T04n0194_僧伽羅剎所集經

大正藏第 04 冊 No. 0194 僧伽羅剎所集經

No. 194

僧伽羅剎所集經卷上並序

◎符秦罽賓三藏僧伽跋澄等譯

僧伽羅剎者，須賴國人也。佛去世后七百年生此國，出家學道，游教諸邦至揵陀越土，甄陀罽膩王師焉，高明絕世多所述作，此土《修行大道地經》其所集也。又著此經憲章世尊，自始成道迄于淪虛，行無鉅細必因事而演，游化夏坐莫不曲備，雖《普曜》、《本行》、《度世》諸經載佛起居至謂為密，今覽斯經所悟復多矣。傳其將終，「我若立根得力大士誠不虛者，立斯樹下手援其葉而棄此身，使那羅延力大象之勢，無能移余如毛髮也，正使就耶維者當不燋此葉。」言然之後便即立終。罽膩王自臨而不能動，遂以巨絙象挽未始能搖，即就耶維炎葉不傷。尋升兜術，與彌勒大士高談彼宮，將補佛處賢劫第八。以建元二十年，罽賓沙門僧伽跋澄赍此經本來詣長安，武威太守趙文業請令出焉。佛念為譯，慧嵩筆受，正值慕容作難於近郊，然譯出不襄，余與法和對檢定之，十一月三十日乃了也

現代漢語譯本 《僧伽羅剎所集經》捲上並序 符秦時期，罽賓三藏僧伽跋澄等人翻譯。 僧伽羅剎是須賴國人。佛陀涅槃后七百年，他出生在這個國家，出家修道，遊歷各國，到達犍陀越地區，成為甄陀罽膩王的老師。他才華橫溢，著作頗豐，此地的《修行大道地經》就是他所編集的。他還撰寫了這部經書，詳細記載了世尊從開始成道到涅槃的全過程，無論大小事都因事而說法，游化和夏安居都詳盡記錄。雖然《普曜經》、《本行經》、《度世經》等經典也記載了佛陀的起居，但仍有疏漏之處，而閱讀這部經書後，會有更多的領悟。傳說他臨終時說：『如果我立下的根基和力量真實不虛，那麼我將站在樹下，手抓樹葉而捨棄此身，即使那羅延力的大象也無法移動我分毫，即使火化，這片葉子也不會被燒焦。』說完就站著圓寂了。罽膩王親自來，也無法移動他的身體，於是用粗繩和大象拉拽，也無法撼動分毫。火化時，那片葉子果然沒有被燒傷。之後，他升入兜率天，與彌勒菩薩在宮中高談闊論，將成為賢劫的第八尊佛。在建元二十年，罽賓沙門僧伽跋澄帶著這部經書來到長安，武威太守趙文業請求翻譯。佛念負責翻譯，慧嵩負責筆錄。當時正值慕容氏在近郊作亂，但翻譯工作沒有受到影響。我和法和一起校對，於十一月三十日完成翻譯。

English version The Sutra Collected by Sangharaksa, Volume One, with Preface Translated by Sanghabhadra and others, Tripitaka Master from Kipin, during the Fu Qin Dynasty. Sangharaksa was a native of the country of Surai. He was born in this country seven hundred years after the Buddha's passing. He left home to study the Way, traveled to various countries, and arrived in the region of Gandhara, where he became the teacher of King Jentrakini. He was exceptionally intelligent and wrote many works. The 'Sutra on the Great Path of Practice' in this land was compiled by him. He also wrote this sutra, which details the World Honored One's journey from the beginning of his enlightenment to his passing into nirvana. Every event, large or small, was explained according to the circumstances. His travels and summer retreats were all meticulously recorded. Although sutras such as the 'Universal Illumination Sutra,' 'Sutra of the Fundamental Acts,' and 'Sutra of Crossing the World' also record the Buddha's daily life, there are still omissions. Reading this sutra provides many more insights. It is said that as he was about to pass away, he said, 'If the foundation and power I have established are truly real, then I will stand under this tree, hold a leaf in my hand, and abandon this body. Even the great elephant of Narayana's power will not be able to move me a hair's breadth, and even if I am cremated, this leaf will not be burned.' After saying this, he passed away while standing. King Jentrakini came in person but could not move his body. So, he used thick ropes and elephants to pull him, but he could not be moved at all. When he was cremated, the leaf was indeed not burned. Afterward, he ascended to the Tusita Heaven, where he engaged in profound discussions with Bodhisattva Maitreya, and will become the eighth Buddha of the Bhadrakalpa. In the twentieth year of Jian Yuan, the Kipin monk Sanghabhadra brought this sutra to Chang'an. Zhao Wenye, the governor of Wuwei, requested that it be translated. Buddhanian was responsible for the translation, and Hui Song was responsible for the transcription. At that time, the Murong clan was causing trouble in the suburbs, but the translation work was not affected. I and Fa He proofread it together, and the translation was completed on the thirtieth day of the eleventh month.

。此年出《中阿含》六十卷，《增一阿含》四十六卷，伐鼓擊柝之中，而出斯一百餘卷，窮通不改其恬，詎非先師之故跡乎？

◎僧伽羅剎比丘所集佛行首

爾時菩薩始行時，愍世間故，發趣于道；彼出家故，行忍；不相應故，心三昧；斷無知故，行金剛智慧；除舍調戲行真諦故，除棄意垢；為直行故，為苦行；慈孝父母故，心堅牢固不捨誓願；離欲故，為聞饒已念報恩；求解脫故，著袈裟；欲應息住林間故，不觀行者；求知親故，知己身縛；口行無欺故，一切苦本意無所念，不捨有故。

◎若復菩薩行智慧之時，以所知故名曰智慧，數數于彼行中及諸眾生不解深義，長夜勸勵分別決了智慧，此深此淺，清凈其利，此惡此醜，親近善知識，彼法不亂，無量無限亦無增損，猶如劍戟所截皆斷，彼智慧者亦復如是。現第一義故有共慧明，已意闇閉故開彼見明與共相應，以諸行故根門具足，無怯弱故現其威力，欲斷不善財業現其有財業，以珍寶不可得故如是現珍寶也。以斷命現其壽命，斷諸結使故，是力觀察遠事與彼分別，皆使決了救彼脆命，以彼愁憂故起歡喜之心，息意不起故去離惡法而成就善法。去邪就正，以是之故成其智慧力

現代漢語譯本：這一年，他翻譯出了《中阿含經》六十卷，《增一阿含經》四十六卷，在敲鼓打更的喧鬧聲中，完成了這一百多卷的翻譯。他窮究佛理，通達經義，卻依然保持著內心的平靜，這難道不是繼承了先師的遺風嗎？ 僧伽羅剎比丘所集佛行首： 當時菩薩開始修行時，因為憐憫世間眾生，所以立志修行。他因為出家而修行忍辱；因為不與世俗同流合污，所以心入三昧；爲了斷除無知，所以修行金剛智慧；爲了捨棄戲謔，修行真諦，所以去除心中的污垢；爲了正直的修行，所以進行苦行；因為慈愛孝順父母，所以心志堅定，不放棄誓願；爲了遠離慾望，所以聽聞佛法，報答恩情；爲了求解脫，所以穿上袈裟；爲了能夠安靜地住在林間，所以不觀察其他修行者；爲了瞭解自己，所以知道自己被束縛；因為口中不說謊，所以心中不執著於一切苦的根源，不捨棄有。 如果菩薩修行智慧的時候，因為所知而稱為智慧，他會多次在修行中以及面對不理解深奧含義的眾生時，長久地勸勉他們，分辨決斷智慧，區分深淺，澄清其利益，辨別善惡，親近善知識。他的佛法不會混亂，沒有限量，也沒有增減，就像劍戟所砍之處都會斷裂一樣，他的智慧也是如此。爲了顯現第一義諦，所以有共同的智慧光明，因為眾生的心意被矇蔽，所以開啟他們的見解，使之與智慧相應。因為各種修行，所以根門具足，沒有怯懦，所以顯現威力。爲了斷除不善的財業，所以顯現有財業，因為珍寶難以得到，所以顯現珍寶。爲了斷除壽命，所以顯現壽命，斷除各種煩惱，這就是力量。觀察遠方的事情，與他們分別，都使他們決斷，救助他們脆弱的生命。因為他們的憂愁，所以生起歡喜之心，因為心意平靜，所以遠離惡法，成就善法。捨棄邪道，走向正道，因此成就智慧的力量。

English version: In this year, he translated sixty volumes of the 'Madhyama Agama Sutra' and forty-six volumes of the 'Ekottara Agama Sutra'. Amidst the sounds of drums and night watchmen's clappers, he completed these more than one hundred volumes. He thoroughly investigated Buddhist principles and understood the meaning of the scriptures, yet he remained calm in his heart. Isn't this a continuation of the legacy of his predecessors? The Beginning of the Buddha's Practice, Collected by the Bhikkhu Sangharaksha: At that time, when the Bodhisattva began his practice, out of compassion for the world, he aspired to the path. Because he left home, he practiced patience; because he did not conform to the world, his mind entered samadhi; to cut off ignorance, he practiced diamond wisdom; to abandon frivolity, he practiced the truth, thus removing the defilements of his mind; for the sake of upright practice, he engaged in ascetic practices; because of his love and filial piety towards his parents, his will was firm and he did not abandon his vows; to be free from desire, he listened to the Dharma and repaid kindness; to seek liberation, he wore the kasaya robe; to live quietly in the forest, he did not observe other practitioners; to understand himself, he knew he was bound; because his words were truthful, he did not cling to the root of all suffering, and did not abandon existence. If a Bodhisattva practices wisdom, it is called wisdom because of what is known. He will repeatedly encourage those who do not understand the profound meaning in their practice and among all beings, distinguishing and deciding wisdom, differentiating between deep and shallow, clarifying its benefits, distinguishing good and evil, and drawing near to good teachers. His Dharma will not be confused, it will be limitless, and there will be no increase or decrease, just as a sword or spear will cut through anything it strikes, so too is his wisdom. To reveal the ultimate truth, there is a shared light of wisdom. Because the minds of beings are obscured, he opens their understanding, making it correspond with wisdom. Because of various practices, the sense faculties are complete, there is no timidity, and thus power is manifested. To cut off unwholesome wealth, he manifests wealth; because treasures are difficult to obtain, he manifests treasures. To cut off life, he manifests life, cutting off all afflictions, this is power. Observing distant matters, distinguishing them, he makes them decisive, saving their fragile lives. Because of their sorrow, he gives rise to joy, because his mind is calm, he abandons evil and achieves good. Abandoning the wrong path and walking the right path, he thus achieves the power of wisdom.

。以生死故欲斷望見至出要處，猶步世間故游一切境界，究竟一切智原使至無為。

善住不移動，　　無有生死畏， 　即逮不還處，　　消滅三界趣。 　百劫所造行，　　欲凈眾生類， 　無有三世想，　　爾能無悕望。

是菩薩行諦之時，彼名諦者心無有虛妄、言無有二，常娛樂其中，亦無彼此。數數樂彼，寤寐之中未曾調戲亦不妄語。又聞，昔有王，名須陀摩，于王宮生，統領四域法鼓遠振，群臣人民無不聞者。生如此有德人，往詣池水浴洗，乘羽寶之車欲出城門。時有婆羅門，顏色端政聰明智慧，欲來乞寶。婆羅門即白王，自稱姓名舉手乞言。是時王聞乞丐言聲便懷歡喜，即報言：「止止尊者！須我還國當相救濟。」夫王之法言無有二，即詣彼池浴洗，洗已竟便欲還國。是時有翅飛鬼名羯摩沙波羅，現其恐怖，手執王身。是時彼王即自涕零。是時彼鬼觀彼王意：「云何大王何為啼哭有此愁憂之心？」時菩薩報言：「我無有此身想，唯我許婆羅門財寶，以是之故便懷愁憂。」是時彼鬼即報王言：「我未曾聞，此甚奇甚特之事世所希聞，為彼人民故來相試，若今設放王去，當復還不？」時王甚懷喜悅。是時彼鬼身有兩翅飛在虛空，觀其所說即放使去

現代漢語譯本：因為生死的緣故想要斷絕希望，看到達到要緊的地方，仍然在世間行走，遊歷一切境界，最終達到一切智慧的根源，從而達到無為的境界。 安住不動搖，沒有生死的恐懼，即刻到達不退轉的境地，消滅三界的輪迴。 百劫所造的修行，想要凈化眾生，沒有過去、現在、未來的想法，這樣才能沒有希求和期望。 這是菩薩行持真諦的時候，他所說的『真諦』，心中沒有虛妄，言語沒有二心，常常樂在其中，也沒有彼此的分別。常常樂於此道，睡夢中也不曾戲謔，也不說妄語。又聽說，過去有一位國王，名叫須陀摩，在王宮出生，統治四方，法鼓的聲音傳得很遠，群臣百姓沒有不聽到的。這樣有德的人出生后，前往池水沐浴，乘坐羽寶之車想要出城門。當時有一位婆羅門，容貌端正，聰明有智慧，想要來乞求寶物。婆羅門就對國王說，自報姓名，舉手乞求。這時國王聽到乞丐的聲音，就心生歡喜，立刻回答說：『請停下，尊者！等我回國后，一定救濟你。』國王的法則是言出必行，沒有二話，就前往池水沐浴，沐浴完畢就想要回國。這時有一個長著翅膀的鬼，名叫羯摩沙波羅，現出恐怖的樣子，抓住國王的身體。這時國王就流下了眼淚。這時鬼觀察國王的心意：『大王為何啼哭，有這樣的憂愁？』這時菩薩回答說：『我沒有執著于這個身體的想法，只是我答應了婆羅門財寶，因此感到憂愁。』這時鬼就對國王說：『我從未聽說過，這真是稀奇罕見的事情，世間很少聽到，爲了那些人民，我來試探你，如果現在放你走，你還會回來嗎？』這時國王非常高興。這時鬼長著兩隻翅膀，飛在空中，觀察他所說的話，就放他走了。

English version: Because of birth and death, one desires to cut off hope, seeing the essential place to reach, yet still walks in the world, travels through all realms, ultimately reaching the source of all wisdom, thereby attaining non-action. Dwelling firmly without moving, without fear of birth and death, one immediately reaches the state of non-retrogression, eliminating the cycle of the three realms. The practice accumulated over hundreds of kalpas, desiring to purify all beings, without thoughts of past, present, or future, thus one can be without desire and expectation. This is when a Bodhisattva practices the truth; what he calls 'truth' is without falsehood in his heart, his words are without duplicity, he is always joyful in it, and there is no distinction between self and others. He is always joyful in this path, and even in his dreams, he never jokes or speaks falsely. It is also said that in the past, there was a king named Sudama, born in the royal palace, ruling the four regions, the sound of the Dharma drum resounding far and wide, with all ministers and people hearing it. Such a virtuous person, after being born, went to a pond to bathe, and riding in a feathered treasure chariot, he wanted to leave the city gate. At that time, there was a Brahmin, with a dignified appearance, intelligent and wise, who wanted to come and beg for treasures. The Brahmin then said to the king, stating his name and raising his hand to beg. When the king heard the beggar's voice, he was delighted and immediately replied, 'Please stop, venerable one! When I return to the kingdom, I will surely help you.' The king's law was that his words were binding, without any second thought, he went to the pond to bathe, and after bathing, he wanted to return to the kingdom. At that time, there was a winged ghost named Karma-shabala, who appeared in a terrifying form and grabbed the king's body. At that time, the king shed tears. Then the ghost observed the king's mind: 'Why are you crying, great king, and why are you so worried?' Then the Bodhisattva replied, 'I have no attachment to this body, but I promised the Brahmin treasures, and therefore I am worried.' Then the ghost said to the king, 'I have never heard of such a strange and rare thing, rarely heard in the world. For the sake of those people, I came to test you. If I let you go now, will you come back?' Then the king was very happy. Then the ghost, with two wings, flew into the sky, observed what he said, and let him go.

。是時菩薩還國，歡喜以財與彼婆羅門，實無有虛施，不有悔，有是審諦之言。是時國王即詣彼鬼所，自稱姓名，今已到此。是時彼鬼見王形貌即便驚怖，有是實言，王顏色不變。除去瞋怒無殺害意，便作是語：「甚奇甚特，未曾所聞。」說此偈言：

「我堪飲惡毒，　　洋銅灌口中， 　利刀割其體，　　誰敢害法王？ 　宿福生王族，　　觀德無有比， 　勇猛實不虛，　　應相為國主。 　我今當尊敬，　　從王不復殺， 　改往修善行，　　眾生隨所樂。」

是時菩薩行柔和之時，彼心柔和有此名聲，言不卒暴，欲求法故常護彼意，未曾起怨惡、不生悕望，口不吐惡言，為愚癡故現其智慧，除心垢故皆悉稱名，無有若干吾我想，不隨幻。諸佛所擁護，於此獲如是德，亦無奸偽，如是之穢皆悉避之，于中得柔和之心，善根本具足，人所愛念，不惜身命，神仙所嘆譽。如是柔和觀彼善惡之報，彼智功德具足如所說。善本不斷貧窮之者，施以金銀珍寶除去諸穢。壽十歲時遭遇厄難，所欲自在亦不殺生，善身造業，心所生財、口所傳教、行所造業，除去穢惡所覆蓋者。爾時諸比丘世間有身已得休息，非己所有悉盡無餘，如是已盡，以是之故當去離染著。前世所造者，彼已盡更不復造，已斷根本苦休壞敗

現代漢語譯本：當時菩薩回到自己的國家，歡喜地把財物佈施給那些婆羅門，確實沒有虛假的施捨，也沒有後悔，這是真實不虛的言語。當時國王就前往那個鬼所在的地方，自報姓名，說自己已經到了這裡。當時那個鬼見到國王的容貌，立刻感到驚恐，但這是實話，國王的臉色沒有改變。他消除了憤怒，沒有殺害的意圖，於是說道：『真是太奇特了，從未聽說過。』並說了這首偈語： 『我能飲下劇毒，將熔化的銅汁灌入口中，用利刀割裂身體，誰敢傷害這位法王？宿世的福報使他生為王族，他的德行無人能比，他的勇猛真實不虛，他應該成為國家的君主。我今天應當尊敬他，跟隨他不再殺生，改過自新，修習善行，讓眾生都能隨心所愿。』 當時菩薩奉行柔和之道，他的內心柔和，因此有了這樣的名聲，說話不急躁，爲了求法常常守護他人的心意，從未產生怨恨，不生貪求的慾望，口中不說惡語，爲了愚癡的人展現智慧，爲了去除內心的污垢，都稱呼他們的名字，沒有『我』的執著，不隨幻象而動。諸佛所護佑，因此獲得了這樣的德行，也沒有奸詐虛偽，這樣的污穢都避開了，從中獲得了柔和的心，善的根本具足，受人愛戴，不吝惜自己的生命，受到神仙的讚歎。這樣的柔和觀察善惡的報應，他的智慧功德具足如所說。善的根本不會斷絕貧窮的人，用金銀珍寶佈施，去除各種污穢。在十歲時遭遇厄難，所想所求都能如願，也不殺生，善於造業，心中所生的財富、口中所傳的教誨、行為所造的善業，都去除了被污穢覆蓋的部分。那時，各位比丘，世間有身已經得到了休息，不是自己所有的東西都全部捨棄，像這樣已經捨棄，因此應當遠離染著。前世所造的業，已經結束，不再繼續造作，已經斷除了根本的苦，停止了壞敗。

English version: At that time, the Bodhisattva returned to his country and joyfully gave wealth to those Brahmins. There was no false giving, nor any regret. These were truthful words. Then the king went to the place where the demon was, announced his name, and said that he had arrived. When the demon saw the king's appearance, he was immediately terrified, but it was true that the king's expression did not change. He removed his anger and had no intention to kill, so he said, 'How strange and extraordinary, I have never heard of such a thing.' And he spoke this verse: 'I can drink poison, pour molten copper into my mouth, and have my body cut with sharp knives. Who dares to harm this Dharma King? Past blessings have made him born into a royal family. His virtue is unmatched. His courage is true and not false. He should be the ruler of the country. Today I should respect him, follow him and no longer kill, change my ways and cultivate good deeds, so that all beings can have what they desire.' At that time, the Bodhisattva practiced gentleness. His heart was gentle, and thus he had this reputation. He spoke without haste, and in order to seek the Dharma, he always protected the minds of others. He never harbored resentment, nor did he give rise to desires. He did not speak evil words. For the sake of the foolish, he displayed wisdom. In order to remove the defilements of the heart, he addressed everyone by their names. He had no attachment to 'self' and did not follow illusions. Protected by all Buddhas, he thus obtained such virtues. He was also without deceit or hypocrisy. He avoided such defilements and obtained a gentle heart. The roots of goodness were complete. He was loved by people and did not cherish his own life. He was praised by the immortals. Such gentleness observed the retribution of good and evil. His wisdom and merit were complete as described. The roots of goodness would not abandon the poor. He gave gold, silver, and treasures to remove all defilements. At the age of ten, he encountered difficulties, but whatever he desired was fulfilled, and he did not kill. He was skilled in creating good karma. The wealth that arose in his heart, the teachings that came from his mouth, and the good deeds that he performed all removed the parts that were covered by defilements. At that time, all the monks, having a body in this world, had already found rest. Everything that was not their own was completely given away. Having given everything away like this, they should therefore be free from attachments. The karma created in the past was finished, and they would no longer create it. They had cut off the root of suffering and stopped decay and ruin.

。如是說已，作是法住於此深妙法中，如手執輪六月不懈，諸佛世尊皆悉覺知皆悉成就。於是便說偈言：

「不造諛諂意，　　覺知邪法業， 　本亦不造此，　　當作如是觀。 　勇猛意如海，　　柔和不粗穬， 　頭面稽首禮，　　無著世希有。」

是時菩薩慈孝于父母時，性有報恩恭敬承事，遠惡就善隨時供給，夙起夜寐瞻父母意無事不辦，所約教訓未曾違失。有如是柔和之心，以是之故有如是事，心所修行常自觀察當辦何事？所聞教誡尋即知之，常懷歡喜一切愛敬，念盡知父母之心，常念欲報恩，無粗穬言此無處所。又聞，昔者未成菩薩時為大象王，端正無雙，頭眼肌毛皆悉端正，觀無厭足，耳滿充備眾象中，長牙瓜方政有娛樂之心，唇齒純赤頭耳滿具，形體方圓極大高廣猶高山峻，行步庠序七處滿足猶青蓮花，行步庠序無所掛礙，龍女所生遊山澤中色如白雪，便為獵者所獲。將彼去時，是時山野樹木皆悉屈申，水自涌沸將至所止，與種種甘饌飲食亦不肯食。是時象師在前長跪叉手，白彼象言，便說此偈：

「我本造善本，　　降此神像來， 　何為不肯食？　　如有怨恨心。」

是時彼神像便答偈言：

「我母無有目，　　羸瘦懷愁惱， 　憶彼不能食，　　是故愿見恕

現代漢語譯本：說完這些，他便以這種方式安住于這深奧微妙的法中，如同手持輪子般六個月不懈怠，諸佛世尊都完全知曉並完全成就。於是便說了偈語： 『不造作諂媚的心意，覺知邪惡的法業，本來也不造作這些，應當這樣觀察。勇猛的心意如大海，柔和而不粗暴，頭面叩首禮拜，無所執著，世間稀有。』 當時菩薩對父母慈愛孝順，天性就有報恩之心，恭敬地侍奉他們，遠離惡行，親近善事，隨時供給所需，早起晚睡，觀察父母的心意，沒有辦不到的事情，所受的教誨從未違背。有如此柔和的心，因此有這樣的行為，心中所修行的常常自我觀察應當做什麼事？聽到教誨立刻就明白，常常懷著歡喜心，一切都愛敬，想著完全瞭解父母的心意，常常想著報答恩情，沒有粗暴的言語，這裡沒有這樣的地方。又聽說，過去未成菩薩時，曾為大象王，端正無比，頭、眼、肌肉、毛髮都端正，看不夠，耳朵飽滿，在眾象中，長牙方正，有娛樂之心，嘴唇牙齒純紅，頭耳齊全，形體方圓，極大高廣，如同高山峻峭，行走從容，七處都圓滿，如同青蓮花，行走從容，沒有障礙，龍女所生，在山澤中游玩，顏色如白雪，就被獵人抓獲。當被帶走時，當時山野樹木都彎曲伸展，水自己涌出沸騰，將要到達的地方，給它各種美味佳餚也不肯吃。當時馴象師在前面長跪合掌，對那象說，便說了這偈語： 『我本來造作善業，才降服這神像來，為什麼不肯吃？難道有怨恨之心嗎？』 當時那神像便回答偈語說： 『我的母親沒有眼睛，瘦弱憂愁，想著她就吃不下，所以希望得到寬恕。』

English version: Having spoken thus, he abided in this profound and subtle Dharma in this manner, like holding a wheel for six months without懈怠, all Buddhas, World Honored Ones, fully knew and fully accomplished. Then he spoke a verse: 'Not creating a flattering mind, aware of evil Dharma deeds, originally not creating these either, one should observe in this way. A courageous mind like the sea, gentle and not coarse, bowing the head in reverence, without attachment, rare in the world.' At that time, the Bodhisattva was kind and filial to his parents, having a natural inclination to repay kindness, respectfully serving them, staying away from evil and approaching good, providing for their needs at all times, rising early and sleeping late, observing his parents' intentions, leaving nothing undone, never violating the teachings he received. Having such a gentle heart, therefore, he had such actions, his mind's practice was to constantly observe what he should do? Upon hearing teachings, he immediately understood, always holding joy in his heart, loving and respecting all, thinking of fully understanding his parents' minds, always thinking of repaying their kindness, without coarse words, there was no such place. It was also heard that, in the past, before becoming a Bodhisattva, he was a great elephant king, incomparably handsome, his head, eyes, muscles, and hair all handsome, never tiring of looking at him, his ears full, among the elephants, his tusks were square, he had a joyful heart, his lips and teeth were pure red, his head and ears were complete, his form was round, extremely large and tall, like a towering mountain, his gait was graceful, seven places were complete, like a blue lotus flower, his gait was graceful, without hindrance, born of a dragon maiden, playing in the mountains and marshes, his color like white snow, he was captured by hunters. When he was being taken away, at that time, the trees in the mountains and fields all bent and stretched, the water itself surged and boiled, about to reach the place where he was going, giving him all kinds of delicacies, he refused to eat. At that time, the elephant trainer knelt down in front with his palms together, speaking to the elephant, he spoke this verse: 'I originally created good deeds, and thus subdued this divine elephant, why do you refuse to eat? Do you have a resentful heart?' At that time, the divine elephant replied with a verse: 'My mother has no eyes, she is weak and worried, thinking of her, I cannot eat, therefore, I wish to be forgiven.'

。

「于彼深山中，不食飢渴必當命終，甚痛甚苦毒，各當共別離，以是愁憂亦不能食亦不飲水。無有果蓏與我母者，二人俱當死。」作如是辛酸語已，時獵師便懷歡喜放使去。于彼拘薩羅國，有一止住處隱學士名曰睒施，行十善功德備具，持瓶行取水。是時拘薩羅國王出行遊獵，追逐麋鹿，于山中射。著，喚呼：「便憂父母，猶如飛鳥無有兩翅，父母年老目盲無所見，今被毒箭俱亦當死，父母修四等心。」便說此偈：

「惟我父母老，　　目冥無所睹， 　父母生子時，　　欲得蒙其力。 　◎自覺而覺人，　　一切同自相， 　如彼色聲聞，　　智者自息意。 　最勝愍萌類，　　皆至彼道場， 　起者盡滅度，　　是世最妙義。」

最初發意名菩薩者，有如是眾行。消滅無明諸覆蓋者，一切無明皆使至有明，無有能除無明者；欲現有明智慧所修行，除其所覺者。如是菩薩觀察，是時于眾生類而行大慈。愍世間故發趣于道，皆是愛著亦不自任力勢；除其所覺者。如是菩薩觀察，是時于眾生類而起大慈。眾生為色所縛，為欲愛縛著，無能有解色者；除其智者。如是菩薩觀察，是時于眾生類而發大慈。眾生為陰怨憎二念相繫縛，無有能覺此；除其智者。如是菩薩觀察，是時于眾生類而起大慈

現代漢語譯本：『在那深山中，不吃不喝必定會喪命，非常痛苦，非常難受，我們都將要分別，因為這些憂愁，也吃不下飯，喝不下水。沒有果實給我和母親，我們兩人都會死。』說完這些辛酸的話后，獵人便高興地放他走了。在拘薩羅國，有一個隱居的修行人名叫睒施，他修行十善功德圓滿，拿著瓶子去取水。當時拘薩羅國王外出打獵，追逐麋鹿，在山中射箭。箭射中后，他呼喊：『我擔心父母，就像沒有翅膀的飛鳥一樣，父母年老眼盲什麼都看不見，現在被毒箭射中，我們都會死，父母修習四等心。』於是說了這首偈： 『我的父母年老，眼睛昏花什麼都看不見，父母生下孩子的時候，是希望得到他們的力量。覺悟的人能使他人覺悟，一切都和自己一樣，就像聽到聲音和顏色一樣，智者能平息自己的意念。最殊勝的慈悲憐憫眾生，都到達那個道場，生起的人最終都會滅度，這是世間最微妙的道理。』 最初發愿成為菩薩的人，有這樣的修行。消滅無明的覆蓋，使一切無明都變成光明，沒有誰能消除無明；想要顯現光明智慧所修行的，要消除他所覺悟的。菩薩這樣觀察，這時對眾生生起大慈悲。爲了憐憫世間而發願修行，都是因為愛著，也不能自恃力量；要消除他所覺悟的。菩薩這樣觀察，這時對眾生生起大慈悲。眾生被色所束縛，被慾望所束縛，沒有人能解脫色；除了智者。菩薩這樣觀察，這時對眾生生起大慈悲。眾生被陰和怨憎兩種念頭所束縛，沒有人能覺悟到這一點；除了智者。菩薩這樣觀察，這時對眾生生起大慈悲。

English version: 'In that deep mountain, without food or drink, we will surely die. It will be very painful and bitter. We will all be separated. Because of this sorrow, we cannot eat or drink. There are no fruits for me and my mother. We will both die.' After saying these heartbreaking words, the hunter happily let him go. In the country of Kosala, there was a hermit named Shamshi, who had perfected the ten virtues. He was carrying a bottle to fetch water. At that time, the king of Kosala went hunting, chasing deer, and shot an arrow in the mountains. After the arrow hit, he cried out: 'I worry about my parents, like birds without wings. My parents are old and blind and cannot see anything. Now, being hit by a poisoned arrow, we will all die. My parents practice the four immeasurables.' Then he spoke this verse: 'My parents are old, their eyes are dim and they cannot see anything. When parents give birth to children, they hope to receive their strength. Those who are awakened can awaken others. Everything is the same as oneself, just like hearing sounds and seeing colors. The wise can calm their own minds. The most supreme compassion pities all beings, and all reach that place of enlightenment. Those who arise will eventually pass away. This is the most subtle truth in the world.' Those who initially aspire to become Bodhisattvas have such practices. They eliminate the coverings of ignorance, turning all ignorance into light. No one can eliminate ignorance; those who wish to manifest the light of wisdom through practice must eliminate what they perceive. The Bodhisattva observes in this way, and at this time, he generates great compassion for all beings. Out of compassion for the world, he aspires to practice, all because of attachment, and he cannot rely on his own strength; he must eliminate what he perceives. The Bodhisattva observes in this way, and at this time, he generates great compassion for all beings. Beings are bound by form, bound by desire, and no one can be liberated from form; except for the wise. The Bodhisattva observes in this way, and at this time, he generates great compassion for all beings. Beings are bound by the two thoughts of the aggregates and resentment, and no one can awaken to this; except for the wise. The Bodhisattva observes in this way, and at this time, he generates great compassion for all beings.

。眾生為苦重擔為苦所害，無有能度此苦擔者；除其智者。如是菩薩觀察，是時于眾生類而發大慈。眾生類常懷恐懼，百苦並至無有能除其恐畏者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類遭遇饑饉渴愛無厭，無有能脫此饑饉者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類為因病所逼，一病動百病增，無有能脫此病者；除其智者。如是菩薩觀察。是時于眾生類而起大慈。眾生之類生老病死常自追身而厭患之，無有能脫此生老病死使至無為者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類眾事總猥著有常想，無有能除其總猥者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。若眾生之類所為事不辦，志性荒亂，無有能究竟其事者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類貪著少味經歷眾苦，無有能脫此苦惱者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類常懷猶豫悕望，遠正就邪，無有能斷其狐疑者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類有若干見趣，無有能拔此見趣者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類塵垢著，不度彼岸，無能得度彼岸者；除其智者

現代漢語譯本：眾生被痛苦的重擔所壓迫，被痛苦所傷害，沒有誰能解脫這痛苦的重擔；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生常常懷有恐懼，各種痛苦一齊到來，沒有誰能消除他們的恐懼；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生遭受飢餓和乾渴的折磨，貪求無厭，沒有誰能使他們擺脫飢渴；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生被疾病所困擾，一種疾病引發多種疾病，沒有誰能使他們擺脫疾病；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生被生老病死所追逐，對此感到厭倦，沒有誰能使他們擺脫生老病死，達到無為的境界；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生被各種事務纏繞，執著于常有的想法，沒有誰能消除這些纏繞；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。如果眾生所做的事情不能完成，心性荒亂，沒有誰能使他們最終完成事情；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生貪戀少許的快樂，經歷各種痛苦，沒有誰能使他們擺脫這些苦惱；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生常常懷有猶豫和期望，遠離正道而趨向邪道，沒有誰能斷除他們的疑惑；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生有各種不同的見解和執著，沒有誰能拔除這些見解和執著；除了有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生被塵垢所染著，不能到達彼岸，沒有誰能使他們到達彼岸；除了有智慧的人。 菩薩這樣觀察后，這時對眾生生起大慈悲心。

English version: Beings are harmed by the heavy burden of suffering, and there is no one who can relieve this burden of suffering except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings are constantly filled with fear, and a hundred kinds of suffering come upon them, and there is no one who can remove their fear except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings experience insatiable hunger and thirst, and there is no one who can free them from this hunger and thirst except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings are afflicted by illness, and one illness leads to a hundred more, and there is no one who can free them from this illness except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings are constantly pursued by birth, old age, sickness, and death, and they are weary of it, and there is no one who can free them from birth, old age, sickness, and death and lead them to non-action except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings are entangled in all sorts of affairs and cling to the idea of permanence, and there is no one who can remove this entanglement except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. If beings cannot accomplish what they set out to do, their minds become chaotic, and there is no one who can help them complete their tasks except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings are attached to small pleasures and experience much suffering, and there is no one who can free them from this suffering except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings are constantly filled with hesitation and hope, turning away from the right path and towards the wrong, and there is no one who can cut through their doubts except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings have various views and attachments, and there is no one who can uproot these views and attachments except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings. Beings are stained by defilements and cannot cross to the other shore, and there is no one who can help them reach the other shore except for the wise. When the Bodhisattva observes this, they develop great compassion for all beings.

。如是菩薩觀察，是時于眾生類而起大慈。眾生之類三種火盛而為焚燒，無有能脫此法者，亦不能以法雨滅者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類輪轉生死無有休息，亦無有能得度彼岸者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類行垢所染著增益生本，無有能脫此生死者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類身處大險手攀脆繩，無能脫此脆繩者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類猶如桑蟲子為行所驅逼，亦無有能脫此使流者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類發趣大生死常懷悕望，亦無能使還止者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類發趣惡道常懷欲行想，無有能安處正道者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類長夜自處幽冥無智之所，由無有能脫此邪道使處正智者；除其智者。如是菩薩觀察，是時于眾生類而發大慈。眾生之類不照見究竟見賢聖諦，無有能使見賢聖諦者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類長夜處流滯，無有能脫此流滯者；除其智者。如是菩薩觀察，是時于眾生類而起大慈

現代漢語譯本：如果菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生被三種火焰熾盛焚燒，沒有誰能逃脫這種法則，也不能用佛法甘露熄滅，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生在生死輪迴中沒有休息，也沒有誰能到達彼岸，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生被行為的污垢所染著，不斷增長生死的根本，沒有誰能逃脫這生死輪迴，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生身處險境，手攀著脆弱的繩索，沒有誰能逃脫這脆弱的繩索，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生就像桑蠶一樣被行為所驅使，沒有誰能逃脫這種驅使，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生趨向于巨大的生死輪迴，常常懷有希望，沒有誰能讓他們停止，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生趨向于惡道，常常懷有慾望和行為的想法，沒有誰能讓他們安住于正道，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生長夜處於幽暗無知的地方，因為沒有誰能讓他們脫離邪道而安住于正智，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生不能照見究竟的真理，不能見到賢聖的真諦，沒有誰能讓他們見到賢聖的真諦，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。眾生長夜處於流轉滯留的狀態，沒有誰能讓他們脫離這種流轉滯留，除非是那些有智慧的人。菩薩這樣觀察，這時就會對眾生生起大慈悲心。

English version: If a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are burned by the three raging fires, and there is no one who can escape this law, nor can it be extinguished by the rain of Dharma, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings revolve in the cycle of birth and death without rest, and there is no one who can reach the other shore, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are stained by the defilements of actions, constantly increasing the root of birth and death, and there is no one who can escape this cycle of birth and death, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are in a dangerous place, holding onto fragile ropes, and there is no one who can escape these fragile ropes, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are like silkworms driven by their actions, and there is no one who can escape this driving force, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are heading towards the great cycle of birth and death, always harboring hope, and there is no one who can make them stop, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are heading towards evil paths, always harboring desires and thoughts of action, and there is no one who can settle them on the right path, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are in a dark and ignorant place for a long night, because there is no one who can make them escape from the evil path and settle in right wisdom, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings cannot see the ultimate truth, cannot see the noble truths of the sages, and there is no one who can make them see the noble truths of the sages, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings. Sentient beings are in a state of stagnation and flow for a long night, and there is no one who can make them escape this stagnation and flow, except for those who are wise. When a Bodhisattva observes in this way, at that time, great compassion arises towards all sentient beings.

。眾生之類無有閑靜，與種種趣相應，無有能脫此閑靜處者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類貪著結使長夜染著，無有能滅此結使者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類遭遇苦難志性荒亂，無有能使至解脫處者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類謂欲為凈內盛臭處，無有能脫此愛慾者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類謂欲為樂諸陰苦患，無有能曉第一之義至涅槃者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類著有常想謂不移動，無有能示涅槃之路者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類計吾我想不解法數，無有能分別法者；除其智者。如是菩薩觀察，是時于眾生類而起大慈。眾生之類不得救護厭患于涅槃，猶如大狗常守死屍、馳走東西無有休息，愚癡所為今亦如是，與彼狗無異自無性行，馳走東西不解涅槃義，陰蓋所覆不悉觀察。菩薩起勇猛意使至彼道。便有是偈：

「多有眾生類，　　流轉生死淵， 　觀此艱難苦，　　安處至涅槃。 　陰雲所覆蓋，　　無光處幽冥， 　智者皆現世，　　除云使光出

現代漢語譯本 眾生這類沒有安寧的時候，與各種不同的境遇相應，沒有誰能夠脫離這種不安寧的狀態；除非是那些有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生這類貪戀執著于煩惱，長久地被染污，沒有誰能夠滅除這些煩惱；除非是那些有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生這類遭遇苦難，心志迷亂，沒有誰能夠使他們到達解脫的境地；除非是那些有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生這類把慾望當作清凈，內心卻充滿污穢，沒有誰能夠脫離這種愛慾；除非是那些有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生這類把慾望當作快樂，卻受著五蘊的苦患，沒有誰能夠明白第一義諦而到達涅槃；除非是那些有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生這類執著于常有的想法，認為不會變動，沒有誰能夠指示涅槃的道路；除非是那些有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生這類執著于『我』的想法，不瞭解法數，沒有誰能夠分別諸法；除非是那些有智慧的人。菩薩這樣觀察后，這時對眾生生起大慈悲心。眾生這類得不到救護，厭惡涅槃，就像一條大狗常常守著死屍，奔走東西沒有休息，愚癡的行為現在也是這樣，和那條狗沒有區別，自己沒有本性，奔走東西不瞭解涅槃的意義，被五蘊遮蓋不能完全觀察。菩薩生起勇猛的心意，使他們到達那條道路。於是有了這樣的偈語： 『眾多眾生類，流轉在生死深淵， 觀察這艱難的痛苦，安置他們到達涅槃。 被五蘊的雲層覆蓋，在沒有光明的幽暗之處， 有智慧的人都出現在世間，驅散雲層使光明顯現。』

English version Beings of all kinds have no peace, they are in accordance with various destinies, and none can escape this state of unrest; except for the wise. When the Bodhisattva observes this, he then develops great compassion for all beings. Beings of all kinds are attached to afflictions, long stained by them, and none can extinguish these afflictions; except for the wise. When the Bodhisattva observes this, he then develops great compassion for all beings. Beings of all kinds encounter suffering, their minds are confused, and none can lead them to the place of liberation; except for the wise. When the Bodhisattva observes this, he then develops great compassion for all beings. Beings of all kinds consider desire to be pure, while their insides are full of foulness, and none can escape this craving; except for the wise. When the Bodhisattva observes this, he then develops great compassion for all beings. Beings of all kinds consider desire to be pleasure, yet they suffer from the pains of the five aggregates, and none can understand the ultimate meaning to reach Nirvana; except for the wise. When the Bodhisattva observes this, he then develops great compassion for all beings. Beings of all kinds are attached to the idea of permanence, thinking they will not change, and none can show them the path to Nirvana; except for the wise. When the Bodhisattva observes this, he then develops great compassion for all beings. Beings of all kinds cling to the idea of 'self', not understanding the nature of phenomena, and none can distinguish the dharmas; except for the wise. When the Bodhisattva observes this, he then develops great compassion for all beings. Beings of all kinds cannot find protection, and are weary of Nirvana, like a large dog constantly guarding a corpse, running east and west without rest, their foolish actions are the same now, no different from that dog, without inherent nature, running east and west not understanding the meaning of Nirvana, covered by the aggregates, unable to fully observe. The Bodhisattva arises with courageous intent to lead them to that path. Then there is this verse: 'Many beings, flow in the abyss of birth and death, Observing this difficult suffering, settle them to Nirvana. Covered by the clouds of the aggregates, in a dark place without light, The wise all appear in the world, dispel the clouds and make the light appear.'

。」

爾時菩薩而行此檀，最初始時興起法想，甘饌香美饒益眾生，隨時相應，與第一義相應，心無悕愛味成就充滿除去眾結，亦無所遠離。不逆乞者，施已無變悔之心，皆是曩昔施行功德使彼無結著。為眾人荷負重擔，皆棄結使，如今日之施，成其所愿，欲使眾生所欲皆獲。從小已來無種種害意，忍諸種種穢患，施功德漸漸厚，導引人民而作船師，數數不廢于施，常好惠施內自清凈外現穢相，不達一切者，謂一切眾生除去憍慢無懈惓心。施心遂增，顏色和悅無有怨恨，不自稱譽亦不自下，愛樂眾生，一切所有皆悉惠施，義所成辦。合集人民，數數惠施無變悔心，心意喜悅，嘆譽佈施果報遠徹。以金銀珍寶、車𤦲馬瑙、車乘男女城郭皆悉惠施，內無慳嫉。愛彼信施，欲充滿彼悕望具足，欲使彼施果皆悉牢固，欲使彼乘船得度，以彼施故具足此義。觀察施果捐棄諸結，眾生貪著除去使無邪見，除去慳貪，隨時生依法雨而雨，是故歸命。

「金銀珍寶施，　　車𤦲馬瑙珠， 　瞻彼無厭足，　　今禮釋師子。 　像馬及天金，　　色最為第一， 　能施和顏色，　　歸命解脫者。 　車寶為第一，　　珍寶所瓔珞， 　顏色皆和悅

現代漢語譯本： 那時菩薩行此佈施，最初開始時生起對佛法的嚮往，用美味的食物和香料來利益眾生，隨時隨地與真理相應，與第一義諦相應，心中沒有貪戀和執著，圓滿成就，去除各種煩惱，也沒有任何想要逃避的念頭。不拒絕乞求者，佈施之後沒有後悔之心，這些都是過去佈施的功德，使得他沒有執著。為眾人承擔重擔，都捨棄了煩惱，如同今日的佈施，成就他們的願望，想要使眾生所希望的都能得到。從小就沒有各種傷害他人的想法，忍受各種污穢和苦難，佈施的功德漸漸深厚，引導人民如同船伕一樣，多次不放棄佈施，常常喜歡佈施，內心清凈，外表卻顯得污穢，不瞭解一切的人，認為一切眾生都去除了驕慢，沒有懈怠之心。佈施的心意逐漸增長，臉色和悅，沒有怨恨，不自我稱讚，也不貶低自己，愛護眾生，一切所有的都全部佈施，成就了正義。聚集人民，多次佈施，沒有後悔之心，內心喜悅，讚歎佈施的果報深遠。用金銀珍寶、車乘、瑪瑙、車子、男女、城郭都全部佈施，內心沒有吝嗇和嫉妒。愛護那些信徒的佈施，想要滿足他們的願望，使他們都圓滿具足，想要使他們的佈施果報都牢固，想要使他們乘船得度，因為他的佈施而具足這些意義。觀察佈施的果報，捨棄各種煩惱，眾生貪戀執著，去除他們的邪見，去除慳貪，隨時降下符合佛法的法雨，所以歸命於他。 『佈施金銀珍寶，車乘瑪瑙珠，瞻仰他沒有厭足，現在禮敬釋迦獅子。 大象、駿馬和天上的黃金，顏色最為第一，能夠佈施和顏悅色，歸命于解脫者。 車寶最為第一，用珍寶裝飾，顏色都和悅』

English version: At that time, the Bodhisattva practiced this giving, initially arising with a longing for the Dharma, using delicious food and fragrances to benefit sentient beings, always in accordance with the truth, in accordance with the ultimate meaning, with no attachment or clinging in his heart, perfectly accomplished, removing all kinds of afflictions, and with no thought of wanting to escape. He did not refuse those who begged, and after giving, he had no regrets. These were all the merits of past giving, which made him free from attachment. He shouldered heavy burdens for the people, abandoning all afflictions, just like today's giving, fulfilling their wishes, wanting to enable all beings to obtain what they desire. From a young age, he had no intention of harming others, enduring all kinds of defilements and sufferings. The merit of giving gradually deepened, guiding people like a boatman, repeatedly not abandoning giving, always enjoying giving, with a pure heart, yet appearing defiled on the outside. Those who did not understand everything thought that all beings had removed pride and had no laziness. The intention of giving gradually increased, his face was kind and gentle, without resentment, not praising himself, nor belittling himself, loving all beings, giving away everything he had, accomplishing righteousness. He gathered people, giving repeatedly, without regret, with joy in his heart, praising the far-reaching results of giving. He gave away gold, silver, treasures, carriages, agate, vehicles, men, women, and cities, with no stinginess or jealousy in his heart. He cherished the giving of those who had faith, wanting to fulfill their wishes, making them all complete, wanting to make the results of their giving firm, wanting to enable them to cross over by boat, because of his giving, these meanings were fulfilled. Observing the results of giving, he abandoned all afflictions, sentient beings were attached and clinging, removing their wrong views, removing stinginess, and at any time, he would rain down the Dharma rain that was in accordance with the Dharma, therefore, they took refuge in him. 'Giving gold, silver, and treasures, carriages, agate, and pearls, gazing at him without satiety, now we pay homage to the Shakya Lion. Elephants, horses, and heavenly gold, the color is the most excellent, able to give with a kind face, we take refuge in the one who is liberated. The carriage treasure is the most excellent, adorned with treasures, the colors are all kind and gentle.'

。　　妻子及男女， 　金缽盛滿銀，　　或盛滿碎金， 　彼以歡喜施，　　誰勝毗沙門？ 　和悅以自施，　　如果茂盛好， 　歡喜而惠施，　　彼滿三世界。 　男女極端政，　　婦身及頭目， 　為世而惠施，　　誰與此施等？ 　檀施無過此，　　天人所不及， 　猶如彼上人，　　意大海無底。」

彼菩薩修行戒時，于彼戒非為無戒，及身口所行、心所起甘露之法，如彼花果擁護其根必生果實于彼而得，皆是人所行。猶如彼士，殺生、不與取、淫逸及諸放恣，菩薩不飲酒，于諸戒智慧皆悉具足，除去非戒。于道場而常三昧，遠離犯戒，亦不有殺意，物性皆清凈。受彼信施，數數厚味亦無所犯。內無所缺，去不就有亦不敷花，依見不腐敗無穢，不造新穢果，所種有新善，眠悟無愁。彼眾生色最第一，由彼功德故善香遠布。受信施故意常牢固，諸根具足故無所壞敗，智慧住不移故無所不壞，緣彼人故有所增益。為彼人故擔負苦惱，因善法故有其處所，無愁惱亦無所染，以形貌故有服飾，為彼人故有其財寶，無限無量無有窮盡，從初發意未曾變悔，況復菩薩禁戒成就？於是便說此偈：

「上下及四方，　　諸有聞戒香， 　皆悉等具足，　　遠欲為最要

現代漢語譯本：妻子和兒女，用金缽盛滿銀子，或者盛滿碎金，他們歡喜地佈施，誰能勝過毗沙門？和悅地自己佈施，如果能茂盛美好，歡喜地惠施，他就能充滿三界。兒女和極端的政治，婦女的身體和頭目，爲了世間而惠施，誰能與這種佈施相比？這種佈施沒有能超過的，天人和人都不能達到，就像那位上人，心意像大海一樣深不可測。 那位菩薩修行戒律時，對於戒律並非沒有戒律，以及身口所行、心中所起的甘露之法，就像花果擁護它的根，必定會結果實一樣，都是人所能行的。就像那個人，殺生、偷盜、淫亂以及各種放縱，菩薩不飲酒，在各種戒律和智慧上都完全具備，去除不符合戒律的行為。在道場中常常處於三昧，遠離犯戒，也沒有殺意，萬物的本性都是清凈的。接受信徒的佈施，即使是多次的美味也沒有犯戒。內心沒有缺失，不追求不擁有的東西，也不裝飾花朵，依靠所見不腐敗沒有污穢，不製造新的污穢果報，所種下的是新的善根，睡眠和醒來都沒有憂愁。那些眾生的容貌是最美好的，因為他們的功德，美好的香氣遠播。接受信徒的佈施，心意常常堅定，各種感官都完好無損，智慧堅定不移，所以不會被破壞，因為他們，所以有所增益。爲了他們，承擔苦惱，因為善法，所以有他們的處所，沒有憂愁也沒有被污染，因為他們的形貌，所以有服飾，爲了他們，所以有財寶，無限無量沒有窮盡，從最初發心就沒有改變過，更何況菩薩的禁戒已經成就？於是就說了這首偈語： 『上下和四方，所有聽到戒香的人，都能夠完全具備，遠離慾望是最重要的。』

English version: Wives and children, with golden bowls filled with silver, or filled with broken gold, they give with joy, who can surpass Vaishravana? Giving with pleasure oneself, if it can flourish well, giving with joy, he can fill the three worlds. Children and extreme politics, women's bodies and heads, giving for the world, who can compare with this giving? This giving is unsurpassed, neither gods nor humans can reach it, just like that superior person, whose mind is as unfathomable as the sea. When that Bodhisattva practices precepts, for those precepts, there is no non-precept, and the nectar-like dharma of body and mouth actions, and mind arising, just like flowers and fruits protecting their roots, they will surely bear fruit, all of which are what people can do. Just like that person, killing, stealing, indulging in lust, and all kinds of licentiousness, the Bodhisattva does not drink alcohol, and is fully equipped with all precepts and wisdom, removing actions that do not conform to the precepts. In the Bodhimanda, he is often in samadhi, far from breaking precepts, and has no intention to kill, the nature of all things is pure. Accepting the offerings of believers, even multiple delicacies do not violate the precepts. The heart has no lack, does not pursue what is not possessed, nor adorns with flowers, relying on what is seen, it does not decay and has no defilement, does not create new defiled results, what is planted is new good roots, sleep and waking have no sorrow. The appearances of those beings are the most beautiful, because of their merits, the beautiful fragrance spreads far. Accepting the offerings of believers, the mind is often firm, all senses are intact, wisdom is firm and unwavering, so it will not be destroyed, because of them, there is increase. For them, they bear suffering, because of the good dharma, they have their place, without sorrow and without being defiled, because of their appearance, they have clothing, for them, they have treasures, infinite and boundless without end, from the initial intention, there has been no change, let alone the Bodhisattva's precepts have been accomplished? Then he spoke this verse: 'Above and below and in the four directions, all who hear the fragrance of precepts, can all be fully equipped, being far from desire is the most important.'

。 　親近善知識，　　善者作功德， 　善色無有比，　　戒香第一福。 　諸穢悉休息，　　覺我無有我， 　最勝后第七，　　我今當自禮。」

若復菩薩行精進時，然彼心有所緣，心亦無懈惓，出家不可障斷，為眾生故而出家，不移動故有其力緣，種種眾生有其精進，不可勝故有其忍，有所長益故示現於世，有其功德故示現眾生。攝其心意故彼意不移動，為船師故得到彼岸，以定故不亂，發意躇步則有所度，以彼眾生故成其所愿，欲成道故施象馬寶車。是時菩薩，于彼眾生有是精進，其有聞精進名者發趣于道，一身之中所作功德不可限量，況復如來無數阿僧祇劫所作功德？端坐道場時降伏外道，經歷生死以精進意除去愁憂。

精進最第一，　　歸命法王主， 　于佛善自覺，　　今歸命無等。 　彼尊為第一，　　法鼓聲遠布， 　于覺覺自覺，　　是故歸無著。

若復菩薩行忍時，無畏無所懼無所染，不觀彼果報，有其力勢擁護眾生常遠離惡數。志性剛強自省己過，一切眾生皆懷恐怖，使無恐怖示彼戒律，亦為一切眾生降伏粗穬，去不善語慈愍眾生

現代漢語譯本 親近善知識，善者行善積德，善的容貌無與倫比，持戒的香氣是第一等的福報。 各種污穢都止息，覺悟到沒有『我』的存在，這是最殊勝的第七個境界，我現在應當自己禮拜。 如果菩薩在修行精進時，心中有所專注，心也不會懈怠，出家修行是不可阻擋的，爲了眾生而出家，因為不動搖所以有力量，各種眾生都有各自的精進，因為不可戰勝所以有忍耐，因為有所增長所以示現在世間，因為有功德所以示現給眾生。攝持心意所以心意不移動，因為是船師所以到達彼岸，因為有定力所以不散亂，發心邁步就能有所成就，爲了那些眾生所以成就所愿，爲了成就佛道所以佈施象馬寶車。這時菩薩，對於那些眾生有這樣的精進，那些聽到精進之名的人就會發心向道，一個人一生中所做的功德都不可估量，更何況如來無數阿僧祇劫所做的功德呢？端坐在道場時降伏外道，經歷生死以精進的意志除去憂愁。 精進是最第一的，歸命於法王之主，對於佛的善自覺，現在歸命于無與倫比的佛。佛是最尊貴的，法鼓的聲音傳遍遠方，對於覺悟的覺悟是自覺的，所以歸命于無所執著的佛。 如果菩薩在修行忍辱時，無所畏懼，無所染著，不求果報，有力量守護眾生，常常遠離惡行。意志剛強，反省自己的過錯，一切眾生都懷有恐懼，使他們不再恐懼，向他們展示戒律，也為一切眾生降伏粗暴的行為，去除不善的言語，慈悲憐憫眾生。

English version Draw near to virtuous teachers, the virtuous perform meritorious deeds, the appearance of virtue is unparalleled, the fragrance of precepts is the foremost blessing. All defilements cease, realizing that there is no 'self', this is the most supreme seventh state, I should now bow down to myself. If a Bodhisattva is practicing diligence, with a focused mind, the mind will not be lazy, renouncing the household life is unstoppable, renouncing for the sake of sentient beings, because of being unmoving, there is power, various sentient beings have their own diligence, because they are invincible, they have patience, because there is growth, they appear in the world, because there is merit, they appear to sentient beings. By controlling the mind, the mind does not move, because they are the boatman, they reach the other shore, because of samadhi, they are not scattered, by initiating the step, there will be achievement, for the sake of those sentient beings, their wishes are fulfilled, to achieve Buddhahood, they give away elephants, horses, and precious chariots. At this time, the Bodhisattva, for those sentient beings, has such diligence, those who hear the name of diligence will aspire to the path, the merits done in one lifetime are immeasurable, let alone the merits done by the Tathagata in countless asamkhya kalpas? When sitting in the Bodhi-mandala, they subdue the heretics, and through the cycle of life and death, they remove sorrow with the will of diligence. Diligence is the foremost, taking refuge in the Lord of the Dharma King, with good self-awareness of the Buddha, now taking refuge in the incomparable Buddha. The Buddha is the most honorable, the sound of the Dharma drum spreads far and wide, the awareness of enlightenment is self-awareness, therefore, taking refuge in the Buddha who is without attachment. If a Bodhisattva is practicing patience, they are fearless, without attachment, not seeking rewards, having the power to protect sentient beings, always staying away from evil deeds. With a strong will, they reflect on their own faults, all sentient beings harbor fear, they make them fearless, show them the precepts, and also subdue the coarse behavior for all sentient beings, remove unkind words, and have compassion for sentient beings.

。彼無量無限依眾生語，設有所聞及諸至道跡微妙第一，猶如華果未常不敷華，為風所吹動，山巖處穴採取諸花香味種種色處所福德音響，眾生之類皆悉喜聞，猶如蜂王采諸花味以用作蜜，及諸小蜂而作蜜者，及諸泉源處處流溢，及諸那陀園快樂無比。有罵詈所為成辦，諸求咒術為彼示慚愧，眾生修行道者為厄難者而作救護，名曰忍辱仙人。是時迦藍浮王往入深山欲獵麋鹿，適入山中見此忍辱仙人便前跪問：「在此深山為求何道？」忍答曰：「求忍。」是時大王不自觀察，亦不觀察行，欲有所試，即時便作是說：「我今當截汝手腳。」即截彼仙人手腳。復作是問：「汝今為求何道？」是時忍答言：「我求忍辱道。」即時嘆譽忍辱之德。是時大王倍懷瞋恚欲傷害其命。是時仙人已截手腳，便作誓願言：「使我世世勿懷瞋恚亦不有瞋恚。于彼大王解知諸法皆悉虛空。」復有異仙，人往至彼仙人所而作是問：「云何神仙不起瞋恚于彼王耶？」若行此忍辱之時，有此大忍辱之力，當於爾時不起瞋恚之意，觀此血色亦不變易。是時護世四天王往詣彼仙人住處，是時提頭賴吒頭面作禮便作是問：「我今欲殺迦藍浮王為可爾不？」作是語已，是時仙人默然不對。時第二天王復作是問：「我今當殺彼男女大小及城郭人民皆悉蕩盡

現代漢語譯本：他以無量無邊的智慧，根據眾生的語言，講述他們所聽聞的以及通往至高真理的微妙第一的道路，就像花朵和果實一樣，沒有不開放的。當風吹動時，從山巖洞穴中採集各種花香、色彩和福德的音響，眾生都喜歡聽聞，就像蜂王採集各種花蜜來釀蜜，以及小蜜蜂也釀蜜一樣。還有泉水處處流淌，以及那陀園快樂無比。即使有人謾罵，他也能成就所為；那些尋求咒術的人，他會讓他們感到慚愧；對於那些修行道的人，他會救護他們脫離厄難，他被稱為忍辱仙人。當時，迦藍浮王前往深山想獵取麋鹿，剛進入山中就看見了這位忍辱仙人，便上前跪拜問道：『你在這深山中尋求什麼道？』仙人回答說：『我求忍。』當時，大王沒有自我反省，也沒有觀察自己的行為，想要試探仙人，就說：『我現在要砍斷你的手腳。』隨即砍斷了仙人的手腳。又問：『你現在求的是什麼道？』仙人回答說：『我求忍辱道。』隨即讚歎忍辱的功德。當時，大王更加憤怒，想要傷害他的性命。當時，仙人已經被砍斷了手腳，便發誓說：『愿我世世代代都不懷有嗔恚，也不生起嗔恚。對於那位大王，我了知一切法都是虛空的。』又有其他仙人來到這位仙人處，問道：『為什麼神仙您對那位國王不起嗔恚呢？』如果修行這種忍辱的時候，有這種大忍辱的力量，那麼在那個時候就不會生起嗔恚之心，看到自己的血色也不會改變。當時，護世四天王來到這位仙人住的地方，當時，提頭賴吒向仙人頂禮，問道：『我現在想殺了迦藍浮王，可以嗎？』說完這話，仙人沉默不語。當時，第二天王又問道：『我現在要殺光他的男女老少以及城郭人民，全部蕩盡，可以嗎？』 現代漢語譯本：他以無量無邊的智慧，根據眾生的語言，講述他們所聽聞的以及通往至高真理的微妙第一的道路，就像花朵和果實一樣，沒有不開放的。當風吹動時，從山巖洞穴中採集各種花香、色彩和福德的音響，眾生都喜歡聽聞，就像蜂王採集各種花蜜來釀蜜，以及小蜜蜂也釀蜜一樣。還有泉水處處流淌，以及那陀園快樂無比。即使有人謾罵，他也能成就所為；那些尋求咒術的人，他會讓他們感到慚愧；對於那些修行道的人，他會救護他們脫離厄難，他被稱為忍辱仙人。當時，迦藍浮王前往深山想獵取麋鹿，剛進入山中就看見了這位忍辱仙人，便上前跪拜問道：『你在這深山中尋求什麼道？』仙人回答說：『我求忍。』當時，大王沒有自我反省，也沒有觀察自己的行為，想要試探仙人，就說：『我現在要砍斷你的手腳。』隨即砍斷了仙人的手腳。又問：『你現在求的是什麼道？』仙人回答說：『我求忍辱道。』隨即讚歎忍辱的功德。當時，大王更加憤怒，想要傷害他的性命。當時，仙人已經被砍斷了手腳，便發誓說：『愿我世世代代都不懷有嗔恚，也不生起嗔恚。對於那位大王，我了知一切法都是虛空的。』又有其他仙人來到這位仙人處，問道：『為什麼神仙您對那位國王不起嗔恚呢？』如果修行這種忍辱的時候，有這種大忍辱的力量，那麼在那個時候就不會生起嗔恚之心，看到自己的血色也不會改變。當時，護世四天王來到這位仙人住的地方，當時，提頭賴吒向仙人頂禮，問道：『我現在想殺了迦藍浮王，可以嗎？』說完這話，仙人沉默不語。當時，第二天王又問道：『我現在要殺光他的男女老少以及城郭人民，全部蕩盡，可以嗎？』

English version: He, with immeasurable and boundless wisdom, according to the languages of sentient beings, expounds on what they have heard and the subtle and supreme path to the ultimate truth, like flowers and fruits that never fail to bloom. When the wind blows, he gathers various floral fragrances, colors, and auspicious sounds from mountain caves, which all beings delight in hearing, just as the queen bee gathers various nectars to make honey, and the small bees also make honey. There are also springs flowing everywhere, and the Nandana Garden is incomparably joyful. Even if someone curses him, he can accomplish his purpose; those who seek spells, he will make them feel ashamed; for those who cultivate the path, he will rescue them from difficulties, and he is called the Forbearance Immortal. At that time, King Kalambhu went into the deep mountains to hunt deer. As soon as he entered the mountains, he saw this Forbearance Immortal, and he knelt down and asked, 'What path are you seeking in these deep mountains?' The immortal replied, 'I seek forbearance.' At that time, the king did not reflect on himself, nor did he observe his actions, wanting to test the immortal, so he said, 'I will now cut off your hands and feet.' He then cut off the immortal's hands and feet. He asked again, 'What path are you seeking now?' The immortal replied, 'I seek the path of forbearance.' He then praised the virtue of forbearance. At that time, the king became even more angry and wanted to harm his life. At that time, the immortal, having already had his hands and feet cut off, made a vow, saying, 'May I never harbor anger in any lifetime, nor give rise to anger. Regarding that king, I understand that all dharmas are empty.' Other immortals came to this immortal and asked, 'Why, O Immortal, do you not become angry with that king?' If one practices this forbearance, having such great power of forbearance, then at that time, one will not give rise to anger, and the color of one's blood will not change. At that time, the Four Heavenly Kings who protect the world came to the place where the immortal was staying. At that time, Dhrtarastra bowed his head and asked, 'May I now kill King Kalambhu?' After saying this, the immortal remained silent. At that time, the second Heavenly King asked again, 'May I now kill all his men, women, old, and young, and all the people of the city, completely destroying them?' English version: He, with immeasurable and boundless wisdom, according to the languages of sentient beings, expounds on what they have heard and the subtle and supreme path to the ultimate truth, like flowers and fruits that never fail to bloom. When the wind blows, he gathers various floral fragrances, colors, and auspicious sounds from mountain caves, which all beings delight in hearing, just as the queen bee gathers various nectars to make honey, and the small bees also make honey. There are also springs flowing everywhere, and the Nandana Garden is incomparably joyful. Even if someone curses him, he can accomplish his purpose; those who seek spells, he will make them feel ashamed; for those who cultivate the path, he will rescue them from difficulties, and he is called the Forbearance Immortal. At that time, King Kalambhu went into the deep mountains to hunt deer. As soon as he entered the mountains, he saw this Forbearance Immortal, and he knelt down and asked, 'What path are you seeking in these deep mountains?' The immortal replied, 'I seek forbearance.' At that time, the king did not reflect on himself, nor did he observe his actions, wanting to test the immortal, so he said, 'I will now cut off your hands and feet.' He then cut off the immortal's hands and feet. He asked again, 'What path are you seeking now?' The immortal replied, 'I seek the path of forbearance.' He then praised the virtue of forbearance. At that time, the king became even more angry and wanted to harm his life. At that time, the immortal, having already had his hands and feet cut off, made a vow, saying, 'May I never harbor anger in any lifetime, nor give rise to anger. Regarding that king, I understand that all dharmas are empty.' Other immortals came to this immortal and asked, 'Why, O Immortal, do you not become angry with that king?' If one practices this forbearance, having such great power of forbearance, then at that time, one will not give rise to anger, and the color of one's blood will not change. At that time, the Four Heavenly Kings who protect the world came to the place where the immortal was staying. At that time, Dhrtarastra bowed his head and asked, 'May I now kill King Kalambhu?' After saying this, the immortal remained silent. At that time, the second Heavenly King asked again, 'May I now kill all his men, women, old, and young, and all the people of the city, completely destroying them?'

。」作是語已，是時仙人默然不對。是時毗樓𦰽叉王復作是問：「我取彼境界國土所有人民盡取殺之，愿見聽許。」是時仙人默然不對。是時毗沙門王復作是問：「我欲取彼境界國土移著他方，愿見聽許。」是時仙人歡喜嘆譽忍辱之德，便說此偈：

「截頭目手足，　　不起怨惡意， 　所有盡施彼，　　況當於世間？」

是時護世天王復作是問：「云何仙人慾求何等道？」是時仙人答曰：

「欲使彼王身，　　無有惡行報， 　彼王雖兇暴，　　憂彼不自憂。」

若菩薩修行三昧時，設入彼三昧有所緣心，未曾忘失亦不放逸，專其一心，若復不慇勤求方便，亦不受諸行，解諸法味不著於法，于彼地中亦無結使。彼三昧之中清凈無瑕穢，伏外敵無怯弱，一心解其氣味，心無所著，降伏志性未曾懈惓，成其所行。得三昧歡喜根，精進不移念不錯亂，一劫所修覺知道品，念猗歡喜勇猛所獲，皆依猗智漸漸得歡樂處。然菩薩行於彼三昧行時，起三昧善行，已辦三昧善行，若行若住未曾失之。彼以有此行，善法具足，起諸善行，諸所求皆悉現在前。設心有愁憂，漸降伏其意，使不忘失思惟增益增益善。若心放逸，復思惟善法，若心懷愁憂緣縛所繫，即能思惟彼解脫善

現代漢語譯本：說完這些話后，那位仙人沉默不語。當時，毗樓博叉王又問：『我把那個邊境國家的所有人民都抓來殺掉，希望您能允許。』這時，仙人仍然沉默不語。當時，毗沙門王又問：『我想把那個邊境國家遷移到其他地方，希望您能允許。』這時，仙人歡喜地讚歎忍辱的德行，便說了這首偈： 『即使被砍頭、挖眼、斷手足，也不生起怨恨的惡意，所有的一切都施捨給他們，何況是世間的事呢？』 當時，護世天王又問：『仙人您想求得什麼樣的道呢？』這時，仙人回答說： 『希望那個國王的身體，沒有惡行的報應，那個國王雖然兇暴，我卻為他擔憂，而不是為自己擔憂。』 如果菩薩在修行三昧時，即使進入那個三昧，心中有所緣念，也從未忘記或放逸，專心一意。如果又不勤奮尋求方便，也不執著于諸行，理解諸法的味道而不執著於法，在那個境界中也沒有煩惱。那個三昧之中清凈無瑕疵，降伏外敵而無怯弱，一心理解其中的意味，心中沒有執著，降伏意志而從未懈怠，成就所行。獲得三昧的歡喜根，精進不移，念頭不散亂，一劫所修的覺知道品，念、猗、歡喜、勇猛所獲得的，都依靠猗智漸漸得到快樂的境界。然而，菩薩在修行那個三昧時，生起三昧的善行，已經辦好三昧的善行，無論是行走還是靜止，都從未失去它。因為有這種修行，善法具足，生起各種善行，所有求的都立刻顯現。即使心中有憂愁，也逐漸降伏其意，使之不忘失思惟，增益善法。如果心放逸，就再次思惟善法；如果心中懷有憂愁，被煩惱束縛，就能思惟那個解脫的善法。

English version: After saying these words, the sage remained silent. At that time, King Virupaksha asked again, 'I will capture and kill all the people of that border country, I hope you will allow it.' At this time, the sage still remained silent. At that time, King Vaishravana asked again, 'I want to move that border country to another place, I hope you will allow it.' At this time, the sage joyfully praised the virtue of patience and spoke this verse: 'Even if one's head is cut off, eyes gouged out, hands and feet severed, one should not harbor resentment or ill will. All should be given to them, let alone worldly matters?' At that time, the guardian king asked again, 'What kind of path does the sage seek?' At this time, the sage replied: 'I wish that the king's body would not suffer the retribution of evil deeds. Although that king is violent, I worry about him, not about myself.' If a Bodhisattva is practicing Samadhi, even if they enter that Samadhi and have thoughts, they never forget or become lax, but focus their mind. If they are not diligent in seeking skillful means, they do not cling to actions, understand the taste of all dharmas without being attached to them, and in that state, there are no afflictions. In that Samadhi, there is purity without blemish, subduing external enemies without weakness, understanding the meaning with a focused mind, without attachment in the heart, subduing the will without ever being lazy, accomplishing what is practiced. Obtaining the root of joy in Samadhi, with diligence unwavering, thoughts not scattered, the qualities of enlightenment cultivated for an eon, mindfulness, tranquility, joy, and courage obtained, all rely on tranquil wisdom to gradually attain the state of happiness. However, when a Bodhisattva practices that Samadhi, they generate the good actions of Samadhi, having already accomplished the good actions of Samadhi, whether walking or standing still, they never lose it. Because of this practice, good dharmas are complete, generating all kinds of good actions, and all that is sought immediately appears. Even if there is sorrow in the heart, they gradually subdue their intention, so that they do not forget contemplation, increasing good dharmas. If the mind becomes lax, they contemplate good dharmas again; if the heart is filled with sorrow, bound by afflictions, they can contemplate the good dharma of liberation.

。於己境界威儀悉善，為人演說亂想穢病及餘種三昧，諸功德具足三昧，彼處彼處三昧行報之果實最為善行，猶如青青樹木現凈解脫，及余青黃白黑皆隨彼三昧來往無所掛礙。欲以三昧力火聚日光無所不照，彼得天眼亦復如是晝夜徹照，亦復得天耳徹聽，有如是之力。彼菩薩得是三昧無限無量不可稱計，盡由三昧之力，亦由思惟，由不懈怠，由智慧明知卷知舒，亦由悕望三昧，由去離惡相，由逆順三昧力。如是眾想是彼三昧所生，彼彼總持門成三昧，所適之處亦無疲惓，求其方便不堅固三昧故而行三昧，為一切欲故降伏心意，善擁護思惟亦不錯亂，隨意自在，不說人過，無量無限無有窮盡。於今三昧斷諸狐疑，放種種光明，依一切善法；諸結使凈，數數習三昧，依一切善法。於是便說此偈：

「獲此解脫心，　　三昧無掛礙， 　新頭趣大海，　　駛流難可制。 　若意有所欲，　　心亦不移轉， 　欲斷境界水，　　皆是根門行。 　我于百年中，　　擔負父母行， 　不充我所愿，　　能報父母恩。 　已得將護彼，　　指授父母處， 　能覺知如是，　　世之所悕有。」

是時菩薩行堅固心時，收攝解脫有如是方便，彼有勇猛意，所為無掛礙，不為人所制，持是故當方便求

現代漢語譯本：他自身在境界和威儀上都非常完善，為他人演說各種雜亂的念頭、污穢的病癥以及其他各種三昧。他具備各種功德，修習三昧，在各個地方都能獲得三昧的果報，這是最善的行為，就像青翠的樹木展現出清凈的解脫。其他青色、黃色、白色、黑色等顏色都隨著他的三昧來去自如，沒有任何障礙。他能以三昧的力量，使火聚和日光無所不照。他獲得天眼，也能像這樣晝夜徹照；他還獲得天耳，能徹底聽聞，擁有這樣的力量。這位菩薩獲得的三昧是無限無量、不可計數的，這一切都源於三昧的力量，也源於他的思惟、不懈怠、智慧明瞭地知道收放，以及對三昧的渴望、遠離惡相、運用順逆三昧的力量。這些種種想法都是他的三昧所產生的。他通過各種總持門成就三昧，無論去哪裡都不會感到疲倦。他爲了追求不堅固的三昧而修行三昧，爲了滿足一切慾望而降伏自己的心意，善於守護自己的思惟，不使之錯亂，隨意自在，不說別人的過錯，他的功德無量無邊、沒有窮盡。他現在通過三昧斷除各種狐疑，放出種種光明，依止一切善法；各種煩惱都得到凈化，他不斷地修習三昧，依止一切善法。於是，他便說了這首偈： 『獲得這種解脫心，三昧沒有障礙，就像新頭進入大海，洶涌的潮流難以控制。如果心中有所慾望，心也不會因此轉移，想要斷絕境界的誘惑，都要通過根門修行。我即使在百年之中，承擔父母的責任，也無法滿足我的願望，報答父母的恩情。我已經能夠保護他們，指引他們方向，能夠覺知到這些，這是世人所渴望擁有的。』 這時，菩薩在修行堅固心時，收攝解脫有這樣的方便，他有勇猛的意志，所作所為沒有障礙，不受他人控制，因此應當方便地去追求。

English version: He is perfect in his own realm and demeanor, and explains to others the various confused thoughts, defiled illnesses, and other kinds of samadhi. He possesses all kinds of merits, practices samadhi, and in every place can obtain the fruits of samadhi, which is the most virtuous conduct, like a verdant tree displaying pure liberation. Other colors such as blue, yellow, white, and black all come and go freely with his samadhi, without any hindrance. He can use the power of samadhi to make fire and sunlight shine everywhere. He obtains the divine eye, and can also see through day and night; he also obtains the divine ear, and can hear thoroughly, possessing such power. The samadhi obtained by this Bodhisattva is infinite, immeasurable, and countless, all of which comes from the power of samadhi, as well as from his contemplation, diligence, wisdom in clearly knowing how to contract and expand, his desire for samadhi, his detachment from evil appearances, and his use of the power of both forward and reverse samadhi. These various thoughts are all produced by his samadhi. He achieves samadhi through various dharani gates, and wherever he goes, he does not feel tired. He practices samadhi in order to pursue non-abiding samadhi, and subdues his mind in order to fulfill all desires. He is good at guarding his thoughts, not letting them become confused, being free and at ease, not speaking of others' faults, and his merits are boundless and endless. Now, through samadhi, he cuts off all doubts, emits various lights, and relies on all virtuous dharmas; all afflictions are purified, he constantly practices samadhi, and relies on all virtuous dharmas. Then, he speaks this verse: 'Having obtained this liberated mind, samadhi is without hindrance, like a new head entering the ocean, the rushing current is difficult to control. If there is any desire in the mind, the mind will not be moved by it, wanting to cut off the temptation of the realm, all must be done through the practice of the sense organs. Even if I were to bear the responsibility of my parents for a hundred years, I would not be able to fulfill my wishes, nor repay the kindness of my parents. I have already been able to protect them, guide them in the right direction, and be aware of these things, which are what the world desires to have.' At this time, when the Bodhisattva practices a steadfast mind, he gathers liberation with such means. He has a courageous will, and what he does is without hindrance, not controlled by others, therefore he should seek it through skillful means.

。昔聞阿蘭迦蘭起諸禪定，舍彼禪已，更求三耶三佛無上道，便往行南半由旬，中詣彼空閑處作種種苦行，啖果飲水著純黑皮衣，在樹下結加趺坐，或時飲水或時食果蓏或時服氣，作如是苦行，于草上臥，或以灰自擁，樂著于彼三宿之中顏色不變易，九日之中禮跪祠火。諸放逸者隨彼言教，或時祠天頭目漸羸，兩臂露現，或翹一足身體僂曲，亦不盜竊以法自樂。于彼苦行求道，亦不飲食，皮骨相連身日日極，身黑麵色萎黃，猶如箜篌內無有實，肋脊悉現，形有百變不可觀省，少壯之貌永無復有，猶如老象無所任施，坐臥行步而無有力亦不能語，雖復貪命不久在世。當於爾時，天使已至彼所住之處，為設方便，有如是若干變化。彼為法故，寤寐不失其節，如是求解脫不顧其身，於是便說偈言：

「設我當融爛，　　人身份為百， 　又無瞋恚想，　　眾生至無異。 　彼意何可貪？　　苦惱無數變， 　有計吾我想，　　眠與死何異？」

是時菩薩多聞之時，所謂聞名者自稱揚其德最為第一，息心眾人所敬待。志性不亂，所聞能持，聞持具足亦不忘失，觀察其義除去憍慢，有如是之業與智相應，今悉聞知，以智無懈惓，恭敬于師長，所愿自在

現代漢語譯本： 過去聽說阿蘭迦蘭開始修習各種禪定，捨棄那些禪定后，又去尋求三耶三佛的無上道，於是前往南方半由旬的地方，到達那空閑之處進行各種苦行，吃果子喝水，穿著純黑的獸皮衣服，在樹下結跏趺坐，有時喝水，有時吃瓜果，有時服氣，像這樣進行苦行，睡在草地上，或者用灰把自己覆蓋起來，樂於在那三宿之中顏色不變，九天之中禮拜跪拜祭祀火。那些放縱的人聽從他的教導，有時祭祀天神，頭和眼睛逐漸衰弱，兩臂顯露出來，或者翹起一隻腳，身體彎曲，也不偷盜，以佛法自樂。在那苦行中求道，也不飲食，皮包骨頭，身體一天比一天虛弱，臉色發黑發黃，像箜篌一樣裡面空無一物，肋骨和脊椎都顯露出來，形態百變，難以觀看，少壯的容貌永遠不再有，就像老像一樣無所用處，坐臥行走都沒有力氣，也不能說話，雖然貪戀生命，但不久於人世。當時，天使已經來到他居住的地方，為他設定方便，有這樣若干變化。他爲了佛法，醒著睡著都不失節度，像這樣求解脫而不顧惜自己的身體，於是便說了偈語： 『即使我身體融化腐爛，人身份裂成百份，也沒有嗔恨的想法，對眾生都一樣看待。那些貪戀的念頭有什麼可貪的呢？苦惱有無數的變化，如果執著于『我』的想法，那和睡覺與死亡有什麼區別呢？』 當時菩薩在多聞的時候，所謂聞名的人都自稱讚揚自己的德行最為第一，平息心念，受到眾人尊敬。意志堅定不亂，所聽到的都能記住，記憶力完備也不會忘記，觀察其中的意義，去除驕慢，有這樣的行為與智慧相應，現在都聽聞知道了，以智慧不懈怠，恭敬師長，所愿都能自在。

English version: It was once heard that Arada Kalama initiated various meditative states. Having abandoned those meditations, he further sought the unsurpassed path of Samyak-sambuddha. He then traveled half a yojana to the south, reaching that secluded place where he practiced various austerities. He ate fruits and drank water, wore pure black animal skin clothing, and sat cross-legged under trees. Sometimes he drank water, sometimes he ate fruits and vegetables, and sometimes he practiced breath control. He practiced such austerities, sleeping on the grass, or covering himself with ashes. He was content that his complexion did not change during those three nights, and for nine days he worshiped and knelt before the fire. Those who were indulgent followed his teachings, sometimes worshiping the gods, their heads and eyes gradually weakening, their arms exposed, or they would raise one leg, their bodies bent. They did not steal, but found joy in the Dharma. In that ascetic practice, they sought the path, not eating or drinking. Their skin clung to their bones, their bodies weakening day by day. Their faces turned black and yellow, like a lute with nothing inside. Their ribs and spines were exposed, their forms changed in a hundred ways, making them difficult to look at. The appearance of their youth was gone forever, like old elephants that were no longer useful. They had no strength to sit, lie down, walk, or speak. Although they clung to life, they would not live long. At that time, angels had already arrived at his dwelling place, providing him with conveniences, and there were such various transformations. For the sake of the Dharma, he did not lose his discipline whether awake or asleep. In this way, he sought liberation without regard for his body. Then he spoke this verse: 'Even if my body were to melt and decay, and my human form were to be divided into a hundred parts, I would have no thought of anger, and I would regard all beings as the same. What is there to crave in those desires? Suffering has countless variations. If one clings to the idea of 'I', what difference is there between sleeping and death?' At that time, when the Bodhisattva was learning extensively, those who were known for their learning would praise their own virtues as the foremost. They calmed their minds and were respected by all. Their will was firm and unwavering. They could remember what they had heard, their memory was complete and they did not forget. They observed the meaning of what they heard, and removed their arrogance. They had such actions that corresponded with wisdom. Now they have heard and understood all of this. With wisdom, they are not lazy, they respect their teachers, and their wishes are fulfilled freely.

。若饑虛者起大慈悲，降伏大外道，無所掛礙亦無塵垢，于異剎土現其道行，不為愛慾所染著，起方便意為世人民，欲使解脫。爾時菩薩有如是慈心，一切智所因，皆是方便所起。於是便說此偈：

「彼聞若干響，　　其色無有變， 　牢固不久存，　　況我今日身？ 　最初受此法，　　有信於世尊， 　便生大智慧，　　除去諸結使。」

爾時菩薩行恩之時，識其恩德亦不忘失，便有是智慧，欲報其恩造少功德，永以不忘失亦不永盡，猶如種少穀子終身不忘失。昔者菩薩欲求無上道時，在一閑靜之處，有鸚鵡菩薩常處彼樹。爾時有風吹彼樹木相切磨，磨便有火出，火漸熾盛遂及山巖，諸生青青樹木火悉焚燒，有郁煙起，色極自熾亦不時滅，猶如日光塵煙俱起，大小樹木皆悉被燒無有遺余，猶如天地融爛時，須臾之間聞見者皆為恐怖，所焚燒物隨時便盡，諸樹木皆悉盡。爾時菩薩為鸚鵡身，一夜之中便作是思惟：「猶如飛鳥止此樹木，當有返復之心，與彼相應便起恩意，況當我等長夜處其中，亦不能得滅此火？我今政是時。」現其威力往詣大海中，以兩翅而取其水，在彼火上而灑其火，或以翅灑或以口灑，東西馳奔

現代漢語譯本：如果一個飢餓虛弱的人能生起大慈悲心，降伏那些外道，做到無所掛礙，也沒有任何塵垢，在不同的國土展現他的修行，不被愛慾所迷惑，生起方便之意來幫助世人，希望他們能夠解脫。那時，菩薩就有了這樣的慈悲心，這是因為一切智慧的根源，都是由方便法門所產生的。於是，菩薩就說了這首偈語： 『他們聽到各種各樣的聲音，但顏色卻不會改變，牢固的東西也不會長久存在，更何況我今天的身體呢？最初接受這個佛法的時候，對世尊產生了信心，就會生出大智慧，去除各種煩惱。』 那時，菩薩在行恩的時候，會記住別人的恩德，不會忘記，並且會產生智慧，想要報答恩情，創造一些功德，永遠不會忘記，也不會讓恩情完全消失，就像種下少量的穀子，終身都不會忘記一樣。過去，菩薩在尋求無上道的時候，在一個安靜的地方，有一隻鸚鵡菩薩常常在那棵樹上。當時，有風吹動樹木互相摩擦，摩擦就產生了火，火勢逐漸蔓延，燒到了山巖，所有青翠的樹木都被燒燬，升起了濃煙，顏色非常熾熱，而且不會立刻熄滅，就像太陽光和塵煙一起升起一樣，大大小小的樹木都被燒燬，沒有留下任何東西，就像天地融化的時候一樣，在很短的時間內，聽到和看到的人都感到恐懼，被燒燬的東西很快就消失了，所有的樹木都燒盡了。當時，菩薩化身為鸚鵡，在一個晚上就思考：『就像飛鳥停留在樹上，應該有返回的心，與此相應就會產生恩情，更何況我們長久地住在這裡，也不能熄滅這場火？現在正是時候。』於是，他展現自己的威力，飛到大海中，用兩隻翅膀取水，灑在火上，有時用翅膀灑，有時用嘴灑，東西奔跑。

English version: If a hungry and weak person can generate great compassion, subdue the heretics, be free from all attachments and defilements, manifest his practice in different lands, not be seduced by desires, and generate expedient intentions to help people, hoping they can be liberated. At that time, the Bodhisattva would have such compassion, which is because the source of all wisdom arises from expedient means. Then, the Bodhisattva spoke this verse: 'They hear various sounds, but their color does not change. What is firm does not last long, let alone my body today? When I first received this Dharma, I had faith in the World Honored One, and then great wisdom arose, removing all afflictions.' At that time, when the Bodhisattva was practicing kindness, he would remember the kindness of others, not forget it, and generate wisdom, wanting to repay the kindness, create some merit, never forget it, and not let the kindness completely disappear, just like planting a small amount of grain, one would never forget it for life. In the past, when the Bodhisattva was seeking the supreme path, in a quiet place, there was a parrot Bodhisattva who often stayed on that tree. At that time, the wind blew the trees, causing them to rub against each other, and friction produced fire. The fire gradually spread, burning the rocks, and all the green trees were burned, with thick smoke rising, the color was very hot, and it would not go out immediately, just like sunlight and dust rising together. All the trees, big and small, were burned, leaving nothing behind, just like when heaven and earth melted. In a short time, those who heard and saw it were terrified. The things that were burned quickly disappeared, and all the trees were burned out. At that time, the Bodhisattva, in the form of a parrot, thought one night: 'Just like birds resting on trees, they should have a heart to return, and with this, kindness arises. How much more so for us who have lived here for a long time, and cannot extinguish this fire? Now is the time.' Then, he manifested his power, flew to the sea, took water with his two wings, and sprinkled it on the fire, sometimes sprinkling with his wings, sometimes with his mouth, running east and west.

。是時有神便說此偈：

「此火甚熾盛，　　煙雲不可近， 　雖有此善心，　　亦不能得滅。」

是時菩薩鸚鵡語彼天言：

「我處此山中，　　未曾失其恩， 　云何當捨去，　　使火燒此林？ 　今我有此力，　　意欲滅此火， 　不空居此山，　　欲得報其恩。」

爾時樹神復作是說：

「此鳥有恩慈，　　其色甚端正， 　此是應人法，　　世之所希有。」

爾時天神作是思惟，便語彼鸚鵡菩薩言：

「知汝有恩慈，　　為汝當滅火， 　相愍有此心，　　我當速滅火。 　爾時有大云，　　愍彼鸚鵡故， 　今當滅此火，　　使彼愿獲果。」

況當成等正覺？於是便說此偈：

「如來在彼時，　　有此恩慈心， 　諸有發歡喜，　　天人所供養。 　以能到彼岸，　　遠離生老病， 　篤信已牢固，　　統攝十方國。」

爾時菩薩著袈裟時，為世人軌則，為眾生等變俗就道，此是大幢蓋。如是舍國王妻子，出家學道以度諸狐疑。是時菩薩著袈裟時，有如是增益功德，曾聞過去三耶三佛，游在園觀花果茂盛欲得出家。于彼園中人民遊行，有佛出世觀無厭足，人民熾盛，于彼園中無有眾音

現代漢語譯本：當時，有一位神靈說了這首偈語： 『這火勢非常猛烈，煙霧瀰漫難以靠近， 即使你有這份善心，也無法將它撲滅。』 當時，菩薩鸚鵡對那位天神說： 『我住在這山中，從未忘記它的恩情， 怎麼能捨棄這裡，讓大火燒燬這片森林呢？ 現在我有這份力量，想要撲滅這場大火， 不願白白住在這山中，想要報答它的恩情。』 這時，樹神又說了這樣的話： 『這隻鳥有恩慈之心，它的顏色非常端正， 這是符合人道的行為，世間非常稀有。』 這時，天神這樣思量，就對那鸚鵡菩薩說： 『知道你有恩慈之心，我將為你撲滅大火， 憐憫你這份心意，我將迅速撲滅大火。 當時有大片雲彩，因為憐憫那鸚鵡的緣故， 現在將撲滅這場大火，使它的願望得以實現。』 更何況是成就無上正等正覺呢？於是就說了這首偈語： 『如來在那個時候，有這樣的恩慈之心， 所有發歡喜心的人，都受到天人的供養。 因為能夠到達彼岸，遠離生老病死， 堅定的信念已經牢固，統攝十方國土。』 當時，菩薩穿上袈裟的時候，為世人樹立了榜樣，爲了眾生改變世俗的觀念而走上正道，這是偉大的旗幟。像這樣捨棄國王的地位和妻子，出家學道是爲了消除各種疑惑。當時菩薩穿上袈裟的時候，有這樣的增益功德，曾經聽說過去的三耶三佛，在園林中游玩，花果茂盛，想要出家。在那園林中，人民聚集，有佛出世，觀看而不知厭倦，人民興盛，在那園林中沒有嘈雜的聲音。

English version: At that time, a deity spoke this verse: 'This fire is very fierce, the smoke and clouds are impossible to approach, Even if you have this good intention, you cannot extinguish it.' At that time, the Bodhisattva parrot said to that deity: 'I live in this mountain, and have never forgotten its kindness, How can I abandon this place and let the fire burn this forest? Now I have this power, I want to extinguish this fire, I don't want to live in this mountain in vain, I want to repay its kindness.' At this time, the tree deity said again: 'This bird has a kind heart, its color is very dignified, This is a humane act, very rare in the world.' At this time, the deity thought like this, and then said to the Bodhisattva parrot: 'Knowing that you have a kind heart, I will extinguish the fire for you, Pitying your intention, I will quickly extinguish the fire. At that time, there were large clouds, because of pity for that parrot, Now I will extinguish this fire, so that its wish can be fulfilled.' How much more so to achieve Anuttara-samyak-sambodhi? Then he spoke this verse: 'The Tathagata at that time, had such a kind heart, All those who rejoice, are offered by gods and humans. Because they can reach the other shore, away from birth, old age, sickness, and death, Firm faith has been established, governing the ten directions.' At that time, when the Bodhisattva put on the kasaya, he set an example for the world, and for the sake of sentient beings, he changed worldly views and embarked on the path, this is a great banner. Like this, abandoning the position of king and his wife, leaving home to study the Way was to eliminate all doubts. At that time, when the Bodhisattva put on the kasaya, there was such an increase in merit, it was once heard that the past Samyaksambuddhas, were playing in the gardens, with lush flowers and fruits, wanting to leave home. In that garden, people gathered, when a Buddha appeared in the world, they watched without getting tired, the people were prosperous, and there was no noisy sound in that garden.

。著袈裟三色清明，耳向解脫聲音柔和，壽有限齊一切自歸，為一切苦故降伏瞋恚，色如赤銅，盡力喘息煙風起，見色已便作是說：「然與我心相應起此心，是我解脫。」是時護袈裟有眾功德，舍彼瑕穢，緣是之故便說此偈：

「亦不自識名，　　與彼而相應， 　亦不善浴洗，　　降伏故來此， 　速降伏彼果，　　割己無所惜， 　口作善言教，　　必當自壞敗， 　雖復作此觀，　　與我說是義， 　我當惠施彼，　　忍此苦惱業。」

已自割己降伏其心，便作是語而說此偈：

「莫作苦惱患，　　有如是慳嫉， 　此果雖復小，　　惡報無有限。」

爾時菩薩樂閑居靜處，于彼園觀，清凈無眾亂亦無眾事，行到彼者皆懷恐怖，心所愛樂，曾聞有仙人所居處，極妙無比，廣說如上。仙人所住處，彼所有眾事皆盡無餘，遠此園觀去。當於爾時未定阿惟三佛菩薩為兔身，是時兔依仙人住。時兔見仙人下山，便以偈語仙人言：

「人身處世間，　　極妙無有比， 　已得生人間，　　應處山林園。 　善哉此仙人，　　善色面親近， 　無有眾瑕惡，　　心自能降伏。 　殺害之所起，　　自知齊限量， 　能自降伏心，　　無有境界想

現代漢語譯本：他身披三色清凈的袈裟，耳朵聆聽著解脫的柔和聲音，壽命有限，一切都歸於自然。爲了眾生的苦難，他降伏了嗔恚。他的膚色如同赤銅，盡力喘息，煙塵隨之而起。看到他的樣子，便會這樣想：『這與我的心相應，生起了這種想法，這便是我的解脫。』這時，護持袈裟具有眾多功德，捨棄了自身的瑕疵。因此，便說了這首偈語： 『也不認識自己的名字，與那（袈裟）相應，也不善於沐浴洗滌，爲了降伏（煩惱）才來到這裡，迅速降伏那（煩惱）的果報，割捨自己毫不吝惜，口中說著善言教誨，（煩惱）必定會自我敗壞。即使這樣觀察，也為我闡述了這道理，我應當施捨給他們，忍受這苦惱的業報。』 已經割捨自己，降伏了內心，便說了這首偈語： 『不要製造苦惱的禍患，有這樣的慳吝嫉妒，這（慳吝嫉妒）的果報雖然小，但惡報卻是沒有止境的。』 當時，菩薩喜歡居住在清凈的閑靜之處。在那園林中，清凈沒有喧鬧和雜事，來到這裡的人都心懷恐懼。他所喜愛的地方，曾聽說有仙人居住，極其美妙無比，如同上面所說。仙人居住的地方，所有雜事都已完全消失，遠離了這園林。當時，還未確定阿惟三佛菩薩的身份時，他化身為兔子。那時，兔子依附仙人而住。當兔子看到仙人下山時，便用偈語對仙人說： 『人身處在世間，極其美妙無比，已經得到人身，應當居住在山林園林中。善哉，這位仙人，面色和善可親，沒有眾多瑕疵和罪惡，內心能夠自我降伏。殺害所引起的（罪業），自己知道它的限度，能夠自我降伏內心，沒有境界的執著。』

English version: He wore a three-colored, pure kasaya, his ears attuned to the gentle sound of liberation. His lifespan was finite, and all things returned to their natural state. For the sake of all beings' suffering, he subdued his anger. His skin was like red copper, and he breathed heavily, stirring up dust. Upon seeing him, one would think, 'This resonates with my heart, this thought arises, and this is my liberation.' At this time, upholding the kasaya had many merits, and he abandoned his own flaws. Therefore, he spoke this verse: 'I do not even know my own name, I am in harmony with it (the kasaya), I am not good at bathing and washing, I came here to subdue (afflictions), quickly subduing the consequences of that (affliction), cutting off myself without any reluctance, speaking good teachings, (afflictions) will surely destroy themselves. Even if I observe this, it explains this principle to me, I should give to them, and endure the karmic consequences of this suffering.' Having already cut off himself and subdued his mind, he spoke this verse: 'Do not create the affliction of suffering, having such stinginess and jealousy, although the consequences of this (stinginess and jealousy) are small, the retribution is limitless.' At that time, the Bodhisattva enjoyed dwelling in quiet, secluded places. In that garden, it was pure, without noise or disturbances, and those who came there were filled with fear. The place he loved, it was said that a hermit lived there, extremely wonderful and incomparable, as described above. The place where the hermit lived, all disturbances had completely disappeared, far away from this garden. At that time, before the identity of the Aviveka Bodhisattva was determined, he transformed into a rabbit. At that time, the rabbit lived with the hermit. When the rabbit saw the hermit descending the mountain, he spoke this verse to the hermit: 'The human body in this world is extremely wonderful and incomparable, having already obtained a human body, one should dwell in the mountains and gardens. How virtuous is this hermit, with a kind and approachable face, without many flaws and evils, his heart is able to subdue itself. The (karmic) consequences of killing, he knows its limits, he is able to subdue his own heart, without attachment to any realm.'

。

「已舍境界可食我，為出家故求解脫道，心意決了莫舍甘露，去彼悕望意功德同處山林，有如是三昧意無眾亂。已處此山林，當樂此山林，如夜月照明、日照于晝，能仁有恩慈應住此山林。然仙人少壯時，于彼山林中而居住，今年已老，何緣舍此去？」時是仙人便作是語：「自伏其心。」倍復歡喜而作是語：「若仙人去者，誰當樂此住？」菩薩兔便說此偈：

「我今無此豆，　　粳米及余谷， 　心能自降伏，　　愿住此山林。」

爾時成阿惟三佛遂住于彼，照明於世間，樂彼閑居，以是之故當住彼山林。便說此偈：

「境界甚庠序，　　山林行苦業， 　常樂居閑靜，　　當自思惟行。 　解脫身功德，　　心意常和悅， 　智慧極微妙，　　當親近山林。」

爾時菩薩有此親友之心，常懷慈心，自省所生如實所生，如所聞有山林中廣說如契經，便作是念：「此山林無有眾果，諸法解脫以忍法解脫。」是時菩薩長夜之中有此慈心，諸法解脫，于彼人民無所觸嬈。于彼端坐思惟不移動，鳥巢頂上，覺知鳥在頂上乳，恒恐懷怖懼卵墜落，身不移動。是時便觀察，便捨身而行彼處不動，善慇勤力生，樂攝彼。是時鳥已生翅，已生翅未能飛，終不捨去

現代漢語譯本 『已經捨棄了世俗的慾望，可以吃我的肉，爲了出家修行，尋求解脫之道，心意已決，不要放棄這甘露般的修行。拋棄那些對功德的虛妄期望，與山林同處，這樣就能達到三昧的境界，心中沒有雜亂。既然已經身處這山林，就應當樂於此山林，如同夜晚的月亮照亮，白天的太陽照耀一樣，能仁（佛陀）有恩慈，應當住在這山林中。然而，仙人年輕時，就在這山林中居住，如今已經老了，為何要捨棄這裡離開呢？』當時，這位仙人便這樣說道：『我能降伏自己的內心。』更加歡喜地說道：『如果仙人離開，誰會樂於住在這裡呢？』菩薩兔便說了這首偈語： 『我現在沒有豆子，也沒有粳米和其他穀物，但我的心能夠自我降伏，我願意住在這山林中。』 那時，成就阿耨多羅三藐三菩提的佛陀便住在那裡，照亮世間，樂於那清靜的居所，因此應當住在山林中。便說了這首偈語： 『境界非常有序，山林是修行苦行的好地方，應當常常樂於居住在清靜之處，應當自己思考修行。解脫身體的功德，心意常常平和喜悅，智慧極其微妙，應當親近山林。』 那時，菩薩有這樣的親友之心，常常懷著慈悲心，反省自己所生，如實地瞭解自己所生，如同所聽聞的契經中廣說的那樣，便這樣想：『這山林中沒有眾多的果實，諸法的解脫要通過忍辱的法門來解脫。』這時，菩薩在漫長的夜晚中懷著這樣的慈悲心，諸法解脫，對於那裡的人民沒有絲毫的侵擾。他在那裡端坐思惟，不移動，鳥兒在頭頂上築巢，他知道鳥兒在頭頂上哺育幼鳥，常常擔心害怕鳥蛋墜落，身體也不移動。這時，他便觀察，便捨棄身體，在那裡不動，以善的慇勤之力生起，樂於攝受它們。這時，鳥兒已經長出翅膀，雖然長出翅膀但還不能飛翔，他始終不捨棄它們離去。

English version 'Having relinquished worldly desires, you can eat my flesh. For the sake of renouncing the world and seeking the path to liberation, your mind is resolved. Do not abandon this nectar-like practice. Abandon those vain hopes for merit, and dwell in the mountains and forests. In this way, you can attain the state of samadhi, where there is no confusion in the mind. Since you are already in these mountains and forests, you should be happy in these mountains and forests, just as the moon illuminates the night and the sun shines during the day. The compassionate one (Buddha) has kindness and should dwell in these mountains and forests. However, the sage, when young, lived in these mountains and forests. Now that he is old, why would he abandon this place and leave?' At that time, the sage said, 'I can subdue my own mind.' He said with even more joy, 'If the sage leaves, who will be happy to live here?' The Bodhisattva rabbit then spoke this verse: 'I have no beans now, nor rice, nor other grains, but my mind can subdue itself. I am willing to live in these mountains and forests.' At that time, the Buddha, who had attained Anuttara-samyak-sambodhi, dwelt there, illuminating the world, delighting in that quiet dwelling place, and therefore should dwell in the mountains and forests. He then spoke this verse: 'The realm is very orderly, the mountains and forests are a good place to practice asceticism. One should always be happy to live in quiet places, and one should contemplate one's own practice. The merit of liberating the body, the mind is always peaceful and joyful, wisdom is extremely subtle, one should be close to the mountains and forests.' At that time, the Bodhisattva had this heart of friendship, always cherishing compassion, reflecting on his own birth, truly understanding his own birth, just as it is widely explained in the sutras he had heard. He then thought, 'There are no abundant fruits in these mountains and forests. The liberation of all dharmas is through the dharma of patience.' At this time, the Bodhisattva, throughout the long night, had this compassionate heart, the liberation of all dharmas, and did not disturb the people there in the slightest. He sat there in meditation, without moving. Birds built a nest on his head, and he knew that the birds were feeding their young on his head. He was always worried and afraid that the eggs would fall, so he did not move his body. At this time, he observed, and then gave up his body, staying there without moving, with the power of good diligence arising, happy to embrace them. At this time, the birds had already grown wings, but although they had grown wings, they could not yet fly, and he never abandoned them and left.

。今行此慈竟有何奇亦不恐怖，眾生亦未曾為。如是自知，便說此偈：

「彼能辦此事，　　故於人中大， 　亦不觸嬈彼，　　此德無有上。 　是故彼世尊，　　最為第一神， 　故在道場處，　　功德自備具。」

是時菩薩行悲時，自有力勢堪負重擔求一處所，一切眾生我當度脫之增益功德，于諸苦脫無力者除世愁憂，無救護者為作救護，無悕望者為作悕望，無力勢者為作力勢。諸疾病者為作醫王，為老者示現少壯意，為少者示現有力。曾聞世尊行道之時，無數比丘前後圍繞，火焚燒園觀時，比丘見大火煙起，各馳走向世尊，或有嘆譽世尊者于如來前住。彼諸比丘住如來前觀者，於是便說此偈：

「如我無疇匹，　　三世功德具， 　以此至誠語，　　使惡速休息。」

說是偈已，是火聚火即休息。是時諸比丘嘆未曾有，皆是世尊之恩力，歡喜于如來，各各嘆說此偈，言未曾有。世尊告曰：「諸比丘在一閑靜處，種種境界若干種色，當於爾時我未成於等正覺，爾時我為桎梏羅瞿也。從彼生已來，年少自在，好施於人，求微妙行。當於爾時，褰荼國界人民熾盛土地豐熟，多竹林葦樹木高峻，時火所燒極熾盛漸及山澤，有如是之變，廣說如契經

現代漢語譯本：現在做這慈悲之事，並沒有什麼奇怪或可怕的，眾生也從未做過。像這樣自己明白后，便說了這偈語： 『他能辦成此事，所以在人中偉大，也不觸犯擾亂他人，這種德行是無上的。因此，那位世尊，是最為第一的神，所以在道場之處，功德自然具備。』 這時菩薩行悲心時，自己有力量能承擔重擔，尋求一個地方，一切眾生我都要度脫他們，增益功德，對於那些脫離苦難無力的人，解除他們的憂愁，對於沒有救護的人，為他們做救護，對於沒有希望的人，為他們帶來希望，對於沒有力量的人，為他們提供力量。對於生病的人，做他們的醫王，為年老的人示現年輕的意氣，為年輕人示現有力量。曾經聽說世尊修行的時候，無數比丘前後圍繞，當火焚燒園林時，比丘們看到大火煙起，各自奔向世尊，有的讚美世尊，在如來面前站立。那些在如來面前觀看的比丘，於是便說了這偈語： 『像我這樣沒有匹敵的，三世功德都具備，用這至誠的話語，使惡事迅速停止。』 說完這偈語后，那火聚的火焰就停止了。這時，比丘們讚歎從未有過，這都是世尊的恩德和力量，他們歡喜于如來，各自讚嘆說這偈語，說從未有過。世尊告訴他們說：『各位比丘，在安靜的地方，有各種各樣的境界和顏色，當那時我還沒有成就等正覺，那時我名為桎梏羅瞿也。從我出生以來，年少自在，喜歡施捨給別人，追求微妙的修行。當那時，褰荼國界人民興盛，土地肥沃，多竹林蘆葦，樹木高大，當時火燒得非常旺盛，逐漸蔓延到山澤，有這樣的變化，詳細情況如契經所說。』

English version: Now performing this act of compassion, there is nothing strange or frightening, nor have sentient beings ever done it. Knowing this for oneself, one then spoke this verse: 'He can accomplish this, therefore he is great among people, and does not offend or disturb others; this virtue is unsurpassed. Therefore, that World Honored One is the foremost of gods, and thus in the place of the Bodhi tree, his merits are naturally complete.' At this time, when the Bodhisattva practiced compassion, he had the strength to bear heavy burdens, seeking a place where he would liberate all sentient beings, increasing his merits. For those powerless to escape suffering, he would remove their sorrows; for those without protection, he would be their protector; for those without hope, he would bring hope; for those without strength, he would provide strength. For the sick, he would be their king of medicine; for the elderly, he would show the vigor of youth; for the young, he would show strength. It was once heard that when the World Honored One was practicing the Way, countless monks surrounded him. When fire burned the garden, the monks saw the great fire and smoke rising, and each ran towards the World Honored One. Some praised the World Honored One, standing before the Tathagata. Those monks who stood before the Tathagata and watched, then spoke this verse: 'Like me, there is no equal, possessing the merits of the three worlds. With these sincere words, may evil quickly cease.' After speaking this verse, the flames of the fire ceased. At this time, the monks marveled at this unprecedented event, all due to the grace and power of the World Honored One. They rejoiced in the Tathagata, each praising and saying this verse, saying it was unprecedented. The World Honored One told them, 'Monks, in a quiet place, there are various realms and colors. At that time, I had not yet attained complete enlightenment. At that time, I was called Zhigu Luoquye. Since my birth, I was young and free, liked to give to others, and pursued subtle practices. At that time, the people of the Kancu kingdom were prosperous, the land was fertile, there were many bamboo forests and reeds, and the trees were tall. At that time, the fire burned very fiercely, gradually spreading to the mountains and marshes. There was such a change, as detailed in the sutras.'

。爾時有群鳥眾，各各產乳，翅羽未生，或有翅始生者，或有墮地者，或有破頭尾者，亦不堪任飛，或有飢餓者，見彼火熾盛各欲飛去。我爾時見此火已，亦不護身，無數百千劫功德有如是護心。我爾時于彼清凈便發此心，使此眾生脫此大患。爾時我便滅此火，火即時滅。我爾時于彼園滅此火行此悲心，況我今日成大悲？今日火當滅。」於是世尊便說此偈：

「由少之所生，　　本觀一切變， 　一切皆悉壞，　　慈哀于眾生。」

彼火即得滅，火滅未久，以智慧明滅世人火。爾時菩薩為生死故，菩薩欲生時，救濟眾生觀生苦本，曾聞空靜山林之中，有烏鹿鴿蛇在彼止。于彼有仙人菩薩，常處其中食果飲水。爾時烏往詣彼仙人所，在一面立，便作是說：「世有何苦？」爾時烏便作是言：「饑為最苦，由何因緣而生此苦？我等各各自當陳說。身體疲極煩熾諸根不定，口不能言耳無所聞，常懷思想，是故饑最為苦。此苦患身火所燒，由此饑饉此病難療，共相牽連，皆有如是之苦。」是時鹿便作是語：「驚怖為苦，所謂驚怖者，身在獨處見獵師常懷驚怖，身心之穢常恐無此身，復畏獵師欲殺害己。此身有何牢？要住無常處馳走東西

現代漢語譯本：當時有一群鳥，各自產下幼鳥，翅膀和羽毛尚未長成，有的翅膀剛開始生長，有的從樹上掉到地上，有的頭或尾受傷，都不能飛行，還有的因為飢餓而虛弱。它們看到火勢猛烈，都想飛離。我當時看到這場火，甚至沒有顧及自身安危，無數百千劫積累的功德讓我有這樣的護持之心。我當時對這些生命生起了清凈的慈悲心，想要讓這些眾生脫離這場大災難。於是我便熄滅了這場火，火立刻就滅了。我當時在那園林中熄滅了火，並生起了這樣的悲憫之心，更何況我今天成就了大悲心？今天的火也應當熄滅。」於是世尊便說了這首偈語： 『從微小之處生起，本應觀察一切變化，一切都會壞滅，要慈悲憐憫眾生。』 那火立刻就熄滅了。火熄滅后不久，菩薩又以智慧之光熄滅了世人的煩惱之火。當時菩薩爲了生死輪迴，當菩薩想要投生時，爲了救濟眾生，觀察到生之苦的根源。他曾聽說在空曠寂靜的山林中，有烏鴉、鹿、鴿子和蛇在那裡棲息。那裡有一位仙人菩薩，經常在那裡吃果子喝水。當時，烏鴉來到那位仙人菩薩那裡，站在一邊，便問道：『世間有什麼苦？』當時烏鴉便說：『飢餓是最痛苦的。是什麼原因導致這種痛苦呢？我們各自陳述一下。身體疲憊，煩躁不安，諸根不定，口不能言，耳聽不見，心中常懷思慮，所以飢餓是最痛苦的。這種痛苦就像身體被火燒一樣，因為飢餓這種病難以治癒，互相牽連，都有這樣的痛苦。』這時，鹿便說道：『驚恐是最痛苦的。所謂驚恐，就是身處獨處，看到獵人就常常感到驚恐，身心污穢，常常擔心失去這個身體，又害怕獵人想要殺害自己。這個身體有什麼牢固的呢？它總是處在無常之中，奔走東西。』

English version: At that time, there was a flock of birds, each of which had produced young. Their wings and feathers had not yet grown; some had wings just beginning to grow, some had fallen to the ground, and some had injured their heads or tails. They were all unable to fly, and some were weak from hunger. Seeing the intense fire, they all wanted to fly away. When I saw this fire, I did not even protect myself. The merit I had accumulated over countless kalpas gave me such a protective heart. At that time, I developed a pure compassionate heart for these beings, wanting to free them from this great disaster. So I extinguished the fire, and it immediately went out. At that time, I extinguished the fire in that garden and generated such compassion. How much more so should I, having achieved great compassion today, extinguish the fire today? Then the World Honored One spoke this verse: 'From the small arises, one should observe all changes, all will perish, have compassion for all beings.' The fire was immediately extinguished. Not long after the fire was extinguished, the Bodhisattva used the light of wisdom to extinguish the fire of worldly afflictions. At that time, the Bodhisattva, for the sake of birth and death, when the Bodhisattva wanted to be born, to save sentient beings, observed the root of the suffering of birth. He had heard that in the empty and quiet mountains and forests, there were crows, deer, pigeons, and snakes dwelling there. There was a hermit Bodhisattva there, who often ate fruits and drank water. At that time, a crow went to that hermit Bodhisattva, stood on one side, and asked, 'What is the suffering in the world?' Then the crow said, 'Hunger is the most painful. What causes this suffering? Let each of us state our case. The body is exhausted, agitated, the senses are unstable, the mouth cannot speak, the ears cannot hear, and the mind is always thinking. Therefore, hunger is the most painful. This suffering is like the body being burned by fire. Because hunger is a disease that is difficult to cure, they are all interconnected and have such suffering.' At this time, the deer said, 'Fear is the most painful. What is meant by fear is that when one is alone, seeing a hunter, one is always afraid. The body and mind are defiled, and one is always worried about losing this body, and also afraid that the hunter wants to kill oneself. What is solid about this body? It is always in impermanence, running east and west.'

。此驚怖者由何而生？常有此念：『彼一切有是行，舍離一切身，我等有此身，常懷驚怖須臾不寧，皆是本所造壞敗之苦，有如是驚怖。』以是之故，驚怖為苦。」是時鴿便作是語：「欲最為苦，更樂其中心境界凈，思惟所處無脫此欲患。此欲猶如火，亦如脂酥著器，然則熾狂有所說染著其心。慾火亦復如是，染著其心，消盡其形增益諸縛，無數劫為欲惑會合，熾然燒人形體。以是之故，欲最為苦。」時蛇便作是語：「瞋恚最為苦，所謂瞋恚者，便傷害人命，無有尊卑，增諸罪根，身體顏色常變易，動有殺意，顰蹙眼赤牙齒長利人所惡見，搖頭動身長息吐毒，身體肌皮純有瞋恚之火，一切世人皆不喜見，常伏空處，饑亦瞋飽亦瞋，眼視不善，有如是之變，彼猶如火焚燒山澤，此瞋恚火亦復如是。以是故瞋恚為苦。」爾時菩薩甚深之智，思惟此已，便說此偈：

「一切皆悉苦，　　親近其顏色， 　生者必有苦，　　聽我今所說。 　猶如此大患，　　苦惱無有限， 　一切是生根，　　是故生非真

現代漢語譯本：這恐懼從何而來？我常常這樣想：『一切存在都是無常的，捨棄一切身體，我們擁有這個身體，常常感到恐懼，片刻不得安寧，這都是因為我們自身所造的壞敗之苦，所以才會有這樣的恐懼。』因此，恐懼是痛苦的。」這時，鴿子便說道：「慾望是最痛苦的，更快樂的是內心清凈的境界，思考所處之處，無法擺脫慾望的禍患。這慾望就像火，又像油脂塗在器皿上，然後就會瘋狂地燃燒，有所謂的染著在心中。也是這樣，染著在心中，消耗盡形體，增加各種束縛，無數劫以來被慾望迷惑，聚集在一起，熾熱地燃燒人的形體。因此，慾望是最痛苦的。」這時，蛇便說道：「嗔恚是最痛苦的，所謂嗔恚，就會傷害人的性命，不分尊卑，增加各種罪惡的根源，身體顏色常常變化，動輒產生殺意，皺眉、眼睛發紅、牙齒變得尖利，讓人厭惡，搖頭晃腦，長長地吐出毒液，身體的肌肉和面板都充滿了嗔恚的火焰，所有世人都不喜歡看到，常常躲藏在空曠的地方，飢餓時嗔恚，飽足時也嗔恚，眼神不善，有這樣的變化，它就像火焚燒山澤一樣，這嗔恚的火焰也是如此。因此，嗔恚是痛苦的。」那時，菩薩以其甚深的智慧，思考了這些之後，便說了這首偈語： 『一切都是痛苦的，親近它就會被其表象所迷惑，生來就必定有痛苦，聽我說我現在所說的。就像這樣的大患，苦惱沒有盡頭，一切都是由生而來的根源，所以說生不是真實的。』

English version: From what does this fear arise? I often think: 『All existence is impermanent, abandoning all bodies, we possess this body, constantly feeling fear, not having peace for a moment, all because of the suffering of decay that we ourselves have created, and thus we have such fear.』 Therefore, fear is suffering.」 At this time, the dove then said: 「Desire is the greatest suffering, and more joyful is the pure state of the inner mind, contemplating the place where one is, unable to escape the calamity of desire. This desire is like fire, and like grease smeared on a vessel, then it will burn wildly, with so-called attachments in the heart. It is also like this, attachments in the heart, consuming the body, increasing various bonds, for countless eons being deluded by desire, gathering together, fiercely burning the human form. Therefore, desire is the greatest suffering.」 At this time, the snake then said: 「Anger is the greatest suffering, what is called anger, will harm people's lives, regardless of rank, increasing various roots of evil, the color of the body often changes, easily generating murderous intent, frowning, eyes turning red, teeth becoming sharp, making people disgusted, shaking the head, exhaling venom, the muscles and skin of the body are filled with the flames of anger, all people in the world do not like to see it, often hiding in empty places, angry when hungry, angry when full, with unkind eyes, having such changes, it is like fire burning mountains and marshes, the flames of this anger are also like this. Therefore, anger is suffering.」 At that time, the Bodhisattva, with his profound wisdom, after contemplating these, then spoke this verse: 『All is suffering, approaching it will be deceived by its appearance, those who are born will surely have suffering, listen to what I say now. Just like this great calamity, suffering has no end, all is rooted in birth, therefore it is said that birth is not real.』

。」

若有必成菩薩道者，流轉生死以慈悲喜護愍一切眾生，以捷疾之智無所掛礙，有勇猛意修一切智，無懈惓之心，教化無有狐疑，常懷等見，志性牢固不可沮壞，得彼氣味不失其志，有力堪任，分別諸法亦不毀漏，彼成大智慧施意解脫無變悔心。一切惠施如濕鞞國王，常修凈行未曾懈惓，如摩訶提披王忍力具足，如忍神仙戒不缺漏，如布賴多學士常樂出家顏色和悅。若復于愛敬之中意無染著，如大須達施那王游化世俗，瞿頻陀王愛樂於法，如郁多羅摩納樂閑靜之處，為伎樂聲響清徹，如善覺菩薩在大眾中為師子吼，皆得解脫至泥洹界，諸功德具足必成，于道倍益諸德成菩薩行。於是便說此偈曰：

「倍無傷害意，　　菩薩功德凈， 　已志性牢固，　　如日放光明。 　愛樂如是法，　　福田無有穢， 　愍彼世人民，　　故說如是業。」

是時菩薩不懷恐怖，從兜術天降神，觀有為行無常，心無亂想，常自觀察，知所從生處，亦復自知更不受胎。有是真諦，究竟其原，心無染著。降母胎中住彼處所亦無亂想，于彼觀犯戒為惡行、持戒為清凈，亦無染著。于胎之中無不凈行，猶如蓮花不染著水。于彼多起道意已，有此智慧，諸天子常衛護，兜術諸天遞來宿衛，現淫不凈行樂修梵行

現代漢語譯本 如果有人必定要成就菩薩之道，他會在生死輪迴中以慈悲喜捨之心護佑憐憫一切眾生，以敏捷的智慧毫無障礙，有勇猛的意志修習一切智慧，沒有懈怠之心，教化眾生沒有絲毫疑惑，常懷平等之心，意志堅定不可動搖，得到佛法的真味而不失其志向，有能力承擔重任，分辨諸法而不遺漏，他成就大智慧，施予解脫，沒有後悔之心。一切佈施都像濕鞞國王一樣，常常修行清凈的行為從不懈怠，像摩訶提披王一樣忍辱的力量具足，像忍神仙一樣持戒不缺漏，像布賴多學士一樣常常喜歡出家，面容和悅。如果對於愛敬之事心中沒有染著，就像大須達施那王一樣游化世俗，瞿頻陀王一樣喜愛佛法，像郁多羅摩納一樣喜歡清靜之處，他的伎樂聲響清澈，像善覺菩薩在大眾中發出獅子吼，他們都得到解脫到達涅槃的境界，各種功德具足必定成就，在道業上更加精進，各種德行成就菩薩的修行。於是便說了這首偈語： 『倍加沒有傷害眾生的心意，菩薩的功德清凈無染，已經意志堅定，像太陽一樣放出光明。喜愛這樣的佛法，福田沒有污穢，憐憫世間的人民，所以宣說這樣的事業。』 這時菩薩沒有恐懼，從兜率天降臨人間，觀察有為法的無常，心中沒有雜亂的念頭，常常自我觀察，知道自己從哪裡來，也知道自己不再受胎。有這樣的真諦，徹底瞭解其根源，心中沒有染著。降生到母親的胎中，住在那裡也沒有雜亂的念頭，在那裡觀察犯戒是惡行，持戒是清凈，也沒有染著。在胎中沒有不凈的行為，就像蓮花不沾染水一樣。在胎中多生起道心，已經有了這樣的智慧，諸天子常常衛護，兜率天的諸天輪流來守護，示現淫慾不凈的行為，卻樂於修行清凈的行為。

English version If there is one who is destined to achieve the Bodhisattva path, he will, in the cycle of birth and death, protect and have compassion for all sentient beings with loving-kindness, compassion, joy, and equanimity. He will possess swift wisdom without any hindrance, have a courageous will to cultivate all wisdom, without any laziness, teach without any doubt, always maintain an equal view, have a firm and unbreakable will, obtain the true taste of the Dharma without losing his aspiration, have the ability to bear heavy responsibilities, discern all dharmas without omission, achieve great wisdom, bestow liberation, and have no regrets. All his giving will be like that of King Śibi, always practicing pure conduct without ever being lazy, like King Mahāpratāpa who is full of the power of patience, like the ascetic Ṛṣi who keeps the precepts without any flaw, like the scholar Bhūridatta who always enjoys renunciation with a cheerful countenance. If, in matters of love and respect, his mind is without attachment, like King Sudatta who travels and transforms the world, like King Govinda who loves the Dharma, like Uttaramāṇava who enjoys quiet places, his music will be clear and resonant, like the Bodhisattva Sujāta who roars like a lion in the assembly, they all attain liberation and reach the realm of Nirvana. All merits are complete and they will surely achieve, and in the path, they will be even more diligent, and all virtues will complete the Bodhisattva's practice. Then he spoke this verse: 'Doubly without the intention to harm, the Bodhisattva's merits are pure, his will is already firm, like the sun emitting light. Loving such Dharma, the field of merit is without defilement, having compassion for the people of the world, therefore, he speaks of such deeds.' At this time, the Bodhisattva was without fear, descending from the Tuṣita Heaven, observing the impermanence of conditioned phenomena, his mind without confused thoughts, always observing himself, knowing where he came from, and also knowing that he will not be reborn. He has this truth, thoroughly understanding its origin, his mind without attachment. Descending into his mother's womb, dwelling there without confused thoughts, observing there that breaking precepts is evil conduct, and keeping precepts is purity, he is also without attachment. In the womb, there is no impure conduct, like a lotus flower not being stained by water. In the womb, he often generates the aspiration for the path, already having this wisdom, the gods always protect him, the gods of Tuṣita take turns to guard him, manifesting impure acts of lust, yet delighting in practicing pure conduct.

。自從菩薩降母胎中，夫人之身未曾有穢，菩薩戒行極為清凈，心無傷害之意，施行立誓審諦至誠，欲出於家，大尊妙神天子，皆悉扶持胎凈無惱。若舉足行七步，時懷出家意即觀四方，今當向何方便無眾苦？香汁浴洗自然有香池，皆是前世功德所致，天雨優缽拘文羅花而供如來，於是便說偈言：

「無數世勞勤，　　救彼眾生故， 　轉輪無有量，　　天人得安隱。 　諸有天伎樂，　　皆得歡喜心， 　香輪在前轉，　　降伏眾魔怨。」

彼時菩薩從兜術天降神時，梵天眾皆悉侍從，若世尊人民天眾圍繞時，此是第一相。若菩薩從兜術天降神，地為大動。若世尊覺悟，眾生塵勞無有雜穢，此初瑞應地為大動。彼眾生之類塵勞永不生，最第一樂，是初瑞應。若菩薩從兜術天降神時，有大光明照世間界，是智慧光明相初瑞應，諸幽冥之處皆悉見明，亦是智慧之相。若菩薩初生時舉足行七步，此七覺意之瑞應。是時菩薩觀察四方時，此是四賢聖諦之瑞應。是時菩薩大笑時，現度人之瑞應。是時菩薩夢見，以此世界為床，須彌山為機，手腳垂四海之外，此是世有常之想，此是甘露法味之瑞應。復夢緹隸迦樹生齊，上覆三千世界，此是道場之瑞應，天人所尊敬。夢見眾多飛鳥周匝圍繞，皆同一色，現眾成就之瑞應

現代漢語譯本：自從菩薩降生到母親的胎中，母親的身體就未曾有任何污穢。菩薩的戒律和行為極為清凈，心中沒有傷害他人的念頭。他立下誓言，審慎而真誠地想要出家。偉大的神天子們都扶持著他，使胎兒清凈無惱。當他舉足行走七步時，心中就有了出家的念頭，並觀察四方，思考著：『現在應當向何處尋求方便，才能脫離眾多的苦難？』沐浴的香汁自然形成香池，這都是前世功德所致。天空中降下優缽羅花和拘文羅花來供養如來。於是，他便說了偈語： 『無數世的辛勞，都是爲了救度眾生；轉生輪迴沒有窮盡，爲了讓天人和眾生得到安寧。各種天上的伎樂，都讓人心生歡喜；香輪在前方轉動，降伏一切魔怨。』 那時，菩薩從兜率天降臨的時候，梵天眾都侍奉在旁。當世尊被人民和天眾圍繞時，這是第一種瑞相。當菩薩從兜率天降臨的時候，大地為之震動。當世尊覺悟時，眾生的塵勞雜穢都消失了，這是最初的瑞應，大地為之震動。眾生從此不再有塵勞，獲得最極的快樂，這是最初的瑞應。當菩薩從兜率天降臨的時候，有大光明照耀世間，這是智慧光明的瑞相，是最初的瑞應。所有幽暗的地方都變得明亮，這也是智慧的象徵。當菩薩初生時舉足行走七步，這是七覺意的瑞應。這時菩薩觀察四方，這是四聖諦的瑞應。這時菩薩大笑，顯現出度化眾生的瑞應。這時菩薩夢見，以這個世界為床，須彌山為枕，手腳垂到四海之外，這是世間常有的想法，也是甘露法味的瑞應。又夢見緹隸迦樹生長到與天齊高，覆蓋三千世界，這是道場的瑞應，受到天人的尊敬。夢見眾多飛鳥環繞四周，顏色都一樣，顯現出眾產生就的瑞應。

English version: Since the Bodhisattva descended into his mother's womb, her body had never been defiled. The Bodhisattva's precepts and conduct were extremely pure, and he had no intention of harming others. He made a vow, carefully and sincerely desiring to leave home. The great divine heavenly beings all supported him, keeping the fetus pure and free from distress. When he lifted his feet and walked seven steps, the thought of leaving home arose in his mind, and he observed the four directions, thinking: 'Where should I seek a way to escape the many sufferings?' The fragrant bathing water naturally formed a fragrant pool, all due to the merits of past lives. The sky rained down utpala and kumuda flowers to offer to the Tathagata. Then, he spoke a verse: 'Countless eons of toil, all for the sake of saving sentient beings; the cycle of rebirth is endless, to bring peace to gods and humans. All the heavenly music brings joy to the heart; the fragrant wheel turns ahead, subduing all demonic enemies.' At that time, when the Bodhisattva descended from the Tushita Heaven, the Brahma gods all attended him. When the World Honored One was surrounded by people and heavenly beings, this was the first auspicious sign. When the Bodhisattva descended from the Tushita Heaven, the earth greatly shook. When the World Honored One awakened, the defilements of sentient beings disappeared, this was the first auspicious sign, and the earth shook. Sentient beings would no longer have defilements, and would obtain the greatest joy, this was the first auspicious sign. When the Bodhisattva descended from the Tushita Heaven, a great light illuminated the world, this was the auspicious sign of wisdom and light, the first auspicious sign. All dark places became bright, this was also a sign of wisdom. When the Bodhisattva first took seven steps, this was the auspicious sign of the seven factors of enlightenment. When the Bodhisattva observed the four directions, this was the auspicious sign of the Four Noble Truths. When the Bodhisattva laughed, it manifested the auspicious sign of saving sentient beings. When the Bodhisattva dreamed, with this world as his bed, Mount Sumeru as his pillow, and his hands and feet extending beyond the four seas, this was the common thought of the world, and also the auspicious sign of the nectar of Dharma. He also dreamed that the Tilaka tree grew as tall as the sky, covering three thousand worlds, this was the auspicious sign of the Bodhi tree, respected by gods and humans. He dreamed of many birds flying around, all of the same color, manifesting the auspicious sign of the accomplishment of all beings.

。夢見蟲頭黑身白，現優婆塞眾成就之瑞應。復夢見山頂上行，現得利不慳之瑞應。於是便說偈曰：

「瑞應未曾有，　　彼有大功德， 　起者必當滅，　　苦樂之所更。 　見彼皆歡喜，　　必當有佛出， 　如日除雲霧，　　無復有眾塵。」

是時菩薩志性不可迴轉如所說，如月初出於幽冥處眾人所敬，即從座起欲得出家，是時便起此心：「此最後有斯三更樂。」是時菩薩從高床下，爾時亦起是意：「此最是高廣之床。」如菩薩出城門時，是時便作是念：「我不得道終不歸還。」猶如菩薩解瓔珞以授車匿，爾時復作是念：「計此寶衣最是我后所有。」若復菩薩以馬授車匿，是時亦作是念：「此是我后所乘馬。」是時菩薩右手執刀自剃頭髮，是時菩薩復作是念：「最是我遺余鬚髮。」是時菩薩以寶衣貿鹿皮用作袈裟，是時菩薩復作是念：「最是我應所著衣。」若復菩薩在道場坐，是時復作是念：「我不解加趺坐，不逮一切智，不起于座。」於是便說此偈：

「積德從小起，　　當獲無量福， 　猶水渧漸漲，　　必成大江河。 　觀此若干類，　　有為行所造， 　應食甘露味，　　消滅諸惡毒

現代漢語譯本：夢見蟲子頭是黑色的，身體是白色的，這預示著優婆塞眾將成就的吉祥徵兆。又夢見在山頂上行走，這預示著將獲得利益且不吝嗇的吉祥徵兆。於是便說了偈語： 『吉祥的徵兆前所未有，那人有大功德，興起的事物必定會滅亡，苦與樂會交替更迭。見到他們都歡喜，必定會有佛陀出現，如同太陽驅散雲霧，不再有塵埃。』 這時菩薩的意志堅定不可動搖，就像新月從幽暗之處升起，受到眾人敬仰。他隨即從座位起身，想要出家。這時他心中生起這樣的念頭：『這是我最後一次享受這三更的快樂了。』這時菩薩從高床上下來，當時也生起這樣的想法：『這是最高最寬的床了。』當菩薩走出城門時，當時便想：『我若不能得道，絕不返回。』當菩薩解下瓔珞交給車匿時，當時又想：『這件寶衣是我最後擁有的了。』當菩薩把馬交給車匿時，當時也想：『這是我最後乘坐的馬了。』當時菩薩右手拿著刀自己剃頭髮，當時菩薩又想：『這是我最後剩下的鬚髮了。』當時菩薩用寶衣換了鹿皮，用作袈裟，當時菩薩又想：『這正是我應該穿的衣服。』當菩薩在道場坐下時，當時又想：『我若不解開跏趺坐，不得一切智慧，就不從這個座位起身。』於是便說了這偈語： 『積德從小事做起，當獲得無量福報，就像水滴逐漸積累，必定會成為大江大河。觀察這各種各樣的現象，都是有為的行為所造就的，應該食用甘露的滋味，消滅各種惡毒。』

English version: Dreaming of a worm with a black head and white body, this is an auspicious sign of the accomplishment of the Upasaka assembly. Also dreaming of walking on a mountaintop, this is an auspicious sign of gaining benefits without being stingy. Thereupon, he spoke a verse: 'Auspicious signs have never been seen before, that person has great merit, what arises must perish, and suffering and joy alternate. Seeing them all rejoice, there will surely be a Buddha appearing, like the sun dispelling clouds and mist, and there will be no more dust.' At this time, the Bodhisattva's will was firm and unshakeable, like the new moon rising from a dark place, revered by all. He then rose from his seat, wanting to leave home. At this time, he had this thought in his mind: 'This is the last time I will enjoy the pleasure of these three watches of the night.' At this time, the Bodhisattva came down from the high bed, and at that time, he also had this thought: 'This is the highest and widest bed.' When the Bodhisattva went out of the city gate, he then thought: 'If I do not attain the Way, I will never return.' When the Bodhisattva took off his necklace and gave it to Channa, he then thought: 'This precious garment is the last thing I own.' When the Bodhisattva gave the horse to Channa, he also thought: 'This is the last horse I will ride.' At that time, the Bodhisattva held a knife in his right hand and shaved his own hair, and at that time, the Bodhisattva thought: 'This is the last of my remaining hair.' At that time, the Bodhisattva exchanged his precious garment for deerskin, using it as a kasaya, and at that time, the Bodhisattva thought: 'This is exactly the garment I should wear.' When the Bodhisattva sat in the Bodhimanda, he then thought: 'If I do not untie the lotus position, and do not attain all wisdom, I will not rise from this seat.' Thereupon, he spoke this verse: 'Accumulating merit starts from small deeds, one will obtain immeasurable blessings, just like water droplets gradually accumulating, they will surely become a great river. Observing these various phenomena, they are all created by conditioned actions, one should consume the taste of nectar, and eliminate all kinds of evil poisons.'

。」

一切智成等正覺時，觀世無常苦空，彼已成等正覺無有眾惱，所可因緣成等正覺，起者皆悉歸滅，知一切死者與彼生相應皆悉覺知。是時分別眼識，作如是覺知，高下隨眾生所為、境界所有，智已辦無有狐疑，于彼覺知本因緣等，正覺無有邊幅。爾時有眾智生，覺知有道流佈世間，覺知道不可移動，是時盡越一切苦。一一分別境界，若於一劫若百劫若百千劫，意流轉不可移動，無染著意亦不亂，智慧無量亦不捨智慧，意善分別游境界里求其方便，果報無量，智慧悉具足，一切無有掛礙。於是便說此偈：

「覺一切物，　　亦無有量，　　來往周旋， 　無所掛礙，　　悉覺一切，　　最勝所觀， 　除三界苦，　　當照世間，　　誰能分別？ 　唯佛能解。　　欲求微妙，　　當求如來。 　如來隨時，　　與彼相應，　　所當成就， 　無有退轉。」

爾時世尊獨遊無侶亦無有師，功德無量欲訓誨眾生，于佛法眾皆悉成，一智成就成等正覺，最尊微妙無等者，覺知一切塵勞所趣根本，一切皆悉成。念不移動，以智分別一切法，度以一切結使，微妙最為第一，暢說一切行，故曰一切智。已有一切智，專其一心解一切法，斷一切結使，故曰一切滅。除去有無有愛，亦無有伴侶，一切功德智成就

現代漢語譯本：當一切智慧成就等正覺時，觀察世間萬物無常、苦空。他已成就等正覺，不再有任何煩惱。他成就等正覺的因緣，以及一切生起的事物最終都將歸於滅亡。他知道一切死亡都與生命相連，並且完全覺知。這時，他分別運用眼識，產生這樣的覺知：高低起伏都隨著眾生的行為和境界而變化。他的智慧已經圓滿，不再有任何疑惑。對於他所覺知的根本因緣等，正覺是無邊無際的。那時，各種智慧生起，他覺知到真理之道在世間流佈，覺知到真理之道不可動搖。這時，他超越了一切痛苦。他一一分別各種境界，無論是一劫、百劫還是千百劫，他的意念都不可動搖，沒有染著，也不會混亂。他的智慧無量無邊，也不會捨棄智慧。他的意念善於分別，在各種境界中尋求方便，果報無量，智慧完全具足，一切都沒有障礙。於是，他便說了這首偈語： 『覺悟一切事物，　　沒有限量，　　來回周旋， 　　沒有障礙，　　完全覺悟一切，　　最殊勝的觀察， 　　消除三界之苦，　　應當照耀世間，　　誰能分別？ 　　唯有佛能理解。　　想要尋求微妙，　　應當尋求如來。 　　如來隨時，　　與他們相應，　　所應當成就的， 　　沒有退轉。』 那時，世尊獨自遊歷，沒有同伴，也沒有老師。他的功德無量，想要教誨眾生。在佛法中，他的一切都已成就。他以一智成就等正覺，是最尊貴、最微妙、無與倫比的。他覺知一切塵勞所趨的根本，一切都已成就。他的意念不可動搖，以智慧分別一切法，度脫一切煩惱，微妙最為第一。他暢說一切修行，所以被稱為一切智。他已擁有一切智，專心一意地理解一切法，斷除一切煩惱，所以被稱為一切滅。他除去了有無有愛的執著，也沒有任何伴侶。他的一切功德和智慧都已成就。

English version: When all wisdom achieves perfect enlightenment, he observes the impermanence, suffering, and emptiness of the world. Having attained perfect enlightenment, he is free from all afflictions. The causes and conditions for his perfect enlightenment, and all things that arise, will eventually cease. He knows that all deaths are connected to life, and he is fully aware. At this time, he uses his eye consciousness to perceive that the ups and downs vary according to the actions and realms of sentient beings. His wisdom is complete, and he has no doubts. Regarding the fundamental causes and conditions he has realized, perfect enlightenment is boundless. Then, various wisdoms arise, and he perceives that the path of truth is spreading in the world, and that the path of truth is immovable. At this time, he transcends all suffering. He distinguishes each realm, whether it is one kalpa, a hundred kalpas, or a thousand kalpas, his mind is immovable, without attachment, and without confusion. His wisdom is immeasurable, and he does not abandon wisdom. His mind is good at distinguishing, seeking convenience in various realms, the karmic rewards are immeasurable, his wisdom is fully complete, and there are no obstacles. Therefore, he spoke this verse: 'Awakening to all things, without measure, coming and going, without hindrance, fully awakening to all, the most excellent observation, eliminating the suffering of the three realms, should illuminate the world, who can distinguish? Only the Buddha can understand. If you want to seek the subtle, you should seek the Tathagata. The Tathagata is always, in accordance with them, what should be achieved, without regression.' At that time, the World Honored One traveled alone, without companions or teachers. His merits were immeasurable, and he wanted to teach sentient beings. In the Dharma, everything he had achieved was complete. He achieved perfect enlightenment with one wisdom, and he was the most honorable, the most subtle, and unparalleled. He was aware of the root of all defilements, and everything was accomplished. His mind was immovable, and he used wisdom to distinguish all dharmas, liberating all afflictions, and his subtlety was the most supreme. He spoke freely about all practices, so he was called the All-Knowing One. He already possessed all wisdom, and with his whole heart, he understood all dharmas and eliminated all afflictions, so he was called the All-Extinguished One. He removed the attachments of existence and non-existence, and he had no companions. All his merits and wisdom were complete.

。等擁護一切眾生，如父母愛子，展轉功德力成就，無貪憍慢故曰最勝，布現八賢聖道而轉法輪。彼喻如影不在日前在闇前，此亦如是，一切結使不與道共相應，是故而轉法輪。於是便說此偈：

「一一功德具，　　彼不可限量， 　況色不思議，　　一切相具足。 　猶如月光明，　　而照幽冥中， 　眾寶集於海，　　釋種德亦爾。」

觀諸緣起已，智度十二因緣，塵垢牢固起愛著之智，意馳其心中，或起有漏智造諸苦行而得出要道，知欲滅諸結使故，無有苦樂之想休息之想。智以無我故得增益，智與共相應識身心空，智欲降伏少壯之意，染著其心起依猗智，自省決了滅諸結使，起明慧智欲降伏結使，起伏息智欲度彼岸，故起輕舉智自稱其身覺。眾生以諦挍授起滅盡智，緣彼諦思惟有諸微妙禪，以彼思惟故起度彼岸智，彼心得悕望餘者亦得悕望，悉同其跡，意有所猗而逮智慧四大休止處。思惟與相類，趣到彼岸，得天耳智等度彼境界，同其一行已得等度彼岸，得天鼻智依彼識欲有分別智，知他人心智所念，悉清凈有所修行，欲化眾生故便得自識宿命智，為彼善色故敷示四大，便得天眼智，心有所覺，觀察戒清凈，得誓願智大神仙功德。彼三昧種子所生，度諸三昧界，欲長益彼故，眾生歡喜便得究竟智

現代漢語譯本：如同父母愛護子女一樣擁護一切眾生，通過功德力的輾轉相成，達到無貪婪和驕慢的境界，因此被稱為最殊勝。他們展現八聖道並轉動法輪。這就像影子不在陽光下而在黑暗中一樣，一切煩惱不與道相應，所以才要轉動法輪。於是便說了這首偈語： 『一一功德具， 彼不可量， 況色不思議， 一切相具足。 猶如月光明， 而照幽冥中， 眾寶集於海， 釋種德亦爾。』 觀察諸緣起后，以智慧度過十二因緣，認識到塵垢牢固地產生愛著的智慧，心意馳騁其中。或者產生有漏的智慧，進行各種苦行以求得解脫之道，知道爲了滅除一切煩惱，所以沒有苦樂之想和休息之想。智慧因為無我的緣故而得到增長，智慧與空相應，認識到身心皆空。智慧想要降伏少壯的意氣，染著的心產生依賴的智慧，自我反省並決意滅除一切煩惱，產生明慧的智慧想要降伏煩惱，產生伏息的智慧想要度過彼岸，因此產生輕舉的智慧，自我覺醒。眾生通過諦的教導產生滅盡的智慧，緣著諦進行思惟，產生各種微妙的禪定。通過這些思惟產生度過彼岸的智慧，他們的心有所希望，其他人也因此產生希望，都遵循著同樣的足跡。心有所依靠而獲得智慧，達到四大休止之處。思惟與相類似，趨向彼岸，獲得天耳智等，度過彼境界。同行之後，獲得平等度過彼岸，獲得天鼻智，依靠它來識別慾望，產生分別的智慧，知道他人心中所想，一切都清凈並有所修行。爲了教化眾生，便獲得自知宿命的智慧，爲了美好的形象而展示四大，便獲得天眼智，心中有所覺悟，觀察戒律清凈，獲得誓願智，擁有大神仙的功德。他們由三昧的種子所生，度過各種三昧的境界，爲了增長他們的利益，眾生歡喜，便獲得究竟的智慧。

English version: They support all living beings like parents love their children, achieving the state of no greed and arrogance through the mutual enhancement of meritorious power, thus being called the most supreme. They manifest the Eightfold Noble Path and turn the Wheel of Dharma. This is like a shadow being in the darkness rather than in the sunlight; all afflictions are not in accordance with the path, therefore the Wheel of Dharma must be turned. Then, this verse was spoken: 'Each and every merit is complete, it cannot be measured, let alone the inconceivable form, with all aspects complete. Like the moonlight, illuminating the darkness, like treasures gathered in the sea, so are the virtues of the Shakya lineage.' Having observed the arising of all conditions, with wisdom they transcend the twelve links of dependent origination, recognizing that defilements firmly give rise to the wisdom of attachment, with the mind wandering within. Or they generate the wisdom of outflows, engaging in various ascetic practices to seek the path of liberation, knowing that in order to extinguish all afflictions, there is no thought of pleasure or pain, nor of rest. Wisdom is increased because of no-self, wisdom is in accordance with emptiness, recognizing that body and mind are empty. Wisdom seeks to subdue the impetuousness of youth, the defiled mind generates the wisdom of reliance, self-reflecting and resolving to extinguish all afflictions, generating the wisdom of clear understanding to subdue afflictions, generating the wisdom of pacification to cross the other shore, thus generating the wisdom of lightness, self-awakening. Beings, through the teaching of truth, generate the wisdom of extinction, contemplating the truth, generating various subtle samadhis. Through these contemplations, they generate the wisdom of crossing the other shore, their minds have hope, and others also generate hope, all following the same path. The mind has something to rely on and attains wisdom, reaching the place where the four elements cease. Contemplation is similar, moving towards the other shore, attaining the wisdom of the divine ear, etc., crossing that realm. Having walked the same path, they attain equal crossing to the other shore, attaining the wisdom of the divine nose, relying on it to discern desires, generating the wisdom of discrimination, knowing what others think in their hearts, all is pure and there is cultivation. In order to teach living beings, they attain the wisdom of knowing past lives, for the sake of beautiful forms, they display the four elements, and attain the wisdom of the divine eye, with awareness in the heart, observing the purity of precepts, attaining the wisdom of vows, possessing the merits of great immortals. They are born from the seeds of samadhi, transcending the realms of various samadhis, in order to increase their benefit, living beings rejoice, and they attain ultimate wisdom.

。於是便說此偈：

「種種人思念，　　親近現在前， 　分別種種法，　　以示大神仙。 　當覺知彼業，　　以舍諸塵蓋， 　悉達觀察心，　　善哉人中上。」

彼如實而無有愛慾，不與彼愛慾相應，亦無瞋恚及殺害之意，亦無愚癡覺知彼病，亦無諛諂常懷柔和，亦不自嘆譽，語出善教亦無有想，除去悕望之想，亦無彼此之心，不傷害彼人，自得解脫無所適莫，有慈哀心所為皆悉辦。非為無慈心有悲心，無雜穢想亦有護心，欲等度護眾生故有空心，禁戒具足有無願心，智慧潤澤有無想心，亦無所染亦無調戲，為世人民不離調戲，避諸惡業而說法教，禁戒成就無所缺漏，三昧成就定不移動，智慧成就皆悉至彼岸，十力具足無能勝者，得四無所畏無怯弱心，獨步三界，于大眾中而師子吼。於是便說此偈言：

「猶如此大海，　　廣博極微妙， 　十力一切德，　　智者之所觀。 　猶如此大海，　　瀾波搖動時， 　有人立彼岸，　　不究其功德

現代漢語譯本 於是便說了這首偈語： 『各種各樣的人思念著，親近著現在眼前的人，分別各種各樣的法，以此來向大神仙展示。 應當覺知那些業，以此來捨棄各種塵垢覆蓋，悉達觀察內心，真是人中之佼佼者。』 他如實地沒有愛慾，不與愛慾相應，也沒有嗔恚和殺害的意念，也沒有愚癡，覺知那些病癥，也沒有諂媚，常常懷著柔和的心，也不自我讚美，說出善的教誨也沒有執著，除去希望的念頭，也沒有彼此的分別心，不傷害他人，自己得到解脫，無所適從，有慈悲哀憐的心，所做的事情都辦妥了。 不是沒有慈悲心，而是有悲憫之心，沒有雜亂的念頭，也有守護之心，爲了度化眾生而有空的心，禁戒具足，沒有願望的心，智慧滋潤，沒有妄想的心，也沒有被污染，也沒有戲弄，爲了世間人民不離開戲弄，避開各種惡業而說法教，禁戒成就，沒有缺失，三昧成就，堅定不移動，智慧成就，都到達彼岸，十力具足，沒有能勝過他的人，得到四無所畏，沒有怯弱的心，獨自走在三界，在大眾之中發出獅子吼。於是便說了這首偈語： 『就像這大海，廣闊而極其微妙，十力一切的功德，是智者所觀察的。 就像這大海，波濤搖動的時候，有人站在彼岸，不探究它的功德。』

English version Then he spoke this verse: 'Various people think of, draw near to the one present before them, distinguish various dharmas, to show the great divine being. One should be aware of those karmas, to abandon all the dust coverings, Siddhartha observes the mind, truly the best among people.' He is truly without desire, not in accordance with desire, also without anger and the intention to kill, also without ignorance, aware of those illnesses, also without flattery, always holding a gentle heart, also not self-praising, speaking good teachings without attachment, removing the thought of hope, also without the mind of self and other, not harming others, attaining liberation himself, without any fixed destination, having a compassionate heart, all that he does is accomplished. Not without compassion, but with a heart of pity, without confused thoughts, also with a protective heart, desiring to deliver all beings, he has an empty heart, precepts are complete, without a wishing heart, wisdom is nourishing, without a thinking heart, also without being tainted, also without teasing, for the people of the world, not leaving teasing, avoiding all evil deeds and teaching the Dharma, precepts are accomplished, without any deficiency, samadhi is accomplished, firm and unmoving, wisdom is accomplished, all have reached the other shore, the ten powers are complete, no one can surpass him, attaining the four fearlessnesses, without a timid heart, walking alone in the three realms, roaring like a lion in the midst of the assembly. Then he spoke this verse: 'Just like this great ocean, vast and extremely subtle, the ten powers and all virtues, are what the wise observe. Just like this great ocean, when the waves are shaking, someone stands on the other shore, not exploring its merits.'

。」

僧伽羅剎所集經卷上 大正藏第 04 冊 No. 0194 僧伽羅剎所集經

僧伽羅剎所集經卷中

符秦罽賓三藏僧伽跋澄等譯

爾時世尊云何分別生城？所謂盡生無生，斷塹度血岸及諸木柵，愛慾所由牢固染著愚癡，愚癡為城無慚無愧，圍繞跡無缺漏，五蓋為門覆蔽眾生，種種愛慾充滿瞋恚車，無數種種眾圍繞，豎憍慢幢、吹闇冥螺遊行東西，種種邪見纏絡其身自受持相，作如是諦思惟：「眾生種種園觀極微妙，心娛樂其中樂到彼處，或到饑饉處，是所求樂商人所行，已度境界行到彼處，利養解脫後世有果，盛熱寒暑風雨遭此苦厄，生老病死有是苦惱，當屬死生向一切趣，猶如彼船隨水東西，于彼中而作是意：『狐疑難可入，不與共合亦不可與鬥。』」爾時世尊以三昧觀如是力難可沮壞，到彼境界，彼死處悉滅盡，一切吉利無有為行。於是便說此偈：

「生國有眾想，　　已度拔濟河， 　彼塹血滿中，　　猶海深無底。 　三世聞聲響，　　愚城所圍繞， 　世尊觀彼時，　　以權智往壞

現代漢語譯本 僧伽羅剎所集經卷上 大正藏第 04 冊 No. 0194 僧伽羅剎所集經

僧伽羅剎所集經卷中

符秦罽賓三藏僧伽跋澄等譯

爾時世尊如何分辨生之城？即所謂盡生與無生，斷絕壕溝，跨越血岸以及各種木柵，愛慾是其牢固的根源，染著于愚癡，愚癡是城，無慚無愧，環繞四周，沒有缺漏，五蓋是門，遮蔽眾生，各種愛慾充滿，瞋恚如車，無數種人圍繞，豎立驕慢的旗幟，吹響黑暗的螺號，東西搖擺，各種邪見纏繞其身，自己執持這些表象，如此諦實地思考：『眾生種種園林景觀極其美妙，心在其中娛樂，樂於到達那裡，或者到達飢餓的地方，這是追求快樂的商人所走的道路，已經跨越了界限，到達了那裡，利益和供養，解脫後世會有結果，盛熱寒暑風雨遭遇這些苦難，生老病死有這些苦惱，將歸屬於生死，走向一切去處，就像那艘船隨著水流東西漂泊，在其中產生這樣的想法：『狐疑難以進入，不與它聯合也不可與它爭鬥。』「那時世尊以三昧觀察，這種力量難以摧毀，到達那個境界，那個死亡之處全部滅盡，一切吉祥，沒有造作的行為。於是便說了這首偈：

『生之國有眾多妄想，已經渡過拔濟之河，那壕溝中充滿鮮血，猶如大海深不可測。三世都能聽到它的聲響，愚癡之城所圍繞，世尊觀察那時，用權巧智慧前往摧毀。』

English version The Sutra Collected by Sangharaksa, Volume One Taisho Tripitaka Volume 04, No. 0194, The Sutra Collected by Sangharaksa

The Sutra Collected by Sangharaksa, Volume Two

Translated by Sanghabhadra and others, Tripitaka Master from Kipin of Fu Qin

At that time, how did the World Honored One distinguish the city of birth? It is what is called the exhaustion of birth and no-birth, cutting off the moat, crossing the blood shore and various wooden fences. Desire is its firm root, attached to ignorance. Ignorance is the city, without shame or remorse, surrounding it without any gaps. The five hindrances are the gates, obscuring sentient beings. Various desires are full, anger is like a chariot, countless kinds of people surround it, erecting the banner of arrogance, blowing the conch of darkness, swaying east and west. Various wrong views entangle their bodies, holding onto these appearances themselves, thinking thus with truth: 『The various gardens and views of sentient beings are extremely wonderful, the mind enjoys itself within them, happy to arrive there, or to arrive at a place of hunger. This is the path taken by merchants seeking pleasure, having already crossed the boundary, arriving there. Benefits and offerings, liberation will have results in the next life. The intense heat and cold, wind and rain, encounter these sufferings. Birth, old age, sickness, and death have these afflictions, will belong to birth and death, going to all destinations, just like that boat drifting east and west with the water. In that, the thought arises: 『Doubt is difficult to enter, neither uniting with it nor fighting against it is possible.』 At that time, the World Honored One observed with samadhi, this power is difficult to destroy, arriving at that realm, that place of death is completely extinguished, all auspiciousness, there is no contrived action. Then he spoke this verse:

『The land of birth has many delusions, having already crossed the river of deliverance, that moat is full of blood, like the sea, deep and bottomless. The sound of it can be heard in the three worlds, surrounded by the city of ignorance. The World Honored One observed at that time, using skillful wisdom to go and destroy it.』

。」

爾時世尊云何降伏魔眾？所謂於八解浴池洗，善行無染著漸至解脫門，善無上言教等與住止宿，名稱遠聞，著慚愧衣，空、無愿、無相以為寶冠，忍力具足，顏常和悅面滿充盈，布現賢聖八道，種種香薰著若干種衣。本已覺結使為穢，乘禁戒車，等見導引前，功德圍繞，以智慧力御彼車，專念不移，以善覺悟彼眾生。三界聞其教，皆本行所追逮，以意止為鎧，手執法幢，揮智慧刀，以善想為拂，以十力無畏吹彼法螺，以神足之力於三千世而得自在，善分別七財，四辯才不可窮盡。若結使起即能使滅，惠施財業百千萬倍不可稱計，猶如大象莊嚴其身，攝取眾生安處善業。師子奮迅意無怯弱而開法門，或現驚怖或現剛強。內無瞋恚獲大財寶，猶羅剎鬼露現牙爪，有如是形狀不別眷屬，或現貓狐或現魔眾，或師子頭虎身或七步蛇，或跱立欲相傷害瞋火熾然，或擔山吐火若干種變其中，或有狗犬者懷憍慢，或一身兩頭或弄舌張目，或身長頸短，或金翅鳥形。手執刀杖或執輪杵，或師子吼欲傷害人。作如是變怪，或牦牛形狀者，鳩槃荼形手執大火炎，皆著鎧，眼赤光出擎大火炎，求其方便欲相傷害

現代漢語譯本 那時，世尊是如何降伏魔眾的呢？他曾在八解脫浴池中沐浴，善行無染，逐漸到達解脫之門。他以無上的教誨安頓眾生，使他們得以棲息。他的名聲遠播，身著慚愧之衣，以空、無愿、無相為寶冠，忍辱之力具足，面容常和悅，充滿慈悲。他展現賢聖的八正道，用各種香薰染著不同的衣物。他早已覺悟到煩惱是污穢的，乘坐戒律之車，以正見引導前行，功德環繞。他以智慧之力駕馭這輛車，專心致志，不為所動，以善覺悟眾生。三界眾生都聽從他的教誨，這都是他們過去行為所感召的。他以意念的止息為鎧甲，手持正法之幢，揮舞智慧之劍，以善念為拂塵，以十力無畏吹響法螺。他以神通之力在三千世界中自在無礙，善於分辨七種聖財，四種辯才無窮無盡。如果煩惱生起，他能立即使其熄滅。他所施捨的財物和功德，百千萬倍不可計數，猶如大象莊嚴自身，攝取眾生安住于善業。他如獅子般奮迅，內心毫無怯弱，開啟法門。有時顯現驚怖之相，有時顯現剛強之態。他內心沒有嗔恨，卻能獲得巨大的財富。他有時像羅剎鬼一樣露出牙爪，以這樣的形象示現，不與眷屬分別。有時顯現貓狐之形，有時顯現魔眾之形，有時顯現獅子頭虎身，有時顯現七步蛇，有時站立著想要傷害他人，嗔怒之火熾盛。有時擔山吐火，變化出各種各樣的形態。其中，有的像狗犬一樣懷著驕慢之心，有的一個身體長著兩個頭，有的伸出舌頭張大眼睛，有的身體長脖子短，有的像金翅鳥。他們手持刀杖，或拿著輪杵，或像獅子一樣怒吼，想要傷害他人。他們做出這樣的怪異變化，有的像牦牛，有的像鳩槃荼，手中拿著大火，都穿著鎧甲，眼睛發出紅光，舉著大火，想方設法想要傷害他人。

English version At that time, how did the World Honored One subdue the demonic hosts? He bathed in the eight liberation pools, practiced good deeds without attachment, gradually reaching the gate of liberation. He provided dwelling and lodging with supreme teachings, his name was widely known, he wore the garment of shame, and used emptiness, wishlessness, and formlessness as his crown. He was full of the power of patience, his face was always gentle and full of compassion. He manifested the eight noble paths of the sages, and perfumed himself with various fragrances. He had already realized that defilements were impurities, and rode the chariot of precepts, guided by right view, surrounded by merits. He controlled the chariot with the power of wisdom, focused his mind without wavering, and awakened beings with goodness. The three realms heard his teachings, which were the result of their past actions. He used the cessation of thought as his armor, held the banner of the Dharma in his hand, wielded the sword of wisdom, used good thoughts as a whisk, blew the conch of the Dharma with the ten powers and fearlessness. With the power of spiritual abilities, he was free in the three thousand worlds, and was skilled in distinguishing the seven noble treasures, and his four kinds of eloquence were inexhaustible. If defilements arose, he could immediately extinguish them. The wealth and merits he bestowed were countless, like an elephant adorning itself, he gathered beings and settled them in good deeds. He was as swift as a lion, without fear in his heart, and opened the Dharma gate. Sometimes he appeared terrifying, sometimes he appeared strong. He had no anger in his heart, yet he could obtain great wealth. Sometimes he appeared like a Rakshasa ghost, showing his fangs, in this form, he did not distinguish between his relatives. Sometimes he appeared as a cat or fox, sometimes as a demonic host, sometimes with a lion's head and a tiger's body, sometimes as a seven-step snake, sometimes standing and wanting to harm others, with the fire of anger blazing. Sometimes he carried mountains and spat fire, transforming into various forms. Among them, some were like dogs, harboring arrogance, some had one body with two heads, some stuck out their tongues and opened their eyes wide, some had long bodies and short necks, some were in the form of a Garuda bird. They held knives and staffs, or held wheels and pestles, or roared like lions, wanting to harm people. They made such strange transformations, some were like yaks, some were like Kumbhandas, holding great flames in their hands, all wearing armor, their eyes emitting red light, holding up great flames, seeking ways to harm others.

。彼羅剎者皆有兩翅，種種鳴鼓聲若干種滿虛空中，有如此鈴嬰頸猶如厭鬼，或童子形手執鐵輪，種種惡行若干種狀，猶如海神手執日月，以智慧刀降伏彼怨。於是便說此偈：

「結盡無恐畏，　　長夜樂其中， 　種種色形變，　　種種色無窮。 　起如是之變，　　亦本所造業， 　手執智慧刀，　　即能降伏之。」

是時世尊云何度灰河？所謂度灰河時除去悕望及瞋恚，思惟彼灰河皆悉不凈，種種之想皆悉除舍，緣彼若干種永盡無餘，所觀察微妙，時不可過渡生死海合會難度，皆是古昔所造行，意所愛樂，伽舍救舍(二種草)順水而流斷其悕望，除去愁樹岸邊饒草。如是身所造行，樹木茂盛種種啼哭，百千種不善行所造手執石，亦是不善行所為，猶彼海中有蟲復往求樂處，為欲所迴轉傷害場界。瞋恚熾盛眼如赤銅，心修清凈欲想盈滿，而成灰河及諸坑渠峻難。色聲香味細滑，皆是有漏劍戟悉布彼地，有大幽冥亦無光澤，依彼隨流上下如是之河。爾時世尊菩薩無量生死中，皆欲遠離，便起是心：「此灰河甚為險難，刺布其地，極幽冥無有光明，如此人眾順流於彼，我今當斷其流

現代漢語譯本：那些羅剎都有翅膀，發出各種各樣的鼓聲，充滿整個天空。它們脖子上掛著鈴鐺，就像厭鬼一樣，或者化為童子的模樣，手裡拿著鐵輪，做出各種各樣的惡行，形態各異。它們就像海神一樣，手裡拿著日月，用智慧之刀降伏那些怨恨。於是，便說了這首偈語： 『當煩惱結都斷盡，便不再有恐懼，長夜之中也能安樂自在。各種各樣的顏色和形態變化無窮，都是由過去的業力所造。如果能手持智慧之刀，就能降伏它們。』 這時，世尊說如何才能度過灰河？所謂度過灰河，就是要除去貪慾和嗔恨，思惟那灰河都是不乾淨的，各種各樣的想法都要捨棄。要徹底斷絕那些雜念，所觀察到的微妙之處，是難以度過的生死苦海。這都是過去所造的業行，是心所愛樂的。就像伽舍和救舍這兩種草，順著水流漂走，斷絕了希望。除去愁樹，岸邊長滿了草。就像身體所造的業行，樹木茂盛，發出各種各樣的啼哭聲。百千種不善的行為，就像手裡拿著石頭，也是不善的行為所致。就像海里有蟲子，又去尋找快樂的地方，被慾望所驅使，傷害了自己。嗔恨熾盛，眼睛像赤銅一樣，內心修持清凈，慾望卻充滿了內心，最終形成了灰河和各種險峻的溝渠。色、聲、香、味、觸這些細微的感受，都是有漏的，像劍戟一樣佈滿了地面。那裡一片黑暗，沒有光澤，人們順著河流上下漂流。那時，世尊菩薩在無量的生死輪迴中，都想要遠離這些，於是便生起這樣的心念：『這灰河真是太危險了，地上佈滿了荊棘，極其黑暗，沒有光明。這些人眾都順著河流漂流，我今天應當斷絕這河流。』

English version: Those Rakshasas all had wings, and various kinds of drum sounds filled the empty space. They had bells hanging around their necks, like evil spirits, or they transformed into the forms of children, holding iron wheels in their hands, performing various kinds of evil deeds, with different appearances. They were like sea gods, holding the sun and moon in their hands, using the sword of wisdom to subdue those resentments. Then, this verse was spoken: 'When the knots of afflictions are all severed, there is no more fear, and one can be at ease in the long night. The various colors and forms change endlessly, all created by past karma. If one can hold the sword of wisdom in hand, one can subdue them.' At this time, the World Honored One spoke of how to cross the River of Ashes. To cross the River of Ashes means to remove desire and hatred, to contemplate that the River of Ashes is all impure, and to abandon all kinds of thoughts. One must completely cut off those miscellaneous thoughts, and the subtle things observed are the difficult-to-cross sea of birth and death. These are all the karmic actions created in the past, which the mind loves. Like the two kinds of grass, Gasha and Kusa, flowing along with the water, cutting off hope. Remove the sorrowful trees, and the shore is full of grass. Like the karmic actions created by the body, the trees are lush, making various kinds of cries. The hundreds and thousands of unwholesome actions are like holding stones in hand, also caused by unwholesome actions. Like insects in the sea, seeking places of pleasure again, driven by desire, harming themselves. Hatred is raging, eyes like red copper, the heart cultivates purity, but desire fills the heart, ultimately forming the River of Ashes and various steep ditches. The subtle sensations of form, sound, smell, taste, and touch are all tainted, like swords and spears scattered on the ground. There is darkness, without light, and people drift up and down the river. At that time, the World Honored One Bodhisattva, in countless cycles of birth and death, wanted to stay away from these, and then this thought arose: 'This River of Ashes is truly dangerous, the ground is covered with thorns, extremely dark, without light. These people are all drifting along the river, I should cut off this river today.'

。」作如是誓願已而求方便，以法忍為世作軌，倍復作方便等度禁戒地以此安處，以四賢聖諦觀察四方分別決了，以無漏等見山踞生死岸。已踞彼生死岸，至善業、等業、等方便、娛樂三昧、八賢聖道皆悉分別已，欲至彼岸以神足之力，五根亦無所畏，以涅槃之處於彼止住解脫禪三昧，眾華茂盛不出無為者覺知分別。是時世尊為契經者錠光佛之印一切華無上(佛名)毗婆施(隨葉佛)生彼種姓家堪任說法。於是便說此偈：

「有力無有限，　　當懷恐懼心， 　灰河深無底，　　愚者樂游彼。 　爾時世尊力，　　度彼沒溺者， 　已到安隱處，　　為人說其要。」

大商人本誓願成就，志性柔和，依種種功德而自嚴身，隨時適化，為眾生類觀結使根本，獲智慧降伏彼惡使就善，隨時智成就，善觀諸根法常微妙，善依彼智善問智，成就恭敬忍，善說第一法彼義，說法義辯善成就，賢聖究竟智成就，法辯成就。所謂義辯者，名身句身味身，皆悉分別若干種聲，彼辯才義善，猶如此名身句身味身，皆使趣善。音向辯才善，於此三辯才與共相應解脫三昧，于道迴轉善知他心，智成就彼，有所授決亦不移動，先問其義說無礙法，使趣一智慧道，彼皆成就授決成就，無處智成就，善趣一切諸法

現代漢語譯本：發下這樣的誓願后，便尋求方便之法，以法忍作為世間的準則，更加努力地修行，以戒律來安頓自己。用四聖諦來觀察四方，分別決斷，以無漏的智慧等見解，像山一樣屹立在生死的彼岸。已經立於生死彼岸后，對於善業、等業、等方便、娛樂三昧、八聖道都已分別清楚，想要到達彼岸，便運用神足之力，五根也無所畏懼。以涅槃的境界安住于解脫禪三昧中，即使眾花盛開，也無法使無為的覺悟者產生分別。這時，世尊為契經者，如同錠光佛的印記，一切花都無比殊勝。（佛名）毗婆尸（隨葉佛）出生于那個種姓的家族，堪任說法。於是便說了這首偈語： 『有力量卻無止境，應當懷有恐懼之心，灰河深不見底，愚蠢的人卻樂於在那裡遊蕩。那時，世尊以他的力量，救度那些沉溺其中的人，使他們到達安穩的地方，併爲他們講述其中的要義。』 大商人本來的誓願已經成就，心性柔和，依靠各種功德來莊嚴自身，隨時適應變化，為眾生觀察煩惱的根源，獲得智慧來降伏那些惡的煩惱，走向善良。隨時成就智慧，善於觀察諸根，佛法常常微妙，善於依靠智慧，善於請教智慧，成就恭敬忍辱，善於宣說第一義諦，說法義理辯才善於成就，賢聖究竟的智慧成就，法辯才成就。所謂的義辯才，是指名身、句身、味身，都能分別各種不同的聲音，他的辯才義理善巧，就像名身、句身、味身，都能引導人們走向善良。音向辯才善巧，在這三種辯才中，與解脫三昧相應，在道上回轉，善於瞭解他人的心意，智慧成就。他所作的決斷也不會改變，先詢問其義理，然後宣說無礙的佛法，使人們走向同一智慧的道路，他們都成就了決斷，無處不通達的智慧成就，善於通達一切諸法。

English version: Having made such a vow, he sought expedient means, taking Dharma-patience as the standard for the world, and redoubled his efforts, establishing himself in the ground of precepts. He observed the four directions with the Four Noble Truths, making distinctions and decisions, and with undefiled wisdom and other insights, he stood like a mountain on the shore of birth and death. Having stood on that shore of birth and death, he had already distinguished good karma, equal karma, equal expedients, the pleasure of samadhi, and the Eight Noble Paths. Wanting to reach the other shore, he used his supernatural powers, and his five roots were also fearless. He dwelt in the state of Nirvana, in the samadhi of liberation, and even when flowers bloomed profusely, the awakened one who is free from action did not perceive or distinguish them. At that time, the World Honored One, as a scripture master, was like the seal of Dipankara Buddha, and all the flowers were supremely excellent. (Buddha's name) Vipashyin (Follower of the Leaf Buddha) was born into that lineage, capable of expounding the Dharma. Thereupon, he spoke this verse: 'Having power without limit, one should harbor a fearful heart. The river of ashes is deep and bottomless, and the foolish ones delight in swimming there. At that time, the World Honored One, with his power, rescued those who were drowning, brought them to a place of safety, and explained the essentials to them.' The great merchant's original vow was fulfilled, his nature was gentle, he adorned himself with various merits, adapted to changes at all times, observed the root of afflictions for sentient beings, obtained wisdom to subdue those evil afflictions and turn towards goodness. He achieved wisdom at all times, was good at observing the roots, the Dharma was always subtle, he was good at relying on wisdom, good at asking about wisdom, achieved respectful patience, was good at expounding the supreme meaning, his eloquence in explaining the Dharma was well accomplished, he achieved the ultimate wisdom of the noble ones, and his eloquence in Dharma was accomplished. The so-called eloquence in meaning refers to the body of names, the body of phrases, and the body of tastes, all of which can distinguish various sounds. His eloquence in meaning was skillful, just like the body of names, the body of phrases, and the body of tastes, all of which can guide people towards goodness. His eloquence in sound was skillful, and in these three kinds of eloquence, he was in accordance with the samadhi of liberation. He turned on the path, was good at understanding the minds of others, and his wisdom was accomplished. His decisions were also unchangeable. He would first inquire about the meaning, and then expound the unobstructed Dharma, leading people towards the same path of wisdom. They all achieved decisions, and his wisdom was accomplished everywhere, and he was good at understanding all dharmas.

。於是便說此偈：

「有現智慧寶，　　亦說諸義辯， 　淡泊無佛等，　　功德亦無雙。 　本去心無來，　　安使作凈慧， 　以救世俗業，　　為世開甘露。」

爾時世尊云何說法？所謂隨前所求皆悉充足，為說解脫德義，如實不虛味盡具足。隨其時節漸漸與相應義，中間皆悉分別，前後與共相應，種種若干界隨如意說應前人器。諸法義有勇猛意，有諸智變化有果實，分別法界無有限量。一切智所為起如是法亦無所猗，除去悕望覺法行業，亦不自稱譽，與眾生說法解諸病本末，三意止成就不懷悕望，攝取彼眾嘆未曾有，天人所供恭敬，善住彼處。於是便說此偈：

「如彼永滅法，　　最勝口所宣， 　善說牢固行，　　智慧等無量。 　彼是甘露味，　　外不受塵垢， 　已練諸瑕穢，　　亦無雜惡患。」

彼無有穢惡，除去愚癡意性清凈，以舍外事當成佛眼，意無所著亦無瘡痍，以過心意不造過去彼以休息，皆悉平正心不移動得第一義。一身苦行，彼行造若於身亦無眾想，于聲聞中或以天耳聞聲。彼無所持，於世俗中起知他人心智，種種有為行不以為勞，以眾生故自識無數宿命之事，如今娛樂一切色行。或以天眼觀色，眾想亦不移動，諸結已滅已現非義，以苦誓願故亦不造悕望，休息清凈

現代漢語譯本：於是便說了這首偈語： 『擁有顯現的智慧寶藏，也闡述各種義理辯論， 淡泊寧靜，不與佛等同，功德也無與倫比。 本性離去，心無來處，如何才能成就清凈的智慧？ 爲了救度世俗的業報，為世人開啟甘露之門。』 那時，世尊是如何說法的呢？就是說，隨順眾生所求，都使他們得到滿足，為他們宣說解脫的功德和意義，真實不虛，味道圓滿具足。隨著時節因緣，漸漸地給予相應的教義，中間都加以分別，前後相互呼應，種種不同的界限，都隨順眾生的意願，應機說法。諸法義理具有勇猛的精進心，有各種智慧變化，有果實，分別法界沒有**。一切智者所為而生起的法，也沒有任何執著，去除希求覺悟的法和行業，也不自我稱讚，為眾生說法，解除各種疾病的根本和末梢，三意止成就，不懷有任何希求，攝受那些眾生，讚歎從未有過，受到天人的供養和恭敬，安住在那個地方。於是便說了這首偈語： 『如同那永遠寂滅的法，最殊勝的口所宣說， 善於宣說牢固的修行，智慧等同於無量。 那是甘露的味道，外在不受塵垢污染， 已經煉除了各種瑕疵污穢，也沒有雜亂的惡患。』 他沒有污穢和邪惡，去除愚癡的意念，心性清凈，因為捨棄外在的事物，當成就佛眼，心意沒有執著，也沒有瘡痍，因為超越了心意，不造作過去，他因此而休息，一切都平等正直，心不移動，得到第一義。一身苦行，他所造作的修行，對於身體也沒有任何執著，在聲聞眾中，或者用天耳聽到聲音。他沒有任何執持，在世俗中，生起知曉他人心智的能力，種種有為的修行，不認為勞累，爲了眾生的緣故，自己知道無數宿命的事情，如同現在娛樂一切色行。或者用天眼觀察色法，各種想法也不動搖，各種煩惱結縛已經滅盡，已經顯現的不是真實的意義，因為苦行的誓願，也不造作希求，休息清凈。

English version: Then he spoke this verse: 'Having a present treasure of wisdom, also explaining various meanings and arguments, Being detached and tranquil, not equal to the Buddha, and having unparalleled merits. The nature has departed, the mind has no coming, how can one achieve pure wisdom? In order to save the karma of the world, to open the gate of nectar for the world.' At that time, how did the World Honored One preach the Dharma? It is said that according to what sentient beings seek, he would fulfill them all, and preach to them the merits and meaning of liberation, which is true and not false, and the taste is complete and perfect. According to the timing and conditions, he would gradually give the corresponding teachings, distinguishing them in the middle, and corresponding to each other before and after. Various different realms, all according to the wishes of sentient beings, preaching the Dharma according to the situation. The meaning of the Dharma has a courageous and diligent mind, has various wisdom transformations, has fruits, and distinguishes the Dharma realm without **. The Dharma that arises from the actions of the All-Knowing One has no attachment, removes the Dharma and practices of seeking enlightenment, does not praise himself, preaches the Dharma for sentient beings, and resolves the root and end of various diseases. The three intentions are accomplished, without any seeking, receiving those sentient beings, praising what has never been before, receiving the offerings and respect of gods and humans, and dwelling in that place. Then he spoke this verse: 'Like that Dharma that is forever extinguished, spoken by the most excellent mouth, Skilled in preaching firm practice, wisdom is equal to immeasurable. That is the taste of nectar, externally not contaminated by dust, Having refined all flaws and impurities, and having no mixed evil afflictions.' He has no filth or evil, removes the foolish intention, and his mind is pure. Because he has abandoned external things, he will achieve the Buddha's eye. His mind has no attachment, nor does it have any sores. Because he has transcended the mind, he does not create the past. He therefore rests, everything is equal and upright, his mind does not move, and he attains the first meaning. He practices asceticism alone. The practice he creates has no attachment to the body. Among the Sravakas, he may hear sounds with his heavenly ear. He has no holding. In the secular world, he develops the ability to know the minds of others. He does not consider various conditioned practices to be tiring. For the sake of sentient beings, he knows countless past lives, just like enjoying all forms of entertainment now. Or he observes forms with his heavenly eye, and various thoughts do not waver. Various fetters of afflictions have been extinguished, and what has appeared is not the true meaning. Because of the vows of asceticism, he does not create seeking, and he rests in purity.

。彼智不堅住，識處欲已盡，彼以般涅槃義流佈世間，內自依猗。於是便說此偈：

「意無有愚癡，　　寂然無眾行， 　佛所覺意業，　　是故我歸命。 　為彼人說法，　　清凈無瑕穢， 　游彼園觀間，　　及諸隱學處。」

爾時世尊謂是福田，依彼福田有所悕望，猶如依麥謂麥田稻田，彼佛世尊亦復如是，依福田故故曰福田，以是故號曰福。若干百千行成就此福田，智慧根所生思惟等業已度到彼岸，依彼而說法，無起滅之想亦無彼此心，除去斷滅，等見等志，無彼等見想，等志吐妙言，身等善無惡，向亦無有染污，等成就身亦無疾患，等見生，等語成就命成就，以歡喜果故，彼一切時盡微妙無有上，于眾會上最為第一。於是便說此偈：

「福為第一田，　　無數劫清凈， 　愚者不觀察，　　彼則墮盲冥。 　諸有好信者，　　受施能消滅， 　今以安處住，　　必還安隱處。」

說世最希有出現，猶如優曇缽甚奇甚特，荷負眾勞嘆未曾有，出現於世中間，有如此勤勞，有此未曾有出現於世，甚奇無與等。有大道生亦不依辟支佛，等不等處有如是生，猶如日出不擇坑渠悉照。有如是大智慧而照，極凈福田生，如是增益天眾，善行所致如是出世，益眾生類布現教誡，無明闇蔽永盡無餘

現代漢語譯本：他的智慧不再動搖，對識的慾望已經完全消失，他以般涅槃的意義流佈於世間，內心自我依靠。於是便說了這首偈： 『心意沒有愚癡，寂靜沒有雜亂的行為，佛所覺悟的意業，因此我歸依。為那些人說法，清凈沒有瑕疵，在園林和隱修之處遊歷。』 那時，世尊被視為福田，依靠這福田有所期望，就像依靠麥田期望麥子，稻田期望稻子一樣。那位佛世尊也是如此，因為依靠福田所以稱為福田，因此被稱為福。無數的修行成就了這福田，智慧根所生的思惟等業已經到達彼岸，依靠他而說法，沒有生滅的念頭，也沒有彼此的分別心，去除斷滅的見解，平等看待一切，志向相同，沒有那些分別的念頭，以平等的志向說出美妙的語言，身行等善沒有惡，心向也沒有染污，平等成就身體也沒有疾病，平等看待一切，言語成就，生命成就，因為歡喜的果報，他的一切都是微妙無上的，在眾人之中最為第一。於是便說了這首偈： 『福是第一的田地，無數劫以來清凈，愚蠢的人不觀察，他們就會陷入盲目的黑暗。那些有信心的人，接受佈施能夠消滅煩惱，現在安穩地居住，必定還會回到安穩之處。』 說世間最稀有的出現，就像優曇缽花一樣非常奇特，承擔著眾多的勞苦，讚歎從未有過，出現在世間，有如此的勤勞，有如此從未有過的出現於世，非常奇特無與倫比。有大道產生也不依賴辟支佛，在平等或不平等的地方都有這樣的產生，就像太陽升起不選擇坑渠都照耀。有如此大的智慧而照耀，極其清凈的福田產生，這樣增益天眾，善行所致如此出世，利益眾生，佈施教誨，無明的黑暗永遠消盡無餘。

English version: His wisdom no longer wavers, the desire for consciousness has completely vanished, he spreads the meaning of Parinirvana in the world, relying on himself internally. Then he spoke this verse: 'The mind has no delusion, it is tranquil without chaotic actions, the mental actions that the Buddha has awakened to, therefore I take refuge. He preaches the Dharma to those people, pure without blemish, wandering in gardens and secluded places of practice.' At that time, the World Honored One was regarded as a field of merit, relying on this field of merit there was hope, just as relying on a wheat field there is hope for wheat, and a rice field for rice. That Buddha World Honored One was also like this, because of relying on the field of merit, it is called a field of merit, therefore it is called merit. Countless practices have accomplished this field of merit, the thoughts and actions born from the root of wisdom have already reached the other shore, relying on him to preach the Dharma, there is no thought of arising or ceasing, nor is there a sense of self and other, removing the view of annihilation, seeing everything equally, with the same aspiration, without those discriminating thoughts, with equal aspiration speaking wonderful words, bodily actions are good without evil, the mind is also without defilement, equally accomplishing the body without illness, seeing everything equally, speech is accomplished, life is accomplished, because of the fruit of joy, all of him is subtle and unsurpassed, the foremost among the assembly. Then he spoke this verse: 'Merit is the foremost field, pure for countless eons, the foolish do not observe, they will fall into blind darkness. Those who have faith, receiving offerings can eliminate afflictions, now dwelling in peace, they will surely return to a place of peace.' It speaks of the rarest appearance in the world, like the Udumbara flower, very unique and special, bearing the burden of many labors, praising what has never been before, appearing in the world, with such diligence, with such an unprecedented appearance in the world, very unique and incomparable. The great path arises without relying on Pratyekabuddhas, in equal or unequal places there is such an arising, just as the sun rises and illuminates all places without choosing ditches. There is such great wisdom that illuminates, an extremely pure field of merit arises, thus increasing the heavenly beings, good deeds cause such an appearance in the world, benefiting sentient beings, spreading teachings, the darkness of ignorance is forever exhausted without remainder.

。欲布現道，解脫生死各各相依倚，猶彼眾生有形之類皆悉莊嚴。是時眾生極被潤澤，第一眾得成與解脫相應，因道跡諸惡已息，思眾生類與說法味，作諸橋樑度彼人民。於是便說此偈：

「其有眾生類，　　觀察如來者， 　皆發歡喜心，　　即得離世患。 　第一微妙福，　　娛樂親屬眾， 　發趣涅槃道，　　寂然得解脫。」

爾時世尊有此解脫，于彼愛慾諸蓋心不與相應，故曰解脫也。彼精進亦不懈怠，所生根本數數修習，清凈無瑕，功德不可限量，不斷解脫境分別因緣亦不起法想，所愿充滿亦無有嫉妒心。諸垢永盡度諸塵結，以智不處生死，亦不捨之，智慧解脫分別，猶秋月照明，幽冥處皆使有光；猶如流水，樹木皆悉潤澤，隨時敷華；猶彼水駛流，沫隨水迴轉，所生至到處皆悉充滿。世尊亦復如是，無餘涅槃解脫駛流。於是便說此偈：

「佛能滅眾惡，　　解脫最為妙， 　除闇現照曜，　　如月星中明， 　晝與夜無異，　　常住不移動， 　既得解脫法，　　智慧照現彼。」

爾時世尊有是盡智，分別盡智我已知，苦習已除，以盡為證而修行道，作如嘆說，本所造行療治彼疾，淫怒憍慢究盡其原，以等智滅淫慾，此是涅槃之智如實不虛

現代漢語譯本：想要展現真理之道，使眾生從生死輪迴中解脫，彼此相互依存，就像那些有形體的眾生都得到莊嚴一樣。這時，眾生得到了極大的滋潤，第一批眾生得以成就與解脫相應的境界。因為修道，各種惡行已經止息，他們思考著眾生的種類和佛法的滋味，架起橋樑來度化人民。於是，他們說了這首偈語： 『那些觀察如來的人，都會生起歡喜心，立即就能脫離世間的憂患。他們享受著第一等微妙的福報，與親屬們一同娛樂，發起趨向涅槃的道路，寂靜地獲得解脫。』 那時，世尊擁有這樣的解脫，他的心與愛慾等煩惱不再相應，所以稱為解脫。他精進而不懈怠，對於所生起的根本，常常修習，清凈無瑕，功德不可估量。他不斷地在解脫的境界中分別因緣，也不生起對法的執著。他的願望都已實現，也沒有嫉妒之心。各種污垢永遠消除，度脫了各種塵世的束縛。他以智慧不執著于生死，也不捨棄生死。智慧的解脫是如此的清晰，就像秋天的月亮照亮一切，使黑暗的地方都有光明；又像流水，滋潤著樹木，使它們隨時開花；又像水流湍急，泡沫隨著水流回旋，所到之處都充滿著水。世尊也是這樣，他的無餘涅槃解脫之流也是如此。於是，他們說了這首偈語： 『佛能滅除一切罪惡，解脫最為殊勝，驅散黑暗，顯現光明，就像月亮在星空中那樣明亮。白天和夜晚沒有區別，常住而不動搖。既然得到了解脫之法，智慧就能照亮一切。』 那時，世尊擁有這種盡智，他分別了盡智，知道苦的根源已經消除，以盡為證而修行道。他像這樣讚歎說，他本來的修行是爲了治療疾病，淫慾、憤怒、驕慢都已徹底根除。他以平等的智慧滅除了淫慾，這就是真實不虛的涅槃之智。

English version: Wanting to manifest the path of truth, to liberate beings from the cycle of birth and death, each depending on the other, just as those beings with form are all adorned. At this time, beings are greatly nourished, and the first group of beings achieve a state corresponding to liberation. Because of practicing the path, all kinds of evil deeds have ceased. They contemplate the types of beings and the taste of the Dharma, building bridges to guide people. Therefore, they spoke this verse: 'Those who observe the Tathagata will all generate joy, and immediately be able to escape the worries of the world. They enjoy the first and most subtle blessings, and rejoice with their relatives, embarking on the path to Nirvana, and peacefully attaining liberation.' At that time, the World Honored One possessed such liberation, his mind no longer corresponding with desires and other afflictions, therefore it is called liberation. He was diligent and not lazy, constantly practicing the fundamentals that arose, pure and flawless, with immeasurable merit. He continuously distinguished the causes and conditions in the state of liberation, and did not give rise to attachment to the Dharma. His wishes were all fulfilled, and he had no jealousy. All defilements were forever eliminated, and he transcended all worldly bonds. With wisdom, he was not attached to birth and death, nor did he abandon them. The liberation of wisdom was so clear, like the autumn moon illuminating everything, bringing light to dark places; like flowing water, nourishing trees, causing them to bloom at any time; like the rapid flow of water, with foam swirling along, filling every place it reaches. The World Honored One was also like this, his stream of complete Nirvana liberation was also like this. Therefore, they spoke this verse: 'The Buddha can eliminate all evils, liberation is the most supreme, dispelling darkness and revealing light, like the moon shining brightly among the stars. Day and night are no different, remaining constant and unmoving. Since the Dharma of liberation has been attained, wisdom can illuminate everything.' At that time, the World Honored One possessed this knowledge of exhaustion, he distinguished the knowledge of exhaustion, knowing that the root of suffering had been eliminated, and practiced the path with exhaustion as proof. He praised it like this, his original practice was to cure diseases, and lust, anger, and pride had been completely eradicated. He eliminated lust with equal wisdom, this is the true and not false wisdom of Nirvana.

。譬如有人受眾苦惱無能度，彼人亦不可療治現病原本，便作是念境界微妙，如是所生皆悉修行，除去陰蓋斷諸結使。譬如有力之士種諸病根無能當者，未起方便意彼亦不可療治，有如是患淫怒癡，以盡智使得歡喜。猶如有人常畏險難之處，彼有種種苦惱疹疾，彼若見一浴池清凈無有塵垢，挾池兩邊有清涼風起，魚龍遊戲視水見底，虛空清凈亦無雲曀，優缽拘文陀華悉滿其中，枝葉華實皆悉在水中生，有是種種微妙樹生其中，若有見者皆懷歡喜心。然此人于彼浴池，除去苦惱亦無飢渴，得是歡樂所為已辦，于彼浴池底有微風起，觀察是時，若於彼若坐若臥。彼世尊亦復如是，本所造淫怒癡皆悉除盡，于生死原現如是浴池。何者？於三界所生眾生，拔濟苦惱皆悉成就，以為橋樑；復以等見猶彼清涼浴池等三昧清凈，未曾有移動；等志，猶彼魚龍；等解脫，顏色無比；等方便，猶彼優缽拘文陀華觀無有厭；等念智慧猶彼重云，世俗三昧不以經心，大眾圍繞，若得彼浴池甚愛歡喜，彼於法浴池中洗浴若飲，所有淫怒癡永無有餘，亦無眾患亦無飢渴，成就如此法。復以斯法惠施眾生至涅槃所，所作已辦亦無恐畏，到安隱解脫處念樂至無餘涅槃界，復以善法使眾生共。是時佛世尊坐不移動

現代漢語譯本：例如，如果有人遭受眾多痛苦卻無力解脫，這個人也無法治癒他目前的病根，於是他會這樣想：境界是微妙的，像這樣所產生的一切都應該修行，去除五陰的遮蓋，斷除各種煩惱的束縛。又如一個強壯的人種下各種疾病的根源，沒有人能抵擋他，如果他沒有生起方便的念頭，他的疾病也是無法治癒的。像這樣，如果有人患有貪慾、嗔怒、愚癡，通過盡智就能使他感到歡喜。又如有人常常害怕危險的地方，他有各種各樣的痛苦和疾病，如果他看到一個清澈無塵的浴池，浴池兩邊有涼爽的風吹來，魚龍在水中嬉戲，能看到池底，天空晴朗沒有云霧，優缽羅花和拘文陀花都開滿了池中，枝葉花果都生長在水中，還有各種各樣的奇妙樹木生長在其中，如果有人看到這些，都會心生歡喜。這個人來到這個浴池，消除了痛苦，也沒有飢渴，得到了快樂，所要做的事情已經完成。在浴池底部有微風吹起，觀察這個時候，無論是在那裡坐著還是躺著。世尊也是這樣，他原本所造的貪慾、嗔怒、愚癡都已完全消除，在生死輪迴的根源處，呈現出這樣的浴池。這是什麼呢？對於三界所生的眾生，他救拔他們的痛苦，使他們都得到成就，成為一座橋樑；又以平等的見解，如同那清涼的浴池一樣，三昧清凈，從未移動；以平等的意志，如同那魚龍；以平等的解脫，顏色無比；以平等的方便，如同那優缽羅花和拘文陀花，觀看不厭；以平等的念和智慧，如同那重重雲彩，世俗的三昧不放在心上，大眾圍繞著他，如果得到那個浴池，就會非常喜愛和歡喜。他們在法浴池中洗浴或飲用，所有的貪慾、嗔怒、愚癡都永遠不會再有，也沒有各種疾病，也沒有飢渴，成就了這樣的法。又用這種法惠施眾生，使他們到達涅槃的境界，所做的事情已經完成，也沒有恐懼，到達安穩解脫的地方，念著快樂直到無餘涅槃的境界，又用善法使眾生共同受益。這時，佛世尊坐著不動。 現代漢語譯本：譬如有人受眾苦惱，無能解脫，此人亦無法醫治其根本病因，便會認為境界微妙，如此所生皆應修行，去除五陰之蓋，斷除諸結使。又如強壯之人種下諸病根，無人能擋，若未生起方便之意，亦無法醫治。若有淫怒癡之患，以盡智可使其歡喜。又如有人常畏險難之地，身患種種苦惱疾病，若見一清凈無塵之浴池，池邊涼風習習，魚龍嬉戲，水底可見，天空晴朗無雲，優缽羅花、拘文陀花盛開其中，枝葉花果皆生於水中，又有種種微妙樹木生長，見者皆心生歡喜。此人於此浴池，消除苦惱，亦無飢渴，得此歡樂，所為已辦。池底微風拂動，此時，無論坐臥皆可。世尊亦是如此，本所造淫怒癡皆已除盡，于生死之源，現如此浴池。何為？於三界所生眾生，拔濟苦惱，皆得成就，以為橋樑；又以平等之見，如清涼浴池般，三昧清凈，未曾移動；以平等之志，如魚龍；以平等之解脫，顏色無比；以平等之方便，如優缽羅花、拘文陀花，觀之不厭；以平等之念與智慧，如重云，世俗三昧不縈於心，大眾圍繞，若得此浴池，甚愛歡喜。彼於法浴池中洗浴或飲，所有淫怒癡永無餘，亦無眾患，亦無飢渴，成就如此之法。復以此法惠施眾生，至涅槃之所，所作已辦，亦無恐懼，至安穩解脫之處，念樂至無餘涅槃界，復以善法使眾生共得。此時，佛世尊坐而不動。

English version: For example, if someone suffers from numerous afflictions and is unable to find release, that person also cannot cure the root cause of their present illness. They then think that the realm is subtle, and that everything that arises in this way should be cultivated, removing the cover of the five aggregates and severing all fetters. It is like a strong person who plants the roots of various diseases, and no one can withstand them. If they do not generate the intention of skillful means, their illness cannot be cured. If someone has the afflictions of lust, anger, and delusion, they can be made happy through the wisdom of exhaustion. It is like someone who is always afraid of dangerous places and has various kinds of suffering and diseases. If they see a clear and spotless bathing pool, with cool breezes blowing on both sides, fish and dragons playing in the water, the bottom of the pool visible, the sky clear without clouds, and the utpala and kumuda flowers blooming all over, with branches, leaves, flowers, and fruits all growing in the water, and various kinds of wonderful trees growing there, anyone who sees this will feel joy in their heart. This person comes to this bathing pool, eliminates their suffering, and is neither hungry nor thirsty. They obtain happiness, and what they needed to do is done. At the bottom of the pool, a gentle breeze arises. Observing this time, whether they are sitting or lying down there. The World Honored One is also like this. The lust, anger, and delusion that he originally created have all been completely eliminated. At the source of birth and death, such a bathing pool appears. What is this? For the beings born in the three realms, he rescues them from suffering and enables them all to achieve, becoming a bridge. Furthermore, with equal view, like that cool bathing pool, samadhi is pure and has never moved. With equal will, like those fish and dragons. With equal liberation, the color is incomparable. With equal skillful means, like those utpala and kumuda flowers, one never tires of looking at them. With equal mindfulness and wisdom, like those heavy clouds, worldly samadhi is not taken to heart. The masses surround him, and if they obtain that bathing pool, they will be very fond of it and happy. They bathe or drink in the Dharma bathing pool, and all lust, anger, and delusion will never remain. There will be no diseases, and no hunger or thirst. They achieve such Dharma. Furthermore, they bestow this Dharma upon beings, enabling them to reach the realm of nirvana. What they needed to do is done, and there is no fear. They reach the place of secure liberation, thinking of happiness until the realm of nirvana without remainder. Furthermore, they use good Dharma to benefit beings together. At this time, the World Honored One sits without moving. English version: For example, if someone suffers from many afflictions and is unable to find release, this person also cannot cure their fundamental illness. They would then think that the realm is subtle, and that everything that arises in this way should be cultivated, removing the cover of the five aggregates and severing all fetters. It is like a strong person who plants the roots of various diseases, and no one can withstand them. If they do not generate the intention of skillful means, their illness cannot be cured. If someone has the afflictions of lust, anger, and delusion, they can be made happy through the wisdom of exhaustion. It is like someone who is always afraid of dangerous places and suffers from various kinds of afflictions and diseases. If they see a clear and spotless bathing pool, with cool breezes blowing on both sides, fish and dragons playing in the water, the bottom of the pool visible, the sky clear without clouds, and the utpala and kumuda flowers blooming all over, with branches, leaves, flowers, and fruits all growing in the water, and various kinds of wonderful trees growing there, anyone who sees this will feel joy in their heart. This person comes to this bathing pool, eliminates their suffering, and is neither hungry nor thirsty. They obtain happiness, and what they needed to do is done. At the bottom of the pool, a gentle breeze arises. At this time, whether they are sitting or lying down, it is fine. The World Honored One is also like this. The lust, anger, and delusion that he originally created have all been completely eliminated. At the source of birth and death, such a bathing pool appears. What is this? For the beings born in the three realms, he rescues them from suffering and enables them all to achieve, becoming a bridge. Furthermore, with equal view, like that cool bathing pool, samadhi is pure and has never moved. With equal will, like those fish and dragons. With equal liberation, the color is incomparable. With equal skillful means, like those utpala and kumuda flowers, one never tires of looking at them. With equal mindfulness and wisdom, like those heavy clouds, worldly samadhi is not taken to heart. The masses surround him, and if they obtain that bathing pool, they will be very fond of it and happy. They bathe or drink in the Dharma bathing pool, and all lust, anger, and delusion will never remain. There will be no diseases, and no hunger or thirst. They achieve such Dharma. Furthermore, they bestow this Dharma upon beings, enabling them to reach the realm of nirvana. What they needed to do is done, and there is no fear. They reach the place of secure liberation, thinking of happiness until the realm of nirvana without remainder. Furthermore, they use good Dharma to benefit beings together. At this time, the World Honored One sits without moving.

。於是便說此偈：

「日夜所造行，　　欲使眾生安， 　究竟懷歡喜，　　無有若干苦。 　況當長在世，　　眾患常逼己， 　不以苦盡智，　　離俗至彼道？」

爾時世尊有無生智，所謂彼無生智者，我以知苦更不復盡，苦以盡習更不復除，習以盡為證更不復作證，以行修道更不復修道，以是之故名曰無生智也。是故無生智，彼智大功德大事興滅本末，猶如種穀子隨時溉灌，與共相應稍稍長大，隨時茂盛或時不生。世尊亦復如是，識子為智火所燒，各各與相應除生死原。識處無慾亦不常住，諸行已盡，于其中間所起心垢不可思議，心所造更亦不造。於是便說此偈：

「諸起無生智，　　諸佛所擁護， 　覺知苦原本，　　起諸苦惱患。 　彼智無怯弱，　　清凈而無瑕， 　于彼坐道場，　　無起無滅意。」

爾時世尊布現於戒，起諸村落城郭人民，皆使奉持禁戒具足，其有犯者不與彼相應，消滅噁心與彼相應，與十善行相應，使凈眾生盡同功德。如是眾德成就，在眾有是功德無眾亂想，于中力勤行，前所誓願皆使獲果，不歡喜者皆使歡喜，前于諸佛所造功德，得歡喜者重令修行

現代漢語譯本：於是便說了這首偈語： 『日日夜夜所做的事情，都是爲了讓眾生安樂，最終都能懷著歡喜，沒有各種各樣的痛苦。 何況當長久地活在世上，各種憂患常常逼迫自己，如果不憑藉徹底瞭解痛苦的智慧，離開世俗達到解脫的境界呢？』 那時，世尊擁有無生智。所謂無生智，就是我知道了苦，就不再需要去斷除苦；苦已經斷除，就不再需要去除苦的根源；苦的根源已經去除，就不再需要去證悟；通過修行道，就不再需要去修道。因此，這被稱為無生智。所以，無生智，這種智慧具有巨大的功德，能夠興起和滅除一切事物的根本。就像種植穀子，隨時澆灌，與它相應，逐漸長大，隨時茂盛，或者有時不生長。世尊也是這樣，將意識的種子用智慧之火燒燬，各自與相應的煩惱斷絕，去除生死的根源。意識的處所沒有慾望，也不會常住，各種行為已經終結。在這其中所產生的心垢是不可思議的，心所造作的業也不再造作。於是便說了這首偈語： 『所有生起無生智的人，都受到諸佛的護佑，覺悟到痛苦的根源，從而產生各種痛苦的煩惱。 這種智慧沒有怯懦，清凈而沒有瑕疵，在菩提道場中安坐，沒有生起和滅亡的念頭。』 那時，世尊開始宣揚戒律，讓各個村落、城郭的人民都奉持戒律，使其圓滿具足。對於那些犯戒的人，不與他們相應，消除他們的噁心，與他們相應，與十善行相應，使清凈的眾生都獲得同樣的功德。像這樣各種功德成就，在眾人之中具有這樣的功德，沒有雜亂的念頭，在其中努力修行，使之前所發的誓願都獲得結果，不歡喜的人都使他們歡喜，之前在諸佛那裡所造的功德，得到歡喜的人，讓他們更加精進修行。

English version: Then he spoke this verse: 'The actions done day and night are all to bring peace to sentient beings, so that ultimately they may have joy and be free from various sufferings. Moreover, when one lives long in the world, various afflictions constantly press upon oneself. If one does not rely on the wisdom of completely understanding suffering to leave the mundane and reach the state of liberation, how can one be free?' At that time, the World Honored One possessed the wisdom of non-arising. The so-called wisdom of non-arising is that I know suffering, and there is no need to eliminate suffering again; suffering has been eliminated, and there is no need to remove the root of suffering again; the root of suffering has been removed, and there is no need to attain enlightenment again; through practicing the path, there is no need to practice the path again. Therefore, this is called the wisdom of non-arising. Thus, the wisdom of non-arising has great merit, capable of arising and extinguishing the root of all things. It is like planting grain seeds, watering them at any time, corresponding with them, gradually growing, flourishing at any time, or sometimes not growing. The World Honored One is also like this, burning the seeds of consciousness with the fire of wisdom, each severing corresponding afflictions, removing the root of birth and death. The place of consciousness has no desire and will not remain permanent. All actions have ended. The mental defilements that arise within are inconceivable, and the karma created by the mind is no longer created. Then he spoke this verse: 'Those who give rise to the wisdom of non-arising are protected by all Buddhas, realizing the root of suffering, thus generating various afflictions of suffering. This wisdom has no timidity, is pure and without flaw, sitting in the Bodhi field, without the thought of arising or ceasing.' At that time, the World Honored One began to proclaim the precepts, causing the people of all villages and cities to uphold the precepts, making them complete and perfect. For those who violated the precepts, he did not correspond with them, eliminating their evil minds, corresponding with them, corresponding with the ten good deeds, so that pure sentient beings would all attain the same merit. With such merits accomplished, among the assembly, having such merit, without chaotic thoughts, diligently practicing within, making all previous vows come to fruition, making those who were not joyful joyful, and for those who had previously created merit with the Buddhas, making those who had attained joy practice even more diligently.

。未曾有出世降伏外道，解脫功德為慚愧者皆安隱之，已威儀禮節故於現法中而盡有漏斷其根本，更盡餘漏而不復生，與道相應，作如是說：「使梵行久住，天人得安隱。」彼教誡語皆悉受誦，諸比丘隨其所犯皆悉避之。作如是語已盡擁護，猶如孔雀擁毛、牦牛護尾。於是便說此偈：

「如來結禁戒，　　為法而布現， 　第一樂奉行，　　猶好戴天冠。 　設有住彼者，　　得此三昧意， 　無有犯此者，　　如海不過際。」

是時世尊有如是微妙之首，牢堅無缺漏，視之無厭，不可沮壞猶如團蓋，觀肉髻相無比，無有能見其頂者，無有能攝其相。彼有微妙眉發，善生善分別者，發細青色極微妙。於是便說此偈：

「釋梵及世人，　　盡集觀生時， 　皆悉在其上，　　無能見其頂。 　本不起輕慢，　　得為釋師子， 　由此行報故，　　得是頂上相。」

爾時世尊有是微妙之發，善生在頂上，各各軟細而生，無有參差亦不亂錯，各各齊等螺文右旋，諸相具足善住。如是色相極軟細韑耀光生，其光徹照無與彼等者，猶如藕莖絲極軟細，無能度其上者，亦不可沮壞。其有眼見者皆獲安隱福最為第一，善香種種熏，皆是眾行具足，有如是相滿行所行，成無上等正覺

現代漢語譯本：從未有佛陀出世降伏外道，他以解脫的功德使所有感到慚愧的人都得到安穩。他因為威儀禮節的緣故，在現世就斷盡了所有煩惱的根本，更斷盡了其餘的煩惱，不再輪迴。他的行為與真理相應，並這樣說道：『使佛法長久住世，天人和世人都能得到安穩。』他的教誨都被弟子們接受並誦讀，所有比丘都避免犯他所禁止的戒律。他這樣說完后，就盡力保護他們，就像孔雀愛護自己的羽毛、牦牛保護自己的尾巴一樣。於是，他說了這首偈語： 『如來制定戒律，是爲了弘揚佛法而頒佈的，最樂意奉行戒律，就像喜歡戴上天冠一樣。如果有人能遵守這些戒律，就能獲得禪定的意境，不會違犯這些戒律，就像大海不會超越它的邊界一樣。』 當時，世尊有這樣微妙的頭頂，堅固而沒有缺漏，看多少次都不會厭倦，不可摧毀，就像一個圓形的傘蓋。他頭頂的肉髻相無比殊勝，沒有人能看到他的頂端，也沒有人能完全領會他的相貌。他有微妙的眉毛和頭髮，生長良好，分界清晰，頭髮細軟，呈青色，極其微妙。於是，他說了這首偈語： 『即使是帝釋天、梵天和世人，都聚集在一起觀看佛陀出生時的樣子，他們都站在他的上方，卻沒有人能看到他的頭頂。他從不輕慢他人，因此成為釋迦族的獅子，因為這樣的行為和果報，他才得到頭頂上的肉髻相。』 那時，世尊有這樣微妙的頭髮，生長在頭頂上，每一根都柔軟細緻，沒有參差不齊，也沒有雜亂無章，每一根都整齊地像螺紋一樣向右旋轉，各種相好都具備，安穩地生長著。這樣的頭髮顏色柔和細緻，閃耀著光芒，其光芒照耀四方，沒有其他光芒可以與之相比，就像藕莖的絲一樣柔軟細緻，沒有人能超越它，也不可摧毀。凡是親眼見到的人都能獲得安穩，這是最大的福報。頭髮散發出各種美好的香氣，這是因為他圓滿了各種修行，具備了這樣的相好，通過修行成就了無上正等正覺。

English version: There has never been a Buddha who appeared in the world to subdue external paths. He, with the merit of liberation, made all who felt ashamed secure. Because of his dignified conduct and etiquette, he exhausted the root of all defilements in this very life, and further exhausted the remaining defilements, never to be reborn. His actions were in accordance with the truth, and he said, 'May the practice of the Dharma endure, so that gods and humans may find peace.' His teachings were accepted and recited by his disciples, and all the monks avoided violating the precepts he had forbidden. Having said this, he protected them with all his might, just as a peacock cherishes its feathers and a yak protects its tail. Then, he spoke this verse: 'The Tathagata established precepts, which were promulgated for the sake of the Dharma. The greatest joy is to uphold these precepts, just as one delights in wearing a heavenly crown. If one abides by these precepts, one will attain the state of samadhi, and will not violate them, just as the ocean does not exceed its boundaries.' At that time, the World Honored One had such a subtle head, firm and without flaw, that one would never tire of looking at it. It was indestructible, like a round canopy. The protuberance on his head was incomparably magnificent. No one could see the top of his head, nor could anyone fully comprehend his appearance. He had subtle eyebrows and hair, well-grown and clearly defined. His hair was fine, blue, and extremely delicate. Then, he spoke this verse: 'Even if Indra, Brahma, and all the people of the world gathered to observe the Buddha's birth, they would all be above him, yet none could see the top of his head. He never looked down on others, and therefore became the lion of the Shakya clan. Because of such actions and their consequences, he obtained the protuberance on his head.' At that time, the World Honored One had such subtle hair, growing on the top of his head. Each strand was soft and fine, without any unevenness or disorder. Each strand was neatly coiled to the right like a snail shell. All the marks of excellence were present, and they grew securely. The color of this hair was soft and delicate, radiating light. Its light shone everywhere, and no other light could compare to it. It was as soft and delicate as the silk of a lotus stem. No one could surpass it, nor could it be destroyed. Those who saw it with their own eyes would obtain peace, which is the greatest blessing. The hair emitted various pleasant fragrances, because he had perfected all practices. He possessed such marks of excellence, and through practice, he attained unsurpassed, complete enlightenment.

。於是便說此偈：

「軟細無長短，　　發如紺青色， 　如來顏清凈，　　如夜清月現。 　種種香遠布，　　聞香悉分別， 　細軟風吹香，　　猶彼羅栴檀。」

爾時世尊有如是額，牢固如金剛，極平正亦無有皺，方正，其有睹者，皆懷歡喜而無厭足，亦不點污亦無白黑處所，充滿所行業不缺漏，見者歡喜無害意。眼凈無瑕，眾人見者一切吉祥，無數百千行所成辦，然後得如來額。爾時即說此偈：

「微妙極清凈，　　盡脫諸惡行， 　佛額不思議，　　如象牙在水。 　彼所說言教，　　如來額無比， 　如虛空清凈，　　人見皆歡喜。」

是時如來有眉間相，最明曜，處面門中，猶牛乳色極軟細，猶如白縞練、白雪色，如日初出、如拘文陀花，色極白無比，如秋時月極清明凈，右旋亦不太高亦不太下，一切無掛礙。其有睹相無有眾病。長與肘等，極微妙色不思議，放光已還復其處。皆是本行所造，猶如此面微妙，于大眾中而說法教。於是便說此偈：

「種種百行造，　　如來眉間相， 　此是福良田，　　亦是本行報。 　不粗亦不細，　　右旋色微妙， 　出相與肘等，　　三世無不見。 　如來眉間相，　　清凈無眾瑕， 　猶如安明山，　　于眾山第一

現代漢語譯本：於是便說了這首偈： 『柔軟細滑沒有長短，頭髮如同紺青色， 如來的容顏清凈，如同夜晚清澈的月亮顯現。 種種香氣遠播，聞到香氣都能分辨， 細軟的香氣被風吹拂，就像那羅栴檀一樣。』 當時世尊有這樣的額頭，堅固如金剛，極其平整也沒有皺紋，方正，看到的人都心懷歡喜而沒有厭倦，也沒有污點，也沒有黑白之處，充滿所修的行業沒有缺漏，見到的人都歡喜而沒有害意。眼睛清凈沒有瑕疵，眾人見到都感到一切吉祥，是無數百千的修行所成就的，然後才得到如來的額頭。當時就說了這首偈： 『微妙極其清凈，完全脫離各種惡行， 佛的額頭不可思議，如同象牙在水中。 他所說的教誨，如來的額頭無比， 如同虛空清凈，人們見到都歡喜。』 這時如來有眉間相，最明亮，在面門中間，如同牛乳的顏色極其柔軟細滑，猶如白色的細絹、白雪的顏色，如同初升的太陽、如同拘文陀花，顏色極其潔白無比，如同秋天的月亮極其清明潔凈，右旋，既不太高也不太低，一切都沒有障礙。看到這個相的人沒有各種疾病。長度與肘部相等，極其微妙的顏色不可思議，放出光芒后又回到原來的位置。這都是本來的修行所造就的，就像這面容微妙一樣，在大眾中說法教化。於是便說了這首偈： 『種種百種修行所造就，如來的眉間相， 這是福德的良田，也是本來的修行果報。 不粗也不細，右旋顏色微妙， 顯現的相與肘部相等，三世沒有看不到的。 如來的眉間相，清凈沒有各種瑕疵， 猶如安明山，在眾山中第一。』

English version: Then he spoke this verse: 'Soft and fine, without length or shortness, the hair is like the color of dark blue, The Tathagata's face is pure, like the clear moon appearing in the night. Various fragrances spread far and wide, and one can distinguish each fragrance upon smelling it, The soft fragrance is blown by the wind, just like the sandalwood of the Luo tree.' At that time, the World Honored One had such a forehead, firm like diamond, extremely flat and without wrinkles, square, and those who saw it were filled with joy and without weariness, without blemish, without black or white spots, filled with the practices he had cultivated without any deficiency, and those who saw it were joyful and without harmful intent. His eyes were pure and without flaw, and those who saw them felt all auspiciousness. It was accomplished through countless hundreds and thousands of practices, and then he obtained the forehead of the Tathagata. At that time, he spoke this verse: 'Subtle and extremely pure, completely free from all evil deeds, The Buddha's forehead is inconceivable, like ivory in water. The teachings he speaks, the Tathagata's forehead is incomparable, Like the pure void, people who see it are all joyful.' At this time, the Tathagata had a mark between his eyebrows, the most luminous, in the middle of his face, like the color of milk, extremely soft and fine, like white silk, the color of white snow, like the rising sun, like the Kumuda flower, the color extremely white and incomparable, like the autumn moon, extremely clear and pure, turning to the right, neither too high nor too low, without any obstruction. Those who saw this mark had no diseases. Its length was equal to the elbow, its extremely subtle color was inconceivable, and after emitting light, it returned to its original place. All of this was created by his original practices, just like this subtle face, teaching the Dharma among the assembly. Then he spoke this verse: 'Created by various hundreds of practices, the mark between the Tathagata's eyebrows, This is a field of merit, and also the reward of his original practices. Neither coarse nor fine, turning to the right, its color is subtle, The mark that appears is equal to the elbow, and there is no one in the three worlds who does not see it. The mark between the Tathagata's eyebrows, pure and without any flaws, Like Mount Anming, the first among all mountains.'

。 　于諸法自在，　　能凈眾生類， 　如是面滿相，　　無過眉間相。 　彼色行所造，　　解脫無有比， 　已滅意垢火，　　眾生同其凈。」

爾時世尊有如是微妙清凈之眼，猶如彼百葉華色，華葉各離無幽不照，猶如虛空優缽青文陀羅花色，眼睫極白，猶如雁王而無有異，極白無比最為第一。觀四方剎皆悉見之，于其中間皆悉見彼剎有形之類，皆悉分別，彼無有欲亦不卒暴，無有瞋恚亦不與瞋恚相應。觀彼剎土善惡之行，所有微妙之事亦能觀察，亦無恐懼驚怖之心，修行慈得悲不邪視，於一切眾生亦修喜無有厭足，以守護諸善法，一一分別法，遍滿一切剎。彼作如是知觀無有惡、無懈怠。於是便說此偈：

「眼凈極微妙，　　一切不可沮， 　百福之所造，　　然後成如來。 　善法極清凈，　　亦無有眾惱， 　面色如天王，　　是甘露出現。 　法相亦具足，　　亦無眾惱患， 　亦如彼明鏡，　　面像于中現。 　觀彼眾生處，　　視之無厭足， 　然後成正覺，　　演說甘露法

現代漢語譯本 對於一切法都自在無礙，能夠凈化眾生，這樣的面相圓滿，沒有超過眉間白毫相的。那是由色行所造就的，解脫的境界無與倫比，已經熄滅了意念中的煩惱之火，眾生都和他一樣清凈。 那時，世尊擁有如此微妙清凈的眼睛，就像那百葉蓮花的顏色，花瓣各自獨立，沒有陰暗之處不能照亮，如同虛空中優缽羅青蓮花的顏色，眼睫毛極其潔白，就像雁王一樣沒有差別，極其潔白無比，最為第一。觀看四方世界都能看見，在其中間都能看見那些世界中有形體的眾生，都能一一分辨，他沒有慾望，也不急躁，沒有嗔恨，也不與嗔恨相應。觀察那些世界的善惡行為，所有微妙的事情也都能觀察到，也沒有恐懼和驚慌的心，修行慈悲，不斜視，對於一切眾生也修習喜悅，沒有厭倦，用以守護各種善法，一一分辨法，遍滿一切世界。他這樣觀察，沒有邪惡，沒有懈怠。於是就說了這首偈語： 『眼睛清凈極其微妙，一切都不能阻礙，是由百種福德所造就的，然後才成就如來。善法極其清凈，也沒有各種煩惱，面色如同天王一般，是甘露的顯現。法相也具足，也沒有各種煩惱和憂患，也像那明鏡一樣，面容在其中顯現。觀察那些眾生所在之處，看他們沒有厭倦，然後才成就正覺，演說甘露之法。』

English version Being free in all dharmas, able to purify all beings, such a face is full and complete, none surpasses the white hair between the eyebrows. That is created by the practice of form, the liberation is incomparable, having extinguished the fire of mental defilements, beings are as pure as him. At that time, the World Honored One had such subtle and pure eyes, like the color of a hundred-petaled lotus, each petal separate, with no darkness that cannot be illuminated, like the color of the blue utpala lotus in the void, the eyelashes extremely white, like a king of geese without difference, extremely white and incomparable, the most supreme. Observing the four directions, all can be seen, and in between, all the beings with form in those worlds can be seen, all can be distinguished, he has no desire, nor is he impatient, he has no anger, nor is he in accordance with anger. Observing the good and evil actions of those worlds, all subtle matters can also be observed, and there is no fear or panic, practicing loving-kindness and compassion, not looking askance, and also practicing joy for all beings, without weariness, in order to protect all good dharmas, distinguishing each dharma, pervading all worlds. He observes in this way, without evil, without laziness. Then he spoke this verse: 'The eyes are pure and extremely subtle, nothing can obstruct them, they are created by a hundred blessings, and then the Tathagata is accomplished. Good dharmas are extremely pure, and there are no various afflictions, the face is like a heavenly king, it is the appearance of nectar. The marks of the Dharma are also complete, and there are no various afflictions and worries, also like a clear mirror, the face appears in it. Observing the places where those beings are, looking at them without weariness, and then achieving perfect enlightenment, expounding the nectar of the Dharma.'

。」

是時世尊有如是微妙鼻，本無數百千劫生中，起是種種智慧皆悉分別，于生死處拔情愛刺，欲度到彼岸，欲拔一切愛刺，為世人民勤行如是苦行以惠施人，或以戒而度脫人，皆是本所造，一切義具足、無雜穢，療治瘡痍。猶如金聚色最第一明，欲得到彼處者，心所愛樂亦無欺詐，于彼布現一切取要行所造。於是便說此偈：

「微妙無雜穢，　　如來鼻第一， 　猶如鸚鵡嘴，　　是故歸命之。 　當在面門中，　　眾生所宗仰， 　彼鼻如是妙，　　如賴頻陀花(似鸚鵡)。」

是時世尊有如是齒，無缺漏、平正無高下，猶如白雪螺色，亦如彼拘文陀羅花色。有此微妙色極清凈行具足，有光明，悉脫諸惡行，猶如金剛不可沮壞牢固，如來齒四十，上下各四牙，齒上有千輻輪相。於是便說此偈：

「如來齒平正，　　說法極微妙， 　無缺無落墮，　　猶彼提勒華。 　眼凈極微妙，　　善色無變易， 　釋種種此德，　　方齒四十具。」

是時世尊有如是廣長舌，未曾有虛，善色不可壞，如阿舒伽樹華(無憂)，猶蓮華葉極軟細滑，亦無粗言獷語，除去淫怒癡患生安詳處，歡喜愛樂禁戒成就

現代漢語譯本： 當時，世尊擁有如此微妙的鼻子，這是他無數百千劫以來，在生命輪迴中積累的智慧所形成的。他能分辨一切，在生死輪迴中拔除情愛的毒刺，想要渡到彼岸，想要拔除一切愛慾的毒刺。爲了世間人民，他勤奮地修行，以佈施恩惠於人，或以持戒來度脫他人，這些都是他過去所造的善業，一切功德具足，沒有絲毫雜染，能療治眾生的瘡痍。他的鼻子猶如金聚，色澤最為明亮，想要到達彼岸的人，心中所愛樂的也真實不虛，他所展現的一切都是爲了引導眾生修行。於是，他說了這首偈頌： 『微妙無雜穢，如來鼻第一，猶如鸚鵡嘴，是故歸命之。 當在面門中，眾生所宗仰，彼鼻如是妙，如賴頻陀花(似鸚鵡)。』 當時，世尊擁有如此美好的牙齒，沒有缺損，平整而沒有高低不平，猶如白雪般的螺色，也像拘文陀羅花般的顏色。他的牙齒有如此微妙的顏色，極其清凈，行為圓滿，有光明，完全脫離了各種惡行，猶如金剛般不可摧毀，堅固無比。如來有四十顆牙齒，上下各有四顆牙，牙齒上有千輻輪相。於是，他說了這首偈頌： 『如來齒平正，說法極微妙，無缺無落墮，猶彼提勒華。 眼凈極微妙，善色無變易，釋種種此德，方齒四十具。』 當時，世尊擁有如此廣長之舌，從未說過虛妄之言，顏色美好不可破壞，猶如阿舒伽樹的花朵（無憂花），又像蓮花葉般柔軟細滑，沒有粗俗的言語，去除淫慾、嗔怒、愚癡的煩惱，使眾生安詳快樂，歡喜愛樂，禁戒成就。

English version: At that time, the World Honored One possessed such a subtle nose, which was the result of the wisdom accumulated through countless eons of lives. He could discern everything, pull out the thorns of love and attachment in the cycle of birth and death, desiring to cross to the other shore, desiring to remove all the thorns of desire. For the sake of the people of the world, he diligently practiced, bestowing kindness through generosity, or liberating others through precepts. These were all the good deeds he had done in the past, with all merits complete, without any impurity, capable of healing the wounds of sentient beings. His nose was like a golden heap, its color the most brilliant. Those who wished to reach the other shore, their hearts' desires were also true and not deceptive. All that he manifested was to guide sentient beings to practice. Therefore, he spoke this verse: 'Subtle and without impurity, the Tathagata's nose is the foremost, like a parrot's beak, therefore, I take refuge in it. It is in the center of the face, revered by all beings, that nose is so wonderful, like the Lai Pin Tuo flower (similar to a parrot).' At that time, the World Honored One possessed such beautiful teeth, without any defects, even and without any unevenness, like the color of a white snow conch, also like the color of the Ku Wen Tuo Luo flower. His teeth had such a subtle color, extremely pure, with perfect conduct, with radiance, completely free from all evil deeds, like a diamond, indestructible and firm. The Tathagata had forty teeth, four teeth on each side of the upper and lower jaws, with a thousand-spoked wheel mark on each tooth. Therefore, he spoke this verse: 'The Tathagata's teeth are even and straight, the Dharma he speaks is extremely subtle, without any defects or falling out, like the Ti Le flower. His eyes are pure and extremely subtle, with a good color that does not change, explaining all these virtues, with forty teeth in total.' At that time, the World Honored One possessed such a broad and long tongue, never having spoken a false word, its color beautiful and indestructible, like the flower of the Ashoka tree (without sorrow), also like a lotus leaf, extremely soft and smooth, without any coarse or vulgar language, removing the afflictions of lust, anger, and ignorance, bringing peace and joy to sentient beings, with joy and love, and the precepts accomplished.

。有所宣說無不得度者，以法智濟拔貧窮，于想味淫怒癡得解脫，皆是本行所造，如來舌相皆悉覆面，甚奇甚特。於是便說此偈：

「百福所造行，　　如來舌第一， 　齒唇悉平正，　　常吐甘露法。 　若得若干味，　　妙色及不妙， 　悉能分別味，　　次第不失序。」

如來是時有如是言教，說有漏行善，音響無粗獷，言辭功德等具足功德無量，有常無常行，志性無怯弱，甚深無底色最第一，所說言教終無有煩，義義相應現本緣起，善分別法，方便隨時教化眾生，無有瞋恚，自莊嚴身息意為樂。供養智者、嘆譽名稱各與相類，猶如鴻鳥樂彼淵池，諸有遭百千苦惱者皆救濟之，使眾生類悉得歡喜。于生老病死度到彼岸，無悕望想得最勝行，心無眾結現諸善行，得未曾有行，以船渡水無有恐怖，度一切生死嘆譽禪德，功德微妙壽命，滅心意至涅槃界，得甘露法滅一切生死原，指授善惡，聞者不懷怖，如光不可蔽。於是便說此偈：

「以法御示現，　　供養佛所行， 　以忍之力勢，　　如彼華開敷， 　飽食甘露味，　　盲冥不度彼， 　能食此甘露，　　得度生死地

現代漢語譯本：佛陀所宣說的教誨，沒有不能被度化的眾生，他以智慧之法救濟貧困，使眾生從對色、味、淫慾、嗔怒、愚癡的執著中解脫出來，這些都是他過去修行所造就的。如來的舌頭可以覆蓋整個面部，真是非常奇特。於是，他便說了這首偈語： 『百福所成就的修行，如來的舌頭最為殊勝，牙齒和嘴唇都平整端正，常吐出甘露般的佛法。如果得到各種味道，無論是美妙的還是不美妙的，都能分辨出其中的滋味，並且依次品嚐，不會錯亂。』 如來當時有這樣的教誨，講述有漏的善行，他的聲音沒有粗獷之處，言辭的功德等都具足，功德無量。他講述常與無常的修行，意志堅定不怯懦，其深奧的道理無底可測，所說的教誨終無煩惱，意義與意義之間相互呼應，展現出根本的因緣，善於分辨佛法，方便地隨時教化眾生，沒有嗔恨之心，以莊嚴自身、平息意念為樂。他供養智者，讚美他們的名聲，與他們相處如同鴻鳥喜愛那深邃的池塘。對於那些遭受百千苦惱的人，他都救濟他們，使眾生都感到歡喜。他使眾生從生老病死的苦海中到達彼岸，不希求任何回報，得到最殊勝的修行，心中沒有煩惱的束縛，展現出各種善行，得到前所未有的修行。他像用船渡水一樣，沒有恐懼，度脫一切生死，讚美禪定的功德，功德微妙，壽命長久，滅除心意，到達涅槃的境界，得到甘露般的佛法，滅除一切生死的根源。他指明善惡，聽聞的人不會感到恐懼，如同光明無法被遮蔽。於是，他便說了這首偈語： 『以佛法引導眾生，供養佛陀的修行，以忍辱的力量，如同花朵盛開。飽食甘露的滋味，那些盲目無知的人無法度過彼岸，能夠食用這甘露的人，才能度脫生死的苦海。』

English version: There is no one who, having heard the Buddha's teachings, cannot be liberated. He uses the wisdom of the Dharma to relieve the poor, and frees beings from their attachments to form, taste, lust, anger, and ignorance. All of this is the result of his past practices. The Tathagata's tongue can cover his entire face, which is truly remarkable. Therefore, he spoke this verse: 'The practice achieved through a hundred blessings, the Tathagata's tongue is the most excellent. His teeth and lips are all even and straight, and he constantly emits the nectar of the Dharma. If he receives various flavors, whether pleasant or unpleasant, he can distinguish their tastes and experience them in order, without confusion.' At that time, the Tathagata had such teachings, speaking of meritorious actions with outflows. His voice was not coarse, and his words were full of merit, possessing immeasurable virtues. He spoke of the practice of permanence and impermanence, his will was firm and not timid. The profound principles were unfathomable, and his teachings were without any vexation. The meanings corresponded to each other, revealing the fundamental causes and conditions. He was skilled in distinguishing the Dharma, and expediently taught beings at all times, without anger. He took pleasure in adorning himself and calming his mind. He made offerings to the wise, praised their names, and associated with them like wild geese enjoying a deep pond. He rescued those who suffered from hundreds of thousands of afflictions, bringing joy to all beings. He led beings from the suffering of birth, old age, sickness, and death to the other shore, without seeking any reward. He attained the most excellent practice, his mind was free from the bonds of affliction, and he manifested various virtuous actions, achieving unprecedented practices. He crossed the waters like a boat without fear, liberating all from birth and death. He praised the virtues of meditation, his merits were subtle, his life was long, and he extinguished his mind and reached the realm of Nirvana. He obtained the nectar of the Dharma, extinguishing the root of all birth and death. He pointed out good and evil, and those who heard him did not feel fear, like light that cannot be obscured. Therefore, he spoke this verse: 'He guides beings with the Dharma, making offerings to the Buddha's practice. With the power of patience, like a flower blooming. Having tasted the nectar, those who are blind and ignorant cannot cross to the other shore. Those who can consume this nectar can cross the sea of birth and death.'

。」

爾時世尊有如是響，所說功德亦無粗獷，猶鹖鞞鳥音極微妙，聲徹四方展轉聞教，于眾生類有是力勢，亦不出眾外皆悉聞凈聲，悉是本行所作，如梵音、如哀鸞。爾時聞有五種聲甚深無底，所有言教降伏外眾，猶如彼龍改本所習，往古有如是色極妙無怯弱，若以眼觀察而知之，無所染著，息心與味相應，數數息心無厭足亦不相違，不與瞋恚相應，此皆行報功德所致，故曰樂沙門。有如是心，依彼心有如是五種，曾聞水流聲聞已歡喜，況當今聞如來言教長益善根，聞音響歡喜長益解脫？於是便說此偈：

「聲響柔和好，　　佛音息心樂， 　善勝來聽教，　　功德無有量。 　諸有聞音響，　　本行之所生， 　已能覺知彼，　　降五百孔雀。」

爾時世尊有如是面，甚清凈無瑕穢，極端正無比，善眼觀無厭，耳垂睡，唇如朱火，色如天真金，齒極白微妙無極，平滿無點污，亦無瘡瘢亦無愁憂，無有眾惱，睹者皆歡喜，其功德不可稱量，有第一香，本所造行，猶如月滿極凈無瑕穢，最尊第一。若結加趺坐，與大眾說法，前後坐者皆見其面，若從禪起，先與眾說法

現代漢語譯本：

當時，世尊的聲音是這樣的，所說的功德也沒有粗糙之處，就像鹖鞞鳥的聲音一樣極其微妙，聲音傳遍四方，輾轉相傳，教化眾生，具有這樣的力量，而且不超出大眾之外，都能聽到清凈的聲音，這都是他過去修行所成就的，如同梵音、如同哀鸞的鳴叫。當時，聽到了五種聲音，深沉而無底，所有的言教都能降伏外道，就像那條龍改變了它原先的習性一樣。過去，他的容貌是如此的美妙，沒有絲毫的怯弱，如果用眼睛觀察就能知道，他沒有任何的執著，他的心與味道相應，常常靜心而不會感到厭倦，也不會相互違背，不與嗔恚相應，這些都是他修行所得的功德所致，所以說他樂於成為沙門。他有這樣的心，依著這樣的心，有這樣的五種功德。曾經聽到水流的聲音就感到歡喜，更何況現在聽到如來的教誨，增長善根，聽到聲音就歡喜，增長解脫的智慧？於是就說了這首偈語：

『聲音柔和美好，佛音使人心安樂， 善於修行的人來聽教誨，功德無量。 凡是聽到這聲音的，都是他過去修行所生， 已經能夠覺悟到這一點，降伏了五百隻孔雀。』

當時，世尊的容貌是這樣的，非常清凈，沒有瑕疵，極其端正，無與倫比，善於用眼睛觀察而不會感到厭倦，耳垂下垂，嘴唇像紅色的火焰，膚色像純真的黃金，牙齒極其潔白，微妙無比，平整飽滿，沒有污點，也沒有瘡疤，也沒有憂愁，沒有煩惱，看到的人都感到歡喜，他的功德不可稱量，有第一等的香氣，這是他過去修行所成就的，就像滿月一樣，極其清凈，沒有瑕疵，最尊貴第一。如果結跏趺坐，為大眾說法，前後坐的人都能看到他的容貌，如果從禪定中起來，先為大眾說法。 現代漢語譯本：

那時，世尊的聲音是這樣的，所說的功德也沒有粗糙之處，像鹖鹙鳥的聲音一樣極其微妙，聲音傳遍四方，輾轉相傳，教化眾生，具有這樣的力量，而且不超出大眾之外，都能聽到清凈的聲音，這都是他過去修行所成就的，如同梵音、如同哀鸞的鳴叫。那時，聽到了五種聲音，深沉而無底，所有的言教都能降伏外道，就像那條龍改變了它原先的習性一樣。過去，他的容貌是如此的美妙，沒有絲毫的怯弱，如果用眼睛觀察就能知道，他沒有任何的執著，他的心與味道相應，常常靜心而不會感到厭倦，也不會相互違背，不與嗔恚相應，這些都是他修行所得的功德所致，所以說他樂於成為沙門。他有這樣的心，依著這樣的心，有這樣的五種功德。曾經聽到水流的聲音就感到歡喜，更何況現在聽到如來的教誨，增長善根，聽到聲音就歡喜，增長解脫的智慧？於是就說了這首偈語：

『聲音柔和美好，佛音使人心安樂， 善於修行的人來聽教誨，功德無量。 凡是聽到這聲音的，都是他過去修行所生， 已經能夠覺悟到這一點，降伏了五百隻孔雀。』

那時，世尊的容貌是這樣的，非常清凈，沒有瑕疵，極其端正，無與倫比，善於用眼睛觀察而不會感到厭倦，耳垂下垂，嘴唇像紅色的火焰，膚色像純真的黃金，牙齒極其潔白，微妙無比，平整飽滿，沒有污點，也沒有瘡疤，也沒有憂愁，沒有煩惱，看到的人都感到歡喜，他的功德不可稱量，有第一等的香氣，這是他過去修行所成就的，就像滿月一樣，極其清凈，沒有瑕疵，最尊貴第一。如果結跏趺坐，為大眾說法，前後坐的人都能看到他的容貌，如果從禪定中起來，先為大眾說法。

English version:

At that time, the World Honored One had such a sound, and the merits spoken were not coarse, but like the sound of the 'He-pi' bird, extremely subtle. The sound spread in all directions, and the teachings were heard by all, having such power among all living beings. Moreover, it did not go beyond the assembly, and all could hear the pure sound. All of this was due to his past practices, like the sound of Brahma, like the cry of a mournful phoenix. At that time, five kinds of sounds were heard, deep and bottomless. All the teachings could subdue externalists, just as a dragon changes its original habits. In the past, his appearance was so wonderful, without any timidity. If one observed with the eyes, one would know that he had no attachments. His mind was in harmony with taste, often calming the mind without being weary, not contradicting each other, and not being in harmony with anger. All of this was due to the merits of his practice, therefore it is said that he delights in being a 'Shramana'. He had such a mind, and based on that mind, he had these five kinds of merits. He had once been delighted upon hearing the sound of flowing water, how much more so now upon hearing the teachings of the Tathagata, increasing his roots of goodness. Hearing the sound, he was delighted, increasing his wisdom of liberation? Then he spoke this verse:

'The sound is gentle and good, the Buddha's sound brings peace to the mind, Those who are good at practice come to hear the teachings, their merits are immeasurable. All who hear this sound, it is born from his past practices, They have already been able to realize this, subduing five hundred peacocks.'

At that time, the World Honored One had such a face, very pure and without blemish, extremely upright and incomparable. His good eyes were observed without weariness, his earlobes drooped, his lips were like red flames, his complexion was like pure gold, his teeth were extremely white, subtle and boundless, flat and full without any blemishes, nor any scars, nor any sorrow, nor any troubles. Those who saw him were all delighted. His merits were immeasurable, and he had the first-class fragrance, which was the result of his past practices, like the full moon, extremely pure and without blemish, the most honored and first. If he sat in the lotus position, teaching the Dharma to the assembly, those sitting in front and behind could all see his face. If he arose from meditation, he would first teach the Dharma to the assembly. English version:

At that time, the World Honored One had such a sound, and the merits spoken were not coarse, but like the sound of the 'He-pi' bird, extremely subtle. The sound spread in all directions, and the teachings were heard by all, having such power among all living beings. Moreover, it did not go beyond the assembly, and all could hear the pure sound. All of this was due to his past practices, like the sound of Brahma, like the cry of a mournful phoenix. At that time, five kinds of sounds were heard, deep and bottomless. All the teachings could subdue externalists, just as a dragon changes its original habits. In the past, his appearance was so wonderful, without any timidity. If one observed with the eyes, one would know that he had no attachments. His mind was in harmony with taste, often calming the mind without being weary, not contradicting each other, and not being in harmony with anger. All of this was due to the merits of his practice, therefore it is said that he delights in being a 'Shramana'. He had such a mind, and based on that mind, he had these five kinds of merits. He had once been delighted upon hearing the sound of flowing water, how much more so now upon hearing the teachings of the Tathagata, increasing his roots of goodness. Hearing the sound, he was delighted, increasing his wisdom of liberation? Then he spoke this verse:

'The sound is gentle and good, the Buddha's sound brings peace to the mind, Those who are good at practice come to hear the teachings, their merits are immeasurable. All who hear this sound, it is born from his past practices, They have already been able to realize this, subduing five hundred peacocks.'

At that time, the World Honored One had such a face, very pure and without blemish, extremely upright and incomparable. His good eyes were observed without weariness, his earlobes drooped, his lips were like red flames, his complexion was like pure gold, his teeth were extremely white, subtle and boundless, flat and full without any blemishes, nor any scars, nor any sorrow, nor any troubles. Those who saw him were all delighted. His merits were immeasurable, and he had the first-class fragrance, which was the result of his past practices, like the full moon, extremely pure and without blemish, the most honored and first. If he sat in the lotus position, teaching the Dharma to the assembly, those sitting in front and behind could all see his face. If he arose from meditation, he would first teach the Dharma to the assembly.

。於是便說此偈：

「一切歡喜樂，　　欲睹如來色， 　以得見如來，　　猶彼月盛滿， 　得利第一樂，　　無過如來眾， 　三五月盛滿，　　等說如來樂。」

是時世尊有如是頭，善生牢固極端政無比，無有高下，與自身相相稱，色最第一，猶彼那羅延天八臂力不可盡滅，彼處所與金色相類，彼相最微妙善色極妙，一切無掛礙。於是便說此偈：

「滿足最微妙，　　漸漸緣彼行， 　如來有此頭，　　釋種幢無比。 　一切無能害，　　發意于如來， 　三界眾生類，　　嘆彼如來德。」

爾時世尊有如是臂，善生無比如彼須彌山，肩亦微妙無與等者，無高無下極軟細，猶彼娑盧樹王軟細不可害，如瞻匐華軟細不粗，所生軟毛色極青，各各右旋極軟細，一切觀者皆獲歡喜，極微妙申手降伏魔地證知我。於是便說此偈：

「猶世伽鳩樹，　　降伏諸魔眾， 　譬如金剛杵，　　是故歸命佛。 　為三界唱導，　　為法所光照， 　彼意無有量，　　歸命最勝前。」

是時世尊有如是手，極自柔軟善生無比，亦不壞敗無缺漏泄，具足滿猶高山峻。手有千輪相，指間連膜，爪極白凈如日放光，如優缽華皆悉敷華葉軟細。若說法時，眾生聞者無不得度，言常隨時

現代漢語譯本：於是便說了這首偈語： 『一切都歡喜快樂，想要瞻仰如來的容色， 因為能夠見到如來，就像那滿月一樣圓滿。 獲得利益是第一快樂，沒有什麼能超過如來的教眾， 三五月圓滿的時候，就像在宣說如來的快樂。』 這時世尊有這樣的頭，生長良好，牢固無比，端正無比，沒有高低不平，與自身相稱，顏色最為第一，就像那羅延天有八臂的力量不可窮盡，那個地方與金色相似，那個相貌最微妙，顏色極好，一切都沒有障礙。於是便說了這首偈語： 『圓滿最微妙，漸漸地沿著它修行， 如來有這樣的頭，是釋迦族的旗幟，無比殊勝。 一切都不能傷害他，發心向著如來， 三界眾生，都讚歎如來的功德。』 那時世尊有這樣的手臂，生長良好，無比殊勝，就像須彌山一樣，肩膀也微妙無比，沒有可以與之相比的，沒有高低不平，極其柔軟細膩，就像娑羅樹王一樣柔軟細膩不可傷害，像瞻匐花一樣柔軟細膩不粗糙，所生的柔軟毛髮顏色極青，各自向右旋轉，極其柔軟細膩，一切觀看的人都獲得歡喜，極其微妙地伸出手降伏魔地，證明了我。於是便說了這首偈語： 『就像世間的伽鳩樹，降伏了各種魔眾， 譬如金剛杵一樣堅固，所以歸命于佛。 為三界眾生引導，為佛法所光照， 他的意念沒有限量，歸命于最殊勝的佛前。』 這時世尊有這樣的手，極其柔軟，生長良好，無比殊勝，也不會損壞敗壞，沒有缺漏泄露，具足圓滿就像高山峻嶺。手上有千輪的相，指間有連膜，指甲極其白凈，像太陽放光，像優缽羅花一樣都開滿了花葉，柔軟細膩。如果說法的時候，眾生聽聞的人沒有不被度化的，言語常常適時。

English version: Then he spoke this verse: 'All are joyful and happy, desiring to behold the Tathagata's form, Because they can see the Tathagata, like the full moon. Gaining benefit is the first joy, nothing surpasses the Tathagata's assembly, When the three or five months are full, it's like proclaiming the Tathagata's joy.' At that time, the World Honored One had such a head, well-formed, firm, extremely upright, without any unevenness, matching his own body, the color being the most excellent, like Narayana Deva with eight arms whose power is inexhaustible, that place resembling gold, that appearance being the most subtle, the color being extremely good, without any hindrance. Then he spoke this verse: 'Perfect and most subtle, gradually practicing along that path, The Tathagata has such a head, the banner of the Shakya clan, incomparable. Nothing can harm him, having generated the intention towards the Tathagata, All beings in the three realms praise the Tathagata's virtues.' At that time, the World Honored One had such arms, well-formed, incomparable, like Mount Sumeru, the shoulders also being subtle and without equal, without high or low, extremely soft and delicate, like the King of Sal trees, soft and delicate and not to be harmed, like Champak flowers, soft and delicate and not coarse, the soft hairs that grew were extremely blue, each turning to the right, extremely soft and delicate, all who saw them obtained joy, extremely subtly extending his hand to subdue the demon ground, proving me. Then he spoke this verse: 'Like the Gakuku tree in the world, subduing all the demon hosts, Like a vajra pestle, therefore I take refuge in the Buddha. Guiding beings in the three realms, illuminated by the Dharma, His intention is immeasurable, I take refuge before the most excellent one.' At that time, the World Honored One had such hands, extremely soft, well-formed, incomparable, also not decaying or breaking, without any leaks or deficiencies, complete and full like high mountains and peaks. The hands had the marks of a thousand wheels, the fingers were connected by membranes, the nails were extremely white and pure, like the sun emitting light, like Utpala flowers, all covered with soft and delicate petals. If he were to preach the Dharma, those who heard it would all be liberated, his words always being timely.

。于本所造，生處光明徹照手掌解脫，若得慈悲，尋光明來皆悉得度。善分別眾生遠惡就善，與眾生說法，于本生處得慈悲喜護，欲除不善行修諸善行，告眾生曰：「一切皆苦，莫受彼塵垢，厭患生死。」眾生清凈使得悕望，欲除彼幻惑。若彼坐禪時，一切魔眾皆趣彼所，種種車乘騾驢駱駝象馬牦牛、禽獸師子狗豬羊，或作馬頭種種形狀，帶刀張弓執箭，或撞鐘鳴鼓盡作魔眾形，欲來害三佛。是時世尊以指按地，此地太好山林城郭泉源浴池種種泉源，皆有珍寶滿彼浴池，或盛金缽中，有力人扣彼缽，便有聲出，手撫法輪極妙無比，於是拜手。佛便說此偈：

「第一清凈業，　　轉無上法輪， 　如來手微妙，　　極妙無有上。 　彼手應撫轉，　　法輪處在一， 　不見彼住處，　　不見有試者。 　若轉法輪時，　　隨彼眾生義， 　以轉此法輪，　　眾生得安隱。」

爾時世尊有如是身，極方正無缺漏，禁戒成就，如師子臆功德纏絡上下相稱，如優缽華色亦不壞敗。甚深行時右旋不高不下，極軟微妙皮毛皆右旋，倍微妙無比，猶瞻匐迦極香，亦不少亦不老，無有不與彼相應，不與瞋恚相應，諸根具足世未曾有，漸牢固極微妙，不緩不急金剛之體，善分別眾生。其有見者，皆發歡喜心，觀無厭足

現代漢語譯本：由於他自身所造的功德，他出生的地方會充滿光明，照亮手掌，使人解脫。如果他擁有慈悲心，追隨光明而來的人都會得到救度。他善於分辨眾生，使他們遠離邪惡，走向善良。他為眾生說法，在他出生的地方獲得慈悲喜捨的護佑。他想要去除不善的行為，修習各種善行，並告誡眾生說：『一切皆是苦，不要沾染塵垢，厭惡生死。』眾生清凈，從而產生希望，想要去除那些虛幻的迷惑。當他禪坐時，所有的魔眾都會來到他這裡，乘坐各種車乘，如騾子、驢子、駱駝、大象、馬、牦牛、禽獸、獅子、狗、豬、羊等，或者化作馬頭等各種形狀，帶著刀、張著弓、拿著箭，或者敲鐘鳴鼓，盡顯魔眾的形態，想要傷害三佛。這時，世尊用手指按地，這片土地變得非常美好，有山林、城郭、泉源、浴池，各種泉源中都充滿了珍寶，浴池中也盛滿了珍寶，或者盛在金缽中。有力的人敲擊金缽，便發出聲音。他用手撫摸法輪，極其美妙無比，於是拜手。佛便說了這首偈語： 『第一清凈業，轉無上法輪，如來手微妙，極妙無有上。彼手應撫轉，法輪處在一，不見彼住處，不見有試者。若轉法輪時，隨彼眾生義，以轉此法輪，眾生得安隱。』 那時，世尊擁有這樣的身體，極其方正，沒有缺陷，戒律圓滿，像獅子的胸膛一樣，功德纏繞，上下相稱，像優缽羅花一樣，顏色不壞。他進行甚深修行時，身體右旋，不高不低，極其柔軟，面板毛髮都向右旋，更加微妙無比，像瞻匐迦花一樣芬芳，既不減少也不衰老，沒有不與他相應的，不與嗔恚相應的。他的諸根具足，世間未曾有，逐漸牢固，極其微妙，不緩不急，擁有金剛之體，善於分辨眾生。凡是見到他的人，都會生起歡喜心，觀看而不會厭倦。

English version: Due to the merits he himself has created, the place of his birth will be filled with light, illuminating the palm of his hand, leading to liberation. If he possesses compassion, those who follow the light will all be saved. He is good at distinguishing beings, leading them away from evil and towards goodness. He preaches the Dharma to beings, and in the place of his birth, he receives the protection of loving-kindness, compassion, joy, and equanimity. He desires to eliminate unwholesome actions and cultivate all wholesome actions, and he admonishes beings, saying: 'All is suffering, do not be tainted by defilements, and be weary of birth and death.' Beings become pure, thus giving rise to hope, desiring to remove those illusory delusions. When he sits in meditation, all the demonic hosts will come to him, riding various vehicles such as mules, donkeys, camels, elephants, horses, yaks, birds, beasts, lions, dogs, pigs, and sheep, or transforming into various shapes such as horse heads, carrying swords, drawing bows, holding arrows, or striking bells and drums, displaying all the forms of demonic hosts, wanting to harm the three Buddhas. At this time, the World Honored One presses his finger on the ground, and this land becomes very beautiful, with forests, cities, springs, and bathing pools. Various springs are filled with treasures, and the bathing pools are also filled with treasures, or they are placed in golden bowls. A strong person strikes the golden bowl, and a sound is produced. He strokes the Dharma wheel with his hand, which is extremely wonderful, and then bows his hands. The Buddha then speaks this verse: 'The first pure deed, turns the unsurpassed Dharma wheel, the Tathagata's hand is subtle, extremely wonderful and unsurpassed. That hand should stroke and turn, the Dharma wheel is in one place, its dwelling place is not seen, and no tester is seen. When the Dharma wheel is turned, according to the meaning of those beings, by turning this Dharma wheel, beings attain peace and security.' At that time, the World Honored One had such a body, extremely upright, without defects, with precepts fulfilled, like the chest of a lion, with merits intertwined, matching above and below, like the color of an Utpala flower, not decaying. When he engages in profound practice, his body rotates to the right, neither high nor low, extremely soft, with skin and hair all rotating to the right, even more subtle and incomparable, like the fragrance of a Champaka flower, neither diminishing nor aging, nothing not corresponding to him, not corresponding to anger. His faculties are complete, unprecedented in the world, gradually firm, extremely subtle, neither slow nor fast, possessing the body of a diamond, good at distinguishing beings. All who see him will give rise to joy, and will watch without weariness.

。圓光七尺猶安明山，在大眾中猶若象王于象眾中，最為第一，猶那羅延王一切無能害者。於是便說此偈：

「于百劫造行，　　得為人中上， 　今得此色身，　　今亦無與等。 　以滅淫怒癡，　　諸惡永以息， 　是故今稽首，　　使我后亦爾。 　設起淫怒癡，　　尋時能使滅， 　今觀佛顏色，　　身無眾惱患。」

爾時世尊有是𦟛髀，上下俱等善生，微妙無比無不平處，使人歡喜與身相應。於是便說此偈：

「𦟛髀清凈妙，　　第一無有比， 　其有睹見者，　　無有諸瑕穢。 　微妙生軟毛，　　善住如金色， 　更不受余趣，　　觀此最妙色。」

爾時世尊有此𨄔腸，如是生圓漸漸𦟛細與身相稱，如鹿𨄔腸，善光清凈無與等者。於是便說此偈：

「如來𨄔微妙，　　色亦無有比， 　當觀一切相，　　一一難稱量。 　當覺彼如是，　　一切世所稱， 　設當滅度后，　　是故歸命𨄔。」

爾時世尊有如是足，行步安詳善住不移，亦不搖動極微妙，細足指長百福相具，作如是苦行然後得之

現代漢語譯本：佛陀週身的光芒七尺，仍然照耀著山巒，在大眾之中，如同象王在象群中一樣，最為尊貴，如同那羅延王一樣，一切傷害都不能侵犯他。於是便說了這首偈語： 『于百劫修行，才得成為人中之尊， 今生擁有這身色相，如今也無人能與之相比。 因為滅除了淫慾、嗔怒、愚癡，一切惡行永遠止息， 所以現在我稽首禮拜，愿我將來也能如此。 即使生起淫慾、嗔怒、愚癡，也能立刻將其滅除， 現在觀看佛陀的容顏，身體沒有絲毫煩惱和病患。』 當時，世尊的𦟛髀（大腿）是如此的完美，上下均勻，生長良好，微妙無比，沒有一絲不平之處，使人歡喜，與身體相稱。於是便說了這首偈語： 『𦟛髀清凈微妙，第一無與倫比， 凡是見到的人，都不會有任何瑕疵和污穢。 微妙地生長著柔軟的毛髮，安穩地呈現金色， 不再受其他輪迴之苦，觀看這最美好的色相。』 當時，世尊的𨄔腸（腰部）是如此的完美，呈現圓形，逐漸收細，與身體相稱，如同鹿的腰部，光澤清凈，無人能比。於是便說了這首偈語： 『如來的腰部微妙，顏色也無與倫比， 應當觀察他的一切相貌，每一個都難以衡量。 應當覺悟到他就是這樣，為世人所稱讚， 即使將來滅度之後，所以我要歸命於他的腰部。』 當時，世尊的雙足是如此的完美，行走時安詳穩重，不移動，也不搖晃，極其微妙，腳趾細長，具足百福之相，經過如此的苦行才得以成就。

English version: The Buddha's halo was seven feet, still illuminating the mountains, and among the assembly, he was like an elephant king among elephants, the most honored, like Narayana King, whom no harm could touch. Then he spoke this verse: 'Having cultivated for a hundred kalpas, one becomes the supreme among humans, Now possessing this form, there is none equal to it. Because lust, anger, and ignorance are extinguished, all evils are forever ceased, Therefore, I now bow my head in reverence, wishing that I may be so in the future. Even if lust, anger, and ignorance arise, they can be immediately extinguished, Now beholding the Buddha's countenance, the body has no afflictions or ailments.' At that time, the World Honored One's thighs were so perfect, evenly proportioned, well-formed, exquisitely subtle, without any unevenness, pleasing to the eye, and in harmony with the body. Then he spoke this verse: 'The thighs are pure and subtle, the first without compare, Those who behold them will find no flaws or blemishes. Subtle soft hairs grow, securely golden in color, No longer subject to other realms of rebirth, beholding this most beautiful form.' At that time, the World Honored One's waist was so perfect, round, gradually tapering, in proportion to the body, like a deer's waist, with a pure and incomparable luster. Then he spoke this verse: 'The Tathagata's waist is subtle, its color also without compare, One should observe all his features, each one difficult to measure. One should realize that he is such, praised by the world, Even after he passes into Nirvana, therefore I take refuge in his waist.' At that time, the World Honored One's feet were so perfect, walking with composure and stability, not moving or shaking, extremely subtle, with slender toes, possessing the marks of a hundred blessings, achieved after such ascetic practices.

。往詣道場為世人故欲度脫之，其有聞音者猶彼龍王善眼不移動，于彼三耶三佛所行功德，功德百千倍，瓔珞微妙光影無比，從此以來有如是功德故，拜手說偈：

「愛念不可害，　　今禮世尊足， 　亦禮如來頂，　　如來解脫眾， 　其有得此信，　　于彼最勝前， 　白分極細滑，　　是故歸命尊。」

爾時世尊有如是輪，極圓亦無雜穢亦無粗獷，甚深有千輻輪，其向柔和，身具足滿諸根不缺，造大行業以四方事聖轉輪相，境界具足，(二)無怯弱心，(三)猶如須輪以手障月而無有光，(四)設放輪便有大光，猶如春時無有塵埃，虛空之中亦無雲塵。爾時于夜半無有結使(月病)，月放大光，此亦如是，轉輪聖王本無如來之相。於是便說此偈：

「人生壽百年，　　常滅其時節， 　有是聖輪相，　　猶彼蓮花敷， 　亦如安明山，　　第一無有比， 　種福之所致，　　如來所修行。 　于彼釋宮殿，　　來告今已至， 　諸天所嗟嘆，　　如來應轉輪。 　若能覺知此，　　觀彼少處所， 　各各有一心，　　無有能過佛， 　志性甚牢固，　　放光悉徹照， 　日輪所照處，　　普度眾生類

現代漢語譯本：他們前往道場，爲了世人想要度脫他們。那些聽到聲音的人，就像龍王一樣，眼睛不會移動，對於那些三耶三佛所行的功德，其功德百千倍，瓔珞的光影微妙無比。從那時起，有了這樣的功德，他們合掌作禮，說道： 『愛念是不可傷害的，現在我禮拜世尊的足，也禮拜如來的頭頂，如來解脫了眾生。那些獲得這種信仰的人，在最殊勝的佛前，他們的心像極細滑的白分一樣，所以歸命于您。』 那時，世尊有這樣的輪相，極其圓滿，沒有雜質，也沒有粗糙，深邃且有千輻輪，其方向柔和，身體具足，諸根不缺，造就了偉大的事業，以四方的事業，呈現聖轉輪王的相貌，境界具足。（二）沒有怯弱的心，（三）就像用手遮住月亮，月亮的光芒就消失一樣，（四）如果放出輪相，就會有巨大的光芒，就像春天沒有塵埃一樣，虛空中也沒有云塵。那時，在半夜，沒有結使（月病），月亮放出巨大的光芒，這也像這樣，轉輪聖王本來就沒有如來的相貌。於是便說了這首偈： 『人生壽命百年，常常消滅其時節，有這樣的聖輪相，就像蓮花盛開一樣，也像安明山一樣，第一無與倫比，這是種福所致，是如來所修行的。在釋迦的宮殿里，來告知現在已經到了，諸天都讚歎，如來應該轉輪。如果能夠覺知到這一點，觀察那些微小的地方，每個人都有一顆心，沒有人能超過佛，他們的意志非常堅定，放出的光芒照徹一切，太陽所照耀的地方，普遍度化眾生。』

English version: They went to the Bodhimanda, wishing to liberate the people of the world. Those who heard the sound, like the Dragon King whose eyes do not move, their merits for the deeds of those Samyak-sambuddhas are a hundred thousand times greater, the light and shadow of their ornaments are incomparably subtle. Since then, having such merits, they bowed with their palms together and said: 'Love and attachment cannot be harmed, now I bow to the feet of the World Honored One, and also bow to the crown of the Tathagata, the Tathagata who has liberated all beings. Those who have obtained this faith, before the most supreme Buddha, their minds are like the finest white powder, therefore, I take refuge in you.' At that time, the World Honored One had such a wheel mark, extremely round, without impurities, nor roughness, profound with a thousand spokes, its direction gentle, the body complete, all faculties intact, having created great deeds, with the affairs of the four directions, manifesting the appearance of a Holy Wheel-Turning King, the realm complete. (Two) Without a timid heart, (Three) just as if one were to cover the moon with their hand, the moon's light would disappear, (Four) if the wheel mark were released, there would be great light, just like spring when there is no dust, and there are no clouds in the sky. At that time, in the middle of the night, there were no afflictions (moon sickness), the moon emitted great light, this is also like that, the Holy Wheel-Turning King originally did not have the appearance of a Tathagata. Then, he spoke this verse: 'The lifespan of a person is a hundred years, constantly diminishing with time, having such a holy wheel mark, like a lotus flower blooming, also like Mount Anming, the first and incomparable, this is the result of planting blessings, what the Tathagata has practiced. In the palace of Shakya, they come to announce that the time has arrived, the devas all praise, the Tathagata should turn the wheel. If one can perceive this, observing those small places, each one has a heart, no one can surpass the Buddha, their will is very firm, the light they emit illuminates everything, where the sun shines, universally liberating all beings.'

。」

爾時世尊作如是游步，先舉右足蹈地不遲不疾，行步平正亦不卒暴，猶彼象王而無有異，行步堅固，世尊身不搖動，猶那羅延天。是時世尊諸有高者為下，下者為高，諸有小戶自然廣大，如來身體未曾屈申，皆是前世無憍慢心；諸有樂器不鼓自鳴，諸有蠕動之類皆獲安隱，皆是前世修行慈心。於是便說此偈：

「彼有大神妙，　　無畏有此德， 　住處受善色，　　破壞剛強者， 　彼已舍憍慢，　　最覺自所覺。 　無愛慾微妙，　　住處受行報。」◎

◎爾時世尊有如是跡，千輻相輪現極微妙，諸根具足色甚奇無比，於人中最第一，生諸歡喜，百千劫所作行福所致。無粗獷，除去淫怒癡，本所作行無有偽諂無有眾惡，不與癡相應、不造癡行，有如是名稱。志性質直，所作無悕望，不懷狐疑，意有所滅，除去悕望行無缺漏，心無彼此，功德遍具足，十力成就除一切患。於是便說此偈：

「最勝有此德，　　種種行所作， 　分別行地業，　　如日出照明。 　彼輪隱地現，　　心意所觀察， 　當自歸命佛，　　如是以印地。」

爾時世尊如是笑，作如是因緣，本行所造愍彼眾生故便現如是笑

現代漢語譯本 當時，世尊像這樣行走，先抬起右腳踩在地上，不快也不慢，步伐平穩端正，不急不躁，就像象王一樣，行走穩健，世尊的身體不搖晃，如同那羅延天。這時，世尊所經過的地方，高處變低，低處變高，狹小的門戶自然變得寬廣，如來的身體沒有彎曲或伸展，這都是因為前世沒有驕慢之心；各種樂器不敲自鳴，各種蠕動的生物都獲得安寧，這都是因為前世修行慈悲之心。於是便說了這首偈語： 『他有大神力，無畏具有這種德行， 所住之處呈現美好的景象，能摧毀剛強的人， 他已經捨棄了驕慢，是覺悟者中最覺悟的。 沒有愛慾的微妙，所住之處承受行為的果報。』 當時，世尊有這樣的足跡，千輻輪相顯現得極其微妙，諸根完備，容貌極其奇特無比，在人中最是第一，使人生起歡喜心，這是百千劫所修行的福德所致。沒有粗暴，去除了淫慾、憤怒和愚癡，本來的行為沒有虛偽和諂媚，沒有各種惡行，不與愚癡相應，不造愚癡的行為，因此有這樣的美名。志向和品質正直，所作所為沒有期望，不懷有疑惑，心意有所滅除，去除了期望，行為沒有缺失，心中沒有彼此的分別，功德圓滿具足，成就十力，除了一切的禍患。於是便說了這首偈語： 『最殊勝的人具有這種德行，是各種行為所成就的， 能分辨行為的因果，就像太陽出來照亮一切。 他的輪相隱沒于地，顯現於心中所觀察的地方， 應當歸命于佛，以此來印證。』 當時，世尊這樣微笑，是因為這樣的因緣，是本來的行為所造就的，爲了憐憫那些眾生，所以才顯現這樣的微笑。

English version At that time, the World Honored One walked in this manner, first lifting his right foot and placing it on the ground, neither too fast nor too slow, his steps were even and upright, not hurried or abrupt, just like an elephant king, his gait was firm, the World Honored One's body did not sway, like Narayana. At this time, where the World Honored One passed, the high places became low, the low places became high, and the narrow doorways naturally became wide, the Tathagata's body did not bend or stretch, all because in his past lives he had no arrogance; various musical instruments played without being struck, and all kinds of crawling creatures obtained peace, all because in his past lives he had cultivated a compassionate heart. Then he spoke this verse: 'He has great divine power, fearless and possessing this virtue, The place where he dwells presents a beautiful scene, able to destroy the strong, He has already abandoned arrogance, the most awakened among the awakened. Without the subtlety of desire, the place where he dwells receives the reward of his actions.' At that time, the World Honored One had such footprints, the thousand-spoked wheel marks appeared extremely subtle, his faculties were complete, his appearance was extremely unique and incomparable, the foremost among people, causing joy to arise, this was due to the merits accumulated from hundreds of thousands of kalpas of practice. There was no roughness, he had removed lust, anger, and ignorance, his original actions had no falsehood or flattery, no evil deeds, not corresponding to ignorance, not creating ignorant actions, therefore he had such a good name. His will and character were upright, his actions had no expectations, he harbored no doubts, his mind had something to extinguish, he had removed expectations, his actions had no flaws, his heart had no sense of self or other, his merits were complete and perfect, he had achieved the ten powers, removing all afflictions. Then he spoke this verse: 'The most excellent one has this virtue, achieved by various actions, Able to distinguish the cause and effect of actions, like the sun rising to illuminate everything. His wheel marks disappear into the ground, appearing in the place observed by the mind, One should take refuge in the Buddha, using this as a seal.' At that time, the World Honored One smiled in this way, because of such a cause and condition, it was created by his original actions, out of compassion for those sentient beings, therefore he manifested such a smile.

。是時世尊笑時，有是第一柔軟極凈微妙所聞經耳，見佛笑無塵垢清凈無瑕，本所修行亦無虛言，猶如優缽瞻伏華有種種香，布現甘露語種種光，第一微妙心能分別。爾時世尊身作黃金色，猶高山峻繞彼三匝生阿迦膩吒所，于彼天宮諸得信者，承受如來教誡無所違失，展轉相告便歡喜于如來，爾時世尊本所造行。於是便說此偈：

「青黃種種色，　　口演禁戒光， 　出要如來身，　　天人所供養。 　如來眉間相，　　三因緣無比， 　至阿迦膩吒，　　來至如來所。」

爾時世尊有如是光，皆是本行所造。身後有是光，極妙善解脫光最第一。身體有光，見者歡喜，種種光明瓔珞其身，諸有塵煙、羅睺阿須倫所不能障，五結解脫除去愚癡。爾時世尊現甘露，使彼眾生得遇此味，自然神足不可思議。於是便說此偈：

「身體善解脫，　　無有能沮壞， 　十力有此光，　　愚者所不見。 　如來有神足，　　示現眾生等， 　大光蔽日明，　　是故歸命光。」

爾時世尊有如是衣，不高不下隨時著衣，滅生死原，草穢不著，衣服境和悅，所至到處皆悉歡喜，有如是果實，是故尊者難陀，衣常鮮明，及諸比丘在世尊側著僧伽梨，無有能污如來衣者。是時尊者難陀嘆未曾有，往白世尊欲知著衣之法

現代漢語譯本： 當時，世尊微笑時，出現了第一種極其柔軟、純凈、微妙的聽聞，通過耳朵進入。看到佛陀的微笑，沒有塵垢，清凈無瑕，他本來的修行也沒有虛假，就像優缽羅花一樣散發著各種香氣，展現出甘露般的語言和各種光芒，第一微妙的心能夠分辨。那時，世尊的身體呈現金色，像高山一樣聳立，圍繞著他三圈，直達阿迦膩吒天。在那個天宮裡，所有信仰的人都接受如來的教誨，沒有絲毫違背，互相轉告，對如來感到歡喜。那時，世尊展現了他本來的修行。於是，便說了這首偈語： 『青色、黃色等各種顏色，口中演說禁戒的光芒，顯現出解脫的如來之身，受到天人和眾生的供養。如來眉間的白毫相，是三種因緣所無法比擬的，到達阿迦膩吒天，來到如來所在之處。』 當時，世尊有這樣的光芒，都是他本來的修行所造就的。身後有這樣的光芒，極其美妙，善於解脫，是最第一的。身體有光芒，見到的人都感到歡喜，各種光明像瓔珞一樣裝飾著他的身體，所有的塵埃、煙霧、羅睺阿修羅都無法遮擋，五種束縛都解脫了，消除了愚癡。那時，世尊展現甘露，使那些眾生能夠品嚐到這種味道，自然而然地擁有了不可思議的神通。於是，便說了這首偈語： 『身體善於解脫，沒有任何東西能夠破壞，擁有十力的如來有這樣的光芒，愚笨的人是看不見的。如來擁有神通，向眾生展示，巨大的光芒遮蔽了太陽的光輝，因此，要歸命于這光芒。』 當時，世尊有這樣的衣服，不高不低，隨時穿著，消滅了生死的根源，草和污穢都不能沾染，衣服的境界和諧悅目，所到之處都令人歡喜，有這樣的果實。因此，尊者難陀的衣服總是鮮明光亮，以及其他比丘在世尊身邊穿著僧伽梨，沒有任何東西能夠玷污如來的衣服。當時，尊者難陀讚歎從未有過，前去稟告世尊，想要知道穿著衣服的方法。

English version: At that time, when the World Honored One smiled, there arose the first, most gentle, pure, and subtle sound that was heard by the ear. Seeing the Buddha's smile, which was without dust, pure, and flawless, his original practice was not in vain. It was like the Utpala flower, which emits various fragrances, displaying nectar-like speech and various lights. The first subtle mind was able to discern. At that time, the World Honored One's body appeared golden, like a high mountain, surrounding him three times, reaching the Akanistha heaven. In that heavenly palace, all those who had faith received the Tathagata's teachings without any deviation, and they told each other, rejoicing in the Tathagata. At that time, the World Honored One manifested his original practice. Then, he spoke this verse: 'Various colors of blue and yellow, the light of precepts emanates from the mouth, revealing the body of the Tathagata who has attained liberation, worshiped by gods and humans. The white hair mark between the Tathagata's eyebrows is incomparable due to three causes, reaching the Akanistha heaven, coming to the place of the Tathagata.' At that time, the World Honored One had such light, all created by his original practice. Behind him was such light, extremely wonderful, good at liberation, and the most supreme. The body had light, and those who saw it rejoiced. Various lights adorned his body like necklaces. All dust, smoke, and Rahu Asuras could not obstruct it. The five fetters were released, and ignorance was removed. At that time, the World Honored One manifested nectar, enabling those beings to taste this flavor, and they naturally possessed inconceivable supernatural powers. Then, he spoke this verse: 'The body is well liberated, nothing can destroy it. The Tathagata with ten powers has such light, which the foolish cannot see. The Tathagata has supernatural powers, showing them to all beings. The great light obscures the brightness of the sun, therefore, take refuge in this light.' At that time, the World Honored One had such robes, neither too high nor too low, worn at the appropriate time, extinguishing the source of birth and death. Grass and filth could not adhere to them. The state of the robes was harmonious and pleasing, and wherever he went, it brought joy. There was such a result. Therefore, the Venerable Nanda's robes were always bright and clean, and the other monks who wore Sanghati robes by the World Honored One's side, nothing could defile the Tathagata's robes. At that time, the Venerable Nanda praised this unprecedented phenomenon and went to report to the World Honored One, wanting to know the method of wearing robes.

。世尊告曰：「云何難陀，本無如來長夜出世？云何除眾生淫怒癡垢永盡無餘？」便隨彼教設當作是成就者，隨藍風不能動此衣、塵垢不染。於是便說此偈：

「如來所著衣，　　自覆身形體， 　蓮華不著垢，　　此衣亦如是。 　若隨藍風起，　　力勢難可制， 　欲動如來衣，　　誰勝十力者？」

爾時世尊如是乞求諸豪尊家，不擇卑賤皆悉周遍，無有邪命，不俯食，不瞻星宿卜問仰食，不受信使往彼食，不觀四方食，不咒術幻惑食，不田業依倚食；所以乞者救濟彼故，無希望意、不染著食。爾時世尊食無有更樂、所有染著，觀如是業而受彼食亦不貪著，無淫怒癡亦無迷惑，除迷惑心，皆舍離染著心，不與共俱，以舍彼欲愛不可沮，常愛樂彼以禪為食，亦無我想，苦皆悉舍，離現非義。此身必盡，以知舍離三事，清凈無淫怒癡，今云何食？欲現此身無牢固故長養其病，使火不起，皆悉除棄不生亂想，布現甘露修梵行，故痛壞敗不造新痛。以是故世尊受彼信施食彼果，身所造報欲使安隱擁護世人。於是便說此偈：

「處處家家乞，　　欲使得正法， 　于彼園觀處，　　如六足(蜂也)食味。 　不擇食好醜，　　不生善惡意， 　彼不可沮壞，　　心欲味解脫

現代漢語譯本：世尊告訴難陀說：『難陀，如果如來沒有長久出世，又怎麼能使眾生永遠斷除淫慾、嗔怒、愚癡的污垢，沒有絲毫殘留呢？』 於是，世尊就按照難陀所教導的，假設如果能做到這樣，就像衣服不會被強風吹動，塵垢不會沾染一樣。於是，世尊說了這首偈： 『如來所穿的衣服， 用來遮蓋身體， 就像蓮花不沾染污垢一樣， 這衣服也是如此。 如果強風吹起， 它的力量難以控制， 想要吹動如來的衣服， 誰能勝過具有十力的人呢？』 當時，世尊像這樣向各家豪門乞食，不分貴賤，都普遍地去，沒有邪命，不低頭吃飯，不看星宿占卜來求食，不接受信使送來的食物，不看四方來吃飯，不用咒術幻術來求食，不依靠田地耕作來求食；之所以乞食，是爲了救濟他們，沒有希望得到食物的想法，也不貪戀食物。當時，世尊吃東西沒有其他快樂，也沒有任何貪戀，觀察到這樣的行為才接受食物，也不貪著，沒有淫慾、嗔怒、愚癡，也沒有迷惑，去除迷惑的心，都捨棄了貪戀的心，不與貪戀同在，因為捨棄了慾望的愛是不可阻擋的，常常喜愛以禪定為食，也沒有我執，所有的痛苦都捨棄了，遠離了現在不符合道義的行為。這個身體必定會消亡，因為知道要捨棄三件事，清凈沒有淫慾、嗔怒、愚癡，現在為什麼要吃飯呢？爲了顯示這個身體不是牢固的，所以要滋養它，使疾病不發作，使火不燃起，都捨棄了，不產生雜亂的想法，佈施甘露，修行梵行，所以痛苦壞滅，不再製造新的痛苦。因此，世尊接受他們的佈施，吃他們供養的食物，身體所造的報應，是爲了使世人安穩，保護世人。於是，世尊說了這首偈： 『挨家挨戶乞食， 是爲了得到正法， 在那些園林觀賞之處， 就像蜜蜂採蜜一樣。 不選擇食物的好壞， 不產生善意或惡意， 他不可被破壞， 心想從味道中解脫。』

English version: The World Honored One told Nanda, 'Nanda, how could the Tathagata not have appeared in the world for a long time, and how could the defilements of lust, anger, and ignorance of sentient beings be completely eradicated without any residue?' Then, the World Honored One, following Nanda's teachings, assumed that if one could achieve this, it would be like clothes not being moved by strong winds and dust not adhering to them. Thereupon, the World Honored One spoke this verse: 'The clothes worn by the Tathagata, Cover the body, Just as a lotus does not get stained by dirt, So are these clothes. If a strong wind arises, Its power is difficult to control, If one wants to move the Tathagata's clothes, Who can overcome the one with ten powers?' At that time, the World Honored One begged for food from various wealthy families in this way, without distinguishing between the noble and the humble, going everywhere, without engaging in wrong livelihood, not bowing his head to eat, not looking at the stars for divination to seek food, not accepting food sent by messengers, not looking in the four directions to eat, not using spells or illusions to seek food, not relying on farming to seek food; the reason for begging for food was to help them, without the intention of hoping to receive food, nor being attached to food. At that time, the World Honored One had no other pleasure in eating, nor any attachment, observing such actions before accepting food, not being greedy, without lust, anger, or ignorance, nor confusion, removing the confused mind, abandoning the attached mind, not being with attachment, because abandoning the love of desire is unstoppable, always loving to eat with meditation, without self-attachment, all suffering is abandoned, away from present unrighteous actions. This body will surely perish, because knowing to abandon three things, being pure without lust, anger, or ignorance, why eat now? To show that this body is not solid, so it must be nourished, so that diseases do not occur, so that fire does not ignite, all are abandoned, not generating chaotic thoughts, giving the nectar, practicing pure conduct, so suffering is destroyed, not creating new suffering. Therefore, the World Honored One accepts their offerings, eats the food they offer, the retribution created by the body, is to make the world peaceful, to protect the world. Thereupon, the World Honored One spoke this verse: 'Begging for food from house to house, Is to obtain the true Dharma, In those gardens and scenic places, Like a bee collecting honey. Not choosing the good or bad of food, Not generating good or bad intentions, He cannot be destroyed, The mind desires liberation from taste.'

。」

爾時世尊有如是臥床，山巖穴處露坐，園觀水側泉源，種種華果茂盛處，快樂無比，無人之處欲求解脫。于彼止住，解脫諸惡亦無陰蓋，人所不到處無恐畏，去離色著常樂寂靜，與眾生說法，廣說如契經。於是便說此偈：

「樹木生花果，　　漫那花園觀， 　分別樂閑靜，　　青青花皆敷， 　于彼求解脫，　　是以依彼處， 　若詣閑居時，　　無聲無亂想。」

是時世尊以草布地，無有塵垢不著裝飾，極細軟滑善生微妙，若見彼影觀無厭足，皆悉觀察不高不下。作是思惟展轉相依，名色六入現彼無有盡。或以草布地，有數降伏彼故，布草而坐無有欲想，以草為蓐亦無結使皆悉清凈。古昔諸佛所造功德亦無所攝，無貪著得證通，多所迴轉，亦無眾惱生諸結使，草齊整亦不錯亂，依彼眾生亦無陰蓋，得三昧證通。以右脅著地不久睡眠，尋起經行而修行道，以無覺三昧故右脅著地，欲降怨敵故升師子座，著五細彩現色非真，沙門色形無所染著而修梵行，依彼眾生求解脫心。於是便說此偈：

「無根善眾生，　　釋種之功德， 　心所造善行，　　心皆自覺知。 　善哉大法義，　　無能得勝者， 　今于如來眾，　　以草除欲愛

現代漢語譯本 當時，世尊擁有這樣的臥床：在山巖洞穴中露天而坐，在園林水邊泉水旁，在各種花果茂盛的地方，無比快樂，在無人之處尋求解脫。他住在那裡，解脫了一切惡行，沒有陰影遮蔽，在人跡罕至的地方沒有恐懼，遠離對色相的執著，常常享受寂靜，為眾生說法，廣泛宣講如契經。於是便說了這首偈： 『樹木生長花果， 漫那花園景色宜人， 分別享受閑靜， 青青花朵競相開放， 在那裡尋求解脫， 因此依止那個地方， 如果前往閑靜之處， 沒有聲音沒有雜念。』 當時，世尊用草鋪地，沒有塵垢，不加裝飾，極其柔軟光滑，能生出微妙之感，如果看到它的影子，觀賞也不會厭倦，都仔細觀察，不高也不低。他這樣思考，事物之間相互依存，名色六入顯現，沒有窮盡。或者用草鋪地，有方法降伏它們，所以鋪草而坐，沒有慾望，用草為床，也沒有煩惱，一切都清凈。過去諸佛所造的功德也沒有被他所執著，沒有貪戀，證得了神通，多次輪迴，也沒有眾多的煩惱產生各種束縛，草排列整齊，也沒有錯亂，依靠他，眾生也沒有陰影遮蔽，獲得了三昧，證得了神通。他右脅著地，不久就入睡，醒來后就經行修行，因為無覺三昧的緣故右脅著地，爲了降伏怨敵而升上獅子座，穿著五種細彩的衣服，顯現的顏色並非真實，沙門的形色沒有被任何事物所污染，修行梵行，依靠他，眾生尋求解脫之心。於是便說了這首偈： 『沒有根基的善良眾生， 釋迦族的功德， 心中所造的善行， 心中都能自覺知。 善哉，偉大的法義， 沒有人能夠戰勝它， 如今在如來眾中， 用草來去除慾望和愛。』

English version At that time, the World Honored One had such a bed: sitting in the open air in mountain caves, by the springs of garden waters, in places where various flowers and fruits flourished, enjoying unparalleled happiness, seeking liberation in secluded places. He dwelt there, liberated from all evils, without any shadows obscuring him, without fear in places where people rarely went, detached from attachment to form, always enjoying tranquility, teaching the Dharma to sentient beings, extensively expounding the sutras. Then he spoke this verse: 'Trees grow flowers and fruits, Man's garden is a sight to behold, Separately enjoying tranquility, Green flowers bloom in profusion, Seeking liberation there, Therefore relying on that place, If one goes to a quiet place, There is no sound, no distractions.' At that time, the World Honored One spread grass on the ground, without dust, without adornment, extremely soft and smooth, capable of producing subtle sensations. If one saw its shadow, one would not tire of observing it, carefully observing it, neither high nor low. He thought in this way, that things are interdependent, that name and form, the six entrances, appear without end. Or he spread grass on the ground, having a method to subdue them, so he sat on the grass, without desire, using the grass as a bed, without afflictions, everything was pure. The merits created by the Buddhas of the past were not clung to by him, without greed, he attained supernatural powers, reincarnated many times, without numerous afflictions producing various bonds, the grass was arranged neatly, without disorder, relying on him, sentient beings had no shadows obscuring them, attained samadhi, and attained supernatural powers. He lay down on his right side, soon fell asleep, and after waking up, he walked and practiced, because of the samadhi of no perception, he lay down on his right side, in order to subdue enemies, he ascended the lion's seat, wearing five fine colored clothes, the colors that appeared were not real, the form of the Shramana was not contaminated by anything, practicing pure conduct, relying on him, sentient beings sought the heart of liberation. Then he spoke this verse: 'Good sentient beings without roots, The merits of the Shakya clan, The good deeds created in the heart, The heart can be self-aware. Excellent, the great Dharma meaning, No one can defeat it, Now in the assembly of the Tathagata, Using grass to remove desire and love.'

。」

爾時世尊云何覺知諸根，所謂曩昔作如是根氣味與相應，以道故生此根，降伏顛倒欲使諸根順流與生死相應。此諸根起不凈行而依余緣，此諸根貪著世間亦深著於樂，此諸根起諸力勢一切結使熾盛，此諸根驅逐身流轉不息，此諸根不成就大義，此諸根迷惑經歷諸境界，此諸根猶彼劍刺傷害，此諸根苦惱，此諸根猶彼瘡痍漏諸結使，此諸根猶如疾病無有力勢，此無有厭足恒求不止，此諸根不休息數數起結使，此諸根猶如毒藥不斷苦本，此諸根不被訓誨與諸惡相應，此諸根不藏匿境界劍刺所縛，此諸根無所護氣味不具足，此諸根無有心，流馳境界。斯諸根不修行，慾火所然境界長益，此諸根有諸苦惱游他境界，一切身心有苦。於是便說此偈：

「根滿境界中，　　為惡所將御， 　彼心常熾然，　　猶如熱鐵丸。 　如來教善哉，　　將至安隱處， 　無有諸根患，　　況當有境界？」

爾時世尊云何覺知心？所謂依境界生便長益，此心亂想不定，此心猶如疾風，此心不疲厭緣惡招致殃，此心遠馳猶如夢想，此心貪著境界猶彼獼猴，此心自然行種種貪著，猶彼孔雀翅常自顧影，此心馳走遠思惟財業，此心起諸陰蓋，亦如野馬疲厭不得，此心難制御于境界不住，此心猶如王常得自在

現代漢語譯本 那時，世尊是如何覺知諸根的呢？所謂過去是這樣，諸根的氣味與相應的，因為道的緣故而生出這些根，降伏顛倒，想要使諸根順應生死流轉。這些根發起不凈的行為，並且依賴其他因緣；這些根貪戀世間，也深深執著于快樂；這些根生起各種力量和氣勢，一切煩惱結使都熾盛；這些根驅使身體流轉不息；這些根不能成就偉大的意義；這些根迷惑地經歷各種境界；這些根就像被劍刺傷一樣受到傷害；這些根充滿苦惱；這些根就像瘡痍一樣泄露各種煩惱結使；這些根就像疾病一樣沒有力量；這些根沒有滿足的時候，總是不斷地追求；這些根不休息，常常生起煩惱結使；這些根就像毒藥一樣，不斷地產生痛苦的根源；這些根不接受教誨，與各種惡行相應；這些根不隱藏，被境界的劍刺所束縛；這些根沒有保護，氣味不完整；這些根沒有心，奔流於各種境界。這些根不修行，所接觸的境界反而增長，這些根有各種苦惱，遊走于其他境界，一切身心都有痛苦。於是就說了這首偈： 『諸根充滿在境界中，被惡所駕馭，他們的心常常像燒紅的鐵丸一樣熾熱。如來的教導真好啊，將我們帶到安穩的地方，那裡沒有諸根的禍患，更何況會有境界的困擾呢？』 那時，世尊是如何覺知心的呢？所謂心依附境界而生，就會增長；這顆心胡思亂想，不能安定；這顆心就像疾風一樣；這顆心不疲倦，因為貪戀惡事而招致災禍；這顆心像夢一樣飄忽不定；這顆心貪戀境界，就像猴子一樣；這顆心自然而然地產生各種貪戀，就像孔雀的翅膀總是顧影自憐；這顆心奔走，思慮著財富和事業；這顆心生起各種煩惱的遮蓋，就像野馬一樣疲憊而不得安寧；這顆心難以控制，不能安住于境界；這顆心就像國王一樣常常得到自在。

English version At that time, how did the World Honored One perceive the senses? It was like this in the past, the flavors and corresponding aspects of the senses, these senses arose because of the path, subduing the inversions, wanting to make the senses flow with the cycle of birth and death. These senses initiate impure actions and rely on other conditions; these senses are greedy for the world and deeply attached to pleasure; these senses give rise to various powers and forces, and all afflictions and fetters are intense; these senses drive the body to flow without ceasing; these senses cannot achieve great meaning; these senses are confused and experience various realms; these senses are harmed like being pierced by a sword; these senses are full of suffering; these senses are like sores that leak various afflictions and fetters; these senses are like diseases without strength; these senses have no satisfaction, always seeking without end; these senses do not rest, often giving rise to afflictions and fetters; these senses are like poison, constantly producing the root of suffering; these senses do not accept teachings and are associated with various evils; these senses do not hide, bound by the sword of the realm; these senses have no protection, their flavors are incomplete; these senses have no mind, flowing into various realms. These senses do not practice, and the realms they contact grow instead, these senses have various sufferings, wandering in other realms, all body and mind have suffering. Then he spoke this verse: 'The senses are full in the realms, led by evil, their minds are always burning like hot iron balls. The Tathagata's teachings are so good, leading us to a place of peace, where there is no suffering of the senses, let alone the troubles of the realms?' At that time, how did the World Honored One perceive the mind? It is said that the mind arises from attachment to realms and grows; this mind is chaotic and unsettled; this mind is like a swift wind; this mind is not tired, because of greed for evil, it brings disaster; this mind is fleeting like a dream; this mind is greedy for realms, like a monkey; this mind naturally produces various attachments, like a peacock's wings always admiring its own reflection; this mind runs, thinking about wealth and career; this mind gives rise to various coverings of afflictions, like a wild horse that is tired and cannot find peace; this mind is difficult to control and cannot dwell in the realm; this mind is like a king who often has freedom.

。於是便說此偈：

「第一甚深妙，　　心知無有根， 　夜叉須揵沓，　　三世不能覺。 　彼得是自在，　　自然有是念， 　世間無有明，　　我為作法光。」

爾時世尊云何希現覺悟世間？所謂世間無所恃怙貪著己身，此世心無所依貪著境界，此世惡業依種種邪見如是，此世自然所造，此世墮邪道流轉趣惡，此世處惡趣猶如獼猴，此世無有照明為五陰蓋所覆，此世盲冥不起智慧眼，此世飢渴渴愛無厭，此世熾然種種結所縛，此世少味猶蜂采華，此世無所依便當壞敗，此世遠遊乘輪而行，此世系縛而處生死，此世眾惱生老病死至，此世非妙必當壞敗，此世無救護為痛所逼，此世非己所作必舍之去，此世機關展轉相依，此世種種行將引惡處，此世如幻化而現色像，此世無益生彼壞敗器，此世輕舉所依不成，此世難覺悟無有境界。於是便說此偈：

「眾生遭苦惱，　　觀世無有世， 　以智慧求道，　　當親近彼處， 　漸漸從小益，　　欲得愛其命， 　此必當壞敗，　　是故滅為樂。」

云何於此生度泥塗？猶彼池水蓮華子，于其中間萌芽生漸漸長益。此亦如是，五味皆死以識處往生，有為行所造圍繞，為風火所成，為憍慢水所溉，受死於其中間生萌芽

現代漢語譯本 於是便說了這首偈語： 『第一甚深微妙，心知其無根源， 夜叉須揵沓，三世都不能覺察。 他獲得自在，自然生起這樣的念頭， 世間沒有光明，我來為他們作法光。』 那時，世尊是如何希望覺悟世間的呢？所謂世間沒有可以依賴的，貪戀執著于自身；此世的心沒有依靠，貪戀執著于外境；此世的惡業依賴於種種邪見，就像這樣；此世是自然造就的；此世墮入邪道，在輪迴中趨向惡道；此世處於惡道，就像獼猴一樣；此世沒有光明，被五陰覆蓋；此世盲目昏暗，生不起智慧之眼；此世飢渴，渴愛沒有厭足；此世被種種煩惱所束縛；此世少有滋味，就像蜜蜂採花；此世沒有依靠，終將敗壞；此世遠遊，乘坐輪轉而行；此世被束縛，處於生死之中；此世眾多的煩惱，生老病死都會到來；此世並非美好，必定會敗壞；此世沒有救護，被痛苦所逼迫；此世並非自己所造，必定會捨棄而去；此世的機關相互依賴，輾轉相連；此世種種行為將引向惡處；此世如幻化一般顯現色相；此世無益，生於其中，終將成為敗壞的器皿；此世輕舉妄動，所依賴的不能成就；此世難以覺悟，沒有境界。 於是便說了這首偈語： 『眾生遭受苦惱，觀察世間沒有永恒， 以智慧尋求真道，應當親近那個地方， 漸漸從小處獲益，想要愛惜自己的生命， 這必定會敗壞，所以滅盡才是快樂。』 如何在此生中度過泥濘？就像池塘里的蓮花子，在其中間萌芽生長，漸漸長大。這裡也是這樣，五味都已消亡，以識處往生，被有為的行所造作圍繞，被風火所形成，被驕慢的水所澆灌，在其中間受死，萌芽生長。

English version Then he spoke this verse: 'The first is profoundly subtle, the mind knows it has no root, Yakshas, Sukanthas, cannot perceive it in the three worlds. He attains freedom, and naturally has this thought, 'The world has no light, I will be the light of the Dharma for them.' At that time, how did the World Honored One hope to awaken the world? It is said that the world has nothing to rely on, clinging to and being attached to oneself; the mind of this world has no reliance, clinging to and being attached to external realms; the evil deeds of this world rely on various wrong views, like this; this world is naturally created; this world falls into wrong paths, heading towards evil realms in the cycle of rebirth; this world is in evil realms, like monkeys; this world has no light, covered by the five aggregates; this world is blind and dark, unable to generate the eye of wisdom; this world is hungry and thirsty, with insatiable craving; this world is bound by various afflictions; this world has little taste, like bees collecting flowers; this world has no reliance and will eventually decay; this world travels far, riding the wheel of rebirth; this world is bound, living in birth and death; the many afflictions of this world, birth, old age, sickness, and death will come; this world is not wonderful and will surely decay; this world has no protection, being forced by pain; this world is not made by oneself and will surely be abandoned; the mechanisms of this world are interdependent and interconnected; the various actions of this world will lead to evil places; this world appears like an illusion, showing forms; this world is useless, born into it, and will eventually become a vessel of decay; this world acts rashly, and what it relies on cannot be achieved; this world is difficult to awaken, having no realm. Then he spoke this verse: 'Beings suffer, observing the world has no permanence, Seeking the path with wisdom, one should approach that place, Gradually benefiting from small things, wanting to cherish one's life, This will surely decay, therefore extinction is bliss.' How does one cross the mud in this life? Like the lotus seed in the pond, sprouting and growing gradually in the middle. It is the same here, the five tastes have all died, and one is reborn with consciousness, surrounded by the actions of conditioned existence, formed by wind and fire, irrigated by the water of arrogance, receiving death in the middle, and sprouting.

。猶如彼萌芽生，此亦如是，萌芽生是故非斷滅常住。猶如彼先觀萌芽，此亦如是，彼眾生縛著，是故非斷滅有常。猶如彼地為風所吹，此亦如是，四大牢固受諸苦惱，此亦如是，是故一切自然。猶如自然不壞蓮華生萌芽，是故一切非自然，一義所習。猶如彼外四大，為風所吹，更不復造此四大。此亦如是，是故一切當舍。猶如於彼有生眾行，此亦如是，是故彼法猶如彼萌芽。與子相似，此亦如是，大人之相不可毀壞，如是性所造。猶如蓮華子生萌芽，是故此無數亦不有生者。猶如彼萌芽生時無有來處，此亦如是，是故無來無去。猶如彼去時無有住止處，此亦如是，是故無住處。猶如彼萌芽俱長益漸漸敷花，此亦如是，無高無下。猶如彼蓮華萌芽必當長益。此亦如是，本所造萌芽于胞胎中漸漸長益。猶如彼蓮花茂葉甚可愛慾，此亦如是，所造眾行甚可愛敬。猶彼當熟時，此亦如是，子欲熟時發毛爪齒及五根皆當舍離，六情衰耗意根解散舍此身。猶如彼華必當大熟，猶如日光色香甚微妙，蜂王所遊行甚可愛敬，此亦如是，初生之時四大日光所照，勇猛胎所覺與彼德相類，是故憍慢皆共相依甚可愛敬。飢渴生死謂欲為樂，彼愚癡者有如是顛倒之想，此亦如是，一切時節不脫老死

現代漢語譯本：就像那萌芽生長一樣，這裡也是如此，萌芽生長所以不是斷滅也不是常住。就像先觀察萌芽一樣，這裡也是如此，眾生被束縛，所以不是斷滅也不是常住。就像大地被風吹動一樣，這裡也是如此，四大牢固承受各種苦惱，這裡也是如此，所以一切都是自然而然的。就像自然不壞的蓮花長出萌芽一樣，所以一切都不是自然，而是一種習性所致。就像外面的四大，被風吹動，不再重新制造這四大。這裡也是如此，所以一切都應當捨棄。就像那裡有生起的眾行一樣，這裡也是如此，所以這些法就像那萌芽。與種子相似，這裡也是如此，大人的相貌不可毀壞，就像本性所造。就像蓮花種子長出萌芽一樣，所以這無數的生命也不是憑空產生的。就像那萌芽生長時沒有來處一樣，這裡也是如此，所以沒有來也沒有去。就像那萌芽離去時沒有停留之處一樣，這裡也是如此，所以沒有停留之處。就像那萌芽一起生長，逐漸開花一樣，這裡也是如此，沒有高也沒有下。就像那蓮花萌芽必定會生長一樣。這裡也是如此，最初形成的萌芽在胞胎中逐漸生長。就像那蓮花茂盛的葉子非常可愛一樣，這裡也是如此，所造的眾行非常可愛敬。就像那蓮花將要成熟時一樣，這裡也是如此，當種子將要成熟時，毛髮、指甲、牙齒以及五根都將捨棄，六情衰退，意根解散，捨棄這個身體。就像那花必定會完全成熟一樣，就像日光、顏色、香氣非常微妙，蜂王所喜愛敬重一樣，這裡也是如此，初生之時，四大被日光照耀，勇猛的胎兒所感受到的與那些德行相似，所以驕慢都互相依存，非常可愛敬。飢渴生死被認為是快樂，那些愚癡的人有這樣的顛倒想法，這裡也是如此，一切時節都無法擺脫衰老和死亡。 現代漢語譯本：就像那萌芽生長一樣，這裡也是如此，萌芽生長所以不是斷滅也不是常住。就像先觀察萌芽一樣，這裡也是如此，眾生被束縛，所以不是斷滅也不是常住。就像大地被風吹動一樣，這裡也是如此，四大牢固承受各種苦惱，這裡也是如此，所以一切都是自然而然的。就像自然不壞的蓮花長出萌芽一樣，所以一切都不是自然，而是一種習性所致。就像外面的四大，被風吹動，不再重新制造這四大。這裡也是如此，所以一切都應當捨棄。就像那裡有生起的眾行一樣，這裡也是如此，所以這些法就像那萌芽。與種子相似，這裡也是如此，大人的相貌不可毀壞，就像本性所造。就像蓮花種子長出萌芽一樣，所以這無數的生命也不是憑空產生的。就像那萌芽生長時沒有來處一樣，這裡也是如此，所以沒有來也沒有去。就像那萌芽離去時沒有停留之處一樣，這裡也是如此，所以沒有停留之處。就像那萌芽一起生長，逐漸開花一樣，這裡也是如此，沒有高也沒有下。就像那蓮花萌芽必定會生長一樣。這裡也是如此，最初形成的萌芽在胞胎中逐漸生長。就像那蓮花茂盛的葉子非常可愛一樣，這裡也是如此，所造的眾行非常可愛敬。就像那蓮花將要成熟時一樣，這裡也是如此，當種子將要成熟時，毛髮、指甲、牙齒以及五根都將捨棄，六情衰退，意根解散，捨棄這個身體。就像那花必定會完全成熟一樣，就像日光、顏色、香氣非常微妙，蜂王所喜愛敬重一樣，這裡也是如此，初生之時，四大被日光照耀，勇猛的胎兒所感受到的與那些德行相似，所以驕慢都互相依存，非常可愛敬。飢渴生死被認為是快樂，那些愚癡的人有這樣的顛倒想法，這裡也是如此，一切時節都無法擺脫衰老和死亡。

English version: Just as that sprout grows, so it is here; the sprout grows, therefore it is neither annihilation nor permanence. Just as one first observes the sprout, so it is here; beings are bound, therefore it is neither annihilation nor permanence. Just as the earth is blown by the wind, so it is here; the four great elements are firm and endure various sufferings, so it is here; therefore, everything is natural. Just as a naturally imperishable lotus produces a sprout, so everything is not natural, but rather a result of habit. Just as the outer four great elements, when blown by the wind, do not recreate these four great elements, so it is here; therefore, everything should be relinquished. Just as there are arising actions there, so it is here; therefore, these dharmas are like that sprout. Similar to a seed, so it is here; the appearance of a great person cannot be destroyed, just as it is created by nature. Just as a lotus seed produces a sprout, so these countless lives are not born from nothing. Just as that sprout has no place of origin when it grows, so it is here; therefore, there is no coming and no going. Just as that sprout has no place of dwelling when it departs, so it is here; therefore, there is no place of dwelling. Just as that sprout grows together and gradually blossoms, so it is here; there is neither high nor low. Just as that lotus sprout will surely grow, so it is here; the sprout that is initially formed gradually grows in the womb. Just as the lush leaves of the lotus are very lovely, so it is here; the actions that are created are very lovely and revered. Just as that lotus is about to ripen, so it is here; when the seed is about to ripen, hair, nails, teeth, and the five senses will all be relinquished, the six senses will decline, the mind will dissolve, and this body will be abandoned. Just as that flower will surely fully ripen, just as the sunlight, color, and fragrance are very subtle, and the queen bee loves and reveres it, so it is here; at the time of birth, the four great elements are illuminated by sunlight, the courageous fetus feels similar to those virtues, therefore pride is mutually dependent and very lovely and revered. Hunger, thirst, and death are considered to be pleasure; those foolish people have such inverted thoughts, so it is here; at all times, one cannot escape old age and death. English version: Just as that sprout grows, so it is here; the sprout grows, therefore it is neither annihilation nor permanence. Just as one first observes the sprout, so it is here; beings are bound, therefore it is neither annihilation nor permanence. Just as the earth is blown by the wind, so it is here; the four great elements are firm and endure various sufferings, so it is here; therefore, everything is natural. Just as a naturally imperishable lotus produces a sprout, so everything is not natural, but rather a result of habit. Just as the outer four great elements, when blown by the wind, do not recreate these four great elements, so it is here; therefore, everything should be relinquished. Just as there are arising actions there, so it is here; therefore, these dharmas are like that sprout. Similar to a seed, so it is here; the appearance of a great person cannot be destroyed, just as it is created by nature. Just as a lotus seed produces a sprout, so these countless lives are not born from nothing. Just as that sprout has no place of origin when it grows, so it is here; therefore, there is no coming and no going. Just as that sprout has no place of dwelling when it departs, so it is here; therefore, there is no place of dwelling. Just as that sprout grows together and gradually blossoms, so it is here; there is neither high nor low. Just as that lotus sprout will surely grow, so it is here; the sprout that is initially formed gradually grows in the womb. Just as the lush leaves of the lotus are very lovely, so it is here; the actions that are created are very lovely and revered. Just as that lotus is about to ripen, so it is here; when the seed is about to ripen, hair, nails, teeth, and the five senses will all be relinquished, the six senses will decline, the mind will dissolve, and this body will be abandoned. Just as that flower will surely fully ripen, just as the sunlight, color, and fragrance are very subtle, and the queen bee loves and reveres it, so it is here; at the time of birth, the four great elements are illuminated by sunlight, the courageous fetus feels similar to those virtues, therefore pride is mutually dependent and very lovely and revered. Hunger, thirst, and death are considered to be pleasure; those foolish people have such inverted thoughts, so it is here; at all times, one cannot escape old age and death.

。猶彼時節無有力勢，為熱風所炙，盡舍離之，華實各離亦無所緣，亦復無蜂亦無鮮色無樂彼者，此亦如是，漸漸耗減於此生中無有力勢，誰有命存？內外皆損減，無少壯力皆當喪逝，無有莖節無齒髮，無見無聞無味無香，無細滑亦無更樂，身體壞敗所有憍慢皆除盡，亦無味著無熾盛意已越色，皮緩面皺無少壯力，已有是老不愛種種色壞敗，男女眾所害而愛著彼。猶彼枯朽亦無有香，各當散離，此亦如是，命根已盡當載向塳間。猶如彼蓮華子熟后復生萌芽，此相亦如是，數數受有，猶彼壞敗花莖想眾生類。於是便說此偈：

「是故當棄有，　　亦當觀此華， 　猶彼生胞胎，　　慇勤當求滅。 　欲求生萌芽，　　知樂空無有， 　欲得到彼處，　　當從自意求。」

世尊海者其義云何？所謂第一度眾生到彼岸，思惟無量增益功德，清凈無瑕有大智慧，解脫無怨恨心。第一得解脫，以善覺觀不離善根，名聞遠布智慧普至，種種香遠布猶樹茂盛，七覺意寶分別無常苦空無我，已度智慧百福具足，常入三昧無有亂志，勸助眾生使發善心，能成辦一切種種三昧，于學無學中最為第一。悕現於法未曾懈惓，等度平正語言柔和，清凈無瑕無淫怒癡，于大眾中功德第一

現代漢語譯本：就像那時節沒有力量，被熱風炙烤，全部捨棄離開，花和果實各自脫離也沒有聯繫，也沒有蜜蜂，沒有鮮艷的顏色，沒有喜愛它的人。這也像這樣，漸漸耗損減少，在此生中沒有力量，誰還能存活？內外都損減，沒有年輕力壯的力量，都將喪失，沒有莖節，沒有牙齒頭髮，沒有視覺聽覺味覺嗅覺，沒有細滑也沒有快樂，身體敗壞，所有的驕慢都除盡，也沒有味道執著，沒有熾盛的慾望，已經超越了色慾。面板鬆弛，面容皺紋，沒有年輕力壯的力量，已經衰老，不喜愛各種顏色，敗壞，被男女眾人所厭惡而又愛戀著。就像那枯朽的植物，也沒有香味，各自將要散離，這也像這樣，生命之根已經耗盡，將要被運往墳墓。就像那蓮花種子成熟后又生出萌芽，這個現象也是這樣，一次又一次地承受生命，就像那敗壞的花莖，聯想到眾生。於是便說了這首偈語： 『所以應當捨棄有，也應當觀察這花，就像那生出的胞胎，慇勤地應當尋求滅亡。想要生出萌芽，知道快樂是空無的，想要到達那個地方，應當從自己的意念中尋求。』 世尊如海，他的意義是什麼呢？所謂第一是度眾生到達彼岸，思惟無量增益的功德，清凈無瑕，有大智慧，解脫沒有怨恨的心。第一是得到解脫，以善的覺悟觀察不離開善根，名聲遠播，智慧普及，各種香氣遠播就像樹木茂盛，七覺意寶分別無常苦空無我，已經度過智慧，百福具足，常常進入三昧，沒有混亂的意志，勸助眾生使他們發出善心，能夠成就一切各種三昧，在有學和無學中最為第一。希望顯現於法，未曾懈怠，平等地度化，語言柔和，清凈無瑕，沒有淫慾、憤怒、愚癡，在大眾中功德第一。

English version: Just like at that time, without any strength or power, scorched by the hot wind, everything is abandoned and leaves. The flowers and fruits separate, having no connection. There are no bees, no vibrant colors, and no one who delights in them. It is the same here, gradually diminishing and weakening. In this life, without strength, who can survive? Both internally and externally, there is decline. Without the strength of youth, everything will be lost. There are no stems, no teeth or hair, no sight, hearing, taste, or smell, no smoothness, and no more pleasure. The body decays, and all arrogance is eliminated. There is no attachment to taste, no intense desire, having transcended sensual desires. The skin loosens, the face wrinkles, and there is no youthful strength. Having aged, one does not like various colors, decay, and is both hated and loved by men and women. Just like that withered plant, without fragrance, each part will scatter. It is the same here, the root of life is exhausted and will be carried to the grave. Just as the lotus seed, after ripening, sprouts again, this phenomenon is also like that, repeatedly experiencing existence, like that decaying flower stem, thinking of sentient beings. Therefore, this verse is spoken: 'Therefore, one should abandon existence, and also observe this flower, like the embryo that is born, diligently seek extinction. Wanting to sprout, know that happiness is empty, wanting to reach that place, one should seek from one's own mind.' What is the meaning of the World Honored One being like the sea? The first meaning is to ferry sentient beings to the other shore, contemplating immeasurable merits, being pure and flawless, having great wisdom, and being liberated without resentment. The first is to attain liberation, observing with good awareness without leaving the roots of goodness, having a far-reaching reputation, universal wisdom, and various fragrances spreading far like flourishing trees. The seven factors of enlightenment distinguish impermanence, suffering, emptiness, and no-self. Having crossed over with wisdom, possessing a hundred blessings, constantly entering samadhi without a confused mind, encouraging sentient beings to develop good intentions, able to accomplish all kinds of samadhi, being the foremost among those who are learning and those who have completed learning. Hoping to manifest the Dharma, never being lazy, equally liberating, with gentle speech, pure and flawless, without lust, anger, or ignorance, being the foremost in merit among the assembly.

。普慈一切安樂休息，教授境界常念恭敬，功德無窮極。當於爾時世尊九十一劫中漸成此德，覺知一切甚深之業，欲使一切群生同其一味，說法不失時節，常與彼相應，十力珍寶具足一切眾寶，依四無所畏止宿四大，為彼眾生故不選擇尊卑，已度世八法，無增損之心。於是便說此偈：

「是故當求度，　　慇勤于道船， 　如來海無量，　　是故拜手佛， 　已度到彼處，　　功德福無量， 　已有此苦樂，　　當求安隱處。」

如來船者何者是？所謂善造牢固果報，習眾無所違失亦不缺漏，眾行具足諸惡永盡，第一甘露禁戒用纏絡身，無斷滅有常想，已住休息得住彼道，常愛樂忍不起瞋恚，分別五根等見無異想，種種清凈解脫，空無愿無相三三昧具足。常懷慚愧度彼猶豫，禪四等無色三昧種種行，悉分別無有限量，觀污露不凈第一忍智常現在前，淫有覺想皆悉不凈常念遠離，金剛三昧而布現之。無量方便欲度眾生，覺意珍寶與智相應，修行出要道無生老病死患，更受胎欲度眾生，於三世行具足不可沮壞，不樂一切世俗，觀一切相欲得舍離。如是無增減心，能度一切眾生，以十力之船長夜度眾生使度彼岸，常有此觀不為己身第一聲聞

現代漢語譯本：普遍慈愛給予一切安樂休息，教導的境界常常令人恭敬，功德無窮無盡。當在那時，世尊在九十一劫中逐漸成就這種功德，覺知一切深奧的業力，想要使一切眾生都達到同一境界，說法不失時機，常常與他們相應，十力珍寶具足一切眾寶，依靠四無所畏安住四大，爲了那些眾生而不選擇尊貴或卑賤，已經超越了世間的八法，沒有增加或減少的心。於是便說了這首偈： 『所以應當尋求度脫，慇勤地登上道船，如來的智慧如海般無量，所以要向佛頂禮，已經度脫到達彼岸，功德福報無量無邊，已經有了這苦樂，應當尋求安穩的處所。』 如來的船是什麼呢？就是善於建造牢固的果報，修習各種行為沒有違背或缺失，各種修行都圓滿，一切惡行都永遠斷絕，用第一甘露般的禁戒纏繞自身，沒有斷滅或常有的想法，已經安住休息，能夠安住在那條道路上，常常喜愛忍耐而不生瞋恚，分別五根等見而沒有不同的想法，種種清凈的解脫，空、無愿、無相這三種三昧都具足。常常懷有慚愧之心，度過猶豫，禪定四種境界以及無色三昧的種種修行，都能夠分別而沒有**，觀察污穢和不凈，第一忍智常常在眼前，對於淫慾的覺想都認為是不凈的，常常想著遠離，用金剛三昧來展現。用無量方便想要度化眾生，覺悟的意念珍寶與智慧相應，修行出離生死輪迴的要道，沒有生老病死的憂患，再次受胎是爲了度化眾生，在過去、現在、未來三世的修行都圓滿而不可破壞，不喜愛一切世俗，觀察一切現象都想要舍離。像這樣沒有增加或減少的心，能夠度化一切眾生，用十力的船長久地度化眾生使他們到達彼岸，常常有這樣的觀察，不是爲了自己成為第一聲聞。

English version: Universally compassionate, granting all peace and rest, the realm of teaching is always revered, and its merits are boundless. At that time, the World Honored One gradually attained this virtue over ninety-one kalpas, aware of all profound karmas, desiring to bring all beings to the same state, teaching at the right time, always in accordance with them, possessing the ten powers, treasures, and all kinds of jewels, relying on the four fearlessnesses, dwelling in the four elements, not choosing the noble or the humble for the sake of those beings, having transcended the eight worldly dharmas, without a mind of increase or decrease. Then, he spoke this verse: 'Therefore, one should seek liberation, diligently board the boat of the path, the Tathagata's wisdom is as boundless as the sea, therefore, bow to the Buddha, having crossed to the other shore, merits and blessings are immeasurable, having experienced this suffering and joy, one should seek a place of peace.' What is the Tathagata's boat? It is the skillful construction of solid karmic results, practicing all actions without violation or deficiency, all practices are complete, all evil actions are forever cut off, using the first nectar-like precepts to bind oneself, without the idea of annihilation or permanence, having settled into rest, able to dwell on that path, always loving patience and not giving rise to anger, distinguishing the five roots and seeing them without difference, all kinds of pure liberation, the three samadhis of emptiness, wishlessness, and signlessness are complete. Always harboring a sense of shame, crossing over hesitation, the four stages of meditation and the various practices of the formless samadhis, all can be distinguished without **, observing the filth and impurity, the first wisdom of patience is always present, the thoughts of lust are all considered impure, always thinking of distancing oneself, using the vajra samadhi to manifest it. Using immeasurable skillful means to liberate beings, the treasure of awakened intention corresponds with wisdom, practicing the essential path of liberation from birth, old age, sickness, and death, without the suffering of birth, taking rebirth again to liberate beings, the practices of the past, present, and future are complete and indestructible, not delighting in all worldly things, observing all phenomena with the desire to abandon them. Like this, without a mind of increase or decrease, able to liberate all beings, using the boat of the ten powers to liberate beings for a long time, enabling them to reach the other shore, always having this observation, not for oneself to become the first sravaka.

。入遍觀三昧作種種觀，承事供養繒幡花蓋，以三三昧為佛印，以冷栴檀涂身，五通徹視種種香遠布，以四無所畏為螺，鐘鼓具足無缺漏，無常苦空無我欲得離生死海，降伏魔眾皆使碎壞。盡無為處，分別法想一切不受，不度者度。得滅識處無苦樂至涅槃，乘福車為四部眾，皆使歡喜踴躍不自勝，以善身口意十力船載眾生，皆得至一切甘露涅槃處。於是便說此偈：

「無數劫苦行，　　而造福德船， 　善趣安隱處，　　為三世救護。 　彼歡喜之心，　　疾度生死岸， 　一切悉當終，　　盡當有是樂。」

爾時如來有如是日，所謂禪四等具足之行，無缺漏無穢行，善將護為一切戒名稱遠布，種種眾生類皆悉敬仰，使得樂止處心得歡樂。無數百千劫修行苦習盡道現第一義，以智慧照明除愚癡冥，消滅諸苦游彼眾中，皆悉成就十力無畏勇猛意，於三千世皆悉破壞，愍護不度者智不破壞。爾時世尊于彼現日明，無漏行具足，乘大乘車等御無畏如風吹帆，以念車皆與彼相應而現在前，以等志於彼所有皆悉具足，等三昧思惟一切眾生類，彼於三世具足翼從，悉承受其教意，無慾怒癡憍慢，舍諸結使，天人眾以花供養無有五蓋，以信財布現一切眾皆使覺知，無有塵埃，諸結使無礙，如是世尊為日光明

現代漢語譯本：進入遍觀三昧，進行種種觀想，以繒幡花蓋承事供養，以三三昧作為佛的印記，用冷栴檀塗抹身體，五神通徹視，種種香氣遠播，以四無所畏作為螺號，鐘鼓齊備沒有缺失，爲了脫離無常、苦、空、無我的生死苦海，降伏魔眾使之粉碎。到達無為的境界，分別法想，一切都不執著，度化那些未被度化的人。獲得滅識的境界，沒有苦樂，到達涅槃，乘坐福德之車，為四部眾說法，使他們都歡喜踴躍，不能自已，用善的身口意和十力之船載度眾生，都到達一切甘露涅槃的境界。於是便說了這首偈語： 『無數劫苦行，而造福德船，善趣安隱處，為三世救護。彼歡喜之心，疾度生死岸，一切悉當終，盡當有是樂。』 那時，如來有這樣的光明，即禪定、四等心具足的修行，沒有缺失，沒有污穢的行為，善於守護，作為一切戒律的名稱遠播，各種眾生都敬仰他，使他們得到安樂的止息，內心感到歡樂。無數百千劫修行，苦行修習，盡道顯現第一義，用智慧照明，消除愚癡的黑暗，消滅各種痛苦，遊走在眾生之中，都成就了十力無畏的勇猛意志，在三千世界都摧毀了魔障，憐憫保護那些沒有被度化的人，智慧不會被破壞。那時，世尊顯現出光明，無漏的修行具足，乘坐大乘之車，像無畏的風吹動船帆一樣，用念力之車與他們相應而出現在面前，用平等的意志使他們所有都具足，用平等的三昧思維一切眾生，他在三世都具備了羽翼，都接受他的教誨，沒有慾望、憤怒、愚癡、驕慢，捨棄各種煩惱，天人眾用鮮花供養，沒有五蓋的遮蔽，用信財佈施，使一切眾生都覺悟，沒有塵埃，各種煩惱都沒有障礙，這樣的世尊就像太陽的光明。

English version: Entering the Samadhi of Universal Observation, engaging in various contemplations, making offerings with silken banners, flowers, and canopies, using the three Samadhis as the Buddha's seal, anointing the body with cool sandalwood, the five supernormal powers of clear vision, various fragrances spreading far and wide, using the four fearlessnesses as a conch shell, drums and bells complete without any deficiency, in order to escape the sea of birth and death of impermanence, suffering, emptiness, and no-self, subduing the hordes of demons and crushing them. Reaching the realm of non-action, distinguishing the Dharma thoughts, not clinging to anything, liberating those who have not been liberated. Attaining the realm of cessation of consciousness, without suffering or joy, reaching Nirvana, riding the chariot of merit, preaching to the four assemblies, making them all rejoice and leap for joy, unable to contain themselves, using the good body, speech, and mind, and the ship of the ten powers to carry sentient beings, all reaching the realm of all-sweet nectar Nirvana. Then, he spoke this verse: 'Countless kalpas of ascetic practice, creating the ship of merit, a peaceful and secure place, for the protection of the three worlds. Their joyful hearts, quickly cross the shore of birth and death, all will eventually end, all will have this joy.' At that time, the Tathagata had such a light, that is, the practice of meditation, the four immeasurables complete, without deficiency, without defiled actions, skillful in guarding, as the name of all precepts spreading far and wide, all kinds of sentient beings revered him, enabling them to attain peaceful rest, their hearts feeling joy. Countless hundreds and thousands of kalpas of practice, ascetic practice, the complete path manifesting the supreme meaning, using wisdom to illuminate, eliminating the darkness of ignorance, extinguishing all kinds of suffering, wandering among sentient beings, all achieving the courageous will of the ten powers and fearlessness, in the three thousand worlds all destroying the demonic obstacles, compassionately protecting those who have not been liberated, wisdom will not be destroyed. At that time, the World Honored One manifested the light, the undefiled practice complete, riding the great vehicle, like the fearless wind blowing the sails, using the vehicle of mindfulness to correspond with them and appear before them, using equal will to make them all complete, using equal Samadhi to contemplate all sentient beings, he was equipped with wings in the three worlds, all receiving his teachings, without desire, anger, ignorance, or arrogance, abandoning all fetters, the heavenly beings made offerings with flowers, without the cover of the five hindrances, using the wealth of faith to give, making all sentient beings aware, without dust, all fetters without hindrance, such is the World Honored One, like the light of the sun.

。於是便說此偈：

「百智已具足，　　于彼眾無缺， 　已現三世光，　　是故拜手光， 　無數百劫行，　　滅愚盲冥癡， 　已能度此岸，　　當拜手慧日。」

如來蓮花者為何像貌？所謂第一功德所成，於三有得度，有信于眾生，清凈等智普悉周遍，以精進力得度彼岸，消滅雲霧禪悅皆悉得度，念解脫無眾想。以觀息彼種種穢患亦無異意，等見滿足悉成辦之皆悉覺知，以戒之香香聞四遠，以清凈光壞眾生類，猶彼蜂眾向若干種悉分別，了於三有等得解脫，眾生皆得悕望，種種方便欲安隱之，甚妙觀無厭足，一切根無缺漏，于息心眾中淫怒癡憍慢之患更不熾盛，極清凈柔軟而得度脫。於是便說此偈：

「清凈之所生，　　供養花無比， 　無數功德具，　　微妙最第一。 　欲得休息樂，　　眾生得清凈， 　已能覺知彼，　　謂呼常有聲。 　己之所嘆譽，　　與世而相應， 　微妙第一色，　　善香最為妙。 　人中為最上，　　世人所嘆譽， 　我今拜手禮，　　無著大神仙

現代漢語譯本 於是便說了這首偈語： 『百種智慧已圓滿具備，在那大眾中毫無欠缺， 已經顯現過去、現在、未來三世的光芒，因此我禮拜這光明。 無數百劫的修行，消滅了愚昧、盲目、黑暗和癡迷， 已經能夠度過此岸，應當禮拜這智慧的太陽。』 如來蓮花是什麼樣的相貌呢？是第一功德所成就的，在三界中得到解脫，對眾生有信心，清凈的智慧普遍周全，以精進的力量到達彼岸，消除了雲霧，禪定的喜悅都得到解脫，念及解脫時沒有雜念。通過觀察來平息各種污穢的煩惱，也沒有不同的想法，平等地看待一切，滿足一切，都能夠覺知，以戒律的香氣遠播四方，以清凈的光芒破除眾生的迷惑，就像蜜蜂向各種花朵分別採蜜一樣，瞭解三界，得到解脫，眾生都得到希望，用各種方便的方法想要使他們安穩，非常美妙的觀察沒有厭倦，一切根都沒有缺失，在平息心念的大眾中，淫慾、憤怒、愚癡、驕慢的煩惱不再熾盛，極其清凈柔軟而得到解脫。於是便說了這首偈語： 『清凈之處所生，供養的花無比殊勝， 無數功德具備，微妙而最第一。 想要得到休息的快樂，眾生得到清凈， 已經能夠覺知他們，稱之為常有的聲音。 自己所讚歎的，與世間相應， 微妙第一的顏色，美好的香氣最為奇妙。 在人中最為至上，世人所讚歎的， 我今天禮拜，無所執著的大神仙。』

English version Then he spoke this verse: 'A hundred wisdoms are fully complete, among that assembly, there is no lack, Having manifested the light of the three worlds, past, present, and future, therefore I bow to this light. Practicing for countless eons, extinguishing ignorance, blindness, darkness, and delusion, Having been able to cross this shore, one should bow to this sun of wisdom.' What is the appearance of the Tathagata's lotus? It is formed by the first merit, having attained liberation in the three realms, having faith in sentient beings, pure wisdom that is universally complete, reaching the other shore with the power of diligence, eliminating the clouds, and the joy of meditation is all liberated, when thinking of liberation, there are no distracting thoughts. By observing to calm various defilements, there are no different thoughts, seeing everything equally, fulfilling everything, being able to perceive everything, with the fragrance of precepts spreading far and wide, with pure light breaking through the confusion of sentient beings, just like bees separately collecting honey from various flowers, understanding the three realms, attaining liberation, all sentient beings receive hope, using various expedient means to want to make them peaceful, the very wonderful observation is without weariness, all roots are without deficiency, among the assembly that calms the mind, the afflictions of lust, anger, ignorance, and arrogance no longer blaze, extremely pure and gentle, and attaining liberation. Then he spoke this verse: 'Born from a pure place, the flowers offered are incomparably superior, Countless merits are possessed, subtle and the most supreme. Wanting to obtain the joy of rest, sentient beings obtain purity, Having been able to perceive them, it is called the constant sound. What one praises, corresponds with the world, The subtle and supreme color, the good fragrance is the most wonderful. The most supreme among people, praised by the world, Today I bow in reverence, to the great unattached sage.'

。」

爾時一切智有如是云，所謂九十一劫所造行，思惟不凈，神力所制所說無有異，盡諸欲愛無有愁憂，于諸三昧得到彼處，以大慈悲為一切眾生，使得功德百福具足，使彼得休息心觀而觀彼，於人民須輪鬼神之眾，於三世而行慈，皆使得清凈蔭涼得解脫門至要之處。復以智慧光洗彼清凈人民之眾，下至男女皆使得善，于彼遊行得諸忍業，得甚深法、善眾生法而種善根，眾生饑虛甘露之味，憂彼不得度脫者，以修行之法使彼覺一切有為行皆悉無常苦空，一切法無我，涅槃為第一樂，等度此苦樂，善悉分別言語具足，于種種眾中稱揚善法種解脫根，淫怒癡憍慢之法盡舍離之。以無畏金剛之志，度彼勤苦之患，於他眾中使受正法，有恐怖者一切智皆使愍一切，一切惠施無所著，是故拜手禮雨甘露。於是說此偈：

「功德出照明，　　十力云無比， 　當發歡喜心，　　說甘露除渴。 　已得無所畏，　　是一切智云， 　已有降伏外，　　是故食甘露

現代漢語譯本 那時，一切智者這樣說道：『在過去九十一劫中所修行的，是思惟不凈之法，以神力所制，所說與此無異。他斷盡了所有慾望和愛戀，沒有憂愁和悲傷，在各種禪定中到達了那個境界。他以大慈悲心對待一切眾生，使他們獲得百福具足的功德，使他們得以休息，用心觀察。對於人民、須輪鬼神等眾生，在過去、現在、未來三世都施行慈愛，使他們都得到清凈的蔭涼，得到解脫之門的關鍵之處。他又用智慧之光洗滌那些清凈的人民，下至男女都使他們得到善果。在那個地方，他獲得了各種忍辱的修行，獲得了甚深的佛法、善待眾生的方法，並種下了善根。對於那些飢渴的眾生，他給予甘露般的滋味；對於那些無法得到解脫的人，他感到憂慮。他用修行的佛法使他們覺悟到一切有為之法都是無常、苦、空的，一切法都沒有自我，涅槃才是第一快樂。他平等地度脫眾生的苦樂，善於分別言語，在各種人群中稱揚善法，種下解脫的根基，徹底捨棄淫慾、憤怒、愚癡、驕慢等法。他以無畏的金剛意志，度脫眾生勤苦的災難，在其他人群中使他們接受正法。對於那些感到恐懼的人，一切智者都以慈悲心對待，一切佈施都沒有執著。因此，人們都拜手禮敬，如同甘露降臨。』於是，他說了這首偈語： 『功德顯現光明，十力無比倫，應當發起歡喜心，宣說甘露以解除乾渴。已經獲得無所畏懼，這就是一切智者所說的，已經降伏了外道，所以才能享用甘露。』

English version At that time, the All-Knowing One spoke thus: 'What has been practiced for ninety-one kalpas is the contemplation of impurity. Through divine power, what is said is no different. He has exhausted all desires and attachments, without sorrow or grief. He has reached that state in various samadhis. He treats all beings with great compassion, enabling them to attain the merit of a hundred blessings. He allows them to rest and observe with their minds. Towards people, the Sura-wheel ghosts, and other beings, he practices loving-kindness in the past, present, and future, enabling them to receive pure shade and the key to the gate of liberation. He also washes the pure people with the light of wisdom, down to men and women, enabling them to attain goodness. In that place, he obtains various practices of patience, obtains profound Dharma, the method of treating beings well, and plants good roots. For those who are hungry and thirsty, he gives the taste of nectar; for those who cannot attain liberation, he feels concern. He uses the Dharma of practice to make them realize that all conditioned things are impermanent, suffering, and empty, that all dharmas have no self, and that Nirvana is the first joy. He equally delivers beings from suffering and joy, is good at distinguishing words, praises the good Dharma among various groups, plants the roots of liberation, and completely abandons the dharmas of lust, anger, ignorance, and arrogance. With the fearless will of a diamond, he delivers beings from the calamities of diligent suffering, and enables them to accept the true Dharma among other groups. For those who feel fear, the All-Knowing One treats them with compassion, and all giving is without attachment. Therefore, people bow and pay homage, as if nectar is descending.' Then, he spoke this verse: 'Merit manifests light, the ten powers are unparalleled, one should generate a joyful heart, and proclaim nectar to quench thirst. Having already obtained fearlessness, this is what the All-Knowing One says, having already subdued the outsiders, therefore one can enjoy nectar.'

。」

爾時世尊有如是火，所謂彼求行人民之類皆求喜樂，解脫得四等心所求已度，第一義具足與智相應，一切遍三昧有是神力，種種名聞諸根力具足，等至甚深已有此力，無數百千種，此根戒一切法得自在，三世最尊以十力威神得無所畏，是第一解脫，得第一光明、第一空寂。有如是之德布現深法，于彼眾生類訓誨使行忍度諸瞋恚，言語柔和無所傷損滅一切結使，于學無學於四部眾善已修行，指授苦報如是。彼功德極無量，智成就發趣于涅槃門，而得供養第一尊重，潤及眾生，是故拜手禮佛火。於是便說此偈：

「能焚燒草木，　　火最無有崖， 　佛火第一妙，　　是故當拜手。 　佛火以滅盡，　　苦樂不復起， 　猶有遺功德，　　流佈於世間。」

爾時世尊有是園觀，極柔軟禁戒成就，于彼處所無有五蓋，亦無石沙穢惡，亦無屺山，一切諸法根本皆悉得自在，大慈悲清凈無有垢穢，極自娛樂等度到彼。有如是思惟功德，諸行淳淑，力勢所為成善根本，亦不移動於法忍，無狐疑等見，八賢聖道悉具足，得諸供養無數百行不可稱計戒三昧，具足十力悉無有疑

現代漢語譯本 那時，世尊具有這樣的火焰，也就是說，那些尋求修行的人們都追求喜悅和解脫，獲得了四種無量心，所求皆已達到，具備了第一義諦，與智慧相應，一切遍入三昧，擁有這種神力，各種名聲和諸根的力量都已具備，進入甚深的禪定，已經擁有這種力量，無數百千種，對於這種根基和戒律，一切法都得到了自在。他是三世中最尊貴的，以十種力量的威神力獲得了無所畏懼，這是第一解脫，獲得了第一光明和第一空寂。他具有這樣的德行，展現深奧的佛法，教導那些眾生修行忍辱，度脫各種嗔恚，言語柔和，不傷害任何人，滅除一切煩惱，對於有學和無學，對於四部大眾都善於修行，指明苦報的根源。他的功德極其無量，智慧成就，趨向涅槃之門，因此得到第一尊重的供養，滋潤著眾生，所以要合掌禮拜佛陀的火焰。於是便說了這首偈語： 『能夠焚燒草木的火焰，是最沒有邊際的，佛陀的火焰最為奇妙，所以應當合掌禮拜。佛陀的火焰已經熄滅，苦樂不再生起，但仍然有遺留的功德，流佈於世間。』 那時，世尊擁有這樣的園林，極其柔軟，戒律成就，在那個地方沒有五蓋的障礙，也沒有石頭、沙子等污穢，也沒有高山，一切諸法的根本都得到了自在，大慈悲清凈沒有污垢，極其自在地娛樂，平等地度化眾生到達彼岸。他具有這樣的思惟功德，各種行為純熟善良，力量所為成就了善的根本，也不會動搖對於法忍的信念，沒有狐疑等邪見，八聖道都已具備，得到了無數的供養，百千種不可稱量的戒律和三昧，具備了十種力量，沒有任何疑惑。

English version At that time, the World Honored One possessed such a fire, that is, those who seek to practice all seek joy and liberation, having attained the four immeasurable minds, their desires fulfilled, possessing the ultimate truth, corresponding with wisdom, all-pervading samadhi, having this divine power, various reputations and the powers of the faculties are all complete, having entered profound samadhi, already possessing this power, countless hundreds of thousands, for this foundation and precepts, all dharmas are obtained freely. He is the most honored of the three worlds, with the majestic power of the ten powers, he has obtained fearlessness, this is the first liberation, having obtained the first light and the first emptiness. He has such virtues, revealing profound Dharma, teaching those sentient beings to practice patience, to overcome all anger, with gentle speech, not harming anyone, extinguishing all afflictions, for those who are learning and those who have completed learning, for the four assemblies, he is skilled in practice, pointing out the root of suffering. His merits are immeasurable, wisdom accomplished, heading towards the gate of Nirvana, therefore receiving the first respect and offerings, nourishing sentient beings, so one should bow with palms together to the Buddha's fire. Then he spoke this verse: 'The fire that can burn grass and trees, is the most boundless, the Buddha's fire is the most wonderful, therefore one should bow with palms together. The Buddha's fire has been extinguished, suffering and joy no longer arise, but there are still remaining merits, flowing throughout the world.' At that time, the World Honored One possessed such a garden, extremely soft, precepts accomplished, in that place there were no hindrances of the five coverings, nor were there stones, sand, or other impurities, nor were there high mountains, the root of all dharmas was obtained freely, great compassion was pure without defilement, extremely freely enjoying himself, equally leading sentient beings to the other shore. He has such merits of thought, all actions are pure and good, the power of his actions has established the root of goodness, and he will not waver in his belief in the forbearance of Dharma, without doubt or other wrong views, the eight noble paths are all complete, he has received countless offerings, hundreds of thousands of immeasurable precepts and samadhi, possessing the ten powers, without any doubt.

。諸陰蓋解脫清凈，誓願已果，枝葉繁茂于彼生花實，生若干百三昧林悉皆茂盛，等見無邪見，禪無色而自樂身，慈悲喜護常加眾生，于其中間分別七覺意，息心第一果，慚愧圍繞常念惠施，求出要故有是清涼云，以力拔諸結使，有此勇猛欲得解脫，功德不可壞，善覺集在彼，除彼眾生淫怒癡得無所畏。猶彼阿若拘鄰、舍利弗、大目揵連、迦葉、迦栴延子、阿那律、難提、金鞞罹難陀、離越，于彼聲聞園中為聲聞王功德無比，浴池清凈一切布善三世所嘆，是故拜手禮頂。於是便說此偈：

「善興三世護，　　為彼萌類故， 　覺意花飾身，　　解脫果成就。 　聲聞眾中王，　　生功德無穢， 　當求彼樂處，　　必獲安樂處。」

爾時世尊有如是空，意同一色廣佈無邊故曰為空，斷諸欲愛一切無所住，以智果報一切潤澤，無有諸結亦無諸蓋。以三昧愛度諸塵垢，善出要以解脫，清凈月善光，以功德無量意專一生業，修一生梵常懷歡喜，智慧眼清凈而境界凈，斷諸結使故無所著，已得大慈故一切無處所，分別意故種種得成就，得供養故不染于結使。依彼心故不以凈不凈染污其心，依彼聲聞眾種種鳥圍繞，止觀具足故極微妙不盡，三昧林故星宿眾圍繞，以正法降伏外敵故難以為疇匹

諸陰的束縛都已解脫，清凈無染，誓願已經實現，如同枝葉繁茂，在那裡開花結果，生長出無數的三昧之林，都茂盛無比。他們平等看待一切，沒有邪見，在禪定中享受無色界的快樂，以慈悲喜捨之心恒常關愛眾生。在這些境界中，他們能分辨七覺支，達到息心第一果。他們以慚愧之心為伴，常念佈施，爲了尋求解脫的要道，有如清涼的雲朵。他們以力量拔除各種煩惱，有勇猛的精進心想要獲得解脫，功德不可摧毀，善覺都聚集在那裡。他們消除了眾生的淫慾、嗔怒和愚癡，獲得了無所畏懼的境界。就像阿若拘鄰、舍利弗、大目犍連、迦葉、迦旃延子、阿那律、難提、金毗罹難陀、離越等，在聲聞的園林中成為聲聞之王，功德無與倫比。他們的浴池清凈，一切善行都得到三世的讚歎，因此人們都拜手禮頂。於是，世尊便說了這首偈語： 『善能興盛三世的護佑者，爲了那些萌芽的眾生，以覺悟的智慧之花裝飾自身，成就解脫的果實。在聲聞眾中為王，所生功德清凈無染，應當尋求他們所處的快樂之地，必定能獲得安樂。』 那時，世尊有這樣的空性，意念與色性合一，廣佈無邊，所以稱為空。他斷除了一切慾望和愛戀，沒有任何執著。以智慧的果報滋潤一切，沒有煩惱，也沒有任何遮蓋。他以三昧的愛來度脫塵垢，善於尋求解脫之道，如清凈的月亮般散發著美好的光芒。他以無量的功德，一心專注于修行，修持一生清凈的梵行，常懷歡喜。他的智慧之眼清凈，所見境界也清凈。他斷除了一切煩惱，所以沒有任何執著。他已經獲得了大慈悲心，所以對一切眾生都沒有分別。他能分辨各種意念，所以能成就種種功德。他得到供養，卻不被煩惱所染污。他的心清凈，不被凈與不凈所污染。他所處的聲聞眾，有各種鳥類圍繞，止觀具足，所以極其微妙，無窮無盡。三昧之林，如同星宿般圍繞。他以正法降伏外敵，所以難以匹敵。

All the fetters of the aggregates are released, pure and undefiled, the vows have been fulfilled, like flourishing branches, where flowers bloom and fruits grow, giving rise to countless forests of samadhi, all thriving. They view everything equally, without wrong views, enjoying the pleasure of the formless realm in meditation, with compassion, joy, and equanimity constantly caring for sentient beings. Within these realms, they can discern the seven factors of enlightenment, attaining the first fruit of cessation. They are accompanied by shame and remorse, constantly mindful of giving, seeking the essential path to liberation, like cool clouds. They use their strength to uproot all afflictions, with courageous diligence desiring to attain liberation, their merits indestructible, and good awareness gathered there. They eliminate the lust, anger, and delusion of sentient beings, attaining fearlessness. Like Ajnata Kaundinya, Shariputra, Maudgalyayana, Kashyapa, Katyayana, Aniruddha, Nanda, Kimpila, and Revata, they become kings of the Shravaka in the Shravaka's garden, with unparalleled merits. Their bathing pools are pure, all good deeds are praised by the three worlds, therefore people bow and pay homage. Then, the World Honored One spoke this verse: 'The protector who well prospers the three worlds, for the sake of those sprouting beings, adorns oneself with the flowers of enlightened wisdom, achieving the fruit of liberation. Among the Shravaka assembly, they are kings, their merits are pure and undefiled, one should seek the place of their joy, and surely attain peace and happiness.' At that time, the World Honored One had such emptiness, the mind united with the nature of form, spreading boundlessly, therefore it is called emptiness. He severed all desires and attachments, without any clinging. With the fruit of wisdom, he nourishes everything, without afflictions, nor any veils. He uses the love of samadhi to transcend defilements, skilled in seeking the path of liberation, like a pure moon emitting beautiful light. With immeasurable merits, he focuses his mind on practice, cultivating a pure life of celibacy, always filled with joy. His eye of wisdom is pure, and the realm he sees is also pure. He has severed all afflictions, therefore he has no attachments. He has attained great compassion, therefore he has no discrimination towards all beings. He can discern various thoughts, therefore he can achieve various merits. He receives offerings, yet is not defiled by afflictions. His mind is pure, not defiled by purity or impurity. The Shravaka assembly he dwells in is surrounded by various birds, with both calm abiding and insight, therefore it is extremely subtle and inexhaustible. The forest of samadhi is like a constellation of stars surrounding him. He subdues external enemies with the righteous Dharma, therefore he is difficult to match.

。當作是觀，猶如有人得歡喜究竟其業，必不有疑退轉本處。於是便說此偈：

「歡喜念愛樂，　　無有結塵垢， 　此有若干色，　　復能悉分別。 　一切得等意，　　欲作是稱譽， 　已到越彼岸，　　無有喜樂心。」

是時世尊有如是輪，意止具足根力覺意無有缺漏皆自莊嚴，四神足最第一，四意斷善莊嚴身，善口說教遠布，七覺意等見而得解脫。以止觀無有癡愛，已度彼三昧得無所畏，為師子吼無有恐畏，辯才無礙得信歡喜，精進無懈怠念，境界得度彼智慧解脫。游彼魔境界無有欲愛，功德具足消滅諸惡趣，三乘果微妙，第一善成就，滅彼魔眾三欲永盡，諸有愁憂苦惱永盡無餘，亦無有愛亦無五蓋亦無瑕穢，依彼身盡舍離，除去狐疑無有愚癡，有覺有觀亦無憍慢，隨時興起亦無顛倒，永除邪見有威力，歡喜滅結使降伏魔眾。於是便說此偈：

「一切人供養，　　救度眾生類， 　無護為作護，　　魔前轉法輪。 　彼輪無有等，　　天人所嘆譽， 　已有此名稱，　　彼最為第一。」

是時世尊因何金剛降伏彼魔？所謂爾時世尊乘禁戒車被弘誓鎧有諸忍力，以大云爲清凈幢蓋，以無結使執無慾擁執持等見，緣四禪愛慢得解脫清凈，等志等語皆悉清凈

現代漢語譯本：將它視為一種觀察，就像有人因完成其事業而獲得究竟的歡喜，必定不會有疑惑而退轉原處。於是便說了這首偈： 『歡喜、念、愛樂，沒有結縛和塵垢，這裡有各種各樣的色，又能完全分辨。一切都達到平等的心意，想要這樣稱讚，已經到達彼岸，沒有喜樂之心。』 這時，世尊擁有這樣的輪，意念止息，具足根、力、覺意，沒有缺失，都自我莊嚴，四神足最為第一，四意斷善於莊嚴自身，善於用口宣說教義，廣為傳播，七覺意等見而獲得解脫。以止觀沒有癡愛，已經度過彼三昧，獲得無所畏懼，像獅子吼一樣沒有恐懼，辯才無礙，獲得信心和歡喜，精進不懈怠，念力，境界都已度過，智慧解脫。遊歷于魔的境界而沒有慾望和愛，功德具足，消滅各種惡趣，三乘果微妙，第一善成就，消滅魔眾，三欲永遠斷盡，各種憂愁苦惱永遠消滅無餘，也沒有愛，也沒有五蓋，也沒有瑕疵污穢，依靠身體完全舍離，除去狐疑，沒有愚癡，有覺有觀，也沒有驕慢，隨時興起，也沒有顛倒，永遠去除邪見，有威力，歡喜地滅除結使，降伏魔眾。於是便說了這首偈： 『一切人都供養，救度眾生，沒有保護的為他們作保護，在魔前轉法輪。這個法輪無與倫比，天人都讚歎稱譽，已經有了這樣的名稱，它最為第一。』 這時，世尊因何金剛降伏了魔？所謂那時世尊乘坐禁戒之車，身披弘誓的鎧甲，擁有各種忍辱的力量，以大云作為清凈的幢蓋，以沒有結使執持無慾，擁護持守等見，因四禪的愛慢而獲得解脫清凈，等志等語都完全清凈。

English version: Consider it as an observation, like someone who, having completed their work, attains ultimate joy, and will certainly not doubt or retreat from their original place. Thus, this verse was spoken: 'Joy, mindfulness, and love, without bonds or defilements, here are various forms, and they can all be distinguished. All have reached an equal state of mind, desiring to praise in this way, having reached the other shore, there is no joy or pleasure.' At that time, the World Honored One possessed such a wheel, with his mind stilled, complete with roots, powers, and factors of enlightenment, without any deficiency, all self-adorned, the four supernatural powers being the foremost, the four right efforts well adorning the body, skillful in proclaiming the teachings with his mouth, widely spreading them, the seven factors of enlightenment and so on, seeing and attaining liberation. Through cessation and contemplation, there was no ignorance or attachment, having crossed over that samadhi, attaining fearlessness, like a lion's roar without fear, with unobstructed eloquence, gaining faith and joy, diligent without laziness, mindfulness, the realm having been crossed over, wisdom and liberation. Wandering in the realm of Mara without desire or love, with merits complete, eliminating all evil destinies, the three vehicles' fruits being subtle, the first good accomplishment, eliminating the hosts of Mara, the three desires forever extinguished, all sorrows and sufferings forever extinguished without remainder, also without love, without the five hindrances, without flaws or impurities, relying on the body, completely abandoning, removing doubt, without ignorance, with awareness and contemplation, also without arrogance, arising at any time, also without perversion, forever removing wrong views, with power, joyfully extinguishing the fetters, subduing the hosts of Mara. Thus, this verse was spoken: 'All people make offerings, saving sentient beings, for those without protection, providing protection, turning the Dharma wheel before Mara. This wheel is unparalleled, praised by gods and humans, having already this name, it is the foremost.' At that time, by what vajra did the World Honored One subdue Mara? It is said that at that time, the World Honored One rode the chariot of precepts, wore the armor of great vows, possessed the power of various forms of patience, with great clouds as a pure canopy, without fetters, holding no desire, upholding equal views, through the love and pride of the four dhyanas, attaining liberation and purity, equal aspirations and equal speech all completely pure.

。以辯才智神足莊嚴，自專其意解脫牢固無淫怒癡，以覺意解脫明熾然，一切具足無有三愛，度一切結力勢不可壞，至涅槃海無世俗患。以智慧金剛復以智業滅諸惡趣，十力解脫四無所畏降伏，本所修習行無敗壞，一切種種色像皆悉成就，滅諸魔眾亦無所著。於是便說此偈：

「種種來恐畏，　　金剛精進意， 　降伏彼魔眾，　　及余諸塵結。 　諸有生有想，　　結使皆永盡， 　由是三昧行，　　故歸牟尼士。」

爾時世尊云何以法雨而雨之？所謂轉不死法輪，於八部眾中而嘆譽此法，百劫所求善行修行，于慈轉牢固，清凈法如是，賢聖牢固，住于出家之觀，大威神無著。復以忍智之力，皆悉牢固解脫門，若干種珍寶瓔珞本願所追還，有其方便住其東方微妙之處，于彼貝多樹下極端政，諸天塞虛空，向東方坐觀察。是時佛為妙，亦有中間作如是歡喜之散花而嘆，觀察是時若須倫之眾聞如是之德，及諸神仙，昔佛所造最勝幢蓮花稱佛、錠光佛、隨葉佛，于彼大眾心得第一自在。爾時世尊釋迦文一切智，諸天眾歡喜，皆是本佛所造，彼猶如轉輪聖王于境界而得自在，世尊亦復如是，於己無漏法中而得自在

現代漢語譯本：他以雄辯的智慧和神足莊嚴自身，自主其意，解脫牢固，沒有淫慾、憤怒和愚癡。他以覺悟的意念解脫，光明熾盛，一切具足，沒有三種愛慾。他度脫一切煩惱的束縛，力量堅不可摧，到達涅槃的海洋，沒有世俗的憂患。他以智慧的金剛，又以智慧的行動，滅除一切惡趣。他以十力、解脫和四無所畏降伏一切，他所修習的行持沒有敗壞，一切種種的色相都成就了，滅除一切魔眾，也沒有任何執著。於是便說了這首偈： 『種種恐懼來襲，金剛般的精進意志，降伏那些魔眾，以及其餘的塵垢煩惱。所有有生有想的，煩惱都永遠斷盡，因此修習三昧，所以歸依牟尼聖者。』 那時，世尊是如何以法雨來滋潤眾生的呢？他轉動不死的法輪，在八部眾中讚歎此法。他百劫所求的善行修行，在慈悲中變得牢固，清凈的法就是這樣，賢聖的境界是牢固的，安住在出家的觀察中，大威神力沒有執著。他又以忍辱和智慧的力量，都牢固地解脫了。他以若干種珍寶瓔珞，是本願所追回的，他有方便安住在東方微妙之處，在貝多樹下端正坐著，諸天充滿虛空，面向東方觀察。這時佛是如此的殊妙，也有中間作這樣的歡喜散花而讚歎，觀察這時，如果須彌山的眾生聽到這樣的功德，以及諸神仙，過去佛所造的最勝幢蓮花稱佛、錠光佛、隨葉佛，在他們大眾心中得到第一自在。那時，世尊釋迦牟尼一切智，諸天眾都歡喜，都是本佛所造的，他就像轉輪聖王在自己的境界中得到自在，世尊也是這樣，在自己無漏的法中得到自在。

English version: He adorned himself with eloquent wisdom and divine powers, self-mastering his will, his liberation was firm, free from lust, anger, and ignorance. He was liberated by the awakening of his mind, his light was blazing, all was complete, without the three desires. He transcended all the bonds of affliction, his power was indestructible, he reached the ocean of Nirvana, free from worldly sorrows. With the diamond of wisdom, and with the actions of wisdom, he extinguished all evil realms. With the ten powers, liberation, and the four fearlessnesses, he subdued all, his practiced conduct was not corrupted, all kinds of forms were accomplished, he extinguished all the demonic hosts, and had no attachments. Then he spoke this verse: 'Various fears come, with a diamond-like spirit of diligence, subdue those demonic hosts, and the remaining dust of afflictions. All who have birth and thought, their afflictions are forever exhausted, therefore practicing samadhi, thus they return to the sage Muni.' At that time, how did the World Honored One rain down the Dharma rain? He turned the wheel of the immortal Dharma, and praised this Dharma among the eight assemblies. The good deeds he had cultivated for hundreds of kalpas became firm in compassion, the pure Dharma was like this, the realm of the sages was firm, dwelling in the contemplation of renunciation, with great divine power and no attachments. He also firmly liberated himself with the power of patience and wisdom. With various kinds of precious jewels and ornaments, which were reclaimed by his original vows, he had the means to dwell in the subtle place of the East, sitting upright under the Betel tree, the heavens filled the void, facing the East to observe. At this time, the Buddha was so wonderful, and there were also those in between who scattered flowers with joy and praised him. Observing this time, if the beings of Mount Sumeru heard such merits, as well as the gods and immortals, the most victorious banner lotus that the past Buddhas had created, the Buddha named Dipankara, the Buddha named Suvarna, the Buddha named Kasyapa, they obtained the first freedom in their minds. At that time, the World Honored One Shakyamuni, the all-knowing, the heavenly hosts were all joyful, all were created by the original Buddha, he was like a wheel-turning king who obtained freedom in his own realm, the World Honored One was also like this, obtaining freedom in his own un-leaking Dharma.

。猶轉輪聖王自在境界，眾生之類共鬥諍者悉能斷絕，佛世尊亦復如是，于聲聞中其有眾生之類，有狐疑於法者皆悉能斷。猶如彼轉輪聖王，無財寶者皆悉能施，佛亦如是，諸乏賢聖寶者，便以七財而惠施之。猶如轉輪聖王外道眾生以示正法，佛世尊亦復如是，指授眾生至涅槃道。猶如轉輪聖王出現於世，諸閉在牢獄者皆悉脫之，佛世尊亦復如是，出現於世時，于生死牢獄便悉脫之。於是便說此偈：

「法王為第一，　　眾尊無過佛， 　愍彼眾生類，　　三界佛覆護。 　可事可恭敬，　　欲度不度者， 　如是功德者，　　佛覺不覺者。」

爾時世尊有何城？所謂四賢聖智慧正觀，于彼戒定地善相無為行，以智慧為城郭，以三三昧為卻敵，以解脫門為閨，以等見為街巷，以念為墻，以意止為塹，以五根為堂，以禪為室，以慚愧自障屏，指授彼道，以神足遊行不可障蔽，以覺意華自嚴飾，以諦果為行，以賢聖第一而自娛樂，極安隱教授彼眾皆悉濟度。舍利弗、目揵連有無數眾善想，常游教化善滿具足所覺皆成就，于彼浴池洗，以戒為涂香，辯才黠慧以為法服嚴莊其身，以三三昧為食，以法味為漿，七寶具足

現代漢語譯本：如同轉輪聖王所處的自在境界，能夠斷絕眾生之間的爭鬥，佛世尊也是如此，對於聲聞弟子中那些對佛法有疑惑的人，都能夠斷除他們的疑慮。又如轉輪聖王，對於沒有財寶的人都能夠施捨，佛也是這樣，對於那些缺乏賢聖之寶的人，就用七種聖財來佈施給他們。又如轉輪聖王，為外道眾生指明正法，佛世尊也是如此，引導眾生走向涅槃之道。又如轉輪聖王出現在世間，能夠解脫所有被囚禁在牢獄中的人，佛世尊也是如此，當他出現在世間時，就能夠解脫眾生於生死牢獄。於是便說了這首偈語： 『法王最為尊貴，　　一切尊者無過佛， 　憐憫那些眾生，　　佛陀庇護三界。 　值得侍奉和恭敬，　　想要度化那些未被度化的人， 　具有如此功德的，　　佛陀覺悟了未覺悟的人。』 當時世尊擁有什麼樣的城池呢？那就是四種賢聖智慧的正觀，在戒定之地，善於觀察無為之行，以智慧為城墻，以三三昧為抵禦敵人的屏障，以解脫門為閨房，以正見為街道，以正念為墻壁，以意止為護城河，以五根為殿堂，以禪定為房間，以慚愧作為遮蔽，指引他們道路，以神足通不可阻擋，以覺悟之花來莊嚴自己，以諦理之果為修行，以賢聖第一的境界來娛樂自己，極其安穩地教導他們，使他們都得到救度。舍利弗、目犍連有無數的善念，常常遊歷教化，善行圓滿具足，所覺悟的都已成就，在那個浴池中洗浴，以戒律為涂香，以辯才和智慧為法衣來莊嚴自身，以三三昧為食物，以法味為飲料，七寶具足。

English version: Like the sovereign king who possesses a state of ease, able to end the conflicts among beings, the Buddha also does the same. For those among the disciples who have doubts about the Dharma, he is able to dispel their doubts. Just as the sovereign king bestows wealth upon those who have none, the Buddha also bestows the seven noble treasures upon those who lack them. Just as the sovereign king shows the right path to non-Buddhist beings, the Buddha also guides beings to the path of Nirvana. Just as the sovereign king, when appearing in the world, frees all those imprisoned, the Buddha also, when appearing in the world, frees beings from the prison of birth and death. Then, he spoke this verse: 'The Dharma King is the most honored, among all the honored ones, none surpasses the Buddha, Compassionate to those beings, the Buddha protects the three realms. Worthy of service and respect, desiring to liberate those who are not yet liberated, With such merits, the Buddha awakens those who are not yet awakened.' What kind of city did the World Honored One possess at that time? It was the correct view of the four noble wisdoms, in the realm of precepts and concentration, skilled in observing the unconditioned actions, with wisdom as the city wall, the three samadhis as the defense against enemies, the gate of liberation as the inner chamber, right view as the streets, mindfulness as the wall, intention as the moat, the five roots as the halls, meditation as the rooms, shame and remorse as the screen, guiding them on the path, with supernatural powers that cannot be obstructed, adorning oneself with the flowers of enlightenment, with the fruits of truth as practice, enjoying oneself with the first state of the noble ones, teaching them with utmost peace, enabling them all to be saved. Shariputra and Maudgalyayana had countless good thoughts, often traveling to teach, their good deeds were complete and perfect, all that they had awakened to was accomplished, bathing in that pool, using precepts as perfume, using eloquence and wisdom as Dharma robes to adorn themselves, using the three samadhis as food, using the taste of Dharma as drink, possessing the seven treasures.

。時世尊為大眾學無學皆悉圍繞，欲使彼眾到涅槃至無畏處亦不退轉，無慾于眾生，得無所畏，法力具足，諸陰入成就，不著于塵垢。於是便說此偈：

「諸惡已休息，　　大神仙所制， 　使彼得清凈，　　十力之所說。 　于彼釋城郭，　　常畏生老病， 　不至涅槃處，　　皆由眾生苦。」

僧伽羅剎所集經卷中 大正藏第 04 冊 No. 0194 僧伽羅剎所集經

僧伽羅剎所集經卷下

符秦罽賓三藏僧伽跋澄等譯

爾時世尊云何說道跡？于彼說道跡時，猶如王大路謂之王路，星宿謂星宿路。此跡亦如是，至涅槃者謂至涅槃路，彼是等見處所，等志、等語、等命無有差違，等方便不缺漏，等念無量，等三昧色不變易。緣彼若干色，無有淫慾亦無塵垢，結使永使不起，無有色愛著亦無眾刺，欲滅愛故亦無有泥，欲除邪見故等見具足，等滅結使故永不復起。彼微妙果故現種種義，欲除悕望故無有眾想，欲求出要樂故若干果成就，無著要故等度彼名色，于彼遊行故謂是道一無有二，皆得至彼第一義處，所為緣一，往者自心誓願謂一入。爾時世尊以第一辯而知道，以能自覺知則不壞敗，所為業勝無有亂想，果報已獲得諸善根，能覺寤彼眾生，便說是道使至無為

現代漢語譯本：當時，世尊被眾多有學和無學弟子圍繞，他希望這些弟子都能到達涅槃，到達無畏的境地，不再退轉。他對眾生沒有貪慾，獲得了無所畏懼的力量，具備了圓滿的法力，成就了諸陰入，不沾染塵垢。於是，世尊說了這首偈語： 『諸惡已經止息，這是大神仙所制定的，使他們能夠得到清凈，這是十力佛所宣說的。在那個釋迦族的城郭里，人們常常畏懼生老病死，不能到達涅槃的境地，這都是因為眾生的苦難。』 這是僧伽羅剎所集經卷中的內容。 以下是僧伽羅剎所集經卷下的內容： 符秦罽賓三藏僧伽跋澄等人翻譯。 當時，世尊是如何講述道跡的呢？當他講述道跡時，就像國王的大路被稱為王路，星宿的執行軌跡被稱為星宿路。這個道跡也是如此，到達涅槃的人所走的道路被稱為涅槃路。這條路是正見所在之處，有正志、正語、正命，沒有絲毫差錯；有正方便，沒有缺失；有無量的正念；有不變易的正定。因為這些種種的緣故，沒有淫慾，也沒有塵垢，煩惱永遠不會生起，沒有對色慾的愛著，也沒有眾多的刺痛。爲了滅除愛慾，也沒有泥濘；爲了去除邪見，正見得以圓滿；爲了滅除煩惱，煩惱永遠不會再生起。因為這微妙的果報，種種意義得以顯現；爲了去除希望，沒有眾多的妄想；爲了尋求出離的快樂，種種果報得以成就；因為沒有執著，能夠超越名色。因為這個緣故，這被稱為唯一的道路，沒有第二條路，都能到達第一義的境界。所依靠的因緣是唯一的，前往的人都是因為自己內心的誓願而進入。當時，世尊以第一的辯才而知道，因為能夠自覺自知，所以不會敗壞。所作的業是殊勝的，沒有混亂的妄想，果報已經獲得，諸善根已經成就，能夠覺悟那些眾生，於是宣說這條道路，使他們到達無為的境界。

English version: At that time, the World Honored One was surrounded by a multitude of disciples, both those still learning and those who had completed their learning. He wished for these disciples to reach Nirvana, to reach a place of fearlessness, and not to regress. He had no desire for sentient beings, had attained fearlessness, possessed complete Dharma power, had accomplished the aggregates and entrances, and was not attached to defilements. Thereupon, the World Honored One spoke this verse: 'All evils have ceased, this is what the great sage has established, enabling them to attain purity, this is what the Ten Powers have proclaimed. In that city of the Shakyas, there is constant fear of birth, old age, sickness, and death, and they cannot reach the place of Nirvana, all because of the suffering of sentient beings.' This is from the Sutra Collected by Sangharaksa. The following is from the lower scroll of the Sutra Collected by Sangharaksa: Translated by the Tripitaka Master Sanghabhadra and others from Kipin during the Qin Dynasty. At that time, how did the World Honored One explain the path? When he explained the path, it was like the king's great road being called the king's road, and the path of the stars being called the path of the stars. This path is also like that; the path that leads to Nirvana is called the path to Nirvana. This path is the place of right view, with right intention, right speech, right livelihood, without any deviation; with right effort, without any deficiency; with immeasurable right mindfulness; with right concentration that does not change. Because of these various causes, there is no lust, nor defilement, the fetters will never arise, there is no attachment to form, nor many thorns. To extinguish desire, there is no mud; to remove wrong views, right view is complete; to extinguish the fetters, they will never arise again. Because of this subtle result, various meanings are revealed; to remove hope, there are no many thoughts; to seek the joy of liberation, various results are achieved; because there is no attachment, one transcends name and form. Because of this, it is called the one and only path, there is no second path, and all can reach the ultimate meaning. The cause is one, and those who go are because of their own vows. At that time, the World Honored One knew with the foremost eloquence, and because he could be self-aware, he would not be destroyed. The actions he performed were superior, without confused thoughts, the results had been obtained, the roots of goodness had been accomplished, and he could awaken those sentient beings, so he proclaimed this path to lead them to the unconditioned state.

。於是便說此偈：

「所興眾生類，　　有道甘露法， 　佛有是功德，　　於世最第一。 　我於今自得，　　清凈禁戒具， 　為人須倫說，　　是故我拜手。」

爾時世尊知鴦崛鬘今應受化，當於爾時無惡知識言論，覺已便往彼道，唯有一人存在，血流盈路，人皆證知飛烏鷲鳥處處啖食。時鴦崛鬘行如疾風，若舉足時群鹿飛鳥皆悉驚怖馳走。是時鴦崛鬘在阇梨園中，左右顧視無所睹見，唯見世尊端正無比紫磨金色，方便所為腰不傾曲，身體極軟細行步庠序，盡其力勢走逐如來后。是時世尊不改舊行亦不能及。爾時世尊便化此地使作坑渠荊棘，以是之故不能得及。或有作是說，以腳躡地，以是之故不能及世尊。或有作是說，化無色四大，眼識不可持。或作是說，佛功德不可思議。然彼鴦崛鬘力如暴象無能當者，然佛威力不可思議，猶彼神龍那羅延億百千數亦不能得近如來。是時鴦崛鬘便作是嘆曰：「見此未曾有。」便白世尊：「此意甚奇甚特。」便無瞋恚害意。作是思惟：「此是誰恩德？此必是神人。猶如此惡世我還此美，猶如饑饉有利亦如生愛念。然我不能得及，此必是善知識。今我疲極住。」遙語世尊言：

「當爲我身故，　　世所希見聞， 　今亦自見德，　　愿當小留住

於是便說了這首偈語： 『所興起的眾生種類，都有通往甘露的法門， 佛陀具有這樣的功德，在世間最為第一。 我今天自己領悟，清凈的戒律已經完備， 應當為人們宣說，因此我合掌禮拜。』 當時，世尊知道鴦崛鬘現在應該被教化，那時他不會受到惡知識的言論影響。覺察到這一點后，世尊便前往他所在的道路。那裡只有一個人，血流滿地，人們都知道有飛鳥和鷲鷹在各處啄食。當時，鴦崛鬘行走如疾風，每當他抬腳時，群鹿飛鳥都驚恐地四處逃散。這時，鴦崛鬘在阇梨園中，左右環顧，什麼也沒看見，只看見世尊端正無比，紫磨金色，行動從容，腰不彎曲，身體柔軟，步伐穩健。他竭盡全力追趕如來，但世尊依然如常行走，他卻無法追上。這時，世尊便將地面化為坑渠荊棘，因此他無法追上。有人說，是因為世尊腳踏地面，所以他無法追上。也有人說，是因為世尊化現了無色四大，眼睛無法感知。還有人說，佛陀的功德不可思議。雖然鴦崛鬘的力量如暴象，無人能擋，但佛陀的威力不可思議，即使像神龍那羅延那樣億百千數也無法接近如來。這時，鴦崛鬘感嘆道：『見到如此未曾有的景象。』便對世尊說：『這真是太神奇了！』他心中不再有嗔恨和傷害的念頭。他思索道：『這是誰的恩德？這一定是神人。就像在如此惡劣的世道，我還能遇到如此美好的事物，就像飢餓時得到食物，就像產生愛戀一樣。但我卻無法追上他，這一定是善知識。我現在已經疲憊不堪，停下來吧。』他遙遠地對世尊說： 『爲了我，世間難得一見的人， 現在我也看到了自己的德行，愿您稍作停留。』

Then he spoke this verse: 'The various kinds of beings that arise, all have the path to the nectar of Dharma, The Buddha possesses such merit, being the foremost in the world. Today I have realized it myself, the pure precepts are complete, I should explain it to people, therefore I bow with folded hands.' At that time, the World Honored One knew that Angulimala should now be converted, and that he would not be influenced by the words of evil companions at that time. Having realized this, the World Honored One went to the road where he was. There was only one person there, blood flowing all over the ground, and people knew that there were birds and vultures pecking at it everywhere. At that time, Angulimala walked like a swift wind, and whenever he lifted his foot, the deer and birds would scatter in fear. At this time, Angulimala was in the Jali Garden, looking around but seeing nothing, only seeing the World Honored One, incomparably dignified, with a purple-gold color, acting calmly, with a straight waist, a soft body, and steady steps. He tried his best to chase after the Tathagata, but the World Honored One continued to walk as usual, and he could not catch up. At this time, the World Honored One transformed the ground into pits and thorns, so he could not catch up. Some say that it was because the World Honored One stepped on the ground that he could not catch up. Others say that it was because the World Honored One transformed the four great elements into formlessness, which the eyes could not perceive. Still others say that the Buddha's merits are inconceivable. Although Angulimala's strength was like a violent elephant, and no one could stop him, the Buddha's power was inconceivable, even if there were hundreds of thousands of millions of divine dragons like Narayana, they could not approach the Tathagata. At this time, Angulimala exclaimed: 'I have seen such an unprecedented sight.' Then he said to the World Honored One: 'This is truly amazing!' He no longer had any anger or intention to harm. He thought: 'Whose grace is this? This must be a divine being. It's like in such an evil world, I can still encounter such beautiful things, like getting food when hungry, like having love. But I cannot catch up with him, this must be a good teacher. I am now exhausted, let me stop.' He said to the World Honored One from afar: 'For my sake, you who are rarely seen in the world, Now I have also seen my own virtue, I wish you would stay a little while.'

。」

世尊告曰：「汝自不住，方言我住。」於是鴦崛鬘白世尊言：

「沙門自不住，　　我住言不住。 　云何我不住？　　愿世尊具說。」

是時世尊告曰：

「無惡則是住，　　持戒護人長， 　如迦葉弟子，　　是故汝不住。」

彼本行少諸惡永盡流血污體，便解劍舍著一面，白世尊言：

「師今是我護，　　遭遇此聖師， 　求為作弟子，　　不違師禁戒。」

爾時世尊作是故告曰：「善來比丘！」便說此偈：

「猶彼大海水，　　亦生煙火炎， 　未受降伏者，　　今應受我化。 　亦有善降伏，　　清凈而得度， 　亦為我弟子，　　如是不受有。 　睹者皆怖畏，　　及諸妖鬼神， 　是諸鬼神處，　　最勝便入彼。」

是時阿羅婆鬼聞彼褐陀披鬼語，瞋恚熾盛顏色變異，瞋恚火起眼如赤銅，聲響雷振無數瞋恚熾盛，搖頭嚙唇振動身體，便作是語：「我於世間亦不見人民之類能來至我住處者。」懷如是狐疑：「何故彼人來至我所？」諸彼鬼神名婆多者，梨醯摩披陀為首(二善離)，使語彼大鬼神言：「莫作是語，佛世尊未降伏者能降伏之，能安處眾生獲無上道，皆使擁護有形之類。如是不相應福田，汝今粗言惡語不與相應。」時瞋恚大盛倍於前

現代漢語譯本：

世尊告訴他說：『你自己沒有停止，反而說我停止了。』於是鴦崛鬘對世尊說：

『沙門自己沒有停止， 卻說我停止了。 為什麼說我沒有停止？ 希望世尊詳細說明。』

這時世尊告訴他說：

『沒有惡行就是停止， 持守戒律保護他人， 就像迦葉的弟子一樣， 所以說你沒有停止。』

他原本的惡行減少，所有惡行都已消除，流血的身體也已乾淨，便解下劍放在一邊，對世尊說：

『老師現在是我的保護者， 有幸遇到這位聖師， 請求成為您的弟子， 不違背老師的戒律。』

這時世尊因此告訴他說：『善來比丘！』便說了這首偈：

『就像那大海水， 也會生起煙火火焰， 未被降伏的人， 現在應該接受我的教化。 也有善於降伏的人， 清凈而得解脫， 也成為我的弟子， 這樣就不再受輪迴之苦。 看到的人都感到恐懼， 以及各種妖魔鬼神， 這些鬼神所居住的地方， 最殊勝的便進入那裡。』

這時阿羅婆鬼聽到褐陀披鬼說的話，怒火中燒，臉色大變，怒火燃燒，眼睛像赤銅一樣，聲音像雷鳴一樣震動，無數的怒火燃燒，搖頭咬唇，身體顫抖，便說：『我在世間也沒有見過人類能來到我住的地方。』他懷著這樣的疑惑：『為什麼那個人能來到我這裡？』那些鬼神名叫婆多，以梨醯摩披陀為首（二善離），讓他們告訴那個大鬼神說：『不要這樣說，佛世尊能降伏那些沒有被降伏的人，能使眾生安穩地獲得無上的道，都能保護有形之物。像這樣不相應的福田，你現在說粗俗惡劣的話是不相應的。』這時他的怒火比之前更加旺盛。 現代漢語譯本： 現代漢語譯本： 現代漢語譯本：

English version:

The World Honored One said, 'You yourself are not stopped, yet you say I am stopped.' Then Angulimala said to the World Honored One:

'The Shramana himself is not stopped, Yet says I am not stopped. Why am I not stopped? May the World Honored One explain in detail.'

At that time, the World Honored One said:

'Without evil is to be stopped, Maintaining precepts protects others, Like the disciples of Kasyapa, Therefore, you are not stopped.'

His original evil deeds diminished, all evil deeds were eliminated, and his blood-stained body was clean. He then took off his sword and placed it aside, saying to the World Honored One:

'Teacher is now my protector, Fortunate to meet this holy teacher, I ask to become your disciple, Not violating the teacher's precepts.'

At that time, the World Honored One therefore said, 'Welcome, Bhikkhu!' and then spoke this verse:

'Like the water of the great sea, It also produces smoke and flames, Those who have not been subdued, Should now receive my teachings. There are also those who are well subdued, Pure and liberated, They also become my disciples, Thus, they no longer suffer from rebirth. Those who see are all fearful, And all kinds of demons and spirits, The places where these spirits dwell, The most excellent enter there.'

At that time, the demon Alavaka heard the words of the demon Hatthapilaka, his anger flared up, his face changed, his anger burned, his eyes were like red copper, his voice was like thunder, countless anger burned, he shook his head, bit his lip, and his body trembled. He then said, 'I have never seen any human being in the world who can come to my dwelling place.' He had such doubts, 'Why can that person come to me?' Those demons named Bhata, led by Lihimaphita (two good departures), were told to tell that great demon, 'Do not say that, the World Honored One Buddha can subdue those who have not been subdued, can make sentient beings peacefully obtain the supreme path, and can protect all beings with form. Like this uncorresponding field of merit, your current coarse and evil words are not corresponding.' At this time, his anger was even more intense than before. English version: English version: English version:

。是時阿羅披鬼喘息氣猶如火炎，視瞻極惡便舍彼鬼界，瞋恚所纏絡身體極黑，顏色變易不與常同，口出四牙發黃如金上下相叉，人血污其形皆濕不幹，著師子皮著象皮著牦牛皮，大華鬘如大火炎，手執刀劍撞地而行，皆破山嶽移山林拔樹。或起大云曀覆大光明，以水灑虛空聲如雷震，便自到住處欲得傷害世尊，種種樹木皆悉焚燒色變易，手執輪雷電霹靂。如是瞋恚觀察如來，作若干變化求如來便。時佛說此偈：

「眾生有畏想，　　我志不移動， 　今得解脫法，　　無有恐怖心， 　處火不畏火，　　亦復不畏水， 　諸懷惡念者，　　何能傷害我？」

爾時阿羅披鬼聞世尊言，便自息心不能得壞，彼處恐畏人所不至，便降雹雨于如來上，盡不墮地各散在余處，或復有墮如來身者，皆作化曼陀羅華。是時鬼神王見此力勢，嘆未曾有，便發歡喜意，于如來所便作是言：「速出。沙門！」世尊便出。彼鬼爾時欲試世尊，便作是語：「還入。沙門！」然世尊無怨恨心，即入彼處。如是至三，廣說如契經。於是世尊便說此偈：

「釋及諸梵天，　　無能動一毛， 　況復汝今力，　　堪任傷害吾？ 　汝今舍瞋恚，　　有疑便時問， 　汝所有猶豫，　　我當事事解

現代漢語譯本：當時，阿羅披鬼喘息的氣息如同火焰一般，他怒目而視，極其兇惡，便離開了鬼界。他被嗔恚所纏繞，身體變得極其黑暗，臉色也變得與平時不同。他口中長出四顆牙齒，顏色發黃如金，上下交錯。他身上沾滿了人的鮮血，濕漉漉的沒有干。他穿著獅子皮、象皮和牦牛皮，戴著巨大的花鬘，如同巨大的火焰。他手持刀劍，撞擊地面而行，所到之處，山嶽崩裂，樹木被連根拔起。他有時會掀起巨大的烏雲，遮蔽光明，並向空中灑水，發出雷鳴般的巨響。他徑直來到佛陀的住處，想要傷害世尊。各種樹木都被焚燒，顏色也發生了變化。他手中拿著輪子，發出雷電霹靂。他如此嗔怒地觀察著如來，變化出各種形態，想要加害如來。這時，佛陀說了這首偈語： 『眾生有畏懼的想法，我的意志卻不會動搖。如今我已獲得解脫之法，心中沒有任何恐懼。身處火中不畏懼火，也不畏懼水。那些心懷惡意的人，又怎能傷害我呢？』 當時，阿羅披鬼聽到世尊的話，便自己平息了怒火，無法傷害佛陀。他所處的地方是常人無法到達的，於是他便向如來降下冰雹，但冰雹都沒有落在地上，而是散落在其他地方。有些冰雹落到如來身上，都變成了曼陀羅花。這時，鬼神王看到這種力量，驚歎從未見過，便心生歡喜，對如來說道：『快出來，沙門！』世尊便走了出來。那鬼當時想試探世尊，便說道：『回去，沙門！』然而世尊沒有怨恨之心，立刻回到了那裡。如此反覆三次，詳細內容如契經所說。於是，世尊說了這首偈語： 『即使是釋提桓因和諸梵天，也無法動我一根毫毛，更何況你現在的力量，又怎能傷害我呢？你現在放下嗔恚，如果有疑問就及時提問，你所有的猶豫，我都會一一為你解答。』

English version: At that time, the breath of the demon Alavaka was like a blazing fire. He glared with extreme ferocity and left the demon realm. Ensnared by anger, his body became extremely dark, and his complexion changed, unlike his usual appearance. Four teeth grew from his mouth, yellow like gold, interlocking with each other. His form was stained with human blood, wet and not dry. He wore lion skins, elephant skins, and yak skins, and a large garland like a great flame. He held swords and struck the ground as he walked, shattering mountains and uprooting forests and trees. Sometimes he would raise great clouds, obscuring the light, and sprinkle water into the sky, making a sound like thunder. He went straight to the Buddha's dwelling, intending to harm the World Honored One. All kinds of trees were burned, and their colors changed. He held a wheel, emitting lightning and thunder. He observed the Tathagata with such anger, transforming into various forms, seeking to harm the Tathagata. At this time, the Buddha spoke this verse: 'Living beings have thoughts of fear, but my will does not waver. Now I have attained the Dharma of liberation, and there is no fear in my heart. Being in fire, I do not fear fire, nor do I fear water. How can those who harbor evil intentions harm me?' At that time, the demon Alavaka, hearing the words of the World Honored One, calmed his anger and was unable to harm the Buddha. The place where he was was inaccessible to ordinary people, so he sent down hail upon the Tathagata, but the hail did not fall to the ground, scattering elsewhere. Some of the hail that fell on the Tathagata's body turned into Mandarava flowers. At this time, the king of the demons, seeing this power, marveled at what he had never seen before, and a joyful thought arose. He said to the Tathagata, 'Come out quickly, Shramana!' The World Honored One came out. The demon then wanted to test the World Honored One, and said, 'Go back in, Shramana!' However, the World Honored One had no resentment and immediately returned there. This happened three times, as detailed in the sutras. Then, the World Honored One spoke this verse: 'Even Shakra and the Brahma gods cannot move a single hair of mine, let alone your current power, how can you harm me? Now, put aside your anger, and if you have any doubts, ask them immediately. All your hesitations, I will resolve them one by one.'

。」

爾時彼鬼便作是問：「人何者為上？」廣說如契經。爾時于現法中便於如來所，發歡喜心而說此偈：

「未曾見有是，　　如此沙門者， 　誰能捨大海，　　而就牛跡水？ 　當爲我身故，　　便作如是說。 　誰不服此味，　　當舍甘露去？ 　如彼有力士，　　為水所漂溺， 　已拔厄難處，　　安處無為岸。 　善色無有比，　　智者之所觀， 　所有彼義者，　　能皆說此法。 　自今歸命佛，　　三寶最是尊， 　所以求愿者，　　一切得濟度。」

如是閻摩竭國界五地大神，于羅閱城而止，大勢羅他擁護人民，車乘熾盛土地豐熟，賢聖人民皆處其中無與等者，食如甘露，三事微妙亦無眾惱，猶如彼難陀洹園諸天中第一。爾時佛世尊最為無比，時調達於世尊所常懷瞋恚未曾休息，所行非法，以是瞋恚故上耆阇崛山，園觀熾盛樹木繁茂泉源清凈，手執石欲擲如來，即便放石。是時彼石無有情念，猶自能持漸漸墮地。彼調達有是非義，種種鬼神輩持石欲使不墮，金毗羅鬼在耆阇崛山住，以己之力彼石欲墮時，便生是心：「此雖惡業，然我等夜叉，以此之身當辦是事，亦使世尊受百千樂，若我能為此事者

現代漢語譯本 當時，那個鬼就問：『人中哪種最為尊貴？』詳細內容如契經所說。當時，他當下就對如來生起了歡喜心，並說了這首偈： 『從未見過這樣的，如此的沙門， 誰會捨棄大海，而選擇牛蹄印中的水？ 爲了我的緣故，才這樣說。 誰不接受這種味道，而捨棄甘露離去？ 就像那有力的壯士，被水所淹沒， 已經脫離了危難之處，安穩地到達了無為的彼岸。 美好的容色無與倫比，是智者所觀察的， 所有那些道理，都能用此法來說明。 從今以後皈依佛，三寶最為尊貴， 所以祈求願望，一切都能得到救度。』 就這樣，閻摩竭國界的五位土地神，住在羅閱城，大勢羅他擁護著人民，車馬興盛，土地豐饒，賢聖的人民都居住其中，沒有誰能與之相比，食物如同甘露，三事微妙，也沒有任何煩惱，就像那難陀洹園中的諸天一樣，是第一等的。當時，佛世尊最為無比，而提婆達多對世尊常常懷有嗔恨，從未停止，所作所為都是非法。因為這種嗔恨，他上了耆阇崛山，那裡的園林茂盛，樹木繁茂，泉水清澈。他手裡拿著石頭想要投擲如來，就放開了石頭。當時，那石頭沒有情識，卻仍然能夠保持著漸漸墜落。提婆達多有這樣的想法，各種鬼神都拿著石頭想要讓它不墜落。金毗羅鬼住在耆阇崛山，當石頭要墜落時，他用自己的力量，就生起了這樣的想法：『這雖然是惡業，但是我們夜叉，應該用這個身體來完成這件事，也讓世尊得到百千的快樂，如果我能做成這件事的話』

English version At that time, that ghost then asked: 'Among humans, who is the most superior?' The details are as described in the sutras. At that time, he immediately developed a joyful heart towards the Tathagata and spoke this verse: 'Never have I seen such a one, such a Shramana, Who would abandon the great ocean, and choose the water in a cow's hoofprint? For my sake, he speaks in this way. Who would not accept this taste, and abandon the nectar to leave? Like that strong man, who was drowned by the water, Has already escaped the place of danger, and securely reached the shore of non-action. The beautiful appearance is incomparable, it is what the wise observe, All those principles, can be explained by this Dharma. From now on, I take refuge in the Buddha, the Three Jewels are the most venerable, Therefore, those who seek wishes, all can be delivered.' Thus, the five great earth deities of the realm of Yama, resided in Rajagriha. The great power Ratha protected the people, carriages and horses were flourishing, the land was fertile, the virtuous and wise people all lived there, none could compare, their food was like nectar, the three things were subtle, and there were no troubles, like the devas in the Nandana Garden, they were the first. At that time, the Buddha, the World Honored One, was the most incomparable, while Devadatta always harbored hatred towards the World Honored One, never ceasing, and his actions were all unlawful. Because of this hatred, he went up to Gijjhakuta Mountain, where the gardens were lush, the trees were flourishing, and the springs were clear. He held a stone in his hand, wanting to throw it at the Tathagata, and then released the stone. At that time, the stone had no consciousness, yet it was still able to maintain its gradual fall. Devadatta had this thought, and various ghosts and spirits held the stone, wanting to prevent it from falling. The Kimpila ghost, who lived on Gijjhakuta Mountain, when the stone was about to fall, used his own power, and then had this thought: 'Although this is an evil deed, we Yakshas, should use this body to accomplish this matter, and also let the World Honored One receive hundreds of thousands of joys, if I can accomplish this matter'

。」便說此偈：

「心清凈無瑕，　　起于若干義， 　我今沒此身，　　無得害最勝。」

爾時調達便以石放如來上，時于山上彼鬼即以手接石，有一碎石墮如來上，受此報對腳指血出，調達受無量罪，緣是果報當入地獄。是時石墮地時，三十三天散華供養以空解脫，爾時散華側塞虛空，于彼受化講堂三十三天晝度樹，佛光明遠照無憍慢慈愍眾生。時波羅墮時梵志以五百事呵罵世尊，舍利弗、朋肌奢等比丘嘆如來。是時如來若被毀辱不以為戚，若復讚歎不以為喜。爾時便說此偈：

「受苦心不移，　　猶安明不動， 　息意甚牢固，　　故拜手神仙。 　為他眾生故，　　功德無有量， 　如父愛其子，　　誰不拜手者？」

曾聞如是，世尊在摩竭國界，是時世尊無量功德具足，到時著衣持缽，大眾圍繞諸根具足，觀察己身亦無眾亂，行步庠序亦不卒暴，持諸無數比丘眾欲往詣彼。當於爾時摩竭國王有象，名檀那波羅，形貌極端政，頭生三[病-丙+垂]，聲響清徹意欲所至難可制持，若聞異聲便懷瞋恚，若自顧見影亦懷瞋恚，無能目前者，隨意所欲，若彼戰鬥亦不毀其力亦不減少。爾時世尊便入彼城，卻敵樓櫓埤堄皆悉具足，人民熾盛，或有愁者或有歡喜者，恐害如來欲得親近如來

現代漢語譯本：於是（他）說了這首偈： 『心清凈無瑕，　　生出種種意義， 我今將捨棄此身，　　沒有比這更殊勝的傷害。』 當時提婆達多便用石頭砸向如來，當時在山上那個鬼用手接住了石頭，有一塊碎石掉在如來身上，因此受報，腳趾流血。提婆達多因此遭受無量罪過，因為這個果報應當墮入地獄。當時石頭落地時，三十三天散花供養，以空解脫。當時散花布滿虛空，在那個受教化的講堂，三十三天晝度樹，佛的光明遠照，沒有驕慢，慈悲憐憫眾生。當時波羅墮時，婆羅門用五百件事呵斥世尊，舍利弗、目犍連等比丘讚歎如來。當時如來如果被譭謗，不因此而悲傷，如果被讚歎，也不因此而歡喜。當時（佛）說了這首偈： 『受苦心不改變，　　像安穩的明燈一樣不動搖， 平息意念非常牢固，　　所以向神仙合掌致敬。 爲了其他眾生的緣故，　　功德無量無邊， 像父親愛他的兒子一樣，　　誰不合掌致敬呢？』 我曾聽聞，世尊在摩竭陀國境內，當時世尊無量功德具足，到時穿上衣服，拿著缽，大眾圍繞，諸根具足，觀察自身也沒有混亂，行走緩慢有序，也不急躁，帶領無數比丘眾想要前往那裡。當時摩竭陀國王有一頭象，名叫檀那波羅，形貌端正，頭上長著三個垂肉，聲音清澈，想要去的地方難以控制，如果聽到異聲便懷有嗔恚，如果自己看到影子也懷有嗔恚，沒有誰能擋住它，隨心所欲，如果它戰鬥，力量也不會減弱。當時世尊便進入那座城，城墻、箭樓、矮墻都完備，人民興盛，有的憂愁，有的歡喜，害怕傷害如來，想要親近如來。

English version: Then (he) spoke this verse: 'The mind is pure and without blemish, Giving rise to various meanings, I will now abandon this body, There is no harm more supreme than this.' At that time, Devadatta then threw a stone at the Tathagata. At that time, the ghost on the mountain caught the stone with his hand. A piece of the broken stone fell on the Tathagata, and as a result, his toe bled. Devadatta thus suffered immeasurable sins, and because of this karmic retribution, he should fall into hell. At that time, when the stone fell to the ground, the thirty-three heavens scattered flowers as offerings, with liberation through emptiness. At that time, the scattered flowers filled the void. In that lecture hall where they received teachings, the thirty-three heavens, the day-passing trees, the Buddha's light shone far and wide, without arrogance, with compassion for all beings. At that time, when Parada fell, the Brahmin scolded the World Honored One with five hundred things. Shariputra, Maudgalyayana, and other monks praised the Tathagata. At that time, if the Tathagata was slandered, he would not be saddened by it, and if he was praised, he would not be happy because of it. At that time, (the Buddha) spoke this verse: 'Suffering does not change the mind, Like a steady lamp, it does not waver, The pacified mind is very firm, Therefore, I bow to the immortals with folded hands. For the sake of other beings, Merit is immeasurable and boundless, Like a father loves his son, Who would not bow with folded hands?' I have heard that the World Honored One was in the territory of Magadha. At that time, the World Honored One was complete with immeasurable merits. When the time came, he put on his robes, held his bowl, surrounded by the multitude, with all his faculties complete. Observing himself, there was no confusion. He walked slowly and orderly, not hastily, leading countless monks, wanting to go there. At that time, the king of Magadha had an elephant named Dhanapala, whose appearance was upright, with three hanging flesh on its head, its voice was clear, and it was difficult to control where it wanted to go. If it heard a strange sound, it would harbor anger, and if it saw its own shadow, it would also harbor anger. No one could stop it. It did whatever it wanted. If it fought, its strength would not diminish. At that time, the World Honored One entered that city. The city walls, watchtowers, and parapets were all complete. The people were prosperous, some were sad, and some were happy, fearing harm to the Tathagata, wanting to be close to the Tathagata.

是時提婆達兜飲象子使醉而放彼象。是時調達放像已，便說此偈：

「自稱有大力，　　及身十種力， 今日已集會，　　盡當於此滅。」

爾時世尊無所畏懼，便說此偈：

「伊羅缽有千，　　無能勝我者， 況當此小蟲，　　欲害人中上？」

我于爾時無所思想便說此偈：

「無慾之力勢，　　眾生有欲心， 以除此欲報，　　亦不懷亂想。」

複次說此偈：

「我今雖破壞，　　大象甚牢固， 我今降伏彼，　　一切世無上。」

爾時檀陀波羅熟視如來形，顏色極黑，見彼象翹尾，身體方正睹者皆懷恐怖，奔走向如來。爾時諸比丘蒙如來恩力，順如來教誡當避此惡象，各自馳走遠如來所，唯尊者阿難在如來后，無數生常與如來共並，既自不惜身命亦不捨如來。是時檀那波羅象，瞋恚熾盛火纏絡其身欲害如來，是時瞋恚之火漸漸休息，廣說如契經

現代漢語譯本 當時，提婆達多讓象喝醉，然後放開那頭象。提婆達多放開象后，就說了這首偈： 『自稱有大力，以及身具十種力量，今天已經**，都將在這裡滅亡。』 那時，世尊毫無畏懼，便說了這首偈： 『伊羅缽有千頭，也沒有能勝過我的人，何況這小蟲，想要傷害人中之尊？』 我當時沒有其他想法，便說了這首偈： 『無慾的力量強大，眾生都有慾望之心，如果能消除這種慾望的報應，也不會有雜亂的想法。』 接著又說了這首偈： 『我今天雖然被破壞，大象卻非常牢固，我今天降伏了它，在世間一切都是無上的。』 當時，檀陀波羅仔細看著如來的身形，臉色極其黝黑，看到那頭象翹著尾巴，身體方正，看到的人都感到恐懼，奔向如來。當時，眾比丘蒙受如來的恩德和力量，順從如來的教誨，應當避開這頭惡象，各自跑開，遠離如來所在的地方，只有尊者阿難在如來身後，無數生以來常常與如來在一起，既不愛惜自己的生命，也不捨棄如來。當時，檀那波羅象，嗔恚熾盛，火焰纏繞全身，想要傷害如來，這時，嗔恚的火焰漸漸熄滅，詳細內容如契經所說。

English version At that time, Devadatta made an elephant drunk and then released it. After releasing the elephant, Devadatta spoke this verse: 'Claiming to have great power, and possessing ten kinds of strength, today it is already **, all will perish here.' At that time, the World Honored One was without fear and spoke this verse: 'Even if there were a thousand Airavatas, none could overcome me, how much less this small insect, wanting to harm the supreme among humans?' At that time, I had no other thoughts and spoke this verse: 'The power of non-desire is strong, sentient beings have desires in their hearts, if one can eliminate the retribution of this desire, one will also not have chaotic thoughts.' Then he spoke this verse again: 'Although I am now broken, the elephant is very strong, I have now subdued it, in all the world there is nothing superior.' At that time, Danda-pala carefully looked at the Tathagata's form, his complexion extremely dark, seeing the elephant with its tail raised, its body square, those who saw it were filled with fear, and ran towards the Tathagata. At that time, the monks, receiving the Tathagata's grace and power, followed the Tathagata's teachings, should avoid this evil elephant, and each ran away, far from where the Tathagata was, only the Venerable Ananda was behind the Tathagata, having been with the Tathagata for countless lives, neither cherishing his own life nor abandoning the Tathagata. At that time, the Danda-pala elephant, its anger blazing, flames wrapped around its body, wanting to harm the Tathagata, at this time, the flames of anger gradually subsided, the details are as described in the sutras.

。是時以手輪相甚微妙無有比，爾時如來舉手著象頭上，以慈悲心無瞋恚之心，聞如來語，即便涕零，頭面著如來足上，以舌舐足亦不可移動。是時彼象便懷此恐懼，形體無有力勢不覺便利。然後世尊以此賢聖，便說此偈：

「無有欲憍慢，　　世尊無此塵， 時發慈悲心，　　必當生天處。」

爾時世尊以此音響，倍懷歡喜和顏悅色，于如來所以額鼻著如來足還入本國。人民眾多見此未曾有，像以降伏，歡喜無恐懼之心，皆有信樂於如來。爾時便說此偈：

「如山不可動，　　況當勝瞋恚？ 以勝彼怨敵，　　猶伊羅末龍。 有如是之德，　　力勢無有等， 人中雄師子，　　盡當來拜手。 如是眾生類，　　無有愚癡心， 三界伏其名，　　覺意無與等。 如是眾生類，　　亦有瞋恚患， 志性皆休息，　　牢固稱遠布。 智慧而瓔珞，　　心凈無所著， 十力悉具足，　　是故當拜手

現代漢語譯本：當時，佛陀的手指轉動，呈現出無比微妙的景象，沒有任何事物可以與之相比。那時，如來舉起手放在象的頭上，以慈悲而沒有嗔恨的心對待它。聽到如來的話語，大象立刻流下眼淚，頭面伏在如來的腳下，用舌頭舔舐佛足，身體無法移動。這時，大象心中充滿了恐懼，身體虛弱無力，甚至失去了控制大小便的能力。然後，世尊以賢聖的姿態，說了這首偈語： 『沒有慾望和驕慢，世尊沒有這些塵垢，當時發起了慈悲之心，必定會升到天界。』 當時，世尊因為這聲音而更加歡喜，面容和悅。大象在如來面前用額頭和鼻子觸碰如來的腳，然後返回自己的國家。許多人民看到這前所未有的景象，大象被降伏，心中歡喜而沒有恐懼，都對如來產生了信仰和敬意。當時，他們說了這首偈語： 『如同山嶽般不可動搖，何況能戰勝嗔恚？能夠戰勝那些怨敵，就像伊羅末龍一樣。擁有這樣的德行，力量和氣勢無人能比，人中的雄獅，都應當前來頂禮膜拜。像這樣的眾生，沒有愚癡之心，三界都敬畏他的名號，覺悟的智慧無人能比。像這樣的眾生，即使有嗔恚的煩惱，心性也會平靜下來，牢固的聲譽遠播四方。智慧是他的瓔珞，內心清凈沒有執著，十種力量都具備，所以應當頂禮膜拜。』

English version: At that time, the Buddha's fingers moved, displaying an incomparably subtle scene, with nothing comparable to it. Then, the Tathagata raised his hand and placed it on the elephant's head, treating it with compassion and without anger. Upon hearing the Tathagata's words, the elephant immediately shed tears, prostrated its head and face at the Tathagata's feet, and licked the Buddha's feet with its tongue, unable to move its body. At this moment, the elephant was filled with fear, its body weak and powerless, even losing control of its bodily functions. Then, the World Honored One, in his virtuous and holy manner, spoke this verse: 'Without desire or arrogance, the World Honored One is free from these defilements. At that time, he aroused a compassionate heart, and will surely be born in the heavens.' At that time, the World Honored One was even more delighted by this sound, his countenance gentle and joyful. The elephant touched the Tathagata's feet with its forehead and nose before returning to its own country. Many people saw this unprecedented sight, the elephant subdued, and their hearts were filled with joy and without fear, all developing faith and respect for the Tathagata. At that time, they spoke this verse: 'Like a mountain that cannot be moved, how much more so can he overcome anger? Able to conquer those enemies, like the Iravata dragon. Possessing such virtue, his strength and power are unmatched, the lion among men, all should come to bow and worship. Such beings, without foolish hearts, the three realms revere his name, his awakened wisdom is unparalleled. Such beings, even if they have the affliction of anger, their nature will be calmed, their firm reputation spreading far and wide. Wisdom is his garland, his heart is pure and without attachment, possessing all ten powers, therefore, one should bow and worship.'

。」

是時王猶如月虛空無有眾塵，息心事皆辦，七神仙皆為瓔珞亦無有塵垢，星自瓔珞猶如伊羅缽，所至處云隨其後，種種瓔珞莊嚴其身。于彼聞已猶彼神像遊行，珍寶亦無狐疑，四部之兵人民自圍繞，于彼象上舉火象鼻攝持。爾時世尊在羅閱祇城，欲得見如來，便往至世尊所。是時世尊見王斯須出頃無數眾圍繞，王便作是念：「從遠來我宜當自護。」便生是念已，便告耆婆，見已便作是語：「汝不活我耶？」是時王須臾間，顏色端政無比出人之上，花果茂盛亦無眾塵，三部具足猶蜂王音響不善生，于彼園觀比丘僧前後圍繞，遠來欲見如來，見已數數顧視耆婆，告耆婆曰：「處其中者為是何物？」時耆婆奏彼王言：「此名肉髻。」時王復問：「此自然耶？為非自然？」耆婆白王言：「行果所種，非今所造。」王報言：「復以何果成於菩薩？」「于本所生於本受胎，本所造行本所造身。」廣說如契經

現代漢語譯本 那時，國王就像月亮一樣清澈無塵，心中一切事務都已處理妥當。七位神仙都像瓔珞一樣沒有塵垢，星星從瓔珞中散發光芒，如同伊羅缽一樣。他們所到之處，雲彩都跟在後面，各種瓔珞裝飾著他們的身體。在那裡聽到這些后，他們就像神像一樣，對珍寶也沒有絲毫懷疑。四部兵馬和人民都圍繞著他們，在象背上點燃火焰，象鼻則捲起火焰。當時，世尊在羅閱祇城，國王想要見到如來，便前往世尊所在之處。那時，世尊看到國王在片刻之間被無數人圍繞著出現。國王心想：『我從遠方而來，應該自我保護。』他剛產生這個想法，就告訴耆婆，見到他后便說：『你難道不救我嗎？』那時，國王瞬間容光煥發，無比端莊，超越常人。花果茂盛，也沒有塵埃。三部具足，如同蜂王的聲音一樣悅耳。在那個園林中，比丘僧眾前後圍繞，他們從遠方而來，想要見到如來。國王見到如來后，多次看向耆婆，並告訴耆婆說：『在那中間的是什麼？』當時，耆婆告訴國王說：『這叫做肉髻。』國王又問：『這是自然形成的嗎？還是非自然形成的？』耆婆回答國王說：『這是修行果報所種下的，不是現在造就的。』國王問道：『那又是什麼果報成就了菩薩呢？』『是在根本所生之處，在根本受胎之時，根本所造的修行，根本所造的身體。』詳細內容如契經所說。

English version At that time, the king was like the moon, clear and without any dust. His mind was at peace, and all his affairs were settled. The seven celestial beings were like jeweled necklaces, also without any dust. The stars shone from the necklaces like Iravat, and wherever they went, clouds followed behind them. Various jeweled necklaces adorned their bodies. Having heard this, they were like divine elephants, without any doubt about the treasures. The four divisions of the army and the people surrounded them. On the elephant's back, they lit a fire, and the elephant's trunk held the flames. At that time, the World Honored One was in the city of Rajagriha. The king, desiring to see the Tathagata, went to where the World Honored One was. Then, the World Honored One saw the king appear, surrounded by countless people in an instant. The king thought, 'I have come from afar, I should protect myself.' As soon as he had this thought, he told Jivaka, and upon seeing him, said, 'Will you not save me?' At that moment, the king's countenance became radiant, incomparably dignified, and surpassing ordinary people. The flowers and fruits were lush, and there was no dust. The three parts were complete, like the pleasant sound of a bee king. In that garden, the monks were surrounded, coming from afar, wanting to see the Tathagata. After seeing the Tathagata, the king looked at Jivaka several times and said to Jivaka, 'What is that in the middle?' Then, Jivaka told the king, 'That is called the Ushnisha.' The king asked again, 'Is it natural, or is it not natural?' Jivaka replied to the king, 'It is the result of the seeds of practice, not something made now.' The king asked, 'Then what result has made the Bodhisattva?' 'It is from the place of his original birth, at the time of his original conception, the practice he originally cultivated, and the body he originally created.' The details are as described in the sutras.

。時王便說是頌：

「猶彼日明光，　　或有若干種， 頂髻無有上，　　況復及余相？ 顏貌已和悅，　　能仁無怯弱， 已出此光明，　　照徹十方剎。」

時王便至佛所，佛告耆婆曰：「云何當作是說？」耆婆白王言：「於是天王能降伏憍慢者，便得豪貴處，憍慢者便生卑處。」是時王便自息，思惟是言，便作是語：「此是福田，我當行此業耶？如我豪尊，云何當向彼禮拜？彼無服飾，我今著王服天冠。彼人雖端正心以休息，眾相具足無有醜陋，彼相甚微妙猶如山不可移動。」便往至門，生歡喜心衣毛皆豎，以出要心故無慾之相，頭面禮世尊足便作是說：「猶如世尊有如是色，心意得正皆悉成就，佛及比丘僧，使我優陀耶波陀羅太子亦復如是

現代漢語譯本： 這時，國王便說了頌詞： 『猶如那太陽的光芒， 或許有若干種類， 頭頂的肉髻是無上的， 更何況其他的相好呢？ 容顏已經和悅， 能仁沒有怯懦， 已經發出這光明， 照徹十方世界。』 這時，國王便來到佛陀所在之處，佛陀告訴耆婆說：『應當如何說這件事呢？』耆婆對國王說：『那些天王能夠降伏驕慢的人，便能得到尊貴之處，驕慢的人便會生於卑賤之處。』這時，國王便自己停止了，思考這些話，便說了這樣的話：『這是福田，我應當行此業嗎？像我這樣尊貴，怎麼能向他禮拜呢？他沒有服飾，我現在穿著王服戴著天冠。那個人雖然端正，內心已經平靜，各種相好具足沒有醜陋，他的相貌非常微妙，猶如山一樣不可動搖。』便前往門口，生起歡喜心，汗毛都豎了起來，因為有出離之心，所以沒有慾望的表象，頭面頂禮世尊的腳，便說了這樣的話：『猶如世尊有這樣的容色，心意端正，都已成就，佛陀以及比丘僧，使我優陀耶波陀羅太子也像這樣。』

English version: Then the king spoke in verse: 'Like the sun's bright light, There may be several kinds, The topknot is unsurpassed, How much more so the other marks? His countenance is already pleasing, The capable one is without timidity, He has already emitted this light, Illuminating the ten directions.' Then the king went to where the Buddha was. The Buddha said to Jivaka, 'How should this be explained?' Jivaka said to the king, 'Those heavenly kings who can subdue arrogance will attain noble positions, while the arrogant will be born in lowly places.' At this, the king stopped himself, pondered these words, and then said, 'This is a field of merit, should I perform this act? How can I, so noble, bow down to him? He has no attire, while I am wearing royal robes and a heavenly crown. Although that person is upright, his mind is at peace, all his marks are complete without ugliness, his appearance is very subtle, like a mountain that cannot be moved.' He then went to the gate, his heart filled with joy, his hair standing on end. Because of his desire for renunciation, there was no sign of desire. He bowed his head to the feet of the World Honored One and said, 'Just as the World Honored One has such a form, his mind is upright, and all is accomplished, may the Buddha and the Sangha of monks make me, Prince Udaya Bhadra, also like this.'

。」便問是義，歡喜如是語，亦說此偈：

「如海無有邊，　　風吹水則動， 聖尊不可移，　　今觀人中上， 帝釋來拜手，　　及諸梵天眾， 我今當尊敬，　　自歸命世尊。」

是時阇提蘇尼梵志，猶如純白華乘馬車，弟子眾圍繞出舍衛國，欲得試如來，乃至車行處便乘車往，即下車步入園中，共如來漸漸論義，在一面坐。是時世尊所居之處，不見有所有，見如來顏色甚微妙，無與等者亦無怯弱，有轉輪聖王相，見此身體眼觀知如是法，如世尊法甚深微妙，梵行亦無處所，有如是大功德，智者所嘆譽而說，愛慾無有牢要亦無虛妄。是時梵志便作是問：「云何尊自知行梵行耶？為非行梵行？為豎立諸根自爾？知難可量。」是時世尊告曰：「若作是等說者，亦不缺漏，非不有力亦無眾行，極清凈無瑕穢修梵行。若有人語我等說作是說，此義云何？」廣說如契經

現代漢語譯本：於是便詢問其中的含義，聽了歡喜得像這樣說道，也說了這首偈語： 『如同大海沒有邊際，風吹動水面就會波動，聖尊是不可動搖的，如今看到人中之尊，帝釋前來合掌拜謁，以及諸位梵天眾，我如今應當尊敬，自己歸命於世尊。』 當時，阇提蘇尼梵志，如同純白的鮮花乘坐馬車，被弟子們簇擁著離開舍衛國，想要試探如來，甚至在馬車能行駛的地方就乘車前往，隨即下車步行進入園中，與如來漸漸地討論義理，在一旁坐下。當時，世尊所居住的地方，看不到任何東西，看到如來的容貌非常微妙，沒有可以與之相比的，也沒有絲毫怯懦，具有轉輪聖王的相貌，看到這身體，眼睛觀察到這樣的法，如世尊的法非常深奧微妙，梵行也沒有任何瑕疵，有如此大的功德，被智者所讚歎稱譽，並且說，愛慾沒有牢固的約束，也沒有虛妄。當時，梵志便這樣問道：『尊者是如何自己知道修行梵行的呢？是修行梵行還是不修行梵行？是豎立諸根自然而然？這難以衡量。』當時，世尊告訴他說：『如果像這樣說，也沒有任何缺失，不是沒有力量，也沒有各種修行，極其清凈沒有瑕疵地修行梵行。如果有人對我說這樣的話，這又是什麼意思呢？』詳細的解釋如同契經所說。

English version: Then he asked about the meaning, and was so delighted that he spoke like this, and also recited this verse: 'Like the sea without a shore, when the wind blows, the water moves. The Holy One cannot be moved. Now I see the highest among men. Indra comes to bow with folded hands, and all the Brahma gods. I shall now respect and take refuge in the World Honored One.' At that time, the Brahmin Jatisuni, like a pure white flower riding in a horse-drawn carriage, surrounded by his disciples, left the city of Sravasti, wanting to test the Tathagata. He even rode in the carriage as far as the carriage could go, then got out and walked into the garden, gradually discussing the meaning with the Tathagata, and sat down on one side. At that time, in the place where the World Honored One resided, nothing could be seen. He saw that the Tathagata's appearance was very subtle, with nothing to compare to it, and without any timidity. He had the marks of a Chakravartin King. Seeing this body, his eyes observed such a Dharma. Like the World Honored One's Dharma, it was very profound and subtle, and the Brahma conduct was without any flaws. He had such great merit, praised and lauded by the wise, and they said that desire has no firm hold, nor is it false. At that time, the Brahmin then asked: 'How does the Venerable One know that he practices Brahma conduct? Is it practicing Brahma conduct or not practicing Brahma conduct? Is it the natural establishment of the senses? This is difficult to measure.' At that time, the World Honored One said: 'If one speaks like this, there is no deficiency, it is not without power, nor is it without various practices, practicing Brahma conduct with extreme purity and without flaws. If someone were to say such things to me, what would be the meaning of this?' The detailed explanation is as described in the sutras.

。是時阇提舒尼梵志復問世尊：「云何為缺？云何為漏？云何為行？云何非不有力？云何眾行極清凈無比有是梵行？」是時世尊告曰：「於是婆羅門當行是，求愛慾更樂若，有梵行者而自覺知苦樂，觀眼色，如是梵行如是初當求梵行，設起想著彼名曰缺，計彼眾數者名曰漏，意所覺知者是謂非不有力，無有塵垢意流馳于中起不凈意，是梵行垢故，故曰梵行。」廣說如契經

現代漢語譯本：當時，阇提舒尼梵志又問世尊：『什麼是缺？什麼是漏？什麼是行？什麼是非不有力？什麼是眾行極其清凈無比的梵行？』 這時，世尊告訴他說：『婆羅門，應當這樣修行：如果有人追求愛慾，尋求更多的快樂，當他修行梵行時，會自覺地感受到苦樂。觀察眼睛和所見之色，這樣的梵行，一開始應當這樣追求。如果生起執著，就叫做『缺』；如果計算數量，就叫做『漏』；如果內心有所覺知，就叫做『非不有力』。如果內心沒有塵垢，卻在其中放縱，生起不凈的念頭，這就是梵行的污垢，所以說這是梵行。』 （詳細內容如契經所說）

English version: At that time, the Brahmin Jatiśuṇi again asked the World-Honored One: 'What is deficiency? What is leakage? What is action? What is not without power? What is the supremely pure and incomparable Brahma-conduct among all actions?' Then, the World-Honored One said: 'O Brahmin, one should practice thus: if one seeks sensual desires and more pleasure, when practicing Brahma-conduct, one will be aware of suffering and pleasure. Observing the eye and its objects, such is the Brahma-conduct, and one should initially seek it in this way. If attachment arises, it is called 'deficiency'; if one counts numbers, it is called 'leakage'; if the mind is aware, it is called 'not without power'. If the mind is without defilement, yet indulges in it, giving rise to impure thoughts, this is the defilement of Brahma-conduct, therefore it is called Brahma-conduct.' (The details are as described in the sutras.)

。婆羅門於我所觀皮所覆中不凈聚，選擇見其身，我色愛已盡，復當於眼而觀眼色耶？然婆羅門我觀更樂亦無有行，豈當有更樂耶？欲染著于更樂受此細滑，然婆羅門我觀一切無常，豈欲不盡有染著之意耶？若婆羅門於此諸法我亦不觀此，若男若女皆悉分別，云何當起女欲想流馳著彼？若復婆羅門彼無男欲想，復不與女想相應，直而起欲想耶？猶如婆羅門彼有限齊得出要樂，何當憶本所造行耶？然後婆羅門諸非義生，欲拔濟苦惱出家學道，以此誓願而修梵行，有七事故不與梵行相應，無缺漏亦無眾行。廣說如契經。若復婆羅門眾生有亂想著不離愛慾，于彼眾生類云何當作是觀？諸有凈想著於此身，內盛臭處欲皆盡。猶如婆羅門以水和乳，猶如有此乳，此合會愛慾亦復如是。當作是察，筋骨相連，內盛臭穢，有何可貪？猶如婆羅門嬰孩小兒先與甘味著口，后飲以苦

現代漢語譯本：婆羅門啊，在我看來，這被面板覆蓋的身體不過是不凈之物的集合。既然我已經看清了它的本質，我的色慾之愛已經消盡，難道我還會再用眼睛去貪戀眼前的色相嗎？婆羅門啊，我所追求的更高境界的快樂已經超越了世俗的享樂，難道還會有比這更高的快樂嗎？如果我貪戀那些更細微的感官享受，婆羅門啊，我所看到的一切都是無常的，難道我還會對那些不盡的慾望產生執著嗎？婆羅門啊，對於這些現象，我不會執著于男女的分別，又怎麼會產生對女性的慾望，並因此而迷戀呢？婆羅門啊，如果一個人沒有對男性的慾望，也不執著于女性的形象，難道還會直接產生慾望嗎？就像婆羅門啊，一個人已經達到了解脫的快樂，又怎麼會再去回憶過去所造的業行呢？婆羅門啊，那些因為不義而產生，想要解脫痛苦而出家修行的人，他們發誓要修持梵行，有七種情況是不符合梵行的，既不完整，也沒有修行。詳細內容就像契經里所說的那樣。婆羅門啊，如果眾生有混亂的想法，不能擺脫愛慾，那麼對於這些眾生，應該如何看待呢？那些執著于身體的清凈，卻又被內部的污穢所困擾的人，他們的慾望終將消盡。就像婆羅門啊，用水和牛奶混合在一起，仍然是牛奶，這種愛慾的結合也是如此。應該這樣觀察，筋骨相連，內部充滿污穢，有什麼值得貪戀的呢？就像婆羅門啊，一個嬰兒先嚐到甜味，然後喝到苦味。 現代漢語譯本：婆羅門啊，我所觀察到的，這層皮包裹著的，不過是一堆不乾淨的東西。我已經看透了它的本質，對色慾的愛戀已經消失，難道我還會用眼睛去貪戀眼前的色相嗎？婆羅門啊，我所追求的快樂已經超越了世俗的享樂，難道還會有更高的快樂嗎？如果我貪戀那些更細微的感官享受，婆羅門啊，我所看到的一切都是無常的，難道我還會對那些不盡的慾望產生執著嗎？婆羅門啊，對於這些現象，我不會執著于男女的分別，又怎麼會產生對女性的慾望，並因此而迷戀呢？婆羅門啊，如果一個人沒有對男性的慾望，也不執著于女性的形象，難道還會直接產生慾望嗎？就像婆羅門啊，一個人已經達到了解脫的快樂，又怎麼會再去回憶過去所造的業行呢？婆羅門啊，那些因為不義而產生，想要解脫痛苦而出家修行的人，他們發誓要修持梵行，有七種情況是不符合梵行的，既不完整，也沒有修行。詳細內容就像契經里所說的那樣。婆羅門啊，如果眾生有混亂的想法，不能擺脫愛慾，那麼對於這些眾生，應該如何看待呢？那些執著于身體的清凈，卻又被內部的污穢所困擾的人，他們的慾望終將消盡。就像婆羅門啊，用水和牛奶混合在一起，仍然是牛奶，這種愛慾的結合也是如此。應該這樣觀察，筋骨相連，內部充滿污穢，有什麼值得貪戀的呢？就像婆羅門啊，一個嬰兒先嚐到甜味，然後喝到苦味。

English version: Brahmin, in my view, this body covered by skin is nothing but a collection of impurities. Having seen its true nature, my love for sensual desire has ended. Would I then look at the forms with my eyes again? Brahmin, the joy I seek is beyond worldly pleasures, is there any greater joy than this? If I were to crave those more subtle sensual pleasures, Brahmin, everything I see is impermanent, would I still cling to those endless desires? Brahmin, regarding these phenomena, I do not cling to the distinctions of male and female, how could I then generate desire for women and be infatuated by them? Brahmin, if a person has no desire for men, nor is attached to the image of women, would desire arise directly? Just like, Brahmin, a person who has attained the joy of liberation, how would they recall the actions of the past? Then, Brahmin, those who are born from injustice, who wish to be free from suffering and leave home to practice, they vow to practice the holy life. There are seven situations that are not in accordance with the holy life, neither complete nor with practice. The details are as described in the sutras. Brahmin, if beings have confused thoughts and cannot be free from desire, how should one view these beings? Those who cling to the purity of the body, yet are troubled by the filth within, their desires will eventually end. Just like, Brahmin, when water is mixed with milk, it is still milk, the combination of desire is the same. One should observe in this way, bones and muscles connected, the inside filled with filth, what is there to crave? Just like, Brahmin, a baby first tastes sweetness, then drinks bitterness. English version: Brahmin, what I observe, this skin-covered thing, is just a collection of unclean things. I have seen through its essence, and my love for sensual desire has vanished. Would I still use my eyes to crave the forms before me? Brahmin, the joy I seek has surpassed worldly pleasures, is there any greater joy? If I were to crave those more subtle sensual pleasures, Brahmin, everything I see is impermanent, would I still cling to those endless desires? Brahmin, regarding these phenomena, I do not cling to the distinctions of male and female, how could I then generate desire for women and be infatuated by them? Brahmin, if a person has no desire for men, nor is attached to the image of women, would desire arise directly? Just like, Brahmin, a person who has attained the joy of liberation, how would they recall the actions of the past? Brahmin, those who are born from injustice, who wish to be free from suffering and leave home to practice, they vow to practice the holy life. There are seven situations that are not in accordance with the holy life, neither complete nor with practice. The details are as described in the sutras. Brahmin, if beings have confused thoughts and cannot be free from desire, how should one view these beings? Those who cling to the purity of the body, yet are troubled by the filth within, their desires will eventually end. Just like, Brahmin, when water is mixed with milk, it is still milk, the combination of desire is the same. One should observe in this way, bones and muscles connected, the inside filled with filth, what is there to crave? Just like, Brahmin, a baby first tastes sweetness, then drinks bitterness.

。此亦如是，合會起欲想，能忍欲苦相種種若干百類，猶如新死犢子觀其皮乳得多(新生犢死，取皮釀草，如生犢形，置其母前。母謂子活，故乳不竭)。此亦如是，諸死境界等越度，彼觀其相貌，便起染著之意，猶如婆羅門飢渴之人夢食甘饌飲食，便歡喜踴躍，然彼人亦無所食。此亦如是，諸愚癡人貪著于欲，猶彼夢無異，合會生其念，然彼人實無趣善行，若男女若有眾變易。於是便說此偈：

「此是非真法，　　欲怒何可貪？ 梵志當善觀，　　苦本難可拔？ 親近道最要，　　當斷愛慾意， 賢聖八品道，　　爾乃至善處。」

是時五人逢見如來，見已便相告言：「彼人向此來，本所為事今亦不辦，廣所見聞隨意所念無有忌難，種種勤苦行迷惑未成道術。」廣說如契經。爾時世尊便作是念：「愍此愚惑人自作制限，彼制限者，無有恭恪心於如來所。」爾時世尊已至彼人所，即于凈地坐，縛由何生欲療治病

現代漢語譯本 這也像這樣，聚合產生慾望和想法，能夠忍受慾望帶來的痛苦，各種各樣成百上千種，就像剛死的小牛犢，人們觀察它的皮，用它來騙取母牛的乳汁（新生的小牛死了，取下它的皮，塞上草，做成小牛的樣子，放在母牛面前。母牛以為孩子還活著，所以乳汁不會枯竭）。這也像這樣，當人們超越了死亡的境界，觀察死者的相貌時，便會產生貪戀執著的念頭，就像婆羅門飢渴的人夢見吃美味的食物，便會歡喜雀躍，然而那個人實際上什麼也沒吃到。這也像這樣，那些愚癡的人貪戀慾望，就像做夢一樣，聚合產生念頭，然而他們實際上並沒有走向善行，無論是男人還是女人，都會有各種變化。於是就說了這首偈語： 『這些都不是真正的法，慾望和憤怒怎麼可以貪戀呢？ 婆羅門應當好好觀察，痛苦的根源難以拔除。 親近正道是最重要的，應當斷除愛慾的念頭， 賢聖的八正道，才是到達最善之處。』 這時，五個人遇到了如來，見到后就互相說道：『那個人向這裡來了，他本來要做的事情現在也沒辦成，他所見所聞所想都沒有什麼忌諱，各種勤苦的修行都迷惑了，沒有成就道術。』詳細的說法就像契經里說的那樣。那時，世尊就想：『可憐這些愚昧迷惑的人，自己給自己設限，他們設限，是因為對如來沒有恭敬心。』那時，世尊已經到了他們那裡，就在乾淨的地上坐下，問：『慾望的束縛是從哪裡產生的？要如何治療這種病？』

English version It is also like this, the gathering of desires and thoughts arises, able to endure the suffering of desire, in various ways, hundreds and thousands of kinds, just like a newly dead calf, people observe its skin, using it to trick the mother cow into giving milk (a newborn calf dies, its skin is taken, stuffed with grass, made to look like a calf, and placed in front of the mother cow. The mother cow thinks her child is alive, so her milk does not dry up). It is also like this, when people transcend the realm of death, observing the appearance of the deceased, they will develop thoughts of attachment and craving, just like a Brahmin who is hungry and thirsty dreams of eating delicious food, and becomes joyful and excited, yet that person has actually eaten nothing. It is also like this, those foolish people who crave desires, are like dreaming, the gathering of thoughts arises, yet they have not actually turned towards good deeds, whether they are men or women, there will be various changes. Therefore, this verse is spoken: 'These are not the true Dharma, how can desire and anger be craved? Brahmin should observe well, the root of suffering is difficult to eradicate. Approaching the right path is the most important, one should cut off the thoughts of desire and craving, The Noble Eightfold Path, is the place to reach the greatest good.' At this time, the five people encountered the Tathagata, and upon seeing him, they said to each other: 'That person is coming here, the things he originally intended to do have not been accomplished, what he has seen, heard, and thought has no restrictions, his various diligent practices are confusing, and he has not achieved the path.' The detailed explanation is as it is in the sutras. At that time, the World Honored One thought: 'Pity these foolish and confused people, they set limits for themselves, and they set limits because they have no respect for the Tathagata.' At that time, the World Honored One had already arrived at their place, and sat down on the clean ground, asking: 'Where does the bondage of desire arise from? How should this disease be treated?'

。爾時佛語五人：「云何汝等而作是語？」更互乞食與說深法。是時五人不受教誡，此法甚苦覺知。是時語世尊言：「汝本六年勤苦學道，日食一麻一米，猶不得道，況今隨心口自恣言得道耶？食甘饌飲食被珍寶衣，隨意所欲自養其身。」是時世尊告曰：「云何汝等比丘觀如來顏色有變易耶？諸根心寂顏貌端正，如今顏像與本容色豈不異乎？彼境界過去。」彼答曰：「如今端正而無有比。」世尊告曰：「若本不得是甘露者，誰當於此三千世而得甘露？亦聞天阿須輪于大海中須彌山底而得甘露。此亦如是，於此三千世以勇猛意得智甘露味，此甚奇甚特世未曾有，百千劫所造行息心最為妙，遠離名色解脫自在甘露味甚深，為彼眾生故而說其法，忍甚勤勞未曾辭憚，為一切結使故不起塵勞，欲開心智故處母胎，以此生死故而究竟其原

現代漢語譯本：當時，佛陀對五人說：『你們為何說這樣的話？』（我）輪流乞食，併爲你們講說深奧的佛法。當時，五人不接受教誨，認為這種修行非常艱苦。他們對世尊說：『你過去六年勤苦修道，每天只吃一粒麻或一粒米，尚且不能得道，何況現在隨心所欲，想說什麼就說什麼，就說自己得道了呢？你現在吃著美味的食物，穿著珍貴的衣服，隨心所欲地滋養身體。』當時，世尊告訴他們說：『你們這些比丘，觀察如來的容貌，難道有什麼變化嗎？我的諸根寂靜，內心平靜，容貌端正，現在的容貌和以前的容貌難道不一樣嗎？那些境界都已經過去了。』他們回答說：『現在您的容貌端正無比。』世尊告訴他們說：『如果我過去沒有得到這甘露，誰能在三千世界中得到甘露呢？也曾聽說天神阿修羅在大海中、須彌山底得到甘露。我也是如此，在這三千世界中，以勇猛的意志得到智慧的甘露味。這真是非常奇特，世間從未有過的事情。這是百千劫所修行的結果，止息妄心最為微妙。遠離名色，解脫自在，甘露味非常深奧。爲了那些眾生，我才宣說佛法，忍受極大的辛勞，從未退縮。爲了斷除一切煩惱，不生起塵勞。爲了開啟眾生的智慧，我才進入母胎。通過這種生死輪迴，最終探究其根源。』 現代漢語譯本：當時佛陀對五位比丘說：『你們為何這樣說呢？』（我）輪流乞食，併爲你們宣講深奧的佛法。當時，五位比丘不接受教誨，認為這種修行非常艱苦。他們對世尊說：『你過去六年勤苦修行，每天只吃一麻一米，尚且不能得道，何況現在隨心所欲，想說什麼就說什麼，就說自己得道了呢？你現在吃著美味的食物，穿著珍貴的衣服，隨心所欲地滋養身體。』當時，世尊告訴他們說：『你們這些比丘，觀察如來的容貌，難道有什麼變化嗎？我的諸根寂靜，內心平靜，容貌端正，現在的容貌和以前的容貌難道不一樣嗎？那些境界都已經過去了。』他們回答說：『現在您的容貌端正無比。』世尊告訴他們說：『如果我過去沒有得到這甘露，誰能在三千世界中得到甘露呢？也曾聽說天神阿修羅在大海中、須彌山底得到甘露。我也是如此，在這三千世界中，以勇猛的意志得到智慧的甘露味。這真是非常奇特，世間從未有過的事情。這是百千劫所修行的結果，止息妄心最為微妙。遠離名色，解脫自在，甘露味非常深奧。爲了那些眾生，我才宣說佛法，忍受極大的辛勞，從未退縮。爲了斷除一切煩惱，不生起塵勞。爲了開啟眾生的智慧，我才進入母胎。通過這種生死輪迴，最終探究其根源。』

English version: At that time, the Buddha said to the five people, 'Why do you speak in this way?' (I) alternately begged for food and explained the profound Dharma to you. At that time, the five people did not accept the teachings, thinking that this practice was very arduous. They said to the World Honored One, 'You spent six years diligently practicing the Way, eating only one sesame seed or one grain of rice each day, and still did not attain enlightenment. How can you now indulge yourself, saying whatever you want, and claim to have attained enlightenment? You now eat delicious food, wear precious clothes, and nourish your body as you please.' At that time, the World Honored One told them, 'You monks, observe the appearance of the Tathagata. Is there any change? My senses are tranquil, my mind is peaceful, and my appearance is dignified. Is my current appearance different from my previous appearance? Those states have already passed.' They replied, 'Now your appearance is incomparably dignified.' The World Honored One told them, 'If I had not obtained this nectar in the past, who could obtain it in the three thousand worlds? It has also been heard that the gods and Asuras obtained nectar in the great ocean, at the bottom of Mount Sumeru. It is the same for me. In these three thousand worlds, I have obtained the taste of the nectar of wisdom with a courageous will. This is truly extraordinary, something that has never happened in the world. This is the result of practice over hundreds of thousands of kalpas. The cessation of the deluded mind is the most subtle. Being free from name and form, liberated and at ease, the taste of the nectar is very profound. For the sake of those sentient beings, I proclaim the Dharma, enduring great hardships, never retreating. In order to cut off all afflictions, I do not give rise to defilements. In order to open the wisdom of sentient beings, I entered the womb. Through this cycle of birth and death, I ultimately explore its origin.' English version: At that time, the Buddha said to the five monks, 'Why do you speak like this?' (I) begged for food in turns and explained the profound Dharma to you. At that time, the five monks did not accept the teachings, thinking that this practice was very arduous. They said to the World Honored One, 'You spent six years diligently practicing, eating only one sesame seed or one grain of rice each day, and still did not attain enlightenment. How can you now indulge yourself, saying whatever you want, and claim to have attained enlightenment? You now eat delicious food, wear precious clothes, and nourish your body as you please.' At that time, the World Honored One told them, 'You monks, observe the appearance of the Tathagata. Is there any change? My senses are tranquil, my mind is peaceful, and my appearance is dignified. Is my current appearance different from my previous appearance? Those states have already passed.' They replied, 'Now your appearance is incomparably dignified.' The World Honored One told them, 'If I had not obtained this nectar in the past, who could obtain it in the three thousand worlds? It has also been heard that the gods and Asuras obtained nectar in the great ocean, at the bottom of Mount Sumeru. It is the same for me. In these three thousand worlds, I have obtained the taste of the nectar of wisdom with a courageous will. This is truly extraordinary, something that has never happened in the world. This is the result of practice over hundreds of thousands of kalpas. The cessation of the deluded mind is the most subtle. Being free from name and form, liberated and at ease, the taste of the nectar is very profound. For the sake of those sentient beings, I proclaim the Dharma, enduring great hardships, never retreating. In order to cut off all afflictions, I do not give rise to defilements. In order to open the wisdom of sentient beings, I entered the womb. Through this cycle of birth and death, I ultimately explore its origin.'

。無滅故不可盡，有常故法無寡，無憂戚故樂也，欲滅結故更不造新，大神仙眾所嘆譽己眾成就，然我所行勤苦，為一切萌類，故今當說法。」時世尊圓光七尺，顏色如安明山，三世所宗重，一切智所說無所掛礙：「如是比丘，是謂為苦本，成就阿維三佛。」廣說如契經。天人所嘆光明無有盡，是時日曀不現。復以此人或以身著微妙衣裳至如來所，或著天衣至如來所，皆垂天冠種種色不同，或瓔珞而墮地者，饑虛於世尊甘露。是時便說此偈：

「世尊亦無生，　　饒益天人眾， 如食甘露味，　　終無飢渴患。 今日十種力，　　生時世稱歎， 當飲深法味，　　已至解脫界。」

爾時如是眾行觀察苦賢聖諦，最初受胎之苦為從何生？永處幽冥不見燈明，以是之故生為最苦

現代漢語譯本：'因為沒有消滅，所以不可窮盡；因為有常，所以法無缺少；因為沒有憂愁悲傷，所以是快樂的；想要消滅煩惱，所以不再製造新的煩惱；大神仙被眾人讚嘆，自己也成就了許多功德。然而我所修行的勤苦，是爲了所有眾生，所以現在應當說法。'這時，世尊全身發出七尺圓光，顏色如同安明山，是過去、現在、未來三世所尊崇的，一切智慧所說的話語沒有障礙：'像這樣的比丘，這就是苦的根本，成就了阿維三佛。'詳細的解說如同契經所說。天人讚嘆的光明沒有窮盡，這時太陽的光輝也黯淡不現。又有人用身體穿著美妙的衣裳來到如來面前，或者穿著天衣來到如來面前，都垂著天冠，顏色各不相同，有的瓔珞掉落在地上，他們都像飢餓的人渴望世尊的甘露。這時便說了這首偈： '世尊也沒有生，利益天人大眾，如同品嚐甘露美味，最終沒有飢餓乾渴的憂患。今日擁有十種力量，出生時世間都稱讚，應當飲用深奧的佛法，已經到達解脫的境界。' 那時，像這樣的大眾修行觀察苦聖諦，最初受胎的痛苦是從哪裡產生的呢？永遠處於黑暗之中，看不見光明，因此出生是最痛苦的。

English version: 'Because there is no extinction, it cannot be exhausted; because there is permanence, the Dharma is not lacking; because there is no sorrow or grief, there is joy; wanting to extinguish afflictions, one no longer creates new ones; the great celestial being is praised by all, and has achieved many merits. However, the diligent practice I have undertaken is for the sake of all sentient beings, therefore I should now expound the Dharma.' At this time, the World Honored One emitted a seven-foot halo, his complexion like Mount Anming, revered by the three worlds of past, present, and future, and his words of all wisdom were without hindrance: 'Such a bhikkhu, this is the root of suffering, having achieved the Avai Three Buddhas.' The detailed explanation is as in the sutras. The light praised by the gods and humans was endless, and at this time the sun's radiance was obscured. Again, some people came to the Tathagata with their bodies adorned in exquisite garments, or in celestial robes, all wearing celestial crowns of various colors, some with necklaces falling to the ground, all like the hungry longing for the Tathagata's nectar. At this time, they spoke this verse: 'The World Honored One is also without birth, benefiting the multitude of gods and humans, like tasting the flavor of nectar, ultimately without the suffering of hunger and thirst. Today possessing ten powers, at birth the world praised, one should drink the profound taste of the Dharma, having already reached the realm of liberation.' At that time, such a multitude practiced observing the noble truth of suffering, from where does the suffering of the initial conception arise? Forever dwelling in darkness, unable to see the light, therefore birth is the greatest suffering.

。觀此苦相生為長苦，無所堪任長為業苦，當筋力成辦，有所悕望苦；意無厭足，欲有所求不獲為苦；不充悕望所護為苦；起若干方便欲使不失以護，漸漸磨滅為苦；若干眾惱悉至，已得度彼岸，難有內外人共諍苦；親族錢財皆散，憶彼難忘苦；不離愛慾，諸結使苦。欲最為苦，以未滅故；瞋恚為苦，罪行不滅故；癡最為苦，無照明故；憍慢為苦，由意熾盛；自大為苦，無尊卑意；朋友為苦，心不分離故；愛最為苦，味著無厭；貪嫉為苦，心不開解；無戒為苦，由變悔故；所見為苦，不見真諦故；然有一切結，自色為苦

現代漢語譯本：觀察這痛苦的表象，就會明白生本身就是長久的痛苦，沒有什麼能夠承受，長久地以痛苦為業；當筋骨力量具備時，就會有期望，這是一種痛苦；心意沒有滿足的時候，想要追求卻得不到，這也是一種痛苦；不能滿足期望所守護的東西，這也是一種痛苦；爲了不失去所守護的東西，想盡各種辦法去保護，但最終漸漸消磨殆盡，這也是一種痛苦；各種各樣的煩惱都接踵而至，即使已經到達彼岸，也很難避免與內外之人爭鬥的痛苦；親人、錢財都散盡，回憶起這些難以忘懷的痛苦；不能脫離愛慾，各種煩惱糾纏的痛苦。慾望是最痛苦的，因為它沒有被消滅；嗔恨是痛苦的，因為罪行沒有被消除；愚癡是最痛苦的，因為它沒有光明；驕傲是痛苦的，因為心意過於旺盛；自大是痛苦的，因為它沒有尊卑的觀念；朋友是痛苦的，因為心不能分離；愛是最痛苦的，因為它貪戀執著沒有厭足；貪婪嫉妒是痛苦的，因為心不能開解；沒有戒律是痛苦的，因為它會因變化而後悔；所見是痛苦的，因為它不能見到真理；然而，一切的束縛，都源於自身色身的痛苦。 現代漢語譯本：觀察這痛苦的表象，就會明白生本身就是長久的痛苦，沒有什麼能夠承受，長久地以痛苦為業；當筋骨力量具備時，就會有期望，這是一種痛苦；心意沒有滿足的時候，想要追求卻得不到，這也是一種痛苦；不能滿足期望所守護的東西，這也是一種痛苦；爲了不失去所守護的東西，想盡各種辦法去保護，但最終漸漸消磨殆盡，這也是一種痛苦；各種各樣的煩惱都接踵而至，即使已經到達彼岸，也很難避免與內外之人爭鬥的痛苦；親人、錢財都散盡，回憶起這些難以忘懷的痛苦；不能脫離愛慾，各種煩惱糾纏的痛苦。慾望是最痛苦的，因為它沒有被消滅；嗔恨是痛苦的，因為罪行沒有被消除；愚癡是最痛苦的，因為它沒有光明；驕傲是痛苦的，因為心意過於旺盛；自大是痛苦的，因為它沒有尊卑的觀念；朋友是痛苦的，因為心不能分離；愛是最痛苦的，因為它貪戀執著沒有厭足；貪婪嫉妒是痛苦的，因為心不能開解；沒有戒律是痛苦的，因為它會因變化而後悔；所見是痛苦的，因為它不能見到真理；然而，一切的束縛，都源於自身色身的痛苦。

English version: Observing this appearance of suffering, one understands that birth itself is a long-lasting suffering, that there is nothing that can bear it, and that one is long engaged in suffering as a profession; when the strength of muscles and bones is established, there will be expectations, which is a form of suffering; when the mind is not satisfied, wanting to pursue but not obtaining is also a form of suffering; not being able to fulfill the expectations of what is protected is also a form of suffering; in order not to lose what is protected, trying all kinds of ways to protect it, but eventually gradually wearing away, this is also a form of suffering; all kinds of troubles come one after another, even if one has reached the other shore, it is difficult to avoid the suffering of fighting with people inside and outside; relatives and money are all scattered, recalling these unforgettable sufferings; not being able to break away from love and desire, the suffering of being entangled by various afflictions. Desire is the most painful, because it has not been extinguished; anger is painful, because the sins have not been eliminated; ignorance is the most painful, because it has no illumination; arrogance is painful, because the mind is too vigorous; conceit is painful, because it has no concept of rank; friends are painful, because the heart cannot be separated; love is the most painful, because it is greedy and attached without satisfaction; greed and jealousy are painful, because the heart cannot be opened; having no precepts is painful, because it will regret due to changes; what is seen is painful, because it cannot see the truth; however, all the fetters come from the suffering of one's own physical body. English version: Observing this appearance of suffering, one understands that birth itself is a long-lasting suffering, that there is nothing that can bear it, and that one is long engaged in suffering as a profession; when the strength of muscles and bones is established, there will be expectations, which is a form of suffering; when the mind is not satisfied, wanting to pursue but not obtaining is also a form of suffering; not being able to fulfill the expectations of what is protected is also a form of suffering; in order not to lose what is protected, trying all kinds of ways to protect it, but eventually gradually wearing away, this is also a form of suffering; all kinds of troubles come one after another, even if one has reached the other shore, it is difficult to avoid the suffering of fighting with people inside and outside; relatives and money are all scattered, recalling these unforgettable sufferings; not being able to break away from love and desire, the suffering of being entangled by various afflictions. Desire is the most painful, because it has not been extinguished; anger is painful, because the sins have not been eliminated; ignorance is the most painful, because it has no illumination; arrogance is painful, because the mind is too vigorous; conceit is painful, because it has no concept of rank; friends are painful, because the heart cannot be separated; love is the most painful, because it is greedy and attached without satisfaction; greed and jealousy are painful, because the heart cannot be opened; having no precepts is painful, because it will regret due to changes; what is seen is painful, because it cannot see the truth; however, all the fetters come from the suffering of one's own physical body.

。無所恃怙為苦，求果報苦，諸樹草木及四大所成，共相繫著起諸因緣，內四大苦；若干變怪，諸陰持苦；由自然故，諸入為苦；所依不離，境界為苦；招致外色，苦痛為苦；燒形體故，樂痛為苦；由苦而生，無苦無樂為苦；由境界生，想最為苦；由眾生有行，識最為苦；緣彼而生，老則為諸根羸劣，病最為苦；四大不隨，死最為苦；更受異形，怨憎會為苦；共親近心，所欲不得此最為苦，亦甚苦。取要言之，五盛陰苦。常負重擔于彼所趣處，地獄為苦，燒炙身形；畜生為苦，各相食啖；餓鬼為苦，飢渴逼形；人身為苦，種種非行；天為苦，福盡必落，隨彼界墮三惡趣，欲界為苦。愛慾纏絡，色界無色界亦無有智，皆悉為苦。如是為三苦逼，皆悉攝持。爾時以身意行故，或以一行而造苦，所造行皆悉為苦。如是眾苦無有休息因緣不盡，當覺知色如是，愚者之所為

現代漢語譯本：沒有依靠是痛苦的，追求果報是痛苦的，所有樹木草和四大元素所構成的，互相聯繫產生各種因緣，內部四大是痛苦的；各種變異怪象，諸陰執持是痛苦的；由於自然規律，諸入是痛苦的；所依賴的不能分離，境界是痛苦的；招致外在的色相，苦痛是痛苦的；焚燒形體，樂痛是痛苦的；由痛苦而產生，無苦無樂也是痛苦的；由境界產生，想是最痛苦的；由於眾生有行為，識是最痛苦的；緣于那些而產生，年老則諸根衰弱，疾病是最痛苦的；四大不協調，死亡是最痛苦的；再次接受不同的形體，怨恨的人相遇是痛苦的；和親近的人分離，所希望的不能得到是最痛苦的，也是非常痛苦的。總而言之，五蘊熾盛是痛苦的。常常揹負重擔前往所去之處，地獄是痛苦的，焚燒身體；畜生是痛苦的，互相吞食；餓鬼是痛苦的，飢渴逼迫身體；人身是痛苦的，各種不好的行為；天道是痛苦的，福報耗盡必定墮落，隨著那個界限墮入三惡道，欲界是痛苦的。愛慾纏繞，沒有智慧，都是痛苦的。像這樣被三種痛苦逼迫，都被包含在內。那時因為身意行為，或者因為一個行為而造作痛苦，所造作的行為都是痛苦的。像這樣各種痛苦沒有停止，因緣不盡，應當覺知色是這樣的，這是愚蠢的人所為。 現代漢語譯本：沒有依靠是痛苦的，追求果報是痛苦的，所有樹木草和四大元素所構成的，互相聯繫產生各種因緣，內部四大是痛苦的；各種變異怪象，諸陰執持是痛苦的；由於自然規律，諸入是痛苦的；所依賴的不能分離，境界是痛苦的；招致外在的色相，苦痛是痛苦的；焚燒形體，樂痛是痛苦的；由痛苦而產生，無苦無樂也是痛苦的；由境界產生，想是最痛苦的；由於眾生有行為，識是最痛苦的；緣于那些而產生，年老則諸根衰弱，疾病是最痛苦的；四大不協調，死亡是最痛苦的；再次接受不同的形體，怨恨的人相遇是痛苦的；和親近的人分離，所希望的不能得到是最痛苦的，也是非常痛苦的。總而言之，五蘊熾盛是痛苦的。常常揹負重擔前往所去之處，地獄是痛苦的，焚燒身體；畜生是痛苦的，互相吞食；餓鬼是痛苦的，飢渴逼迫身體；人身是痛苦的，各種不好的行為；天道是痛苦的，福報耗盡必定墮落，隨著那個界限墮入三惡道，欲界是痛苦的。愛慾纏繞，沒有智慧，都是痛苦的。像這樣被三種痛苦逼迫，都被包含在內。那時因為身意行為，或者因為一個行為而造作痛苦，所造作的行為都是痛苦的。像這樣各種痛苦沒有停止，因緣不盡，應當覺知色是這樣的，這是愚蠢的人所為。

English version: To have no support is suffering, seeking karmic retribution is suffering, all trees, grasses, and the four great elements that form things, are interconnected and give rise to various causes and conditions, the internal four great elements are suffering; various changes and strange phenomena, the aggregates holding on are suffering; due to natural laws, the entrances are suffering; what one relies on cannot be separated, the realm is suffering; attracting external forms, pain is suffering; burning the body, pleasure and pain are suffering; arising from suffering, neither suffering nor pleasure is suffering; arising from the realm, thought is the most suffering; because sentient beings have actions, consciousness is the most suffering; arising from those, old age causes the faculties to weaken, sickness is the most suffering; the four great elements are not in harmony, death is the most suffering; receiving different forms again, meeting with those one hates is suffering; being separated from those one is close to, not getting what one desires is the most suffering, and is very suffering. In short, the five aggregates are blazing with suffering. Constantly carrying heavy burdens to the places one goes, hell is suffering, burning the body; animals are suffering, eating each other; hungry ghosts are suffering, hunger and thirst torment the body; the human body is suffering, various wrong actions; the heavens are suffering, when blessings are exhausted one will surely fall, following that realm one falls into the three evil paths, the desire realm is suffering. Entangled by desire, without wisdom, all is suffering. Like this, being pressed by three sufferings, all are included. At that time, because of actions of body and mind, or because of one action, one creates suffering, all actions created are suffering. Like this, all sufferings have no rest, the causes and conditions are not exhausted, one should be aware that form is like this, this is what foolish people do. English version: To have no support is suffering, seeking karmic retribution is suffering, all trees, grasses, and the four great elements that form things, are interconnected and give rise to various causes and conditions, the internal four great elements are suffering; various changes and strange phenomena, the aggregates holding on are suffering; due to natural laws, the entrances are suffering; what one relies on cannot be separated, the realm is suffering; attracting external forms, pain is suffering; burning the body, pleasure and pain are suffering; arising from suffering, neither suffering nor pleasure is suffering; arising from the realm, thought is the most suffering; because sentient beings have actions, consciousness is the most suffering; arising from those, old age causes the faculties to weaken, sickness is the most suffering; the four great elements are not in harmony, death is the most suffering; receiving different forms again, meeting with those one hates is suffering; being separated from those one is close to, not getting what one desires is the most suffering, and is very suffering. In short, the five aggregates are blazing with suffering. Constantly carrying heavy burdens to the places one goes, hell is suffering, burning the body; animals are suffering, eating each other; hungry ghosts are suffering, hunger and thirst torment the body; the human body is suffering, various wrong actions; the heavens are suffering, when blessings are exhausted one will surely fall, following that realm one falls into the three evil paths, the desire realm is suffering. Entangled by desire, without wisdom, all is suffering. Like this, being pressed by three sufferings, all are included. At that time, because of actions of body and mind, or because of one action, one creates suffering, all actions created are suffering. Like this, all sufferings have no rest, the causes and conditions are not exhausted, one should be aware that form is like this, this is what foolish people do.

。然須陀洹究盡其源，斯陀含少有不盡毛髮之餘，阿那含當除，至阿羅漢永盡無餘，為世現照明。爾時世尊三耶三佛，為眾生類作大覆護，便說此偈：

「無數百眾行，　　常造苦惱業， 以懷此色難，　　現在有此證。 彼實是無常，　　解本皆悉空， 自然法所立，　　常當自覺知。」

是時云何復生此苦？所謂自相境界，五根具足，若彼自相境界相應知迴轉，是故極清凈，愚者所不覺，不與智慧相應。復有利根，愚者謂之盲冥。世尊與諸聲聞本所造行，智慧善根自相合會相如所修，苦賢聖諦皆悉觀察。云何當觀此生死苦？知有苦賢聖諦悉無常牢持而不捨，皆悉同一起如是心，于苦而觀苦，彼最為妙。于苦觀空，最初微妙等度彼處，苦觀空時彼皆是分散之法，自然觀察如是。于苦觀無我，彼智信所成。最初有是頂法善長益，數數求方便等智功德，無所悕望，三昧林不缺漏，外塵永盡亦無所著，以想思惟故除去塵埃

現代漢語譯本：然而，須陀洹徹底了悟其根源，斯陀含還稍有未盡之處，如同毛髮之餘，阿那含應當斷除，直至阿羅漢徹底斷盡，毫無剩餘，為世間展現光明。那時，世尊三耶三佛，為眾生提供巨大的庇護，於是說了這首偈語： 『無數眾生行，常常造作苦惱的業，因為執著于這個色身而遭受苦難，現在有了這個證明。它實際上是無常的，理解其本質都是空性的，是自然法則所建立的，應當常常自覺地認知。』 這時，為什麼還會產生這種痛苦呢？這就是所謂的自相境界，五根具足。如果能相應地認知並轉變這種自相境界，就能達到極度的清凈，這是愚昧的人所不能覺察的，不與智慧相應。還有一些根器銳利的人，愚昧的人會認為他們是盲目的。世尊與諸位聲聞弟子，他們原本所修行的，智慧善根與自相契合，如同他們所修行的那樣，對苦聖諦都進行了觀察。應當如何觀察這生死之苦呢？知道苦聖諦都是無常的，牢記而不捨棄，都一同生起這樣的心，在苦中觀察苦，這是最美妙的。在苦中觀察空性，最初的微妙之處在於能夠度過那個境界，當在苦中觀察空性時，它們都是分散的法，自然地觀察就是這樣。在苦中觀察無我，這是由智慧和信心所成就的。最初有這種頂法，能夠很好地增長，多次尋求方便等智慧功德，沒有任何期望，三昧之林不會有缺失，外在的塵埃永遠斷盡，也不會有任何執著，因為通過思考和思維，所以能夠去除塵埃。

English version: However, a Stream-enterer (Sotapanna) fully understands its source, a Once-returner (Sakadagami) still has some remnants, like the remaining hair, a Non-returner (Anagami) should eliminate them, until an Arhat completely eradicates them, leaving nothing behind, illuminating the world. At that time, the World Honored One, the Samyaksambuddha, provided great protection for all beings, and then spoke this verse: 'Countless beings act, constantly creating suffering karma, because of attachment to this physical body, they suffer, and now there is this proof. It is actually impermanent, understanding its essence is all emptiness, established by natural law, one should always be consciously aware of it.' At this time, why does this suffering still arise? This is what is called the self-characteristic realm, with the five senses complete. If one can correspondingly recognize and transform this self-characteristic realm, one can achieve extreme purity, which is not perceived by the ignorant, and does not correspond with wisdom. There are also some with sharp faculties, whom the ignorant consider blind. The World Honored One and all the disciples who are hearers, their original practices, their wisdom and good roots are in harmony with their self-nature, just as they have practiced, they have observed the Noble Truth of Suffering. How should one observe this suffering of birth and death? Knowing that the Noble Truth of Suffering is all impermanent, firmly holding onto it without abandoning it, all arise with such a mind, observing suffering within suffering, this is the most wonderful. Observing emptiness within suffering, the initial subtlety lies in being able to transcend that realm, when observing emptiness within suffering, they are all dispersed dharmas, naturally observing it is like this. Observing no-self within suffering, this is achieved by wisdom and faith. Initially, there is this supreme dharma, which can grow well, repeatedly seeking skillful means and other wisdom merits, without any expectations, the forest of samadhi will not be lacking, external dust will be forever eliminated, and there will be no attachment, because through thinking and contemplation, one can remove the dust.

。一切境界苦無所敗壞，除去有愛，亦無所畏亦無暴亂，顏色和悅自觀境界。于彼現光，於三世起大燈明，欲害彼結拔濟惡趣，為彼眾故無彼此心亦不懈怠，得甘露味分別彼章，等度生死故流轉四境界。欲照明彼眾生故，勤行苦行周窮一切，亦無處所亦無顛倒，除去顛倒者甚深難可測。於是便說此偈：

「若明有苦時，　　清凈無量念， 無味極鮮明，　　人之所嘆譽。 彼如是之智，　　音響相娛樂， 觀佛十種力，　　護世眾生類。 如有見禁戒，　　如來所長益， 執志如金剛，　　分別一切空。 若拔愛根本，　　亦無眾苦惱， 當拜手息心，　　最勝無有比。」

當云何觀察世尊？所謂有如是無漏智慧，彼觀道場處所亦見力勢，為世故觀世光明，于其中間所修苦行皆悉觀察，彼彼眾生觀慈悲心，欲使安隱彼無量勤苦

現代漢語譯本 一切境界的苦都無法摧毀，只要去除愛慾，就不會有恐懼，也不會有暴亂，臉色平和地觀察自己的境界。在那個境界中顯現光明，在過去、現在、未來三世都升起巨大的光明，想要拔除眾生的煩惱，救濟他們脫離惡道，爲了他們，心中沒有彼此的分別，也不會懈怠，得到甘露的滋味，分辨其中的道理，平等地度脫生死，因此流轉於四種境界。爲了照亮眾生，勤奮地修行苦行，周遍一切，沒有固定的處所，也沒有顛倒，能夠去除顛倒的人，其境界深奧難測。於是就說了這首偈： 『如果明白有苦的時候，清凈的念頭是無量的，沒有味道卻極其鮮明，是人們所讚歎和稱譽的。這樣的智慧，如同音響一樣令人愉悅，觀察佛的十種力量，護佑世間的眾生。如果有人見到佛的戒律，那是如來所增長的，執著的意志如同金剛一般，能夠分辨一切皆空。如果拔除愛的根本，就不會有眾多的苦惱，應當合掌，平息內心，這是最殊勝的，無與倫比的。』 應當如何觀察世尊呢？他擁有如此無漏的智慧，他觀察道場的處所，也看到其中的力量，爲了世間，他觀察世間的光明，在其中所修的苦行都一一觀察，他以慈悲心觀察眾生，想要使他們安穩，他付出了無量的勤勞和辛苦。

English version The suffering of all realms cannot be destroyed; if one removes attachment, there will be no fear, nor any violence. One observes one's own realm with a peaceful countenance. In that realm, light appears, and a great light arises in the past, present, and future. One desires to eradicate the afflictions of beings, to rescue them from evil paths. For their sake, there is no distinction between self and others, nor is there any laziness. One obtains the taste of nectar, discerns the principles within, and equally transcends birth and death, thus flowing through the four realms. To illuminate beings, one diligently practices asceticism, pervading all, without a fixed place, and without delusion. Those who can remove delusion are profound and immeasurable. Thus, this verse was spoken: 'When one understands that there is suffering, pure thoughts are immeasurable, tasteless yet extremely clear, praised and lauded by people. Such wisdom is like a pleasant sound, observing the ten powers of the Buddha, protecting the beings of the world. If one sees the precepts of the Buddha, which are increased by the Tathagata, one's will is as firm as diamond, able to discern that all is empty. If one uproots the root of attachment, there will be no multitude of sufferings. One should join palms, calm the mind, for this is the most supreme, incomparable.' How should one observe the World Honored One? He possesses such undefiled wisdom. He observes the place of the Bodhi tree, and also sees the power within. For the sake of the world, he observes the light of the world. He observes all the ascetic practices he has undertaken. He observes beings with a compassionate heart, desiring to bring them peace. He has exerted immeasurable diligence and hardship.

。觀如是苦行於異境界而自觀察，于大眾中觀如來說微妙法，令分佈義觀其握法，若法眼清凈亦觀彼法身無有眾生想，若復作是觀，亦不言禁戒。曾聞尊者名優波斯，有弟子名缽摩迦，往詣摩鍮羅境界于彼止宿。彼到時著衣持缽，廣說如契經。人未曾見不解彼威儀，便入淫女村中。彼淫女見此比丘，年少端正身無塵埃，見懷歡喜欲意熾盛。時彼比丘便入淫舍，觀如是結使不欲造結，如是穢解脫法，速得此法果。是時比丘便作是語，而說此偈：

「欲如彼毒藥，　　欲為不凈行， 欲為壞淫色，　　墮人入惡趣。」

作是說已便退而去。彼人淫意熾盛，為彼比丘故便結旃陀梨咒術，語彼旃陀梨如是之義

現代漢語譯本：觀察自己如何在不同的境界中進行苦行，在大眾中觀察如來宣說的微妙佛法，從而理解佛法的深層含義，如果法眼清凈，就能觀察到佛的法身，不會有眾生的概念。如果能這樣觀察，就不會執著于戒律。我曾聽說尊者優波斯有一位名叫缽摩迦的弟子，他前往摩鍮羅地區並在那裡停留。他到達時，穿著僧衣，拿著缽，像契經中描述的那樣。人們從未見過他這樣的威儀，所以他進入了村莊。村裡的人看到這位比丘，年輕俊美，身上沒有塵埃，看到他後心生歡喜，慾念熾盛。當時，這位比丘進入了妓院，觀察到這些煩惱，但他不想製造新的煩惱，而是想通過這種不凈的觀察來解脫，並迅速獲得了這種解脫的果實。這時，這位比丘說了這樣的話，並吟誦了這首偈子： 『慾望如同毒藥，慾望是不凈的行為，慾望會破壞善行，使人墮入惡道。』 說完這些，他就離開了。那些人因為淫慾熾盛，爲了那個比丘，就施展了旃陀梨咒術，並把這個意思告訴了旃陀梨。

English version: Observing how one practices asceticism in different realms, and observing the subtle Dharma spoken by the Tathagata among the assembly, thereby understanding the profound meaning of the Dharma. If the Dharma eye is pure, one can observe the Dharma body of the Buddha without the concept of sentient beings. If one can observe in this way, one will not be attached to precepts. I once heard that the Venerable Upas had a disciple named Patmaka, who went to the Mathura region and stayed there. When he arrived, he was wearing monastic robes and carrying a bowl, as described in the sutras. People had never seen such dignified behavior, so he entered the village. The villagers saw this bhikkhu, young and handsome, without any dust on his body, and upon seeing him, they felt joy and their desires became intense. At that time, this bhikkhu entered a brothel, observing these afflictions, but he did not want to create new afflictions. Instead, he wanted to achieve liberation through this impure observation and quickly attained the fruit of this liberation. At this time, this bhikkhu spoke these words and recited this verse: 'Desire is like poison, desire is an impure act, desire destroys good deeds, and causes people to fall into evil paths.' After saying this, he left. Those people, because of their intense lust, performed the Chandali spell for that bhikkhu and told the Chandali about this meaning.

。是時旃陀梨莊嚴此女人，化作村落之處，致比丘來，汝觀察此處，猶彼釋提桓因宮殿無異，夏堂高廣亦無有比，莊嚴臥具無數眾色在彼夏堂，上所臥之處文繡綩蠕(坐褥)，觀此地處種種華香而散其上一一週匝，種種青蓮芳蘭而生其邊。作如是觀，便作是結咒，語比丘言：「此極微妙可共娛樂。」時缽默比丘報言：「我盡觀此亦當觀余。」旃陀梨言：「余何者是？」缽默報言：

「我今觀果實，　　欲最第一苦， 終當入地獄，　　受彼鑊湯惱。」

是時旃陀梨報言：「止止比丘！莫語我作是言。」缽默比丘報言：「此語是愚癡欲幻惑我，我不與爾同。」彼旃陀梨見已，便作大火坑無有塵曀。時缽默比丘報言：「我已見此火坑。」旃陀梨報言：「若不欲親近女者，不如入此火坑死。」是時彼比丘便作是思惟：「此火雖恐懼，避火親近欲者，然欲熾于大火，設犯欲者后受罪無量，寧今日入此火坑不犯此欲

現代漢語譯本：當時，旃陀梨精心打扮這個女人，把她變成一個村落的模樣，引誘比丘前來。她對他們說：『你們看這裡，和釋提桓因的宮殿沒什麼兩樣，夏堂高大寬敞，無與倫比。夏堂里擺放著無數色彩鮮豔的臥具，上面鋪著繡花的坐褥。看看這地方，各種鮮花香氣四溢，環繞四周，各種青蓮和芳蘭生長在旁邊。』 這樣觀察之後，她便唸誦咒語，對那些比丘說：『這裡極其美妙，可以一起享樂。』 這時，缽默比丘回答說：『我看完這裡，還要看其他地方。』 旃陀梨問：『其他地方是什麼？』 缽默回答說： 『我如今看到果報，慾望是最痛苦的，最終會墮入地獄，遭受沸騰的湯鍋之苦。』 這時，旃陀梨說：『住口，比丘！不要對我說這樣的話。』 缽默比丘回答說：『這些話是愚蠢的慾望在迷惑我，我不會和你同流合污。』 旃陀梨見狀，便變出一個沒有一絲塵埃的大火坑。這時，缽默比丘說：『我已經看到這個火坑了。』 旃陀梨說：『如果不想親近女人，不如跳進這個火坑死了算了。』 這時，這位比丘心想：『這火雖然可怕，但如果爲了躲避火而親近慾望，慾望的熾熱更勝於大火。如果犯了慾望，以後受到的罪過將是無量的。我寧願今天跳進這個火坑，也不犯這種慾望。』

English version: At that time, the Chandali adorned this woman, transforming her into a village to entice the monks. She said to them, 'Look here, it's no different from the palace of Shakra, the summer hall is tall and spacious, unparalleled. In the summer hall, there are countless colorful bedding, with embroidered cushions on top. Look at this place, various flowers and fragrances are overflowing, surrounding it, and various blue lotuses and fragrant orchids grow beside it.' After observing this, she recited a mantra and said to the monks, 'This place is extremely wonderful, we can enjoy it together.' At this time, the monk Padmaka replied, 'After I have seen this, I will look at other places.' Chandali asked, 'What are the other places?' Padmaka replied: 'I now see the consequences, desire is the greatest suffering, and ultimately one will fall into hell, suffering the torment of boiling cauldrons.' At this time, Chandali said, 'Stop, monk! Do not say such things to me.' The monk Padmaka replied, 'These words are foolish desires deceiving me, I will not join you.' Seeing this, Chandali transformed a large fire pit without a speck of dust. At this time, the monk Padmaka said, 'I have already seen this fire pit.' Chandali said, 'If you do not want to be intimate with a woman, you might as well jump into this fire pit and die.' At this time, the monk thought, 'Although this fire is terrifying, if I avoid the fire by indulging in desire, the heat of desire is greater than the fire. If I commit desire, the sins I will suffer later will be immeasurable. I would rather jump into this fire pit today than commit this desire.'

。然我師神通無比，云何當違師教？以是之故當入火坑而死，不犯欲而生。今俱舍二事。云何於三世如來立禁戒今我當犯？以是之故入火坑而死。」如是思惟已，欲持僧迦梨缽以施彼人。時旃陀梨報言：「用是衣缽為？」缽默比丘報言：

「今此諸梵行，　　持我衣缽施， 諸有集聚者，　　持我語告彼： 『比丘名缽默，　　遭此厄難處， 今投火坑死，　　不受彼欲愛。』」

乃至彼二人俱出家學道，廣說如契經。是時復說此偈：

「世修善雖少，　　思惟憶不忘， 亦不受彼欲，　　欲度眾生故。 況復開甘露，　　世尊一切妙， 云何造功德？　　彼智隨時興。」

爾時世尊云何周旋來往覺知生本？所謂於此等語有二種風，形體功德、心意所覺，是謂二風。彼形體風者，生諸愛念。意所覺者，猶如華敷鮮明凈潔。猶如彼風觀見解脫所為事勝，猶雪成水此心雪亦復如是

現代漢語譯本 然而我的老師神通廣大，我怎麼能違背老師的教誨呢？因此，我寧願跳入火坑而死，也不願犯淫慾而茍活。現在我兩者都捨棄了。為什麼我要違背三世如來所立的禁戒呢？因此，我寧願跳入火坑而死。」這樣思索之後，他想拿著僧伽梨和缽施捨給那個人。這時，旃陀梨說：「要這些衣缽做什麼？」缽默比丘回答說： 『現在這些修行梵行的人，拿著我的衣缽去施捨，凡是聚集在一起的人，請把我的話告訴他們：『比丘名叫缽默，遭遇這樣的厄難，現在要跳入火坑而死，不接受那淫慾之愛。』 直到那兩個人一起出家學道，詳細情況如契經所說。當時又說了這首偈： 『世間修善即使很少，只要思惟憶念不忘，也不會接受那淫慾，爲了度化眾生。更何況開啟甘露，世尊的一切都那麼美好，如何才能創造功德呢？那智慧隨時都會興起。』 那時，世尊是如何周旋來往，覺知生命本源的呢？所謂對於這些言語有兩種風，形體功德和心意所覺，這就是兩種風。那形體之風，會產生各種愛念。心意所覺的，就像花朵綻放般鮮明潔凈。就像那風觀察到解脫所為之事更為殊勝，就像雪化成水，這顆心也像雪一樣融化。

English version However, my teacher possesses boundless supernatural powers, how could I possibly disobey his teachings? Therefore, I would rather jump into a fire pit and die than live by committing lustful acts. Now I forsake both. Why should I violate the precepts established by the Buddhas of the three times? Therefore, I would rather jump into a fire pit and die.」 After contemplating this, he intended to give his sanghati robe and bowl to that person. At that time, the Chandali said, 'What use are these robes and bowl?' Bhikshu Padmaka replied: 'Now, these practitioners of the Brahma-faring, take my robes and bowl to give away, and to all those who gather, please tell them my words: 『The Bhikshu named Padmaka, having encountered this calamity, will now jump into a fire pit and die, not accepting that lustful love.』' Until those two together left home to study the Way, as described in detail in the sutras. At that time, this verse was also spoken: 'Even if one cultivates little good in the world, as long as one contemplates and remembers it without forgetting, one will not accept that lust, for the sake of liberating sentient beings. Moreover, how much more so when the nectar is opened, and all of the World Honored One's teachings are so wonderful, how can one create merit? That wisdom arises at any time.' At that time, how did the World Honored One move around and become aware of the origin of life? It is said that regarding these words, there are two kinds of winds, the merit of the physical form and the perception of the mind, these are the two winds. That wind of the physical form gives rise to various desires. The perception of the mind is like a flower blooming, bright and pure. Just as that wind observes that the actions for liberation are more superior, just as snow turns into water, this heart is also like snow melting.

。攝持內外境界，有清涼風起，覺知彼意，彼持無量不破壞。有六境機關，外為四大所使，四大根力所繫。彼有軟風起，漸漸有智生，亦如彼舉足時，皆是本行之德，不失本所為之相，𨄔骨所行來往，皆有火起，於一切骨屈申卷舒，筋脈漸緩有所悕望。若複視瞻開目閉目，內身根更樂，漸漸熾然隨彼來往。若復食啖屈申卷舒，皆由形所造，及余心所造行，依暖風除去，顛倒風亦吹落。唇齒聲響，本意所造一切種子法，然彼風處所有勝，皆有此語，有如是聲響，彼作是說：「不為福云何不為繫縛？」我作是說：「有此機關，外有壞敗，內有眾行，不作是時便有盡，便有長養，猶如智車於此見載，緣如是豪貴法，緣依彼時想顛倒。」於是便說此偈：

「此甚奇甚特，　　覺知空無智， 展轉相依倚，　　機關最為要， 亦不觸彼意，　　身意所依倚， 有如是眾事，　　幻惑為微細

現代漢語譯本：當內外境界被攝持時，會有清涼的風升起，能覺知對方的心意，對方持有無量而不破壞的力量。有六種境界的機關，外在被地、水、火、風四大元素所驅使，四大元素的根力所繫縛。當有柔和的風升起時，智慧會漸漸產生，也像對方舉起腳時一樣，都是原本行為的功德，不會失去原本所為的形態。骨骼的活動來往，都會有火升起，在一切骨骼的屈伸捲舒中，筋脈會逐漸放鬆，有所期望。如果再看視、張開眼睛、閉上眼睛，內在的身體根會更加快樂，漸漸熾熱，隨著對方的來往而變化。如果再進食、屈伸捲舒，都是由形體所造作，以及其他心所造作的行為，依靠暖風來去除，顛倒的風也會被吹落。唇齒髮出的聲響，是原本意念所造作的一切種子法。然而，風所處的地方都有殊勝之處，都會有這樣的言語，有這樣的聲響，他們會這樣說：『不爲了福，為何不被束縛？』我這樣說：『有這樣的機關，外在有壞敗，內在有各種行為，不這樣做的時候就會有盡頭，就會有增長，就像智慧的車子在這裡被承載，因為這樣的豪貴之法，因為依靠它的時候想法顛倒。』於是就說了這首偈： 『這真是奇特，覺知空無的智慧，輾轉相互依靠，機關最為重要，也不觸及對方的心意，身心所依靠，有這樣眾多事情，幻惑是如此微細。』

English version: When internal and external realms are grasped, a cool breeze arises, and one can perceive the other's intention. The other possesses immeasurable and indestructible power. There are six sense-organs, externally driven by the four great elements (earth, water, fire, and wind), and bound by the root power of these four elements. When a gentle breeze arises, wisdom gradually develops, just as when the other lifts their foot. All of this is due to the merit of their original actions, without losing the form of what was originally intended. The movement of bones back and forth is accompanied by the rising of fire. In all the bending, stretching, and curling of bones, the tendons gradually relax, and there is anticipation. If one then looks, opens their eyes, or closes their eyes, the internal sense organs become more joyful, gradually becoming intense, changing with the other's movements. If one then eats, bends, stretches, or curls, all of this is created by the form, as well as other actions created by the mind. These are removed by the warm wind, and the inverted wind is also blown away. The sounds of the lips and teeth are all seed dharmas created by the original intention. However, wherever the wind is, there is something superior, and there are such words and sounds. They would say, 'If not for blessings, why not be bound?' I would say, 'There are such mechanisms, externally there is decay, internally there are various actions. If these are not done, there will be an end, there will be growth, just like a chariot of wisdom is carried here, because of such noble dharma, because when relying on it, thoughts are inverted.' Then this verse was spoken: 'This is truly wondrous and unique, perceiving the wisdom of emptiness, mutually relying on each other, the mechanism is most important, not touching the other's intention, what the body and mind rely on, there are so many things, illusion is so subtle.'

。」

是時世尊為梵行，云何梵不亂？不從彼學獨遊無侶，於人中功德威儀最為微妙，無著於一切眾生，所為之業無能及者，眾生無有量，依倚一切微妙之法，法自然故一切智不可壞，成大要道所欲成就，必果無疑。諸功德具，聲聞圍繞，生一切德一切微妙。爾時世尊于彼眾妙形體最第一，眾德成就，除幽冥世無所著，三世無著，棄諸結使得大慈悲，心無亂想，已度彼憂畏之處至安隱處，長夜降伏其心自得授彼。於是便說此偈：

「梵行最為妙，　　慈功德成就， 若彼聞此教，　　天人皆拜手。 于正法無二，　　彼樂亦無二， 必當成賢聖，　　是故拜手聖。」

爾時佛世尊三耶三佛，忍地最為微妙，除諸結使亦無所著，火所不燒，所悟事勝風，亦復勝功德無畏，大眾成就為眾重擔，甚深相應不可思議

現代漢語譯本：當時世尊修持梵行，如何能使梵行不亂呢？他不向他人學習，獨自遊歷，沒有同伴。在人群中，他的功德和威儀最為微妙，對一切眾生都沒有執著。他所做的事業無人能及，眾生數量無邊。他依靠一切微妙的法，因為法的自然規律，一切智慧都不可摧毀。他成就了偉大的要道，想要成就的，必定毫無疑問地實現。他具備各種功德，被聲聞弟子圍繞，產生一切功德和一切微妙之處。那時，世尊在所有美妙的形體中最為第一，各種功德都已成就，他消除了幽暗的世界，沒有任何執著，對過去、現在、未來三世都沒有執著。他捨棄了各種束縛，獲得了大慈悲，心中沒有雜亂的想法。他已經度過了憂慮和恐懼的地方，到達了安穩的境地，長久以來降伏了自己的心，自己獲得了開悟。於是，他說了這首偈語： 『梵行最為殊勝，慈悲功德圓滿成就，如果有人聽聞這個教誨，天人和人都會合掌敬拜。在正法中沒有第二，他的快樂也沒有第二，必定會成為賢聖，所以要向聖者合掌敬拜。』 當時，佛世尊，三耶三佛，他的忍辱之地最為微妙，消除了各種束縛，也沒有任何執著。火不能燒燬他，他所領悟的事物勝過風，也勝過功德和無畏。他成就了大眾，成為大眾的重擔，他的境界深奧相應，不可思議。

English version: At that time, the World Honored One practiced the Brahma-conduct. How could the Brahma-conduct not be disturbed? He did not learn from others, traveled alone without companions. Among people, his merits and dignified demeanor were the most subtle, without attachment to all sentient beings. His accomplishments were unmatched, and the number of sentient beings was immeasurable. He relied on all the subtle Dharmas, and because of the natural law of Dharma, all wisdom was indestructible. He achieved the great path, and what he desired to achieve would undoubtedly be accomplished. He possessed all kinds of merits, surrounded by Sravaka disciples, generating all merits and all subtleties. At that time, the World Honored One was the foremost among all beautiful forms, with all merits accomplished. He eliminated the dark world, without any attachment, and without attachment to the three times: past, present, and future. He abandoned all fetters, obtained great compassion, and had no chaotic thoughts in his mind. He had already crossed the place of worry and fear, reaching a peaceful state. For a long time, he had subdued his mind and attained enlightenment by himself. Then, he spoke this verse: 'The Brahma-conduct is the most excellent, the merit of compassion is perfectly accomplished. If someone hears this teaching, gods and humans will all bow with their palms together. In the true Dharma, there is no second, and his joy is also second to none. He will surely become a sage, therefore, bow to the sage with palms together.' At that time, the Buddha, the World Honored One, the Samyak-sambuddha, his place of patience was the most subtle, eliminating all fetters, and without any attachment. Fire could not burn him, what he realized surpassed the wind, and also surpassed merit and fearlessness. He accomplished the multitude, becoming the burden of the multitude. His realm was profound and corresponding, inconceivable.

。猶如師子無怯弱心顏色和悅，為彼外學故已修無著，猶如蓮華無所染污，自依眾故自破壞，意所悕望亦復能辦，拔諸結使故眾最為妙，倍種種相生受取為妙，若自求於一切生為妙。當拜手最福田，所擁護人民王最第一，不作是觀彼義甚深，舍眾穢法月最為勝，分別諸法毗沙門為第一，聲響清徹師子吼最第一，欲種良福田有增上學，舍一切田業釋提桓因為第一，一切世間功德為第一，示現涅槃道亦為勝，愍護一切眾生，解一切縛為妙。於是便說此偈：

「如來之功德，　　一切普悉備， 止住釋種家，　　猶海集眾寶。 及余佛法眾，　　充滿三世界， 欲求往彼岸，　　當從如來取

現代漢語譯本：如同獅子一樣沒有怯懦之心，臉色和悅，爲了那些外道學說，已經修習了無執著，如同蓮花一樣不被污染，因為依靠自己的力量而自我突破，心中所期望的也能夠辦到，因為拔除了各種煩惱，所以大眾最為殊勝，倍增各種形態的感受是美好的，如果自己追求在一切生命中都是美好的。應當禮拜最殊勝的福田，所擁護的人民之王是最第一的，不這樣看待，那其中的意義非常深遠，捨棄各種污穢的法，月亮最為殊勝，分別各種法，毗沙門天王是第一，聲音清澈，獅子吼是最第一的，想要種植良善的福田，就要有增上的學習，捨棄一切田地產業，釋提桓因是第一，一切世間的功德是第一，示現涅槃之道也是殊勝的，憐憫和保護一切眾生，解脫一切束縛是美好的。於是就說了這首偈語： 『如來的功德，一切普遍具備，止住在釋迦種姓的家中，猶如大海聚集各種珍寶。以及其餘佛法的僧眾，充滿三千世界，想要到達彼岸，應當從如來那裡獲取。』

English version: Like a lion, without a timid heart, with a pleasant countenance, having cultivated non-attachment for the sake of those external teachings, like a lotus flower unsoiled, breaking through oneself by relying on one's own strength, and being able to accomplish what one desires in one's heart. Because one has uprooted all afflictions, the assembly is the most excellent. Experiencing various forms of sensations is wonderful, and if one seeks to be wonderful in all lives. One should pay homage to the most supreme field of merit, the king who protects the people is the foremost. If one does not view it this way, the meaning within is very profound. Abandoning all defiled dharmas, the moon is the most excellent. Distinguishing all dharmas, Vaishravana is the foremost. With a clear voice, the lion's roar is the most excellent. If one wishes to plant a good field of merit, one should have superior learning. Abandoning all fields and properties, Shakra is the foremost. All worldly merits are the foremost. Showing the path of Nirvana is also excellent. Having compassion and protecting all sentient beings, and liberating all bonds is wonderful. Thereupon, this verse was spoken: 'The merits of the Tathagata, are universally complete, residing in the Shakya lineage, like the ocean gathering all kinds of treasures. And the rest of the Sangha of the Buddha's Dharma, filling the three thousand worlds, if one wishes to reach the other shore, one should obtain it from the Tathagata.'

。」

是時世尊為人中師子雄，悕望於一切智色和悅，咽喉功德無比，佛法功德有四神足，甚安詳去離粗獷之言，直身正意眾智具足，眼為清凈根萌芽，分別眾法稱揚其德，未知智猶雨甘露難可沮壞，十力具足勇猛超彼，覺知一切所趣而往救濟。大慈悲禪解脫四等未曾缺，亦無愛慾味觀食而食，得無所畏降伏彼眾。彼猶如師子鹿王鳴吼之時，其聞聲者皆馳走四趣，止谷趣谷止穴趣穴，鳥飛虛空。此亦如是，若聞無常聲，此凡夫人及長壽皆懷恐怖，于身見皆馳走而去，猶如彼龍象聞師子聲不覺便利，或絕韁靽走。諸有長壽色界諸天亦復如是，聞無常之教味著所樂，各有此戀愛心。爾時世尊為師子鹿王，意悉無恐懼，成其道果亦不退轉，觀者皆歡喜止觀微妙，知彼功德無有愚惑

現代漢語譯本：當時，世尊如同人中的雄獅，渴望獲得一切智慧，面色和悅，喉嚨的功德無比殊勝。佛法的功德具備四種神足，他安詳地遠離粗獷的言辭，身姿正直，心意端正，具備眾多的智慧。他的眼睛如同清凈的根芽，能夠分辨各種佛法，並稱揚其功德。他所擁有的智慧如同甘露，難以被摧毀。他具備十種力量，勇猛超凡，能夠覺知一切眾生的去向，並前往救濟。他擁有大慈悲心，禪定解脫，四種平等心從未缺失。他沒有愛慾的滋味，只是爲了維持生命而進食。他獲得了無所畏懼的力量，能夠降伏一切眾生。他就像獅子鹿王鳴吼時，聽到聲音的動物都會四處逃散，有的躲進山谷，有的躲進洞穴，鳥兒則飛向天空。世尊也是如此，如果聽到無常的聲音，凡夫俗子和長壽者都會感到恐懼，對身體的執著也會隨之消失，就像龍象聽到獅子的吼聲會嚇得失禁，甚至掙脫韁繩逃跑一樣。那些長壽的天人也是如此，聽到無常的教誨，就會對所貪戀的快樂感到厭倦，各自產生這種愛戀之心。那時，世尊如同獅子鹿王，內心沒有任何恐懼，成就了道果，永不退轉。看到他的人都感到歡喜，他的止觀微妙，人們知道他的功德，沒有愚癡和迷惑。 現代漢語譯本：當時，世尊是人中的獅子雄，他渴望得到一切智慧，面容和悅，喉嚨的功德無比。佛法的功德有四種神足，他非常安詳，遠離粗俗的言語，身體正直，心意端正，具備各種智慧。他的眼睛像清凈的根芽，能分辨各種佛法，並稱贊其功德。他所擁有的智慧像甘露一樣，難以被摧毀。他具備十種力量，勇猛超凡，能覺知一切眾生所去之處，並前往救濟。他擁有大慈悲心，禪定解脫，四種平等心從未缺失，也沒有愛慾的滋味，只是爲了維持生命而進食。他獲得了無所畏懼的力量，能降伏一切眾生。他就像獅子鹿王鳴叫時，聽到聲音的動物都會四處逃散，有的躲進山谷，有的躲進洞穴，鳥兒則飛向天空。世尊也是如此，如果聽到無常的聲音，凡夫俗子和長壽者都會感到恐懼，對身體的執著也會隨之消失，就像龍象聽到獅子的吼聲會嚇得失禁，甚至掙脫韁繩逃跑一樣。那些長壽的天人也是如此，聽到無常的教誨，就會對所貪戀的快樂感到厭倦，各自產生這種愛戀之心。那時，世尊就像獅子鹿王，內心沒有任何恐懼，成就了道果，永不退轉。看到他的人都感到歡喜，他的止觀微妙，人們知道他的功德，沒有愚癡和迷惑。 現代漢語譯本：那時，世尊如同人中的獅子王，渴望獲得一切智慧，面容和藹，喉嚨的功德無比。佛法的功德具備四種神足，他非常安詳，遠離粗俗的言語，身體正直，心意端正，具備各種智慧。他的眼睛如同清凈的根芽，能夠分辨各種佛法，並稱揚其功德。他所擁有的智慧如同甘露，難以被摧毀。他具備十種力量，勇猛超凡，能夠覺知一切眾生的去向，並前往救濟。他擁有大慈悲心，禪定解脫，四種平等心從未缺失。他沒有愛慾的滋味，只是爲了維持生命而進食。他獲得了無所畏懼的力量，能夠降伏一切眾生。他就像獅子鹿王鳴吼時，聽到聲音的動物都會四處逃散，有的躲進山谷，有的躲進洞穴，鳥兒則飛向天空。世尊也是如此，如果聽到無常的聲音，凡夫俗子和長壽者都會感到恐懼，對身體的執著也會隨之消失，就像龍象聽到獅子的吼聲會嚇得失禁，甚至掙脫韁繩逃跑一樣。那些長壽的天人也是如此，聽到無常的教誨，就會對所貪戀的快樂感到厭倦，各自產生這種愛戀之心。那時，世尊如同獅子鹿王，內心沒有任何恐懼，成就了道果，永不退轉。看到他的人都感到歡喜，他的止觀微妙，人們知道他的功德，沒有愚癡和迷惑。

English version: At that time, the World Honored One was like a lion among men, longing for all wisdom, with a pleasant countenance and a throat of incomparable merit. The merits of the Buddha's Dharma included the four supernatural powers. He was very peaceful, far from coarse words, with an upright body and a correct mind, possessing all kinds of wisdom. His eyes were like pure roots, able to distinguish all kinds of Dharma and praise their merits. The wisdom he possessed was like sweet dew, difficult to destroy. He possessed the ten powers, was brave and extraordinary, able to perceive where all beings were going and go to their aid. He possessed great compassion, meditative liberation, and the four immeasurable minds were never lacking. He had no taste for desire, eating only to sustain life. He had obtained fearlessness and was able to subdue all beings. He was like a lion king roaring, when those who heard the sound would scatter in all directions, some hiding in valleys, some hiding in caves, and birds flying into the sky. It was the same with the World Honored One. If they heard the sound of impermanence, ordinary people and those of long life would be terrified, and their attachment to the body would disappear, just as dragons and elephants would lose control of their bowels or break their reins and run away when they heard the roar of a lion. The long-lived devas were also like this. When they heard the teaching of impermanence, they would become weary of the pleasures they craved, and each would develop this feeling of attachment. At that time, the World Honored One was like a lion king, without any fear in his heart, having achieved the fruit of the path and never retreating. Those who saw him were all joyful, his contemplation was subtle, and people knew his merits, without ignorance or delusion. English version: At that time, the World Honored One was the lion among men, he longed to obtain all wisdom, his face was pleasant, and the merit of his throat was incomparable. The merits of the Buddha's Dharma included the four supernatural powers. He was very peaceful, far from vulgar speech, his body was upright, his mind was correct, and he possessed all kinds of wisdom. His eyes were like pure roots, able to distinguish all kinds of Dharma and praise their merits. The wisdom he possessed was like sweet dew, difficult to destroy. He possessed the ten powers, was brave and extraordinary, able to perceive where all beings were going and go to their aid. He possessed great compassion, meditative liberation, and the four immeasurable minds were never lacking. He had no taste for desire, eating only to sustain life. He had obtained fearlessness and was able to subdue all beings. He was like a lion king roaring, when those who heard the sound would scatter in all directions, some hiding in valleys, some hiding in caves, and birds flying into the sky. It was the same with the World Honored One. If they heard the sound of impermanence, ordinary people and those of long life would be terrified, and their attachment to the body would disappear, just as dragons and elephants would lose control of their bowels or break their reins and run away when they heard the roar of a lion. The long-lived devas were also like this. When they heard the teaching of impermanence, they would become weary of the pleasures they craved, and each would develop this feeling of attachment. At that time, the World Honored One was like a lion king, without any fear in his heart, having achieved the fruit of the path and never retreating. Those who saw him were all joyful, his contemplation was subtle, and people knew his merits, without ignorance or delusion. English version: At that time, the World Honored One was like a lion king among men, longing to obtain all wisdom, with a kind face and a throat of incomparable merit. The merits of the Buddha's Dharma included the four supernatural powers. He was very peaceful, far from vulgar speech, his body was upright, his mind was correct, and he possessed all kinds of wisdom. His eyes were like pure roots, able to distinguish all kinds of Dharma and praise their merits. The wisdom he possessed was like sweet dew, difficult to destroy. He possessed the ten powers, was brave and extraordinary, able to perceive where all beings were going and go to their aid. He possessed great compassion, meditative liberation, and the four immeasurable minds were never lacking. He had no taste for desire, eating only to sustain life. He had obtained fearlessness and was able to subdue all beings. He was like a lion king roaring, when those who heard the sound would scatter in all directions, some hiding in valleys, some hiding in caves, and birds flying into the sky. It was the same with the World Honored One. If they heard the sound of impermanence, ordinary people and those of long life would be terrified, and their attachment to the body would disappear, just as dragons and elephants would lose control of their bowels or break their reins and run away when they heard the roar of a lion. The long-lived devas were also like this. When they heard the teaching of impermanence, they would become weary of the pleasures they craved, and each would develop this feeling of attachment. At that time, the World Honored One was like a lion king, without any fear in his heart, having achieved the fruit of the path and never retreating. Those who saw him were all joyful, his contemplation was subtle, and people knew his merits, without ignorance or delusion.

。於是便說此偈：

「猶彼師子吼，　　聞者皆驚愕， 以智分別法，　　種種有別名， 于生死恐懼，　　佛德不可議， 是故拜師子，　　師子王中王。」◎

◎是時世尊為人中雄象，一切智慧皆悉具足，所有支節與首相稱。所謂是智慧首，因智慧有念，念為頭，依彼止觀為腹，以休息解脫，亦無師學，自然辦具，以信根為妙法，以信力而縛，有如是之力護清凈以為牙除惡趣，慚愧為營從，身妙以為耳，佛法身滿亦無害意，而修梵行究竟其原，求其方便勇猛不退，一切世微妙無有能過此功德者。猶如安明山，習修于禪如彼利刀，覺意自在七處安詳，無常苦空行一切法皆悉無我，涅槃為滅凈，所持如甘露，十力有力勢，觀者皆歡喜。以破壞憍慢行，解脫果報所緣依，彼甘露不校計所著，本意所造，食解脫甘露果，如甘露者得利養，除諸穢濁，以為食亦不藏貯，於九十一劫善自降伏。爾時便有是定心，無有眾亂

現代漢語譯本 於是便說了這首偈語： 『猶如那獅子吼叫， 聽聞者都感到驚愕， 用智慧來分辨佛法， 種種事物各有不同的名稱， 對於生死感到恐懼， 佛的功德不可思議， 因此禮拜這獅子， 這獅子是眾王之王。』 這時世尊如同人中的雄象，一切智慧都完全具備，所有的肢體都與頭相稱。所謂智慧是頭，因為智慧而有念，念為頭，依靠止觀為腹，以休息解脫，也沒有老師教導，自然具備，以信根為妙法，以信力而束縛，有這樣的力量守護清凈作為牙齒，去除惡道，慚愧作為營衛，身體美好作為耳朵，佛法身圓滿也沒有害人之意，而修持梵行最終達到根源，尋求方便勇猛不退，一切世間的微妙沒有能超過這種功德的。猶如安明山，修習禪定如同那鋒利的刀，覺悟的意志自在地安住在七處，無常、苦、空，一切法都沒有我，涅槃是滅盡清凈，所持有的如同甘露，十力具有威勢，觀看的人都歡喜。以破除驕慢的行為，解脫果報所依的緣，那甘露不計較所執著，本意所造，食用解脫的甘露果，如同甘露的人得到利益供養，去除各種污穢，作為食物也不藏匿，在九十一劫中善於降伏自己。那時便有這樣的定心，沒有各種雜亂。

English version Then he spoke this verse: 'Like the roar of a lion, Those who hear it are all astonished, Using wisdom to distinguish the Dharma, Various things have different names, Feeling fear of birth and death, The Buddha's merits are inconceivable, Therefore, I bow to this lion, This lion is the king of kings.' At this time, the World Honored One was like a majestic elephant among men, possessing all wisdom completely, with all limbs proportionate to his head. What is called wisdom is the head, because of wisdom there is mindfulness, mindfulness is the head, relying on cessation and contemplation as the belly, with rest and liberation, also without a teacher's instruction, naturally equipped, with the root of faith as the wonderful Dharma, bound by the power of faith, having such power to protect purity as teeth, removing evil paths, shame as the defense, a beautiful body as ears, the Buddha's Dharma body is complete and has no intention to harm, and cultivates pure conduct to ultimately reach the source, seeking expedient means with courage and without retreat, no subtlety in the world can surpass this merit. Like Mount Anming, practicing meditation like that sharp knife, the awakened will dwells freely in seven places, impermanence, suffering, emptiness, all dharmas are without self, Nirvana is the extinction of purity, what is held is like nectar, the ten powers have might, those who see it are all joyful. With the practice of breaking down arrogance, liberating the conditions on which the fruit of retribution depends, that nectar does not calculate what is attached to, what was originally intended, eating the nectar fruit of liberation, those like nectar receive benefits and offerings, removing all impurities, taking it as food without hoarding, in ninety-one kalpas, he is good at subduing himself. At that time, there is such a state of mind, without any confusion.

。於是便說此偈：

「和悅無眾亂，　　極清凈意定， 拜手無量德，　　人中雄象王。 彼眾生有德，　　壞敗諸色想， 眼凈無瑕穢，　　拜手覺最勝。」

彼三耶三佛有如是功德，如是自覺知，如是甚深極微妙無比，于中自覺諸法。設復有人誹謗我言，彼或有聲性與相應，有如是有餘，如有作是說，有餘沙門出家若婆羅門，聰明黠慧若天住止，若欲界魔天，若梵天色界妙者作如是而說法，我亦不見彼相亦無因緣。如彼所說，若復不見其相，云何不等正覺亦作是說？見彼而說法，逮安隱處而自娛樂，為等正覺亦到無畏處，及余無著，廣說如契經。彼最為妙無著不搖動處，無若干彼名，當轉梵法輪。彼梵世尊轉此法，所謂賢聖八品道，當於何處而轉？或作是語：「於此眾轉為妙，於此眾而師子吼，亦不于空處而轉，於此師子吼亦無恐畏。」復作是說：「欲降伏彼眾故，此最初無所畏

現代漢語譯本 於是便說了這首偈語： 『和睦喜悅無紛亂，內心極其清凈安定， 禮拜具有無量功德，人中如雄壯的象王。 那些眾生有德行，破除了各種色相的執著， 眼睛清凈沒有瑕疵污穢，禮拜覺悟的最勝者。』 那位三耶三佛具有這樣的功德，這樣的自覺認知，如此甚深微妙無比，在其中自覺領悟諸法。 假設有人誹謗我說，他或許有聲聞的性質與此相應，有這樣的其餘，如果有人這樣說，有其餘的沙門出家或者婆羅門，聰明機敏或者住在天界，或者欲界魔天，或者梵天中的妙者這樣說法，我也看不見他們的相貌，也沒有因緣。 如同他們所說，如果看不見他們的相貌，怎麼能說是不等正覺而這樣說呢？看見他們而說法，到達安穩的處所而自得其樂，因為是等正覺也到達了無畏的處所，以及其餘的無執著，詳細的說法如同契經所說。 那是最為微妙的無執著不搖動之處，沒有各種各樣的名稱，應當轉動梵法輪。 那位梵世尊轉動此法，也就是賢聖的八品道，應當在何處轉動呢？或者這樣說：『在此眾中轉動最為美妙，在此眾中發出獅子吼，也不在空曠的地方轉動，在此獅子吼也沒有恐懼。』 又這樣說：『爲了降伏那些眾生，這是最初的無所畏懼。』

English version Then he spoke this verse: 'Harmonious and joyful, without disturbance, the mind is extremely pure and settled, Paying homage to the one with immeasurable virtues, the king of men, like a majestic elephant. Those beings possess virtue, having destroyed all attachments to forms, Their eyes are pure, without blemish or defilement, paying homage to the most supreme of the awakened.' That Samyaksambuddha has such merits, such self-awareness, so profound, subtle, and incomparable, in which he is self-aware of all dharmas. Suppose someone slanders me, saying that he may have the nature of a hearer corresponding to this, having such a remainder, if someone says this, there are other shramanas who have left home or Brahmins, clever and astute or dwelling in the heavens, or the Mara heavens of the desire realm, or the wonderful ones in the Brahma heavens who speak in this way, I do not see their appearances, nor do I have any connection. As they say, if their appearances are not seen, how can it be said that they are not equally awakened and say this? Seeing them and teaching the Dharma, reaching a place of peace and enjoying themselves, because they are equally awakened, they have also reached a place of fearlessness, and the rest are without attachment, as detailed in the sutras. That is the most subtle place of non-attachment and non-movement, without various names, where the Brahma wheel of Dharma should be turned. That Brahma Lord turns this Dharma, which is the noble eightfold path, where should it be turned? Or it is said: 'Turning it in this assembly is most wonderful, roaring the lion's roar in this assembly, not turning it in an empty place, there is no fear in this lion's roar.' It is also said: 'To subdue those beings, this is the first fearlessness.'

。第二諸漏未盡，此義云何？所謂有漏障中有諸恐畏，若復斷智具足。此第二第三我所說道法，此有何義？所謂有如是實，為彼故求，彼作是說，此造諸內入，此第三第四有所縛。彼有十事，人所修行，在眾無恐畏，或無恭恪心。彼如是無有威儀，以是之故於大眾而懷恐怖，雖復有恭恪心，明黠如實，有此威儀，彼亦復有恐畏。于眾雖復有恭恪之心，于彼雖無畏，彼義有愚癡，雖復承事供養、恭恪之心，然不數數修行，雖復修行，亦不經歷久，于中亦有恐懼之心。于彼雖久修行，意不捷疾，于中故有恐懼。雖有捷疾之意，亦不親近，于中故有恐懼之心。彼雖親近亦不實依，于中亦有恐懼之心。意雖依善自無此善，于彼眾中故有恐懼之心。若復遍有此意，然不有巧便，彼于眾中故有恐懼之心

現代漢語譯本：第二種是各種煩惱尚未斷盡的情況，這是什麼意思呢？就是說，有煩惱障礙的人心中會有各種恐懼。如果能斷除煩惱，智慧圓滿，那麼我所說的這第二種和第三種情況又是什麼意思呢？就是說，確實存在這樣一種情況，爲了某種目的而追求，他們這樣說，這樣做會產生各種內在的執著，這就是第三種和第四種被束縛的情況。他們有十種情況，是人們修行時會遇到的，在眾人面前會感到恐懼，或者沒有恭敬心。他們就是這樣沒有威儀，因此在大眾中會感到恐懼。即使有恭敬心，聰明且如實地瞭解情況，有這樣的威儀，他們仍然會有恐懼。在眾人面前即使有恭敬心，對他們雖然沒有恐懼，但他們的理解是愚癡的。即使承事供養，有恭敬心，但如果不經常修行，即使修行，時間也不長，心中也會有恐懼。即使修行時間長，但心意不敏捷，心中仍然會有恐懼。即使心意敏捷，但不親近善知識，心中仍然會有恐懼。即使親近善知識，但不真實地依止，心中仍然會有恐懼。即使心意依止善法，但自己沒有善行，在眾人面前仍然會有恐懼。如果普遍有這種心意，但沒有善巧方便，那麼在眾人面前仍然會有恐懼。 現代漢語譯本：第二種情況是各種煩惱沒有完全消除，這是什麼意思呢？就是說，有煩惱障礙的人心中會有各種恐懼，如果能夠斷除煩惱，智慧圓滿。那麼我所說的這第二種和第三種情況又是什麼意思呢？就是說，確實存在這樣一種情況，爲了某種目的而追求，他們這樣說，這樣做會產生各種內在的執著，這就是第三種和第四種被束縛的情況。他們有十種情況，是人們修行時會遇到的，在眾人面前會感到恐懼，或者沒有恭敬心。他們就是這樣沒有威儀，因此在大眾中會感到恐懼。即使有恭敬心，聰明且如實地瞭解情況，有這樣的威儀，他們仍然會有恐懼。在眾人面前即使有恭敬心，對他們雖然沒有恐懼，但他們的理解是愚癡的。即使承事供養，有恭敬心，但如果不經常修行，即使修行，時間也不長，心中也會有恐懼。即使修行時間長，但心意不敏捷，心中仍然會有恐懼。即使心意敏捷，但不親近善知識，心中仍然會有恐懼。即使親近善知識，但不真實地依止，心中仍然會有恐懼。即使心意依止善法，但自己沒有善行，在眾人面前仍然會有恐懼。如果普遍有這種心意，但沒有善巧方便，那麼在眾人面前仍然會有恐懼。

English version: The second is that the various defilements have not been completely exhausted. What does this mean? It means that those who have defilements and obstacles in their minds will have various fears. If one can cut off defilements and have complete wisdom, then what is the meaning of this second and third situation that I have spoken of? It means that there is indeed such a situation, where one seeks for a certain purpose, and they say and do things that create various internal attachments. This is the third and fourth situation of being bound. They have ten situations that people encounter during practice, where they feel fear in front of the crowd, or they lack respect. They are thus without proper conduct, and therefore feel fear in the assembly. Even if they have respect, are intelligent and understand the situation as it is, and have such conduct, they will still have fear. Even if they have respect in front of the crowd, and although they have no fear of them, their understanding is foolish. Even if they serve and make offerings, and have respect, if they do not practice frequently, or even if they practice, it is not for long, they will still have fear in their hearts. Even if they practice for a long time, but their minds are not quick, they will still have fear. Even if their minds are quick, but they do not get close to good teachers, they will still have fear in their hearts. Even if they get close to good teachers, but do not truly rely on them, they will still have fear in their hearts. Even if their minds rely on good teachings, but they do not have good actions themselves, they will still have fear in front of the crowd. If they generally have this intention, but do not have skillful means, then they will still have fear in front of the crowd. English version: The second case is that the various outflows have not been exhausted. What does this mean? It means that those who have outflows and obstacles in their minds will have various fears. If one can cut off the outflows and have complete wisdom, then what is the meaning of this second and third situation that I have spoken of? It means that there is indeed such a situation, where one seeks for a certain purpose, and they say and do things that create various internal attachments. This is the third and fourth situation of being bound. They have ten situations that people encounter during practice, where they feel fear in front of the crowd, or they lack respect. They are thus without proper conduct, and therefore feel fear in the assembly. Even if they have respect, are intelligent and understand the situation as it is, and have such conduct, they will still have fear. Even if they have respect in front of the crowd, and although they have no fear of them, their understanding is foolish. Even if they serve and make offerings, and have respect, if they do not practice frequently, or even if they practice, it is not for long, they will still have fear in their hearts. Even if they practice for a long time, but their minds are not quick, they will still have fear. Even if their minds are quick, but they do not get close to good teachers, they will still have fear in their hearts. Even if they get close to good teachers, but do not truly rely on them, they will still have fear in their hearts. Even if their minds rely on good teachings, but they do not have good actions themselves, they will still have fear in front of the crowd. If they generally have this intention, but do not have skillful means, then they will still have fear in front of the crowd.

。」彼世尊為菩薩時，承事師眾三界牢要寶幢，從錠光佛以來，三耶三佛若干劫，極凈無瑕穢，一切無幽不照，緣彼覺意有如是形類，所為成就，為彼道故九十一劫而造行。爾時世尊得受名號，起如是黠慧而成佛，與智慧相應意悉覺悟，依彼善意一切皆悉辦、一切意無著，彼第一無染污，亦不懷恐懼心。是故世尊如是常住恒入三昧，于彼智有勝，無數世有勝，作是觀察，其有難問者，終不猶豫，文字無缺。於是便說此偈：

「身如師子王，　　欲度彼園觀， 群獸皆驚怖，　　各奔走東西。 如是無所著，　　大眾現勇猛， 不樂生死原，　　以法度天人。」

爾時世尊觀一切世間猶如草木，所謂云何當試？最初種有五行，猶外草木，於此有何五種？復作是說：「云何彼樹展轉相猗耶？生種種結苦諦所斷，外亦有生有五種行，觀彼苦地之所生，皆依外而生

現代漢語譯本：當世尊還是菩薩的時候，他侍奉師長，如同三界中最堅固的寶幢。從錠光佛以來，經歷了若干劫的三耶三佛時期，他的修行極其純凈，沒有絲毫瑕疵，一切都光明照耀，沒有陰暗之處。因為他的覺悟之心，才有了這樣的形貌和成就。爲了證得菩提，他修行了九十一劫。那時，世尊得到了名號，生起了這樣的智慧，最終成佛。他的心與智慧相應，完全覺悟，依靠他的善意，一切都得以成就，心中沒有任何執著。他是第一位的，沒有被任何事物污染，也沒有任何恐懼。因此，世尊常常安住於三昧之中，他的智慧無比殊勝，經歷了無數世的修行。他觀察一切，對於任何難題，都不會猶豫，言辭完美無缺。於是，他說了這首偈： 『身如獅子王，欲度彼園觀，群獸皆驚怖，各奔走東西。如是無所著，大眾現勇猛，不樂生死原，以法度天人。』 那時，世尊觀察一切世間，如同草木一般。他想：『應當如何考驗他們呢？』最初的種子有五種行為，就像外面的草木一樣。這裡面有哪五種呢？』他又說：『為什麼那些樹木會互相依靠呢？它們生出各種各樣的煩惱，這些煩惱會被苦諦所斷。外在的草木也有五種行為，觀察它們所生長的苦地，都是依靠外在的條件而生長的。

English version: When the World Honored One was a Bodhisattva, he served his teachers like the most solid jewel banner in the three realms. Since the time of Dipankara Buddha, through several kalpas of Samyak-sambuddha periods, his practice was extremely pure, without any flaws, and everything was illuminated, with no darkness. Because of his awakened mind, he had such a form and achievements. To attain enlightenment, he practiced for ninety-one kalpas. At that time, the World Honored One received his name, arose with such wisdom, and finally became a Buddha. His mind was in accordance with wisdom, fully awakened, and relying on his good intentions, everything was accomplished, with no attachment in his heart. He was the first, not contaminated by anything, and without any fear. Therefore, the World Honored One often dwells in Samadhi, his wisdom is incomparably superior, and he has practiced for countless lifetimes. He observes everything, and for any difficult question, he will not hesitate, and his words are perfect. Then, he spoke this verse: 'His body is like a lion king, wanting to pass through that garden, all the beasts are terrified, and they run in all directions. Likewise, without attachment, the multitude appears courageous, not delighting in the origin of birth and death, using the Dharma to liberate gods and humans.' At that time, the World Honored One observed all the world as if it were grass and trees. He thought, 'How should I test them?' The initial seed has five actions, just like the grass and trees outside. What are these five? He also said, 'Why do those trees rely on each other? They produce all kinds of afflictions, which are cut off by the truth of suffering. The external grass and trees also have five actions, observing the suffering ground where they grow, they all grow depending on external conditions.'

。」于內云何生？有作是說：「于內識處等有是觀，如是外住隨種便生。」于中作是說：「如日月現無光，此各各相依。有所說依外亦生。此義云何？」答曰：「於今而不相依食，為水所漬，為火所煮，安處形體，或為風所吹。如地生樹隨風來往，于中皆悉知之，身風所觸耳有所聞，時亦能識知。」彼曰細滑也，堅依外，彼非有智耶？如是亂想。若外果所生，皆悉觀察外緣內。于中作是說：「一切非思惟色相耶？」不作是觀，如觀察四大，如是境界皆悉觀之。或觀一果眼識生若干果，以識為首，是故壞敗。于中作是說：「外亦有作若干果，猶彼色半青半黃，猶如樹同一根生若干種果實，秋則無有果，或隨時生。此生死樹亦復如是，身最為本，根為枝葉，猶如三昧境界，是故識施果為上

現代漢語譯本：『那麼，內在是如何產生的呢？』有人這樣說：『在內在的意識處所等地方有這樣的觀察，就像這樣，外在的住處會隨著種類而產生。』其中有人這樣說：『就像日月出現時沒有光芒，它們各自相互依存。』有人說依賴外在也會產生。這個道理是什麼呢？』回答說：『現在如果不相互依賴食物，被水浸泡，被火煮，安放身體，或者被風吹。就像地上生長的樹木隨著風來回搖擺，在其中都能知道，身體被風觸碰，耳朵聽到聲音，這時也能識別知道。』他們說細滑的東西，堅硬的東西依賴外在，他們難道沒有智慧嗎？像這樣胡思亂想。如果外在的果實所產生，都要觀察外在的因緣和內在的因緣。其中有人這樣說：『一切不是思維的色相嗎？』不這樣觀察，就像觀察四大，像這樣的境界都要觀察。或者觀察一個果實，眼識產生若干果實，以意識為首，所以會壞敗。其中有人這樣說：『外在也有產生若干果實的作用，就像那顏色一半青一半黃，就像樹木同一根生長出若干種果實，秋天就沒有果實，或者隨著時節而生。』這個生死之樹也是這樣，身體是最根本的，根是枝葉，就像三昧的境界，所以意識施與果實是最高的。 現代漢語譯本：『那麼，內在是如何產生的呢？』有人這樣說：『在內在的意識處等地方有這樣的觀察，就像這樣，外在的住處會隨著種類而產生。』其中有人這樣說：『就像日月出現時沒有光芒，它們各自相互依存。』有人說依賴外在也會產生。這個道理是什麼呢？』回答說：『現在如果不相互依賴食物，被水浸泡，被火煮，安放身體，或者被風吹。就像地上生長的樹木隨著風來回搖擺，在其中都能知道，身體被風觸碰，耳朵聽到聲音，這時也能識別知道。』他們說細滑的東西，堅硬的東西依賴外在，他們難道沒有智慧嗎？像這樣胡思亂想。如果外在的果實所產生，都要觀察外在的因緣和內在的因緣。其中有人這樣說：『一切不是思維的色相嗎？』不這樣觀察，就像觀察四大，像這樣的境界都要觀察。或者觀察一個果實，眼識產生若干果實，以意識為首，所以會壞敗。其中有人這樣說：『外在也有產生若干果實的作用，就像那顏色一半青一半黃，就像樹木同一根生長出若干種果實，秋天就沒有果實，或者隨著時節而生。』這個生死之樹也是這樣，身體是最根本的，根是枝葉，就像三昧的境界，所以意識施與果實是最高的。

English version: 'Then, how does the internal arise?' Some say, 'In the internal places of consciousness, there is this observation, that external dwellings arise according to their kind.' Among them, some say, 'Like the sun and moon appearing without light, they each depend on each other.' Some say that dependence on the external also gives rise. What is the meaning of this?' The answer is, 'Now, if not depending on food, being soaked by water, being cooked by fire, placing the body, or being blown by the wind. Like a tree growing on the ground swaying back and forth in the wind, in which all can be known, the body is touched by the wind, the ear hears sounds, and at this time, one can also recognize and know.' They say that fine and smooth things, hard things depend on the external, do they not have wisdom? Such are confused thoughts. If external fruits are produced, one must observe both external and internal causes. Among them, some say, 'Are all not the forms of thought?' Do not observe it this way, like observing the four great elements, all such realms must be observed. Or observe one fruit, the eye consciousness produces several fruits, with consciousness as the head, therefore it will decay. Among them, some say, 'The external also has the function of producing several fruits, like that color half green and half yellow, like a tree growing from the same root producing several kinds of fruits, in autumn there are no fruits, or they grow with the seasons.' This tree of birth and death is also like this, the body is the most fundamental, the root is the branches and leaves, like the realm of samadhi, therefore the giving of fruit by consciousness is the highest. English version: 'Then, how does the internal arise?' Some say, 'In the internal places of consciousness, there is this observation, that external dwellings arise according to their kind.' Among them, some say, 'Like the sun and moon appearing without light, they each depend on each other.' Some say that dependence on the external also gives rise. What is the meaning of this?' The answer is, 'Now, if not depending on food, being soaked by water, being cooked by fire, placing the body, or being blown by the wind. Like a tree growing on the ground swaying back and forth in the wind, in which all can be known, the body is touched by the wind, the ear hears sounds, and at this time, one can also recognize and know.' They say that fine and smooth things, hard things depend on the external, do they not have wisdom? Such are confused thoughts. If external fruits are produced, one must observe both external and internal causes. Among them, some say, 'Are all not the forms of thought?' Do not observe it this way, like observing the four great elements, all such realms must be observed. Or observe one fruit, the eye consciousness produces several fruits, with consciousness as the head, therefore it will decay. Among them, some say, 'The external also has the function of producing several fruits, like that color half green and half yellow, like a tree growing from the same root producing several kinds of fruits, in autumn there are no fruits, or they grow with the seasons.' This tree of birth and death is also like this, the body is the most fundamental, the root is the branches and leaves, like the realm of samadhi, therefore the giving of fruit by consciousness is the highest.

。如是而覺知，以眼喻彼樹，若彼眼識有所攝色，其根今色云何得成？」所謂如所說觀，觀便為妙，彼如是現，於是復現，謂所生種子漸漸長益，于彼生而成果，如隨時萎，彼果無所因等有是果。所謂心垢所染，于中作是說：「眼識皆悉知。」于中作是說：「不于中間，猶如彼色緣彼果生。如是緣意識，有此生死樹，彼眼識為首。」于中作是說：「猶如胎漸漸長，于彼生眼識，如是有眼識。」于中作是說：「不于眼識中間而死，無有身根，然眼根無所造。此由何故？或外不依根果本，或同影果，於此云何言等一切身根？以過去不依無根，草果根有壞敗，復是所知，外無有情，然內有情。」于中作是說：「云何情想有果實耶？猶如外花實，此種果亦復如是，以是故或有情，或復共同情，于中實有無礙。」云何當有念？于中作是說：「此義云何？」或有作是說：「彼處所無有住處

現代漢語譯本：如果這樣覺知，用眼睛比喻那棵樹，如果眼睛的意識攝取了某種顏色，那麼它的根現在的顏色是如何形成的呢？』 所謂像所說的那樣觀察，觀察就顯得精妙，它像這樣顯現，然後又顯現，意思是說所生的種子逐漸生長，在那裡生長並結果，就像隨著時間枯萎一樣，那個果實沒有原因等等，卻有了這個果實。所謂心被污垢污染，在其中這樣說：『眼睛的意識全部都知道。』 在其中這樣說：『不在中間，就像那個顏色緣著那個果實而生。像這樣緣著意識，有了這棵生死樹，那個眼睛的意識是首要的。』 在其中這樣說：『就像胎兒漸漸長大，在那裡產生眼睛的意識，就像這樣有了眼睛的意識。』 在其中這樣說：『不在眼睛的意識中間死去，沒有身體的根，然而眼睛的根沒有造作。這因為什麼緣故呢？或者外在不依賴根果的根本，或者像影子果實一樣，在這裡怎麼說等於一切身體的根呢？因為過去不依賴沒有根，草的果實根有壞敗，又是所知道的，外在沒有有情，然而內在有有情。』 在其中這樣說：『為什麼情想會有果實呢？就像外在的花朵果實，這種果實也像這樣，因此或者有有情，或者共同有情，在其中確實有無礙。』 怎麼會有念頭呢？在其中這樣說：『這個意義是什麼呢？』 或者有人這樣說：『那個地方沒有住處。』 現代漢語譯本：如果這樣覺知，以眼睛來比喻那棵樹，如果眼睛的意識攝取了某種顏色，那麼它的根現在的顏色是如何形成的呢？』 所謂像所說的那樣觀察，觀察就顯得精妙，它像這樣顯現，然後又顯現，意思是說所生的種子逐漸生長，在那裡生長並結果，就像隨著時間枯萎一樣，那個果實沒有原因等等，卻有了這個果實。所謂心被污垢污染，在其中這樣說：『眼睛的意識全部都知道。』 在其中這樣說：『不在中間，就像那個顏色緣著那個果實而生。像這樣緣著意識，有了這棵生死樹，那個眼睛的意識是首要的。』 在其中這樣說：『就像胎兒漸漸長大，在那裡產生眼睛的意識，就像這樣有了眼睛的意識。』 在其中這樣說：『不在眼睛的意識中間死去，沒有身體的根，然而眼睛的根沒有造作。這因為什麼緣故呢？或者外在不依賴根果的根本，或者像影子果實一樣，在這裡怎麼說等於一切身體的根呢？因為過去不依賴沒有根，草的果實根有壞敗，又是所知道的，外在沒有有情，然而內在有有情。』 在其中這樣說：『為什麼情想會有果實呢？就像外在的花朵果實，這種果實也像這樣，因此或者有有情，或者共同有情，在其中確實有無礙。』 怎麼會有念頭呢？在其中這樣說：『這個意義是什麼呢？』 或者有人這樣說：『那個地方沒有住處。』

English version: 'If one perceives in this way, using the eye as a metaphor for that tree, if the eye's consciousness has taken in some color, how does its root now come to have color?' What is called observing as it is said, observation then becomes exquisite, it appears like this, and then appears again, meaning that the seed that is born gradually grows, grows there and bears fruit, just as it withers with time, that fruit has no cause, etc., yet there is this fruit. What is called the mind being stained by defilements, in which it is said: 'The eye's consciousness knows all.' In which it is said: 'Not in the middle, just as that color arises from that fruit. Just like this, arising from consciousness, there is this tree of birth and death, that eye's consciousness is the foremost.' In which it is said: 'Just as the fetus gradually grows, there the eye's consciousness arises, just like this there is eye's consciousness.' In which it is said: 'Not dying in the middle of the eye's consciousness, there is no root of the body, yet the root of the eye has not been created. Why is this? Either the external does not rely on the root of the fruit, or like a shadow fruit, how can it be said here to be equal to all the roots of the body? Because in the past it did not rely on having no root, the root of the grass fruit has decay, and it is known, the external has no sentient beings, yet the internal has sentient beings.' In which it is said: 'Why do feelings and thoughts have fruit? Just like the external flower fruit, this kind of fruit is also like this, therefore either there are sentient beings, or there are common sentient beings, in which there is indeed no obstruction.' How can there be a thought? In which it is said: 'What is the meaning of this?' Or some say: 'That place has no dwelling place.' English version: 'If one perceives in this way, using the eye as a metaphor for that tree, if the eye's consciousness has taken in some color, how does its root now come to have color?' What is called observing as it is said, observation then becomes exquisite, it appears like this, and then appears again, meaning that the seed that is born gradually grows, grows there and bears fruit, just as it withers with time, that fruit has no cause, etc., yet there is this fruit. What is called the mind being stained by defilements, in which it is said: 'The eye's consciousness knows all.' In which it is said: 'Not in the middle, just as that color arises from that fruit. Just like this, arising from consciousness, there is this tree of birth and death, that eye's consciousness is the foremost.' In which it is said: 'Just as the fetus gradually grows, there the eye's consciousness arises, just like this there is eye's consciousness.' In which it is said: 'Not dying in the middle of the eye's consciousness, there is no root of the body, yet the root of the eye has not been created. Why is this? Either the external does not rely on the root of the fruit, or like a shadow fruit, how can it be said here to be equal to all the roots of the body? Because in the past it did not rely on having no root, the root of the grass fruit has decay, and it is known, the external has no sentient beings, yet the internal has sentient beings.' In which it is said: 'Why do feelings and thoughts have fruit? Just like the external flower fruit, this kind of fruit is also like this, therefore either there are sentient beings, or there are common sentient beings, in which there is indeed no obstruction.' How can there be a thought? In which it is said: 'What is the meaning of this?' Or some say: 'That place has no dwelling place.'

。」答曰：「猶如彼無處所，便有是清凈，外無壞敗，便有是因緣。」于中作是說：「彼四大有增上，如所依有果者，是事不然。」此復是所知，所作行業外不現，猶如內所有不住名曰樹，住者非樹。于中作是說：「云何此地持無所壞敗耶？」此地亦有軟氣，若依彼有是堅相，為風所吹，便可知之，此亦如是。然外有藥草樹木，無常斷絕與壞敗相應，當作是觀。因緣無常苦空無我亦如是。然外空無所有，眾生亦如是，猶如無我觀內亦如是，況當內有所造懷內思想？彼皆是外，猶如濕木種時便生，此亦如是。根意所教猶如身心依法往來周旋，此皆無所依，猶如壽暖命識，此亦如是，無有終始。

觀彼志性趣，　　外及樹木草， 實空無果實，　　於法當分別。 彼已有壞敗，　　身等即思惟， 壞彼塵勞結，　　五根永以滅

現代漢語譯本：回答說：『就像它沒有固定的處所，便有了清凈的狀態，外在沒有毀壞，便有了這樣的因緣。』其中這樣說：『那四大具有增上的力量，如果像所依賴的那樣有結果，這是不對的。』這又是所能知道的，所做的行為在外不顯現，就像內在所有不被稱為樹，停留的不是樹。其中這樣說：『為什麼這地能保持不被毀壞呢？』這地也有柔軟的氣息，如果依靠它就有堅硬的表象，被風吹動，就可以知道，這也像這樣。然而外在有藥草樹木，無常斷絕與毀壞相應，應當這樣觀察。因緣無常、苦、空、無我也像這樣。然而外在空無所有，眾生也像這樣，就像無我觀察內在也像這樣，何況內在有所造作懷有內在的思想？它們都是外在的，就像濕木頭種下時便會生長，這也像這樣。根和意所教導的就像身心依法往來周旋，這些都沒有所依賴，就像壽命、溫暖、生命、意識，這也像這樣，沒有終始。 觀察那些志向和習性，外在的以及樹木草，實際上是空無沒有果實的，對於法應當分別。它們已經有毀壞，身體等等就應該思考，毀壞那些塵勞的結縛，五根永遠滅盡。

English version: The answer was: 'It is like that which has no fixed place, then there is purity; if there is no external decay, then there is such a cause and condition.' Among them, it is said: 'That the four great elements have increasing power, if there is a result as that which is relied upon, this is not so.' This is also what can be known, the actions done do not appear externally, just as all that is internal is not called a tree, that which remains is not a tree. Among them, it is said: 'Why does this earth remain without being destroyed?' This earth also has soft air, if relying on it there is a hard appearance, when blown by the wind, it can be known, this is also like this. However, externally there are herbs, trees, impermanent, cut off, and corresponding to decay, one should observe in this way. The causes and conditions of impermanence, suffering, emptiness, and no-self are also like this. However, externally there is nothing, sentient beings are also like this, just as observing no-self internally is also like this, how much more so when internally there is something created, harboring internal thoughts? They are all external, just as when wet wood is planted it will grow, this is also like this. What the roots and mind teach is like the body and mind following the law, going back and forth, these have nothing to rely on, just like lifespan, warmth, life, consciousness, this is also like this, without beginning or end. Observe those aspirations and habits, the external and the trees and grass, they are actually empty and without fruit, one should distinguish regarding the Dharma. They already have decay, the body and so on should be contemplated, destroy those bonds of defilement, the five senses will be forever extinguished.

。

是時尊者大迦葉，勤修苦行身體疲厭，于彼園觀處而自娛樂，事火無懈息，已眾圍繞僧迦梨壞發爪皆長，諸根淳熟內降伏淫，經行往來所觀察皆悉知之，樂閑處名稱遠聞，故得大慈悲。無與彼尊德等者，天人所供養，是大福田，加敬恭拜，諸遭困厄者皆度脫之，度彼生死布現法相，布現歡樂，擁護如事父無異，所供養業如山不可動，歡喜踴躍欲觀察如來，欲獨一閑靜處，往至世尊所歡樂異法故，頭面禮世尊足在一面坐。爾時世尊欲嘆譽少欲之德，便告尊者大迦葉曰：「汝今迦葉年老形熟，無復有少壯意，長老身無所堪任，漸漸衰耗盛意已盡更不與。所著補納之衣極重，計汝今身不堪勝此重衣，汝年已邁，諸有長者持衣施者便可納受。」是時尊者大迦葉，諸法想其恭敬心，于如來即從坐起長跪白世尊言：「生死長遠，義皆不真，受此樂痛，心常愁憂

現代漢語譯本：當時，尊者大迦葉勤奮修行苦行，身體疲憊，在那個園林中自娛自樂。他事奉火神，從不懈怠，身邊圍繞著許多人。他的僧伽梨破舊，頭髮和指甲都很長。他的諸根已經成熟，內心降伏了淫慾。他來回經行，所觀察的一切都瞭然於心。他喜歡清靜的地方，名聲遠揚，因此獲得了大慈悲。沒有人能與他的德行相比，天人和人都供養他。他是一片大福田，人們對他恭敬禮拜。所有遭受困厄的人都得到他的救度，他度脫他們脫離生死輪迴，宣說佛法，展現歡樂，像對待父親一樣擁護他們。他所接受的供養如同山一樣不可動搖。他歡喜踴躍，想要瞻仰如來，想要獨自一人在清靜的地方修行，於是前往世尊所在之處，因為對佛法感到歡喜。他頂禮世尊的雙足，然後在一旁坐下。這時，世尊想要讚美少欲的功德，便對尊者大迦葉說：『迦葉，你現在年老體衰，不再有年輕時的精力。長老的身體已經不堪重負，漸漸衰老，盛年已過，不再像以前那樣。你所穿的補丁衣服非常沉重，考慮到你現在的身體，恐怕難以承受這件沉重的衣服。你已經年邁，如果有長者施捨衣服，你就可以接受。』當時，尊者大迦葉對佛法懷有恭敬之心，對如來充滿敬意，於是從座位上站起來，長跪著對世尊說：『生死漫長，其中的意義都不真實，承受著快樂和痛苦，內心常常憂愁。』 現代漢語譯本：我之所以不接受長者施捨的衣服，是因為我想要傚法過去諸佛的修行方式，他們都穿著補丁衣服，過著少欲知足的生活。我想要讓後世的人知道，佛陀的弟子們是這樣修行的，他們不貪圖享樂，不追求物質的享受。我想要讓人們知道，少欲知足是修行的一種重要方式，它可以幫助我們擺脫煩惱，獲得解脫。』世尊聽了尊者大迦葉的話，非常高興，讚歎他說：『善哉，善哉！迦葉，你真是太好了！你能夠堅持苦行，不貪圖享樂，這真是難能可貴。你能夠爲了後世的人著想，想要讓他們知道佛陀的弟子們是如何修行的，這真是太偉大了。你能夠堅持少欲知足的修行方式，這真是太值得讚歎了。』世尊說完這些話，就默然不語了。

English version: At that time, the venerable Mahakasyapa, diligently practicing asceticism, was weary in body. He was enjoying himself in that garden, serving the fire without ceasing, surrounded by many people. His sanghati was worn out, and his hair and nails were long. His senses were mature, and he had subdued lust within. He walked back and forth, observing everything with full awareness. He loved secluded places, and his name was widely known, thus he attained great compassion. No one was equal to his virtue; gods and humans made offerings to him. He was a great field of merit, and people respectfully bowed to him. All those who suffered hardship were delivered by him. He delivered them from the cycle of birth and death, proclaimed the Dharma, manifested joy, and protected them as if they were his own father. The offerings he received were as immovable as a mountain. He was joyful and eager to see the Tathagata, and desired to be alone in a quiet place. Therefore, he went to where the World Honored One was, because he felt joy in the Dharma. He bowed his head to the feet of the World Honored One and sat to one side. At that time, the World Honored One, wishing to praise the virtue of having few desires, said to the venerable Mahakasyapa: 'Kasyapa, you are now old and your body is mature. You no longer have the vigor of youth. The elder's body is no longer capable, gradually weakening, and your prime is over. The patched robe you wear is very heavy. Considering your present body, it is probably difficult for you to bear this heavy robe. You are already old. If there are elders who offer you robes, you may accept them.' At that time, the venerable Mahakasyapa, with a respectful heart for the Dharma and reverence for the Tathagata, rose from his seat, knelt down, and said to the World Honored One: 'The cycle of birth and death is long, and its meaning is not true. Enduring pleasure and pain, the mind is always troubled.' English version: The reason I do not accept robes offered by elders is because I want to emulate the practice of the Buddhas of the past, who all wore patched robes and lived with few desires and contentment. I want to let people of later generations know that this is how the Buddha's disciples practiced. They did not crave pleasure or pursue material enjoyment. I want people to know that having few desires and being content is an important way of practice, which can help us get rid of afflictions and attain liberation.' The World Honored One, upon hearing the words of the venerable Mahakasyapa, was very pleased and praised him, saying: 'Excellent, excellent! Kasyapa, you are truly wonderful! It is truly rare that you can persevere in asceticism and not crave pleasure. It is truly great that you can think of the people of later generations and want them to know how the Buddha's disciples practiced. It is truly praiseworthy that you can persevere in the practice of having few desires and being content.' After the World Honored One finished speaking these words, he remained silent.

。諸有豪尊長者亦不樂至彼家，已自阿練復嘆阿練之德，自少欲復嘆少欲之德。然世尊諸天證知，我於今世，果若有力無力皆能頂戴，況我今日之身無淫怒癡，憍慢皆悉盡，清凈無瑕，離世不與世相應，皆悉得之，今當云何舍此粗服？」是時世尊告曰：「此云何？」廣說如契經。是時尊者大迦葉報言：「以二義故住閑居處，或復有嘆閑居之德，自於現法中欲得歡樂，為後世人故作照明布現如是德，以是修勤苦行是。」世尊告曰：「善哉善哉！大迦葉！常當樂閑居。」廣說如契經。於是便說此偈：

「彼得何自在，　　弟子修苦行， 清凈無眾惱，　　如月星中明， 如今無狐疑，　　彼有是大德， 當牢持正法，　　凈除一切穢

現代漢語譯本 那些有權勢的貴族和長者也不喜歡到他家去，他已經讚歎過阿練若的修行，又讚歎過少欲的修行。然而，世尊和諸天可以作證，我今生，無論有沒有力量，都能頂戴奉行這些修行，更何況我今天已經沒有淫慾、憤怒和愚癡，驕慢也全都消除了，清凈無瑕，超脫世俗而不與世俗同流合污，這些我都已經做到了，現在怎麼能捨棄這粗陋的衣服呢？』這時，世尊說：『這是為什麼呢？』詳細的解釋就像契經里說的那樣。當時，尊者大迦葉回答說：『因為兩個原因我住在閑靜的地方，或者讚歎閑居的功德，爲了在現世中獲得快樂，爲了後世的人而展示這樣的功德，所以才這樣勤苦修行。』世尊說：『好啊，好啊！大迦葉！應當常常喜歡閑居。』詳細的解釋就像契經里說的那樣。於是就說了這首偈： 『他獲得了何等的自在，弟子們修持苦行，清凈沒有煩惱，就像月亮在星空中明亮，如今沒有狐疑，他有這樣的大德，應當牢牢地堅持正法，清凈一切污穢。』

English version Those powerful nobles and elders also do not like to go to his house. He has already praised the practice of Aranya, and also praised the practice of having few desires. However, the World Honored One and the gods can testify that in this life, whether I have strength or not, I can uphold and practice these practices. Moreover, today I have no lust, anger, or ignorance, and all arrogance has been eliminated. I am pure and flawless, transcending the world without conforming to it. I have already achieved these things. How can I now abandon these coarse clothes?』 At this time, the World Honored One said, 『Why is this?』 The detailed explanation is as it is said in the sutras. At that time, the Venerable Mahakasyapa replied, 『For two reasons I live in a quiet place, or praise the merits of living in seclusion, in order to obtain happiness in this present life, and to demonstrate such merits for the sake of future generations, and therefore I practice diligently.』 The World Honored One said, 『Good, good! Mahakasyapa! You should always enjoy living in seclusion.』 The detailed explanation is as it is said in the sutras. Then he spoke this verse: 『What freedom has he obtained, the disciples practice asceticism, pure without afflictions, like the moon shining brightly among the stars, now without doubt, he has such great virtue, he should firmly uphold the Dharma, and purify all defilements.』

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是時尊者舍利弗，自依甚深無有邊際，所知如大海無有邊涯，堪任與外學論議皆悉降伏，稱揚善法不失彼意，于愛慾得解脫，意所覺知生死所趣皆盡原本，便往至世尊所，頭面禮足白世尊曰：「我起如是義，皆悉牢固，彼彼止住外道異學處，今到此處欲服甘露除一切結縛，意亦無所著。於我處所，世尊為我故說如是義，當除惱患。」說如是義已，諸凡夫人皆悉懷愁憂，學者亦懷愁憂，諸無狐疑者，皆悉欲聞。是時世尊須臾思惟告尊者舍利弗言：「此行皆是有為。」是時尊者舍利弗常樂空閑處，好喜於法，拜手於法，繞三匝，便直身觀如來形，往詣那羅陀村中，以草布地，入師子奮迅三昧。已入彼三昧，如來所止之方便，于彼而般涅槃。是時均頭(州鶉反)沙彌常與尊者舍利弗供給所當與，轉尊法輪修行佛事，最大聲聞，一切世人莫不供養，供養如來身所，彼舍利及缽三法衣，與尊者阿難

現代漢語譯本：當時，尊者舍利弗，憑藉其深不可測、無邊無際的智慧，如同大海般廣闊無垠，能夠勝任與外道辯論並使其全部降服，宣揚佛法時又能不失其本意，已從愛慾中解脫，對生死輪迴的去向瞭如指掌，他便前往世尊處，頂禮佛足並稟告世尊說：『我所領悟的道理，都已堅固不移。那些外道異學所停留之處，如今我來到這裡，想要服用甘露，去除一切束縛，心中也無所執著。在我的境界中，世尊為我宣說這樣的道理，應當能消除我的煩惱。』說完這些話后，凡夫俗子都感到憂愁，正在學習的人也感到憂愁，而那些沒有疑惑的人，都渴望聽聞。這時，世尊稍作思索，告訴尊者舍利弗說：『這些行為都是有為法。』當時，尊者舍利弗常常喜歡在空閑的地方，愛好佛法，對佛法恭敬，繞佛三匝，然後挺直身體觀看如來的身形，前往那羅陀村中，用草鋪地，進入師子奮迅三昧。進入三昧后，他就在如來所停留的地方，入般涅槃。當時，均頭沙彌常常為尊者舍利弗提供所需，轉動法輪，修行佛事，是最大的聲聞弟子，世人無不供養他，供養如來身所遺留的舍利、缽和三法衣，以及尊者阿難。 現代漢語譯本：當時，舍利弗尊者，依仗其深邃無垠的智慧，如同大海般廣闊無邊，足以與外道辯論並使其全部折服，宣揚正法時又能不違揹他們的本意，已從愛慾中解脫，對生死輪迴的去向瞭如指掌。他便前往世尊處，頂禮佛足並稟告世尊說：『我所領悟的道理，都已堅固不移。那些外道異學所停留之處，如今我來到這裡，想要服用甘露，去除一切束縛，心中也無所執著。在我的境界中，世尊為我宣說這樣的道理，應當能消除我的煩惱。』說完這些話后，凡夫俗子都感到憂愁，正在學習的人也感到憂愁，而那些沒有疑惑的人，都渴望聽聞。這時，世尊稍作思索，告訴舍利弗尊者說：『這些行為都是有為法。』當時，舍利弗尊者常常喜歡在空閑的地方，愛好佛法，對佛法恭敬，繞佛三匝，然後挺直身體觀看如來的身形，前往那羅陀村中，用草鋪地，進入師子奮迅三昧。進入三昧后，他就在如來所停留的地方，入般涅槃。當時，均頭沙彌常常為舍利弗尊者提供所需，轉動法輪，修行佛事，是最大的聲聞弟子，世人無不供養他，供養如來身所遺留的舍利、缽和三法衣，以及阿難尊者。

English version: At that time, the Venerable Sariputra, relying on his profound and boundless wisdom, which was like a vast and limitless ocean, was capable of debating with and subduing all the non-Buddhist scholars. He could proclaim the Dharma without losing their original intent. He had attained liberation from desire and had a clear understanding of the cycle of birth and death. He then went to the World Honored One, bowed at his feet, and said to the World Honored One, 'The principles I have realized are all firm and unshakeable. Those places where non-Buddhist scholars dwell, I have now come here, desiring to partake of the nectar, to remove all fetters, and my mind is without attachment. In my state, may the World Honored One expound such principles for my sake, which will eliminate my afflictions.' After saying these words, ordinary people were filled with sorrow, those who were learning were also filled with sorrow, and those without doubts all desired to hear. At that time, the World Honored One pondered for a moment and said to the Venerable Sariputra, 'These actions are all conditioned.' At that time, the Venerable Sariputra often enjoyed secluded places, loved the Dharma, respected the Dharma, circumambulated the Buddha three times, then straightened his body to gaze upon the form of the Tathagata, and went to the village of Narada, where he spread grass on the ground and entered the Lion's Leap Samadhi. Having entered that Samadhi, he entered Parinirvana in the place where the Tathagata had stayed. At that time, the novice Cunda often provided for the Venerable Sariputra's needs, turned the wheel of Dharma, practiced the Buddha's teachings, and was the greatest of the disciples. All the people of the world offered him reverence, offering to the relics, bowl, and three robes left by the Tathagata, and to the Venerable Ananda. English version: At that time, the Venerable Sariputra, relying on his profound and boundless wisdom, which was like a vast and limitless ocean, was capable of debating with and subduing all the non-Buddhist scholars. He could proclaim the Dharma without losing their original intent. He had attained liberation from desire and had a clear understanding of the cycle of birth and death. He then went to the World Honored One, bowed at his feet, and said to the World Honored One, 'The principles I have realized are all firm and unshakeable. Those places where non-Buddhist scholars dwell, I have now come here, desiring to partake of the nectar, to remove all fetters, and my mind is without attachment. In my state, may the World Honored One expound such principles for my sake, which will eliminate my afflictions.' After saying these words, ordinary people were filled with sorrow, those who were learning were also filled with sorrow, and those without doubts all desired to hear. At that time, the World Honored One pondered for a moment and said to the Venerable Sariputra, 'These actions are all conditioned.' At that time, the Venerable Sariputra often enjoyed secluded places, loved the Dharma, respected the Dharma, circumambulated the Buddha three times, then straightened his body to gaze upon the form of the Tathagata, and went to the village of Narada, where he spread grass on the ground and entered the Lion's Leap Samadhi. Having entered that Samadhi, he entered Parinirvana in the place where the Tathagata had stayed. At that time, the novice Cunda often provided for the Venerable Sariputra's needs, turned the wheel of Dharma, practiced the Buddha's teachings, and was the greatest of the disciples. All the people of the world offered him reverence, offering to the relics, bowl, and three robes left by the Tathagata, and to the Venerable Ananda.

。到已便作是語：「我所事師今已滅度。」尊者阿難問均頭沙彌：「汝師是誰？為名何等？」「我所事師名優缽低舍，今尊者已般涅槃，此尊者舍利弗。」是時尊者阿難聞如是語便懷愁憂，納愚癡城，里彼舍利心意迷惑無所覺知，須臾愁煩而立，便將均頭沙彌往至世尊所，以是語具白世尊：「我今日身不如本，故聞彼尊者舍利弗取般涅槃。」廣說如契經。世尊告曰：「彼持戒身而去耶？及我所覺法亦持去耶？所謂四意止。」廣說如契經。「然復阿難！行不可久保，皆當壞敗。阿難！無常行無有常存者，亦無不觀善行。阿難！行無所依怙。阿難！興起苦更樂，懷顛倒之想。阿難！行無我不得自在。阿難！行難可舍常受有教。阿難！行有所害皆悉空寂。阿難！當遠離彼行起苦樂想。」是時世尊告均頭沙彌言：「汝授此舍利著我手中。」是時均頭沙彌即授與如來，是時世尊申黃金臂極軟細而受之

現代漢語譯本：於是，他說道：『我所侍奉的老師現在已經去世了。』尊者阿難問均頭沙彌：『你的老師是誰？叫什麼名字？』『我所侍奉的老師名叫優缽低舍，現在這位尊者已經圓寂，就是這位舍利弗尊者。』當時，尊者阿難聽到這些話，心中感到悲傷憂愁，如同進入了愚癡之城，內心迷惑，失去了知覺。過了一會兒，他才從愁煩中站起來，然後帶著均頭沙彌去見世尊，把這些話都告訴了世尊：『我今天身體感覺不如以前，因為聽到那位舍利弗尊者已經圓寂了。』（詳細內容如契經所說）。世尊告訴他說：『他帶著戒律之身離開了？還是把我的覺悟之法也帶走了？就是所謂的四念處。』（詳細內容如契經所說）。『然而，阿難！諸行是不能長久保持的，都會壞滅。阿難！無常之行沒有常存的，也沒有不觀察善行的。阿難！諸行沒有可以依靠的。阿難！興起苦反而感到快樂，是懷有顛倒的想法。阿難！諸行無我，不能自在。阿難！諸行難以捨棄，常常接受教誨。阿難！諸行有所損害，都是空寂的。阿難！應當遠離那些對諸行產生苦樂想法。』這時，世尊告訴均頭沙彌說：『你把這舍利放在我的手中。』當時，均頭沙彌就把舍利交給瞭如來，這時，世尊伸出柔軟細膩的金色手臂接過了舍利。 現代漢語譯本：於是，他說道：『我所侍奉的老師現在已經去世了。』尊者阿難問均頭沙彌：『你的老師是誰？叫什麼名字？』『我所侍奉的老師名叫優缽低舍，現在這位尊者已經圓寂，就是這位舍利弗尊者。』當時，尊者阿難聽到這些話，心中感到悲傷憂愁，如同進入了愚癡之城，內心迷惑，失去了知覺。過了一會兒，他才從愁煩中站起來，然後帶著均頭沙彌去見世尊，把這些話都告訴了世尊：『我今天身體感覺不如以前，因為聽到那位舍利弗尊者已經圓寂了。』（詳細內容如契經所說）。世尊告訴他說：『他帶著戒律之身離開了？還是把我的覺悟之法也帶走了？就是所謂的四念處。』（詳細內容如契經所說）。『然而，阿難！諸行是不能長久保持的，都會壞滅。阿難！無常之行沒有常存的，也沒有不觀察善行的。阿難！諸行沒有可以依靠的。阿難！興起苦反而感到快樂，是懷有顛倒的想法。阿難！諸行無我，不能自在。阿難！諸行難以捨棄，常常接受教誨。阿難！諸行有所損害，都是空寂的。阿難！應當遠離那些對諸行產生苦樂想法。』這時，世尊告訴均頭沙彌說：『你把這舍利放在我的手中。』當時，均頭沙彌就把舍利交給瞭如來，這時，世尊伸出柔軟細膩的金色手臂接過了舍利。

English version: Then he said, 'The teacher I served has now passed away.' Venerable Ananda asked the novice Kundaka, 'Who is your teacher? What is his name?' 'The teacher I served is named Upatissa, and now this venerable one has attained parinirvana, this venerable Sariputra.' At that time, Venerable Ananda, upon hearing these words, felt sorrow and grief, as if entering a city of ignorance, his mind confused and without awareness. After a while, he stood up from his sorrow and then took the novice Kundaka to see the World Honored One, and told the World Honored One all these words: 'Today my body feels unwell, because I heard that Venerable Sariputra has attained parinirvana.' (Detailed as in the sutra). The World Honored One told him, 'Did he leave with his body of precepts? Or did he also take away the Dharma I have realized? That is, the four foundations of mindfulness.' (Detailed as in the sutra). 'However, Ananda! Actions cannot be kept for long, they will all decay. Ananda! Impermanent actions have no permanence, and there is no non-observance of good actions. Ananda! Actions have no refuge. Ananda! To arise from suffering and feel joy is to have a reversed thought. Ananda! Actions are without self, not free. Ananda! Actions are difficult to abandon, often receiving teachings. Ananda! Actions are harmful, all are empty and still. Ananda! You should stay away from those who have thoughts of suffering and joy about actions.' At this time, the World Honored One told the novice Kundaka, 'You give this relic into my hand.' At that time, the novice Kundaka gave the relic to the Tathagata, and at this time, the World Honored One extended his golden arm, extremely soft and delicate, and received it. English version: Then he said, 'The teacher I served has now passed away.' Venerable Ananda asked the novice Kundaka, 'Who is your teacher? What is his name?' 'The teacher I served is named Upatissa, and now this venerable one has attained parinirvana, this venerable Sariputra.' At that time, Venerable Ananda, upon hearing these words, felt sorrow and grief, as if entering a city of ignorance, his mind confused and without awareness. After a while, he stood up from his sorrow and then took the novice Kundaka to see the World Honored One, and told the World Honored One all these words: 'Today my body feels unwell, because I heard that Venerable Sariputra has attained parinirvana.' (Detailed as in the sutra). The World Honored One told him, 'Did he leave with his body of precepts? Or did he also take away the Dharma I have realized? That is, the four foundations of mindfulness.' (Detailed as in the sutra). 'However, Ananda! Actions cannot be kept for long, they will all decay. Ananda! Impermanent actions have no permanence, and there is no non-observance of good actions. Ananda! Actions have no refuge. Ananda! To arise from suffering and feel joy is to have a reversed thought. Ananda! Actions are without self, not free. Ananda! Actions are difficult to abandon, often receiving teachings. Ananda! Actions are harmful, all are empty and still. Ananda! You should stay away from those who have thoughts of suffering and joy about actions.' At this time, the World Honored One told the novice Kundaka, 'You give this relic into my hand.' At that time, the novice Kundaka gave the relic to the Tathagata, and at this time, the World Honored One extended his golden arm, extremely soft and delicate, and received it.

。爾時世尊當受舍利時，彼極清凈無瑕穢，心意歡喜睹者皆歡喜，著闇冥處。是時世尊告諸比丘：「汝等比丘！可禮此舍利弗舍利，自嘆譽彼名聞遠布，于聲聞中尊最妙，唯有一存。彼一切皆悉過去，諸有萌類欲得是樂，現神足去垢濁。彼復有是明皆悉周遍，設當有是色，當拜手彼智慧。彼有名稱，一切世間悉能充滿，此是彼舍利，於三界身得自在，善香所熏，是故當拜手禮如是功德，為世現明類眾多功德，當學解脫至彼處所。」

爾時世尊亦舍壽命，是時地為大動，四面雷電霹靂，諸天側塞虛空作倡伎樂，有大光明靡不照明，雲霧覆蔽火無有光，有如是語流佈，一切智當取滅度。是時尊者阿難，清旦從座起，往詣世尊所，頭面禮世尊足，在一面住，便問世尊言：「此是何因緣使地大動？」世尊意不移動，便作是語：「阿難！以八因緣故地為大動。」復語尊者阿難：「若第一聲聞取般涅槃，如來取涅槃，有如是之瑞應

現代漢語譯本：那時，當世尊接受舍利時，舍利極其清凈，沒有瑕疵污穢，心意歡喜，看到的人都感到歡喜，即使在黑暗的地方也能發光。這時，世尊告訴眾比丘：『你們這些比丘！可以禮拜舍利弗的舍利，他自己讚歎自己，名聲遠播，在聲聞弟子中最為尊貴，是獨一無二的存在。他的一切都已過去，所有有情眾生都想得到這種快樂，他展現神通，去除污垢。他還有光明，照耀一切，即使有形體，也應當敬拜他的智慧。他有美名，充滿整個世間，這是他的舍利，在三界中身得自在，被美好的香氣薰染，所以應當敬拜這樣的功德，為世人展現眾多功德，應當學習解脫，到達他所到達的境界。』 那時，世尊也捨棄了壽命，這時大地劇烈震動，四面雷電交加，諸天神充滿虛空，奏響音樂，有巨大的光明照耀一切，雲霧遮蔽，火光消失。有這樣的傳言流傳，一切智者將要入滅。這時，尊者阿難清晨從座位起身，前往世尊所在之處，頭面禮拜世尊的腳，在一旁站立，便問世尊說：『這是什麼因緣導致大地劇烈震動？』世尊心意沒有動搖，便說：『阿難！因為八種因緣，所以大地劇烈震動。』又告訴尊者阿難：『如果第一聲聞弟子入般涅槃，如來入涅槃，就會有這樣的瑞應。』

English version: At that time, when the World Honored One received the relics, they were extremely pure, without any flaws or defilements. Their minds were joyful, and those who saw them were delighted, even shining in dark places. Then, the World Honored One told the monks, 'You monks! You may pay homage to the relics of Shariputra. He praised himself, his fame spread far and wide, and among the disciples of the voice-hearers, he was the most honored, a unique existence. All of him has passed away, and all sentient beings desire to attain this joy. He displayed his spiritual powers, removing defilements. He also possessed light, illuminating everything. Even if he had a form, one should bow to his wisdom. He had a good name, filling the entire world. These are his relics, his body is free in the three realms, and it is perfumed with good fragrance. Therefore, one should pay homage to such merit, revealing numerous merits to the world. One should learn liberation and reach the place he reached.' At that time, the World Honored One also relinquished his life. Then, the earth shook violently, with thunder and lightning in all directions. The gods filled the sky, playing music. There was great light illuminating everything, clouds covered the sky, and fire lost its light. There was a rumor spreading that the All-Knowing One was about to enter Nirvana. Then, the Venerable Ananda arose from his seat in the early morning, went to where the World Honored One was, bowed his head to the World Honored One's feet, stood to one side, and asked the World Honored One, 'What is the cause of this great earthquake?' The World Honored One's mind did not waver, and he said, 'Ananda! Because of eight causes, the earth shakes greatly.' He also told the Venerable Ananda, 'If the first disciple of the voice-hearers enters Parinirvana, and the Tathagata enters Nirvana, there will be such auspicious signs.'

。」阿難白佛言：「今日世尊亦舍壽命耶？」世尊報曰：「如是阿難！我亦舍壽命。」是時尊者阿難自投于地，廣說如契經，白世尊：「我面從如來聞受持諷誦，諸有比丘所修四禪神足住劫若至無數劫。」廣說如契經。是時世尊意不移動，吐如此言教，便作是說：「云何阿難？我不再三告汝耶？」是時尊者阿難，尊無二語，便默然住，猶如大海中船破壞，無由得至彼岸，白世尊言：「從隨葉世尊已來，彼三耶三佛所有境界，人民皆悉長壽成就，今日如來境界所修行甚勤苦，精進惠施無有限量，如今日眾生壽命甚短，教化未盡原本。」是時世尊告曰：「汝今云何世平豐熟無有恐畏苦難？有法王出世，轉輪聖王以法治化，樹木藥草不可稱計，諸有牢獄閉系者，皆使解脫。或復有鼎沸之世，如轉輪聖王，諸有牢獄閉系者，皆使解脫不遭苦厄

現代漢語譯本：阿難對佛說：『世尊，今天您也要捨棄壽命嗎？』世尊回答說：『是的，阿難，我也要捨棄壽命。』當時，尊者阿難自己撲倒在地，像契經中廣說的那樣，對世尊說：『我曾親耳從如來那裡聽聞並受持諷誦，那些比丘所修的四禪和神足，可以住世到無數劫。』（此處省略契經中的詳細描述）當時，世尊心意堅定，沒有動搖，說出這樣的話，便說道：『阿難，我不是再三告訴過你嗎？』當時，尊者阿難，知道世尊不會說二話，便默默地住立，就像大海中船隻破損，無法到達彼岸一樣，對世尊說：『自從隨葉世尊以來，那些三耶三佛所處的境界，人民都長壽安樂。如今如來您所處的境界，修行如此勤苦，精進佈施，沒有，但如今眾生的壽命卻很短，教化尚未完成。』當時，世尊告訴他說：『你現在怎麼認為世間太平豐足，沒有恐懼和苦難呢？有法王出世，轉輪聖王以法治理教化，樹木藥草多得不可計數，所有被關在牢獄中的人，都讓他們得到解脫。或者有動盪不安的時代，就像轉輪聖王一樣，所有被關在牢獄中的人，都讓他們得到解脫，不遭受苦難。』 現代漢語譯本：阿難對佛說：『世尊，今天您也要捨棄壽命嗎？』世尊回答說：『是的，阿難，我也會捨棄壽命。』當時，尊者阿難自己撲倒在地，像契經中廣說的那樣，對世尊說：『我曾親耳從如來那裡聽聞並受持諷誦，那些比丘所修的四禪和神足，可以住世到無數劫。』（此處省略契經中的詳細描述）當時，世尊心意堅定，沒有動搖，說出這樣的話，便說道：『阿難，我不是再三告誡過你嗎？』當時，尊者阿難，知道世尊不會說二話，便默默地住立，就像大海中船隻破損，無法到達彼岸一樣，對世尊說：『自從隨葉世尊以來，那些三耶三佛所處的境界，人民都長壽安樂。如今如來您所處的境界，修行如此勤苦，精進佈施，沒有，但如今眾生的壽命卻很短，教化尚未完成。』當時，世尊告訴他說：『你現在怎麼認為世間太平豐足，沒有恐懼和苦難呢？有法王出世，轉輪聖王以法治理教化，樹木藥草多得不可計數，所有被關在牢獄中的人，都讓他們得到解脫。或者有動盪不安的時代，就像轉輪聖王一樣，所有被關在牢獄中的人，都讓他們得到解脫，不遭受苦難。』

English version: Ananda said to the Buddha, 'World Honored One, will you also relinquish your life today?' The World Honored One replied, 'Yes, Ananda, I will also relinquish my life.' At that time, the Venerable Ananda threw himself to the ground, and as described in the sutras, said to the World Honored One, 'I have personally heard from the Tathagata, and have received and recited, that those monks who cultivate the four dhyanas and spiritual powers can live for countless kalpas.' (Details from the sutras are omitted here.) At that time, the World Honored One's mind did not waver, and he spoke these words, saying, 'Ananda, have I not told you this repeatedly?' At that time, the Venerable Ananda, knowing that the World Honored One would not speak a second word, remained silent, like a ship broken in the vast ocean, unable to reach the other shore, and said to the World Honored One, 'Since the time of the Suvarna Buddha, the realms of those Samyak Sambuddhas were such that the people all lived long and happy lives. Now, in the realm of the Tathagata, the practice is so diligent and arduous, with generous giving and no , yet the lives of beings are so short, and the teachings are not yet complete.' At that time, the World Honored One said, 'How do you now think that the world is peaceful and prosperous, without fear or suffering? There are Dharma Kings who appear in the world, and Wheel-Turning Sage Kings who govern with the Dharma, and the trees and herbs are countless. All those who are imprisoned are released. Or there are times of turmoil, like the Wheel-Turning Sage King, where all those who are imprisoned are released and do not suffer hardship.' English version: Ananda said to the Buddha, 'World Honored One, will you also relinquish your life today?' The World Honored One replied, 'Yes, Ananda, I will also relinquish my life.' At that time, the Venerable Ananda threw himself to the ground, and as described in the sutras, said to the World Honored One, 'I have personally heard from the Tathagata, and have received and recited, that those monks who cultivate the four dhyanas and spiritual powers can live for countless kalpas.' (Details from the sutras are omitted here.) At that time, the World Honored One's mind did not waver, and he spoke these words, saying, 'Ananda, have I not warned you repeatedly?' At that time, the Venerable Ananda, knowing that the World Honored One would not speak a second word, remained silent, like a ship broken in the vast ocean, unable to reach the other shore, and said to the World Honored One, 'Since the time of the Suvarna Buddha, the realms of those Samyak Sambuddhas were such that the people all lived long and happy lives. Now, in the realm of the Tathagata, the practice is so diligent and arduous, with generous giving and no , yet the lives of beings are so short, and the teachings are not yet complete.' At that time, the World Honored One said, 'How do you now think that the world is peaceful and prosperous, without fear or suffering? There are Dharma Kings who appear in the world, and Wheel-Turning Sage Kings who govern with the Dharma, and the trees and herbs are countless. All those who are imprisoned are released. Or there are times of turmoil, like the Wheel-Turning Sage King, where all those who are imprisoned are released and do not suffer hardship.'

。有恩慈于彼眾生彼云何有恩慈于眾生？」是時尊者阿難白世尊言：「第一法王出人之表者，遭厄苦惱者，能脫苦惱最為要。」「猶如阿難！太平之世有轉輪聖王，隨葉佛處世時亦復如是，猶如牢獄系閉皆悉度脫之。阿難！如我今日壽命極短出現於世，彼眾生猶刀劍劫生，彼惡劫諸結使厚，未能離結使，依種種邪見有邪見結使，以非法欲故有欲結使，于彼眾生中間所生如是惡起，時世惡故所教化少，若於彼人勤修此行。阿難！我本未得道為獼猴時，不惜身命使余同類皆使得度，無有不得度者。本復為師子時，度脫爾所商人趣彼惡道，久修彼梵行。爾時，阿難！所趣之處，無不有潤澤眾生。我是時，阿難！還復人身，于摩竭界潤澤諸人，復于青雀時度脫無數商人，復為大仙人度脫無數梵天。我年八歲時於此誓願意不退轉，身被草衣勤修苦行，住彼閑靜處所修行皆悉護持

現代漢語譯本：『如果他對那些眾生有恩慈，那麼他如何對眾生有恩慈呢？』這時，尊者阿難對世尊說：『第一法王，超越常人者，遭遇厄難痛苦的人，能夠解脫痛苦是最重要的。』『就像阿難！太平盛世有轉輪聖王，隨葉佛住世時也像這樣，就像從牢獄中被囚禁的人都被解脫出來一樣。阿難！就像我今天壽命極短出現在世上，那些眾生還處於刀劍劫難之中，那些惡劫的各種煩惱很深重，不能脫離煩惱，依附各種邪見而有邪見煩惱，因為不合法的慾望而有慾望煩惱，在那些眾生中間所產生的這些惡念，因為時世不好，所以能被教化的人很少，如果對那些人勤奮修行。阿難！我以前沒有得道的時候，作為獼猴，不惜生命使其他同類都得到解脫，沒有一個沒有被解脫的。以前作為獅子的時候，解救了那麼多商人，使他們免於走向惡道，長期修行梵行。那時，阿難！我所去的地方，沒有不滋潤眾生的。那時，阿難！我恢復人身，在摩竭陀地區滋潤眾人，又在青雀的時候解救了無數商人，又作為大仙人解救了無數梵天。我八歲的時候就發誓愿不退轉，身穿草衣勤奮修行苦行，住在那些清靜的地方修行，都悉心守護。』 現代漢語譯本：『如果他對那些眾生有恩慈，那麼他如何對眾生有恩慈呢？』這時，尊者阿難對世尊說：『第一法王，超越常人者，遭遇厄難痛苦的人，能夠解脫痛苦是最重要的。』『就像阿難！太平盛世有轉輪聖王，隨葉佛住世時也像這樣，就像從牢獄中被囚禁的人都被解脫出來一樣。阿難！就像我今天壽命極短出現在世上，那些眾生還處於刀劍劫難之中，那些惡劫的各種煩惱很深重，不能脫離煩惱，依附各種邪見而有邪見煩惱，因為不合法的慾望而有慾望煩惱，在那些眾生中間所產生的這些惡念，因為時世不好，所以能被教化的人很少，如果對那些人勤奮修行。阿難！我以前沒有得道的時候，作為獼猴，不惜生命使其他同類都得到解脫，沒有一個沒有被解脫的。以前作為獅子的時候，解救了那麼多商人，使他們免於走向惡道，長期修行梵行。那時，阿難！我所去的地方，沒有不滋潤眾生的。那時，阿難！我恢復人身，在摩竭陀地區滋潤眾人，又在青雀的時候解救了無數商人，又作為大仙人解救了無數梵天。我八歲的時候就發誓愿不退轉，身穿草衣勤奮修行苦行，住在那些清靜的地方修行，都悉心守護。』

English version: 'If he has kindness towards those beings, how does he have kindness towards beings?' At that time, Venerable Ananda said to the World Honored One, 'The first Dharma King, who surpasses ordinary people, those who encounter hardship and suffering, being able to liberate them from suffering is the most important.' 'Just like Ananda! In a peaceful and prosperous age, there is a Wheel-Turning Sage King, and it is the same when a Follower Buddha lives in the world, just like those imprisoned in jail are all released. Ananda! Just like my life today is very short and I appear in the world, those beings are still in the midst of the sword and knife kalpa, the various afflictions of those evil kalpas are very deep, they cannot escape from afflictions, they rely on various wrong views and have wrong view afflictions, because of unlawful desires they have desire afflictions, the evil thoughts that arise among those beings, because the times are bad, there are very few who can be taught, if one diligently cultivates this practice for those people. Ananda! When I had not yet attained the Way, as a monkey, I did not cherish my life and made all my fellow beings be liberated, there was not one who was not liberated. When I was a lion before, I rescued so many merchants, preventing them from going to evil paths, and practiced Brahma conduct for a long time. At that time, Ananda! Wherever I went, there was no place that did not nourish beings. At that time, Ananda! I regained my human body, and nourished the people in the Magadha region, and when I was a blue sparrow, I rescued countless merchants, and as a great immortal, I rescued countless Brahma gods. When I was eight years old, I made a vow not to retreat, I wore grass clothes and diligently practiced asceticism, lived in those quiet places to practice, and carefully protected them all.' English version: 'If he has kindness towards those beings, how does he have kindness towards beings?' At that time, Venerable Ananda said to the World Honored One, 'The first Dharma King, who surpasses ordinary people, those who encounter hardship and suffering, being able to liberate them from suffering is the most important.' 'Just like Ananda! In a peaceful and prosperous age, there is a Wheel-Turning Sage King, and it is the same when a Follower Buddha lives in the world, just like those imprisoned in jail are all released. Ananda! Just like my life today is very short and I appear in the world, those beings are still in the midst of the sword and knife kalpa, the various afflictions of those evil kalpas are very deep, they cannot escape from afflictions, they rely on various wrong views and have wrong view afflictions, because of unlawful desires they have desire afflictions, the evil thoughts that arise among those beings, because the times are bad, there are very few who can be taught, if one diligently cultivates this practice for those people. Ananda! When I had not yet attained the Way, as a monkey, I did not cherish my life and made all my fellow beings be liberated, there was not one who was not liberated. When I was a lion before, I rescued so many merchants, preventing them from going to evil paths, and practiced Brahma conduct for a long time. At that time, Ananda! Wherever I went, there was no place that did not nourish beings. At that time, Ananda! I regained my human body, and nourished the people in the Magadha region, and when I was a blue sparrow, I rescued countless merchants, and as a great immortal, I rescued countless Brahma gods. When I was eight years old, I made a vow not to retreat, I wore grass clothes and diligently practiced asceticism, lived in those quiet places to practice, and carefully protected them all.'

。云何阿難？我於此迷惑之世天下降雨，時釋提桓因即使降雨。是時，阿難！我未生時，人民之類愛念一子。若復，阿難！我為一眾生故，一劫之中代受泥黎苦，為彼眾生受如此苦惱。若復，阿難！我今此身父母所生，無有怨敵能害我者，終無此義。此金剛三昧分別種種三昧，若我取滅度后，彼若供養舍利如芥子等，此功德無有限。」是時便說此偈：

「從初發意來，　　所作為第一， 得為人中上，　　誰能與等者？ 若父母妻子，　　於世得自在， 雖有餘命存，　　命盡當舍之。

「汝今往，阿難！為如來故往詣彼雙樹間。」廣說如契經。是時尊者阿難從佛受教，便作是思惟：「今日世尊審涅槃耶？」便懷愁憂，不違尊教。即懷驚怖便往至彼間，皆是宿命相追逮故，勤苦所致欲有所陳，復懷狐疑：「當云何陳此言？」便白世尊：「所為已辦。」是時世尊便往至彼所，舉足蹈地時，欲至彼處

現代漢語譯本：阿難，這是怎麼回事呢？我在這充滿迷惑的世間降下甘霖，那時，帝釋天也會命令降雨。阿難，在我未出生時，人們都愛念獨子。如果，阿難，我爲了一個眾生，在一劫的時間裡代替他承受地獄的苦難，爲了那個眾生承受這樣的苦惱。如果，阿難，我現在的這個身體是父母所生，沒有怨敵能夠傷害我，這絕對不可能。這金剛三昧能分別種種三昧，如果我入滅后，他們供養我的舍利，哪怕只有芥子那麼大，這功德也是無限的。」這時，佛陀便說了這首偈： 『從最初發心以來，所作所為都是第一，得成為人中之上，誰能與我相比？如果父母妻子，在世間能夠自在，即使還有剩餘的壽命，壽命終了時也應當捨棄。』 『你現在去，阿難！爲了如來的緣故，去到那雙樹之間。』詳細內容如契經所說。這時，尊者阿難接受了佛陀的教誨，便這樣思索：『今天世尊真的要涅槃了嗎？』他心中充滿憂愁，但不敢違背佛陀的教誨。他懷著驚恐的心情前往那裡，這都是宿命的因緣所致，勤苦修行所致，想要陳述一些事情，又心懷狐疑：『我該如何陳述這些話呢？』便對世尊說：『該做的已經辦妥了。』這時，世尊便前往那裡，抬腳踏地時，想要到達那個地方。

English version: What is this, Ananda? When I send down rain in this world of delusion, Sakra, lord of the gods, also commands rain to fall. Ananda, before I was born, people cherished their only child. If, Ananda, for the sake of one sentient being, I were to endure the suffering of hell for an eon, I would bear such torment for that being. If, Ananda, this body of mine, born of parents, had no enemies who could harm me, that would be impossible. This Vajra Samadhi can distinguish various samadhis. If, after my passing, they were to offer relics even as small as a mustard seed, the merit would be limitless.』 Then the Buddha spoke this verse: 『From the very first aspiration, all that I have done has been the foremost. Having become the highest among humans, who can compare to me? If parents and wives, in this world, can be free, even if there is life remaining, when life ends, it should be relinquished.』 『Now go, Ananda! For the sake of the Tathagata, go to the twin sal trees.』 The details are as described in the sutras. Then, the venerable Ananda, having received the Buddha's teaching, pondered thus: 『Is the World-Honored One truly entering Nirvana today?』 He was filled with sorrow, but did not disobey the Buddha's teaching. He went there with fear, all due to the karmic connections of past lives, and the result of diligent practice. He wished to express something, but was also doubtful: 『How should I express these words?』 He then said to the World-Honored One: 『What needed to be done has been done.』 Then, the World-Honored One went to that place, and as he lifted his foot to step on the ground, he intended to reach that place.

。是時尊者阿難，心意遂熾然，復生是心：「此為幻夢耶？為是審然？」如是猶豫思惟是已，復還正其意，此名曰無常，眾生流轉不脫此患。是時世尊漸至彼雙樹間，于其中間有諸天側塞虛空，或有作倡伎樂顏色變易，或有啼哭涕零，不可稱計諸須輪眾，悕望於法恭敬於法。是時便說此偈：

「此尊第一妙，　　為彼眾生類， 此法亦無上，　　今當取滅度。」

是時世尊便至雙樹間而坐，是時雙樹間諸天展轉相告語言：「于彼亂世一切智當取滅度。云何當舍人民類而取滅度？」於是便說此偈：

「諸為深義故，　　疾逮甘露味， 彼尊有是力，　　今悉當過去。 如彼金剛輪，　　人民所嘆譽， 彼輪或有敗，　　此尊難可壞。

「于彼中間盡修無常，精進力不可沮壞，諸有少壯皆悉無常，諸佛世尊亦覆滅度，此患甚苦惱。」便說此偈：

「于彼諦思惟，　　色像有迴轉， 彼更樂所縛，　　受諸苦惱患

現代漢語譯本：當時，尊者阿難心中思緒翻涌，再次生起這樣的念頭：『這到底是幻覺還是真實發生的事情？』他如此猶豫思索之後，又重新端正心念，心想：『這便是無常啊，眾生流轉，都無法逃脫這無常的苦患。』這時，世尊漸漸來到那兩棵娑羅樹之間，樹間擠滿了諸天，有的在歌舞奏樂，神色變幻；有的在啼哭流淚，數不清的須輪眾，都渴望佛法，恭敬佛法。這時，世尊便說了這首偈語： 『這位尊者是第一殊妙的，爲了那些眾生，這佛法也是無上的，如今將要入滅。』 這時，世尊便來到兩棵娑羅樹之間坐下，這時，娑羅樹間的諸天互相轉告說：『在這亂世之中，一切智者將要入滅。為何要捨棄人民而入滅呢？』於是便說了這首偈語： 『爲了深奧的真理，迅速獲得甘露的滋味，那位尊者有這樣的力量，如今都要過去了。如同那金剛輪，是人民所讚歎的，那輪或許會有損壞，而這位尊者是難以被摧毀的。』 『在那（娑羅樹）之間，都修習無常，精進的力量不可阻擋，所有少壯都會經歷無常，諸佛世尊也會入滅，這苦患真是令人苦惱。』便說了這首偈語： 『對於真諦要仔細思量，色相是會變化的，他們被快樂所束縛，承受各種苦惱的患難。』

English version: At that time, Venerable Ananda's mind was surging, and he had this thought again: 'Is this an illusion or is it really happening?' After hesitating and pondering like this, he straightened his mind again, thinking: 'This is impermanence, sentient beings transmigrate, and cannot escape the suffering of this impermanence.' At this time, the World Honored One gradually arrived between the two sal trees, and the space between the trees was crowded with devas, some singing and dancing, their expressions changing; some weeping and shedding tears, countless wheel-turning kings, all longing for the Dharma, and respecting the Dharma. At this time, the World Honored One spoke this verse: 'This venerable one is the first and most wonderful, for the sake of those sentient beings, this Dharma is also supreme, and now he will enter Nirvana.' At this time, the World Honored One came to sit between the two sal trees, and at this time, the devas between the sal trees told each other: 'In this chaotic world, the all-knowing one will enter Nirvana. Why abandon the people and enter Nirvana?' So they spoke this verse: 'For the sake of profound truth, quickly attaining the taste of nectar, that venerable one has such power, and now it will all pass. Like that diamond wheel, which is praised by the people, that wheel may be damaged, but this venerable one is difficult to destroy.' 'In that (sal tree) space, they all practice impermanence, the power of diligence cannot be stopped, all the young and strong will experience impermanence, and all the Buddhas and World Honored Ones will also enter Nirvana, this suffering is truly distressing.' Then they spoke this verse: 'For the truth, one must think carefully, forms are subject to change, they are bound by pleasure, and suffer all kinds of afflictions and troubles.'

。」

其中或有說此偈：

「最始生為苦，　　有此陰持名， 無生不有壞，　　誰有脫此患？」

其中或有作是說偈，無常為所從生？

「最初覺此時，　　一切念悉成， 彼有如是色，　　諸佛無常住。

「我等今日當修何業？今世尊最後說此法，是故當慇勤聞心。」是福田亦不可持，而發歡喜心。是時娑羅園中諸天皆拜手於世尊，雨若干種曼陀羅花，皆啼泣涕零，便說此偈：

「其有睹如來，　　晝夜無懈怠， 時欲取滅度，　　舍此四大形。 勤苦成其德，　　未曾違正法， 以度生死海，　　今當捐陰入

現代漢語譯本： 其中或許有人會說這首偈語： 『最初的生命是痛苦的，因為有這五蘊執持著名相。 沒有生就不會有壞滅，誰能擺脫這種憂患呢？』 其中或許有人會這樣說偈，無常是從哪裡產生的呢？ 『最初覺悟的時候，一切念頭都形成了， 那時有這樣的色身，諸佛也是無常的，不會永恒存在。』 『我們今天應當修習什麼功業呢？現在世尊最後宣說此法，所以應當勤勉地聽聞並銘記於心。』這是福田，也不可執著，而應生起歡喜心。這時，娑羅園中的諸天都向世尊合掌致敬，降下各種曼陀羅花，都哭泣流淚，便說了這首偈語： 『那些見到如來的人，日夜都不懈怠， 當他想要進入涅槃時，便捨棄這四大組成的身體。 勤勉修行成就他的功德，從未違背正法， 以此度過生死苦海，現在應當捨棄五蘊進入涅槃。』

English version: Among them, some might say this verse: 'The very beginning of life is suffering, because these aggregates hold onto the name and form. If there is no birth, there will be no decay; who can escape this affliction?' Among them, some might say this verse, from where does impermanence arise? 'At the very first moment of awakening, all thoughts are formed, At that time, there is such a physical body, and even the Buddhas are impermanent, not eternally existing.' 'What meritorious deeds should we cultivate today? Now the World Honored One is giving his final teaching, therefore we should diligently listen and keep it in mind.' This is a field of merit, but one should not cling to it, but rather generate joy. At this time, all the devas in the Sala grove bowed to the World Honored One, rained down various kinds of Mandarava flowers, and all wept with tears, and then spoke this verse: 'Those who have seen the Tathagata, day and night are not lazy, When he wishes to enter Nirvana, he abandons this body composed of the four great elements. Diligently cultivating and achieving his merits, never violating the Dharma, By this, he crosses the sea of birth and death, and now should abandon the aggregates and enter Nirvana.'

。」

是時世尊臨欲般涅槃時，告諸比丘：「汝等比丘！有所狐疑，便可時問，乃至一切行無凈常云何？」尊者阿那律：「世尊般涅槃耶？」是密跡金剛力士立如來后，觀如來顏色支節筋骨，皆悉牢固堪任重任，亦堪任說微妙之法，即啼泣而作是說：

「無垢無眾瑕，　　世間失覆蓋， 猶彼紫磨金，　　今當舍眾去。 猶如此世間，　　年熟時已過， 釋種釋迦文，　　無想永寂滅。」

其中或有說者，「止止莫作是語。」是時彼懷此懊惱便作是說：「自念世尊從兜術天降神來生世間，憶彼有數千萬天，以己功德皆著青衣，有威神之力，力不可沮壞，五百不退轉。復有十二大鬼神，見者皆懷恐怖，欲來擁護如來。」斯須思惟復作是說：「攝如來支節皆放光明，便告敕我等，敕諸天有是語，護世神遣使至此，于彼處便作是語，我等歡喜承事供養如處胎時，夢寤之中常不遠離

現代漢語譯本 當時，世尊即將涅槃時，告訴眾比丘：『你們這些比丘！如果有什麼疑惑，就及時提問，乃至關於一切行無常、無凈的道理，都可以問。』尊者阿那律問道：『世尊要涅槃了嗎？』這時，密跡金剛力士站在如來身後，觀察如來的臉色、肢體、筋骨，都非常堅固，能夠承擔重任，也能夠宣說微妙的佛法，於是哭泣著說道： 『無垢無瑕疵，世間失去庇護，猶如那紫磨金，如今將捨棄眾生離去。猶如這世間，年歲成熟已過，釋迦族的釋迦文，將無思無想地永遠寂滅。』 其中有人勸說道：『住口，不要說這樣的話。』這時，他懷著懊惱的心情，便這樣說道：『我回想世尊從兜率天降臨，投胎來到世間，記得當時有數千萬天人，憑藉自己的功德都穿著青衣，具有威神之力，力量不可摧毀，還有五百位不退轉的菩薩。又有十二位大鬼神，見到的人都感到恐懼，他們想要來擁護如來。』他稍微思考了一下，又說道：『如來的肢體都放出光明，便告誡我們，告誡諸天人說了這樣的話，護世神派遣使者來到這裡，在那裡說了這樣的話，我們歡喜地承事供養，如同在母胎中一樣，在夢中醒來時也常常不遠離。』

English version At that time, when the World Honored One was about to enter Nirvana, he told the monks, 'You monks! If you have any doubts, ask them now, even about the impermanence and impurity of all phenomena.' Venerable Aniruddha asked, 'Is the World Honored One about to enter Nirvana?' At this time, the Vajra-wielding Yaksha stood behind the Tathagata, observing the Tathagata's complexion, limbs, and bones, all of which were very firm, capable of bearing heavy burdens, and also capable of expounding the subtle Dharma. He then wept and said: 'Without blemish or flaw, the world loses its protection, like that purple-gold, now about to leave all beings. Like this world, when the years are ripe and have passed, Shakyamuni of the Shakya clan will enter eternal extinction without thought or perception.' Among them, some said, 'Stop, do not speak such words.' At this time, with a feeling of distress, he then said, 'I recall the World Honored One descending from the Tushita Heaven, taking birth in the world. I remember there were tens of millions of devas, all wearing blue robes by virtue of their merits, possessing divine power, with strength that could not be destroyed, and five hundred non-retrogressing Bodhisattvas. There were also twelve great Yakshas, who caused fear in those who saw them, and they wanted to come and protect the Tathagata.' After a moment of thought, he said again, 'The Tathagata's limbs all emitted light, and he then instructed us, instructing the devas with these words, the guardian gods sent messengers here, and there they said these words, we joyfully served and made offerings, as if in the womb, and in dreams and waking we were never far away.'

。我等染著此世眾生牢固，於此有苦樂想、有父母想，一切世微妙有無上想，護世所造有兄弟想，受微信施故有福田想，心不傾邪有執御之想，欲渡流故有船師想，不可得故懷珍寶想，得大慈故有護世想。如我今日金剛之身不碎為百分，或有說者，此身必當獲果，所以然者？供養如來故。」是時密跡金剛力士便作是說：「此事云何？是時太子乘馬車出城，時彼馬還來七日不食，生三十三天，況當我等承事受如來教誡？入耳者諷誦者，一切皆悉學度眾生無有限量，若復珍寶之海當廣求之。」是時密跡金剛力士，有二賢聖論說此偈：

「于彼神龍處，　　金剛出于海， 云何當擁護，　　如是師子吼？」

是時思惟，復作是說：

「猶如彼深海，　　力無能過者， 於世行精進，　　大德無有邊

現代漢語譯本：我等被此世眾生的執著所束縛，因此有苦樂的感受，有對父母的思念，對世間一切微妙事物抱有至高無上的想法，對守護世間者抱有兄弟般的感情，因為接受了微信的施捨而認為他們是福田，內心不偏邪念而有執掌駕馭的想法，想要渡過河流而有對船伕的依賴，因為不可得而懷有對珍寶的渴望，因為得到大慈悲而有守護世間的想法。如果我今天這金剛般堅固的身體不會破碎成百份，或者有人說，這身體必定會獲得果報，這是為什麼呢？因為供養了如來。」這時，密跡金剛力士便這樣說道：「這件事怎麼說呢？當時太子乘坐馬車出城，那匹馬回來后七天不吃不喝，升到了三十三天，更何況我們承事並接受如來的教誨呢？凡是聽聞、誦讀的人，都應當學習度化眾生，沒有**。如果還有珍寶之海，應當廣泛地去尋求。」這時，密跡金剛力士，有兩位賢聖討論並說了這首偈： 『在那神龍所在之處，金剛從海中出現，如何才能擁護他，發出如獅子般的吼聲？』 這時，他思索后，又說道： 『猶如那深邃的大海，力量無人能超越，在世間精進行進，大德的功德無邊無際。』

English version: We are bound by the attachments of beings in this world, hence we have feelings of suffering and joy, thoughts of parents, supreme ideas about all the subtle things in the world, brotherly feelings towards those who protect the world, regarding those who give alms as fields of merit because of receiving their offerings, having the idea of control and mastery because our minds are not inclined to evil, relying on boatmen because we want to cross the river, cherishing the desire for treasures because they are unattainable, and having the desire to protect the world because we have received great compassion. If my Vajra-like body today does not break into a hundred pieces, or if someone says that this body will surely attain fruition, why is that? Because it has made offerings to the Tathagata.」 At that time, the Vajra-wielding Yaksha said, 「How can this be? When the prince left the city in a horse-drawn carriage, that horse returned and did not eat or drink for seven days, and ascended to the Thirty-three Heavens. How much more so should we serve and receive the Tathagata』s teachings? Those who hear and recite should all learn to liberate beings without **. If there is still an ocean of treasures, we should seek it widely.」 At that time, the Vajra-wielding Yaksha, two sages discussed and spoke this verse: 『Where the divine dragon dwells, the Vajra emerges from the sea, how shall we protect him, and roar like a lion?』 At this time, after contemplating, he spoke again: 『Like that deep ocean, whose power no one can surpass, advancing diligently in the world, the virtue of the great is boundless.』

。」

如是世尊于波羅奈國而轉法輪，初轉此法時，多饒益眾生，即於此夏坐有益於摩竭國王，第二三于靈鷲頂山，第五脾舒離，第六摩拘羅山(白善)為母故，第七於三十三天，第八鬼神界，第九拘苫毗國，第十枝提山中，第十一復鬼神界，第十二摩伽陀閑居處，第十三複還鬼神界，第十四本佛所游處，于舍衛祇樹給孤獨園，第十五迦維羅衛國釋種村中，第十六還迦維羅衛國，第十七羅閱城，第十八復羅閱城，第十九柘梨山中，第二十夏坐在羅閱城，第二十一還柘梨山中，于鬼神界不經歷余處連四夏坐。十九年不經歷余處，于舍衛國夏坐。如來如是最後夏坐時，于䟦祇境界毗將村中夏坐。世尊已度愛淵如是，曩昔諸佛所作惠施利根皆悉成就，諸行普至志性柔和皆悉度已，次度中根，次度軟根，漸漸使至須陀洹。與外學演說，世尊皆周遍。爾時便取涅槃

現代漢語譯本：世尊在波羅奈國開始轉法輪，初次轉法輪時，利益了眾多眾生。第一次夏安居時，對摩竭國王有益。第二、三次在靈鷲山頂，第五次在脾舒離，第六次在摩拘羅山（白善），爲了母親的緣故。第七次在三十三天，第八次在鬼神界，第九次在拘苫毗國，第十次在枝提山中，第十一次又在鬼神界，第十二次在摩伽陀的閑居處，第十三次又回到鬼神界，第十四次在本佛所游之處，在舍衛祇樹給孤獨園，第十五次在迦維羅衛國的釋種村中，第十六次回到迦維羅衛國，第十七次在羅閱城，第十八次又在羅閱城，第十九次在柘梨山中，第二十次夏安居在羅閱城，第二十一次又回到柘梨山中。在鬼神界不經過其他地方連續進行了四次夏安居。十九年不經過其他地方，在舍衛國夏安居。如來最後一次夏安居時，在䟦祇境內的毗將村中夏安居。世尊已經度過了愛慾的深淵，像這樣，過去諸佛所作的佈施和利根都已成就，各種修行普遍達到，意志和性格都柔和，都已度化完畢，接著度化中等根性的人，然後度化下等根性的人，漸漸使他們達到須陀洹的果位。世尊與外道學者演說佛法，周遍各地。那時，世尊便進入了涅槃。 現代漢語譯本：世尊在波羅奈國開始轉法輪，初次轉法輪時，利益了眾多眾生。第一次夏安居時，對摩竭國王有益。第二、三次在靈鷲山頂，第五次在脾舒離，第六次在摩拘羅山（白善），爲了母親的緣故。第七次在三十三天，第八次在鬼神界，第九次在拘苫毗國，第十次在枝提山中，第十一次又在鬼神界，第十二次在摩伽陀的閑居處，第十三次又回到鬼神界，第十四次在本佛所游之處，在舍衛祇樹給孤獨園，第十五次在迦維羅衛國的釋種村中，第十六次回到迦維羅衛國，第十七次在羅閱城，第十八次又在羅閱城，第十九次在柘梨山中，第二十次夏安居在羅閱城，第二十一次又回到柘梨山中。在鬼神界不經過其他地方連續進行了四次夏安居。十九年不經過其他地方，在舍衛國夏安居。如來最後一次夏安居時，在䟦祇境內的毗將村中夏安居。世尊已經度過了愛慾的深淵，像這樣，過去諸佛所作的佈施和利根都已成就，各種修行普遍達到，意志和性格都柔和，都已度化完畢，接著度化中等根性的人，然後度化下等根性的人，漸漸使他們達到須陀洹的果位。世尊與外道學者演說佛法，周遍各地。那時，世尊便進入了涅槃。

English version: Thus, the World Honored One turned the wheel of Dharma in the country of Varanasi. When he first turned the wheel of Dharma, he greatly benefited many sentient beings. During the first summer retreat, he benefited the King of Magadha. The second and third retreats were at the Vulture Peak Mountain, the fifth at Pishuli, the sixth at Mount Makura (Bai Shan) for the sake of his mother. The seventh was in the Thirty-three Heavens, the eighth in the realm of ghosts and spirits, the ninth in the country of Kausambi, the tenth in the Zhiti Mountain, the eleventh again in the realm of ghosts and spirits, the twelfth in a secluded place in Magadha, the thirteenth again in the realm of ghosts and spirits, the fourteenth at the place where the original Buddha had traveled, in the Jeta Grove of Anathapindika in Shravasti, the fifteenth in the village of the Shakya clan in Kapilavastu, the sixteenth back in Kapilavastu, the seventeenth in Rajagriha, the eighteenth again in Rajagriha, the nineteenth in the Zhali Mountain, the twentieth summer retreat in Rajagriha, and the twenty-first back in the Zhali Mountain. In the realm of ghosts and spirits, he did not go to other places for four consecutive summer retreats. For nineteen years, he did not go to other places, and spent the summer retreat in Shravasti. When the Tathagata had his last summer retreat, he spent it in the village of Vijaya in the territory of Vajji. The World Honored One had already crossed the abyss of love. In this way, the past Buddhas' acts of giving and sharp faculties were all accomplished. All practices were universally attained, and his will and nature were gentle. All were already liberated. Then he liberated those of medium faculties, and then those of weak faculties, gradually leading them to the state of Srotapanna. The World Honored One expounded the Dharma to external scholars, reaching everywhere. At that time, he entered Nirvana. English version: Thus, the World Honored One turned the wheel of Dharma in the country of Varanasi. When he first turned the wheel of Dharma, he greatly benefited many sentient beings. During the first summer retreat, he benefited the King of Magadha. The second and third retreats were at the Vulture Peak Mountain, the fifth at Pishuli, the sixth at Mount Makura (Bai Shan) for the sake of his mother. The seventh was in the Thirty-three Heavens, the eighth in the realm of ghosts and spirits, the ninth in the country of Kausambi, the tenth in the Zhiti Mountain, the eleventh again in the realm of ghosts and spirits, the twelfth in a secluded place in Magadha, the thirteenth again in the realm of ghosts and spirits, the fourteenth at the place where the original Buddha had traveled, in the Jeta Grove of Anathapindika in Shravasti, the fifteenth in the village of the Shakya clan in Kapilavastu, the sixteenth back in Kapilavastu, the seventeenth in Rajagriha, the eighteenth again in Rajagriha, the nineteenth in the Zhali Mountain, the twentieth summer retreat in Rajagriha, and the twenty-first back in the Zhali Mountain. In the realm of ghosts and spirits, he did not go to other places for four consecutive summer retreats. For nineteen years, he did not go to other places, and spent the summer retreat in Shravasti. When the Tathagata had his last summer retreat, he spent it in the village of Vijaya in the territory of Vajji. The World Honored One had already crossed the abyss of love. In this way, the past Buddhas' acts of giving and sharp faculties were all accomplished. All practices were universally attained, and his will and nature were gentle. All were already liberated. Then he liberated those of medium faculties, and then those of weak faculties, gradually leading them to the state of Srotapanna. The World Honored One expounded the Dharma to external scholars, reaching everywhere. At that time, he entered Nirvana.

。於是便說此偈：

「欲度外學故，　　大尊無與等， 自覺復度彼，　　無有溺此淵。 經度種種樂，　　漸漸有長益， 於是生歡喜，　　皆悉度彼處。」

如今清凈無瑕穢，所生之處常值善處，己行成就亦無眾慢，緣諸功德皆悉成就，為彼境界故相應成就，以慇勤故生皆成就救濟拔苦至無為處。如是得成就，若生豪尊家居家成就，色微妙故親屬成就，所為已足無為處成就，有限量故所為皆成，斷種種結使故降伏成就，所興行業誓願成就，種諸功德未曾有所犯所為成就，威儀成就，諸功德戒律成就，演四意止威儀成就，分別言教境界成就，興起智慧集眾成就，已舍諸有諸戒具足戒律成就。以智專心亦不依禪三昧成就，如實分別彼界智慧成就，斷諸結使故解脫成就，斷諸愚癡故解脫見慧成就，集諸功德一切成就，已得滅寂止觀成就，是故拜手十力

現代漢語譯本 於是便說了這首偈語： 『爲了度化外道，偉大的尊者無與倫比， 自己覺悟后又度化他們，沒有誰會沉溺於這個深淵。 經歷種種快樂，漸漸地有所增長和進步， 因此心生歡喜，都能夠到達彼岸。』 如今清凈無瑕，所出生的地方常常是善處，自己的修行成就也沒有絲毫的傲慢，因為各種功德都已成就，爲了那個境界而相應成就，因為勤勉的緣故，所生之處都能成就救濟拔苦，到達無為的境界。 像這樣獲得成就，如果出生在豪門貴族，居家生活也能成就，因為容貌美好，親屬也能成就，所做的事情已經足夠，到達無為的境界也能成就，因為有『有』的緣故，所做的事情都能成就，斷除各種煩惱的束縛，所以降伏也能成就，所發起的行業和誓願都能成就，種下各種功德，未曾有任何過失，所做的事情都能成就，威儀也能成就，各種功德和戒律都能成就，演說四念住的威儀也能成就，分別言教的境界也能成就，興起智慧聚集大眾也能成就，已經捨棄各種有，各種戒律都具足，戒律也能成就。以智慧專心，也不依賴禪定三昧，也能成就，如實分別那個境界的智慧也能成就，斷除各種煩惱的束縛，所以解脫也能成就，斷除各種愚癡，所以解脫見慧也能成就，聚集各種功德，一切都能成就，已經獲得滅寂止觀，所以頂禮十力。

English version Then he spoke this verse: 'To liberate those of other teachings, the Great Honored One is without equal, Having awakened oneself, one then liberates them, no one will drown in this abyss. Having experienced various joys, gradually there is growth and progress, Therefore, joy arises, and all are able to reach the other shore.' Now, being pure and without blemish, the place of birth is always a good place, one's own practice is accomplished without any arrogance, because all merits are accomplished, for that realm, corresponding accomplishments are achieved, because of diligence, all births achieve the salvation of suffering, reaching the state of non-action. Having achieved in this way, if born into a wealthy and noble family, domestic life can also be accomplished, because of a beautiful appearance, relatives can also be accomplished, what has been done is sufficient, reaching the state of non-action can also be accomplished, because of 'existence', what is done can be accomplished, cutting off various bonds of affliction, therefore subjugation can also be accomplished, the undertakings and vows that have been initiated can be accomplished, planting various merits, never having any faults, what is done can be accomplished, demeanor can also be accomplished, various merits and precepts can be accomplished, expounding the four foundations of mindfulness can be accomplished, distinguishing the realm of teachings can be accomplished, arousing wisdom and gathering the masses can be accomplished, having already abandoned various existences, all precepts are complete, precepts can also be accomplished. With wisdom and focus, not relying on meditative samadhi, it can also be accomplished, truly distinguishing the wisdom of that realm can be accomplished, cutting off various bonds of affliction, therefore liberation can be accomplished, cutting off various ignorance, therefore liberation through insight can be accomplished, gathering various merits, everything can be accomplished, having already attained cessation and contemplation, therefore, I bow to the Ten Powers.

。是時便說此偈：

「色不可思議，　　佛之所覺悟， 三世稱揚名，　　神仙至彼岸。 於世已休息，　　永盡無起滅， 大智通第一，　　一切得自在。」

聞如來般涅槃百歲后，一切智見布現於世間摩竭國界欺羅梨城，有王名阿倏，其德甚巍巍，猶彼天帝無異，有大威德聰明黠慧，堪任與彼論議，視民如子。彼夜欲眠之時，便作是思惟：「我今所愿已果，更無悕望，當擁護人民。今當設何方便為何業？當興起何事？使世人民皆蒙其德？」作是思惟已即夜睡瞑，于夢中便聞此偈：

「審諦甚微妙，　　三世所敬事， 當廣佈舍利，　　最勝取滅度。」

聞此語已彼王即驚覺。時王已覺，便作是嘆：

「善哉彼眾生，　　取滅度之後， 舍利天所傳，　　我等當承事

現代漢語譯本：當時便說了這首偈語： 『色相不可思議，是佛所覺悟的， 三世都在稱揚他的名號，神仙都到達了彼岸。 在世間已經休息，永遠斷絕了生滅， 大智慧通達第一，一切都得到了自在。』

聽說如來涅槃百年之後，一切智慧的見解在世間摩竭國的欺羅梨城顯現，有一位國王名叫阿倏，他的德行非常高大，就像天帝一樣，具有很大的威德，聰明而有智慧，能夠與人辯論，看待百姓如同自己的孩子。他晚上要睡覺的時候，就思考：『我現在所希望的已經實現，沒有其他的期望了，應當擁護人民。現在應當採取什麼方法，做什麼事業？應當興起什麼事情？使世間人民都蒙受他的恩德？』這樣思考之後，就進入了夢鄉，在夢中聽到了這首偈語： 『審諦非常微妙，是三世所敬重的事， 應當廣泛地分佈舍利，這是最殊勝的滅度。』

聽到這話后，國王立刻驚醒。當時國王醒來后，就感嘆道： 『太好了，那些眾生，在他們滅度之後， 舍利由天上傳來，我們應當承事供奉。』

English version: At that time, he spoke this verse: 'Form is inconceivable, realized by the Buddha, Praised by the three worlds, immortals reach the other shore. Having rested in the world, forever ceasing arising and ceasing, Great wisdom is the foremost, all attain freedom.'

It was heard that a hundred years after the Tathagata's Parinirvana, all wisdom and insight manifested in the world in the city of Kiralari in the Magadha kingdom. There was a king named Ashu, whose virtue was very great, like the heavenly emperor, possessing great power and wisdom, capable of debating with others, and regarding the people as his own children. When he was about to sleep at night, he thought: 'My wishes have now been fulfilled, and I have no other desires. I should protect the people. What method should I adopt now, what work should I do? What should I initiate? So that the people of the world may all receive his virtue?' After thinking this, he fell asleep and heard this verse in his dream: 'The truth is very subtle, revered by the three worlds, One should widely distribute the relics, this is the most excellent liberation.'

Upon hearing this, the king immediately awoke. When the king awoke, he exclaimed: 'Excellent are those beings, after their liberation, The relics are transmitted from heaven, we should serve and honor them.'

。」

口傳耳所聞，是時大王即召群臣集大眾，以此義問彼言：「我當以何義恤化人民？」彼群臣人民各自陳言：「或言供養如來舍利，或言祭祀神天。」是時王便作是說：「當以至誠語擁護其法，我昨夜夢中便作是聞，思惟此舍利甚善哉，為此世故我等宜擁護世間人民，自既獲福，眾生得度已，功德無有量，當行威儀恩慈，皆使見照明，我于夢中聞如是語。」又說此偈：

「若聞彼音響，　　道場自覺知， 彼是釋師子，　　應供養舍利。」

是時王集諸比丘，復以此義問彼曰：「諸比丘以法之教。」時王復語彼比丘言：「諸賢所說，我于夢中所見，則是我宿植德本。」是時王於八日受八關齋，著純白衣撞鐘鳴鼓，作倡伎樂彈琴鼓瑟吹螺，燒種種香，于羅閱城欲得舍利。聞彼城裡有金券書，已見金券有其形像，前世以土惠施見彼相(自聞以下諸比丘言)，王須臾思惟便作是語：「此必當獲微妙果實

現代漢語譯本 口耳相傳，當時大王就召集群臣和民眾，用這個道理詢問他們說：『我應當用什麼道理來安撫教化人民？』那些群臣和人民各自陳述自己的意見：『有的說應當供養如來的舍利，有的說應當祭祀神靈。』當時國王就說：『應當用至誠的語言來擁護佛法，我昨晚在夢中就聽到了這樣的聲音，思索這舍利真是太好了，爲了這個世間，我們應當擁護世間人民，自己既然獲得了福報，眾生也得以度脫，功德是無量的，應當施行威儀恩慈，使他們都能見到光明，我在夢中聽到了這樣的話。』又說了這首偈語： 『如果聽到那聲音的響動， 在道場中自然覺悟， 那是釋迦獅子， 應當供養舍利。』 當時國王召集眾比丘，又用這個道理詢問他們說：『各位比丘用佛法的教誨來開導我。』當時國王又對那些比丘說：『各位賢者所說的，和我夢中所見到的，就是我過去所種的德本。』當時國王在八日受持八關齋戒，穿著純白的衣服，敲鐘鳴鼓，演奏音樂，彈琴鼓瑟吹螺，焚燒各種香，在羅閱城想要得到舍利。聽說那個城裡有金券書，已經看到金券上有舍利的形狀，前世用土布施時見到了那個形狀（從『自聞』以下是眾比丘所說），國王片刻思索后就說：『這必定會獲得微妙的果實。』

English version It is said that, by word of mouth, at that time the great king immediately summoned his ministers and the masses, and asked them about this matter, saying, 'What principle should I use to comfort and teach the people?' The ministers and the people each stated their opinions: 'Some said that they should make offerings to the relics of the Tathagata, and some said that they should sacrifice to the gods.' At that time, the king then said, 'We should use sincere words to uphold the Dharma. Last night in my dream, I heard such a voice. Thinking about these relics, they are truly wonderful. For the sake of this world, we should protect the people of the world. Since we have obtained blessings, and sentient beings can be liberated, the merits are immeasurable. We should practice dignity and kindness, so that they can all see the light. I heard these words in my dream.' He also spoke this verse: 'If one hears the sound, one will naturally awaken in the Bodhimanda. That is the Shakya Lion, one should make offerings to the relics.' At that time, the king gathered the monks and asked them about this matter, saying, 'Monks, please enlighten me with the teachings of the Dharma.' Then the king said to the monks, 'What you have said, and what I saw in my dream, are the roots of virtue that I planted in the past.' At that time, the king observed the eight precepts on the eighth day, wearing pure white clothes, striking bells and drums, making music, playing zithers and lutes, blowing conch shells, and burning various incense, wanting to obtain the relics in Rajagriha. He heard that there was a golden inscription in that city, and he had already seen the shape of the relics on the golden inscription. He had seen that shape in a previous life when he had given earth as alms (from 'self-heard' onwards, these are the words of the monks). The king pondered for a moment and then said, 'This will surely yield wonderful fruit.'

。我欲發開銅函見此中文。」即發開函見有金券，亦見文字(此券阿阇世王記佛言有阿倏王也)，見此證驗，即于眾生便讀此文字。于摩竭國界有羅閱城，有長者名波羅蜜多羅，彼有子名脾阇耶蜜多羅，第二家名波修波陀羅，有子名波修達多。彼二長者子在四徼道頭弄土戲，當弄土戲時，毗阇耶蜜多羅長者子，便懷歡喜，便掬土惠施。復有助歡喜者。如來百歲涅槃后，毗阇耶蜜多羅，當出現於世，緣彼土功德。有王名阿倏，出沒邪種。時王讀此文字，便懷歡喜嘆未曾有，復告群臣：「更讀此金券，如上無異。」彼於此世界人民之類，皆當統領，然不嘆譽波修達多，當爲彼人臣。時王便作是嘆：「善哉大福田！作是少施獲大功德心得歡喜。」或有作是說：「我取七塔舍利，分佈廣度世界。」是時王善哉嘆未曾有之智，歡喜取彼舍利

現代漢語譯本：『我想要打開這個銅函看看裡面的中文。』於是打開銅函，看到裡面有金券，也看到了文字（這券上阿阇世王記錄了佛陀說過有阿倏王的事），看到這個憑證，就向眾人宣讀這些文字。在摩竭國境內有個羅閱城，那裡有個長者名叫波羅蜜多羅，他有個兒子叫毗阇耶蜜多羅，第二家叫波修波陀羅，他有個兒子叫波修達多。這兩個長者的兒子在四條道路的交叉口玩泥土遊戲，當玩泥土遊戲時，毗阇耶蜜多羅長者的兒子，就心生歡喜，便捧起泥土布施。還有人幫助他感到歡喜。如來涅槃百年後，毗阇耶蜜多羅，將出現在世上，因為他佈施泥土的功德。有個國王名叫阿倏，出身于邪惡的種族。當時國王讀到這些文字，就心生歡喜，感嘆從未有過，又告訴群臣：『再讀讀這金券，和上面說的一樣。』他將統治這個世界的人民，但不讚賞波修達多，波修達多將成為他的臣子。當時國王就感嘆道：『真是大福田啊！做了這麼少的佈施卻獲得如此大的功德，令人心生歡喜。』有人說：『我取走七座佛塔的舍利，廣泛地分佈到世界各地。』當時國王讚歎這種前所未有的智慧，歡喜地取走了那些舍利。 現代漢語譯本：『我想要打開這個銅函看看裡面的中文。』於是打開函，看到裡面有金券，也看到了文字（這券上阿阇世王記錄了佛陀說過有阿倏王的事），看到這個憑證，就向眾人宣讀這些文字。在摩竭國境內有個羅閱城，那裡有個長者名叫波羅蜜多羅，他有個兒子叫毗阇耶蜜多羅，第二家叫波修波陀羅，他有個兒子叫波修達多。這兩個長者的兒子在四條道路的交叉口玩泥土遊戲，當玩泥土遊戲時，毗阇耶蜜多羅長者的兒子，就心生歡喜，便捧起泥土布施。還有人幫助他感到歡喜。如來涅槃百年後，毗阇耶蜜多羅，將出現在世上，因為他佈施泥土的功德。有個國王名叫阿倏，出身于邪惡的種族。當時國王讀到這些文字，就心生歡喜，感嘆從未有過，又告訴群臣：『再讀讀這金券，和上面說的一樣。』他將統治這個世界的人民，但不讚賞波修達多，波修達多將成為他的臣子。當時國王就感嘆道：『真是大福田啊！做了這麼少的佈施卻獲得如此大的功德，令人心生歡喜。』有人說：『我取走七座佛塔的舍利，廣泛地分佈到世界各地。』當時國王讚歎這種前所未有的智慧，歡喜地取走了那些舍利。

English version: 'I wish to open this copper box to see the Chinese writing inside.' So, he opened the box and found a gold certificate, and also saw writing (this certificate was a record by King Ajatasatru of the Buddha's words about King Ashoka), seeing this proof, he then read the writing aloud to the crowd. In the territory of Magadha, there was a city called Rajagriha, where there was an elder named Paramitara, who had a son named Vijayamitara, and the second family was named Vasupadara, who had a son named Vasudatta. These two elders' sons were playing with mud at the intersection of four roads. While playing with mud, Vijayamitara, the elder's son, felt joy and offered a handful of mud as a gift. There were others who helped him feel joy. After the Tathagata's Nirvana for a hundred years, Vijayamitara will appear in the world, due to the merit of his mud offering. There will be a king named Ashoka, born of an evil lineage. When the king read these words, he felt joy and exclaimed that it was unprecedented, and told his ministers, 'Read this gold certificate again, it is the same as above.' He will rule over the people of this world, but he will not praise Vasudatta, who will become his subject. At that time, the king exclaimed, 'What a great field of merit! Such a small offering has gained such great merit, making one's heart joyful.' Some said, 'I will take the relics from seven pagodas and distribute them widely throughout the world.' At that time, the king praised this unprecedented wisdom and joyfully took the relics. English version: 'I wish to open this copper box to see the Chinese writing inside.' So, he opened the box and found a gold certificate, and also saw writing (this certificate was a record by King Ajatasatru of the Buddha's words about King Ashoka), seeing this proof, he then read the writing aloud to the crowd. In the territory of Magadha, there was a city called Rajagriha, where there was an elder named Paramitara, who had a son named Vijayamitara, and the second family was named Vasupadara, who had a son named Vasudatta. These two elders' sons were playing with mud at the intersection of four roads. While playing with mud, Vijayamitara, the elder's son, felt joy and offered a handful of mud as a gift. There were others who helped him feel joy. After the Tathagata's Nirvana for a hundred years, Vijayamitara will appear in the world, due to the merit of his mud offering. There will be a king named Ashoka, born of an evil lineage. When the king read these words, he felt joy and exclaimed that it was unprecedented, and told his ministers, 'Read this gold certificate again, it is the same as above.' He will rule over the people of this world, but he will not praise Vasudatta, who will become his subject. At that time, the king exclaimed, 'What a great field of merit! Such a small offering has gained such great merit, making one's heart joyful.' Some said, 'I will take the relics from seven pagodas and distribute them widely throughout the world.' At that time, the king praised this unprecedented wisdom and joyfully took the relics.

。虛空之中聞神聖聲，而說此偈：

「當發歡喜心，　　善德不可稱， 當廣佈功德，　　遺舍利教化。」

天王于彼舍利，而雨若干種華。是時王起八萬四千塔，一日皆悉成。是時王告彼群臣言：「彼有如是真諦言教，世所稱譽，為佛今已滅度，分佈舍利於世界，亦無眾結。身凈如金，亦如白雪，觀此地未曾起惡，彼亦如是。見此地已擁護之，所教授智不可動，在巖穴中極峻高空無有量，況當統領一切。一切地是福田，十力觀眾生類，所起塔寺無有增減。」是時世尊舍利為一種類，各各作若干種論。時王說曰：「猶此力無數金剛三昧，碎骨而自得舍休息

現代漢語譯本：虛空中傳來神聖的聲音，並說了這首偈語： 『應當發起歡喜心，善德是無法稱量的，應當廣泛傳播功德，留下舍利進行教化。』 天王對著那些舍利，降下了各種各樣的花。當時，國王建造了八萬四千座塔，一天之內全部完成。當時，國王告訴他的大臣們說：『那些有如此真實教誨的言語，世人所稱讚的，佛陀現在已經涅槃，將舍利分佈在世界各地，也沒有任何的煩惱。身體像黃金一樣純凈，也像白雪一樣潔白，觀察這片土地從未發生過邪惡，佛陀也是如此。看到這片土地后就守護它，所教授的智慧不可動搖，在巖洞中極其高遠，沒有邊際，更何況要統治一切。一切土地都是福田，十力觀察眾生，所建造的塔寺不會增多也不會減少。』當時，世尊的舍利成為一種類別，各自產生了各種各樣的論述。當時，國王說：『就像這無數金剛三昧的力量，粉碎骨頭而自己得到休息。』

English version: From the void, a sacred voice was heard, and it spoke this verse: 'One should generate a joyful heart, immeasurable is the virtue, one should widely spread merit, and leave behind relics for teaching.' The heavenly king, facing those relics, rained down various kinds of flowers. At that time, the king built eighty-four thousand pagodas, all completed within a single day. At that time, the king told his ministers, 'Those words of such true teachings, praised by the world, the Buddha has now passed into Nirvana, distributing relics throughout the world, and there are no more afflictions. The body is as pure as gold, and as white as snow, observing this land, no evil has ever arisen, and the Buddha is the same. Having seen this land, protect it, the wisdom taught is unshakeable, in the caves it is extremely high and boundless, let alone ruling over everything. All lands are fields of merit, the ten powers observe sentient beings, the pagodas and temples built will neither increase nor decrease.' At that time, the relics of the World Honored One became a single category, each generating various kinds of discussions. At that time, the king said, 'Just like the power of these countless Vajra Samadhis, crushing bones and finding rest for oneself.'

。云何當度此？」

僧伽羅剎所集經卷下

『如何才能度過這難關？』

'How should one overcome this?'