我所， 用智慧真實地觀察，才能滅除邪惡的貪慾。 所以對於境界，應當修習真實的觀察， 真實的觀察產生后，貪慾就能得到解脫。 看到優點產生貪慾，看到過錯產生嗔恚， 優點和過錯都忘記，貪慾和嗔恚就能被消除。 嗔恚會改變原本的容貌，能破壞端正的顏色， 嗔恚會遮蔽明亮的眼睛，損害正法和義理， 斷絕親愛的情義，被世人所輕視。 所以應當捨棄嗔恚，不要跟隨嗔心， 能夠控制狂暴的嗔心，才稱得上是善於駕馭的人。 世人稱讚善於調教馬匹的人，是因為他們能控制韁繩。 放縱嗔恚而不加以控制，憂愁悔恨的火焰會隨之燃燒， 如果有人產生嗔恚，首先會燒傷自己的心， 然後才會加害於他人，或者燒傷或者不燒傷。 生老病死的痛苦，逼迫著眾生， 如果再增加嗔恚的傷害，就會增加更多的怨恨。 看到世間眾生被痛苦逼迫，應當生起慈悲心， 眾生產生煩惱，會增加無量的差別。
English version Dyeing their hair and feathers to resemble monastic robes, shaving their topknots and beards, Yet not cultivating precepts and virtues, such people will inevitably fall into endless suffering. They bathe three times a day and night, offering fire in ascetic practices, Abandoning their bodies to wild beasts, or jumping into water, fire, or cliffs. They eat fruits and roots, inhaling wind and drinking water, Trying to abstain from food by consuming air, straying far from true precepts. They learn the ways of beasts, not being vessels for the true Dharma, Breaking precepts and inviting slander, the benevolent will not associate with them. Their hearts are constantly filled with fear, their bad reputation follows like a shadow, They gain no benefit in this life, how can they find peace in the next? Therefore, wise people should cultivate pure precepts, In the wilderness of birth and death, precepts are the best guide. Upholding precepts through one's own strength is not difficult, Pure precepts are the ladder that leads people to ascend to the heavens. Those who establish pure precepts do so because their afflictions are slight, Various faults will corrupt their minds, causing them to lose good merits. First, one should abandon 'mine-ness,' as 'mine-ness' covers all good deeds, Like ashes covering fire, stepping on it will cause a burning sensation. Arrogance covers the heart, like the sun hidden by thick clouds, Arrogance and laziness will extinguish shame, sorrow and grief will weaken strong will, Old age and sickness will destroy beautiful appearances, and pride will destroy all good deeds. Gods and Asuras fight because of greed and jealousy, Losing all kinds of merits, all because of harboring pride. Thinking oneself the most superior among the superior, one's virtues equal to the superior, Thinking oneself inferior among the superior, this is foolish behavior. Physical forms and lineages are all impermanent, constantly changing, Ultimately destined for destruction, why be arrogant? Greed is a great calamity, appearing friendly but harboring secret resentment, A fierce fire burns from within, and so does the fire of greed. The intense burning of greed is even greater than the fire of the world, A raging fire can be extinguished by water, but greed is difficult to eliminate. A fierce fire burns the wilderness, and even when the grass is burned, it will grow again, But when greed burns the heart, it is difficult for the true Dharma to arise. Greed seeks worldly pleasures, and pleasure increases impure karma, Bad karma leads to bad realms, and there is no greater resentment than greed. Greed gives rise to desire, and desire leads to indulgence in various cravings, Indulging in cravings leads to various sufferings, and the root of all evil is greed. Greed is a great disease, and only the medicine of wisdom can cure the foolish, Evil awareness and improper thinking will increase greed. Impermanence, suffering, impurity, no-self, and no-mine, By observing with true wisdom, one can extinguish evil greed. Therefore, regarding the realm of experience, one should cultivate true observation, Once true observation arises, greed can be liberated. Seeing virtues gives rise to greed, seeing faults gives rise to anger, When both virtues and faults are forgotten, greed and anger can be eliminated. Anger changes one's appearance, destroying one's beautiful complexion, Anger obscures clear vision, harming the Dharma and its meaning, Severing the bonds of love and affection, and being despised by the world. Therefore, one should abandon anger, not follow the angry mind, Being able to control the raging anger is called a good charioteer. The world praises those who are good at training horses because they can control the reins. Indulging in anger without restraint, the fire of sorrow and regret will follow and burn, If someone becomes angry, they first burn their own heart, And then harm others, either burning them or not. The suffering of birth, old age, sickness, and death, oppresses all beings, If the harm of anger is added, it will increase even more resentment. Seeing the suffering of the world, one should give rise to compassion, When beings generate afflictions, it increases immeasurable differences.
。」 如來善方便， 隨病而略說， 譬如世良醫， 隨病而投藥。 爾時諸離車， 聞佛所說法， 即起禮佛足， 歡喜而頂受。 請佛及大眾， 明日設薄供。 佛告諸離車： 「庵摩羅已請。」 離車懷感愧， 彼何奪我利？ 知佛心平等， 而起隨喜心。 如來善隨宜， 安慰令心悅， 伏化純熟歸， 如蛇被嚴咒。 夜過明相生， 佛與大眾俱， 詣庵摩羅舍， 受彼供養畢， 往詣毗紐村， 于彼夏安居。 三月安居竟， 復還鞞舍離， 住獼猴池側， 坐于林樹間。 普放大光明， 以感魔波旬， 來詣于佛所， 合掌勸請言： 「昔尼連禪側， 已發真實要， 我所作事畢， 當入于涅槃。 今所作已作， 當遂于本心。」 時佛告波旬： 「滅度時不遠， 卻後三月滿， 當入于涅槃。」 時魔知如來， 滅度已有期， 情願既已滿， 歡喜還天宮。 如來坐樹下， 正受三摩提， 放舍業報壽， 神力住命存。 以如來舍壽， 大地普震動， 十方虛空境， 周遍大火然。 須彌頂崩頹， 天雨飛礫石， 狂風四激起， 樹木悉摧折， 天樂發哀聲， 天人心忘歡。 佛從三昧起， 普告諸眾生： 「我今已舍壽， 三昧力存身， 身如朽敗車， 無復往來因， 已脫於三有， 如鳥破卵生。」
佛所行贊離車辭別品第二十四
尊者阿難陀， 見地普大動， 心驚身毛豎， 問佛何因緣？ 佛告阿難陀： 「我住三月壽， 余命行悉舍， 是故地大動。」 阿難聞佛教， 悲感淚交流， 猶如大力象， 搖彼栴檀樹， 擾動理迫迮， 香汁淚流下。 「親重大師尊， 恩深未離欲， 惟此四事故， 悲苦不自勝。 今我聞世尊， 涅槃決定教， 舉體悉萎消， 迷方失常音， 所聞法悉忘， 荒悸亡天地。 怪哉救世主， 滅度一何駃， 遭寒水垂死， 遇火忽覆滅。 于煩惱曠野， 迷亂失其方， 忽遇善導師， 未度忽復失。 如人涉長漠， 熱渴久乏水， 忽遇清涼池， 奔趣悉枯竭
現代漢語譯本 如來善於運用方便法門，根據眾生的不同根性而略加開示，就像世間良醫，根據病情而投藥。 當時，那些離車人聽聞佛陀所說的法，立即起身禮拜佛足，歡喜地接受教誨。 他們請求佛陀和僧眾，明日接受他們的簡薄供養。 佛陀告訴離車人：『庵摩羅已經邀請我了。』 離車人感到慚愧，心想：『她怎麼奪走了我們的利益？』 但他們知道佛陀的心是平等的，於是生起了隨喜之心。 如來善於隨順眾生的根機，安慰他們，使他們心生歡喜，使那些被調伏教化成熟的人歸順，就像蛇被嚴厲的咒語所控制。 夜晚過去，天色破曉，佛陀和僧眾一同前往庵摩羅的住所，接受了她的供養。 之後，他們前往毗紐村，在那裡安居過夏。 三個月的安居結束后，他們又回到鞞舍離，住在獼猴池邊，坐在樹林之間。 佛陀普放光明，以此感應魔王波旬，波旬來到佛陀面前，合掌勸請說： 『過去在尼連禪河邊，您已經發下了真實的誓願，您所要做的事情已經完成，應當進入涅槃。』 『現在您所做的事情已經完成，應當順遂您本來的心願。』 這時，佛陀告訴波旬：『我滅度的時間不遠了，再過三個月，我將進入涅槃。』 當時，魔王波旬知道如來滅度的時間已經確定，他的願望已經滿足，歡喜地回到了天宮。 如來坐在樹下，正在入於三摩地，放下業報所帶來的壽命，以神通力維持生命。 由於如來捨棄壽命，大地普遍震動，十方虛空都燃起了大火。 須彌山頂崩塌，天空下起了飛礫，狂風四處激盪，樹木都被摧折。 天樂發出哀傷的聲音，天人們都忘記了歡樂。 佛陀從三昧中起身，普遍告訴眾生： 『我現在已經捨棄了壽命，以三昧的力量維持身體，身體就像朽壞的車輛，不再有往來的因緣，已經脫離了三有，就像鳥兒破殼而出。』 佛所行贊 離車辭別品第二十四 尊者阿難陀，見到大地普遍震動，心中驚恐，汗毛豎立，問佛陀是什麼原因？ 佛陀告訴阿難陀：『我將住世三個月，捨棄剩餘的壽命，所以大地震動。』 阿難陀聽聞佛陀的教誨，悲傷地淚流滿面，就像大力象搖動栴檀樹，擾動得枝葉迫促，香汁和眼淚一起流下。 『親愛的大師，恩情深重，我還沒有離欲，因為這四件事，悲苦得不能自已。 現在我聽聞世尊決定要涅槃，全身都萎靡消沉，迷失方向，失去了平常的聲音，所聽聞的佛法都忘記了，驚慌失措，天地都好像消失了。 奇怪啊，救世主，滅度怎麼如此迅速，就像遇到寒冷的水而垂死，又突然遇到火而熄滅。 在煩惱的曠野中，迷失了方向，忽然遇到善知識引導，還沒有得度，又忽然失去了。 就像一個人走在漫長的沙漠中，又熱又渴，很久沒有水喝，忽然遇到清涼的池水，奔過去卻發現池水都枯竭了。』
English version The Tathagata is skilled in using expedient means, speaking briefly according to the different illnesses of beings, just like a good physician in the world who prescribes medicine according to the illness. At that time, those Licchavis, upon hearing the Dharma spoken by the Buddha, immediately rose, bowed at the Buddha's feet, and joyfully accepted the teachings. They requested the Buddha and the Sangha to accept their simple offerings the next day. The Buddha told the Licchavis, 'Amrapali has already invited me.' The Licchavis felt ashamed, thinking, 'How did she take away our benefit?' But they knew that the Buddha's mind was impartial, so they arose with a mind of rejoicing. The Tathagata is skilled in adapting to the capacities of beings, comforting them and making them happy, causing those who have been tamed and matured to submit, like a snake controlled by a powerful mantra. The night passed, and dawn broke. The Buddha and the Sangha went together to Amrapali's residence and accepted her offerings. Afterwards, they went to the village of Venu, where they spent the summer retreat. After the three-month retreat, they returned to Vaishali, staying by the Monkey Pond, sitting among the trees. The Buddha emitted great light, which moved Mara, the Evil One, to come to the Buddha, where he joined his palms and urged him, saying: 'In the past, by the Nairanjana River, you made a true vow. What you had to do is now complete, and you should enter Nirvana.' 'Now that what you had to do is done, you should fulfill your original intention.' At that time, the Buddha told Mara, 'The time of my passing is not far off. In three months, I will enter Nirvana.' Then, Mara, knowing that the Tathagata's passing was determined, his wish fulfilled, joyfully returned to his heavenly palace. The Tathagata sat under a tree, entering Samadhi, relinquishing the lifespan resulting from karma, and maintaining his life through spiritual power. Because the Tathagata relinquished his lifespan, the earth shook universally, and great fires blazed throughout the ten directions of space. The summit of Mount Sumeru collapsed, stones rained from the sky, fierce winds arose in all directions, and trees were all broken. Heavenly music sounded mournful, and the hearts of the gods forgot their joy. The Buddha arose from Samadhi and universally told all beings: 'I have now relinquished my lifespan, and I maintain my body through the power of Samadhi. The body is like a decayed cart, no longer having the cause for coming and going. I have escaped the three realms of existence, like a bird breaking out of its shell.' Praise of the Buddha's Conduct: Chapter 24, Farewell of the Licchavis The Venerable Ananda, seeing the earth shake universally, was terrified, his hair stood on end, and he asked the Buddha what the cause was. The Buddha told Ananda, 'I will live for three more months, and I have relinquished my remaining lifespan, therefore the earth is shaking.' Ananda, upon hearing the Buddha's teaching, was filled with sorrow and tears flowed, like a powerful elephant shaking a sandalwood tree, causing the branches to be disturbed, and fragrant sap and tears to flow together. 'Dear Great Teacher, your kindness is profound, and I have not yet left desire. Because of these four things, I cannot bear my sorrow. Now that I have heard the World Honored One's definite teaching about Nirvana, my whole body is withered and weakened, I am lost, I have lost my normal voice, I have forgotten all the Dharma I have heard, I am panicked and disoriented, and the world seems to have disappeared. How strange, the savior of the world, how quickly he passes away, like dying from cold water and then suddenly extinguished by fire. In the wilderness of afflictions, lost and disoriented, suddenly encountering a good guide, and before being delivered, suddenly losing him. Like a person walking in a long desert, hot and thirsty, having been without water for a long time, suddenly encountering a cool pond, rushing to it only to find it has dried up.'
。 紺睫瞪睛目， 明鑑於三世， 智慧照幽冥， 昏冥一何速？ 猶如旱地苗， 云興仰希雨， 暴風雲速滅， 望絕守空田。 無智大闇冥， 群生悉迷方， 如來燃慧燈， 忽滅莫由出。」 佛聞阿難說， 酸訴情悲切， 軟語安慰言， 為說真實法。 「若人知自性， 不應處憂悲， 一切諸有為， 悉皆磨滅法。 我已為汝說， 合會性別離， 恩愛理不常， 當舍悲戀心。 有為流動法， 生滅不自在， 欲令長存者， 終無有是處。 有為若常存， 無有遷變者， 此則為解脫， 於何而更求？ 汝及餘眾生， 今於我何求？ 汝等所應得， 我以為說竟， 何用我此身？ 妙法身長存， 我住我寂靜， 所要唯在此。 然我于眾生， 未曾有所惓。 當修厭離想， 善住于自洲。 當知自洲者， 專精勤方便， 獨靜修閑居， 不從於他信。 當知法洲者， 決定明慧燈， 能滅除癡闇， 觀察四境界。 逮得於勝法， 離我離我所， 骨竿皮肉涂， 血澆以筋纏。 諦觀悉不凈， 云何樂此身？ 諸受從緣生， 猶如水上泡， 生滅無常苦， 遠離於樂想。 心識生住滅， 新新不暫停。 思惟于寂滅， 常想永已乖。 眾行因緣起， 聚散不常俱。 愚癡生我想， 慧者無我所。 於此四境界， 思惟正觀察， 此則一乘道， 眾苦悉皆滅。 若能住於此， 真實正觀者， 佛身之存亡， 此法常無盡。」 佛說此妙法， 安慰阿難時， 諸離車聞之， 惶怖咸來集。 悉舍俗威儀， 驅馳至佛所， 禮畢一面坐， 欲問不能宣。 佛已知其心， 逆為方便說： 「我今觀察汝， 心有異常想， 放舍俗緣務， 唯念法為情。 汝今欲從我， 所聞所知者， 於我存亡際， 慎莫生憂悲。 無常有為性， 躁動變易法， 不堅非利益， 無有久住相。 古昔諸仙王， 婆私吒仙等， 曼陀轉輪王， 其比亦眾多。 如是諸先勝， 力如自在天， 悉已久磨滅， 無一存於今。 日月天帝釋， 其數亦甚眾， 悉皆歸磨滅， 無有長存者。 過去世諸佛， 數如恒邊沙， 智慧照世間， 悉皆如燈滅
現代漢語譯本 紺青色的睫毛下，眼睛明亮，能洞察過去、現在和未來三世。 智慧的光芒照亮幽暗，但昏暗的時刻為何如此迅速？ 就像乾旱土地上的幼苗，仰望天空期盼下雨。 暴風雨雲迅速消散，希望破滅，只能守著空曠的田地。 沒有智慧，就如同身處巨大的黑暗之中，眾生都迷失了方向。 如來點燃智慧的明燈，但燈火突然熄滅，讓人無從解脫。 佛陀聽了阿難的訴說，悲傷的情緒十分強烈。 於是用柔和的語言安慰他，為他講述真實的佛法。 『如果一個人瞭解自己的本性，就不應該感到憂愁和悲傷。 一切有為法，都終將消磨滅盡。 我已經告訴過你，相聚終將離別。 恩愛之情並非永恒，應當捨棄悲傷和留戀的心。 有為法是流動的，生滅不由自主。 想要讓它長久存在，終究是不可能的。 如果說有為法能夠長存，不會發生變化， 那麼這就已經是解脫了，又何必再去追求呢？』 『你和其餘的眾生，現在向我尋求什麼呢？』 『你們應該得到的，我已經全部講完了，還要我這個身體做什麼呢？』 『微妙的法身是長存的，我安住于寂靜之中，所需要的也僅此而已。』 『然而，我對眾生，從未感到厭倦。』 『應當修習厭離的想法，好好安住于自己的洲渚。』 『應當知道，所謂的自洲，就是專心精進，勤奮修行，獨自靜處，不依賴他人的信仰。』 『應當知道，所謂的法洲，就是堅定明亮的智慧之燈，能夠消除愚癡的黑暗，觀察四種境界。』 『從而獲得殊勝的佛法，遠離我執和我所執。』 『這具身體，不過是骨架、皮肉的塗抹，用血澆灌，用筋纏繞。』 『仔細觀察，它完全是不清凈的，又有什麼值得貪戀的呢？』 『諸受從因緣而生，就像水上的泡沫，生滅無常，充滿痛苦，應當遠離快樂的想法。』 『心識的生起、存在和滅去，都是新新不停的，應當思惟寂滅的境界，常想與永恒是相違背的。』 『一切行為都是因緣而起，聚散無常。』 『愚癡的人才會產生我執，有智慧的人則沒有我所執。』 『對於這四種境界，應當正確地思惟和觀察，這就是唯一的解脫之道，一切痛苦都將消滅。』 『如果能夠安住於此，進行真實的正確觀察，那麼佛陀的身體存在與否，這種佛法都是永恒不滅的。』 佛陀宣說這微妙的佛法，安慰阿難的時候， 那些離車人聽到了，都感到惶恐不安，紛紛趕來聚集。 他們都捨棄了世俗的威儀，急忙趕到佛陀的住所， 行禮完畢后在一旁坐下，想要發問卻說不出口。 佛陀已經知道他們的心思，就主動方便地說道： 『我現在觀察你們，心中有異常的想法，放下了世俗的事務，一心只想著佛法。』 『你們現在想要從我這裡，聽到和了解的事情，關於我存在與否的問題，千萬不要產生憂愁和悲傷。』 『無常是有為法的本性，是躁動變化的法則，不堅固，沒有利益，沒有長久存在的形態。』 『古代的那些仙王，婆私吒仙人等等，曼陀轉輪王，像他們這樣的人還有很多。』 『這些先前的勝者，力量如同自在天，都已經消磨滅盡，沒有一個存活至今。』 『日月、天帝釋，他們的數量也很多，也都歸於消滅，沒有長存的。』 『過去世的諸佛，數量如同恒河沙，智慧照耀世間，也都像燈火一樣熄滅了。』
English version With dark blue eyelashes, eyes are bright, discerning the three worlds of past, present, and future. The light of wisdom illuminates the darkness, but why does the moment of dimness come so quickly? Like seedlings in dry land, looking up to the sky, hoping for rain. The storm clouds quickly dissipate, hope is shattered, and one can only guard the empty field. Without wisdom, it's like being in a vast darkness, all beings lose their way. The Tathagata lights the lamp of wisdom, but the light suddenly goes out, leaving no way to escape. The Buddha heard Ananda's lament, his sorrowful emotions were intense. So he comforted him with gentle words, explaining the true Dharma. 'If a person understands their own nature, they should not feel sorrow or grief.' 'All conditioned phenomena will eventually be worn away and extinguished.' 'I have already told you that meetings will eventually lead to separations.' 'The affection of love is not eternal, one should abandon the heart of sorrow and attachment.' 'Conditioned phenomena are flowing, birth and death are not self-determined.' 'To want them to exist forever is ultimately impossible.' 'If conditioned phenomena could exist forever, without change,' 'then that would already be liberation, why seek it further?' 'You and the rest of the beings, what do you seek from me now?' 'What you should have received, I have already explained completely, what use is this body of mine?' 'The subtle Dharma body is eternal, I abide in stillness, and that is all that is needed.' 'However, I have never felt weary of beings.' 'One should cultivate the thought of detachment, and dwell well on one's own island.' 'One should know that the so-called self-island is to be focused and diligent in practice, to dwell alone in quiet, and not rely on the faith of others.' 'One should know that the so-called Dharma-island is the firm and bright lamp of wisdom, which can dispel the darkness of ignorance, and observe the four realms.' 'Thus, one obtains the supreme Dharma, and is free from the attachment to self and what belongs to self.' 'This body is nothing more than a skeleton, covered with skin and flesh, nourished by blood, and bound by tendons.' 'Upon careful observation, it is completely impure, what is there to be attached to?' 'All sensations arise from conditions, like bubbles on water, they are impermanent, full of suffering, and one should abandon the thought of pleasure.' 'The arising, existence, and cessation of consciousness are constantly new and unceasing. One should contemplate the realm of stillness, the thought of permanence is contradictory.' 'All actions arise from conditions, gatherings and dispersals are impermanent.' 'Ignorant people give rise to the attachment to self, while wise people have no attachment to what belongs to self.' 'Regarding these four realms, one should contemplate and observe correctly, this is the only path to liberation, and all suffering will be extinguished.' 'If one can abide in this, and engage in true and correct observation, then whether the Buddha's body exists or not, this Dharma is eternal and indestructible.' When the Buddha was explaining this subtle Dharma, comforting Ananda, those of the Licchavi clan heard it, and were filled with fear and anxiety, and rushed to gather. They all abandoned their worldly decorum, and hurried to the Buddha's abode, after paying their respects, they sat to one side, wanting to ask but unable to speak. The Buddha already knew their thoughts, and so he spoke proactively and expediently: 'I now observe you, your minds have unusual thoughts, you have put aside worldly affairs, and your minds are focused only on the Dharma.' 'What you now wish to hear and understand from me, regarding the question of my existence or non-existence, you must not give rise to sorrow or grief.' 'Impermanence is the nature of conditioned phenomena, it is the law of agitation and change, it is not firm, it has no benefit, and it has no form of lasting existence.' 'The ancient celestial kings, the sage Vasishtha, and the Chakravartin king Mandhata, and many others like them.' 'These previous victors, with power like the gods, have all been worn away and extinguished, not one remains to this day.' 'The sun, the moon, and the god Indra, their numbers are also many, they have all returned to extinction, none are eternal.' 'The Buddhas of the past, their numbers are like the sands of the Ganges, their wisdom illuminated the world, they have all been extinguished like lamps.'
。 未來世諸佛， 將滅亦復然， 我今豈獨異？ 當入于涅槃。 彼有應度者， 今宜進前行， 毗舍離快樂， 汝等且自安。 世間無依怙， 三界不足歡， 當止憂悲苦， 而生離欲心。」 決斷長別已， 而游于北方， 靡靡涉長路， 如日傍西山。 爾時諸離車， 悲吟逐路隨， 仰天而哀嘆： 「嗚呼何怪哉？ 形如真金山， 眾相具莊嚴， 不久將崩壞？ 無常何無慈， 生死久虛渴， 如來智慧母， 而今頓放舍， 無救苦奈何？ 眾生久闇冥， 假明慧以行， 如何智慧日， 忽然而潛光？ 無智為迅流， 漂浪諸眾生， 如何法橋樑， 一旦忽然摧。 慈悲大醫王， 無上智良藥， 療治眾生苦， 如何忽遠逝？ 慈悲妙天幢， 智慧以莊嚴， 金剛心絞絡， 世間觀無厭， 祠祀嚴勝幢， 云何一旦崩？ 眾生何薄福？ 輪迴生死流， 解脫門忽閉， 長苦無出期。」 如來善安慰， 割情而長辭。 制心忍悲戀， 如萎迦尼花， 徘徊而遲遲， 悵怏隨路行， 如人喪其親， 葬畢長訣還。
佛所行贊涅槃品第二十五
佛至涅槃處， 鞞舍離空虛， 猶如夜云冥， 星月失光明。 國土先安樂， 而今頓凋悴， 猶如喪慈父， 孤女常獨悲。 如端正無聞， 聰明而薄德， 心辯而口吃， 明慧而乏才。 神通無威儀， 慈悲心虛偽， 高勝而無力， 威儀而無法。 鞞舍離亦然， 素榮而今悴， 猶如秋田苗， 失水悉枯萎。 或斷火滅煙， 或對食忘餐， 悉廢公私業， 不修諸俗緣。 唸佛感恩深， 默默各不言。 時師子離車， 強忍其憂悲， 垂泣發哀聲， 以表眷戀心： 「破壞諸邪徑， 顯示于正法， 已降諸外道， 遂往不復還。 世絕離世道， 無常為大病， 世尊入大寂， 無依無有救。 方便最勝尊， 潛光究竟處， 我等失強志， 如火絕其薪。 世尊舍世蔭， 群生甚可悲， 如人失神力， 舉世共哀之。 逃暑投涼池， 遭寒以憑火， 一旦悉廓然， 群生何所歸？ 通達殊勝法， 為世陶鑄師， 世間失宰正， 人喪道則亡， 老病死自在， 道喪非道通
現代漢語譯本：未來的諸佛，在涅槃時也會如此，我今天難道有什麼不同嗎？我也將進入涅槃。那些應該被我度化的人，現在應該向前修行。毗舍離是快樂的地方，你們暫且安心吧。世間沒有可以依賴的，三界也不值得留戀，應當停止憂愁悲傷，生起遠離慾望的心。』說完這些告別的話，佛陀就向北方走去，慢慢地走在長長的道路上，就像太陽靠近西山一樣。 那時，毗舍離的離車人，悲傷地吟唱著，跟隨著佛陀的道路，仰天哀嘆：『嗚呼，這是怎麼回事啊？佛陀的身體像真金山一樣，各種美好的相都具備，難道不久就要崩壞了嗎？無常真是沒有慈悲啊！生死輪迴就像長久的飢渴，如來的智慧就像母親一樣，現在卻突然要捨棄我們，沒有救助我們該怎麼辦啊？眾生長期處於黑暗之中，依靠智慧的光明才能行走，為什麼智慧的太陽，忽然就要隱藏光芒呢？沒有智慧就像湍急的河流，漂流著眾生，為什麼引導眾生的法橋，一旦忽然就要摧毀呢？慈悲偉大的醫王，擁有無上智慧的良藥，治療眾生的痛苦，為什麼忽然就要遠去呢？慈悲美妙的天幢，用智慧來莊嚴，像金剛一樣堅固的心，世人觀看永遠不會厭倦，像祭祀時莊嚴的旗幟，為什麼一旦就要崩塌呢？眾生是多麼沒有福報啊！在生死輪迴中漂流，解脫的大門忽然關閉，長久的痛苦沒有結束的時候。』 如來善意地安慰他們，割捨情感，長久地告別。控制住悲傷和眷戀的心情，就像枯萎的迦尼花一樣，徘徊著，慢慢地走在路上，像失去親人的人，安葬完畢后長久地訣別返回一樣。 佛所行贊涅槃品第二十五 佛陀到達涅槃的地方，毗舍離變得空虛，就像夜晚的烏雲遮蔽了星月的光明一樣。國土之前是安樂的，現在卻突然凋零衰敗，就像失去了慈父，孤女常常獨自悲傷一樣。就像外表端正卻沒有什麼名聲，聰明卻缺少德行，心裡能辯論卻口齒不清，有智慧卻缺乏才能一樣。 神通沒有威儀，慈悲心是虛偽的，地位高卻無力，有威儀卻沒有法度。毗舍離也是這樣，之前繁榮現在卻衰敗，就像秋天的田地裡的幼苗，失去了水分全部枯萎一樣。有人斷絕了火，熄滅了煙，有人面對食物卻忘記了吃，全部都停止了公私事務，不再處理世俗的緣分。 他們思念佛陀，感恩佛陀的恩德，默默地各自不說話。這時，獅子離車人，強忍著憂愁悲傷，流著眼淚發出哀傷的聲音，來表達眷戀的心情：『破壞了各種邪路，顯示了正法，已經降伏了各種外道，卻要前往不再返回。世間斷絕了世俗的道路，無常是最大的疾病，世尊進入了寂靜的涅槃，沒有依靠，沒有救助。』 方便最殊勝的尊者，隱藏了光芒，到達了究竟的地方，我們失去了堅強的意志，就像火失去了柴薪一樣。世尊捨棄了世間的庇護，眾生真是可悲啊，就像人失去了神力，舉世都為之哀傷。逃避暑熱投向涼爽的池塘，遭遇寒冷依靠火，一旦全部都消失了，眾生該歸向哪裡呢？通達殊勝的佛法，是世間的陶鑄師，世間失去了主宰，人失去了道義就會滅亡，老病死是自在的，道義喪失了，非道就會通行。
English version: The Buddhas of the future will also be like this when they pass into Nirvana. Am I any different today? I too shall enter Nirvana. Those who should be saved by me, should now advance in their practice. Vaishali is a place of joy, you should rest in peace for now. There is nothing to rely on in this world, and the three realms are not worth clinging to. You should cease your sorrow and grief, and give rise to a mind free from desire.』 Having spoken these words of farewell, the Buddha then walked towards the north, slowly traversing the long road, like the sun approaching the western mountains. At that time, the Licchavis of Vaishali, chanting mournfully, followed the Buddha's path, looking up to the sky and lamenting: 『Alas, what is happening? The Buddha's body is like a mountain of pure gold, possessing all kinds of beautiful marks, is it going to collapse soon? Impermanence is truly without compassion! The cycle of birth and death is like a long thirst, the Buddha's wisdom is like a mother, yet now he is suddenly abandoning us. What shall we do without salvation? Beings have long been in darkness, relying on the light of wisdom to walk, why is the sun of wisdom suddenly hiding its light? Without wisdom, it is like a rushing river, carrying beings away. Why is the bridge of Dharma that guides beings, suddenly about to be destroyed? The compassionate and great king of medicine, possessing the supreme medicine of wisdom, heals the suffering of beings, why is he suddenly going far away? The compassionate and wonderful heavenly banner, adorned with wisdom, like a diamond-firm heart, which the world never tires of beholding, like the solemn banner of sacrifice, why is it suddenly collapsing? How unfortunate are beings! Drifting in the cycle of birth and death, the gate of liberation is suddenly closed, and there is no end to the long suffering.』 The Tathagata kindly comforted them, severing his emotions, and bidding a long farewell. Controlling his sorrow and attachment, like a withered Kani flower, he lingered, slowly walking on the road, like a person who has lost a loved one, returning after a long farewell after the burial. Praise of the Buddha's Conduct: Chapter Twenty-Five on Nirvana When the Buddha reached the place of Nirvana, Vaishali became empty, like the night clouds obscuring the light of the stars and moon. The country was once peaceful and happy, but now it suddenly withered and declined, like an orphan girl who is always sad after losing her kind father. It is like being outwardly upright but without reputation, intelligent but lacking virtue, eloquent in mind but stuttering in speech, wise but lacking talent. Having supernatural powers but lacking dignity, having a compassionate heart but being hypocritical, being of high status but powerless, having dignity but lacking Dharma. Vaishali is also like this, once prosperous but now withered, like the seedlings in the autumn fields, all withered from lack of water. Some have cut off the fire and extinguished the smoke, some have forgotten to eat when facing food, all have stopped public and private affairs, and no longer deal with worldly affairs. They remember the Buddha, and are grateful for the Buddha's kindness, silently not speaking to each other. At this time, the Lion Licchavis, enduring their sorrow and grief, shedding tears and making mournful sounds, to express their attachment: 『Destroying all the evil paths, revealing the true Dharma, having already subdued all the heretics, yet you are going away and not returning. The world is cut off from the worldly path, impermanence is the greatest disease, the World Honored One has entered the silence of Nirvana, without reliance, without salvation.』 The most excellent of expedient means, hiding his light, has reached the ultimate place, we have lost our strong will, like fire that has lost its fuel. The World Honored One has abandoned the protection of the world, how pitiful are beings, like a person who has lost their divine power, the whole world mourns for them. Escaping the heat by going to a cool pond, relying on fire when encountering cold, once all of that disappears, where will beings go? Having mastered the supreme Dharma, being the molder of the world, the world has lost its ruler, people who lose the path will perish, old age, sickness, and death are free, when the path is lost, the non-path will prevail.
。 能壞大苦機， 世間何有雙？ 猛熱極焰盛， 大雲雨令消， 貪慾火熾然， 其誰能令滅？ 堅固能擔者， 已舍世重任， 復何智慧力， 能為不請友。 如彼臨刑囚， 為死而醉酒， 眾生迷惑識， 惟為死受生， 利鋸以解材， 無常解世間。 癡闇為深水， 愛慾為巨浪， 煩惱為浮沫， 邪見摩竭魚， 唯有智慧船， 能度斯大海。 眾病為樹花， 衰老為纖條， 死為樹深根， 有業為其芽， 智慧剛利刀， 能斷三有樹。 無明為鉆燧， 貪慾為熾焰， 五欲境界薪， 滅之以智水， 具足殊勝法， 已壞於癡冥。 見安隱正路， 究竟諸煩惱， 慈悲化眾生， 怨親無異相， 一切智通達， 而今悉棄捨。 軟美清凈音， 方身纖長臂， 大仙而有邊， 何人得無窮？ 當覺時遷速， 應勤求正法， 如險道遇水， 時飲速進路。 非常甚暴逆， 普壞無貴賤， 正觀存於心， 雖眠亦常覺。」 時離車師子， 常唸佛智慧， 厭離於生死， 嘆慕人師子。 不存世恩愛， 深崇離欲德， 折伏輕躁意， 棲心寂靜處。 勤修行惠施， 遠離於憍慢， 樂獨修閑居， 思惟真實法。 爾時一切智， 圓身師子顧， 瞻彼鞞舍離， 而說長辭偈： 「是吾之最後， 游此鞞舍離， 往力士生地， 當入于涅槃。」 漸次第遊行， 至彼蒲加城， 安住堅固林， 教誡諸比丘： 「吾今以中夜， 當入于涅槃， 汝等當依法， 是則尊勝處。 不入修多羅， 亦不慎律儀， 真實義相違， 則不應攝受。 非法亦非律， 又非我所說， 是則為闇說， 汝等應速舍。 執受于明說， 是則非顛倒， 是則我所說， 如法如律教。 如我法律受， 是則為可信， 言我法律非， 是則不可信。 不解微細義， 謬隨於文字， 是則為愚夫， 非法而妄說。 不別其真偽， 無見而闇受， 猶鍮金共肆， 誑惑於世間。 愚夫習淺智， 不解真實義， 受于相似法， 而作真法受。 是故當審諦， 觀察真法律， 猶如鍊金師， 燒打而取真。 不知諸經論， 是則非黠慧， 不應說所應， 應作不應見
能摧毀巨大痛苦的機器，世間哪裡有第二個？ 猛烈的熱焰極度旺盛，大片烏雲降雨也能使其消散。 貪慾像火焰一樣熾熱，有誰能使其熄滅？ 能夠承擔重任的堅強之人，已經捨棄了世間的重擔。 又有什麼樣的智慧力量，能成為不請自來的朋友呢？ 就像那些面臨刑罰的囚犯，爲了等死而醉酒一樣。 眾生被迷惑的意識所矇蔽，只是爲了死亡而承受生命。 就像用鋒利的鋸子解開木材一樣，無常也在解構著世間。 愚癡的黑暗如同深水，愛慾如同巨大的波浪。 煩惱如同漂浮的泡沫，邪見如同摩羯魚。 只有智慧的船隻，才能渡過這片大海。 各種疾病如同樹上的花朵，衰老如同纖細的枝條。 死亡如同樹的深根，業力如同樹的嫩芽。 智慧如同鋒利的刀，能夠斬斷三有之樹。 無明如同鉆木取火的工具，貪慾如同熾熱的火焰。 五欲的境界如同柴薪，用智慧的水來熄滅它。 具備殊勝的佛法，已經摧毀了愚癡的黑暗。 看到了安穩的正道，最終斷絕了各種煩惱。 用慈悲來教化眾生，對待怨恨和親近的人沒有差別。 一切智慧都通達了，而現在全部都捨棄了。 柔和美妙清凈的聲音，方正的身軀和纖長的手臂。 偉大的仙人尚且有盡頭，又有誰能達到無窮呢？ 應當覺悟到時間流逝迅速，應該勤奮地尋求正法。 就像在危險的道路上遇到水，要及時飲用並快速前進。 無常非常暴烈，普遍地摧毀一切，無論貴賤。 正念存在於心中，即使睡眠也常常保持覺醒。 當時，離車族的獅子，常常思念佛陀的智慧。 厭倦並遠離生死輪迴，讚歎並仰慕人中獅子。 不留戀世間的恩愛，深深崇尚遠離慾望的品德。 折服輕浮急躁的心意，安住在寂靜的地方。 勤奮修行佈施，遠離驕傲自滿。 喜歡獨自清閑地居住，思考真實的佛法。 這時，一切智慧的佛陀，像獅子一樣環顧四周。 看著鞞舍離城，說了最後的偈語： 『這是我最後一次，遊歷這鞞舍離城。 前往力士的出生地，將要進入涅槃。』 逐漸地，佛陀到達了蒲加城。 安住在堅固的樹林中，教誡眾比丘： 『我今晚半夜時分，將要進入涅槃。 你們應當依法修行，這才是最尊貴的地方。 不符合修多羅，也不謹慎遵守戒律。 與真實義相違背的，就不應該接受。 既不是佛法也不是戒律，又不是我所說的。 那就是黑暗的說法，你們應當迅速捨棄。 接受明智的說法，那才是沒有顛倒的。 那才是我所說的，如法如律的教導。 如果接受我的法律，那就是可以相信的。 如果說我的法律不對，那就是不可相信的。 不理解細微的含義，錯誤地跟隨文字。 那就是愚蠢的人，非法地妄加言說。 不辨別真假，沒有見解就盲目接受。 就像把銅和金放在一起出售，迷惑世人。 愚蠢的人學習淺薄的智慧，不理解真實的含義。 接受相似的佛法，卻當作真正的佛法來接受。 所以應當仔細審視，觀察真正的佛法和戒律。 就像鍊金師一樣，燒打之後才能取出真金。 不瞭解各種經論，那就不是聰明智慧的人。 不應該說應該說的，應該做的卻不去做。
What in the world is comparable to the machine that can destroy great suffering? When fierce flames are at their peak, even great clouds and rain can make them disappear. Greed burns like a raging fire, who can extinguish it? The strong who can bear heavy burdens have already relinquished the world's responsibilities. What power of wisdom can be an uninvited friend? Like prisoners facing execution, they get drunk to await death. Beings are deluded by their consciousness, only to be born to die. Just as a sharp saw cuts through wood, impermanence is dismantling the world. The darkness of ignorance is like deep water, desire is like a giant wave. Afflictions are like floating foam, and wrong views are like the Makara fish. Only the ship of wisdom can cross this great ocean. Various diseases are like flowers on a tree, old age is like slender branches. Death is like the deep roots of a tree, and karma is like its sprouts. Wisdom is like a sharp sword that can cut down the tree of the three realms. Ignorance is like a fire drill, greed is like a blazing flame. The realm of the five desires is like firewood, extinguish it with the water of wisdom. Having perfected the supreme Dharma, one has destroyed the darkness of ignorance. Having seen the safe and correct path, one has ultimately ended all afflictions. Transforming beings with compassion, treating enemies and loved ones without distinction. All wisdom has been attained, and now all is relinquished. Soft, beautiful, and pure sounds, a square body and slender arms. Even great sages have an end, who can attain infinity? One should be aware of the swift passage of time, and diligently seek the true Dharma. Like encountering water on a dangerous path, drink it quickly and move forward. Impermanence is extremely violent, universally destroying everything, regardless of status. With right mindfulness in the heart, one remains awake even in sleep. At that time, the lion of the Licchavis, often contemplated the Buddha's wisdom. He was weary of and detached from the cycle of birth and death, admiring the lion among men. He did not cling to worldly love, deeply respecting the virtue of detachment. He subdued his fickle and restless mind, dwelling in a place of tranquility. He diligently practiced giving, staying away from arrogance. He enjoyed living alone in seclusion, contemplating the true Dharma. At that time, the all-knowing Buddha, looked around like a lion. Gazing at Vaishali, he spoke his final verses: 'This is my last time, visiting this Vaishali. Going to the birthplace of the strong, I shall enter Nirvana.' Gradually, the Buddha arrived at Pava. Dwelling in the steadfast forest, he instructed the monks: 'Tonight, in the middle of the night, I shall enter Nirvana. You should practice according to the Dharma, that is the most honorable place. If it does not conform to the Sutras, nor is it in accordance with the precepts. If it contradicts the true meaning, then it should not be accepted. If it is neither the Dharma nor the precepts, nor is it what I have said. Then it is a dark teaching, you should quickly abandon it. Accept the clear teaching, that is not inverted. That is what I have said, the teaching according to the Dharma and the precepts. If you accept my teachings, then it is trustworthy. If you say my teachings are wrong, then it is not trustworthy. Not understanding the subtle meanings, mistakenly following the words. That is the way of a fool, speaking falsely against the Dharma. Not distinguishing between truth and falsehood, blindly accepting without understanding. It is like selling copper and gold together, deceiving the world. Fools learn shallow wisdom, not understanding the true meaning. They accept similar teachings, and take them as the true Dharma. Therefore, you should carefully examine, and observe the true Dharma and precepts. Just like a goldsmith, who refines and hammers to extract the true gold. Not understanding the various scriptures, that is not the way of the wise. One should not say what should be said, and should not do what should be done.
。 當作平等受， 句義如說行， 執劍無方便， 則反傷其手。 辭句不巧便， 其義難了知， 如夜行求室， 宅曠莫知處。 失義則忘法， 忘法心馳亂， 是故智慧士， 不違真實義。」 說斯教誡已， 至於波婆城， 彼諸力士眾， 設種種供養。 時有長者子， 其名曰純陀， 請佛至其舍， 供設最後飯。 飯食說法畢， 行詣鳩夷城， 度于蕨蕨河， 及熙連二河。 彼有堅固林， 安隱閑靜處， 入金河洗浴， 身若真金山。 告敕阿難陀： 「于彼雙樹間， 掃灑令清凈， 安置於繩床。 吾今中夜時， 當入于涅槃。」 阿難聞佛教， 氣塞而心悲， 行泣而奉教， 佈置訖還白。 如來就繩床， 北首右脅臥， 枕手累雙足， 猶如師子王， 畢苦後邊身， 一臥永不起。 弟子眾圍繞， 哀嘆世眼滅， 風止林流靜， 鳥獸寂無聲。 樹木汁淚流， 華葉非時零， 未離欲人天， 悉皆大惶怖。 如人游曠澤， 道險未至村， 但恐行不至， 心懼形匆匆。 如來畢竟臥， 而告阿難陀： 「往告諸力士， 我涅槃時至。 彼若不見我， 永恨生大苦。」 阿難受佛教， 悲泣而隨路， 告彼諸力士： 「世尊已畢竟。」 諸力士聞之， 極生大恐怖， 士女奔馳出， 號泣至佛所， 弊衣而散發， 蒙塵身流汗， 號慟詣彼林， 猶如天福盡， 垂淚禮佛足， 憂悲身萎熟。 如來安慰說： 「汝等勿憂悴， 今應隨喜時， 不宜生憂戚。 長劫之所規， 我今始獲得， 已度根境界， 無盡清涼處。 離地水火風， 寂靜不生滅， 永除于憂患， 云何為我憂？ 我昔伽阇山， 欲舍於此身， 以本因緣故， 存世至於今。 守斯危脆身， 如毒蛇同居， 今入于大寂， 眾苦緣已畢。 不復更受身， 未來苦長息， 汝等不復應， 為我生恐怖。」 力士聞佛說， 入于大寂靜， 心亂而目冥， 如睹大黑闇。 合掌白佛言： 「佛離生死苦， 永之寂滅樂， 我等實欣慶
應將一切眾生平等看待，理解佛法的含義要付諸實踐。 如果執著于文字而不知變通，就像拿著劍卻不善用，反而會傷到自己。 如果言辭表達不夠巧妙，那麼佛法的真義就難以理解，就像在黑夜裡尋找房屋，卻因地方空曠而不知其所在。 如果失去了佛法的真義，就會忘記佛法的戒律，忘記戒律內心就會混亂，所以有智慧的人不會違背佛法的真實含義。 說完這些教誨后，佛陀一行人到達了波婆城，那裡的力士們準備了各種各樣的供養。 當時有一位名叫純陀的長者之子，邀請佛陀到他家，供奉了佛陀最後的飯食。 飯食完畢，佛陀開始說法，之後前往鳩夷城，渡過了蕨蕨河和熙連二河。 那裡有一片堅固的樹林，是一個安穩寧靜的地方，佛陀在金河中沐浴，身體如同真金山一般。 佛陀告訴阿難陀：『在那兩棵娑羅樹之間，打掃乾淨，鋪設好繩床。我將在今晚午夜時分進入涅槃。』 阿難陀聽到佛陀的教誨，悲傷得喘不過氣來，一邊哭泣一邊執行佛陀的命令，佈置完畢后回來稟告。 佛陀躺在繩床上，頭朝北，右側臥著，雙手枕著頭，雙腳交疊，如同獅子王一般。 這是他最後一次躺下，一臥不起，永遠離開了人世。 弟子們圍繞在佛陀身邊，哀嘆世間的眼睛即將熄滅，風停了，樹林也靜止了，鳥獸都寂靜無聲。 樹木流出汁液如同眼淚，花葉在不應凋零的時候凋零，那些尚未脫離慾望的人和天人都感到非常恐懼。 就像一個人在荒涼的沼澤中行走，道路險峻尚未到達村莊，擔心自己無法到達，心中恐懼，腳步匆匆。 佛陀最終躺下，告訴阿難陀：『去告訴那些力士們，我涅槃的時間到了。如果他們見不到我，將會永遠抱憾，產生巨大的痛苦。』 阿難陀接受了佛陀的教誨，悲傷地走在路上，告訴那些力士們：『世尊已經涅槃了。』 力士們聽到這個訊息，感到非常恐懼，男女老少都奔跑出來，哭泣著來到佛陀所在的地方。 他們衣衫襤褸，頭髮散亂，身上沾滿灰塵，汗流浹背，哭喊著來到樹林，如同天上的福報已經耗盡。 他們流著眼淚，禮拜佛陀的腳，憂傷悲痛，身體都萎靡不振。 佛陀安慰他們說：『你們不要憂愁悲傷，現在應該隨喜，不應該產生憂愁。』 『我長久以來所追求的，今天終於獲得了，我已經超越了根塵的境界，到達了無盡清涼的境地。』 『我已經脫離了地水火風，進入了寂靜不生不滅的狀態，永遠消除了憂患，你們為何要為我憂愁呢？』 『我以前在伽阇山，就想捨棄這個身體，因為過去的因緣，才存活至今。』 『守護這個脆弱的身體，就像與毒蛇同住，現在我進入了大寂靜，一切痛苦的因緣都已結束。』 『我不再受輪迴之苦，未來的痛苦將永遠止息，你們不應該再為我感到恐懼。』 力士們聽了佛陀的話，進入了深深的寂靜之中，心神混亂，眼睛昏暗，如同看到了巨大的黑暗。 他們合掌對佛陀說：『佛陀您脫離了生死的痛苦，永遠享受寂滅的快樂，我們真的感到欣慰和慶幸。』
Treat all beings equally, and put the meaning of the Dharma into practice. If you cling to words without understanding their flexibility, it's like wielding a sword improperly, which will only hurt yourself. If the language is not skillful, the true meaning of the Dharma will be difficult to grasp, like searching for a house in the dark, where the vastness makes it impossible to find. If you lose the true meaning of the Dharma, you will forget the precepts, and forgetting the precepts will lead to inner chaos. Therefore, wise people do not violate the true meaning of the Dharma. After delivering these teachings, the Buddha and his entourage arrived at Pava City, where the strongmen prepared various offerings. At that time, a son of an elder named Chunda invited the Buddha to his home and offered him his last meal. After the meal, the Buddha began to preach, and then went to Kushinagar, crossing the Kakuttha River and the Hiranyavati River. There was a strong forest there, a peaceful and quiet place. The Buddha bathed in the Golden River, his body like a mountain of pure gold. The Buddha told Ananda: 'Between those two sal trees, sweep clean and prepare a rope bed. I will enter Nirvana at midnight tonight.' Ananda, upon hearing the Buddha's teachings, was choked with grief. He wept as he carried out the Buddha's orders, and after finishing, he returned to report. The Buddha lay down on the rope bed, head to the north, resting on his right side, with his hands under his head and his legs crossed, like a lion king. This was his last time lying down, never to rise again, leaving the world forever. The disciples surrounded the Buddha, lamenting that the eyes of the world were about to be extinguished. The wind stopped, the forest was still, and the birds and beasts were silent. The trees wept sap like tears, and the flowers and leaves withered out of season. Those who had not yet escaped desire, both humans and gods, were filled with great fear. It was like a person walking in a desolate swamp, where the road was dangerous and the village was not yet reached, fearing that they would not arrive, their hearts filled with fear and their steps hurried. The Buddha finally lay down and told Ananda: 'Go tell those strongmen that the time of my Nirvana has come. If they do not see me, they will forever regret it and suffer greatly.' Ananda accepted the Buddha's teachings, and with sorrow, he went on his way, telling the strongmen: 'The World Honored One has entered Nirvana.' The strongmen, upon hearing this news, were filled with great fear. Men and women, young and old, ran out, weeping as they came to where the Buddha was. They were in tattered clothes, their hair disheveled, their bodies covered in dust and sweat, crying as they came to the forest, as if their heavenly blessings had been exhausted. They wept, bowed at the Buddha's feet, their bodies weakened by sorrow and grief. The Buddha comforted them, saying: 'Do not be sad and sorrowful. Now is the time to rejoice, not to grieve.' 'What I have long sought, I have finally attained today. I have transcended the realm of the senses and reached the endless, cool place.' 'I have escaped from earth, water, fire, and wind, and entered a state of stillness, without birth or death, forever free from worry. Why should you grieve for me?' 'I once wanted to abandon this body on Mount Gaya, but because of past causes, I have lived until now.' 'Guarding this fragile body is like living with a poisonous snake. Now I have entered the great stillness, and all causes of suffering have ended.' 'I will no longer suffer the pain of rebirth, and future suffering will be forever extinguished. You should no longer be afraid for me.' The strongmen, upon hearing the Buddha's words, entered a deep stillness, their minds confused, their eyes dim, as if they had seen a great darkness. They joined their palms and said to the Buddha: 'Buddha, you have escaped the suffering of birth and death, and you will forever enjoy the bliss of Nirvana. We are truly relieved and rejoice.'
。 猶如被燒舍， 親從盛火出， 諸天猶歡喜， 何況於世人？ 如來既滅后， 群生無所睹， 永違于救護， 是故生憂悲。 譬如商人眾， 遠涉于曠野， 唯有一導師， 忽然中道亡， 大眾無所怙， 云何不憂悲？ 現世自證知， 睹一切知見， 而不獲勝利， 舉世所應笑。 譬如經寶山， 愚癡守貧苦。」 如是諸力士， 向佛而悲訴， 猶如人一子， 悲訴于慈父。 佛以善誘辭， 顯示第一義， 告諸力士眾： 「誠如汝所言， 求道須精勤； 非但見我得。 如我所說行， 得離眾苦網。 行道存於心， 不必由見我。 猶如疾病人， 依方服良藥， 眾病自然除， 不待見醫師。 不如我說行， 空見我無益。 雖與我相遠， 行法為近我； 同止不隨法， 當知去我遠。 攝心莫放逸， 精勤修正業。 人生於世間， 長夜眾苦迫， 擾動不自安， 猶若風中燈。」 時諸力士眾， 聞佛慈悲教， 內感而收淚， 強自抑止歸。
佛所行贊大般涅槃品第二十六
爾時有梵志， 名須跋陀羅， 賢德悉備足， 凈戒護眾生。 少稟于邪見， 修外道出家， 欲來見世尊， 告語阿難陀： 「我聞如來道， 厥義深難測， 世間無上覺， 第一調御師。 今欲般涅槃， 難復可再遇， 難見見者難， 猶如鏡中月。 我今欲奉見， 無上善導師， 為求免眾苦， 度生死彼岸。 佛日欲潛光， 愿令我暫見。」 阿難情悲感， 兼謂為譏論， 或欣世尊滅， 不宜令佛見。 佛知彼希望， 堪為正法器， 而告阿難言： 「聽彼外道前， 我為度人生， 汝勿作留難。」 須跋陀羅聞， 心生大歡喜， 樂法情轉深， 加敬至佛前。 應時隨順言， 軟語而問訊， 和顏合掌請： 「今欲有所問。 世有知法者， 如我比甚眾， 唯聞佛所得， 解脫異要道。 愿為我略說， 沾潤虛渴懷， 不為論議故， 亦無勝負心。」 佛為彼梵志， 略說八正道， 聞即虛心受， 猶迷得正路。 覺知先所學， 非為究竟道， 即得未曾聞， 舍離於邪徑
現代漢語譯本 如同從燃燒的房屋中，親人從熊熊大火中逃出，諸天都會歡喜，更何況是世人呢？ 如來滅度之後，眾生無所瞻仰，永遠失去了救護，因此感到憂愁悲傷。 譬如一群商人，遠行在曠野之中，只有一位嚮導，忽然中途去世，大眾失去了依靠，怎麼能不憂愁悲傷呢？ 在世時親自證悟，見到一切真理，卻不能獲得勝利，會被世人嘲笑。 就像經過寶山，卻愚癡地守著貧困一樣。 這些力士們，向佛陀悲傷地訴說，就像一個孩子，向慈愛的父親訴說一樣。 佛陀用善巧的言辭，顯示第一義諦，告訴眾力士們：『確實如你們所說，求道必須精進勤奮，不是僅僅見到我就可以得道的。 按照我所說的去做，就能脫離眾苦的羅網。 修行要放在心裡，不必一定要見到我。 就像生病的人，按照藥方服用良藥，各種疾病自然會消除，不必一定要見到醫生。 不按照我所說的去做，即使見到我也無益。 雖然與我相隔遙遠，但修行佛法就是接近我；雖然與我同住，但不遵循佛法，應當知道是遠離我。 收攝心念不要放逸，精進勤奮地修正自己的行為。 人生在世間，長夜漫漫被各種痛苦逼迫，煩擾不安，就像風中的燈火一樣。』 當時，眾力士們，聽了佛陀慈悲的教誨，內心感動而收住眼淚，強忍悲傷各自離去。 佛所行贊大般涅槃品第二十六 當時有一位婆羅門，名叫須跋陀羅，賢德具備，持守清凈的戒律，護佑眾生。 他從小就接受了邪見，修習外道而出家，想要見世尊，就告訴阿難陀： 『我聽說如來的道法，意義深奧難以測度，是世間無上的覺悟者，第一調御師。 現在將要般涅槃，難以再次遇到，難以見到，見到的人也很難得，就像鏡中的月亮一樣。 我現在想要拜見，無上的善導師，爲了求得免除眾苦，度過生死彼岸。 佛陀的日光將要隱沒，希望能夠讓我暫時見上一面。』 阿難陀感到悲傷，又認為這是譏諷之言，或者有人會高興世尊滅度，不應該讓佛陀見他。 佛陀知道他的希望，堪為正法之器，就告訴阿難陀說：『讓那位外道前來，我爲了度化眾生，你不要阻攔。』 須跋陀羅聽了，心中非常歡喜，愛樂佛法的心情更加深厚，更加恭敬地來到佛陀面前。 當時，他順著佛陀的意願，用柔和的語言問候，和顏悅色地合掌請求：『現在想要請教一些問題。 世間懂得佛法的人，像我這樣的人很多，只是聽說佛陀所證悟的，解脫的道路與衆不同。 希望您能為我略說，滋潤我乾渴的心懷，不是爲了辯論，也沒有勝負之心。』 佛陀為那位婆羅門，略說了八正道，他聽了就虛心接受，如同迷路的人找到了正路。 他覺悟到先前所學的，不是究竟的真理，立刻得到了從未聽聞的教誨，捨棄了邪路。
English version It's like when loved ones escape a burning house from a raging fire, the heavens rejoice, how much more so should the people of the world? After the Tathagata passes away, sentient beings will have nothing to look up to, forever losing their protection, and therefore feel sorrow and grief. It's like a group of merchants, traveling far in the wilderness, with only one guide, who suddenly dies midway, the group loses their support, how can they not feel sorrow and grief? Having personally realized the truth in this life, seeing all knowledge, yet not achieving victory, would be laughed at by the world. It's like passing through a mountain of treasures, yet foolishly clinging to poverty. These strong men, sorrowfully pleaded with the Buddha, like a child pleading with a loving father. The Buddha, with skillful words, revealed the ultimate truth, telling the strong men: 'Indeed, as you have said, seeking the path requires diligence and effort, it is not attained merely by seeing me. By practicing as I have taught, one can escape the net of suffering. Cultivation should be in the heart, it is not necessary to see me. It's like a sick person, taking good medicine according to the prescription, all diseases will naturally be cured, it is not necessary to see the doctor. Not practicing as I have taught, even seeing me is of no benefit. Although far from me, practicing the Dharma is being close to me; although living with me, but not following the Dharma, know that you are far from me. Gather your mind and do not be lax, diligently correct your actions. Life in this world, in the long night is oppressed by various sufferings, disturbed and restless, like a lamp in the wind.' At that time, the strong men, hearing the Buddha's compassionate teachings, were moved and held back their tears, forcing themselves to suppress their sorrow and depart. The Praise of the Buddha's Conduct, Chapter 26 on the Great Nirvana At that time, there was a Brahmin, named Subhadra, who was virtuous and complete, upholding pure precepts, and protecting all beings. From a young age, he had accepted wrong views, practiced external paths and left home, wanting to see the World Honored One, he told Ananda: 'I have heard that the Tathagata's teachings are profound and difficult to fathom, he is the unsurpassed enlightened one in the world, the first tamer. Now he is about to enter Nirvana, it will be difficult to meet him again, difficult to see, and those who see him are rare, like the moon in a mirror. I now wish to pay homage to the unsurpassed good teacher, in order to seek liberation from suffering, and cross the shore of birth and death. The sun of the Buddha is about to set, I hope to be able to see him temporarily.' Ananda felt sorrow, and also thought it was a sarcastic remark, or that some might be happy about the World Honored One's passing, and that he should not let the Buddha see him. The Buddha knew his hope, that he was a vessel for the true Dharma, and told Ananda: 'Let that outsider come forward, I am here to liberate sentient beings, do not hinder him.' Subhadra heard this, and his heart was very joyful, his love for the Dharma deepened, and he came before the Buddha with even more respect. At that time, he followed the Buddha's will, greeted him with gentle words, and with a kind face, he joined his palms and requested: 'Now I wish to ask some questions. There are many in the world who understand the Dharma, like myself, but I have heard that what the Buddha has realized, the path to liberation is different. I hope you can briefly explain it to me, to quench my thirsty heart, not for the sake of debate, nor with a mind of winning or losing.' The Buddha briefly explained the Eightfold Path to that Brahmin, who listened with an open mind, like a lost person finding the right path. He realized that what he had learned before was not the ultimate truth, and immediately received teachings he had never heard before, abandoning the wrong path.
。 兼背癡闇障， 思惟先所習， 瞋恚癡冥俱， 長養不善業。 愛恚癡等行， 能起諸善業， 多聞慧精進， 亦由有愛生。 恚癡若斷者， 則離於諸業， 諸業既已除， 是名業解脫。 諸業解脫者， 不與義相應， 世間說一切， 悉皆有自性。 有愛瞋恚癡， 而有自性者， 此則應常存， 云何而解脫？ 正使恚癡滅， 有愛還復生， 如水自性冷， 緣火故成熱， 熱息歸於冷， 以自性常故。 當知有愛性， 聞慧進不增， 不增亦不減， 云何是解脫？ 先謂彼生死， 本從性中生， 今觀于彼義， 無得解脫者。 性者則常住， 云何有究竟？ 譬如燃明燈， 何能令無光？ 佛道真實義， 緣愛生世間， 愛滅則寂靜， 因滅故果亡。 本謂我異身， 不見無作者， 今聞佛正教， 世間無有我。 諸法因緣生， 無有自在故， 因緣生故苦， 因緣滅亦然。 觀世因緣生， 則滅于斷見， 緣離世間滅， 則離於常見； 悉捨本所見， 深見佛正法。 宿命種善因， 聞法能即悟， 已得善寂滅， 清涼無盡處。 心開信增廣， 仰瞻如來臥， 不忍觀如來， 舍世般涅槃， 及佛未究竟， 我當先滅度。 合掌禮聖顏， 一面正基坐， 舍壽入涅槃， 如雨滅小火。 佛告諸比丘： 「我最後弟子， 而今已涅槃， 汝等當供養。」 佛以初夜過， 月明眾星朗， 閑林靜無聲， 而興大悲心， 遺誡諸弟子： 「吾般涅槃后， 汝等當恭敬， 波羅提木叉， 即是汝大師， 巨夜之明燈， 貧人之大寶。 當所教誡者， 汝等當隨順， 如事我無異。 當凈身口行， 離諸治生業， 田宅畜眾生， 積財及五穀， 一切當遠離， 如避大火坑。 墾土截草木， 醫療治諸病， 仰觀于歷數， 步推吉兇象， 占相於利害， 此悉不應為。 節身隨時食， 不受使行術， 不合和湯藥， 遠離諸諂曲。 順法資生具， 應當知量受， 受則不積聚， 是則略說戒。 為眾戒之根， 亦為解脫本， 依此法能生， 一切諸正受。 一切真實智， 緣斯得究竟， 是故當執持， 勿令其斷壞
同時揹負著愚昧和黑暗的障礙，思索著先前所學習的道理。 嗔恨、愚癡和黑暗一同存在，增長著不善的業力。 愛、嗔、癡等行為，也能引發各種善業。 廣博的知識、智慧和精進，也是由愛而產生的。 如果嗔恨和愚癡被斷除，就能脫離各種業力。 當各種業力都被消除，這就叫做業的解脫。 各種業力都解脫的人，不與義理相符合。 世間說一切事物，都各自具有自性。 如果有愛、嗔恨和愚癡，並且具有自性， 那麼這些就應該永遠存在，又怎麼能解脫呢？ 即使嗔恨和愚癡消滅了，愛還會再次產生。 就像水的自性是冷的，因為火的緣故才變成熱的。 熱度消失後又恢復到冷，因為自性是恒常的。 應當知道愛的自性，聽聞佛法、智慧和精進都不會增加。 不增加也不減少，又怎麼能說是解脫呢？ 先前認為生死，本來是從自性中產生的。 現在觀察這個道理，沒有能夠解脫的。 自性是恒常存在的，又怎麼會有終結呢？ 譬如點燃明燈，怎麼能讓它沒有光亮呢？ 佛道的真實意義是，因為愛而產生世間。 愛滅絕了就寂靜了，因為原因滅絕了，結果也就消失了。 先前認為我與身體不同，沒有看到無作者。 現在聽聞佛陀的正教，世間沒有我。 諸法都是因緣而生，沒有自在的緣故。 因為因緣而產生苦，因緣滅絕了也一樣。 觀察世間因緣而生，就能滅除斷見。 因緣離散世間滅絕，就能脫離常見； 完全捨棄原先的見解，深刻地理解佛陀的正法。 前世種下善的因，聽聞佛法就能立即領悟。 已經得到善的寂滅，清涼無盡的境界。 內心開闊，信心增長，仰望如來安臥。 不忍心看到如來，捨棄世間進入涅槃， 以及佛陀還沒有究竟，我應當先滅度。 合掌禮拜聖顏，在一旁端正地坐著， 捨棄壽命進入涅槃，就像雨水熄滅小火。 佛陀告訴眾比丘：『我最後的弟子， 現在已經涅槃了，你們應當供養他。』 佛陀在初夜過後，月光明亮，眾星閃耀， 寂靜的樹林里沒有聲音，於是生起大悲心， 遺囑告誡眾弟子：『我涅槃之後， 你們應當恭敬，波羅提木叉， 它就是你們的大師，長夜的明燈， 貧窮人的大寶。對於所教誡的， 你們應當隨順，就像侍奉我一樣沒有差別。 應當清凈身口的行為，遠離各種謀生手段， 田地、住宅、畜養眾生，積蓄錢財和五穀， 一切都應當遠離，就像躲避大火坑一樣。 開墾土地、砍伐草木，醫療治療各種疾病， 仰望曆法推算，推測吉兇的徵兆， 占卜相看利害，這些都不應該做。 節制身體，按時吃飯，不接受使用法術， 不調和湯藥，遠離各種諂媚和虛偽。 順應佛法而來的生活用品，應當知道適量接受， 接受了就不要積聚，這就是簡略地說明戒律。 是眾戒的根本，也是解脫的根本， 依靠這個法能產生，一切正確的領受。 一切真實的智慧，因為這個而得到究竟， 所以應當執持，不要讓它斷壞。
Simultaneously bearing the obstacles of ignorance and darkness, contemplating what was previously learned. Anger, ignorance, and darkness exist together, fostering unwholesome karma. Actions of love, anger, and ignorance can also give rise to various wholesome karmas. Extensive knowledge, wisdom, and diligence also arise from love. If anger and ignorance are severed, one can be liberated from various karmas. When all karmas are eliminated, this is called the liberation of karma. Those who are liberated from all karmas do not align with the principles of righteousness. The world says that all things each possess their own inherent nature. If there is love, anger, and ignorance, and they possess inherent nature, then these should exist forever, how can there be liberation? Even if anger and ignorance are extinguished, love will arise again. Just as water's nature is cold, it becomes hot due to fire. When the heat subsides, it returns to cold, because its nature is constant. It should be known that the nature of love, hearing the Dharma, wisdom, and diligence do not increase. Neither increasing nor decreasing, how can this be called liberation? Previously, it was thought that birth and death originally arose from inherent nature. Now, observing this principle, there is no one who can be liberated. Inherent nature is constant, how can there be an end? Like lighting a bright lamp, how can it be made to have no light? The true meaning of the Buddha's path is that the world arises from love. When love is extinguished, there is tranquility; when the cause is extinguished, the result also disappears. Previously, it was thought that 'I' was different from the body, not seeing the non-doer. Now, hearing the Buddha's true teachings, there is no 'I' in the world. All dharmas arise from conditions, without self-mastery. Because of conditions, suffering arises; when conditions cease, it is the same. Observing the world arising from conditions, one can extinguish the view of annihilation. When conditions are separated, the world ceases, one can be free from the view of permanence; Completely abandoning previous views, deeply understanding the Buddha's true Dharma. Having planted good seeds in past lives, upon hearing the Dharma, one can immediately awaken. Having attained the good tranquility, a cool and boundless realm. The heart opens, faith increases, gazing upon the reclining Tathagata. Unable to bear seeing the Tathagata, abandoning the world and entering Nirvana, and that the Buddha has not yet reached the ultimate, I should first pass into Nirvana. Joining palms in reverence, bowing to the holy countenance, sitting upright to one side, relinquishing life and entering Nirvana, like rain extinguishing a small fire. The Buddha told the monks: 'My last disciple, has now entered Nirvana, you should make offerings to him.' After the first watch of the night, the moon was bright, the stars were shining, in the quiet forest, there was no sound, and thus arose great compassion, leaving instructions for the disciples: 'After my Nirvana, you should respect the Pratimoksha, it is your teacher, the lamp of the long night, the great treasure of the poor. Regarding what is taught, you should follow, as if serving me without difference. You should purify the actions of body and speech, stay away from various means of livelihood, fields, houses, raising living beings, accumulating wealth and grains, all should be avoided, like avoiding a great fire pit. Cultivating land, cutting grass and trees, medical treatment of various diseases, looking up to the calendar to calculate, predicting auspicious and inauspicious signs, divining and observing benefits and harms, these should not be done. Restrain the body, eat at the proper time, do not accept the use of magic, do not mix medicines, stay away from various flatteries and deceptions. The necessities of life that come in accordance with the Dharma, should be accepted in moderation, once accepted, do not accumulate, this is a brief explanation of the precepts. It is the root of all precepts, and also the root of liberation, relying on this Dharma can give rise to, all correct receptions. All true wisdom, because of this, is attained ultimately, therefore, it should be upheld, do not let it be broken.
凈戒不斷故， 則有諸善法， 無則無諸善， 以戒建立故。 已住清凈戒， 善攝諸情根， 猶如善牧牛， 不令其縱暴。 不攝諸根馬， 縱逸於六境， 現世致殃禍， 將墜于惡道。 譬如不調馬， 令人墮坑陷， 是故明智者， 不應縱諸根。 諸根甚兇惡， 為人之重怨， 眾生愛諸根， 還為彼傷害。 深怨盛毒蛇， 暴虎及猛火， 世間之甚惡， 慧者所不畏。 唯畏輕躁心， 將人入惡道， 以彼樂小恬， 不觀深險故。 狂象失利鉤， 猿猴得樹林， 輕躁心如是， 慧者當攝持。 放心令自在， 終不得寂滅， 是故當制心， 速之安靜處。 飯食知節量， 當如服藥法， 勿因於飯食， 而生貪恚心。 飲食止飢渴， 如膏朽敗車， 譬如蜂採花， 不壞其色香， 比丘行乞食， 勿傷彼信心。 若人開心施， 當推彼所堪， 不籌量牛力， 過載令其傷。 朝中晡三時， 次第修正業， 初后二夜分， 亦莫著睡眠， 中夜端心臥， 繫念在明相。 勿終夜睡眠， 令身命空過， 時火常燒身， 云何長睡眠？ 煩惱眾怨家， 乘虛而隨害， 心惛于睡寐， 死至孰能覺？ 毒蛇藏於宅， 善咒能令出， 黑虺
居其心， 明覺善咒除， 無術而長眠， 是則無慚人。 慚愧為嚴服， 慚為制象鉤， 慚愧令心定， 無慚喪善根， 慚愧世稱賢， 無慚禽獸倫。 若人以利刀， 節節解其身， 不應懷恚恨， 口不加惡言， 惡念而惡言， 自傷不害彼。 節身修苦行， 無過忍辱勝， 唯有行忍辱， 難伏堅固力， 是故勿懷恨， 惡言以加人。 瞋恚壞正法， 亦壞端正色， 喪失美名稱， 瞋火自燒心， 瞋為功德怨， 愛德勿懷恨。 在家多諸惱， 瞋恚故非怪， 出家而懷瞋， 是則與理乖， 猶如冷水中， 而有盛火燃。 憍慢心若生， 當自手摩頂， 剃髮服染衣， 手持乞食器， 邊生裁自活， 何為生憍慢？ 俗人衣色族， 憍慢亦為過， 何況出家人， 志求解脫道， 而生憍慢心？ 此則大不可。 曲直性相違， 不俱猶霜炎， 出家修直道， 諂曲非所應， 諂偽幻虛詐， 唯法不欺誑。 多求則為苦， 少欲則安隱， 為安應少欲， 況求真解脫？ 慳吝畏多求， 恐損其財寶， 好施者亦畏， 愧財不供足， 是故當小欲， 施彼無畏心。 由此少欲心， 則得解脫道， 若欲求解脫， 亦應習知足。 知足常歡喜，
【現代漢語翻譯】 現代漢語譯本 安住于內心，以清明的覺知和善巧的咒語來消除煩惱，不修習正道卻長眠不醒，這就是不知慚愧的人。 慚愧是莊嚴的衣裳，慚愧是控制心象的鉤子，慚愧能使心安定，沒有慚愧就會喪失善根。 有慚愧的人世人稱讚為賢能，沒有慚愧的人如同禽獸一般。 如果有人用鋒利的刀，一節節地肢解你的身體，你也不應該懷有怨恨，口中不應說出惡語。 心懷惡念，口出惡言，只會傷害自己，而不能傷害他人。 節制自身，修習苦行，沒有比忍辱更殊勝的了，只有修行忍辱，才能降伏堅固的嗔恨力量。 所以不要懷恨在心，不要用惡語加害於人。 嗔恚會破壞正法，也會破壞端正的容貌，會喪失美好的名聲，嗔恨的火焰會燒灼自己的內心。 嗔恨是功德的仇敵，要愛惜功德，不要懷有嗔恨。 在家之人多有煩惱，因為嗔恚而發怒並不奇怪，出家之人如果懷有嗔恨，就與佛理相違背，如同在冰冷的水中，卻有熊熊的火焰燃燒。 如果驕慢之心生起，應當自己用手撫摸頭頂，看看自己剃了頭髮，穿著染色的僧衣，手中拿著乞食的缽，依靠乞食來維持生活，有什麼值得驕傲的呢？ 世俗之人因為衣著華麗、出身高貴而驕慢，尚且是一種過錯，更何況出家之人，立志要尋求解脫之道，卻生起驕慢之心？這實在是太不應該了。 正直和彎曲的本性是相反的，就像寒霜和火焰一樣不能並存，出家修行要走正直的道路，諂媚彎曲是不應該的。 諂媚、虛偽、欺詐都是虛幻不實的，只有佛法才是真實不虛的。 貪求過多就會感到痛苦，少欲知足就會感到安穩，爲了安穩應當少欲，更何況是追求真正的解脫呢？ 慳吝的人害怕別人求取，擔心損失自己的財寶，喜歡佈施的人也害怕，慚愧自己的財物不能滿足別人的需求。 所以應當減少慾望，以無畏的心去佈施。 因為有少欲的心，才能得到解脫之道，如果想要尋求解脫，也應當學習知足。 知足的人常常感到歡喜。
【English Translation】 English version Dwelling in the mind, with clear awareness and skillful mantras to dispel afflictions, sleeping deeply without practicing the right path, such a person is without shame. Shame is the dignified garment, shame is the hook that controls the mind's elephant, shame can stabilize the mind, without shame, one loses the roots of goodness. Those with shame are praised by the world as virtuous, those without shame are like beasts. If someone were to use a sharp knife to dismember your body piece by piece, you should not harbor resentment, nor should you utter harsh words. Having evil thoughts and speaking evil words only harms oneself and does not harm others. Restraining oneself and practicing asceticism, there is nothing more superior than patience, only by practicing patience can one subdue the firm power of anger. Therefore, do not harbor resentment, do not harm others with harsh words. Anger destroys the true Dharma, it also destroys a dignified appearance, it loses a good reputation, the fire of anger burns one's own heart. Anger is the enemy of merit, cherish merit and do not harbor anger. Laypeople have many troubles, it is not strange to be angry because of anger, but if a monastic harbors anger, it is contrary to the Dharma, like a raging fire burning in cold water. If arrogance arises, one should touch one's own head with one's hand, seeing that one has shaved one's hair, wears dyed monastic robes, holds an alms bowl, and relies on begging for sustenance, what is there to be arrogant about? It is already a fault for worldly people to be arrogant because of their fine clothes and noble birth, how much more so for a monastic who aspires to seek the path of liberation, to give rise to arrogance? This is truly unacceptable. The nature of straightness and crookedness are contradictory, like frost and fire cannot coexist, a monastic should walk the straight path, flattery and crookedness are not appropriate. Flattery, falsehood, and deceit are all illusory and unreal, only the Dharma is true and not deceptive. Seeking too much leads to suffering, contentment with little leads to peace, for the sake of peace one should desire little, how much more so when seeking true liberation? The miser is afraid of others asking, fearing the loss of their treasures, the generous person is also afraid, ashamed that their wealth cannot meet the needs of others. Therefore, one should reduce desires and give with a fearless heart. Because of having a mind of few desires, one can attain the path of liberation, if one wishes to seek liberation, one should also learn to be content. The content person is always joyful.
歡喜即是法， 資生具雖陋， 知足故常安。 不知足之人， 雖得生天樂， 以不知足故， 苦火常燒心。 富而不知足， 是亦為貧苦， 雖貧而知足， 是則第一富。 其不知足者， 五欲境彌廣， 猶更求無厭， 長夜馳騁苦。 汲汲懷憂慮， 反為知足哀， 不多受眷屬， 其心常安隱。 安隱寂靜故， 人天悉奉事， 是故當舍離， 親疏二眷屬。 如曠澤孤樹， 眾鳥多集棲， 多畜眾亦然， 長夜受眾苦， 多眾多纏累， 如老象溺泥。 若人勤精進， 無利而不獲， 是故當晝夜， 精勤不懈怠。 山谷微流水， 常流故決石， 鉆火不精進， 徒勞而不獲， 是故當精進， 如壯夫鉆火。 善友雖為良， 不及於正念， 正念存於心， 眾惡悉不入。 是故修行者， 常當念其身， 于身若失念， 一切善則忘。 譬如勇猛將， 被鉀御強敵， 正念為重鎧， 能制六境賊， 正定撿覺心， 觀世間生滅， 是故修行者， 當習三摩提。 三昧已寂靜， 能滅一切苦， 智慧能照明， 遠離於攝受。 等觀內思惟， 隨順趣正法， 在家及出家， 斯應由此路。 生老死大海， 智慧為輕舟， 無明大闇冥， 智慧為明
【現代漢語翻譯】 現代漢語譯本 喜悅就是佛法， 生活物資即使簡陋，因為知足所以常常安樂。 不知足的人，即使得到天上的快樂， 因為不知足的緣故，痛苦的火焰常常燃燒內心。 富有卻不知足，這也是一種貧苦， 即使貧窮卻知足，這才是真正的富有。 那些不知足的人，五欲（色、聲、香、味、觸）的境界越發廣大， 仍然貪求無厭，在漫長的黑夜裡奔波受苦。 他們急切地懷著憂慮，反而為知足的人感到悲哀， 不多受眷屬的牽絆，內心常常安穩平靜。 因為安穩平靜的緣故，人天都來供奉侍奉， 所以應當舍離，親近和疏遠的兩種眷屬。 如同曠野中孤獨的樹木，許多鳥兒都來聚集棲息， 擁有眾多眷屬也是這樣，長夜遭受各種痛苦， 眾多眷屬如同纏繞的累贅，如同老象陷入泥潭。 如果有人勤奮精進，沒有利益不能獲得， 所以應當日夜，精勤不懈怠。 山谷中細小的流水，因為經常流動所以能穿透石頭， 鉆木取火不精進，徒勞而無所獲， 所以應當精進，如同壯士鉆木取火。 善友雖然是良師益友，也比不上正念， 正念存在於心中，各種惡念都不能進入。 所以修行的人，應當常常憶念自己的身體， 如果對身體失去正念，一切善法都會遺忘。 譬如勇猛的將領，身披鎧甲抵禦強敵， 正念就是堅固的鎧甲，能夠制服六境（色、聲、香、味、觸、法）的賊寇， 正定能夠檢視覺察內心，觀察世間的生滅變化， 所以修行的人，應當修習三摩提（samadhi，禪定）。 三昧（samadhi，禪定）已經寂靜，能夠滅除一切痛苦， 智慧能夠照明，遠離執著和接受。 平等地觀察內心，隨順趣向正法， 在家和出家的人，都應當走這條道路。 生老病死的大海，智慧是輕便的船隻， 無明（ignorance）的黑暗，智慧是光明。
【English Translation】 English version Joy is the Dharma, Though the means of livelihood are humble, contentment brings constant peace. Those who are not content, even if they attain heavenly bliss, Because of their discontent, the fire of suffering constantly burns their hearts. Being rich yet not content is also a form of poverty, Though poor, being content is the greatest wealth. Those who are not content, the realm of the five desires (form, sound, smell, taste, touch) expands ever more, Yet they still seek without satiety, running in suffering through the long night. They anxiously harbor worries, and instead pity those who are content, Not being burdened by many dependents, their hearts are often peaceful and secure. Because of this peace and tranquility, humans and gods all come to serve and honor them, Therefore, one should abandon both close and distant relatives. Like a solitary tree in a vast wilderness, many birds gather to roost, Having many dependents is the same, enduring various sufferings through the long night, Many dependents are like entangling burdens, like an old elephant stuck in mud. If one is diligent and persevering, there is no benefit that cannot be obtained, Therefore, one should be diligent day and night, without laziness. The small stream in the valley, because it flows constantly, can penetrate stone, Drilling for fire without diligence is futile and fruitless, Therefore, one should be diligent, like a strong man drilling for fire. Although good friends are beneficial, they are not as good as right mindfulness, When right mindfulness is present in the heart, all evils cannot enter. Therefore, practitioners should always be mindful of their bodies, If one loses mindfulness of the body, all good qualities will be forgotten. Like a brave general, wearing armor to resist strong enemies, Right mindfulness is the strong armor, able to subdue the thieves of the six senses (form, sound, smell, taste, touch, and mental objects), Right concentration can examine and observe the mind, observing the arising and ceasing of the world, Therefore, practitioners should practice samadhi (meditative concentration). Samadhi (meditative concentration) is already tranquil, able to extinguish all suffering, Wisdom can illuminate, and is far from attachment and acceptance. Equally observing the inner thoughts, following the path of the right Dharma, Both lay and monastic practitioners should follow this path. The great ocean of birth, old age, and death, wisdom is the light boat, The darkness of ignorance, wisdom is the light.
燈， 諸纏結垢病， 智慧為良藥， 煩惱棘刺林， 智慧為利斧， 癡愛駃水流， 智慧為橋樑， 是故當勤習， 聞思修生慧。 成就三種慧， 雖盲慧眼通， 無慧心虛偽， 是則非出家。 是故當覺知， 離諸虛偽法， 逮得微妙樂， 寂靜安隱處。 遵崇不放逸， 放逸為善怨， 若人不放逸， 得生帝釋處， 縱心放逸者， 則墮阿修羅。 安慰慈悲業， 所應我已畢， 汝等當精勤， 善自修其業， 山林空閑處， 增長寂靜心。 當自勤勸勉， 勿令後悔恨。 猶如世良醫， 應病說方藥， 抱病而不服， 是非良醫過。 我已說真實， 顯示平等路， 聞而不奉用， 此非說者咎。 於四真諦義， 有所不了者， 汝今悉應問， 勿復隱所懷。」 世尊哀愍教， 眾會默然住。 時阿那律陀， 觀察諸大眾， 默然無所疑， 合掌而白佛： 「月溫日光冷， 風靜地性動， 如是四種惑， 世間悉已無。 苦集滅道諦， 真實未曾違， 如世尊所說， 眾會悉無疑。 唯世尊涅槃， 一切悉悲感， 不於世尊說， 起不究竟想。 正使新出家， 情未深解者， 聞今慇勤教， 疑惑悉已除。 已度生死海， 無慾無所求，
【現代漢語翻譯】 現代漢語譯本 燈（喻智慧）， 各種纏繞的污垢疾病，智慧是良藥。 煩惱如荊棘叢林，智慧是鋒利的斧頭。 癡愛如奔騰的流水，智慧是渡河的橋樑。 因此應當勤奮學習，通過聽聞、思考和修行來產生智慧。 成就聽聞、思考、修行三種智慧，即使是盲人也能擁有智慧的眼睛。 沒有智慧的心是虛偽的，這樣就不是真正的出家人。 因此應當覺悟，遠離各種虛偽的法， 獲得微妙的快樂，到達寂靜安穩的境地。 要遵從不放逸，放逸是善的仇敵。 如果人不放逸，就能生到帝釋天（Indra）的居所。 放縱自己心意的人，就會墮落到阿修羅（Asura）道。 安慰和慈悲的事業，我應該做的已經做完了。 你們應當精進努力，好好地修行自己的事業。 在山林空閑的地方，增長寂靜的心。 應當自己勤勉勸勉自己，不要讓自己後悔遺憾。 就像世間的良醫，根據病情開出藥方。 病人有病而不服藥，這不是良醫的過錯。 我已經說了真實的話，顯示了平等的道路。 聽了而不去奉行，這不是說法者的過錯。 對於四聖諦（catvāri āryasatyāni）的意義， 如果有什麼不明白的，你們現在都應當問，不要再隱瞞心中的疑惑。 世尊慈悲地教導，大眾都默默地住立。 這時阿那律陀（Anuruddha）觀察大眾， 見他們默默地沒有疑惑，合掌向佛稟告： 『月亮會變熱，太陽會變冷，風會靜止，大地會動搖， 像這樣的四種迷惑，在世間都已經不存在了。 苦集滅道四諦（duḥkha, samudaya, nirodha, marga），真實不曾違背。 就像世尊所說的那樣，大眾都沒有疑惑。 只是世尊將要涅槃（nirvana），一切都感到悲傷。 不會對世尊所說，產生不究竟的想法。 即使是新出家的人，對佛法理解不深的人， 聽了今天慇勤的教誨，疑惑也都消除了。 已經度過生死苦海，沒有慾望也沒有所求，
【English Translation】 English version Lamp (metaphor for wisdom), For all the entangling defilements, wisdom is the good medicine. For the forest of thorns of afflictions, wisdom is the sharp axe. For the swift current of deluded love, wisdom is the bridge. Therefore, one should diligently study, cultivating wisdom through hearing, contemplation, and practice. Having achieved the three wisdoms of hearing, contemplation, and practice, even the blind will have the eyes of wisdom. A heart without wisdom is false; such a person is not truly a renunciate. Therefore, one should awaken, and depart from all false dharmas, Attain subtle joy, and reach the peaceful and secure place. One should adhere to non-negligence; negligence is the enemy of good. If one is not negligent, one will be born in the abode of Indra (帝釋). Those who indulge their minds will fall into the realm of Asuras (阿修羅). The work of comforting and compassion, what I should have done, I have completed. You should strive diligently, and cultivate your own practice well. In the secluded places of mountains and forests, increase the peaceful mind. One should diligently encourage oneself, and not let oneself have regrets. Just like a good physician in the world, who prescribes medicine according to the illness, If a patient has an illness but does not take the medicine, it is not the fault of the good physician. I have spoken the truth, and shown the equal path. If one hears but does not follow, it is not the fault of the speaker. Regarding the meaning of the Four Noble Truths (catvāri āryasatyāni), If there is anything you do not understand, you should ask now, and no longer conceal your doubts. The World Honored One compassionately taught, and the assembly remained silent. Then Anuruddha (阿那律陀) observed the assembly, Seeing that they were silent and without doubts, he joined his palms and reported to the Buddha: 'The moon may become hot, the sun may become cold, the wind may become still, and the earth may move, Such four kinds of delusions, no longer exist in the world. The Four Noble Truths (duḥkha, samudaya, nirodha, marga) of suffering, origin, cessation, and path, are true and have never been violated. Just as the World Honored One has said, the assembly has no doubts. It is only that the World Honored One is about to enter Nirvana (涅槃), and everyone feels sorrow. They do not have the thought that what the World Honored One has said is not ultimate. Even those who have newly renounced, and whose understanding of the Dharma is not deep, Having heard today's earnest teachings, their doubts have all been eliminated. They have already crossed the sea of birth and death, without desires and without seeking,
今皆生悲戀， 嘆佛滅何速？」 佛以阿那律， 種種憂悲說， 復以慈愍心， 安慰而告言： 「正使經劫住， 終歸當別離， 異體而和合， 理自不常俱。 自他利已畢， 空住何所為？ 天人應度者， 悉已得解脫。 汝等諸弟子， 展轉維正法， 知有必磨滅， 勿復生憂悲， 當自勤方便， 到不別離處。 我已燃智燈， 照除世闇冥， 世皆不牢固， 汝等當隨喜。 如親遭重病， 療治脫苦患， 已舍于苦器， 逆生死海流， 永離眾苦患， 是亦應隨喜。 汝等善自護， 勿生於放逸， 有者悉歸滅， 我今入涅槃。」 言語從是斷， 此則最後教。 入初禪三昧， 次第九正受， 逆次第正受， 還入于初禪， 復從初禪起， 入于第四禪， 出定心無寄， 便入于涅槃。 以佛涅槃故， 大地普震動， 空中普雨火， 無薪而自焰。 又復從地起， 八方俱熾燃， 乃至諸天宮， 熾燃亦如是。 雷霆動天地， 霹靂震山川， 猶天阿修羅， 擊鼓戰鬥聲。 狂風四激起， 山崩雨灰塵， 日月無光暉， 清流悉沸涌， 堅固林萎悴， 華葉非時零。 飛龍乘黑雲， 垂五首淚流， 四王及眷屬， 含悲興供養。 凈居
【現代漢語翻譯】 現代漢語譯本 如今大家都因悲傷而戀戀不捨，嘆息佛陀涅槃為何如此之快？ 佛陀對阿那律（Anaritsu，佛陀的弟子）用各種憂傷悲痛的話語開導，又以慈悲憐憫之心，安慰他們並說道： 『即使我住世經歷無數劫，最終也終將別離，不同的個體因緣和合，道理上本來就不能永遠在一起。 自我利益和利益他人的事情都已經完成，空留住世又有什麼意義呢？ 所有應該被度化的天人和眾生，都已經得到解脫。 你們這些弟子，要輾轉相傳維護正法，知道有生必有滅，不要再產生憂愁悲傷，應當自己勤奮修行，到達沒有別離的地方。 我已經點燃智慧的明燈，照亮驅除了世間的黑暗，世間的一切都不牢固，你們應當隨喜（感到欣慰）。 如同親人遭遇重病，經過治療脫離了痛苦，已經捨棄了痛苦的軀體，逆著生死輪迴的河流，永遠脫離了各種痛苦，這也應當隨喜。 你們要好好守護自己，不要放縱懈怠，有生之物最終都會滅亡，我現在要進入涅槃。』 佛陀說完這些話就停止了言語，這是他最後的教誨。 佛陀進入初禪三昧（dhyana，禪定），依次進入第九正受（samapatti，禪定），又逆次進入禪定，回到初禪。 又從初禪起身，進入第四禪，出定後心無所繫，便進入了涅槃。 因為佛陀涅槃的緣故，大地普遍震動，空中普降火焰，沒有柴薪卻自己燃燒。 又從地面升起，八方都熾熱燃燒，乃至諸天宮殿，也同樣熾熱燃燒。 雷霆震動天地，霹靂震響山川，如同天上的阿修羅（Asura，一種神）擊鼓戰鬥的聲音。 狂風四處激盪，山崩地裂，灰塵如雨，日月失去光輝，清澈的河流都沸騰涌動。 堅固的樹林枯萎凋零，花朵葉子在不應時節紛紛落下。 飛龍乘著黑雲，垂下五個頭顱流淚，四天王（Caturmaharajika，佛教的護法神）和他們的眷屬，都含著悲傷進行供養。 凈居天（Suddhavasa，色界天）
【English Translation】 English version Now everyone is filled with sorrow and longing, lamenting how quickly the Buddha has entered Nirvana? The Buddha spoke to Anaritsu (Anaritsu, a disciple of the Buddha) with various words of sorrow and grief, and with a compassionate heart, comforted them and said: 'Even if I were to live for countless kalpas (aeons), eventually there would be separation. Different entities come together due to conditions, and it is not reasonable for them to be together forever. My own benefit and the benefit of others have been completed, what is the point of remaining in the world? All the gods and beings who should be liberated have already attained liberation. You disciples should pass on and uphold the Dharma, knowing that what is born must perish, do not generate sorrow and grief again, you should diligently cultivate yourselves to reach the place where there is no separation. I have already lit the lamp of wisdom, illuminating and dispelling the darkness of the world. Everything in the world is impermanent, you should rejoice (feel gratified). It is like a loved one encountering a serious illness, after treatment they are freed from suffering, having abandoned the body of suffering, going against the flow of birth and death, and forever escaping all suffering, this too should be rejoiced. You should protect yourselves well, do not be indulgent and lax, all that exists will eventually perish, I am now entering Nirvana.' The Buddha stopped speaking after these words, this was his final teaching. The Buddha entered the first dhyana (dhyana, meditation), successively entered the ninth samapatti (samapatti, meditative attainment), then reversed the order of meditation, returning to the first dhyana. Then, rising from the first dhyana, he entered the fourth dhyana, and upon exiting the meditation, his mind was unattached, and he entered Nirvana. Because of the Buddha's Nirvana, the earth shook universally, flames rained down from the sky, burning without fuel. And from the ground, the eight directions blazed, even the palaces of the heavens were ablaze. Thunder shook the heavens and the earth, lightning struck the mountains and rivers, like the sound of the Asuras (Asura, a type of deity) in the heavens beating drums for battle. Gales stirred in all directions, mountains collapsed, dust fell like rain, the sun and moon lost their light, and clear rivers boiled and surged. The sturdy forests withered and decayed, flowers and leaves fell out of season. Flying dragons rode on black clouds, shedding tears from their five heads, the Four Heavenly Kings (Caturmaharajika, Buddhist guardian deities) and their retinues, with sorrow, made offerings. The Suddhavasa (Suddhavasa, Pure Abodes) heavens
天來下， 虛空中列侍， 觀察無常變， 無憂亦無喜。 嘆世違天師， 眼滅一何速？ 八部諸天神， 遍滿虛空中， 散華以供養， 慼慼心不歡； 唯有魔王喜， 奏樂以自娛。 閻浮提失榮， 猶山頹巔崩， 大象素牙折， 牛王雙角摧。 虛空無日月， 蓮花遭嚴霜， 如來般涅槃， 世間悴亦然。
佛所行讚歎涅槃品第二十七
時有一天子， 乘千白鵠宮， 于上虛空中， 觀佛般涅槃。 普為諸天眾， 廣說無常偈： 「一切性無常， 速生而速滅。 生則與苦俱， 唯寂滅為樂。 行業薪積聚， 智慧火熾燃。 名稱煙沖天， 時雨雨令滅， 猶如劫火起， 水災之所滅。」 復有梵仙天， 猶第一義仙， 處天勝妙樂， 而不染天報， 嘆如來寂滅， 心定而口言： 「觀察三世法， 始終無不壞。 第一義通達， 世間無比士， 慧知見之士， 救護世間者， 悉為無常壞， 何人得長存？ 哀哉舉世間， 群生墮邪徑。」 時阿那律陀， 於世不律陀， 已滅不律陀， 生死尼律陀， 嘆如來寂滅， 群生悉盲冥， 諸行聚無常， 猶若輕雲浮。 速起而速滅， 慧者不保持， 無常金剛杵， 壞牟尼山王。 鄙哉世
【現代漢語翻譯】 現代漢語譯本 天人從天而降，列隊侍立在虛空中， 觀察著世事無常的變化，心中既沒有憂愁也沒有喜悅。 感嘆世人違背了天師（指佛陀），眼睛的熄滅是多麼迅速啊！ 八部諸天神，遍佈在虛空中， 散落鮮花以供養，心中憂傷而不歡喜； 只有魔王感到高興，奏起音樂來自我娛樂。 閻浮提（Jambudvipa，指我們所居住的這個世界）失去了光彩，就像山峰崩塌一樣， 如同大象潔白的牙齒折斷，牛王的雙角被摧毀。 虛空中沒有了日月的光輝，蓮花遭遇了嚴霜的摧殘， 如來（Tathagata，佛的稱號）進入涅槃（Nirvana，指解脫生死的狀態），世間也因此而衰敗。
佛所行讚歎涅槃品第二十七
當時有一位天子，乘坐著千隻白鵠拉的宮殿， 在虛空中，觀看佛陀進入涅槃。 他普遍地為諸天大眾，廣泛地宣說了無常的偈頌： 『一切事物都是無常的，迅速產生又迅速滅亡。 生與苦難相伴，只有寂滅才是真正的快樂。 業力如同柴薪的堆積，智慧之火熾烈燃燒。 名聲如同煙霧衝向天空，時雨降下將其熄滅， 就像劫火燃起，又被水災所滅一樣。』 又有一位梵仙天（Brahmadeva，指色界天的天神），如同第一義仙（指證悟真理的仙人）， 身處天界勝妙的快樂之中，卻不被天界的果報所染污， 感嘆如來的寂滅，心中安定而口中說道： 『觀察三世（過去、現在、未來）的法則，從始至終沒有不壞滅的。 通達第一義諦（Paramartha，指最高的真理），世間無比的聖者， 以智慧知見的聖者，救護世間眾生的人， 最終都因無常而壞滅，又有誰能夠長存呢？ 可悲啊，整個世間，眾生都墮入了邪路。』 當時阿那律陀（Anuruddha，佛陀的十大弟子之一），對於世間的不律陀（指不符合真理的）， 已經滅除了不律陀，超越了生死的尼律陀（指解脫）， 感嘆如來的寂滅，眾生都陷入了盲目的黑暗之中， 諸行（一切有為法）的聚合都是無常的，就像輕浮的雲彩一樣。 迅速產生又迅速滅亡，有智慧的人不會執著保持， 無常如同金剛杵（Vajra，一種堅硬的法器），摧毀了牟尼山王（指佛陀）。 可悲啊，世間如此脆弱！
【English Translation】 English version The heavenly beings descended, standing in rows in the void, Observing the impermanent changes, without sorrow or joy. Lamenting that the world has turned away from the heavenly teacher (referring to the Buddha), how quickly the eyes have been extinguished! The eight classes of gods, filling the void, Scattered flowers as offerings, their hearts heavy with sorrow, not joyful; Only the demon king was pleased, playing music to entertain himself. Jambudvipa (the world we inhabit) lost its glory, like a mountain collapsing, Like the white tusks of an elephant broken, the horns of the bull king destroyed. The void was without the light of the sun and moon, lotuses withered by severe frost, As the Tathagata (title of the Buddha) entered Nirvana (the state of liberation from the cycle of birth and death), the world also declined.
Chapter 27: Praise of Nirvana in the Buddha's Acts
At that time, a heavenly prince, riding a palace drawn by a thousand white swans, In the void, watched the Buddha enter Nirvana. He universally spoke to the assembly of gods, widely proclaiming the verses of impermanence: 'All things are impermanent, quickly arising and quickly ceasing. Birth is accompanied by suffering, only cessation is true joy. Actions are like the accumulation of firewood, the fire of wisdom burns fiercely. Fame is like smoke rising to the sky, extinguished by timely rain, Just as a cosmic fire arises, and is extinguished by a flood.' There was also a Brahma deva (god of the form realm), like the first principle sage (referring to a sage who has realized the truth), Dwelling in the sublime joy of the heavens, yet not tainted by the heavenly rewards, Lamenting the Buddha's passing, with a calm heart he spoke: 'Observing the laws of the three times (past, present, future), from beginning to end, nothing is indestructible. Having realized the ultimate truth (Paramartha), the incomparable sage of the world, The sage of wisdom and knowledge, the protector of the world, All are ultimately destroyed by impermanence, who then can remain forever? Alas, the whole world, all beings have fallen into the wrong path.' At that time, Anuruddha (one of the ten great disciples of the Buddha), regarding the un-truth (that which does not conform to truth) of the world, Having extinguished the un-truth, transcending the cycle of birth and death (Niruddha), Lamenting the Buddha's passing, all beings have fallen into blind darkness, The aggregation of all phenomena (all conditioned things) is impermanent, like fleeting clouds. Quickly arising and quickly ceasing, the wise do not cling to them, Impermanence is like a vajra (a hard ritual object), destroying the king of the Muni mountain (referring to the Buddha). Alas, how fragile is the world!
輕躁， 破壞不堅固， 無常暴師子， 害龍象大仙。 如來金剛幢， 猶為非常壞， 何況未離欲， 而不生怖畏？ 六種子一芽， 一水之所雨， 四引之深根， 二觚五種果， 三際同一體， 煩惱之大樹， 牟尼大象拔， 而不免無常。 猶如飾棄鳥， 樂水吞毒蛇， 忽遇天大旱， 失水而身亡。 駿馬勇於戰， 戰畢純熟還， 猶火緣薪熾， 薪盡則自滅。 如來亦如是， 事畢歸涅槃， 猶如明月光， 普為世除冥。 眾生悉蒙照， 而復隱須彌， 如來亦如是， 慧光照幽冥。 為眾生除冥， 而隱涅槃山， 名稱勝光明， 普照於世間。 滅除一切冥， 不停若迅流， 善御七駿馬， 軍眾羽從游。 光光日天子， 猶入于崦嵫， 日月五障翳， 眾生失光明。 奉火祠天畢， 唯有燋黑煙， 如來已潛輝， 世失榮亦然。 絕恩愛希望， 普應眾生望， 眾生望已滿， 事畢絕希望。 離煩惱身縛， 而得真實道， 離群聚憒亂， 入于寂靜處。 神通騰虛游， 苦器故棄捨， 癡冥之重闇， 智慧光照除。 煩惱之埃塵， 智水洗令凈， 不復數數還， 永之寂靜處。 滅一切生死， 一切悉宗敬， 令一切樂法，
【現代漢語翻譯】 現代漢語譯本 輕浮躁動，破壞不堅固的事物， 無常就像暴怒的獅子，傷害著龍象般的大仙（指修行高深的聖者）。 如來（Buddha）的金剛幢（比喻堅不可摧的佛法），尚且會因無常而壞滅， 何況那些尚未脫離慾望的人，又怎能不感到恐懼呢？ 六種種子（指六根：眼、耳、鼻、舌、身、意）生出一顆幼芽， 被同一場雨水滋潤， 四種牽引（指四種煩惱：貪、嗔、癡、慢）紮下深根， 長出兩個枝杈，結出五種果實（指五蘊：色、受、想、行、識）， 過去、現在、未來三世同爲一體， 煩惱就像一棵大樹， 牟尼（釋迦牟尼佛）像大象一樣將其連根拔起， 也無法避免無常的到來。 就像裝飾過的棄鳥，喜歡在水中吞食毒蛇， 一旦遇到天大旱災，失去水源就會死亡。 駿馬在戰場上英勇作戰， 戰鬥結束后，它會回到熟悉的地方， 就像火焰依靠柴薪燃燒， 柴薪燒盡，火焰自然熄滅。 如來也是如此， 完成教化眾生的事業后，便進入涅槃（Nirvana）。 就像明亮的月光， 普遍為世間驅除黑暗。 眾生都蒙受月光的照耀， 然後月亮又隱沒在須彌山（Mount Sumeru）后。 如來也是如此， 用智慧的光芒照亮幽暗的世界。 為眾生驅除黑暗， 然後隱入涅槃之山。 他的名稱和光明， 普遍照耀於世間。 滅除一切黑暗， 不停歇地像迅猛的流水。 善於駕馭七匹駿馬（比喻七覺支）， 軍隊和隨從都跟隨他遊歷。 光芒萬丈的太陽， 也會落入崦嵫山（傳說中太陽落山的地方）。 日月被五種障礙（指五蓋：貪慾、嗔恚、睡眠、掉悔、疑）遮蔽， 眾生就會失去光明。 祭祀天神完畢， 只剩下燒焦的黑煙。 如來已經隱藏了光輝， 世間失去榮耀也是如此。 斷絕恩愛和希望， 普遍迴應眾生的願望。 眾生的願望已經滿足， 事情結束后，希望也隨之斷絕。 脫離煩惱的束縛， 從而獲得真實的道（真理）。 遠離人群的喧囂， 進入寂靜之處。 以神通在虛空中游走， 所以拋棄了痛苦的身體。 用智慧的光芒， 驅除愚癡的重重黑暗。 用智慧之水， 洗凈煩惱的塵埃。 不再反覆輪迴， 永遠進入寂靜的境界。 滅除一切生死， 一切眾生都尊敬他。 使一切眾生都樂於佛法，
【English Translation】 English version Fickleness and agitation destroy what is not firm, Impermanence is like a furious lion, harming great sages like dragons and elephants (referring to highly accomplished saints). Even the Vajra Banner (a metaphor for the indestructible Dharma) of the Tathagata (Buddha) is subject to destruction by impermanence, How much more so those who have not yet detached from desires, how can they not feel fear? Six seeds (referring to the six senses: eyes, ears, nose, tongue, body, and mind) produce one sprout, Nourished by the same rain, Four pulls (referring to the four afflictions: greed, anger, delusion, and pride) take deep root, Growing two branches and bearing five fruits (referring to the five aggregates: form, feeling, perception, mental formations, and consciousness), The past, present, and future are all one entity, Afflictions are like a great tree, Muni (Shakyamuni Buddha) uproots it like an elephant, Yet cannot avoid the arrival of impermanence. Like a decorated abandoned bird, enjoying swallowing poisonous snakes in the water, Once encountering a great drought, losing water, it will die. A valiant horse fights bravely on the battlefield, After the battle, it returns to its familiar place, Just as fire burns relying on firewood, When the firewood is exhausted, the fire naturally goes out. The Tathagata is also like this, After completing the work of teaching sentient beings, he enters Nirvana. Like the bright moonlight, Universally dispelling darkness for the world. All beings are illuminated by the moonlight, Then the moon hides behind Mount Sumeru. The Tathagata is also like this, Using the light of wisdom to illuminate the dark world. Dispelling darkness for sentient beings, Then hides in the mountain of Nirvana. His name and light, Universally illuminate the world. Eliminating all darkness, Unceasingly like a swift stream. Skilled in driving seven steeds (a metaphor for the seven factors of enlightenment), The army and followers all travel with him. The radiant sun, Also sets in the Yanzhi Mountain (the legendary place where the sun sets). When the sun and moon are obscured by five obstacles (referring to the five hindrances: desire, anger, sleepiness, restlessness, and doubt), Sentient beings lose their light. After the sacrifice to the gods is completed, Only charred black smoke remains. The Tathagata has already hidden his radiance, The world losing its glory is also like this. Severing love and hope, Universally responding to the wishes of sentient beings. The wishes of sentient beings have been fulfilled, After the matter is finished, hope is also severed. Breaking free from the bonds of afflictions, Thus attaining the true path (truth). Away from the noise of the crowd, Entering a place of tranquility. Traveling in the void with supernatural powers, Therefore abandoning the body of suffering. With the light of wisdom, Dispelling the heavy darkness of ignorance. With the water of wisdom, Washing away the dust of afflictions. No longer repeatedly reincarnating, Forever entering the realm of tranquility. Eliminating all birth and death, All beings respect him. Making all beings rejoice in the Dharma,
以慧充一切。 悉安慰一切， 一切德普流， 名聞遍一切， 重照迄於今。 諸有競德者， 于彼哀愍心， 四利不為欣， 四衰不以戚。 善攝於諸情， 諸根悉明徹， 澄心平等觀， 六境不染著。 所得未曾得， 得人所不得， 以諸出要水， 虛渴令飽滿。 施人所不施， 亦不望其報， 寂靜妙相身， 悉知一切念。 好惡不傾動， 力勝一切怨， 一切病良藥， 而為無常壞。 一切眾生類， 樂法各異端， 普應其所求， 悉滿其所愿。 聖慧大施主， 一往不復還， 猶若世猛火， 薪盡不復燃。 八法所不染， 降五難調群， 以三而見三， 離三而成三。 藏一以得一， 超七而長眠， 究竟寂滅道， 賢聖之所宗。 已斷煩惱障， 宗奉者已度， 饑虛渴乏者， 飲之以甘露。 被忍辱重鎧， 降伏諸恚怒， 勝法微妙義， 以悅于眾心。 修世界善者， 植以聖種子， 習正不正者， 等攝而不捨。 轉無上法輪， 普世歡喜受， 宿殖樂法因， 斯皆得解脫。 遊行於人間， 度諸未度者， 未見真實者， 悉令見真實。 諸習外道者， 授之以深法， 說生死無常， 無主無有樂。 建大名稱幢， 破壞眾魔軍
【現代漢語翻譯】 現代漢語譯本 以智慧充滿一切。 完全安慰一切，一切美德普遍流傳， 名聲傳遍一切，光輝重照直到如今。 那些爭相追求美德的人，對他們懷有哀憫之心， 不因四種利益而欣喜，不因四種衰敗而悲慼。 善於控制各種情感，各種感官都明澈透亮， 澄凈內心平等觀察，不受六種塵境的污染執著。 獲得從未獲得的，得到他人所不能得到的， 用各種出離煩惱的甘露，使虛渴的人得到飽滿。 給予他人所不給予的，也不期望得到回報， 擁有寂靜微妙的法相之身，完全知曉一切念頭。 不被好惡所動搖，力量勝過一切怨敵， 是治療一切疾病的良藥，卻也終將無常壞滅。 一切眾生種類，喜好佛法各有不同， 普遍應和他們的需求，完全滿足他們的願望。 聖慧是偉大的施主，一旦施予就不再收回， 猶如世間的猛火，柴薪燒盡就不再燃燒。 不被八法所污染，降伏五種難以調伏的眾生， 以三法而見到三法，離開三法而成就三法。 隱藏一法而得到一法，超越七法而長眠， 最終達到寂滅之道，這是賢聖所尊崇的。 已經斷除煩惱的障礙，所宗奉的人已經得度， 對於飢餓乾渴的人，用甘露來滋潤他們。 身披忍辱的堅固鎧甲，降伏各種嗔恚怒火， 用殊勝佛法的微妙義理，使眾生心生歡喜。 修習世間善行的人，為他們種下聖潔的種子， 對於修習正道或邪道的人，都平等攝受而不捨棄。 轉動無上的法輪，普世都歡喜接受， 宿世種下樂於佛法的因，這些人都將得到解脫。 在人間，度化那些尚未得度的人， 對於尚未見到真理的人，都讓他們見到真理。 對於那些修習外道的人，傳授他們深奧的佛法， 宣說生死無常，沒有主宰也沒有快樂。 建立偉大的名聲旗幟，摧毀眾魔的軍隊。
【English Translation】 English version With wisdom, filling all. Completely comforting all, all virtues universally flowing, Fame spreading everywhere, light shining again until now. Those who compete for virtues, towards them, a heart of compassion, Not rejoicing in the four gains, nor grieving in the four losses. Skilled in controlling all emotions, all senses clear and bright, With a clear mind, observing equally, not defiled or attached to the six realms. Obtaining what was never obtained, gaining what others cannot gain, Using the water of liberation, satisfying the thirsty. Giving what others do not give, not expecting any reward, Having a body of serene and wondrous form, fully knowing all thoughts. Not swayed by likes or dislikes, strength surpassing all enemies, A good medicine for all diseases, yet also subject to impermanent decay. All kinds of sentient beings, with different preferences for the Dharma, Universally responding to their needs, completely fulfilling their wishes. The holy wisdom is a great giver, once given, never taken back, Like a fierce fire in the world, when the fuel is exhausted, it no longer burns. Not defiled by the eight worldly concerns, subduing the five difficult to tame groups, Seeing three through three, leaving three and achieving three. Hiding one to gain one, transcending seven and entering long sleep, Ultimately reaching the path of Nirvana, which is revered by the wise and holy. Having cut off the obstacles of afflictions, those who follow have been liberated, For the hungry and thirsty, nourishing them with nectar. Wearing the heavy armor of patience, subduing all anger and hatred, Using the subtle meaning of the supreme Dharma, delighting the hearts of all. Those who cultivate good in the world, planting holy seeds for them, For those who practice right or wrong, equally embracing them without abandoning. Turning the supreme Dharma wheel, the world joyfully accepts, Those who have planted the cause of delight in the Dharma in past lives, all will attain liberation. In the human realm, liberating those who have not yet been liberated, For those who have not seen the truth, enabling them to see the truth. For those who practice external paths, imparting profound Dharma, Proclaiming that birth and death are impermanent, without a master and without joy. Establishing the banner of great renown, destroying the armies of all demons.
， 進卻無欣戚， 薄生嘆寂滅。 未度者令度， 未脫者令脫， 未寂者令寂， 未覺者令覺。 牟尼寂靜道， 以攝於眾生， 眾生違聖道， 習諸不正業。 猶若大劫盡， 持法者長眠， 密雲震霹靂， 摧林雨甘澤。 少象摧棘林， 識養能利人， 云離象老悴， 斯皆無所堪。 破見能成見， 於世度而度， 已壞諸邪論， 而得自在道。 今入于大寂， 世間無救護。 魔王大軍眾， 奮武震天地， 欲害牟尼尊， 不能令傾動， 如何忽一朝， 非常魔所壞？ 天人普雲集， 充滿虛空中， 畏無窮生死， 心生大憂怖。 世間無遠近， 天眼悉照見， 業報諦明瞭， 如觀鏡中像。 天耳勝聰達， 無遠而不聞， 升虛教諸天， 游步化人境。 分身而合體， 涉水而不濡， 憶念過去生， 彌劫而不忘。 諸根游境界， 彼彼各異念， 知他心通智， 一切皆悉知， 神通凈妙智， 平等觀一切， 悉盡一切漏， 一切事已畢， 智舍有餘界， 息智而長眠。 眾生剛強心， 見則得柔軟， 鈍根諸眾生， 見則慧明利， 無量惡業過， 見各得通涂， 一旦忽長眠， 誰復顯斯德？ 世間無救護， 望斷氣息絕， 誰以清
【現代漢語翻譯】 現代漢語譯本 進入時沒有欣喜或悲傷，只是淡淡地感嘆寂滅的到來。 讓尚未得度的眾生得以度脫，讓尚未解脫的眾生得以解脫， 讓尚未寂靜的眾生得以寂靜，讓尚未覺悟的眾生得以覺悟。 牟尼（釋迦牟尼佛）以寂靜之道來攝受眾生， 然而眾生卻違背聖道，習慣於各種不正當的行為。 就像大劫將盡時，持法者將長眠， 密雲震動，雷霆霹靂，摧毀樹林，降下甘露。 幼象能摧毀荊棘叢林，有識之士的教養能利益他人， 雲彩散去，大象衰老，這些都變得毫無用處。 破除錯誤的見解才能建立正確的見解，在世間度化眾生， 已經摧毀了各種邪說，從而獲得自在之道。 如今進入大寂滅，世間失去了救護。 魔王率領大軍，威武震動天地， 想要傷害牟尼尊（釋迦牟尼佛），卻不能使他動搖， 為何忽然之間，如此非凡之人卻被魔所摧毀？ 天人和眾神普遍聚集，充滿了虛空， 畏懼無盡的生死輪迴，心中產生巨大的憂愁和恐懼。 世間無論遠近，天眼都能全部照見， 業報的真理清晰明瞭，如同觀看鏡中的影像。 天耳的聽力無比敏銳，無論多遠都能聽見， 升到虛空教化諸天，遊走於人間教化眾生。 能分身也能合體，涉水而不會被浸濕， 能憶念過去生，即使經過漫長的劫數也不會忘記。 諸根在境界中游走，各自有不同的念頭， 能知曉他人的心念，一切都完全知曉， 神通清凈微妙的智慧，平等地觀察一切， 已經完全斷盡一切煩惱，一切事情都已經完成， 智慧捨棄了有餘的境界，停止了智慧而長眠。 眾生剛強的心，見到他就會變得柔軟， 根性遲鈍的眾生，見到他就會變得智慧明利， 無量惡業的過錯，見到他都能得到解脫的途徑， 一旦忽然長眠，誰還能顯現這樣的功德？ 世間失去了救護，希望斷絕，氣息停止， 誰能以清凈的智慧來照亮世間？
【English Translation】 English version Entering, there was no joy or sorrow, only a faint sigh at the coming of Nirvana. May those who have not yet been delivered be delivered, may those who have not yet been liberated be liberated, May those who have not yet found peace find peace, may those who have not yet awakened awaken. Muni (Shakyamuni Buddha) used the path of tranquility to gather sentient beings, Yet sentient beings go against the holy path, accustomed to all kinds of improper actions. It is like when the great kalpa is about to end, the holder of the Dharma will fall into a long sleep, Dense clouds shake, thunder and lightning strike, destroying forests and bringing down sweet dew. A young elephant can destroy a thorny forest, the cultivation of a wise person can benefit others, When the clouds disperse and the elephant grows old, these become useless. Breaking wrong views can establish right views, delivering sentient beings in the world, Having destroyed all kinds of heresies, one attains the path of freedom. Now entering the great Nirvana, the world has lost its protector. The demon king leads a great army, their might shaking heaven and earth, Wanting to harm Muni (Shakyamuni Buddha), yet unable to make him waver, Why suddenly, such an extraordinary person is destroyed by demons? Gods and humans gather universally, filling the void, Fearing the endless cycle of birth and death, great sorrow and fear arise in their hearts. Whether near or far, the heavenly eye sees all in the world, The truth of karmic retribution is clear and distinct, like viewing an image in a mirror. The heavenly ear's hearing is incredibly sharp, hearing everything no matter how far, Ascending to the void to teach the gods, wandering in the human realm to teach sentient beings. Able to divide and combine bodies, crossing water without getting wet, Able to remember past lives, not forgetting even after long kalpas. The senses wander in the realms, each with different thoughts, Able to know the thoughts of others, knowing everything completely, The pure and subtle wisdom of supernatural powers, observing all equally, Having completely exhausted all defilements, all matters have been completed, Wisdom abandons the remaining realms, ceasing wisdom and falling into a long sleep. The stubborn hearts of sentient beings, upon seeing him, become gentle, Sentient beings with dull roots, upon seeing him, become wise and sharp, The faults of countless evil deeds, upon seeing him, can find a path to liberation, Once suddenly falling into a long sleep, who will manifest such virtues again? The world has lost its protector, hope is cut off, breath ceases, Who will illuminate the world with pure wisdom?
涼水， 灑之令蘇息， 所作自事畢， 大悲已長息。 世間愚癡網， 誰當爲壞裂？ 向生死迅流， 誰當說令反？ 群生癡惑心， 誰說寂靜道？ 誰示安隱處？ 誰顯真實義？ 眾生受大苦， 誰為慈父救？ 猶多訟志忘， 馬易土失威， 王者亡失國， 世無佛亦然。 多聞無辭辯， 為醫而無慧， 人王失光相， 佛滅俗失榮。 良駟失善御， 乘舟失船師， 三軍失英將， 商人失其導， 疾病失良醫， 聖王失七寶， 眾星失明月， 愛壽而失命， 世間亦如是， 佛滅失大明。 如是阿羅漢， 所作皆已畢， 諸漏悉已盡， 知恩報恩故， 纏綿悲戀說， 嘆德陳世苦。 諸未離欲者， 悲泣不自勝， 其諸漏盡者， 唯嘆生滅苦。 時諸力士眾， 聞佛已涅槃， 亂聲慟悲泣， 如群鵠遇鷹， 悉來詣雙樹， 睹如來長眠， 無復覺悟容， 椎胸而呼天， 猶師子搏犢， 群牛亂呼聲。 中有一力士， 心已樂正法， 諦觀聖法王， 已入于大寂。 言：「眾生悉眠， 佛開發令覺， 今入于大寂， 畢竟而長眠。 為眾建法幢， 而今一旦崩， 如來智慧日， 大覺為照明。 精進為炎熱， 智慧耀千光， 滅除一切闇，
【現代漢語翻譯】 現代漢語譯本 涼水灑下，使人甦醒休息； 所做的事情已經完成，大悲之心也已止息。 世間的愚癡之網，誰能將其破裂？ 面對生死迅速的洪流，誰能勸說其返回？ 眾生的迷惑之心，誰能宣說寂靜之道？ 誰能指示安穩之處？誰能顯明真實的意義？ 眾生遭受巨大的痛苦，誰能像慈父一樣救度他們？ 就像許多人爭訟而忘記了本志，駿馬在泥土中失去了威風， 君王失去了國家，世間沒有佛陀也是如此。 博學的人沒有辯才，就像醫生沒有智慧一樣， 人王失去了光明的相貌，佛陀滅度，世俗失去了榮耀。 良馬失去了好的馭手，乘船失去了船師， 三軍失去了英勇的將領，商人失去了嚮導， 疾病失去了良醫，聖王失去了七寶， 眾星失去了明月，人們貪愛壽命卻失去了生命， 世間也是如此，佛陀滅度，失去了大光明。 像這樣的阿羅漢（已證得無生果位的聖者），所做的事情都已經完成， 所有的煩惱都已斷盡，因為知恩報恩的緣故， 纏綿悲傷地訴說，嘆息佛陀的功德，陳述世間的苦難。 那些沒有脫離慾望的人，悲傷哭泣不能自已， 那些煩惱已經斷盡的人，只是嘆息生滅的苦。 當時那些力士們，聽到佛陀已經涅槃， 亂作一團，悲傷哭泣，就像一群天鵝遇到了老鷹一樣， 都來到雙樹（佛陀涅槃的地方），看到如來長眠， 再也沒有覺悟的容顏，捶胸頓足，呼天搶地， 就像獅子搏擊小牛，群牛亂叫一樣。 其中有一位力士，內心已經喜愛正法， 仔細觀察聖法王（佛陀），已經進入了大寂靜。 他說：『眾生都在沉睡，佛陀開發使他們覺醒， 現在進入了大寂靜，畢竟長眠。』 為眾生建立法幢（佛法的旗幟），而今一旦崩塌， 如來的智慧之日，大覺者為我們照明。 精進就像炎熱，智慧照耀千光， 滅除一切黑暗，
【English Translation】 English version Cool water, sprinkled to make one revive and rest; The work that was done is finished, great compassion has ceased. The net of ignorance in the world, who will break it? Facing the swift current of birth and death, who will persuade it to turn back? The deluded minds of beings, who will proclaim the path of tranquility? Who will point out the place of peace? Who will reveal the true meaning? Beings suffer great pain, who will save them like a compassionate father? Just as many people litigate and forget their original intentions, a fine horse loses its power in the mud, A king loses his country, it is the same when there is no Buddha in the world. A learned person has no eloquence, like a doctor without wisdom, A king loses his bright appearance, when the Buddha passes away, the secular world loses its glory. A good horse loses its good driver, a boat loses its captain, An army loses its brave general, a merchant loses his guide, A disease loses its good doctor, a holy king loses his seven treasures, The stars lose the bright moon, people love life but lose it, The world is also like this, when the Buddha passes away, it loses its great light. Such Arhats (saints who have attained the fruit of no-birth), all that they had to do is finished, All the outflows are exhausted, because of knowing and repaying kindness, They speak with lingering sadness, lamenting the Buddha's virtues, and stating the sufferings of the world. Those who have not detached from desire, weep with uncontrollable grief, Those whose outflows are exhausted, only lament the suffering of birth and death. At that time, those strong men, hearing that the Buddha had entered Nirvana, Were in chaos, weeping with grief, like a flock of swans encountering a hawk, They all came to the twin trees (where the Buddha entered Nirvana), seeing the Tathagata in eternal sleep, No longer with the appearance of awakening, they beat their chests and cried out to the heavens, Like a lion attacking a calf, the cows cried out in confusion. Among them, there was a strong man, whose heart already loved the Dharma, Carefully observing the Holy Dharma King (Buddha), who had entered great tranquility. He said, 'Beings are all asleep, the Buddha awakened them, Now he has entered great tranquility, and is in eternal sleep.' He established the Dharma banner (the flag of the Dharma) for beings, and now it has collapsed, The sun of the Tathagata's wisdom, the Great Awakened One, illuminated us. Diligence is like heat, wisdom shines with a thousand lights, Eliminating all darkness,
如何復長冥？ 一慧照三世， 普為眾生眼， 而今忽然盲， 舉世莫知路。 生死大河流， 貪恚癡巨浪， 法橋一旦崩， 眾生長沒溺。」 彼諸力士眾， 或悲泣號啕， 或密感無聲， 或投身躄地， 或寂默禪思， 或煩冤長吟。 辦金銀寶輿， 香花具莊嚴， 安置如來身， 寶帳覆其上， 具幢幡華蓋， 種種諸伎樂， 諸力士男女， 導從修供養。 諸天散香花， 空中鼓天樂， 人天一悲嘆， 聲合而同哀。 入城見士女， 長幼供養畢， 出於龍象門， 度凞連河表， 到諸過去佛， 滅度支提所。 積牛頭栴檀， 及諸名香木， 置佛身於上， 灌以眾香油， 以火燒其下， 三燒而不燃。 時彼大迦葉， 先住王舍城， 知佛欲涅槃， 眷屬從彼來。 凈心發妙愿， 愿見世尊身。 以彼誠愿故， 火滅而不燃。 迦葉眷屬至， 悲嘆俱瞻顏， 敬禮于雙足， 然後火乃燃。 內絕煩惱火， 外火不能燒， 雖燒外皮肉， 金剛真骨存。 香油悉燒盡， 盛骨以金瓶， 如法界不盡， 骨不盡亦然。 金剛智慧果， 難動如須彌， 大力金翅鳥， 所不能傾移， 而處於寶瓶， 應世而流遷。 奇哉世間力， 能轉
【現代漢語翻譯】 現代漢語譯本 如何才能從長久的黑暗中解脫出來？ 一盞智慧之燈照亮過去、現在、未來三世，普遍作為眾生的眼睛，而今卻忽然失明，世上沒有人知道道路。 生死如同巨大的河流，貪婪、嗔恨、愚癡如同巨大的波浪，通往解脫的法橋一旦崩塌，眾生將長久沉溺其中。 那些力士們，有的悲傷哭泣，有的默默地感到悲痛，有的投身倒地，有的寂靜地禪思，有的煩惱地長聲嘆息。 他們準備了金銀寶車，用香花裝飾得莊嚴華麗，將如來（佛陀）的遺體安放在上面，用寶帳覆蓋，並配上幢幡華蓋，以及各種各樣的樂器。 力士們和男女信徒們，引導著隊伍，進行供養。 諸天散下香花，空中奏響天樂，人天都發出悲嘆，聲音匯合在一起，共同哀悼。 進入城中，見到男女老少都完成了供養，然後從龍象門出發，渡過凞連河，到達過去諸佛涅槃的支提（佛塔）所在之處。 他們堆積起牛頭栴檀（一種名貴的香木）以及各種名貴的香木，將佛陀的遺體放置在上面，澆上各種香油，用火在下面焚燒，但燒了三次都無法點燃。 當時，大迦葉（佛陀的十大弟子之一），先前住在王舍城，得知佛陀即將涅槃，就帶著眷屬從那裡趕來。 他以清凈的心發下殊勝的願望，希望能夠見到世尊的遺體。因為他真誠的願力，火焰熄滅而無法點燃。 迦葉和他的眷屬到達后，悲傷地瞻仰佛陀的遺容，恭敬地禮拜佛陀的雙足，然後火焰才燃燒起來。 內在的煩惱之火已經熄滅，外在的火焰無法燒燬，雖然燒燬了外在的皮肉，但金剛般的真骨依然存在。 香油全部燒盡后，他們用金瓶盛放佛骨，如同法界無盡一樣，佛骨也無盡。 金剛智慧的果實，難以動搖如同須彌山，即使是大力金翅鳥也無法傾斜移動，卻安放在寶瓶之中，應世而流傳。 世間的力量真是奇妙，竟然能夠轉變。
【English Translation】 English version How can one escape from the long darkness? A lamp of wisdom illuminates the three worlds of past, present, and future, serving as the eyes for all beings, yet now it has suddenly gone blind, and no one in the world knows the way. The cycle of birth and death is like a great river, with greed, hatred, and ignorance as huge waves. Once the bridge of Dharma leading to liberation collapses, beings will be submerged in it for a long time. Those strong men, some wept with sorrow, some felt grief silently, some threw themselves to the ground, some meditated in silence, and some sighed with long-lasting distress. They prepared gold and silver carriages, adorned with fragrant flowers, placed the Tathagata's (Buddha's) body on it, covered it with a precious canopy, and equipped it with banners, flags, and various musical instruments. The strong men and male and female devotees led the procession, making offerings. The gods scattered fragrant flowers, heavenly music played in the sky, and humans and gods all lamented, their voices merging together in mourning. Entering the city, they saw that men and women, young and old, had completed their offerings. Then they departed from the Dragon Elephant Gate, crossed the Xi Lian River, and arrived at the stupas (relic shrines) where past Buddhas had attained Nirvana. They piled up sandalwood from the head of an ox (a precious fragrant wood) and various other precious fragrant woods, placed the Buddha's body on top, poured various fragrant oils, and set fire to it from below, but it would not ignite even after burning three times. At that time, Mahakasyapa (one of the Buddha's ten great disciples), who had previously resided in Rajagriha, learned that the Buddha was about to enter Nirvana, and came with his retinue from there. He made a sublime vow with a pure heart, wishing to see the body of the World Honored One. Because of his sincere vow, the flames went out and could not be ignited. When Kasyapa and his retinue arrived, they gazed upon the Buddha's face with sorrow, respectfully bowed at the Buddha's feet, and then the flames ignited. The inner fire of afflictions had been extinguished, and the external fire could not burn. Although the outer skin and flesh were burned, the diamond-like true bones remained. After all the fragrant oils were burned, they placed the Buddha's bones in a golden vase. Just as the Dharma realm is endless, so too are the Buddha's bones. The fruit of diamond wisdom, as immovable as Mount Sumeru, which even the mighty Garuda bird cannot tilt or move, is placed in a precious vase, and is passed down through the world. The power of the world is truly wondrous, capable of transformation.
寂滅法， 德稱廣流佈， 周滿於十方。 隨世長寂滅， 唯有餘骨存， 大光耀天下， 群生悉蒙照。 一旦而潛暉， 遺骨于瓶中， 金剛利智慧， 壞煩惱苦山。 眾苦集其身， 金剛志能安， 受大苦眾生， 悉令得除滅。 如是金剛體， 今為火所焚。 彼諸力士眾， 勇健世無雙， 摧伏怨家苦， 能救苦歸依。 親愛遭苦難， 志強能無憂， 今見如來滅， 悉懷憂悲泣。 壯身氣強盛， 憍慢虛天步， 憂苦迫其心， 入城猶曠澤， 持舍利入城， 巷路普供養， 置於高樓閣， 天人悉奉事。
佛所行贊分舍利品第二十八
彼諸力士眾， 奉事于舍利， 以勝妙香花， 興無上供養。 時七國諸王， 承佛已滅度， 遣使詣力士， 請求佛舍利。 彼諸力士眾， 敬重如來身， 兼恃其勇健， 而起憍慢心， 寧舍自身命， 不捨佛舍利。 彼使悉空還， 七王大忿恨， 興軍如雲雨， 來詣鳩夷城。 人民出城者， 悉皆驚怖還， 告諸力士眾： 「諸國軍馬來， 象馬車步眾， 圍繞鳩夷城。 城外諸園林， 泉池花果樹， 軍眾悉踐蹈， 榮觀悉摧碎。」 力士登城觀， 生業悉破壞， 嚴備戰鬥具， 以擬於外敵
【現代漢語翻譯】 現代漢語譯本 寂滅的佛法， 其德行美名廣為流傳，遍佈於十方世界。 隨著世間的變化而進入寂滅，只留下遺骨， 佛陀的光輝曾照耀天下，眾生都蒙受其恩澤。 一旦光輝隱沒，遺骨被安放在瓶中， 金剛般銳利的智慧，摧毀了煩惱痛苦之山。 眾多的苦難聚集在佛陀身上，金剛般的意志卻能安然承受， 使受大苦的眾生，都能得到解脫。 如此金剛不壞之身，如今卻被火焰焚燒。 那些力士們，勇猛強健世間無雙， 能摧伏怨敵的痛苦，能救助苦難併成為依靠。 親愛的人遭受苦難，意志堅強的人能不憂愁， 如今見到如來寂滅，都懷著憂傷悲泣。 身軀強壯，氣力旺盛，驕傲地邁著虛浮的步伐， 憂愁痛苦壓迫著他們的心，進入城市如同進入荒涼的沼澤。 他們拿著舍利進入城市，在街巷道路普遍供養， 安置在高樓閣上，天人和人們都恭敬地侍奉。
《佛所行贊》分舍利品第二十八
那些力士們，侍奉著佛陀的舍利， 用殊勝美妙的香花，進行無上的供養。 當時七個國家的國王，得知佛陀已經滅度， 派遣使者前往力士處，請求佛陀的舍利。 那些力士們，敬重如來的遺身， 又仗恃著自己的勇猛強健，生起了驕慢之心， 寧願捨棄自己的性命，也不願捨棄佛陀的舍利。 那些使者都空手而回，七個國王大為憤怒， 興起軍隊如雲如雨，來到鳩夷城。 城裡的人民出城的，都驚恐地返回， 告訴力士們：『各國的軍隊來了， 象兵、馬兵、車兵、步兵，包圍了鳩夷城。 城外的園林，泉池、花果樹， 都被軍隊踐踏，美好的景象都被摧毀。』 力士們登上城墻觀看，看到家園都被破壞， 準備好戰鬥的器具，用來抵禦外敵。
【English Translation】 English version The Dharma of Nirvana, Its virtuous reputation widely spreads, filling the ten directions. Following the world's changes, it enters Nirvana, leaving only relics, The Buddha's light once illuminated the world, all beings receiving its grace. Once the light fades, the relics are placed in a jar, The diamond-like sharp wisdom, destroys the mountain of afflictions and suffering. Numerous sufferings gathered on the Buddha's body, yet the diamond-like will could endure it peacefully, Enabling all beings suffering greatly to attain liberation. Such a diamond-like indestructible body, is now burned by flames. Those strong men, brave and unmatched in the world, Can subdue the suffering of enemies, can rescue from suffering and become a refuge. Loved ones suffer hardships, those with strong will can be without worry, Now seeing the Tathagata's Nirvana, all are filled with sorrow and weeping. With strong bodies and vigorous energy, proudly taking vain steps, Sorrow and suffering oppress their hearts, entering the city is like entering a desolate swamp. They take the relics into the city, offering them in streets and alleys, Placing them in high towers, gods and people all respectfully serve.
Chapter 28, 'The Division of Relics' from 'Acts of the Buddha'
Those strong men, serve the Buddha's relics, Using supreme and wonderful incense and flowers, making unsurpassed offerings. At that time, the kings of seven countries, learning that the Buddha had passed into Nirvana, Sent messengers to the strong men, requesting the Buddha's relics. Those strong men, respecting the Tathagata's remains, And relying on their own bravery and strength, developed arrogance, Preferring to give up their own lives, rather than give up the Buddha's relics. Those messengers all returned empty-handed, the seven kings were greatly angered, Raising armies like clouds and rain, coming to the city of Kusinara. The people of the city who went out, all returned in fear, Telling the strong men: 'The armies of various countries have come, Elephant soldiers, horse soldiers, chariot soldiers, foot soldiers, surrounding the city of Kusinara. The gardens outside the city, springs, ponds, flowering and fruit trees, Have all been trampled by the armies, the beautiful sights have all been destroyed.' The strong men climbed the city walls to observe, seeing their homes destroyed, Prepared their battle equipment, to resist the external enemies.
， 弓弩𢱍石車， 飛炬獨發來。 七王圍繞城， 軍眾各精銳， 羽儀盛明顯， 猶如七耀光， 鐘鼓如雷霆， 勇氣盛雲霧。 力士大奮怒， 開門而命敵， 長宿諸士女， 心信佛法者， 驚怖發誠愿， 伏彼而不害， 隨親相勸諫， 不欲令鬥戰。 勇士被重鉀， 揮戈舞長劍， 鐘鼓而亂鳴， 執仗鋒未交。 有一婆羅門， 名曰獨樓那， 多聞智略勝， 謙虛眾所宗。 慈心樂正法， 告彼諸王言： 「觀彼城形勢， 一人亦足當。 況復齊心力， 而不能伏彼？ 正使相摧滅， 復有何德稱？ 利鋒刃既交， 勢無有兩全， 困此而害彼， 二俱有所傷。 鬥戰多機變， 形勢難測量， 或有強勝弱， 或弱而勝強。 健夫輕毒蛇， 豈不傷其身？ 有人性柔弱， 群女子所獎。 臨陣成戰士， 如火得膏油， 斗莫輕弱敵， 謂彼無所堪， 身力不足恃， 不如法力強。 古昔有勝王， 名迦蘭陀摩， 端坐起慈心， 能伏大怨敵。 雖王四天下， 名稱財利豐， 終歸亦皆盡， 如牛飲飽歸。 應以法以義， 應以和方便， 戰勝增其怨， 和勝后無患。 今結飲血仇， 此事甚不可， 為欲供養佛， 應隨佛忍辱。」 如
【現代漢語翻譯】 現代漢語譯本 弓弩和拋石車準備就緒，燃燒的火把獨自飛射而來。 七位國王包圍著這座城市，他們的軍隊個個精銳。 儀仗隊盛大而顯眼，如同七顆星辰的光芒。 鐘鼓聲如雷霆般震耳欲聾，士兵們的勇氣如雲霧般高漲。 力士們怒吼著，打開城門迎戰敵人。 城中久居的男女老少，那些信仰佛法的人們， 驚恐地發出真誠的祈願，希望能夠降伏敵人而不造成傷害。 他們勸說親人，不希望發生戰鬥。 勇士們身披重甲，揮舞著長矛和長劍。 鐘鼓聲雜亂地鳴響，雙方手持武器卻尚未交鋒。 有一位婆羅門（Brahman，古印度祭司階層），名叫獨樓那（Duluona）， 他博學多聞，智慧超群，謙虛謹慎，受到眾人尊敬。 他慈悲為懷，喜愛正法，於是對那些國王們說道： 『看看這座城市的防禦，一個人也足以抵擋。 更何況你們齊心協力，難道還不能降伏他們嗎？』 『即使你們互相殘殺，又能有什麼值得稱道的呢？』 『一旦刀刃相交，勢必難以兩全， 困住一方就會傷害另一方，雙方都會有所損傷。』 『戰爭充滿變數，形勢難以預測， 有時強者會輸給弱者，有時弱者反而能戰勝強者。』 『健壯的人輕視毒蛇，難道不會傷到自己嗎？』 『有些人性格柔弱，被女人們所稱讚， 但一旦臨陣作戰，就會像火得到了油脂一樣勇猛。』 『不要輕視弱小的敵人，認為他們不堪一擊， 自身的力量不足以依賴，不如佛法的力量強大。』 『古時候有一位偉大的國王，名叫迦蘭陀摩（Kalandama）， 他端坐著升起慈悲之心，就能降伏強大的怨敵。』 『即使統治整個世界，擁有顯赫的名聲和豐厚的財富， 最終也會全部消散，如同牛飲飽后歸去一樣。』 『應該用正法和正義，應該用和解的方便法門， 用戰爭取勝會增加仇恨，用和解取勝則不會有後患。』 『現在結下血海深仇，這件事非常不可取， 爲了供養佛陀，應該效彷彿陀的忍辱。』
【English Translation】 English version Bows, crossbows, and stone-throwing machines were ready, and flaming torches flew out on their own. Seven kings surrounded the city, their armies all being elite. The ceremonial guards were grand and conspicuous, like the light of the seven stars. The sounds of bells and drums were deafening like thunder, and the soldiers' courage rose like clouds. The strong warriors roared, opening the city gates to meet the enemy. The long-dwelling men and women in the city, those who believed in the Buddha's teachings, fearfully made sincere vows, hoping to subdue the enemy without causing harm. They advised their relatives, not wanting the battle to happen. The brave warriors wore heavy armor, wielding spears and long swords. The sounds of bells and drums rang chaotically, with weapons in hand but not yet engaged. There was a Brahman (ancient Indian priestly class) named Duluona, who was learned, wise, humble, and respected by all. He was compassionate and loved the righteous Dharma, so he spoke to those kings: 'Look at the city's defenses, one person is enough to withstand it.' 'Moreover, with your combined strength, can you not subdue them?' 'Even if you destroy each other, what merit is there to be praised?' 'Once blades clash, it is difficult to have both sides unharmed,' 'trapping one side will harm the other, and both sides will suffer damage.' 'War is full of variables, and the situation is difficult to predict,' 'sometimes the strong will lose to the weak, and sometimes the weak can defeat the strong.' 'A strong man despises a poisonous snake, but will he not be harmed?' 'Some people are gentle in nature, praised by women,' 'but once they are in battle, they will be as brave as fire that has found oil.' 'Do not underestimate a weak enemy, thinking they are not worth fighting,' 'one's own strength is not reliable, it is not as strong as the power of the Dharma.' 'In ancient times, there was a great king named Kalandama,' 'who sat in meditation and arose with a compassionate heart, and was able to subdue great enemies.' 'Even if one rules the entire world, has a prominent reputation and abundant wealth,' 'eventually all will dissipate, like a cow returning home after drinking its fill.' 'One should use the righteous Dharma and justice, one should use the expedient method of reconciliation,' 'winning through war will increase hatred, winning through reconciliation will have no future troubles.' 'Now forming a blood feud, this matter is very undesirable,' 'in order to make offerings to the Buddha, one should follow the Buddha's forbearance.'
是婆羅門， 決定吐誠實， 方宜義和理， 而作無畏說。 爾時彼諸王， 告婆羅門言： 「汝今善應時， 黠慧義饒益， 親密至誠言， 順法依強理。 且聽我所說， 為王者之法， 或因五欲諍， 嫌恨競強力； 或因其嬉戲， 不急致戰爭； 吾等今為法， 戰爭復何怪？ 憍慢而違義， 世人尚伏從， 況佛離憍慢， 化人令謙下， 我等而不能， 亡身而供養？ 昔諸大地主， 弼瑟阿難陀， 為一端正女， 戰爭相摧滅； 況今為供養， 清凈離欲師， 愛身而惜命， 不以力爭求， 先王驕羅婆， 與般那婆戰， 展轉更相破， 正為貪利故； 況為無貪師， 而復貪其生？ 羅摩仙人子， 瞋恨千臂王， 破國殺人民， 正為瞋恚故； 況為無恚師， 而惜于身命？ 羅摩為私陀， 殺害諸鬼國； 況無攝受師， 不為其沒命？ 阿利及婆俱， 二鬼常結怨， 正為愚癡故， 廣害於眾生； 況為智慧師， 而復惜身命？ 如是比眾多， 無義而自喪， 況今天人師， 普世所恭敬， 計身而惜命， 不勤求供養？ 汝若欲止爭， 為吾等入城， 勸彼令開解， 使我願得滿。 以汝法言故， 令我心小息， 猶如盛毒蛇
【現代漢語翻譯】 現代漢語譯本 婆羅門啊，你應當決定說出真實的話，符合道義和道理，並且無所畏懼地宣說。 那時，那些國王們對婆羅門說： 『你現在很善於把握時機，既聰明又有益處，你的話語親切真誠，順應佛法，依據強大的道理。 請聽我們所說，這是作為國王的法則： 有時因為五欲的爭奪，產生嫌隙和仇恨，互相競爭強力； 有時因為嬉戲玩樂，不謹慎而導致戰爭； 我們現在爲了佛法而戰，又有什麼奇怪的呢？ 即使是驕傲自大而違背道義的人，世人尚且會屈服順從， 更何況佛陀已經遠離驕慢，教化人們謙虛低下， 我們怎麼能不爲了供養佛陀而捨棄生命呢？ 從前，那些大地主，比如弼瑟阿難陀（Bhisma Ananda）， 爲了一個端正的女子，互相爭戰而滅亡； 更何況現在是爲了供養清凈離欲的導師， 卻愛惜身體，吝惜生命，不盡力爭取呢？ 先王驕羅婆（Kaurava）與般那婆（Pandava）交戰， 輾轉互相攻破，正是因為貪圖利益的緣故； 更何況是爲了無貪的導師，反而貪戀自己的生命？ 羅摩（Rama）仙人的兒子，因為嗔恨千臂王， 攻破國家，殺害人民，正是因為嗔恚的緣故； 更何況是爲了無嗔的導師，反而愛惜自己的生命？ 羅摩爲了私陀（Sita），殺害了許多鬼國； 更何況是爲了無所攝受的導師，不為他捨棄生命？ 阿利（Ali）和婆俱（Baku）兩個鬼經常結怨， 正是因為愚癡的緣故，廣泛地傷害眾生； 更何況是爲了智慧的導師，反而愛惜自己的生命？ 像這樣，許多人因為不義而自取滅亡， 更何況現在是天人導師，普世所恭敬的佛陀， 卻計較身體，愛惜生命，不勤奮地尋求供養？ 如果你想停止這場爭鬥，就為我們進入城中， 勸說他們開解，使我們的願望得以滿足。 因為你的佛法之言，使我們的心稍稍平靜， 就像盛滿毒液的毒蛇一樣。
【English Translation】 English version O Brahmin, you should resolve to speak truthfully, in accordance with righteousness and reason, and declare without fear. At that time, those kings said to the Brahmin: 'You are now very good at seizing the opportune moment, both wise and beneficial, your words are kind and sincere, in accordance with the Dharma, and based on strong reasoning. Please listen to what we say, this is the law of kings: Sometimes because of the struggle for the five desires, grudges and hatred arise, competing with each other for power; Sometimes because of playing and amusement, carelessly leading to war; We are now fighting for the Dharma, what is so strange about that? Even those who are arrogant and violate righteousness, the world still submits and obeys, How much more so since the Buddha has abandoned arrogance, teaching people to be humble and lowly, How can we not give up our lives to make offerings to the Buddha? In the past, those great landowners, such as Bhisma Ananda, fought each other and perished for the sake of a beautiful woman; How much more so now that we are making offerings to a pure, desireless teacher, yet cherish our bodies, begrudge our lives, and do not strive to obtain it? The former king Kaurava fought with Pandava, turning against each other and breaking each other, precisely because of greed for profit; How much more so when it is for a teacher without greed, do we instead cling to our own lives? Rama, the son of the sage, because of anger towards the thousand-armed king, destroyed the country and killed the people, precisely because of anger; How much more so when it is for a teacher without anger, do we instead cherish our own lives? Rama, for the sake of Sita, killed many ghost kingdoms; How much more so when it is for a teacher without attachment, do we not give up our lives for him? Ali and Baku, two ghosts, often held grudges, precisely because of ignorance, widely harming sentient beings; How much more so when it is for a teacher of wisdom, do we instead cherish our own lives? Like this, many people have perished because of injustice, How much more so now that it is the teacher of gods and humans, the Buddha who is revered by the world, do we calculate our bodies, cherish our lives, and not diligently seek to make offerings? If you want to stop this fight, then enter the city for us, persuade them to understand, so that our wishes can be fulfilled. Because of your Dharma words, our hearts are slightly calmed, just like a poisonous snake filled with venom.'
， 咒力故暫止。」 爾時婆羅門， 受彼諸王教， 入城詣力士， 問訊以告誠： 「外諸人中王， 手執利器仗， 身被于重鉀， 精銳耀日光， 奮師子勇氣， 咸欲滅此城。 然其為法故， 猶畏非法行， 是故遣我來， 旨欲有所白。 我不為土地， 亦不求錢財， 不以憍慢心， 亦無懷恨心， 恭敬大仙故， 而來至於此； 汝當知我意， 何為苦相違？ 尊奉彼我同， 則為法兄弟， 世尊之遺靈， 一心共供養。 慳惜于錢財， 此則非大過， 法慳過最甚， 普世之所薄。 決定不通者， 當修待賓法， 無有剎利法， 閉門而自防。 彼等悉如是， 告此吉兇法。 我今私所懷， 亦告其誠實， 莫彼此相違， 理應共和合。 世尊在於世， 常以忍辱教， 不順於聖教， 云何名供養？ 世人以五欲， 財利田宅諍， 若為正法者， 應隨順聖理， 為法而結怨， 此則理相違。 佛寂靜慈悲， 常欲安一切， 供養于大悲， 而興于大害？ 應等分舍利， 普令得供養， 順法名稱流， 義通理則宣。 若彼非法行， 當以法和之， 是則為樂法， 令法得久住。 佛說一切施， 法施為最勝， 人斯行財施，
【現代漢語翻譯】 現代漢語譯本 『因為咒力的緣故，暫時停止（進攻）。』 那時，婆羅門（Brahman，古印度祭司階層），接受了那些國王的教誨， 進入城中去見力士（Likshi，此處指守衛舍利的武士），問候之後誠懇地告知： 『外面的那些國王，手持鋒利的武器，身穿厚重的鎧甲，精銳之氣閃耀如日光， 他們鼓起獅子般的勇氣，都想要摧毀這座城。 然而因為他們敬畏佛法，仍然害怕做出不合乎佛法的行為， 所以派遣我前來，想要表達他們的意願。 我不是爲了土地而來，也不是爲了求取錢財， 沒有驕慢之心，也沒有懷恨之心， 因為恭敬大仙（Maharishi，指佛陀）的緣故，才來到這裡； 你們應當瞭解我的心意，為何要如此苦苦相違呢？ 如果尊奉佛陀的教誨，我們彼此就是法兄弟， 應當一心共同供養世尊（Bhagavan，佛陀的尊稱）的遺骨（舍利）。 吝惜錢財，這還不是最大的過錯， 吝惜佛法，才是最大的過錯，會被世人所鄙薄。 如果決定不肯分享，也應當遵循待客之道， 沒有哪個剎帝利（Kshatriya，古印度武士階層）會閉門自守，以此來防禦。 他們都這樣，告知了關於吉兇的道理。 我現在也把我的想法，誠實地告訴你們， 不要彼此相違，理應和睦相處。 世尊在世時，常常教導忍辱， 不順從聖教，又怎麼能說是供養呢？ 世人因為五欲（五種慾望：色、聲、香、味、觸），爲了財利田宅而爭鬥， 如果爲了正法，就應當順從聖理， 爲了佛法而結怨，這在道理上是相違背的。 佛陀寂靜慈悲，常常希望一切眾生安樂， 供養大悲的佛陀，卻反而興起大害？ 應當平等分舍利，讓大家都能供養， 這樣才能使佛法的名聲流傳，意義通達，道理彰顯。 如果他們有不合乎佛法的行為，應當用佛法來調和， 這才是樂於佛法，才能使佛法長久住世。 佛陀說一切佈施中，法佈施最為殊勝， 人們雖然施行財佈施，
【English Translation】 English version 'Because of the power of the mantra, temporarily stop (the attack).' At that time, the Brahman (ancient Indian priestly class), having received the teachings of those kings, entered the city to see the Likshi (here referring to the warriors guarding the relics), and after greeting them, sincerely informed them: 'Those kings outside, holding sharp weapons, wearing heavy armor, their elite spirit shining like sunlight, they have mustered the courage of lions, all wanting to destroy this city. However, because they revere the Dharma, they are still afraid of doing things that are not in accordance with the Dharma, therefore they sent me here, wanting to express their intentions. I have not come for land, nor to seek wealth, I have no arrogance, nor do I harbor resentment, it is because of my respect for the Maharishi (referring to the Buddha) that I have come here; you should understand my intentions, why do you stubbornly oppose each other? If we honor the Buddha's teachings, we are Dharma brothers, we should wholeheartedly together offer to the relics of the Bhagavan (the Buddha's honorific title). Being stingy with money is not the greatest fault, being stingy with the Dharma is the greatest fault, and will be despised by the world. If you are determined not to share, you should also follow the way of hospitality, no Kshatriya (ancient Indian warrior class) would close their doors to defend themselves. They are all like this, telling the principles of good and bad fortune. Now I also tell you my thoughts truthfully, do not oppose each other, you should live in harmony. When the Bhagavan was in the world, he often taught forbearance, not following the holy teachings, how can it be called offering? People fight for the five desires (the five desires: form, sound, smell, taste, touch), for wealth and land, if it is for the true Dharma, one should follow the holy principles, to form resentment for the sake of the Dharma, this is contrary to reason. The Buddha is peaceful and compassionate, always wishing all beings to be happy, offering to the compassionate Buddha, yet causing great harm? The relics should be divided equally, so that everyone can make offerings, only in this way can the name of the Dharma spread, the meaning be understood, and the principles be proclaimed. If they have actions that are not in accordance with the Dharma, they should be reconciled with the Dharma, this is to be joyful in the Dharma, and to make the Dharma last long in the world. The Buddha said that among all giving, the giving of the Dharma is the most supreme, although people practice material giving,
行法施者難。」 力士聞彼說， 內愧互相視， 報彼梵志言： 「深感汝來意， 親善順法言， 和理雅正說， 梵志之所應， 隨順自功德。 善和于彼此， 示我以要道， 如制迷涂馬， 還得於正路。 今當用和理， 從汝之所說， 誠言而不顧， 后必生悔恨。」 即開佛舍利， 等分為八分， 自供養一分， 七分付梵志。 七王得舍利， 歡喜而頂受， 持歸還自國， 起塔加供養。 梵志求力士， 得分舍利瓶， 又從彼七王， 求分第八分， 持歸起支提， 號名金瓶塔。 俱夷那竭人， 聚集余灰炭， 而起一支提， 名曰灰炭塔。 八王起八塔， 金瓶及灰炭， 如是閻浮提， 始起於十塔。 舉國諸士女， 悉持寶花蓋， 隨塔而供養， 莊嚴若金山， 種種諸伎樂， 晝夜長讚歎。 時五百羅漢， 永失大師蔭， 恇然無所恃， 還耆阇崛山。 集彼帝釋巖， 結集諸經藏， 一切皆共推， 長老阿難陀， 如來前後說， 鉅細汝悉聞， 鞞提醯牟尼， 當爲大眾說。 阿難大眾中， 升于師子座， 如佛說而說， 稱如是我聞。 合坐悉涕流，
感此我聞聲， 如法如其時， 如處如其人。 隨說而筆受， 究竟
【現代漢語翻譯】 現代漢語譯本 『行法施是困難的。』 力士們聽了這話，內心感到慚愧，互相看著對方， 然後對那位婆羅門說：『我們深感您的來意， 您親切友善，言語順應佛法，合乎道理，說得雅正， 這正是婆羅門所應有的，隨順自己的功德。 您善於調和彼此，為我們指明了要道， 就像駕馭迷途的馬，使其重回正路。 現在我們應當採用和合的道理，聽從您所說的， 如果說了真話卻不顧及後果，將來必定會後悔。』 於是他們打開佛陀的舍利，將其等分為八份， 自己供養一份，將七份交給婆羅門。 七位國王得到舍利，歡喜地頂戴接受， 帶回各自的國家，建造佛塔加以供養。 婆羅門向力士們請求，分得盛放舍利的瓶子， 又從那七位國王那裡，請求分得第八份舍利， 帶回去建造佛塔，名為金瓶塔。 拘尸那揭羅（Kusinagara）的人們，收集剩餘的灰燼和木炭， 也建造了一座佛塔，名為灰炭塔。 八位國王建造了八座佛塔，加上金瓶塔和灰炭塔， 這樣，在閻浮提（Jambudvipa，指我們所居住的這個世界）上，最初出現了十座佛塔。 全國的男女老少，都拿著寶花和寶蓋， 跟隨佛塔進行供養，莊嚴得像金山一樣， 各種各樣的音樂，晝夜不停地讚歎。 當時，五百位羅漢（Arhat，已證得阿羅漢果位的修行者），永遠失去了大師的庇護， 感到惶恐不安，無所依靠，回到了耆阇崛山（Grdhrakuta，又名靈鷲山）。 他們聚集在帝釋巖（Indrasaila-guha，帝釋天居住的巖洞），結集佛經， 大家一致推舉長老阿難陀（Ananda，佛陀的十大弟子之一）， 『如來（Tathagata，佛陀的稱號）前後所說，無論大小，你都聽到了， 鞞提醯牟尼（Videhi Muni，佛陀的別稱），應當為大眾宣說。』 阿難陀在大眾中，登上獅子座， 像佛陀所說的那樣宣說，稱『如是我聞』。 在座的人都流下了眼淚， 感嘆『我聞』的聲音，如法如時， 如處如人，隨著宣說而記錄下來， 最終完成。
【English Translation】 English version 'It is difficult to practice Dharma giving.' The strong men, hearing this, felt ashamed and looked at each other, Then they said to that Brahmin: 'We deeply appreciate your intention, You are kind and friendly, your words are in accordance with the Dharma, reasonable, and properly spoken, This is what a Brahmin should be, following your own merits. You are good at reconciling each other, and have shown us the essential path, Like controlling a stray horse, making it return to the right path. Now we should adopt the principle of harmony and follow what you have said, If we speak the truth but disregard the consequences, we will surely regret it in the future.' Then they opened the Buddha's relics and divided them equally into eight parts, They kept one part for themselves and gave seven parts to the Brahmin. The seven kings received the relics, joyfully accepted them with reverence, And took them back to their respective countries, building pagodas to make offerings. The Brahmin asked the strong men for the jar containing the relics, And also asked the seven kings for a share of the eighth part of the relics, Taking them back to build a pagoda, named the Golden Jar Pagoda. The people of Kusinagara, collected the remaining ashes and charcoal, And also built a pagoda, named the Charcoal Pagoda. The eight kings built eight pagodas, plus the Golden Jar Pagoda and the Charcoal Pagoda, Thus, in Jambudvipa (the world we live in), the first ten pagodas appeared. Men and women, young and old, throughout the country, all held precious flowers and canopies, Following the pagodas to make offerings, as magnificent as golden mountains, All kinds of music, day and night, praised them continuously. At that time, the five hundred Arhats (those who have attained the state of Arhat), having lost the protection of their master forever, Felt fearful and helpless, and returned to Grdhrakuta (also known as Vulture Peak). They gathered at Indrasaila-guha (Indra's rock cave), to compile the Buddhist scriptures, Everyone unanimously recommended the elder Ananda (one of the Buddha's ten great disciples), 'What the Tathagata (the Buddha's title) said before and after, whether big or small, you have heard it all, Videhi Muni (another name for the Buddha), should preach to the public.' Ananda, in the midst of the assembly, ascended the lion's seat, And preached as the Buddha had said, saying 'Thus have I heard'. All those present shed tears, Feeling the sound of 'Thus have I heard', in accordance with the Dharma and the time, In the right place and with the right person, and recorded it as it was preached, Finally completing it.
成經藏， 勤方便修學， 悉已得涅槃， 今得及當得， 涅槃亦復然。 無憂王出世， 強者能令憂， 劣者為除憂， 如無憂花樹。 王于閻浮提， 心常無所憂， 深信于正法， 故號無憂王。 孔雀之苗裔， 稟正性而生， 普濟于天下， 兼起諸塔廟， 本字強無憂， 今名法無憂。 開彼七王塔， 以取于舍利， 分佈一旦起， 八萬四千塔。 唯有第八塔， 在於摩羅村， 神龍所守護， 王取不能得。 雖不得舍利， 知佛有遺骼， 神龍所供養， 增其信敬心。 雖王領國土， 逮得初聖果， 能令普天下， 供養如來塔， 去來今現在， 悉皆得解脫。 如來現在世， 涅槃及舍利， 恭敬供養者， 其福等無異。 明慧增上心， 深察如來德， 懷道興供養， 其福亦俱勝。 佛得尊勝法， 應受一切供， 已到不死處， 信者亦隨安， 是故諸天人， 悉應常供養。
第一大慈悲， 通達第一義， 度一切眾生， 孰聞而不感。 生老病死苦， 世間苦無過， 死苦苦之大， 諸天之所畏。 永離二種苦， 云何不供養？ 不受後有樂， 世間樂無上， 增生苦之大， 世間苦無比； 佛得離生苦， 不受後有樂，
【現代漢語翻譯】 現代漢語譯本 成就經藏，勤勉方便地修習佛法，都已證得涅槃，現在、將來都將證得涅槃，涅槃也是如此。無憂王（Ashoka）出世，強者能使人憂愁，弱者能為人解除憂愁，就像無憂花樹一樣。國王在閻浮提（Jambudvipa，指我們所居住的這個世界）心中常常沒有憂愁，深信正法，所以號稱無憂王。他是孔雀王朝的後裔，秉持正性而生，普遍救濟天下，同時興建許多佛塔和寺廟，原本的名字是強無憂，現在改名為法無憂。他開啟了七王塔，取出舍利，在一天之內分佈建造了八萬四千座佛塔。只有第八座塔，位於摩羅村，由神龍守護，國王無法取得。雖然沒有得到舍利，但他知道佛陀有遺骨，由神龍供養，更加增長了他的信心和敬意。雖然國王統治著國土，並證得了初果（Sotapanna），他能使普天下的人供養如來佛塔，過去、現在、未來的人都能得到解脫。如來在世時，涅槃后以及舍利，恭敬供養的人，他們的福報是相同的。明智且具有增上心的人，深入觀察如來的功德，懷著道心興起供養，他們的福報也更加殊勝。佛陀證得了尊勝的佛法，應當接受一切供養，已經到達了不死之地，信奉佛陀的人也能隨之安樂，因此諸天和人都應當常常供養佛陀。 第一大慈悲，通達第一義諦，度化一切眾生，誰聽聞后不會感動呢？生老病死苦，世間的痛苦沒有比這更嚴重的了，死亡的痛苦是最大的，連諸天都畏懼。永遠脫離這兩種痛苦，為什麼不供養佛陀呢？不貪求後世的快樂，世間的快樂是無上的，但會增加更大的痛苦，世間的痛苦是無法比擬的；佛陀已經脫離了生的痛苦，不貪求後世的快樂。
【English Translation】 English version Having accomplished the Sutra Pitaka, diligently and expediently practicing the Dharma, all have attained Nirvana, and will attain Nirvana now and in the future, Nirvana is also like this. King Ashoka (無憂王) was born, the strong can cause sorrow, the weak can remove sorrow, like the Ashoka tree. The king in Jambudvipa (閻浮提, the world we live in) always has no worries in his heart, deeply believes in the Right Dharma, so he is called King Ashoka. He is a descendant of the Maurya dynasty, born with the right nature, universally saving the world, and at the same time building many pagodas and temples. His original name was Strong Ashoka, now renamed Dharma Ashoka. He opened the seven kings' pagodas, took out the relics, and distributed them to build 84,000 pagodas in one day. Only the eighth pagoda, located in the village of Maro, is guarded by a divine dragon, and the king could not obtain it. Although he did not get the relics, he knew that the Buddha had remains, which were worshiped by the divine dragon, which further increased his faith and respect. Although the king ruled the country and attained the first fruit (Sotapanna), he could enable all people in the world to worship the Tathagata's pagodas, and people in the past, present, and future can all be liberated. When the Tathagata was alive, after Nirvana, and the relics, those who respectfully make offerings, their merits are the same. Those who are wise and have an increasing mind, deeply observe the merits of the Tathagata, and make offerings with a mind of the Way, their merits are even more superior. The Buddha has attained the supreme Dharma, should receive all offerings, has reached the place of immortality, and those who believe in the Buddha can also be at peace, therefore all gods and humans should always make offerings to the Buddha. The first great compassion, understanding the first principle, liberating all sentient beings, who would not be moved upon hearing this? The suffering of birth, old age, sickness, and death, there is no suffering in the world greater than this, the suffering of death is the greatest, even the gods fear it. Having forever escaped these two kinds of suffering, why not make offerings to the Buddha? Not craving for the happiness of the afterlife, the happiness of the world is supreme, but it will increase greater suffering, the suffering of the world is incomparable; the Buddha has escaped the suffering of birth, and does not crave for the happiness of the afterlife.
為世廣顯示， 如何不供養？ 贊諸牟尼尊， 始終之所行， 不自顯知見， 亦不求名利， 隨順佛經說， 以濟諸世間。
佛所行贊卷第五
【現代漢語翻譯】 現代漢語譯本 爲了向世人廣泛展示（佛法），怎麼能不供養（佛陀）呢？ 讚歎諸位牟尼（釋迦牟尼佛的尊稱）世尊，他們始終奉行的（教誨）， 不自我炫耀自己的見解，也不追求名聲和利益， 遵循佛經的教導，以此來救濟世間的一切眾生。
【English Translation】 English version To widely reveal (the Dharma) to the world, how can one not make offerings (to the Buddha)? Praising the Muni (an epithet for Shakyamuni Buddha) honored ones, their conduct from beginning to end, Not showing off their own views, nor seeking fame and gain, Following the teachings of the Buddhist scriptures, to save all beings in the world.