T04n0193_佛本行經

大正藏第 04 冊 No. 0193 佛本行經

No. 193

佛本行經卷第一(一名佛本行贊傳)

宋涼州沙門釋寶云譯

因緣品第一

今粗頒宣法，　　慈心專聽受； 　佛眾經要義，　　聖師之言辭。 　傳佛之典籍，　　最利益於世； 　受者蒙大慶，　　潤及一切生。 　普一切諸佛，　　仙聖明王智； 　慈心稱名者，　　獲福不可量。 　今故演吉祥，　　憂苦永滅亡； 　所至之方域，　　莫不得安隱。 　撿情專守心，　　各各靜意聽； 　其有奉持者，　　雪除諸垢穢。 　以清凈法水，　　勤加浣濯心； 　入滅度深池，　　受色甚鮮明。 　五欲猶奔馬，　　普世隨之迷； 　迴旋無出要，　　勞欲所欺誤。 　或馳於盲冥，　　獨周旋五道； 　以智慧之勒，　　善御回愚心。 　當以無常策，　　捶制情慾馬； 　挫折饕餮意，　　令志舍諛諂。 　六慾江河流，　　趣惡甚速疾； 　當以智慧力，　　設牢厚堤塘。 　樂生死勤苦，　　未曾得休息； 　以無厭足意，　　迷醉於五欲。 　八種之湯藥，　　和合甚神良； 　順服甘露味，　　迷醉尋醒悟。 　三界眾生類，　　倒見手所指； 　顛倒於五道，　　猶如拍鞠跳

現代漢語譯本 現在我將粗略地宣講佛法，請以慈悲之心專注聆聽； 這是佛陀眾多經典中的要義，是聖賢導師的教誨。 傳揚佛陀的典籍，對世間最有利益； 接受教誨的人會得到巨大的福慶，恩澤一切眾生。 普遍地稱頌一切諸佛，仙聖明王的智慧； 以慈悲心稱念他們名號的人，所獲福報不可限量。 現在我將宣講吉祥的教誨，使憂愁痛苦永遠消亡； 所到達的任何地方，都能得到安寧。 檢查自己的情感，專注于守護內心，各自靜下心來聽講； 那些能夠奉行教誨的人，可以清除一切污垢。 用清凈的佛法之水，勤奮地洗滌自己的內心； 進入涅槃的深池，身心將變得非常清凈光明。 五欲就像奔跑的野馬，世間的人都隨之迷惑； 在其中迴旋而找不到出路，被慾望所欺騙。 有些人盲目地奔波，獨自在五道中輪迴； 要用智慧的韁繩，好好駕馭這顆愚癡的心。 應當用無常的鞭策，鞭打控制情慾的野馬； 挫敗貪婪的慾望，使心志捨棄諂媚。 六慾如同江河奔流，趨向惡道非常迅速； 應當用智慧的力量，設定牢固的堤壩。 貪戀生死輪迴的勤苦，從未得到休息； 因為不知滿足的慾望，沉迷於五欲之中。 八種湯藥調和在一起，非常神奇有效； 順服甘露的滋味，使沉迷的人尋求解脫。 三界眾生，顛倒地看待事物； 在五道中顛倒輪迴，就像拍打皮球一樣跳來跳去。

English version Now I will roughly proclaim the Dharma, please listen attentively with a compassionate heart; These are the essential meanings of the Buddha's many scriptures, the teachings of the sage teachers. Spreading the Buddha's scriptures is most beneficial to the world; Those who receive the teachings will receive great blessings, benefiting all living beings. Universally praise all Buddhas, the wisdom of the sages and enlightened kings; Those who recite their names with a compassionate heart will receive immeasurable blessings. Now I will proclaim auspicious teachings, so that worries and suffering will be forever extinguished; Wherever you go, you will find peace and tranquility. Examine your emotions, focus on guarding your heart, and each of you listen quietly; Those who can practice the teachings can remove all defilements. Use the pure water of the Dharma to diligently wash your heart; Entering the deep pool of Nirvana, the body and mind will become very pure and bright. The five desires are like galloping wild horses, and the people of the world are all confused by them; Revolving in them without finding a way out, deceived by desires. Some people blindly rush about, alone in the cycle of the five paths; Use the reins of wisdom to properly control this foolish heart. You should use the whip of impermanence to whip and control the wild horses of desire; Frustrate the greedy desires, and make the mind abandon flattery. The six desires are like rivers flowing, heading towards evil paths very quickly; You should use the power of wisdom to set up strong dikes. Greedy for the hard work of the cycle of birth and death, never getting rest; Because of the insatiable desires, indulging in the five desires. Eight kinds of medicinal herbs mixed together are very magical and effective; Submitting to the taste of nectar, so that those who are addicted seek liberation. Beings in the three realms, view things upside down; Revolving upside down in the five paths, jumping around like a ball being hit.

。 　垂脫盡苦際，　　還復墮生死； 　今聞聖明教，　　宜息迷惑心。 　慈悲之光明，　　普照耀於世； 　愚睹熱時焰，　　癡心自迷惑。 　生死猶廣澤，　　孤麑迷於中； 　宜服飲法乳，　　除久饑虛渴。 　眾生從久來，　　為老死所吸； 　不喜見良藥，　　逆罵謗醫師。 　醫合三十七，　　雜藥神良膏； 　宜以方便求，　　勤服以除患。 　塵勞之長夜，　　眾生甚安眠； 　宜辦甘露鼓，　　寤令莫睡眠。 　佛日出於世，　　照曜法豐秋； 　宜以智慧眼，　　勤心普遍觀。 　眾生心如水，　　躁擾濁不明； 　以法渟使清，　　猶如秋時水。 　眾生善御心，　　定意不躁濁； 　速疾得歸趣，　　入于泥洹海。 　種種變形體，　　于生死長遠； 　天人三惡趣，　　地獄鬼畜生。 　今宜舍險欺，　　諂偽[仁-二+豈]𠐞形； 　入滅琉璃城，　　合為一種色。 　有王名阿育，　　無憂厚國土； 　能使怨憂恐，　　歸附者喜敬。 　普於此地立，　　八萬四千塔； 　天龍鬼神喜，　　聲震於天下。 　時金剛力士，　　聞是震動聲； 　佛法更盛明，　　因是追念佛

現代漢語譯本 擺脫一切痛苦的邊緣，卻又再次墮入生死輪迴； 如今聽聞聖明的教誨，應當止息迷惑的心。 慈悲的光明，普遍照耀世間； 愚人看到熱時的火焰，癡心自己迷惑。 生死就像廣闊的沼澤，迷失的小鹿在其中迷茫； 應當服用佛法的乳汁，解除長久的飢餓乾渴。 眾生從很久以來，被衰老和死亡所吸引； 不喜歡看到良藥，反而責罵誹謗醫生。 醫生調配三十七種，混合的靈藥神膏； 應當用方便的方法求取，勤奮服用以解除病患。 塵世勞苦的漫長黑夜，眾生睡得多麼安穩； 應當敲響甘露的鼓聲，喚醒他們不要再沉睡。 佛陀的太陽出現在世間，照耀著佛法豐收的秋天； 應當用智慧的眼睛，勤奮地普遍觀察。 眾生的心就像水，躁動渾濁不明； 用佛法使它平靜清澈，就像秋天的水一樣。 眾生善於駕馭自己的心，意志堅定不躁動渾濁； 迅速地得到歸宿，進入涅槃的海洋。 種種不同的形體，在生死中長久流轉； 天人、三惡道，地獄、餓鬼、畜生。 現在應當捨棄危險的欺騙，諂媚虛偽的醜陋形態； 進入寂滅的琉璃城，合為一種顏色。 有一位國王名叫阿育，他的國土沒有憂患； 能使怨恨、憂愁、恐懼的人，歸附他並感到喜悅敬畏。 普遍在這片土地上建立，八萬四千座佛塔； 天龍鬼神都感到歡喜，聲音震動天下。 當時金剛力士，聽到這震動的聲音； 佛法更加興盛光明，因此追念佛陀。

English version Having escaped the edge of all suffering, they fall back into the cycle of birth and death; Now hearing the teachings of the wise, one should cease the deluded mind. The light of compassion shines universally upon the world; The foolish see the heat of the flames, their deluded minds are self-deceived. Birth and death are like a vast swamp, a lost fawn wanders within; One should take the milk of the Dharma, to relieve long-standing hunger and thirst. Beings, from a long time ago, are drawn by old age and death; They do not like to see good medicine, instead they scold and slander the doctor. The doctor mixes thirty-seven, combined miraculous medicines and ointments; One should seek them with skillful means, diligently take them to relieve suffering. In the long night of worldly toil, beings sleep so soundly; One should sound the drum of sweet dew, to awaken them so they do not sleep. The sun of the Buddha appears in the world, illuminating the autumn of the abundant Dharma; One should use the eyes of wisdom, diligently and universally observe. The minds of beings are like water, agitated, turbid, and unclear; Use the Dharma to make it still and clear, like the water of autumn. Beings who are good at controlling their minds, with firm intention, not agitated or turbid; Quickly attain their destination, entering the ocean of Nirvana. Various different forms, in the long cycle of birth and death; Gods, humans, the three evil realms, hell, hungry ghosts, and animals. Now one should abandon dangerous deception, flattering and false ugly forms; Enter the crystal city of extinction, merging into one color. There was a king named Ashoka, whose land had no worries; He could make those with resentment, sorrow, and fear, submit to him and feel joy and reverence. He universally established on this land, eighty-four thousand pagodas; Gods, dragons, and spirits were all delighted, the sound shook the world. At that time, the Vajra warriors, heard this shaking sound; The Buddha's Dharma became more prosperous and bright, and because of this, they remembered the Buddha.

。 　低頭拄頰悶，　　惟佛在世時； 　諸天有問曰：　　「唯仁何為愁？」 　諦視良久間，　　然後乃長嘆； 　懷悲聲戰悵，　　發言報之曰： 「佛天中天師，　　施善教天人； 　追憶佛聖尊，　　是以愁悶耳！」 　是諸天人等，　　後生不見佛； 　佛去世之後，　　乃生於天上。 　始聞佛名號，　　衣毛皆起豎， 　因以慈敬心，　　問于金剛神： 「唯仁佛是誰？　　有何善妙德？ 　有何智慧力？　　有何律禁法？ 　其形貌何類？　　以何自嚴飾？ 　唯仁垂顧屈，　　為吾等具說。」 　以是光明言，　　勸進金剛神； 　發言猶花敷，　　含笑和顏曰： 「所問深妙法，　　難可倉卒說； 　諸聖不能究，　　獨我安能陳。 　若能以手指，　　舉拂世界地； 　四海諸淵池，　　一吸能令盡。 　若能都渾吞，　　鐵圍金剛山； 　以蓮花根絲，　　系懸須彌山。 　若欲圍纏裹，　　窮盡虛空表； 　若復欲計知，　　十方眾生數。 　是事猶易致，　　學之或可得； 　欲嘆佛功德，　　無能盡具者。 　愿承佛威神，　　令意不謬誤； 　能少少頒宣，　　嘆佛之德善。 　今我之所說，　　猶如鸚鵡言； 　以歡悅仁等，　　可專意諦聽

現代漢語譯本 低頭托著臉頰，感到悶悶不樂，只有在佛陀在世的時候才這樣； 諸天神問道：『您為何如此憂愁？』 我仔細地看了很久，然後才長嘆一聲； 帶著悲傷，聲音顫抖地回答說： 『佛陀是天中之天，是教導天人的導師； 我追憶佛陀的聖潔尊貴，因此感到憂愁！』 這些天人，後來才出生，沒有見過佛陀； 佛陀去世之後，他們才出生在天上。 剛聽到佛陀的名號，身上的汗毛都豎了起來， 因此以慈悲恭敬的心，問金剛神： 『您說的佛陀是誰？他有什麼美好的德行？ 有什麼樣的智慧力量？有什麼樣的戒律和禁法？ 他的形貌是什麼樣的？用什麼來莊嚴自己？ 請您屈尊，為我們詳細說說。』 用這樣光明的話語，勸請金剛神； 他的話語像花朵綻放，面帶微笑，和藹地說： 『你們所問的是深奧微妙的佛法，難以倉促說清； 諸位聖者都不能完全瞭解，我怎麼能說得清楚呢？ 如果能用手指，舉起整個世界的大地； 把四海的深淵池水，一口氣吸乾。 如果能把鐵圍山、金剛山都吞下； 用蓮花的根絲，繫住須彌山。 如果想要纏繞包裹，窮盡虛空的邊界； 如果想要計算知道，十方世界的眾生數量。 這些事情還比較容易做到，學習或許可以掌握； 想要讚歎佛陀的功德，卻沒有人能夠完全說盡。 愿承蒙佛陀的威神之力，使我的心意不至於謬誤； 能夠稍微宣說一點，讚歎佛陀的德行和善舉。 我現在所說的，就像鸚鵡學舌一樣； 爲了讓你們歡喜，請專心仔細聽。'

English version Lowering my head and propping my cheek, I felt a deep melancholy, something that only happened when the Buddha was alive; The devas asked: 'Why are you so sorrowful?' I gazed intently for a long time, and then let out a long sigh; With sadness, my voice trembling, I replied: 'The Buddha is the teacher of gods and humans, the highest among the heavens; I am sorrowful because I am remembering the Buddha's sacred and noble presence!' These devas were born later and had not seen the Buddha; They were born in the heavens after the Buddha had passed away. Upon first hearing the Buddha's name, the hairs on their bodies stood on end, Therefore, with compassionate and respectful hearts, they asked the Vajra deity: 'Who is this Buddha you speak of? What are his virtuous qualities? What kind of wisdom and power does he possess? What are his precepts and prohibitions? What does he look like? How does he adorn himself? Please condescend to tell us in detail.' With these bright words, they urged the Vajra deity; His words were like blossoming flowers, and with a smile, he said kindly: 'What you ask about is the profound and subtle Dharma, difficult to explain in haste; Even the sages cannot fully comprehend it, how could I possibly explain it clearly? If one could use a finger to lift the entire earth; And in one breath, drain the pools of the four seas. If one could swallow the Iron Mountain and the Vajra Mountain; And use a lotus root thread to suspend Mount Sumeru. If one wanted to wrap and encompass the boundaries of empty space; If one wanted to count and know the number of beings in the ten directions. These things would still be easier to accomplish, and perhaps one could learn them; But to praise the Buddha's merits, no one can fully express them. I wish to receive the Buddha's majestic power, so that my intentions will not be mistaken; And be able to proclaim a little, praising the Buddha's virtues and good deeds. What I am about to say is like a parrot repeating words; To bring you joy, please listen attentively.'

。」

佛本行經稱歎如來品第二

今欲升清虛，　　翔佛無外法； 　適欲稱發言，　　心為之沉疑。 　吾心之羽翮，　　勢弱不能強； 　佛之空無慧，　　包博虛空外。 　假令有力士，　　盡力射虛空； 　箭行過劫數，　　不能至空際。 　若干賢聖明，　　于佛大空慧； 　以無量辯才，　　不嘆盡佛德。 　已度苦海岸，　　枯竭愛慾河； 　塞生老死淵，　　開立大法海。 　天人及異術，　　不能盡意源； 　是故佛慧海，　　深邃無涯底。 　須彌眾山王，　　諸天游居上； 　佛德喻須彌，　　莫能見頂者。 　魔王進三女，　　來欲亂道意； 　所至靡不惑，　　唯佛慈能護。 　魔王十八億，　　變形來欲戰； 　佛從衣出臂，　　如日照云赤。 　以百福相手，　　擬地勝魔王； 　不敢當佛德，　　猶冥眺日光。 　諸天無能毀，　　魔王貢高幢； 　唯佛能碎壞，　　佛豎大法幢。 　其餘塵勞王，　　強力含怒害； 　愚癡及死魔，　　軍率諸子孫。 　愛生五蓋子，　　先登纏覆世； 　有餘懷害進，　　變形若干種。 　怒害疾慳妒，　　熱惱慢貢高； 　倒見貪慾界，　　邪癡塵勞王。 　其弊懷害強，　　圍繞求對戰； 　結布塵勞陣，　　各現武備力

現代漢語譯本 《佛本行經》稱歎如來品第二 如今我想要升入清虛之境，翱翔于佛陀無邊無際的法理之中； 剛想開口稱讚，心中卻充滿了猶豫和遲疑。 我的心就像羽翼，力量微弱無法強行高飛； 佛陀的空性智慧，包容廣大，超越虛空之外。 假設有大力士，用盡全力射向虛空； 箭矢飛行經過無數劫，也無法到達虛空的邊際。 即使有眾多賢聖之人，對於佛陀廣大的空性智慧； 用無量的辯才，也無法完全讚歎佛陀的功德。 佛陀已經度過苦難的彼岸，枯竭了愛慾的河流； 堵塞了生老病死的深淵，開闢了廣大的佛法之海。 天人以及各種異術，都無法窮盡佛陀的意念之源； 因此佛陀的智慧之海，深邃而沒有邊際。 須彌山是眾山之王，諸天都在其上居住； 佛陀的功德就像須彌山，沒有人能夠見到它的頂峰。 魔王派遣三個女兒，前來擾亂佛陀的道心； 她們所到之處無不迷惑眾生，只有佛陀的慈悲能夠守護。 魔王率領十八億魔眾，變化形體前來挑戰； 佛陀從衣袖中伸出手臂，如同太陽照耀紅雲一般。 用具有百福的雙手，按壓地面戰勝魔王； 魔王不敢直視佛陀的功德，就像在黑暗中眺望太陽。 諸天都無法摧毀，魔王高舉的驕慢之幢； 只有佛陀能夠將其粉碎，佛陀豎立起偉大的佛法之幢。 其餘的塵勞之王，用強大的力量懷著憤怒進行傷害； 愚癡以及死魔，率領著他們的子孫。 愛慾生出的五蓋之子，首先登上舞臺纏縛世人； 還有其餘懷著惡意前來，變化成各種各樣的形態。 憤怒、傷害、嫉妒、慳吝，熱惱、傲慢、貢高； 顛倒的見解、貪慾的境界，邪見、愚癡，這些都是塵勞之王。 他們的弊端在於懷著強烈的惡意，圍繞著佛陀尋求對戰； 結成塵勞的陣勢，各自展現他們的武力。

English version The Second Chapter of the Sutra of the Past Vows of the Buddhas: Praising the Tathagata Now I wish to ascend to the pure void, soaring in the boundless Dharma of the Buddha; Just as I intend to speak in praise, my heart is filled with hesitation and doubt. My heart is like wings, weak and unable to forcefully fly high; The Buddha's wisdom of emptiness is vast, encompassing beyond the void. Suppose there is a strongman, exerting all his strength to shoot into the void; The arrow travels through countless kalpas, yet cannot reach the edge of the void. Even if there are numerous wise and holy beings, regarding the Buddha's vast wisdom of emptiness; With immeasurable eloquence, they cannot fully praise the Buddha's virtues. The Buddha has already crossed the shore of suffering, dried up the river of desire; Blocked the abyss of birth, old age, sickness, and death, and opened up the vast ocean of Dharma. Gods, humans, and various supernatural powers cannot exhaust the source of the Buddha's thoughts; Therefore, the Buddha's ocean of wisdom is profound and without boundaries. Mount Sumeru is the king of mountains, where the gods reside; The Buddha's virtues are like Mount Sumeru, no one can see its peak. The demon king sent three daughters to disturb the Buddha's mind of the Way; Wherever they go, they confuse sentient beings, only the Buddha's compassion can protect. The demon king led eighteen billion demons, transforming their forms to challenge; The Buddha extended his arm from his sleeve, like the sun shining on red clouds. With hands possessing a hundred blessings, he pressed the ground and defeated the demon king; The demon king dared not look directly at the Buddha's virtues, like gazing at the sun in darkness. The gods cannot destroy the demon king's arrogant banner; Only the Buddha can shatter it, the Buddha raises the great banner of Dharma. The remaining kings of defilements, with great power, harbor anger and seek to harm; Ignorance and the demon of death, lead their children and grandchildren. The five children of desire, first ascend the stage to entangle the world; And others, harboring malice, come in various forms. Anger, harm, jealousy, stinginess, vexation, arrogance, conceit; Perverted views, the realm of desire, wrong views, ignorance, these are the kings of defilements. Their flaw lies in harboring strong malice, surrounding the Buddha seeking battle; Forming the array of defilements, each displaying their martial power.

。 　各放剛猛弩，　　以中凡愚夫； 　其箭如毒蛇，　　又有如熾火。 　迦葉佛已來，　　無與為對者； 　佛德障其箭，　　益甚放燋燃。 　乘戒德之車，　　被忍辱牢鎧； 　駕以精進馬，　　入滅塵勞陣。 　以正見利鉾，　　以正思為箭； 　以正言為羽，　　以正行為筈。 　以正路為矢，　　意筒中拔箭； 　放慈弓駃發，　　佛箭名四等。 　一發滅塵勞，　　震三千世界； 　慧熾燒塵欲，　　猶如軍被燒。 　施戒忍進定，　　慧信及堅固； 　守志不移動，　　猶眾川歸海。 　世清空中明，　　十方普蒙安； 　心一定堅固，　　思惟世起滅。 　以得金剛心，　　壞碎塵勞山； 　以佛眼觀見，　　三千界如鏡。 　外學諸神仙，　　久學無所覺； 　一切智無師，　　名諸師之師。 　強慧金剛觜，　　潰壞癡堅卵； 　脫出愚冥獄，　　陵無為清虛。 　天上食甘露，　　食隨蘭馬麥； 　不甘著天味，　　不患厭馬麥。 　調達怒放石，　　羅云立其前； 　俱以慈眼視，　　見毒栴檀等。 　外學所誹謗，　　天人所稱歎； 　於二意不動，　　猶口吹鬚彌。 　名聞三千世，　　佛是普世師； 　好首所虛謗，　　心等無喜戚

現代漢語譯本 他們各自放出強勁的弩箭，用來射中那些凡夫俗子； 他們的箭像毒蛇一樣，又像燃燒的火焰。 自從迦葉佛以來，沒有人能與他們對抗； 佛的德行阻擋了他們的箭，反而使火焰燃燒得更加猛烈。 乘坐戒律和德行的車子，穿上忍辱的堅固鎧甲； 駕馭著精進的駿馬，進入消滅塵世煩惱的戰場。 用正見作為鋒利的矛，用正思作為箭； 用正語作為箭的羽毛，用正行作為箭的尾部。 用正路作為箭桿，從意念的箭筒中拔出箭； 放出慈悲的弓箭，快速發射，佛的箭名為四等。 一箭射滅塵世的煩惱，震動三千世界； 智慧的火焰燃燒著塵世的慾望，就像軍隊被燒燬一樣。 佈施、持戒、忍辱、精進、禪定，智慧、信仰和堅定； 堅守志向不動搖，就像眾多的河流歸向大海。 世界清凈，空中光明，十方普遍得到安寧； 心意一旦堅定，就思考世界的生起和滅亡。 以獲得金剛般的心，摧毀塵世煩惱的山； 用佛的眼睛觀察，三千世界就像一面鏡子。 外道的那些神仙，學習很久也沒有覺悟； 一切智者沒有老師，被稱為所有老師的老師。 用強大的智慧金剛嘴，擊潰愚癡堅硬的卵； 從愚昧黑暗的監獄中脫身，超越無為的清凈虛空。 在天上吃甘露，有時也吃粗糙的馬麥； 不貪戀天上的美味，也不厭惡粗糙的馬麥。 提婆達多憤怒地投擲石頭，羅睺羅站在他的面前； 他們都用慈悲的眼睛看著他，把毒藥看作是栴檀一樣。 外道所誹謗的，天人所稱讚的； 對於這兩種態度，內心都不動搖，就像用嘴吹動須彌山一樣。 名聲傳遍三千世界，佛是普世的導師； 即使被那些好出風頭的人虛假誹謗，內心也平靜無波，沒有喜悅或悲傷。

English version They each release powerful crossbows, to strike ordinary, foolish people; Their arrows are like venomous snakes, and also like blazing fire. Since the time of Kashyapa Buddha, no one has been able to oppose them; The Buddha's virtue blocks their arrows, and instead makes the flames burn even more fiercely. Riding in the chariot of precepts and virtue, wearing the firm armor of patience; Driving the steed of diligence, entering the battlefield to extinguish worldly afflictions. Using right view as a sharp spear, using right thought as an arrow; Using right speech as the feathers of the arrow, using right action as the arrow's nock. Using the right path as the arrow shaft, drawing the arrow from the quiver of intention; Releasing the bow of compassion, swiftly firing, the Buddha's arrows are called the four immeasurables. One arrow extinguishes worldly afflictions, shaking the three thousand worlds; The flames of wisdom burn away worldly desires, just as an army is burned. Giving, keeping precepts, patience, diligence, meditation, wisdom, faith, and steadfastness; Holding firm to one's aspirations, unmoving, like many rivers returning to the sea. The world is pure, the sky is bright, all directions universally receive peace; Once the mind is firm, it contemplates the arising and ceasing of the world. Having obtained a diamond-like mind, shattering the mountain of worldly afflictions; Observing with the Buddha's eye, the three thousand worlds are like a mirror. Those celestial beings of external paths, having studied for a long time, have not awakened; The all-knowing one has no teacher, and is called the teacher of all teachers. With the powerful wisdom of a diamond beak, crushing the hard egg of ignorance; Escaping from the prison of foolish darkness, surpassing the pure emptiness of non-action. Eating ambrosia in the heavens, sometimes eating coarse barley; Not craving the flavors of heaven, nor disliking the coarse barley. Devadatta angrily throws a stone, Rahula stands before him; They both look at him with compassionate eyes, seeing poison as if it were sandalwood. Slandered by external paths, praised by gods and humans; Towards these two attitudes, the mind does not waver, like blowing Mount Sumeru with one's breath. Fame spreads throughout the three thousand worlds, the Buddha is the universal teacher; Even if falsely slandered by those who seek attention, the mind remains calm, without joy or sorrow.

。 　愚利衰譭譽，　　若稱譏苦樂； 　八法不能染，　　猶如水蓮花。 　天上人間樂，　　視皆為不實； 　觀世如愚戲，　　有形皆空無。 　三惡趣眾生，　　開其難開門； 　空三惡趣獄，　　導天人無為。 　經趣度三世，　　縛阿須倫憍； 　勸導眾善本，　　雨三寶於世。 　往古轉輪王，　　自在於四方； 　於己不自從，　　免死至無為。 　佛修種種業，　　治理法空城； 　濟脫塵勞賊，　　將至無為城。

日明照晝不及夜，　　不曜天上三惡趣； 　佛光晝夜三千世，　　及至一切眾生心。 　佛神妙暉常盛明，　　千萬無數難可喻； 　月之盛明十五日，　　其暉曜夜無益晝。

天帝懷憂悴，　　壽命臨終沒； 　垂退失天福，　　詣佛還見諦。 　日月世眼目，　　阿須倫所嬈； 　佛慈濟世間，　　救令不遭厄。 　憂煙想如焰，　　樂欲如服藥； 　愛著喻盛火，　　佛滅以法水。 　懷恚甚怒害，　　飲醉狂惑亂； 　鴦崛魔醉象，　　佛以慈制伏。

無量生死堅纏裹，　　愚癡之賊蔽其目； 　佛以言箄智慧藥，　　決除郁鞞迦葉賊。 　是三人等塵甚厚，　　假令聲聞如恒沙； 　無有能動其毛者，　　唯佛濟使睹道明

現代漢語譯本 愚笨、利益、衰敗、譭謗、讚譽，就像稱量譏諷、痛苦、快樂一樣； 這八種世俗的法則不能沾染我，就像水中的蓮花一樣清凈。 天上的快樂和人間的快樂，我都看作是不真實的； 觀察世間就像看愚人演戲，一切有形的東西都是空無的。 為三惡道的眾生，開啟那難以開啟的解脫之門； 清空三惡道的地獄，引導天人走向無為的境界。 佛經引導眾生度過三世，束縛阿修羅的驕傲； 勸導眾生行善的根本，像雨水一樣將佛法僧三寶灑向世間。 往昔的轉輪聖王，自在地統治四方； 卻不能自在地控制自己，最終免除死亡，達到無為的境界。 佛陀修行種種善業，治理這空性的法城； 救濟解脫被塵勞煩惱所困擾的眾生，將他們帶到無為的境界。 太陽的光明只能照亮白天，不能照耀夜晚，也不能照耀天上和三惡道； 而佛的光明晝夜都能照耀三千世界，甚至能照到一切眾生的內心。 佛的神妙光輝永遠盛大光明，千萬無數難以比喻； 月亮最明亮的時候是十五，它的光輝只能照耀夜晚，對白天沒有益處。 天帝感到憂愁憔悴，壽命將盡； 即將失去天上的福報，來到佛前才得以見到真理。 太陽和月亮是世間的眼睛，卻被阿修羅所擾亂； 佛陀慈悲救濟世間，救度眾生免遭災厄。 憂愁的煙霧就像火焰，貪圖享樂就像服用毒藥； 愛戀執著就像熊熊大火，佛陀用佛法之水將其熄滅。 懷恨憤怒就像毒害，喝醉了酒一樣狂亂迷惑； 像鴦崛摩這樣的醉象，佛陀用慈悲將其制伏。 無量的生死像堅固的繩索一樣纏繞著我們，愚癡的賊遮蔽了我們的眼睛； 佛陀用智慧的藥和言語的工具，徹底除去了郁鞞迦葉等賊。 這三個人等同於塵土一樣厚重，即使有像恒河沙一樣多的聲聞； 也沒有人能動搖他們的一根毫毛，只有佛陀才能救度他們，使他們見到真理的光明。

English version Foolishness, gain, decay, defamation, and praise, are like measuring criticism, suffering, and joy; These eight worldly laws cannot taint me, just like a lotus flower in water is pure. The joys of heaven and the joys of the human world, I see them all as unreal; Observing the world is like watching a fool's play, all forms are empty and without substance. For the beings in the three evil realms, open the door of liberation that is difficult to open; Empty the hells of the three evil realms, and guide the gods and humans to the realm of non-action. The scriptures guide beings to transcend the three times, and bind the pride of the Asuras; Encourage all beings to practice the roots of goodness, and like rain, spread the Three Jewels to the world. The ancient wheel-turning kings, freely ruled the four directions; Yet they could not freely control themselves, and ultimately escaped death to reach the realm of non-action. The Buddha cultivated various good deeds, and governed this empty city of Dharma; Rescuing and liberating beings troubled by the dust and afflictions, leading them to the city of non-action. The sun's light can only illuminate the day, not the night, nor the heavens and the three evil realms; But the Buddha's light can illuminate the three thousand worlds day and night, and even reach the hearts of all beings. The Buddha's wondrous radiance is always vast and bright, countless and difficult to describe; The moon's brightest time is the fifteenth, its light can only illuminate the night, and is of no benefit to the day. The heavenly emperor feels worried and haggard, his lifespan is coming to an end; About to lose his heavenly blessings, he came before the Buddha and was able to see the truth. The sun and moon are the eyes of the world, yet they are disturbed by the Asuras; The Buddha's compassion saves the world, rescuing beings from calamities. The smoke of worry is like flames, indulging in pleasure is like taking poison; Attachment and clinging are like a raging fire, the Buddha extinguishes it with the water of Dharma. Harboring hatred and anger is like poison, being drunk is like being confused and bewildered; Like the drunken elephant Angulimala, the Buddha subdued him with compassion. Limitless births and deaths bind us like strong ropes, the thief of ignorance obscures our eyes; The Buddha, with the medicine of wisdom and the tools of speech, completely removed the thieves like Uruvilva Kashyapa. These three people are as thick as dust, even if there were as many Shravakas as the sands of the Ganges; None of them could move a single hair on them, only the Buddha can save them and enable them to see the light of truth.

。

容貌甚憍慢，　　因寶黼黻服； 　迸沙最矜高，　　見佛屈修禮。 　頭如戴火焰，　　牙長眼正赤； 　怒則擲火燒，　　佛降阿臘鬼。 　龍王懷毒怒，　　雹害魔竭國； 　佛動地崩山，　　威勢滅龍毒。 　佛猶大象王，　　入生死華池； 　踐蹈塵勞草，　　佇立泥洹中。 　佛導度生死，　　如牛渡流河； 　眾生渡至今，　　如群牛隨導。 　佛如八解池，　　生法芙蓉花； 　天人如蜂集，　　服香則離苦。 　諸天聞海水，　　底有不死藥； 　以海大龍王，　　纏繞須彌山。 　諸天阿須倫，　　攬海至千歲； 　設若干方便，　　盡力甚勤苦。 　引萬種藥精，　　進令水上凝； 　謂是不死藥，　　接盛以金瓶。 　服者不永壽，　　不離老病死； 　意謬持神藥，　　轉輪無邊際。 　佛以七覺意，　　慧力攬大海； 　圍繞以滅定，　　引以精進力。 　致出甘露藥，　　永安滅老病； 　最樂滅眾苦，　　服者離生死。

佛明喻日不亂精，　　盛喻月滿而不寒； 　樂過六天而消欲，　　焰如盛火無所燒。 　法甚微妙德行具，　　眾善伏藏稱福聚； 　普集天人之善好，　　嘆視佛德無厭足

現代漢語譯本 容貌極其驕傲自大，是因為穿著華麗的官服； 噴沙時最為自負，見到佛陀卻會屈身行禮。 頭頂像戴著火焰，牙齒長而眼睛通紅； 發怒時會噴火焚燒，佛陀降服了阿臘鬼。 龍王懷著劇毒的怒火，用冰雹危害魔竭國； 佛陀震動大地，崩裂山巒，用威勢消滅了龍的毒害。 佛陀就像大象王，進入生死的華麗池塘； 踐踏塵世煩惱的草，安住在涅槃之中。 佛陀引導眾生度過生死，如同牛渡過河流； 眾生渡過至今，如同群牛跟隨引導。 佛陀如同八解脫的池塘，生長出佛法的芙蓉花； 天人如同蜜蜂聚集，服用花香就能脫離痛苦。 諸天聽說海水中，有不死之藥； 就讓海中大龍王，纏繞著須彌山。 諸天和阿修羅，攬取海水長達千年； 設定各種各樣的方便法門，盡力非常勤勞辛苦。 引出萬種藥物的精華，使其在水面上凝結； 認為這是不死之藥，用金瓶接盛。 服用的人不能長壽，不能脫離衰老、疾病和死亡； 錯誤地認為這是神藥，在輪迴中無邊無際。 佛陀用七覺支的智慧，用慧力攬取大海； 用滅盡定圍繞，用精進的力量牽引。 取出甘露之藥，永遠安寧，滅除衰老和疾病； 最快樂的是滅除眾苦，服用的人脫離生死。 佛陀的明智如同太陽不亂其光輝，盛大如同滿月而不寒冷； 快樂勝過六慾天而消滅慾望，光焰如同盛火而無所焚燒。 佛法極其微妙，德行圓滿，各種善行都像伏藏一樣，被稱為福德的聚集； 普遍聚集天人的美好，讚歎瞻仰佛陀的德行，沒有厭足。

English version His appearance was extremely arrogant, because of the ornate official robes he wore; He was most conceited when spewing sand, but would bow respectfully when seeing the Buddha. His head was like wearing flames, his teeth were long and his eyes were red; When angry, he would spew fire to burn, but the Buddha subdued the Arāka demon. The Dragon King harbored poisonous anger, using hail to harm the Magadha kingdom; The Buddha shook the earth, causing mountains to collapse, using his power to eliminate the dragon's poison. The Buddha was like the king of elephants, entering the splendid pond of birth and death; Trampling the grass of worldly afflictions, he stood in Nirvana. The Buddha guides sentient beings across birth and death, like cattle crossing a river; Sentient beings have crossed to this day, like a herd of cattle following their guide. The Buddha is like the pond of eight liberations, growing the lotus flowers of the Dharma; Heavenly beings gather like bees, and by taking the fragrance, they can escape suffering. The gods heard that in the sea, there was an elixir of immortality; So they had the great dragon king of the sea coil around Mount Sumeru. The gods and Asuras drew seawater for a thousand years; Setting up various expedient means, they exerted themselves with great diligence and hardship. They extracted the essence of ten thousand medicines, causing them to congeal on the water's surface; Thinking it was the elixir of immortality, they collected it in golden bottles. Those who took it could not live forever, nor escape old age, sickness, and death; Mistakenly believing it to be a divine medicine, they revolved in samsara without end. The Buddha, with the wisdom of the seven factors of enlightenment, used his wisdom to draw the great sea; Surrounding it with the cessation of perception and feeling, he drew it with the power of diligence. He brought forth the nectar of immortality, forever peaceful, eliminating old age and sickness; The greatest joy is the elimination of all suffering, and those who take it escape birth and death. The Buddha's wisdom is like the sun, not disturbing its light, and his greatness is like the full moon, not cold; His joy surpasses the six desire heavens and extinguishes desire, his flames are like a great fire that burns nothing. The Dharma is extremely subtle, with perfect virtue, all good deeds are like hidden treasures, called the gathering of blessings; Universally gathering the goodness of gods and humans, they admire and gaze upon the Buddha's virtue, without ever being satisfied.

。 　光耀如日明如月，　　悅目如華聲雷震； 　步如象王忍如地，　　普勝世間佛獨最。 　如是無量清妙嘆，　　眾聖窮劫不能盡； 　況吾愚淺欲究竟，　　猶無舟船欲渡海。

諸天皆叉手，　　懷悅謂金剛； 　愿佛下兜術，　　即受許為說。

佛本行經降胎品第三

處兜術宮時，　　以天眼普觀； 　睹眾生苦惱，　　追憶往古誓。 　本願安眾生，　　累劫勞求佛； 　生生遭艱難，　　不厭種德本。 　第一上祠祀，　　從發意以來； 　以金遍佈施，　　惠施手成德。 　從初種種施，　　聞者衣毛豎； 　頭目身手足，　　妻子所愛重。 　嚴駕名象馬，　　寶車垂真珠； 　若當合聚此，　　普地不容受。 　勤施聲雷震，　　如天降時雨； 　累劫以慧水，　　普潤飽眾生。 　施酪池乳江，　　福山酥如泉； 　蜜塹石蜜積，　　普嚴飾此地。 　未曾違求者，　　與與無所逆； 　水灌受者手，　　喻於四大海。 　奉父母明師，　　慈心具種事； 　所施無涯限，　　成施度無極。 　所生守戒勝，　　沒命不穢禁； 　剃頭為沙門，　　發積喻大山。 　生愚夫五欲，　　遭沒命危難； 　不動毀凈禁，　　具戒度無極

現代漢語譯本 光芒像太陽一樣耀眼，像月亮一樣明亮，令人賞心悅目，如同鮮花盛開，聲音如雷霆般震動。 行走如象王般穩健，忍耐如大地般寬廣，普遍勝過世間一切，佛陀最為尊貴。 如此無量清凈微妙的讚歎，即使眾聖賢窮盡劫數也無法說完。 更何況我如此愚昧淺薄，想要徹底瞭解，就像沒有船隻卻想渡過大海一樣。 諸天都雙手合十，懷著喜悅對金剛說： 『愿佛陀降臨兜率天，我們立即接受您的教誨。』

佛本行經 降胎品 第三

當佛陀在兜率宮時，用天眼普遍觀察。 看到眾生的苦惱，回憶起往昔的誓願。 本願是安頓眾生，累劫勤勞求得佛果。 生生世世遭遇艱難，不厭倦地種下功德的根本。 從最初發愿以來，就進行第一等的祭祀。 用黃金普遍佈施，惠施的手成就了功德。 從最初的種種佈施，聽到的人都汗毛豎立。 頭、眼睛、身體、手、腳，以及妻子等所愛重之物。 裝飾華麗的名象、駿馬，寶車上垂掛著珍珠。 如果把這些都聚集起來，整個大地都無法容納。 勤奮佈施的聲音如雷霆般震動，如同天降及時雨。 累劫用智慧之水，普遍滋潤飽滿眾生。 佈施酪池、乳江，福德如山，酥油如泉。 蜜糖深溝，石蜜堆積，普遍裝飾這片土地。 從未違背求助者，給予時毫無阻礙。 用水澆灌受施者的手，如同四大海一樣廣闊。 奉養父母和明師，以慈悲心具足各種善行。 所施捨的沒有邊際，成就了佈施的無上功德。 所生之處都持戒清凈，即使喪命也不違犯戒律。 剃髮出家為沙門，頭髮堆積如大山。 生為愚夫，貪戀五欲，遭遇喪命的危險。 也不動搖毀壞清凈的戒律，具足戒律，度脫無極。

English version The light shines like the sun, as bright as the moon, pleasing to the eye like blooming flowers, and the sound is like thunder. Walking as steady as an elephant king, enduring as vast as the earth, universally surpassing all in the world, the Buddha is the most honored. Such immeasurable pure and subtle praises, even if all the sages exhaust countless eons, they cannot finish speaking. Moreover, how can I, so foolish and shallow, desire to fully understand, like wanting to cross the sea without a boat? All the heavens fold their hands, with joy, they say to Vajra: 'May the Buddha descend to Tushita Heaven, we will immediately receive your teachings.'

The Buddha's Fundamental Acts Sutra, Chapter Three: Descent into the Womb

When the Buddha was in Tushita Palace, he used his heavenly eye to observe universally. Seeing the suffering of sentient beings, he recalled his past vows. His original vow was to settle sentient beings, and he diligently sought Buddhahood for countless eons. Life after life, he encountered difficulties, never tiring of planting the roots of merit. From the very beginning of his aspiration, he performed the highest sacrifices. He universally gave gold, and his giving hand achieved merit. From the very first acts of giving, those who heard it had their hair stand on end. Head, eyes, body, hands, feet, and even beloved things like wives. Ornately decorated famous elephants, fine horses, and jeweled carriages hung with pearls. If all of these were gathered together, the entire earth would not be able to contain them. The sound of his diligent giving was like thunder, like timely rain from the sky. For countless eons, he used the water of wisdom to universally nourish and satiate sentient beings. He gave pools of yogurt, rivers of milk, merit like mountains, and ghee like springs. Honey trenches, and piles of rock candy, universally adorned this land. He never refused those who asked for help, giving without any hindrance. Pouring water on the hands of the recipients, it was as vast as the four great oceans. Serving parents and wise teachers, with a compassionate heart, he fulfilled all kinds of good deeds. His giving was boundless, achieving the supreme merit of giving. Wherever he was born, he upheld the precepts purely, never violating them even at the cost of his life. He shaved his head and became a Shramana, his hair piled up like a great mountain. Born as a foolish man, he was greedy for the five desires, facing the danger of losing his life. Yet he did not waver or break the pure precepts, fulfilling the precepts, and crossing over without limit.

。 　生得尊自由，　　未曾施人惡； 　截頭目手足，　　心定得忍辱。 　情悟發求佛，　　逮進超九劫； 　彌勒等應先，　　勇猛出其前。 　貪慕深妙法，　　因身受慧義； 　入火投山巖，　　支節鐵針釘。 　十八法智慧，　　奉行無發勞； 　覺了一切原，　　度智無極岸。 　施戒忍進定，　　智慧江海淵； 　慈悲傷眾生，　　成喜悅光耀。 　毛孔雜色光，　　明動兜術宮； 　諸天懷疑集，　　肅敬禮菩薩。

即時種種擊金鼓，　　任資賦與七覺籌； 　誰欲與吾降世間？　　故相延請法賓會。 　光從兜術照四方，　　樂役力渚閻浮提； 　即敕侍臣卿月猛：　　「汝識世間大國王。

「何國可託生？　　不違古典制； 　應遭遇菩薩，　　奉順佛言教。」 　對曰：「唯聖聽，　　有大豪尊王， 　有王名善求，　　典主王舍城。 　婆羅奈城主，　　王名曰善猛， 　蝎國王百才，　　郁禪王名巢， 　光焰王留生，　　又王名勇武， 　王善臂之子，　　又名白雪王。

「是八大王有名聞，　　不審為可託生不？」 　曰：「有是王穢不真，　　遍更察觀真正者。」 　思惟斯須曰：「更有，　　轉輪王種壽興后， 　王最盈后名師子，　　其子白凈釋中尊

現代漢語譯本 天生就享有尊貴的自由，從未對他人施加惡行； 即使被砍頭、斷手足，內心也能堅定地忍受屈辱。 領悟到真情后發願求佛，修行精進超越了九劫； 彌勒等菩薩都應先於我成佛，我將勇猛地走在他們前面。 貪求深奧微妙的佛法，因此以自身領悟智慧的真諦； 縱然入火、投身山崖，身體被鐵釘穿刺也無所畏懼。 奉行十八種智慧法門，從不感到疲憊； 覺悟了一切事物的本源，到達了智慧的無邊彼岸。 佈施、持戒、忍辱、精進、禪定，智慧如江海般深邃； 慈悲憐憫眾生，成就了喜悅的光輝。 毛孔散發出各種顏色的光芒，照亮了兜率宮； 諸天心生疑惑聚集在一起，恭敬地禮拜菩薩。 隨即敲響各種金鼓，任由菩薩選擇七覺支； 誰願意與我一同降生到世間？因此廣邀法會嘉賓。 光明從兜率宮照耀四方，樂於在閻浮提世界辛勤勞作； 立即敕令侍臣卿月猛：『你認識世間的大國王。』 『哪個國家可以託生？不違背古代的制度； 應該遇到菩薩，奉行佛的教誨。』 回答說：『遵從聖意，有大豪尊貴的國王， 有位國王名叫善求，掌管王舍城。 婆羅奈城的國王，名叫善猛， 蝎國王百才，郁禪國王名叫巢， 光焰國王留生，還有國王名叫勇武， 善臂王的兒子，又名白雪王。 『這八位大王都很有名望，不知道是否可以託生？』 回答說：『這些國王不夠純正，要仔細觀察真正純正的。』 思考片刻后說：『還有，轉輪王后裔壽興之後， 國王最受寵愛的王后名叫師子，她的兒子是白凈釋迦中的尊者。』

English version Born with noble freedom, never inflicting evil on others; Even if beheaded, hands and feet severed, the heart remains steadfast in enduring humiliation. Having realized the truth, vowed to seek Buddhahood, diligently cultivating beyond nine kalpas; Maitreya and other Bodhisattvas should attain Buddhahood before me, I will bravely walk ahead of them. Greedy for the profound and subtle Dharma, thus understanding the essence of wisdom through oneself; Even if entering fire, throwing oneself off cliffs, the body pierced by iron nails, there is no fear. Practicing the eighteen wisdom dharmas, never feeling weary; Awakened to the origin of all things, reaching the boundless shore of wisdom. Generosity, discipline, patience, diligence, meditation, wisdom as deep as rivers and seas; Compassion for all beings, achieving the radiance of joy. Pores emitting various colors of light, illuminating the Tushita Palace; The devas, filled with doubt, gathered together, respectfully bowing to the Bodhisattva. Immediately striking various golden drums, allowing the Bodhisattva to choose the seven factors of enlightenment; Who is willing to descend to the world with me? Therefore, inviting guests to the Dharma assembly. Light shining from the Tushita Palace in all directions, happy to labor diligently in Jambudvipa; Immediately ordering the attendant Qingyuemeng: 'You know the great kings of the world.' 'Which country can I be born into? Without violating ancient systems; Should encounter a Bodhisattva, follow the Buddha's teachings.' Answered: 'According to your holy will, there are great and noble kings, There is a king named Shanqiu, who governs the city of Rajagriha. The king of Varanasi, named Shanmeng, King Xie of Baicai, King Yuchan named Chao, King Guangyan Liusheng, and another king named Yongwu, The son of King Shanbi, also named King Baixue. 'These eight great kings are well-known, I wonder if it is suitable to be born into their families?' Answered: 'These kings are not pure enough, carefully observe those who are truly pure.' After thinking for a moment, said: 'There is also, after the descendants of the Chakravartin King Shou Xing, The king's most beloved queen is named Shizi, her son is the honored one among the Shakyas, Baijing.'

。」

「善妙稱吾意，　　應託生為子。 　白凈男中上，　　妙后女中英； 　諸城邑之中，　　迦夷羅越最。 　今日吾當降，　　施善於世間； 　示眾生以正，　　牢縛欲枷鎖。 　破壞生死獄，　　開示無為路； 　示眾生方便，　　令出生死獄。 　卿等誰欲樂，　　離苦滅度安； 　欲自度苦者，　　與吾俱降下。」 　頒宣是法已，　　便下兜術宮； 　顯乘令普知，　　白象如銀山。 　菩薩乘象王，　　如日照白雲； 　諸天鼓樂舞，　　普雨雜色花。 　日精之明珠，　　光照耀王宮； 　降神下生時，　　現瑞甚微妙。 　菩薩降入胎，　　如雁處清淵； 　如秋盛月照，　　如象處花池。 　日以光照好，　　月以盛明珠； 　菩薩無可喻，　　唯與善福俱。 　處妙后胎已，　　地六反震動； 　猶如水中船，　　空中崩雷聲。 　海池肅肅動，　　眾流凈澄清； 　諸天于空中，　　布華如帳縵。 　稱慶踴躍喜，　　地神欣然笑； 　諸華盡敷鮮，　　遍地無空缺。 　樹神見眾花，　　開張如目視； 　魔王愛樂樹，　　即萎憔悴愁。

妙后寐寤尋憶夢，　　諸根寂然喜踴躍； 　舉目四向遍察視，　　王顏怡悅蓮華色

現代漢語譯本 『善哉，此言合我心意，應當託生為子。 在白凈的男子中，他是最上等的；在美好的女子中，她是傑出的。 在所有的城邑之中，迦毗羅衛城是最好的。 今日我應當降生，將善施予世間； 向眾生展示正道，解開束縛慾望的枷鎖。 摧毀生死輪迴的牢獄，開示無為的道路； 向眾生展示方便之法，令他們脫離生死牢獄。 你們之中誰願意，脫離痛苦，達到寂滅安樂？ 想要自我解脫痛苦的人，與我一同降生吧。』 宣說此法之後，便從兜率宮降下； 顯現乘坐的坐騎，令眾人知曉，白象如銀山一般。 菩薩乘坐象王，如太陽照耀白雲； 諸天奏樂舞蹈，普降各種顏色的花朵。 太陽精華所化的明珠，光芒照耀王宮； 降神下生之時，顯現的祥瑞非常微妙。 菩薩降入母胎，如大雁處於清澈的深淵； 如秋季盛開的月亮照耀，如大象處於花池之中。 太陽以光明照耀美好，月亮以盛開的明珠照耀； 菩薩無可比擬，唯有與善福相伴。 處於妙后胎中之後，大地六次震動； 猶如水中的船隻，空中響起崩裂的雷聲。 海洋池塘肅穆地動盪，所有河流都變得清澈； 諸天在空中，佈下花朵如帳幔一般。 稱慶歡呼雀躍，地神欣然微笑； 所有的花朵都鮮艷綻放，遍地沒有空缺。 樹神見到眾花，張開如眼睛一般注視； 魔王所喜愛的樹木，立即枯萎憔悴，充滿憂愁。 妙后睡醒后回憶夢境，諸根寂靜，心中歡喜雀躍； 舉目四處觀察，國王的臉色愉悅，如蓮花般紅潤。

English version 'Excellent, this saying suits my intention, I should be born as a son. Among pure men, he is the highest; among beautiful women, she is outstanding. Among all cities, Kapilavastu is the best. Today I should descend, bestowing goodness upon the world; Showing the right path to sentient beings, breaking the shackles of desire. Destroying the prison of birth and death, revealing the path of non-action; Showing expedient means to sentient beings, enabling them to escape the prison of birth and death. Who among you desires to be free from suffering, attaining the peace of extinction? Those who wish to liberate themselves from suffering, descend with me.' Having proclaimed this Dharma, he then descended from the Tushita Heaven; Revealing the mount he rode, making it known to all, a white elephant like a silver mountain. The Bodhisattva rode the elephant king, like the sun illuminating white clouds; The gods played music and danced, raining down various colored flowers. The pearl of the sun's essence, its light illuminated the royal palace; At the time of the divine descent, the auspicious signs that appeared were extremely subtle. The Bodhisattva entered the womb, like a wild goose in a clear abyss; Like the full moon of autumn shining brightly, like an elephant in a flower pond. The sun illuminates with its light, the moon illuminates with its bright pearls; The Bodhisattva is incomparable, only accompanied by good fortune. After being in the womb of the wondrous queen, the earth shook six times; Like a boat in the water, the sound of thunder crashing in the sky. The oceans and ponds stirred solemnly, all the rivers became clear; The gods in the sky, spread flowers like a curtain. They celebrated with joy and excitement, the earth gods smiled with delight; All the flowers bloomed vibrantly, covering the ground without any gaps. The tree gods, seeing the flowers, opened up as if they were eyes watching; The trees that the demon king loved, immediately withered and became sorrowful. After waking from her sleep, the wondrous queen recalled her dream, her senses were calm, and her heart was filled with joy; She looked around in all directions, the king's face was joyful, with a lotus-like color.

。 　即啟王曰：「唯愿聽，　　夢中所見甚吉祥； 　大白象王有六牙，　　忽然來至在我前。」

王聞后所夢，　　懷疑喜踴躍； 　即召梵志占，　　為說夢所見。 　明達善占夢，　　思惟乃發言； 　按典籍占夢，　　唯聽今諦說：

「女夢日光明入腹，　　因此懷妊生吉子； 　如日赫照普地界，　　其子德尊主十方。 　夢見月滿眾生俱，　　光照女腹因懷胎； 　生子聖達轉金輪，　　典主四方正法治。

「此女夢白象，　　趣入其右脅； 　此子無瑕穢，　　天人稽首禮； 　一切無不知，　　所生必為佛。 　此典古聖讖，　　王后夢白象； 　當生寶聖子，　　神仙獨象步。 　安卦以佔之，　　必生天人師； 　其唯有二趣，　　樂家為聖王； 　舍家除鬚髮，　　成佛眾聖師。」 　喜其占夢諦，　　賜金恣其意； 　王后聞甚喜，　　以善事啟王： 「自夢此以來，　　甜如服甘露； 　體性眾惡除，　　唯愿樂眾善。 　不樂名寶衣，　　唯善潔素服； 　不好寶名扇，　　樂露清涼風。 　厭穢於五欲，　　樂受正真法； 　六情不復著，　　色聲香味觸； 　不復樂宮室，　　意思遊園觀

現代漢語譯本：

於是，王后啟稟國王說：『我希望您能聽我說，我夢中所見非常吉祥；一頭長著六顆牙齒的大白象王，忽然來到我的面前。』 國王聽了王后的夢境，既疑惑又高興，隨即召來婆羅門祭司占卜，為他們講述了夢中所見。 那些明達善於解夢的祭司，經過思考後說道：『根據典籍記載，請您仔細聽我說：女子夢見太陽光明進入腹中，因此會懷上吉祥的兒子；如同太陽光輝照耀整個大地，這個兒子將德高望重，統治四方。 夢見月亮圓滿，普照眾生，光芒照耀女子腹部，因此會懷上孩子；所生的兒子將成為聖人，轉動金輪，以正法治理四方。 這位女子夢見白象，從她的右脅進入；這個孩子將毫無瑕疵，天人都會向他稽首禮拜；一切眾生都會知道，他出生后必定會成為佛陀。 這是古代聖人的預言，王后夢見白象；將要生下珍貴的聖子，如同神仙般獨自行走。通過占卜，必定會生下天人的導師；他只有兩種選擇，如果樂於居家，就會成為聖王；如果捨棄家庭，剃除鬚髮，就會成佛，成為眾聖的導師。』 國王很高興他們解夢準確，賞賜了他們許多金錢，讓他們隨意取用；王后聽了也很高興，用善意的話語告訴國王：『自從做了這個夢以來，我感覺甜美如飲甘露；身體的各種惡念都消除了，只希望樂於行善。 不再喜歡華麗的衣服，只喜歡乾淨樸素的服裝；不喜歡珍貴的扇子，只喜歡清涼的自然風。厭惡五欲的誘惑，喜歡接受正真的佛法；六根不再執著於色、聲、香、味、觸；不再喜歡宮殿，只想在園林中游玩。』

English version:

Then, the queen addressed the king, saying, 'I wish you would listen, for what I saw in my dream was very auspicious; a great white elephant king with six tusks suddenly came before me.' Upon hearing the queen's dream, the king was both doubtful and delighted. He immediately summoned the Brahmin priests to interpret it, and recounted to them what he had seen in the dream. Those priests, who were knowledgeable and skilled in dream interpretation, after contemplating, said, 'According to the scriptures, please listen carefully to what I say: If a woman dreams of sunlight entering her abdomen, she will conceive a blessed son; like the sun's radiance illuminating the entire earth, this son will be of great virtue and rule over all directions. If one dreams of a full moon, illuminating all beings, and its light shines upon a woman's abdomen, she will conceive a child; the son born will become a sage, turning the golden wheel, and governing the four directions with righteous law. This woman dreamed of a white elephant entering her right side; this child will be without blemish, and gods and humans will bow in reverence to him; all beings will know that after his birth, he will surely become a Buddha. This is the prophecy of the ancient sages, that the queen dreams of a white elephant; she will give birth to a precious holy child, who will walk alone like a celestial being. Through divination, it is certain that a teacher of gods and humans will be born; he has only two paths, if he is happy to stay at home, he will become a holy king; if he abandons his family, shaves his head and beard, he will become a Buddha, a teacher of all sages.' The king was pleased that their interpretation was accurate, and rewarded them with much gold, allowing them to take as they pleased; the queen was also very happy, and told the king with kind words, 'Since having this dream, I feel as sweet as if I had drunk nectar; all the evil thoughts in my body have been eliminated, and I only wish to be happy in doing good. I no longer like fancy clothes, but only clean and simple garments; I do not like precious fans, but only the cool natural breeze. I am disgusted by the temptations of the five desires, and I like to receive the true Dharma; the six senses are no longer attached to form, sound, smell, taste, and touch; I no longer like the palace, but only want to wander in the gardens.'

。」 　啟王如是已，　　王即答之曰： 「恣卿意所樂，　　王從將俱出； 　乃至於流民，　　清涼花樹園。」 　后自內觀身，　　如凈水月影， 　處胎無垢穢，　　金花琉璃輿； 　月滿諸根具，　　睹如寶明珠。 　後覺生期至，　　游詣花香園； 　其園肅肅清，　　諸妙神來集。

佛本行經如來生品第四

於時佛星，　　適與月合；　　吉瑞應期， 　從右脅生。　　猶如雲除，　　千日霍現； 　譬如久冥，　　炬光卒耀。　　東方為首， 　樹為頭髮，　　華草為毛，　　蓮花為面， 　青蓮為眼，　　丹樹為口，　　須彌為乳， 　四海為腹，　　中土為腰，　　南方為髖， 　私為垂珠，　　恒為香瓔，　　西方為足， 　眾寶為飾。　　諸轉輪王，　　歷代典主； 　如江河數，　　佛所履踐。　　千輻相輪， 　常行印車；　　過去諸佛，　　所修德義。 　生育萬物，　　猶如慈母；　　難動即時， 　肅然震聲。　　懷喜庠序，　　和悅而瞻； 　即時右脅，　　顯大輝耀。　　遏絕日光， 　日如螢火；　　令日失明，　　無復精光。 　光如華髻，　　現若干色；　　側塞四方， 　滿虛空中。　　譬如雲除，　　日照忽現； 　爾時諸天，　　見晃昱光

現代漢語譯本 國王聽了這話，就回答說： 『隨你的心意去喜歡吧，我將和你一同出去； 一起去到那流民居住的地方，清涼的花樹園。』 後來，她從內觀察自己的身體，如同清澈水中的月影一般； 在胎中沒有污垢，乘坐著金花琉璃車； 月滿時，諸根完備，看起來就像一顆明亮的寶珠。 後來，她覺得生產的日期到了，就去到花香園； 那園子清凈肅穆，各種美妙的神靈都來聚集。

《佛本行經·如來生品第四》

那時，佛星正好與月亮相合；吉祥的徵兆應驗了， 佛陀從右脅出生。就像雲霧消散，千個太陽突然顯現； 又像長久的黑暗，突然被火炬的光芒照亮。東方是他的頭， 樹木是他的頭髮，花草是他的毛髮，蓮花是他的臉， 青蓮是他的眼睛，丹樹是他的嘴，須彌山是他的乳房， 四海是他的腹部，中土是他的腰部，南方是他的臀部， 私處是垂下的珍珠，恒河是香瓔珞，西方是他的腳， 各種寶物是他的裝飾。歷代的轉輪聖王， 如同江河般眾多，都是佛陀所走過的道路。千輻輪相， 常常運轉著印記之車；這是過去諸佛所修的德行。 生育萬物，如同慈母一般；難以動搖的時刻， 肅穆地發出震動之聲。懷著喜悅，安詳地，和悅地瞻仰； 這時，右脅顯現出巨大的光輝。遮蔽了日光， 使太陽如同螢火蟲一般；讓太陽失去光明，不再有精光。 光芒如同花冠，顯現出各種顏色；充塞四方， 充滿虛空之中。就像雲霧消散，太陽突然照耀； 那時，諸天都看見了那晃耀的光芒。

English version The king, having heard this, replied: 'Let your heart be pleased, and I will go out with you; Together we shall go to the place where the displaced people dwell, the cool flower and tree garden.' Later, she observed her own body from within, like the moon's reflection in clear water; In the womb, there was no impurity, and she rode in a golden flower and lapis lazuli carriage; When the moon was full, all her faculties were complete, and she looked like a bright jewel. Later, she felt that the time of birth had arrived, and she went to the fragrant flower garden; That garden was serene and solemn, and various wonderful deities came to gather.

The Sutra of the Buddha's Past Deeds, Chapter Four: The Birth of the Tathagata

At that time, the Buddha star was exactly aligned with the moon; auspicious omens were fulfilled, The Buddha was born from the right side of his mother. It was like the clouds dispersing, and a thousand suns suddenly appearing; It was like a long darkness, suddenly illuminated by the light of a torch. The east was his head, The trees were his hair, the flowers and grasses were his body hair, the lotus was his face, The blue lotus was his eyes, the red trees were his mouth, Mount Sumeru was his breasts, The four seas were his abdomen, the central land was his waist, the south was his hips, His private parts were the hanging pearls, the Ganges was his fragrant necklace, the west was his feet, Various treasures were his adornments. The wheel-turning kings of past ages, As numerous as the rivers, were all paths that the Buddha had walked. The thousand-spoked wheel, Constantly turned the wheel of marks; this was the virtue cultivated by the Buddhas of the past. Giving birth to all things, like a compassionate mother; at the moment that was difficult to move, Solemnly, a sound of shaking was emitted. With joy, peacefully, and with delight, they gazed; At that moment, a great radiance appeared from the right side. It obscured the sunlight, Making the sun like a firefly; causing the sun to lose its light, no longer having its brilliance. The light was like a flower crown, displaying various colors; it filled all directions, Filling the empty space. It was like the clouds dispersing, and the sun suddenly shining; At that time, all the gods saw that dazzling light.

。　　悚然怪異， 　而相謂言：　　「日天下耶？　　金樹出乎？」 　有神對曰：　　「佛日出現。」　　日天子疑， 「是何異日？　　將無奪我。」　　日成宮殿， 　懷嫉霍然；　　彼千光明；　　佛耀輝地， 　日焰照空。　　太子懷光，　　千倍逾日； 　日光還折，　　退不敢當。　　天地普然， 　如劫盡焰；　　天地明辟，　　如始旦曉。 　諸神普喜，　　地祇鼓舞；　　光明雨灑， 　甘露良藥。　　充飽一切，　　滅憂惱患； 　海震如笑，　　樹木跛𨁟。　　淵池青蓮， 　如開目視；　　眾樹散花，　　以敬太子。 　眾鳥翔鳴，　　如雅頌音；　　諸天慕善， 　如花遇日。　　都照十方，　　晃如金色； 　神祇懷喜，　　花非時敷。　　金銀栴檀， 　細末如塵；　　天意作花，　　晴無雲雨。 　光明普照，　　遍滿十方；　　明珠火焰， 　奄然不現。　　日所不照，　　幽隱冥處； 　霍然大明，　　耀三惡趣。　　聖智明達， 　教世光相；　　梵天神等，　　華中化生； 　慈謙敬心，　　散適意花。　　掌蓮華色， 　兩手接擎；　　懷愛敬心，　　慈目熟視。 　以梵清音，　　嘆其功德；　　躬自傾屈， 　頭面禮足

現代漢語譯本 令人感到恐懼和怪異， 他們互相說道：『是太陽墜落了嗎？還是金樹出現了？』 有神回答說：『是佛日出現。』太陽天子疑惑， 『這是什麼不同的太陽？難道是要奪取我的地位嗎？』太陽形成宮殿， 心中充滿嫉妒和憤怒；那千道光明，佛的光輝照耀大地， 太陽的光焰照耀天空。太子懷抱光明，比太陽的光芒還要強千倍； 太陽的光芒反而被折射回去，不敢與之相比。天地間一片光明， 如同劫難結束時的火焰；天地明亮開闊，如同剛剛破曉的早晨。 眾神都感到歡喜，地神也歡欣鼓舞；光明如雨般灑落， 甘露如同良藥。充滿一切，消除憂愁和煩惱； 大海震動如同歡笑，樹木也搖曳起舞。深淵中的池塘里的青蓮， 如同睜開眼睛觀看；眾樹散發出花朵，以此來敬奉太子。 眾鳥飛翔鳴叫，如同雅頌的樂音；諸天都仰慕善良， 如同花朵遇到陽光。光芒照耀十方，閃耀如同金色； 神祇心中充滿喜悅，花朵在不應開放的季節綻放。金銀栴檀， 細末如同塵土；天意化作花朵，晴朗的天空沒有云雨。 光明普照，遍滿十方；明珠的光焰， 突然消失不見。太陽照不到的地方，幽暗隱蔽之處； 突然變得明亮，照耀著三惡道。聖者的智慧明達， 教導世人光明之相；梵天神等，在花中化生； 以慈悲謙遜恭敬之心，散發著令人愉悅的花朵。手掌呈現蓮花顏色， 雙手捧著；懷著愛敬之心，慈祥地注視著。 用清凈的梵音，讚歎他的功德；親自彎下身子， 頭面觸地禮拜他的雙足。

English version It was terrifying and strange, and they said to each other: 'Has the sun fallen? Or has a golden tree appeared?' A god replied: 'The Buddha's sun has appeared.' The sun-god was doubtful, 'What is this different sun? Could it be trying to take my place?' The sun formed a palace, filled with jealousy and anger; that thousandfold light, the Buddha's radiance illuminated the earth, the sun's flames shone in the sky. The prince held light, a thousand times stronger than the sun's rays; the sun's light was instead reflected back, not daring to compare. The world was filled with light, like the flames at the end of a kalpa; the world was bright and open, like the dawn of a new morning. All the gods were joyful, and the earth gods danced with delight; light rained down like showers, nectar like good medicine. Filling everything, eliminating worries and troubles; the sea shook as if laughing, and the trees swayed and danced. The blue lotuses in the deep ponds, seemed to open their eyes to look; the trees scattered flowers, to honor the prince. The birds flew and sang, like the music of odes; all the heavens admired goodness, like flowers meeting the sun. The light shone in all directions, glittering like gold; the gods were filled with joy, and flowers bloomed out of season. Gold, silver, and sandalwood, fine powder like dust; the will of heaven created flowers, the clear sky without clouds or rain. The light shone everywhere, filling all directions; the flames of pearls, suddenly disappeared. Places where the sun does not shine, dark and hidden places; suddenly became bright, illuminating the three evil realms. The sage's wisdom was clear and bright, teaching the world the appearance of light; Brahma gods and others, were born from flowers; with compassionate, humble, and respectful hearts, scattering pleasing flowers. The palms of their hands were the color of lotuses, holding them with both hands; with loving and respectful hearts, they gazed with kind eyes. With pure Brahma sounds, they praised his merits; they bowed down themselves, touching the ground with their heads and faces, worshiping his feet.

。　　戴之頂上，　　日處須彌； 　號名百祠，　　手執金剛。　　以千慈眼， 　熟視無厭；　　天華白蓋，　　雜妙寶花。 　其明如月，　　上于太子；　　嘆其功曰： 「勞苦彌劫，　　以大方便，　　發求佛道。 　愿垂慈心，　　眾生可傷；　　唯為普世， 　不請之師。」　　北斗七星，　　亦如稱歎： 「現七覺意，　　消七勞垢。　　故行七步， 　如師子起；　　足跡印現，　　喻如七星。 　其步太然，　　不懷疑慢；　　地神傾屈， 　低仰接足。　　以普明日，　　照於四方； 　現四諦法，　　如師子吼。　　吾齊以此， 　末後受形；　　不復處在，　　胞胎之獄。」 　今當得佛，　　最難得道；　　將導一切， 　服甘露滅。　　安靡軟草，　　雜色眾花； 　如天綩綖，　　周遍布地。　　譬如天王， 　處清池淵；　　如金樹花，　　視甚微妙。 　諸五趣類，　　受苦惱者；　　皆得休息， 　身安快樂。　　眾結縛著，　　甚急牢獄； 　爾時眾結，　　悉得解脫。　　爾時洪音， 　遍聞佛界；　　諸天鬼神，　　懷喜踴躍。 　速升虛空，　　進見聖寶；　　諸天側塞， 　充滿無間。　　大龍王子，　　如須彌山； 　目猶日月，　　動海出水

現代漢語譯本 頭頂之上，如同須彌山頂， 號稱百祠之主，手持金剛杵。 用千般慈愛的目光， 仔細地看著，永不厭倦；天空中飄落白色的華蓋， 以及各種奇妙的寶花。 他的光芒如同明月，照耀著太子； 讚歎他的功德說： 『歷經無數劫的勞苦，用大方便法門， 發願追求佛道。 愿您垂下慈悲之心，眾生實在可憐； 您是為普度世間，不請自來的導師。』 北斗七星，也像是在稱讚： 『顯現七覺支的意境，消除七種煩惱的污垢。 所以行走七步，如同獅子般雄起； 腳印顯現，如同北斗七星。 他的步伐穩健，不帶絲毫懷疑和怠慢； 地神彎腰屈膝，低頭迎接他的足跡。 用普遍的光明，照耀四方； 顯現四諦的真理，如同獅子吼般威嚴。 我等都將以此為最後一次受生； 不再處於胞胎的牢獄之中。』 如今將要成佛，這是最難得到的道果； 將引導一切眾生，品嚐甘露般的寂滅。 安坐在柔軟的草地上，鋪滿各種顏色的鮮花； 如同天上的錦緞，遍佈大地。 譬如天王，身處清澈的池淵； 如同金樹開花，景像極其微妙。 所有五道輪迴的眾生，受苦受難的眾生； 都將得到休息，身心安樂。 眾多的煩惱結縛，如同堅固的牢獄； 那時，所有的煩惱結縛，都將得到解脫。 那時，洪亮的聲音，傳遍佛界； 諸天鬼神，都懷著喜悅，歡欣鼓舞。 迅速升入虛空，前去覲見聖寶； 諸天擁擠，充滿無間。 大龍王子，身形如須彌山； 眼睛如同日月，攪動海水涌出。

English version On the top of his head, like the summit of Mount Sumeru, He is called the lord of a hundred shrines, holding a vajra in his hand. With a thousand compassionate eyes, He gazes intently, never tiring; white canopies of heavenly flowers fall, Along with various wondrous precious flowers. His light is like the bright moon, illuminating the prince; Praising his merits, they say: 'Having endured countless kalpas of hardship, using great skillful means, He vowed to seek the path of Buddhahood. May you bestow your compassionate heart, sentient beings are truly pitiful; You are a teacher who comes uninvited, for the sake of universal salvation.' The Big Dipper, also seems to be praising: 'Manifesting the essence of the seven factors of enlightenment, eliminating the defilements of the seven afflictions. Therefore, he walks seven steps, rising like a lion; His footprints appear, like the Big Dipper. His steps are steady, without any doubt or negligence; The earth deities bend down, bowing to receive his footprints. With universal light, he illuminates the four directions; Revealing the truth of the Four Noble Truths, like a lion's roar. We will all take this as our last birth; No longer will we be in the prison of the womb.' Now he is about to attain Buddhahood, the most difficult path to achieve; He will guide all beings, to taste the nectar of cessation. He sits on soft grass, covered with flowers of various colors; Like heavenly brocade, spread across the earth. Like a heavenly king, residing in a clear pond; Like golden trees blooming, the scene is extremely subtle. All beings in the five realms of existence, those who suffer; Will all find rest, with peace and happiness in body and mind. The many bonds of affliction, like a strong prison; At that time, all the bonds of affliction, will be released. At that time, a resounding voice, will spread throughout the Buddha realm; All the gods and spirits, will be filled with joy and excitement. They quickly ascend into the void, to see the sacred treasure; The gods are crowded, filling the space without gaps. The great dragon prince, his form like Mount Sumeru; His eyes like the sun and moon, stirring the sea to bring forth water.

。　　頭戴云蓋， 　速疾尋至；　　細雨香水，　　敬浴太子。 　安祥天子，　　受天世人；　　大敬祠祀， 　能與其愿。　　自化己身，　　現有四頭； 　乘牛執蓋，　　敬護菩薩。　　童男天子， 　首戴羽冠；　　威力巍巍，　　號孔雀幢。 　貫胄帶甲，　　執持武備；　　為大軍師， 　將從大眾。　　擁護菩薩，　　一由延內； 　天王大力，　　名毗沙門。　　珍寶充盈， 　德有志界；　　天二十八，　　神將軍俱， 　各與營從，　　器鉀嚴整；　　與億鬼神， 　來護菩薩。　　又有天王，　　名尊自在； 　與無央數，　　巨億諸天，　　執持幢幡， 　而來雲集；　　以恭肅敬，　　禮菩薩足。 　閻王惡害，　　無能勝者；　　驅逐眾生， 　以一種法。　　擲棄所執，　　太山獄杖； 　以慈愍心，　　來禮菩薩。　　無數諸天， 　龍鬼神王，　　凈居天上，　　諸清凈天， 　叉手合掌，　　如未敷藕；　　赍敬曲躬， 　永嘆菩薩。　　金色天華，　　明真珠臺； 　青芙蓉花，　　紺琉璃莖。　　興成意花， 　若干妙色；　　末栴檀香，　　散下如雨。 　天女空中，　　眷屬俱來；　　鼓天伎樂， 　歌嘆功勛

現代漢語譯本 頭戴雲朵般的帽子， 迅速地趕來； 細雨如香水般， 恭敬地沐浴太子。 安詳的天子， 受天命於世人； 以極大的敬意祭祀， 能夠滿足他們的願望。 自身變化， 顯現出四個頭； 乘坐牛，手持傘蓋， 恭敬地守護菩薩。 童男天子， 頭上戴著羽毛冠； 威嚴無比， 號稱孔雀幢。 身穿鎧甲， 手持武器； 作為大軍師， 將率領大眾。 擁護菩薩， 在一由延的範圍內； 天王力量強大， 名叫毗沙門。 珍寶充盈， 德行有界限； 二十八位天神， 神將們都來了， 各自帶領著部下， 裝備整齊； 與億萬鬼神， 前來護衛菩薩。 還有一位天王， 名叫尊自在； 與無數， 巨億諸天， 手持幢幡， 前來雲集； 以恭敬肅穆的心情， 禮拜菩薩的足。 閻王兇惡殘暴， 無人能勝過他； 驅逐眾生， 用一種法則。 拋棄所執之物， 泰山地獄的刑杖； 以慈悲憐憫之心， 前來禮拜菩薩。 無數諸天， 龍鬼神王， 居住在凈居天上， 諸清凈天， 雙手合十， 如未開放的蓮藕； 恭敬地彎下身子， 永遠讚歎菩薩。 金色的天花， 明亮的珍珠臺； 青色的芙蓉花， 深藍色的琉璃莖。 興起各種意念之花， 有各種美妙的顏色； 磨碎的檀香末， 像雨一樣散落下來。 天女在空中， 帶著眷屬一同前來； 敲響天上的樂器， 歌頌菩薩的功德。

English version Wearing cloud-like hats, They quickly arrive; Fine rain like perfume, Respectfully bathing the prince. The peaceful heavenly king, Receiving the mandate of heaven for the people; With great reverence, they offer sacrifices, Able to fulfill their wishes. Transforming themselves, They manifest four heads; Riding on an ox, holding a parasol, Respectfully protecting the Bodhisattva. The boy heavenly king, Wearing a feather crown on his head; Majestic and awe-inspiring, Known as the Peacock Banner. Wearing armor, Holding weapons; As the great military advisor, He will lead the masses. Protecting the Bodhisattva, Within a yojana; The heavenly king is powerful, Named Vaishravana. Treasures are abundant, Virtue has its boundaries; Twenty-eight heavenly deities, The divine generals have all come, Each leading their subordinates, With well-equipped armor; With billions of ghosts and spirits, They come to protect the Bodhisattva. There is also a heavenly king, Named Zun Zizai; With countless, Billions of heavenly beings, Holding banners and flags, They come together in a gathering; With respectful and solemn hearts, They bow at the feet of the Bodhisattva. Yama, the evil and harmful one, No one can surpass him; He drives away living beings, With a single law. Casting aside what he holds, The staff of the Tai Mountain hell; With a compassionate and merciful heart, He comes to bow to the Bodhisattva. Countless heavenly beings, Dragon, ghost, and spirit kings, Residing in the Pure Abode heavens, All the pure heavens, With hands clasped together, Like unopened lotus buds; Respectfully bowing down, Forever praising the Bodhisattva. Golden heavenly flowers, Bright pearl platforms; Blue hibiscus flowers, Dark blue lapis lazuli stems. Arising various flowers of thought, With various beautiful colors; Powdered sandalwood incense, Scattered down like rain. Heavenly maidens in the sky, Come with their retinues; Playing heavenly music, Singing praises of the Bodhisattva's merits.

。　　往古修行，　　眾億善本； 　果報成熟，　　潤及群生。　　慶雲震樂， 　諸天散華；　　身放光明，　　晃晃昱昱。 　諸天吒嘆，　　眾生歡喜；　　蒙佛神德， 　普嚴世界。　　金鳥諸龍，　　俱懷和協； 　天阿須倫，　　棄捨怨嫌。　　從白凈月， 　出清涼光；　　普為世間，　　滅愛憎火。

佛本行經梵志占相品第五

當爾之時，　　眾善普會；　　殃患消滅， 　快樂無極。　　王因是喜，　　赦降天下； 　欣慶來集，　　如眾川流。　　如天帝釋， 　生子瞿或；　　如安祥天，　　生子童男； 　如毗沙門，　　生子寶瓶；　　菩薩誕育， 　王亦歡喜。　　菩薩體軟，　　如天初生； 　乳母收養，　　如育嬰孩。　　請諸舊德， 　曉事母人；　　圍衛擁護，　　不離左右。 　光相明照，　　如梵中尊；　　諸母速疾， 　將詣天祀。　　欲令拜謁，　　諸天形像； 　天像皆起，　　屈申低仰。　　諸有金石， 　水泥天像；　　叉手稽首，　　禮敬菩薩。 　諸母驚怖，　　心皆愕然；　　緣是瑞應， 　號天中天。　　未諦審知，　　太子神德； 　因此恐怖，　　速還歸宮。　　白凈王聞， 　驚怪怖戰；　　因召梵志，　　明占相者

現代漢語譯本 過去修行，積累了無數的善行； 善果成熟，恩澤遍及所有眾生。 祥雲震動，發出悅耳的音樂， 諸天散落鮮花；身體放出光明， 光芒閃耀，明亮無比。 諸天讚歎，眾生歡喜； 蒙受佛的神力恩德， 普遍莊嚴了整個世界。 金翅鳥和龍，都懷著和睦的心情； 天神和阿修羅，都放棄了怨恨和嫌隙。 從皎潔的月亮中， 發出清涼的光芒； 普遍為世間， 熄滅愛慾和憎恨的火焰。

《佛本行經·梵志占相品第五》

在那時，各種善事普遍匯聚； 災禍和憂患都消除了， 快樂沒有窮盡。 國王因此感到高興， 赦免了天下的罪犯； 喜悅和慶祝像眾多的河流一樣彙集而來。 就像天帝釋， 生下兒子瞿或； 就像安祥天， 生下兒子童男； 就像毗沙門， 生下兒子寶瓶； 菩薩誕生， 國王也感到歡喜。 菩薩身體柔軟， 像剛出生的嬰兒一樣； 乳母收養他， 像養育嬰兒一樣。 請來有德行的長者， 以及懂得育嬰的婦人； 圍繞著保護他， 不離開左右。 光明的相貌照耀著， 像梵天中的尊者一樣； 眾乳母迅速地， 將他帶到祭祀天神的地方。 想要讓他拜謁， 諸天神像； 天神像都站立起來， 彎腰屈身，低下頭。 所有金石， 泥塑的天神像； 都叉手作揖， 禮敬菩薩。 眾乳母驚恐， 心中都感到愕然； 因為這個吉祥的徵兆， 稱他為天中天。 還未真正瞭解， 太子的神聖功德； 因此感到恐懼， 迅速返回宮殿。 凈飯王聽到后， 感到驚奇、怪異和恐懼； 於是召見婆羅門， 以及擅長占卜相貌的人。

English version In the past, through practice, countless good deeds were accumulated; When the fruits of good deeds ripened, their blessings extended to all living beings. Auspicious clouds vibrated, emitting pleasant music, The heavens scattered flowers; the body emitted light, The radiance shone brightly, incomparably luminous. The heavens praised, and all beings rejoiced; Receiving the divine power and virtue of the Buddha, The entire world was universally adorned. The golden-winged birds and dragons all harbored harmonious hearts; The gods and asuras all abandoned their grudges and animosities. From the pure white moon, Emerged cool and refreshing light; Universally for the world, Extinguishing the flames of desire and hatred.

The Fifth Chapter of the Buddha's Deeds Sutra: The Brahmin's Interpretation of Signs

At that time, all good things universally converged; Calamities and worries were eliminated, And happiness was boundless. The king, therefore, felt joy, And pardoned the criminals of the land; Joy and celebrations gathered like numerous rivers flowing together. Just like the god Indra, Who gave birth to his son, Quhuo; Just like the god Anxiang, Who gave birth to his son, Tongnan; Just like the god Vaishravana, Who gave birth to his son, Baoping; When the Bodhisattva was born, The king also felt joy. The Bodhisattva's body was soft, Like a newborn infant; The wet nurse took care of him, Like nurturing a baby. They invited virtuous elders, And women who knew how to care for infants; They surrounded and protected him, Never leaving his side. His luminous appearance shone, Like the honored one among the Brahmas; The wet nurses quickly, Took him to the place of worship for the gods. They wanted him to pay homage, To the images of the gods; The images of the gods all stood up, Bending and bowing their heads. All the gold, stone, And clay images of the gods; Folded their hands in respect, And paid homage to the Bodhisattva. The wet nurses were terrified, And their hearts were filled with astonishment; Because of this auspicious sign, He was called the 'Heaven of Heavens'. Not yet truly understanding, The divine virtues of the prince; They were therefore filled with fear, And quickly returned to the palace. When King Suddhodana heard this, He was surprised, bewildered, and frightened; So he summoned the Brahmins, And those skilled in interpreting signs.

。 　應令尋至，　　王即問曰：　　「唯諸明師， 　占相吾子。　　懼因此子，　　犯觸天像； 　唯拔吾心，　　諸深狐疑。」　　梵誌喜顏， 　對曰：「天王！　　今應稱慶，　　不宜懷戚。 　王族更新，　　當從今始；　　轉輪聖帝， 　應臨四方。　　按卦占察，　　右脅生者； 　必為尊貴，　　聖達普智。　　臨眾王上， 　顯如須彌；　　為眾山王，　　無能及者。 　眾寶之中，　　如意為最；　　眾流之中， 　大海為最。　　眾光之中，　　日月為最； 　今是太子，　　眾聖中最。　　按占古典， 　有威儀王；　　因手而生，　　律王掌生。 　情思力王，　　從父腋出；　　王名往古， 　因父䏶生。　　抆陀竭王，　　頂上生出； 　是等德強，　　皆轉輪王。　　今佔光瑞， 　相應聖王；　　攝度天人，　　以聖慧力。 　名號普聞，　　周遍十方；　　如大聖王， 　號抆陀竭。　　金輪白象，　　玉女紺馬， 　明珠聖臣，　　主兵七寶。　　游天世間， 　從兵四品；　　當爲天人，　　開無為路。 　當有千子，　　才力勇猛；　　當以正法， 　治世太平。　　若舍家出，　　進求道術； 　必當為佛，　　以慧勝世

現代漢語譯本 於是應國王的命令，把他們找來。國王就問：『各位明師，為我的兒子占卜看相。我擔心這個孩子會冒犯天象，心中充滿了深深的疑慮。』梵志面露喜色，回答說：『天王！現在應該慶賀，不應該憂愁。王族將從現在開始煥然一新，轉輪聖王將要降臨四方。按照卦象占卜觀察，從右脅出生的孩子，必定尊貴，智慧通達。他將凌駕于眾王之上，顯赫如須彌山，成為眾山之王，無人能及。在眾多寶物中，如意寶最為珍貴；在眾多河流中，大海最為浩瀚；在眾多光芒中，日月最為耀眼；而這位太子，將是眾聖中最傑出的。按照佔卜的典籍，有威儀的國王，因手而生；律王從手掌出生；情思力王，從父親的腋下出生；往古的國王，因父親的腿部出生；抆陀竭王，從頭頂出生；這些德行高強的國王，都是轉輪聖王。現在占卜的光芒瑞兆，都與聖王相符，他將以聖慧之力，攝受度化天人。他的名號將傳遍十方，如同大聖王抆陀竭一樣。他將擁有金輪、白象、玉女、紺馬、明珠、聖臣、主兵七寶。他將遊歷天界和人間，統領四種軍隊，為天人和世人開闢通往無為之路。他將有千子，個個才力勇猛，將以正法治理天下，使天下太平。如果他捨棄家庭出家，追求道術，必定會成佛，以智慧超越世間。』

English version So, following the king's order, they were brought in. The king then asked: 'O wise teachers, please examine and divine for my son. I fear that this child might offend the celestial signs, and my heart is filled with deep doubts.' The Brahmin, with a joyful expression, replied: 'Your Majesty! Now is the time for celebration, not for sorrow. The royal lineage will be renewed from this moment, and a Chakravarti king will descend upon the four directions. According to the divination and observation of the hexagrams, the child born from the right side will surely be noble and possess profound wisdom. He will surpass all kings, be as magnificent as Mount Sumeru, and become the king of all mountains, unmatched by anyone. Among all treasures, the wish-fulfilling jewel is the most precious; among all rivers, the ocean is the most vast; among all lights, the sun and moon are the most radiant; and this prince will be the most outstanding among all sages. According to the classics of divination, there are kings of majesty who were born from the hand; King Lǜ was born from the palm; King Qíngsīlì was born from his father's armpit; ancient kings were born from their father's leg; King Wěntuójié was born from the top of his head; these kings of great virtue were all Chakravarti kings. Now, the auspicious signs of the divination correspond to a holy king; he will use the power of holy wisdom to gather and liberate gods and humans. His name will be known throughout the ten directions, like the great holy king Wěntuójié. He will possess the seven treasures: the golden wheel, the white elephant, the jade maiden, the dark blue horse, the pearl, the holy minister, and the commander of the army. He will travel through the heavens and the human world, leading the four kinds of troops, and open the path to non-action for gods and humans. He will have a thousand sons, each with great talent and courage, and will govern the world with righteousness, bringing peace to the land. If he abandons his family and seeks the path of enlightenment, he will surely become a Buddha, surpassing the world with wisdom.'

。　　抑按世間， 　眾聖明師；　　按卦所佔，　　唯此二趣。」 　王欣解顏，　　謂梵志曰：　　「自宗祖來， 　聖王斷絕。　　父王亦無，　　轉輪王位； 　子何由能，　　自致聖王？」　　王雖如是， 　梵志愕然；　　皆共同聲，　　舉手稱歎。 　猶如大龍，　　雷震之聲，　　于王殿上， 　大稱善慶：　　「唯王莫疑，　　謂其不然； 　父子德異，　　宿行不同。　　唯在宿世， 　修立德行；　　請呈籍卦，　　王當照之。 　往古仙聖，　　賢才明達；　　次比四句， 　若醫藥方。　　往醫婁他，　　不能敏達； 　其子仙賢，　　明達逾父。　　往古聖王， 　后亦不繼；　　百轉之孫，　　乃復還紹。 　近聖亦復，　　限齊江海；　　其光莫能， 　如其子者。　　如是異術，　　乃余無數； 　往古先人，　　所不達及。　　其後苗裔， 　秀出逾前；　　事任宿德，　　非由於人。 　前世所修，　　與今德合；　　雖今時非， 　德人居吉。　　瞻按籍卦，　　與瑞附合； 　必得於世，　　為轉輪王。」　　王告諸大， 　眾梵志曰：　　「今當爲子，　　因德立字

現代漢語譯本：『縱觀世間，所有的聖賢明師，按照卦象所占卜的結果來看，只有這兩種去向。』 王欣面露喜色，對梵志說：『自從我宗族祖先以來，聖王就已經斷絕了。我的父王也沒有轉輪王的地位，我的兒子怎麼可能自己成為聖王呢？』 王雖然這樣說，梵志卻很驚訝，他們都異口同聲，舉起手來稱讚。 就像巨大的龍，發出雷鳴般的聲音，在王宮殿上，大聲稱讚道：『希望大王不要懷疑，認為不可能。父子之間的德行不同，前世的修行也不同。這完全取決於前世所修的德行。請讓我呈上卦象，大王您一看便知。』 『從前的仙聖，賢能之士，他們的智慧和才能，就像醫藥方一樣，有次第和規律。從前的醫生婁他，不能明察秋毫，他的兒子卻比他更賢能，更加明達。從前的聖王，後代也未必能繼承他的事業，可能要經過幾代之後，他的後代才能再次繼承他的王位。』 『近代的聖人，他們的成就也有限，就像江海一樣有邊界，他們的光芒也無法像他們的兒子那樣耀眼。像這樣的奇異之事，還有無數。從前的先人，所不能達到的，他們的後代卻能超越他們。這完全取決於前世的德行，而不是人為的因素。』 『前世所修的德行，與今世的德行相合，即使現在時運不濟，有德之人也會吉祥如意。檢視卦象，與祥瑞相符，必定會在世上成為轉輪王。』 王對各位梵志說：『現在我將為我的兒子，根據他的德行來取名字。』

English version: 'Looking at the world, all the sages and wise teachers, according to the results of the divination by the hexagrams, there are only these two paths.' King Xin's face lit up with joy, and he said to the Brahmin: 'Since the time of my clan's ancestors, the holy kings have been extinct. My father also did not have the position of a Chakravartin king, how could my son become a holy king on his own?' Although the king said this, the Brahmins were surprised, and they all spoke in unison, raising their hands in praise. Like a huge dragon, making a thunderous sound, in the royal palace hall, they loudly praised: 'May the great king not doubt, thinking it impossible. The virtues of father and son are different, and their past lives' practices are also different. This completely depends on the virtues cultivated in past lives. Please let me present the hexagram, and the great king will know when you see it.' 'The former immortals and sages, the virtuous and talented, their wisdom and abilities, like medical prescriptions, have order and rules. The former doctor Lou Ta, could not see clearly, but his son was more virtuous and more insightful than him. The former holy kings, their descendants may not be able to inherit their careers, it may take several generations before their descendants can inherit their throne again.' 'The achievements of modern sages are also limited, like the rivers and seas, they have boundaries, and their light cannot be as dazzling as their sons. There are countless such strange things. What the former ancestors could not achieve, their descendants can surpass them. This completely depends on the virtues of past lives, not human factors.' 'The virtues cultivated in past lives are in harmony with the virtues of this life, even if the times are not good now, a virtuous person will be auspicious and prosperous. Looking at the hexagram, it matches the auspicious signs, and he will surely become a Chakravartin king in the world.' The king said to the Brahmins: 'Now I will name my son, based on his virtues.'

。」 　梵志默然，　　心思斯須；　　謙遜卑聲， 　啟白天王：　　「察今時運，　　太清和順； 　吉鳥翔鳴，　　瑞應至聲。　　地動庠序， 　節氣調適；　　風雨順時，　　世應太平。 　眾火炎現，　　清徹無煙；　　諸天塞空， 　現形叉手。　　雨眾雜花，　　天樂並作； 　王教平均，　　國應豐熟。　　大王國境， 　祥瑞普臻；　　當名太子，　　號曰吉財。」 　王意大悅，　　重賜梵志；　　金角乳牛， 　數百千頭。　　王還喜悅，　　摩太子頭； 　以妙寶瓔，　　系太子頸。　　慈心叉手， 　嘆其德曰：　　「先臨聖王，　　然後出家。」

佛本行經阿夷決疑品第六

高山花果池，　　快樂如天觀； 　眾山少及者，　　故名阿夷岳。 　曩久居此山，　　年耆結簇發； 　長暴露形體，　　壽高百有餘。 　體猶如黑雲，　　發如白銀數； 　眼睛微赤理，　　形如雜色山。 　智慧如梵天，　　明如日月火； 　四火日第五，　　自暴名阿夷。 　卒聞響響聲，　　鳥獸鳴如語； 　其解鳥獸音，　　懷疑出廬窟。 　見天交錯飛，　　于空中歡喜； 　因仰問天人：　　「諸天何為喜？」 　有天名法樂，　　尋答阿夷曰： 「師為未聞耶？　　世有奇吉祥

現代漢語譯本 梵志沉默不語，心中思索片刻；然後以謙遜卑微的聲音， 向天王稟告說：『觀察現在的時運，天地間一片祥和順暢； 吉祥的鳥兒在空中鳴叫，美好的徵兆紛紛顯現。大地有節奏地顫動， 節氣也調和適宜；風調雨順，世道應當太平。 火焰燃燒時，清澈而沒有煙霧；諸天神充滿天空， 現身併合掌致意。空中飄落各種鮮花，天樂也同時響起； 大王的教化公平公正，國家應當五穀豐登。大王國的境內， 祥瑞普遍降臨；應當給太子取名，就叫他『吉財』吧。』 國王聽后非常高興，重重賞賜了梵志；賞賜給他金角乳牛， 成百上千頭。國王高興地回到宮中，撫摸太子的頭； 用精美的寶瓔，繫在太子的脖子上。他慈愛地合掌， 讚歎太子的德行說：『先繼承聖王的地位，然後再出家修行。』

《佛本行經·阿夷決疑品第六》

高山上有花果池，景色快樂如同天界； 眾山很少能與之相比，所以叫做阿夷山。 過去很久以前，我居住在這座山上，年老時頭髮結成一團； 長期暴露身體，壽命已經一百多歲了。 身體像黑雲一樣，頭髮像白銀一樣多； 眼睛微微發紅，外形像一座雜色的山。 智慧如同梵天，光明如同日月火焰； 在四火之外，每天還曬第五個太陽，自稱阿夷。 突然聽到響亮的聲音，鳥獸的鳴叫聲像是在說話； 他能理解鳥獸的語言，心中疑惑便走出茅屋。 看見天人在空中交錯飛行，在空中歡喜； 於是仰頭問天人：『諸天神為何如此歡喜？』 有一位名叫法樂的天人，回答阿夷說： 『老師您沒聽說嗎？世間出現了奇特的吉祥徵兆』

English version The Brahmin remained silent, pondering for a moment; then, with a humble and respectful voice, he reported to the Heavenly King: 'Observing the current times, the heavens and earth are in harmony and smooth; Auspicious birds are singing in the sky, and auspicious omens are appearing one after another. The earth trembles rhythmically, and the seasons are also harmonious and suitable; with favorable winds and rain, the world should be peaceful. When flames burn, they are clear and without smoke; the gods fill the sky, appearing and joining their palms in greeting. Various flowers fall from the sky, and heavenly music plays at the same time; The king's teachings are fair and just, and the country should have abundant harvests. Within the borders of the great kingdom, auspicious omens are universally arriving; the prince should be named, let him be called 'Lucky Treasure'.' The king was very pleased to hear this, and richly rewarded the Brahmin; he bestowed upon him golden-horned milk cows, hundreds and thousands of them. The king happily returned to the palace, stroking the prince's head; He tied a beautiful jeweled necklace around the prince's neck. He lovingly joined his palms, and praised the prince's virtue, saying: 'First inherit the position of the holy king, and then go forth to practice.'

The Buddha's Acts Sutra, Chapter Six: Aji's Doubt Resolution

High mountains have flower and fruit ponds, the scenery is as joyful as the heavens; Few mountains can compare to it, so it is called Mount Aji. Long ago, I lived on this mountain, and in my old age, my hair was matted into a clump; Having exposed my body for a long time, my lifespan is already over a hundred years. My body is like a black cloud, and my hair is as numerous as silver; My eyes are slightly red, and my appearance is like a multicolored mountain. My wisdom is like Brahma, and my light is like the sun, moon, and fire; Besides the four fires, I also bask in the fifth sun every day, calling myself Aji. Suddenly, I heard loud sounds, and the calls of birds and beasts seemed like speech; He could understand the language of birds and beasts, and with doubt in his heart, he came out of his hut. He saw heavenly beings flying in the sky, rejoicing in the air; So he looked up and asked the heavenly beings: 'Why are the gods so joyful?' A heavenly being named Dharma Joy, replied to Aji: 'Teacher, have you not heard? A strange and auspicious sign has appeared in the world.'

。 　白凈王生子，　　當度世眾生； 　卒必成佛道，　　為天世人師。」 　聞佛之名號，　　踴躍衣毛豎； 　即上升虛空，　　欲見釋童子。 　因所見瑞應，　　神通意審諦； 　彈指頃之間，　　便到王宮門。 　是上聖通士，　　明達禁戒備； 　王以愛敬意，　　速迎請入宮。 　讓之以上座，　　謙恭辭慰勞： 「垂愍回接顧，　　屈來入鄙國。」 　阿夷覺王意，　　愛敬盡禮義； 　以慈目視王，　　執謙以敬謝。 「王宜應如是，　　愛賓以上禮； 　大王承法治，　　垂恩於國民。 　自先過諸王，　　種種大施與； 　于財寶貧使，　　戒智慧豐富。 　吾所由至此，　　宜懷歡喜聽； 　聞空中天語，　　王生子作佛。 　我忻所聞事，　　覺吉祥故來； 　法幢甚可愛，　　觀釋種族旗。」 　王聞說是言，　　喜愕情惶灼； 　速呼太子來，　　與阿夷相見。 　在乳母抱上，　　光相照然明； 　見太子德相，　　如天后抱子。 　阿夷不能忍，　　便前取太子； 　兩手抱愛視，　　如黑雲裹日。 　在阿夷抱上，　　菩薩明益輝； 　猶如黑山間，　　銷金爐熾火。 　以慈心久視，　　眼中即雨淚； 　太子體晃昱，　　如黑雲雨雹

現代漢語譯本 『白凈王生了個兒子，他將要度化世間的眾生； 最終必定成就佛道，成為天界和人間的導師。』 聽到佛的名號，他激動得汗毛都豎了起來； 立刻升到空中，想要見釋迦童子。 因為所見到的祥瑞徵兆，他用神通仔細地觀察； 彈指之間，就到了王宮門口。 這位是至高無上的聖者，通曉一切戒律； 國王以愛敬之心，趕緊迎接他入宮。 請他坐上高座，謙恭地慰問說： 『請您慈悲地回過頭來關照，屈尊來到我這鄙陋的國家。』 阿夷覺察到國王的心意，愛敬之心和禮儀都做到了； 用慈愛的目光看著國王，謙虛地表示感謝。 『國王您應該這樣，用最高的禮節來對待賓客； 大王您秉承佛法治理國家，將恩惠施予百姓。 自從先前的各位國王以來，您都做了各種各樣的佈施； 對於貧窮的人施捨財寶，戒律和智慧都非常豐富。 我之所以來到這裡，應該懷著歡喜的心情聽我說； 我聽到空中傳來天語，說國王生了個兒子將來會成佛。 我為所聽到的事情感到高興，覺得這是吉祥的徵兆所以前來； 佛法的旗幟非常可愛，我要看看釋迦種族的旗幟。』 國王聽到這些話，又高興又驚訝，心情激動不安； 趕緊叫人把太子抱來，與阿夷相見。 太子在乳母的懷抱中，光芒照耀，非常明亮； 看到太子的德相，就像天后抱著孩子一樣。 阿夷忍不住，就上前抱起太子； 雙手抱著愛憐地看著，就像黑雲包裹著太陽。 在阿夷的懷抱中，菩薩的光芒更加明亮； 就像在黑色的山間，燃燒著熔金的爐火。 他用慈悲的心久久地看著，眼中立刻流下淚水； 太子的身體閃耀著光芒，就像黑雲中降下冰雹。

English version 'The pure king has given birth to a son, who will liberate all sentient beings; He will surely attain Buddhahood and become a teacher for gods and humans.' Upon hearing the name of the Buddha, he was so excited that his hair stood on end; He immediately ascended into the sky, wanting to see the Shakya child. Because of the auspicious signs he had seen, he used his supernatural powers to observe carefully; In the blink of an eye, he arrived at the palace gate. This was a supreme sage, well-versed in all precepts; The king, with love and respect, quickly welcomed him into the palace. He offered him a high seat and humbly inquired with words of comfort: 'Please have mercy and turn your attention to us, condescending to visit my humble country.' Ajita perceived the king's intention, showing love, respect, and proper etiquette; He looked at the king with compassionate eyes and humbly expressed his gratitude. 'Your Majesty should act in this way, treating guests with the highest respect; Your Majesty governs the country according to the Dharma, bestowing grace upon the people. Since the previous kings, you have made various kinds of offerings; You give treasures to the poor, and are rich in precepts and wisdom. The reason I have come here, you should listen with joy; I heard a heavenly voice in the sky, saying that the king's son will become a Buddha. I am delighted by what I heard, and I came because I felt it was an auspicious sign; The banner of the Dharma is very lovely, I want to see the flag of the Shakya clan.' Upon hearing these words, the king was both happy and surprised, his heart filled with excitement and unease; He quickly ordered the prince to be brought to meet Ajita. The prince, in the arms of his wet nurse, shone with a radiant light; Seeing the prince's virtuous appearance, it was like a heavenly queen holding her child. Ajita could not resist, and stepped forward to take the prince; He held him in his arms, gazing at him with love, like dark clouds enveloping the sun. In Ajita's arms, the Bodhisattva's light shone even brighter; Like a furnace of molten gold burning in the midst of a dark mountain. He gazed at him with compassion for a long time, and tears immediately fell from his eyes; The prince's body shimmered, like hail falling from dark clouds.

。 　王見阿夷泣，　　心懷甚怖懅； 　恐子將不祥，　　懷疑語阿夷： 「唯聖時見示，　　吾氣垂欲絕； 　今見仁悲泣，　　是故心驚戰。 　得無是吾命，　　一旦忽然滅； 　先為我致慶，　　后將無遺戚。 　劣乃得此子，　　久渴得升水； 　將無為吾怨，　　幡不令吾當。 　吾始生意念，　　得子至眼眠； 　子目遺后視，　　則吾不憂世。 　是吾族珍樹，　　生於寶宮池； 　將護誠告我，　　以愛己子情。」 　面如盛滿月，　　阿夷熟視之； 　眼玩青紺光，　　舌如蓮花葉。 　頭髮紺青色，　　覆其高廣額； 　頰車如師子，　　諸頷充平滿。 　師子肩長臂，　　掌輪千輻理； 　次視其相已，　　從頂至足相。 　師盡愛敬意，　　稽首禮太子； 　淚墮如雨下，　　懷慘惘啟王： 「其有充滿足，　　三十二妙好； 　必當成為佛，　　以善勝普世。」 　諸天聞是語，　　于空中散華； 　同聲稱善善。　　王謂阿夷言： 「前師按卦占，　　定成轉輪王； 　今聖師視相，　　定之使成佛。」 　王言猶投蘇，　　火炎盛熾猛； 　益增阿夷口，　　更說決定言。 「如我觀察相，　　恣媚滅欲意； 　示眾生滅度，　　當以佛容貌

現代漢語譯本 國王看見阿夷哭泣，心中感到非常恐懼； 擔心這孩子會帶來不祥，便疑惑地問阿夷： 『只有聖者才能預見，我氣息都快斷絕了； 現在見你如此悲傷哭泣，所以心中驚恐戰慄。 莫非是我的壽命，將要突然終結； 先為我帶來喜慶，之後就不會留下遺憾。 我好不容易才得到這個孩子，就像久渴之人得到甘泉； 難道他會成為我的怨恨，反而不能讓我安穩？ 我剛開始有了生的念頭，得到孩子才得以安眠； 孩子眼睛如果能看到未來，我就不會擔憂世事。 他是我們家族的珍貴樹木，生長在寶宮的池塘里； 請你誠實地告訴我，要像愛自己的孩子一樣愛護他。』 阿夷的臉像滿月一樣圓潤，他仔細地看著孩子； 眼睛閃耀著青黑色的光芒，舌頭像蓮花的花瓣。 頭髮是深青色的，覆蓋著他寬闊的額頭； 臉頰像獅子一樣飽滿，下巴圓潤平整。 他有獅子般的肩膀和長臂，手掌上有千輻輪的紋理； 阿夷仔細觀察完孩子的相貌后，又從頭到腳仔細檢視。 他用盡愛敬之意，向太子叩頭行禮； 眼淚像雨水一樣落下，心中悲傷地對國王說： 『他具備了所有圓滿的，三十二種美好的相貌； 必定會成為佛陀，用善行普度眾生。』 諸天聽到這話，在空中散下鮮花； 一同稱讚說『善哉善哉』。國王對阿夷說： 『之前的相師占卜說，他註定會成為轉輪王； 現在聖師看相，卻說他註定會成佛。』 國王的話就像往火上澆油，火焰更加猛烈； 更加增添了阿夷的信心，他更加肯定地說： 『以我觀察到的相貌，他能隨意滅除慾望； 向眾生展示涅槃，應當以佛陀的容貌出現。

English version The king saw A Yi weeping, and his heart was filled with great fear; Fearing that the child would bring misfortune, he asked A Yi with doubt: 'Only the sage can foresee, my breath is about to cease; Now seeing you weeping so sadly, my heart is trembling with fear. Could it be that my life, will suddenly come to an end; First bring me joy, so that there will be no regrets later. I finally got this child, like a thirsty person getting sweet water; Could he become my resentment, and not let me be at peace? I just started to have the thought of life, and only got to sleep after having the child; If the child's eyes can see the future, I will not worry about the world. He is the precious tree of our family, growing in the pond of the treasure palace; Please tell me honestly, and cherish him like your own child.' A Yi's face was as round as the full moon, he looked at the child carefully; His eyes shone with a blue-black light, and his tongue was like a lotus petal. His hair was deep blue, covering his broad forehead; His cheeks were full like a lion, and his chin was round and smooth. He had lion-like shoulders and long arms, and the palms of his hands had the pattern of a thousand-spoked wheel; After carefully observing the child's appearance, A Yi carefully examined him from head to toe. He used all his love and respect, bowed to the prince; Tears fell like rain, and he said to the king with sadness in his heart: 'He possesses all the perfect, thirty-two beautiful features; He will surely become a Buddha, and save all beings with good deeds.' The gods heard these words, and scattered flowers in the air; They all praised 'Excellent, excellent'. The king said to A Yi: 'The previous fortune teller said that he was destined to become a Chakravartin king; Now the holy master sees his appearance, and says that he is destined to become a Buddha.' The king's words were like adding fuel to the fire, and the flames became more intense; It further increased A Yi's confidence, and he said more affirmatively: 'According to the appearance I have observed, he can freely extinguish desires; To show Nirvana to all beings, he should appear with the appearance of a Buddha.'

。 　假令空中雨，　　金剛之大山； 　不動太子毛，　　何況余艱難。 　普世眾力士，　　諸弊害鬼神； 　及阿須輪王，　　軍官屬營從， 　各執金剛杵，　　大如須彌山； 　來欲擊太子，　　山杵破散盡， 　太子不動移，　　當作是覺知。 　吾不以是戚，　　當以懷歡慶； 　我自傷流泣，　　遇佛而空過。 　頒宣慧照曜，　　奮千辭義光； 　佛因當顯明，　　我獨不見感。 　立在無為空，　　滅如月清冷； 　世蒙涼除熱，　　我獨當燋然。 　佛諦執金剛，　　慧杵碎塵勞； 　當有甘露藥，　　我獨不得嘗。 　佛如海馬王，　　濟渡海流人； 　我獨退在後，　　淫鬼所裂啖。 　一切智池水，　　善意諸蟲貝； 　通放慧江流，　　一切飲除渴。 　眾善為根株，　　忍枝意止葉； 　覺意以為花，　　成泥洹甘果。 　解脫眾生禪，　　戒香遍世間； 　佛樹當生長，　　我薄德不睹。 　愚癡門甚牢，　　恩愛門甚固； 　當以法籥開，　　生死牢獄門。 　普世相燒然，　　以淫怒癡炎； 　當以法水滅，　　如雲雨野火。 　以悲心之角，　　定糊十方鋒； 　當施善法乳，　　天人飲無厭。 　普世之嬰羅，　　塵勞之重疾； 　以最勝法藥，　　當療眾生病

現代漢語譯本 假設空中降下如金剛般堅硬的大山， 也無法動搖太子的一根毫毛，更何況是其他的艱難困苦。 普天下的力士，各種作祟的鬼神， 以及阿修羅王，他們的軍官和隨從， 各自拿著像須彌山一樣大的金剛杵， 前來想要攻擊太子，這些山一樣的杵都會破碎散盡， 而太子卻紋絲不動，應當這樣認識到。 我不應該為此感到悲傷，而應當心懷歡慶； 我獨自悲傷流淚，是因為遇到了佛卻白白錯過。 佛頒佈智慧的光芒，煥發千言萬語的真理之光； 佛的教誨應當顯明，而我卻獨自沒有感悟。 佛立於無為的虛空之中，寂滅如清冷的月光； 世人蒙受清涼而消除熱惱，我卻獨自焦灼難耐。 佛的真理如同金剛，智慧之杵能粉碎塵世的煩惱； 應當有甘露妙藥，而我卻獨自不能品嚐。 佛如同海馬王，救濟渡過苦海的人們； 我卻獨自退縮在後，被淫慾的鬼怪所吞噬。 一切智慧的池水，充滿善意的蟲貝； 通暢地流淌著智慧的江河，一切眾生飲用都能消除飢渴。 眾善是樹的根基，忍耐是樹的枝幹，意念的止息是樹的葉子； 覺悟的意念是花朵，最終結成涅槃的甘甜果實。 解脫眾生的禪定，戒律的香氣遍佈世間； 佛的菩提樹應當生長，而我卻因福德淺薄而不能得見。 愚癡的門閂非常牢固，恩愛的門檻非常堅實； 應當用佛法的鑰匙打開，這生死輪迴的牢獄之門。 普天之下都在燃燒，被淫慾、憤怒、愚癡的火焰所焚燒； 應當用佛法的甘露之水熄滅，如同雲雨澆滅野火。 用悲憫之心作為盾牌，抵擋十方襲來的鋒芒； 應當施予善法的乳汁，讓天人和眾生飲用而不知厭倦。 普天下的嬰兒都陷入羅網，患上塵世煩惱的重病； 應當用最殊勝的佛法妙藥，來醫治眾生的疾病。

English version If a rain of mountains as hard as diamonds were to fall from the sky, They could not move a single hair of the prince, let alone other hardships. All the strongmen in the world, all the harmful ghosts and spirits, And the Asura King, with their officers and followers, Each wielding a vajra club as large as Mount Sumeru, Come to attack the prince, these mountain-like clubs would all shatter and scatter, But the prince would not move an inch, one should understand this. I should not feel sorrow for this, but rather rejoice; I weep alone because I have encountered the Buddha but have missed the opportunity. The Buddha proclaims the light of wisdom, radiating the light of truth in thousands of words; The Buddha's teachings should be clear, yet I alone have not felt it. The Buddha stands in the void of non-action, extinguished like the cool moonlight; The world receives coolness and eliminates heat, while I alone am scorched. The Buddha's truth is like a vajra, the club of wisdom can shatter the dust of worldly afflictions; There should be the nectar of immortality, but I alone cannot taste it. The Buddha is like the king of seahorses, saving and ferrying people across the sea of suffering; I alone retreat behind, devoured by the demons of lust. The pool of all wisdom, filled with benevolent insects and shells; The river of wisdom flows freely, all beings who drink from it can quench their thirst. All good deeds are the roots of the tree, patience is the branches, and the cessation of thought is the leaves; The thought of enlightenment is the flower, which eventually bears the sweet fruit of Nirvana. The meditation that liberates beings, the fragrance of precepts pervades the world; The Bodhi tree of the Buddha should grow, but I, with my shallow merit, cannot see it. The gate of ignorance is very strong, the threshold of love is very solid; One should use the key of Dharma to open the prison gate of birth and death. The whole world is burning, consumed by the flames of lust, anger, and ignorance; One should extinguish it with the nectar of Dharma, like rain clouds extinguishing a wildfire. Use the shield of compassion to block the sharp edges coming from all directions; One should offer the milk of good Dharma, so that gods and humans may drink without weariness. All the infants in the world are caught in a net, suffering from the serious illness of worldly afflictions; One should use the most supreme medicine of Dharma to cure the diseases of all beings.

。 　佛之大海淵，　　諸佛之寶渚； 　度生死賈客，　　以寶充其饒。 　芥子比須彌，　　牛跡水況海； 　螢火喻日光，　　轉輪王方佛。 　勝通達梵天，　　喻覺慧帝釋； 　超凈相梵志，　　世典古王傳。 　古仙聖大師，　　學深厭祠祀； 　若聞佛聖化，　　疾捨本術盧。 　澡瓶杖簇結，　　棄本諸威儀； 　尋舍貢高意，　　厭本所習禮。 　咄此老害懅，　　令人無所及； 　吾已得五通，　　今事禮不偶。 　今雨欲然耀，　　慧定照世間； 　吾今垂垂滅，　　如何不悲乎？」 　即呼弟子來：　　「汝莫如吾誤。」 　以徒托太子，　　阿夷辭還退。

佛本行經入譽論品第七

是時釋王，　　德日夜增；　　寶倉國境， 　名稱智慧。　　金寶積聚，　　種種瓔珞； 　眾善來歸，　　如秋海淵。　　像馬車乘， 　猶天嚴駕；　　賢善調良，　　自然詣廄。 　甘蔗石蜜，　　酥乳水漿，　　粳糧穀米， 　氣味力增。　　殃患普除，　　怨敵屈附； 　舊親增敬，　　疫饉消亡。　　涼風和調， 　時雨細潤；　　空中晃昱，　　甚好嚴備。 　盡王境土，　　長益豐茂；　　眾善普集， 　不祥枯竭。　　以太子德，　　合成諧偶； 　以諧偶故，　　名稱普聞

現代漢語譯本 佛陀的智慧深邃如大海，是諸佛的珍寶之地； 他引導眾生渡過生死輪迴的苦海，用智慧的珍寶使他們富足。 芥子與須彌山相比，如同牛蹄印中的水與大海相比； 螢火蟲的光芒比喻太陽的光輝，轉輪聖王比喻佛陀。 勝過通達梵天的人，比喻覺悟的帝釋天； 超越清凈的婆羅門，如同世俗典籍中記載的古代君王。 古代的仙人聖賢大師，學識淵博卻厭倦祭祀； 如果聽到佛陀的教化，會迅速拋棄原有的法術。 他們會丟棄澡瓶和手杖，放棄原有的威儀； 隨即捨棄貢高我慢的心，厭倦原先所習慣的禮儀。 『唉，這衰老真是可怕，讓人無能為力；』 『我已獲得五神通，如今的禮儀與我不相稱。』 『如今智慧之光將要閃耀，智慧和禪定將照亮世間；』 『我即將走向滅亡，怎能不感到悲傷呢？』 於是他叫來弟子說：『你們不要像我一樣犯錯。』 他將弟子託付給太子，阿夷告辭退下。

《佛本行經》入譽論品第七

這時，釋迦王的德行日益增長； 他的寶庫和國境，名聲和智慧也隨之增長。 金銀珠寶堆積如山，各種瓔珞琳瑯滿目； 各種善行都來歸附，如同秋天的深淵。 大象、駿馬和車乘，如同天上的儀仗一般莊嚴； 賢良的動物，自然而然地來到馬廄。 甘蔗、石蜜、酥油、乳汁和水漿，以及粳米和穀物； 它們的味道和營養都增加了。 災禍普遍消除，怨敵也屈服歸附； 舊有的親友更加尊敬，瘟疫和饑荒也消失了。 涼風和煦，時雨細潤； 空中光芒閃耀，景象非常美好。 整個王國的土地，都日益豐茂； 各種善行普遍聚集，不祥之兆都枯竭了。 因為太子的德行，一切都和諧美好； 因為和諧美好，他的名聲傳遍四方。

English version The Buddha's wisdom is as deep as the great ocean, a treasure land of all Buddhas; He guides beings across the sea of birth and death, enriching them with the treasures of wisdom. A mustard seed compared to Mount Sumeru, like the water in a cow's hoofprint compared to the ocean; The light of a firefly compared to the sun's radiance, a wheel-turning king compared to the Buddha. Surpassing those who have attained Brahma, like the enlightened Indra; Transcending the pure Brahmins, like the ancient kings recorded in secular texts. Ancient sages and great masters, learned but weary of sacrifices; If they hear the Buddha's teachings, they will quickly abandon their original arts. They will discard their water bottles and staffs, abandoning their former dignity; They will immediately give up their arrogance, weary of their former rituals. 'Alas, this old age is truly terrible, rendering one helpless;' 'I have already attained the five supernatural powers, the current rituals are not suitable for me.' 'Now the light of wisdom is about to shine, wisdom and meditation will illuminate the world;' 'I am about to pass away, how can I not feel sorrow?' Then he called his disciples and said: 'You must not make the same mistakes as I did.' He entrusted his disciples to the prince, and A-yi bid farewell and withdrew.

The Seventh Chapter of the Buddha's Deeds: The Chapter on Praise

At this time, the virtue of King Shakya was increasing day by day; His treasury and kingdom, his fame and wisdom also grew. Gold and jewels piled up like mountains, various ornaments dazzling the eye; All kinds of good deeds came to him, like the deep abyss in autumn. Elephants, horses, and chariots, as majestic as the heavenly retinue; Virtuous animals naturally came to the stables. Sugarcane, rock candy, ghee, milk, and water, as well as rice and grains; Their taste and nutrition increased. Calamities were universally eliminated, and enemies submitted; Old friends became more respectful, and plagues and famines disappeared. Cool breezes were gentle, and timely rains were fine and moist; The light in the sky was radiant, the scene was very beautiful. The entire kingdom's land became increasingly fertile; All kinds of good deeds gathered universally, and inauspicious omens withered. Because of the prince's virtue, everything was harmonious and beautiful; Because of the harmony and beauty, his fame spread everywhere.

。　　諸根成就， 　相好可觀；　　猶月初生，　　十五日滿。 　諸王長者，　　普進貢獻；　　栴檀羊車， 　駕御金鹿。　　象牙金銀，　　雜寶合成； 　粟珍寶廁，　　像子馬駒。　　童子曳弄， 　戲笑娛樂；　　白銀雁子，　　珊瑚口觜。 　隨其年長，　　致獻貢御；　　金寶博奕， 　以供太子。　　年在幼少，　　為事尊長， 　重逾須彌，　　忍辱過地。　　淵深於海， 　意博包空；　　時過孩童，　　初入在美。 　世人所習，　　眾諸技術；　　太子學能， 　不加日勞。　　年滿十六，　　體力精健； 　文武兼備，　　藝過諸釋。　　王睹太子， 　德日殊異；　　兄弟中猛，　　如勇師子。 　王忽寤憶，　　阿夷所言；　　如何當令， 　舍是洪德。　　涉苦入山，　　精勤學道； 　心即懷疑，　　召諸臣議。　　思計令子， 　不入山學；　　執謙尊教，　　如天帝臣。 　承帝詔命，　　思計設理；　　沉思斯須， 　執敬啟言：　　「尋承命旨，　　子難卒留； 　海可過濟，　　日可失明，　　月可舍涼， 　子愿難違。　　唯然天王，　　宜設方便； 　若設方便，　　為事必克。　　假令不克， 　無遺恨情；　　事離方便，　　則難施立

現代漢語譯本 　　他的各個器官都發育完善， 　　容貌美好，令人賞心悅目；就像新生的月亮， 　　到了十五日便會圓滿無缺。各個國王和長者， 　　都紛紛前來進獻貢品；有檀香木的羊車， 　　用金鹿駕馭。還有象牙、金銀， 　　以及各種珍寶合成的器物；裝滿粟米的珍寶容器， 　　還有小象和小馬駒。孩童們牽著玩耍， 　　嬉戲歡笑，十分快樂；還有白銀製成的雁子， 　　嘴是用珊瑚做的。隨著太子年齡增長， 　　進獻的貢品也越來越多；用金銀珠寶進行的博弈遊戲， 　　都是爲了供太子娛樂。太子雖然年幼， 　　但做事卻像對待長輩一樣恭敬， 　　他的穩重超過了須彌山，他的忍辱之心勝過大地。 　　他的心胸像大海一樣深邃， 　　他的意念像天空一樣廣闊；當他過了孩童時期， 　　開始進入美好的少年時代。 　　世人所學習的各種技藝， 　　太子都能學會，而且毫不費力。到了十六歲， 　　他的體魄強健，精力充沛； 　　文武雙全，技藝超過了釋迦族人。國王看到太子， 　　他的德行一天比一天卓越；在兄弟中，他勇猛無比， 　　就像一頭勇猛的獅子。國王忽然想起， 　　阿夷曾經說過的話；『如何才能讓他， 　　捨棄這洪大的德行。』 　　去經歷苦難進入山林， 　　精勤地學習佛道；心中開始疑慮， 　　於是召集大臣們商議。思考如何才能讓兒子， 　　不進入山林修行；要像天帝的臣子一樣， 　　謙恭地接受教誨。接受了國王的命令， 　　大臣們開始思考對策；沉思片刻之後， 　　恭敬地稟告說：『我等領受您的旨意， 　　但要讓太子最終留下來恐怕很難； 　　大海可以渡過，太陽可以失去光明， 　　月亮可以不再清涼， 　　但太子的意願卻難以違背。所以，大王， 　　應該設定一些方便之法； 　　如果設定了方便之法，事情就一定能成功。即使不成功， 　　也不會留下遺憾；如果做事不使用方便之法， 　　那就很難成功。』

English version His organs were all well-developed, His appearance was beautiful and pleasing to the eye; like a newly born moon, It becomes full and flawless on the fifteenth day. All the kings and elders, Came to offer tributes; there were sandalwood sheep carts, Driven by golden deer. There were also ivory, gold, and silver, And various treasures combined to make objects; containers full of millet and treasures, And young elephants and foals. Children led them to play, Playing and laughing, very happy; there were also silver geese, With coral beaks. As the prince grew older, The tributes offered also increased; games of chance with gold and jewels, Were all for the prince's entertainment. Although the prince was young, He acted respectfully towards his elders, His stability surpassed Mount Sumeru, and his patience surpassed the earth. His heart was as deep as the sea, His thoughts were as vast as the sky; when he passed childhood, He began to enter the beautiful teenage years. All the skills that people learn, The prince could learn, and without any effort. At the age of sixteen, His physique was strong and full of energy; He was proficient in both literature and martial arts, and his skills surpassed the Shakya people. The king saw the prince, His virtue became more outstanding day by day; among his brothers, he was extremely brave, Like a brave lion. The king suddenly remembered, What A Yi had said; 'How can we let him, Give up this great virtue.' To experience hardship and enter the mountains, To diligently study the Buddha's path; his heart began to doubt, So he summoned the ministers to discuss. He thought about how to make his son, Not enter the mountains to practice; he should humbly accept teachings, Like the ministers of the Heavenly Emperor. Having received the king's order, The ministers began to think of countermeasures; after a moment of contemplation, They respectfully reported: 'We have received your order, But it may be difficult to keep the prince in the end; The sea can be crossed, the sun can lose its light, The moon can lose its coolness, But the prince's will is difficult to disobey. Therefore, Your Majesty, You should set up some expedient methods; If expedient methods are set up, things will surely succeed. Even if it does not succeed, There will be no regrets; if things are done without expedient methods, Then it will be difficult to succeed.'

。 　聽承古仙，　　服水氣者；　　長勞困形， 　皮骨相連。　　重如太山，　　遭欲風吹； 　愛恚戰動，　　如風吹樹。　　嚴妙堂舍， 　色聲香味；　　華香嚴飾，　　狀如天女。 　第一上樂，　　迷醉女樂；　　五欲猶能， 　迷惑仙士。　　夫色聲香，　　味細滑觸； 　諸心所喜，　　五情所貪。　　以欲堅牢， 　力強大網；　　以系子心，　　乃可無憂。」 　王然此義，　　即召美女；　　十五以上， 　容色妙者。　　六十四種，　　姿媚具備； 　尋致諸女，　　充太子宮。　　久學調靜， 　執慚愧戈；　　于婇女中，　　如月眾星。 　攝藏輝光，　　不甘五欲；　　口終不發， 　不遜之言。

眼不起視色，　　猶餓夫於樂； 　諸伎女懷慚，　　如冥逃光走。 　父王聞是已，　　不安寢于床； 　因更令境內，　　有相好樂者。 　其誰有妙女？　　必盡來應會； 　若有違限者，　　加之以重謫。 　設此嚴限已，　　益出衆瓔珞； 　恣之取瓔珞，　　入宮為婇女。 　種種嚴修飾，　　諸遊觀園池； 　無數眾女集，　　皆受賦瓔珞。 　太子德如日，　　目無能當者； 　自執意挍計，　　終無能染污

現代漢語譯本 聽聞古代仙人，他們通過服食水氣來修行；長期勞累身體，使得皮肉與骨頭緊緊相連。他們的身體重如泰山，卻容易被慾望之風吹動；愛恨交織，內心動盪不安，就像風吹動樹木一樣。他們居住在莊嚴精妙的殿堂，沉溺於美色、聲音、香味；用華麗的香氣裝飾自己，如同天上的仙女一般。他們把享樂放在第一位，沉迷於女樂；五種慾望仍然能夠迷惑這些修仙之人。美色、聲音、香氣、味道、細滑的觸感，這些都是內心所喜愛的，五種感官所貪戀的。慾望就像堅固的牢籠，像一張強大的網；用它來束縛人的心，才能讓人無憂無慮。」 國王認為這話有道理，就召集美女；挑選十五歲以上，容貌美好的女子。挑選了六十四種，姿態嫵媚的女子；很快就把這些女子送到了太子的宮殿。太子長期學習調息靜心，手持慚愧之戈；在眾多美女之中，如同月亮在眾星之間。他收斂自己的光芒，不貪圖五種慾望；口中始終不說出，不遜的話語。 眼睛不去看美色，就像飢餓的人面對音樂一樣無動於衷；那些歌舞伎女感到慚愧，如同在黑暗中逃避光明一樣。父王聽到這些后，寢食難安；於是又下令在境內，尋找容貌美好、擅長歌舞的女子。誰家有美麗的女子，必須全部前來應召；如果有違抗命令的，將給予嚴厲的懲罰。設立了如此嚴厲的期限后，又拿出更多的瓔珞；任由她們拿取瓔珞，進入宮中成為侍女。她們用各種各樣的裝飾來打扮自己，在各個遊樂園池中游玩；無數的女子聚集在一起，都得到了賞賜的瓔珞。太子的德行如同太陽，沒有人能夠直視；他自己堅持自己的原則，始終不會被污染。

English version It is said that ancient immortals, who cultivated by consuming water vapor; they toiled their bodies for long periods, causing their skin and bones to be tightly connected. Their bodies were as heavy as Mount Tai, yet easily swayed by the winds of desire; love and hate intertwined, their hearts restless, like trees swayed by the wind. They resided in solemn and exquisite halls, indulging in beauty, sounds, and fragrances; adorning themselves with splendid scents, like celestial maidens. They placed pleasure above all else, captivated by female entertainment; the five desires still had the power to bewitch these cultivators. Beauty, sounds, fragrances, tastes, and smooth touches, these were what the heart desired, what the five senses craved. Desire was like a sturdy cage, like a powerful net; using it to bind one's heart, one could be free from worry.」 The king found this reasoning sound, and summoned beautiful women; selecting those over fifteen years of age, with exquisite appearances. He chose sixty-four types, with charming postures; soon, these women were sent to the prince's palace. The prince, having long practiced calming his mind, held the spear of shame; among the many beauties, he was like the moon among the stars. He concealed his radiance, not coveting the five desires; his mouth never uttered, disrespectful words. His eyes did not look at beauty, like a hungry man unmoved by music; the singing and dancing girls felt ashamed, like fleeing from light in the darkness. Upon hearing this, the father king could not sleep or eat in peace; so he ordered again within the realm, to seek women with beautiful appearances and talents in song and dance. Whoever had beautiful daughters, must all come to answer the call; those who disobeyed the order, would be severely punished. After setting such strict deadlines, he brought out even more necklaces; allowing them to take the necklaces, and enter the palace as maids. They adorned themselves with various decorations, playing in various gardens and ponds; countless women gathered, all receiving the bestowed necklaces. The prince's virtue was like the sun, no one could look directly at it; he adhered to his own principles, and would never be tainted.

。 　執杖釋種女，　　姿貌如天女； 　心忍辱如地，　　面暉如月滿。 　古聖王苗裔，　　相應玉女寶； 　德廣覆天下，　　除憂如天樂。 　持重有智慧，　　相好容貌光； 　名稱最第一，　　是故號除稱。 　手執波曇花，　　眼如紺蓮葉； 　兩手奉好花，　　歡喜詣其母。 　唯母見嚴飾，　　意欲入宮觀； 　欲見釋太子，　　心自然戀慕。 　母即告女曰：　　「寧今受御謫； 　終不聽汝往。」　　「愿母必見聽。」 　重啟父母已，　　即聽隨其愿； 　愛敬執謙恭，　　報慈父母已。 　將從顯然往，　　如水恒趣海； 　至於王宮中，　　到遙觀太子。 　過去五百世，　　曾為太子妻； 　其所生之處，　　女中最第一。 　前世緣牽故，　　故熟視太子； 　顏容怡開敷，　　如日水蓮華。 　厥行步庠序，　　寂然無聲向； 　猶如眾江流，　　入海則寂定。 　眾中有一女，　　造二首歌頌； 　音韻甚合好，　　應時順事理。 　有女來甚妙，　　執持紺蓮花； 　憶往世善行，　　故以相發寤。 　過世上名華，　　供養定光佛； 　執花甚姝好，　　猶如吉利天。 　菩薩忽然聞，　　定光佛之名； 　心中即驚動，　　徐舉目遍視

現代漢語譯本 手持權杖的釋迦族女子，容貌像天上的仙女； 她的心能忍受屈辱如同大地，面容光輝如同滿月。 她是古代聖王的後裔，與玉女的寶物相配； 她的德行廣闊覆蓋天下，消除憂愁如同天上的音樂。 她持重而有智慧，相貌美好容光煥發； 她的名聲最為第一，因此被稱為除稱。 她手持波曇花，眼睛像紺青色的蓮葉； 雙手捧著美好的鮮花，歡喜地去見她的母親。 只有母親看到她盛裝打扮，想要進入宮殿觀看； 想要見到釋迦太子，心中自然而然地愛慕。 母親就告訴女兒說：『寧願現在接受責罰；』 『最終也不會聽任你前往。』『愿母親一定要聽從。』 再次請求父母后，就聽從了她的願望； 她愛敬地保持謙恭，報答了父母的慈愛。 將要從顯眼的地方前往，如同水流總是奔向大海； 到了王宮之中，遠遠地觀看太子。 過去五百世，她曾是太子的妻子； 她所出生的地方，在女子中最為第一。 因為前世的因緣牽引，所以她仔細地看著太子； 她的容顏喜悅地綻放，如同陽光下的水蓮花。 她行走時步伐有序，寂靜無聲地向前走； 猶如眾多的江河流入大海，就會變得寂靜安定。 人群中有一位女子，創作了兩首歌頌； 音韻非常和諧美好，應時應事合乎道理。 有一位女子來得非常美妙，手持紺青色的蓮花； 回憶起往世的善行，所以用花來啓發覺悟。 她曾用世上最美的花，供養定光佛； 她手持鮮花非常美麗，猶如吉祥天女。 菩薩忽然聽到，定光佛的名字； 心中立刻驚動，慢慢地舉起眼睛環顧四周。

English version The Shakya woman holding a staff, her appearance like a celestial maiden; Her heart endures humiliation like the earth, her face shines like a full moon. She is a descendant of ancient sage kings, matching the treasures of a jade maiden; Her virtue is vast, covering the world, dispelling worries like heavenly music. She is composed and wise, her appearance beautiful and radiant; Her reputation is the foremost, therefore she is called 'Dispeller of Names'. She holds a 'Potamogeton' flower, her eyes like dark blue lotus leaves; With both hands holding beautiful flowers, she joyfully goes to see her mother. Only her mother sees her adorned, wanting to enter the palace to observe; Wanting to see the Shakya prince, her heart naturally yearns. Her mother tells her daughter: 'I would rather accept punishment now;' 'I will not allow you to go.' 'I wish mother must listen.' After requesting her parents again, they listened to her wish; She respectfully maintained humility, repaying her parents' kindness. She is about to go from a conspicuous place, like water always flowing to the sea; Arriving at the palace, she observes the prince from afar. In the past five hundred lives, she was once the prince's wife; The place where she was born, she was the foremost among women. Because of the karmic connection from past lives, she carefully looks at the prince; Her face joyfully blossoms, like a water lily under the sun. Her steps are orderly, silently moving forward; Like many rivers flowing into the sea, they become quiet and still. Among the crowd, there is a woman, who composes two songs of praise; The melody is very harmonious and beautiful, timely and reasonable. A woman comes very beautifully, holding a dark blue lotus flower; Recalling the good deeds of past lives, she uses the flower to inspire awakening. She once used the most beautiful flowers in the world, to offer to Dipankara Buddha; She holds the flowers very beautifully, like the goddess of auspiciousness. The Bodhisattva suddenly hears, the name of Dipankara Buddha; His heart is immediately moved, he slowly raises his eyes to look around.

。 　即發聲謂曰：　　「進手中花來。」 　以言眾所僥，　　如服甘露藥。 　應聲尋花進，　　以奉上菩薩； 　侍在菩薩左，　　如明星在月。 　太子視瓔珞，　　不宜其所服； 　即解明珠瓔，　　擲以掛女頸。 　於是明珠瓔，　　嚴飾女形容； 　姝好無雙比，　　益發明珠光。 　猶如天帝釋，　　處於紫紺壁； 　亦如十五日，　　月與眾星俱。 　合宮盡歡喜，　　皆共同舉聲； 　稱曰真得妃，　　莫不同甚歡。 　如是歌稱聲，　　斯須流聞王； 　王聞甚歡悅，　　重賜名寶珍。

王即令求，　　女父母來；　　賜與珍寶， 　不可稱計。　　召明梵志，　　卜擇良辰； 　涂香坦地，　　飾以眾花。　　以神咒酥， 　充飽火神；　　灌太子手，　　父母授女。 　為太子妃，　　女中第一；　　在太子側， 　如日月星。

佛本行經卷第一 大正藏第 04 冊 No. 0193 佛本行經

佛本行經卷第二(一名佛本行贊傳)

宋涼州沙門釋寶云譯

與眾婇女游居品第八

種種嚴飾，　　猶如天宮；　　春秋冬夏， 　四時各異。　　應節修治，　　遊觀園池； 　亦如天帝，　　施安樹林

現代漢語譯本 於是，他開口說道：『把手中的花拿來。』 這話讓眾人感到意外的驚喜，就像服用了甘露妙藥一般。 她立刻應聲把花拿來，獻給菩薩； 她侍立在菩薩的左邊，如同明亮的星星在月亮旁邊。 太子看到她佩戴的瓔珞，覺得和她的氣質不相稱； 於是解下自己佩戴的明珠瓔珞，拋擲過去掛在她的脖子上。 這明珠瓔珞，更加襯托出她的美麗容貌； 她的美麗無與倫比，更加映襯出明珠的光輝。 她就像天帝釋，身處紫紺色的墻壁之中； 也像十五的月亮，與眾星一同閃耀。 整個宮殿都充滿了歡喜，大家一同高聲讚歎； 稱讚說『真是找到了合適的妃子』，沒有誰不感到非常高興。 這樣的歌聲和讚美聲，很快就傳到了國王的耳中； 國王聽了非常高興，又重賞了許多珍貴的寶物。 國王立刻派人去尋找，把女子的父母請來； 賞賜給他們無數的珍寶，無法計算。 召來精通占卜的婆羅門，選擇良辰吉日； 用香塗抹地面，用各種鮮花裝飾。 用神咒加持過的酥油，充分供奉火神； 然後把酥油灌入太子的手中，由父母將女子交給他。 讓她成為太子的妃子，是女子中的第一； 她站在太子身邊，如同日月星辰一般。 《佛本行經》卷第一 大正藏第04冊 No. 0193 《佛本行經》 《佛本行經》卷第二（又名《佛本行贊傳》） 宋涼州沙門釋寶云譯 與眾婇女游居品第八 各種裝飾，如同天宮一般； 春夏秋冬，四季各有不同。 根據時節進行修繕，遊覽園林池塘； 也像天帝一樣，在樹林中享受安樂。

English version Then, he spoke, saying, 『Bring the flower in your hand here.』 These words brought unexpected joy to the crowd, as if they had taken a nectarous medicine. She immediately responded and brought the flower, offering it to the Bodhisattva; She stood on the left side of the Bodhisattva, like a bright star beside the moon. The prince saw the necklace she was wearing and felt it did not suit her demeanor; So he took off his own pearl necklace and threw it to hang around her neck. This pearl necklace further enhanced her beautiful appearance; Her beauty was unparalleled, further highlighting the brilliance of the pearls. She was like the heavenly king Sakra, situated within a purple-blue wall; Also like the moon on the fifteenth day, shining together with the stars. The entire palace was filled with joy, and everyone raised their voices in praise; They exclaimed, 『Truly, a suitable consort has been found,』 and no one was not extremely happy. Such songs and praises quickly reached the king's ears; The king was very pleased to hear this and bestowed many precious treasures as rewards. The king immediately sent people to find and bring the girl's parents; He bestowed upon them countless treasures, beyond measure. He summoned the learned Brahmins to choose an auspicious day; The ground was smeared with fragrance, and decorated with various flowers. Ghee, empowered by sacred mantras, was used to fully offer to the fire god; Then, the ghee was poured into the prince's hands, and the parents handed the girl over to him. She became the prince's consort, the foremost among women; She stood beside the prince, like the sun, moon, and stars. The First Scroll of the 'Buddha's Deeds Sutra' Taisho Tripitaka Volume 04, No. 0193, 'Buddha's Deeds Sutra' The Second Scroll of the 'Buddha's Deeds Sutra' (also known as 'Praise and Transmission of Buddha's Deeds') Translated by the Monk Bao Yun of Liangzhou, Song Dynasty Chapter Eight: Dwelling and Playing with the Palace Ladies Various decorations, like a heavenly palace; Spring, summer, autumn, and winter, each season was different. They were repaired according to the seasons, and they visited gardens and ponds; Also like the heavenly king, enjoying peace and comfort in the forests.

。　　太子因游， 　至園池觀；　　婇女圍繞，　　如月處星。 　於是眾女，　　晝夜作樂；　　嘲調戲笑， 　過數年已。　　或娛樂之，　　更造新術； 　或現己身，　　或時書頌。　　或圖廟畫， 　或有刻鏤；　　或有以泥，　　為若干像。 　或有結花，　　以為敷飾；　　或㽵面目， 　或有涂香。　　或以鏡照，　　或櫛梳頭； 　或黛黑眉，　　或丹口唇。　　或復有女， 　華相打擲；　　或戲笑者，　　或悲嘆泣。 　或口詠歌，　　可聽可樂；　　猶如華中， 　眾蜜蜂鳴。　　眾女求浴，　　太子聽從； 　無憂樹間，　　丹華之池。　　圓光文飾， 　照樹金色；　　猶金在火，　　耀耀林樹。 　諸樹傾屈，　　散供眾花；　　眾鳥相和， 　悲哀而鳴。　　女笑鳥鳴，　　震聲遠聞； 　五音俱作，　　感動人情。　　太子入池， 　水至其腰；　　諸女圍繞，　　明耀浴池。 　猶如明珠，　　繞寶山王；　　妙相顯赫， 　其好巍巍。　　眾女水中，　　種種戲笑； 　或相湮沒，　　或水相灑。　　或有弄華， 　以華相擲；　　或入水底，　　良久乃出。 　或於水中，　　現其眾華；　　或復於水， 　但現其手

現代漢語譯本 太子因為遊玩，到了園林池塘觀賞；宮女們環繞著他，如同月亮周圍的星星。 於是眾宮女，日夜尋歡作樂；互相嘲弄戲謔，過了好幾年。 有的表演娛樂節目，不斷創造新的技藝；有的展示自己的身姿，有的吟詩作賦。 有的繪製廟宇壁畫，有的進行雕刻；有的用泥土，製作各種各樣的塑像。 有的用鮮花結成花環，用來裝飾；有的在臉上塗抹脂粉，有的塗抹香料。 有的用鏡子照看自己，有的梳理頭髮；有的用黛畫黑眉，有的涂紅嘴唇。 有的宮女，互相嬉鬧打鬧；有的嬉笑玩耍，有的悲傷哭泣。 有的口中吟唱歌曲，悅耳動聽；就像花叢中，眾多的蜜蜂在鳴叫。 眾宮女請求沐浴，太子聽從了她們；在無憂樹之間，有一個開滿紅色花朵的池塘。 池塘周圍有圓形光環紋飾，照耀著樹木，呈現金色；就像黃金在火中，光芒照耀著樹林。 樹木傾斜彎曲，散落著供奉的花朵；眾鳥互相應和，發出悲哀的鳴叫。 宮女的笑聲和鳥鳴聲，震動四方，傳得很遠；各種樂器一起演奏，感動著人們的情感。 太子進入池塘，水沒到他的腰部；眾宮女環繞著他，照亮了整個浴池。 就像明珠，環繞著寶山之王；美妙的容貌顯赫，他的美好高大威嚴。 眾宮女在水中，進行各種各樣的嬉戲玩鬧；有的互相潑水，有的互相打鬧。 有的玩弄鮮花，用鮮花互相投擲；有的潛入水底，很久才出來。 有的在水中，展示她們的花朵；有的在水中，只露出她們的手。

English version The prince, on an excursion, arrived at the garden pond to observe; the palace women surrounded him, like stars around the moon. Then the palace women, day and night, made merry; teasing and joking with each other, several years passed. Some performed entertainment, constantly creating new skills; some displayed their figures, some composed poems. Some painted murals in temples, some engaged in carving; some used mud to create various statues. Some made garlands of flowers, using them for decoration; some applied powder to their faces, some applied fragrances. Some looked at themselves in mirrors, some combed their hair; some darkened their eyebrows with black dye, some painted their lips red. Some palace women, playfully hit and fought each other; some laughed and played, some were sad and wept. Some sang songs, pleasing to the ear; like in a flower patch, many bees were buzzing. The palace women requested to bathe, and the prince agreed; among the sorrowless trees, there was a pond full of red flowers. The pond was decorated with circular light patterns, illuminating the trees, showing a golden color; like gold in fire, the light shone on the forest. The trees leaned and bent, scattering offerings of flowers; the birds echoed each other, making mournful cries. The laughter of the palace women and the cries of the birds, shook the surroundings, traveling far; various musical instruments played together, moving people's emotions. The prince entered the pond, the water reaching his waist; the palace women surrounded him, illuminating the entire bath. Like a bright pearl, surrounding the king of the precious mountain; his wonderful appearance was prominent, his beauty was grand and majestic. The palace women in the water, engaged in various playful activities; some splashed each other, some wrestled with each other. Some played with flowers, throwing flowers at each other; some dove to the bottom of the water, emerging after a long time. Some in the water, displayed their flowers; some in the water, only showed their hands.

。　　眾女池中，　　光耀眾華； 　令眾藕花，　　失其精光。　　或有攀緣， 　太子手臂；　　猶如雜花，　　纏著金柱。 　女妝涂香，　　水洗皆墮；　　栴檀木榓， 　水成香池。　　如是戲笑，　　難可計數； 　六萬婇女，　　圍繞其側。　　太子于中， 　如天帝釋；　　于天浴池，　　與天女俱。 　於是皆乘，　　金銀寶船；　　遊戲池中， 　如天乘雲。　　太子復乘，　　七寶之船； 　妃在其側，　　俱共入池。　　色身金照， 　光各一丈；　　如日乘船，　　莫不驚愕。 　謂是日出，　　眾華開張；　　明重光照， 　喻日天子。　　太子出池，　　諸女更嚴； 　作眾伎樂，　　行甘蔗漿。　　諸女飲已， 　跳踉舞戲；　　時日便冥，　　向月燭明。 　欲惑太子，　　意終不傾；　　欲使其貪， 　意終不著。　　慧燈甚明，　　終無能滅； 　猶明珠燈，　　不損飛蛾。　　斯須至冥， 　眾女睡眠；　　太子妃寐，　　夢睹憂變。 　太子出家，　　舍宮婇女；　　逃入山澤， 　妃獨逐走。　　從后求哀：　　「莫相捐棄， 　澡手見授，　　今棄付誰？　　惟今自察， 　無量過失；　　愿微重榮，　　莫生相舍

眾女子在池中嬉戲，光彩照耀，使得蓮花都失去了原有的光澤。有的女子攀附著太子的手臂，就像各色花朵纏繞著金色的柱子。女子們塗抹的香料，被水沖洗后都脫落了，檀木的香氣，使得池水都變成了香池。像這樣的嬉戲玩鬧，數都數不清，六萬名宮女，圍繞在太子身邊。太子在其中，就像天帝釋一樣，在天上的浴池中，與天女們一同嬉戲。於是，她們都乘坐著金銀寶船，在池中玩耍，就像天神乘著雲彩一樣。太子又乘坐著七寶之船，妃子在他身旁，一同進入池中。他們金色的身軀散發著光芒，各自照耀一丈遠，就像太陽乘著船一樣，讓所有人都感到驚愕。人們以為是太陽出來了，蓮花都開放了，明亮的光芒重重照耀，就像太陽天子一樣。太子從池中出來，眾女子更加盛裝打扮，演奏各種樂曲，奉上甘蔗汁。眾女子喝完后，跳躍舞蹈嬉戲，這時天色漸漸昏暗，月亮升起照亮大地。她們想迷惑太子，但太子的心意始終不為所動；想讓他貪戀，但他的心意始終不執著。智慧的燈火非常明亮，終究無法被熄滅，就像明珠燈一樣，不會傷害飛蛾。一會兒到了深夜，眾女子都睡著了，太子的妃子也睡著了，夢見了憂愁的變故。夢見太子出家，捨棄宮殿和宮女，逃入山林，妃子獨自追趕。從後面哀求道：『不要拋棄我，曾經洗手相授，現在拋棄我交給誰？請您自己反省，我犯下了無數的過錯，希望您能稍微看重我，不要產生拋棄我的念頭。』

The women were in the pond, their radiance illuminating all, causing the lotus flowers to lose their luster. Some women clung to the prince's arms, like various flowers entwining a golden pillar. The fragrant oils the women had applied washed away in the water, and the sandalwood scent turned the pond into a fragrant pool. Such playful frolicking was countless, with sixty thousand palace women surrounding the prince. The prince was among them, like the celestial emperor Indra, in a heavenly bathing pool, with celestial maidens. Then, they all rode on gold and silver treasure boats, playing in the pond, like gods riding on clouds. The prince then rode on a seven-jeweled boat, with his consort by his side, entering the pond together. Their golden bodies emitted light, each shining ten feet, like the sun riding a boat, causing everyone to be astonished. People thought the sun had risen, and the lotus flowers had bloomed, the bright light shining intensely, like the sun god. When the prince emerged from the pond, the women dressed up even more elaborately, playing various musical instruments, and offering sugarcane juice. After the women drank, they leaped and danced playfully. Then the day gradually darkened, and the moon rose to illuminate the earth. They tried to seduce the prince, but his mind remained unmoved; they tried to make him greedy, but his mind remained unattached. The lamp of wisdom was very bright, and could not be extinguished, like a pearl lamp that does not harm moths. Soon it was late at night, and the women fell asleep. The prince's consort also fell asleep, and dreamed of a sorrowful change. She dreamed that the prince had left home, abandoning the palace and the palace women, fleeing into the mountains, and she alone chased after him. From behind, she pleaded: 'Do not abandon me, we once washed our hands together, now if you abandon me, to whom will you give me? Please reflect on yourself, I have made countless mistakes, I hope you can value me a little, do not have the thought of abandoning me.'

。 　獨入山澤，　　勤修眾德；　　何吝于妾， 　致大酷惡。　　古賢出學，　　亦復好妃； 　唯垂愍傷，　　愿聽侍從。」　　追呼不息， 　太子入林；　　心意發狂，　　樹樹行求。 　㘁向樹曰：　　「汝獨無憂，　　我獨懷惱； 　示我太子。」　　仰見樹上，　　有赤觜鳥； 　向鳥嘆苦：　　「我失所怙。　　汝聲似之， 　留聲與汝；　　愿以鳴聲，　　除我心惱。」 　又見樹曰：　　「汝何不慈？　　吾厄夫怙， 　迷行犯觸。　　賢夫所棄，　　宜見愍傷； 　如何見笑，　　華盡開敷。」　　見雙頭鵒， 　相將俱飛；　　益增憂苦，　　流泣且言： 「唯愿示我，　　懷重慊者；　　令我睹之， 　失之我亡。　　樹華散我，　　更耗我心； 　唯汝仁鳥，　　莫嫉快我。　　當散我心， 　好喜伎樂；　　未曾相犯，　　何為必爾。 　為風所動，　　樹枝傾曲；　　猶如以掌， 　擊打於我。　　鳥獸角視，　　爾不遣夫； 　水聲如罵，　　我不任治。」　　太子不還， 　便悲嘆曰：　　「留目紺蓮，　　留超與應

現代漢語譯本 『獨自進入深山老林，勤勉地修習各種德行；為何吝惜於我，導致如此深重的苦難。』 『古代賢人出外求學，也都有寵愛的妃子；只希望您能垂憐我，願意讓我侍奉您。』 她不停地追逐呼喊，太子卻進入了樹林；她心意發狂，在樹木間來回尋找。 她對著樹木說道：『唯獨你沒有憂愁，唯獨我懷著煩惱；請你告訴我太子的下落。』 她抬頭看見樹上，有一隻紅嘴鳥；她對著鳥嘆息著說：『我失去了依靠。你的聲音很像他，把你的聲音留給我吧；希望你能用你的鳴叫聲，消除我心中的煩惱。』 她又對著樹木說：『你為何如此不慈？我失去了丈夫的庇護，迷失方向，到處衝撞。賢明的丈夫所拋棄的，應該得到憐憫；為何你們卻嘲笑我，花朵都競相開放。』 她看見一對雙頭鵒，一起飛翔；更加增添了她的憂愁和痛苦，她流著眼淚說道： 『只希望你們能告訴我，我所深切思念的人；讓我能見到他，失去他我就活不下去了。樹上的花朵散落在我身上，更加耗損我的心力；只有你這仁慈的鳥兒，不要嫉妒我的快樂。』 『應當驅散我的憂愁，讓我喜歡歌舞娛樂；我們從未互相冒犯，為何一定要這樣對我。』 『被風吹動，樹枝傾斜彎曲；就像用手掌，擊打在我身上一樣。鳥獸都斜眼看著我，你們也不遣回我的丈夫；水聲如同罵我，我無法忍受。』 太子沒有回來，她便悲嘆道：『留下我這雙像紺青色蓮花般的眼睛，留下我這超越常人的容貌和迴應。』

English version 'Alone entering the mountains and forests, diligently cultivating various virtues; why be so stingy with me, leading to such great suffering?' 'Ancient sages went out to study, and they also had beloved consorts; I only hope you can have pity on me, and allow me to serve you.' She chased and called out incessantly, but the prince entered the forest; her mind went mad, and she searched among the trees. She said to the trees: 'Only you have no worries, only I harbor troubles; please show me where the prince is.' She looked up and saw a red-beaked bird on a tree; she sighed to the bird: 'I have lost my support. Your voice is similar to his, leave your voice with me; I hope you can use your singing to dispel the troubles in my heart.' She said to the trees again: 'Why are you so unkind? I have lost my husband's protection, lost my way, and am bumping around everywhere. One abandoned by a wise husband should be pitied; why do you laugh at me, with all the flowers blooming?' She saw a pair of two-headed mynas, flying together; this increased her sorrow and pain, and she said with tears: 'I only hope you can show me the one I deeply miss; let me see him, for without him I cannot live. The flowers falling on me from the trees further deplete my strength; only you, kind birds, do not envy my happiness.' 'You should dispel my sorrow, and let me enjoy singing and dancing; we have never offended each other, why must you treat me like this?' 'Moved by the wind, the tree branches tilt and bend; it is as if a palm is striking me. The birds and beasts are looking at me askance, and you do not send my husband back; the sound of the water is like scolding me, I cannot bear it.' The prince did not return, and she lamented: 'Leave behind my eyes like dark blue lotuses, leave behind my extraordinary beauty and responses.'

。 　留笑華敷，　　留顏金華；　　留髮辟兵， 　我見遺忽？」　　口言未止，　　忽見太子， 　于林樹間，　　便前搏曰：　　「何為相棄？」 　語頃驚覺；　　抱持太子，　　慚懼戰𤴨。 　太子問曰：　　「何為如是？」　　便說夢事。 　太子報曰：　　「此非為汝？　　吾無所去， 　誰往誰返？　　無有往者，　　亦無所至。 　汝諦覺是，　　色如聚沫，　　覺意如泡， 　相如光炎，　　行如芭蕉，　　識法如幻， 　諸根無力；　　形體相因，　　猶如華合。 　覺世無常，　　譬如野馬；　　吾我無有， 　亦無堅要。　　合會有離，　　汝當諦覺。」 　太子自思：　　「是吾出應。」

佛本行經現憂懼品第九

王愍太子愁，　　勸令行遊觀； 　始出宮城門，　　霍然日出云。 　駕乘七寶車，　　眾德相自嚴； 　所將從貴重，　　如月與眾星。 　功德充滿備，　　形容甚殊妙； 　都敕國邑里，　　併除老病死。 　窮凍困厄者，　　莫令現道側； 　各各盡力嚴，　　若干幢幡蓋。 　樓閣諸婦女，　　猶如天宮城； 　嚴飾甚靡麗，　　莫不懷歡慶。 　萬民皆歌詠，　　聲向震一國； 　猶秋水歸海，　　諍競欲觀見

現代漢語譯本 『留下笑容如花朵般嬌艷，留下容顏如金子般光華；留下頭髮可以避開兵禍，我卻竟然遺忘了這些？』話音未落，忽然看見太子，在樹林之間，便上前抱住他說：『為何要拋棄我？』話音剛落就驚醒了；抱著太子，慚愧恐懼得發抖。 太子問道：『你為何這樣？』便說了夢中的事情。 太子回答說：『這難道不是爲了你嗎？我無處可去，誰去誰回？沒有去的人，也沒有到達的地方。你仔細覺察這些，色相如聚攏的泡沫，感覺意念如水泡，相貌如光焰，行為如芭蕉，認識的法則是虛幻的，諸根沒有力量；形體相互依存，猶如花朵合攏。覺悟世事無常，譬如野馬奔騰；我執和我的所有物都不存在，也沒有什麼堅固的要領。聚合的終將分離，你應當仔細覺察。』 太子自己思忖：『這是我應該出家的時候了。』

《佛本行經·現憂懼品第九》 國王憐憫太子憂愁，勸他出去遊玩觀賞；剛出宮城門，忽然太陽從雲中升起。 太子乘坐七寶裝飾的車子，各種美德自然莊嚴；所帶領的隨從尊貴重要，如同月亮與眾星。 功德圓滿具備，容貌非常殊勝美妙；都命令國內的城鎮鄉村，清除所有衰老、疾病和死亡的景象。 貧窮、寒冷、困苦的人，不要讓他們出現在道路旁邊；各自盡力裝飾，各種各樣的旗幟和傘蓋。 樓閣上的婦女們，猶如天宮的城池；裝飾得非常華麗，沒有不歡欣慶賀的。 萬民都歌唱讚美，聲音震動整個國家；猶如秋水歸入大海，爭先恐後地想要觀看太子。

English version 'Leaving behind a smile as beautiful as a flower, leaving behind a face as radiant as gold; leaving behind hair that can ward off war, yet I have forgotten these?' Before the words were finished, suddenly she saw the prince, among the trees, and rushed forward to embrace him, saying: 'Why do you abandon me?' As soon as she spoke, she awoke with a start; holding the prince, she trembled with shame and fear. The prince asked: 'Why are you like this?' Then she told him about the dream. The prince replied: 'Is this not for your sake? I have nowhere to go, who goes and who returns? There is no one who goes, nor is there a place to arrive. You should carefully observe these things, form is like a gathering of foam, feelings and thoughts are like bubbles, appearance is like a flame, actions are like a banana tree, the laws of perception are illusory, the senses are powerless; the body is interdependent, like flowers closing together. Realize that the world is impermanent, like a wild horse running; the self and what belongs to the self do not exist, nor is there anything solid or essential. What gathers will eventually separate, you should carefully observe this.' The prince thought to himself: 'This is the time for me to leave home.'

The Sutra of the Buddha's Former Deeds, Chapter 9: The Appearance of Worry and Fear The king, pitying the prince's sorrow, urged him to go out for a walk and sightseeing; as soon as he left the palace gate, the sun suddenly rose from the clouds. The prince rode in a chariot adorned with seven treasures, his various virtues naturally majestic; the attendants he led were noble and important, like the moon and the stars. His merits were complete and perfect, his appearance was exceptionally beautiful and wondrous; he ordered all the towns and villages in the country to remove all signs of old age, sickness, and death. The poor, cold, and distressed people were not to be seen along the roads; everyone did their best to decorate, with various banners and canopies. The women in the towers were like the cities of the heavenly palaces; they were adorned with great splendor, and all were filled with joy and celebration. All the people sang praises, their voices shaking the entire country; like autumn waters flowing into the sea, they competed to see the prince.

　莊嚴易服飾，　　未竟便起走； 或未及莊嚴，　　聞聲便馳往。 于眾閣欄楯，　　側塞不相容； 或頭身自懸，　　猶如眾華垂。 或有傾屈禮，　　各懷敬嘆曰： 「當爲世導師。」　　散眾花香瓔。 見以皆愕觀，　　展轉相謂言： 「此當爲何神？」　　或云從天降， 或云是天帝，　　魔王或梵王， 懷疑歡踴躍，　　歌嘆若干種。 諸天見太子，　　容飾導從出； 猶如天帝釋，　　出遊觀之時。 於是凈居天，　　欲興降瑞應； 如前佛見瑞，　　勸意出家學。 天卒化病人，　　喘臥在道側； 色惡眼睛黃，　　體氣口燋干。 身腫腹膀脹，　　惡露諸不凈； 宛轉而自涂，　　菩薩舉目見。 問：「是為何物？　　醜惡難可視。」 御者尋對曰：　　「食飲不時節， 四大錯不順，　　是名為病人

現代漢語譯本 他莊重地穿戴好衣飾，還沒完成就起身離開； 或者還沒來得及穿戴整齊，聽到聲音就立刻奔去。 在眾多的樓閣欄桿邊，擠得滿滿當當，無法容納； 有的人頭和身體懸空，就像眾多的花朵垂落。 有的人彎腰行禮，各自懷著敬畏和讚歎說： 『他應當成為世間的導師。』散發出各種花香和瓔珞。 看見他的人都驚愕地觀看，互相轉告說： 『這應當是什麼神？』有人說是從天上降臨的， 有人說是天帝，或者是魔王，或者是梵天王， 他們既懷疑又歡喜雀躍，歌唱讚歎各種各樣的內容。 諸天看到太子，儀容服飾和隨從都出來了； 就像天帝釋，出遊觀看的時候一樣。 於是凈居天的天神，想要興起祥瑞的徵兆； 就像之前佛陀見到祥瑞一樣，勸說他出家修行。 天神變化成病人，喘息著躺在路邊； 臉色難看，眼睛發黃，身體氣息和口都乾枯。 身體腫脹，腹部膨大，散發著各種污穢不潔的惡臭； 在地上翻滾並用污穢塗抹自己，菩薩抬頭看見了。 問：『這是什麼東西？醜陋得難以觀看。』 御者回答說：『因為飲食不規律， 地、水、火、風四大不調，這就叫做病人。』

English version He solemnly put on his attire, and before finishing, he would rise and leave; Or before he could even dress properly, he would rush off upon hearing a sound. At the railings of many pavilions, they were crowded and could not accommodate more; Some had their heads and bodies hanging down, like many flowers drooping. Some bowed in reverence, each with awe and admiration, saying: 'He should become the teacher of the world.' They scattered various floral fragrances and necklaces. Those who saw him were all astonished, and they told each other: 'What kind of deity could this be?' Some said he descended from the heavens, Some said he was the Heavenly Emperor, or the Demon King, or the Brahma King, They were both doubtful and joyful, singing praises of various kinds. The gods saw the prince, his appearance, attire, and entourage coming out; Just like the Heavenly Emperor Sakra, when he went out for a tour. Then the gods of the Pure Abode, wanted to bring about auspicious omens; Just like when the Buddha saw auspicious omens before, urging him to leave home and practice. The gods transformed into a sick person, panting and lying on the side of the road; With a bad complexion, yellow eyes, and a dry body odor and mouth. His body was swollen, his abdomen distended, emitting various foul and unclean odors; Rolling on the ground and smearing himself with filth, the Bodhisattva looked up and saw him. He asked: 'What is this thing? It is so ugly that it is hard to look at.' The charioteer replied: 'Because of irregular eating and drinking, The four elements of earth, water, fire, and wind are out of balance, this is called a sick person.'

。」 菩薩報之曰：　　「視何不分減？」 御者復對曰：　　「是不可分代， 都世無能免，　　疾病之危厄。 四百四種病，　　大患如世間； 尊亦未免離，　　處大變難患。」 太子即停駕，　　慘然懷憂嘆； 聞病心驚痛，　　如象被毒箭。 見病觸其情，　　尋敕御回車； 心懼懷悚然，　　如牛畏雷雹； 聞雷聲怖愕，　　驚懅體不安。 后時復更出，　　天化作老人； 頭如絲雪霧，　　皮緩肌體皺， 戰如水中枝，　　身僂如張弓。 太子見即問：　　「是名為何人？ 生便如是耶？　　為有變者乎？」 御者因對曰：　　「始從身受胎， 微起如泡沫；　　緣起五體見， 分合成六情，　　然後乃出生。 小飲母乳活，　　次長乃食谷； 轉緣地而行，　　初語如鸚鵡， 爾乃立行走，　　體貌形容成； 諸根轉成熟，　　以故名曰老

現代漢語譯本 菩薩回答說：『為什麼不分擔減少呢？』 駕車人又回答說：『這是無法分擔代替的， 世上沒有人能夠免除，疾病的危難困厄。 四百四種疾病，就像世間的大患； 即使是您也無法避免，身處大變故的災難。』 太子立刻停下車駕，悲傷地懷著憂愁嘆息； 聽到疾病內心驚恐疼痛，如同大象被毒箭射中。 見到疾病觸動了他的情感，隨即命令駕車人返回； 內心恐懼懷著悚然，如同牛害怕雷雹； 聽到雷聲驚恐愕然，驚懼得身體不安。 後來又一次外出，天神變化成老人； 頭髮像雪霧一樣白，面板鬆弛肌肉皺紋， 顫抖得像水中的樹枝，身體彎曲得像張開的弓。 太子看見就問：『這叫什麼人？ 生來就是這樣嗎？還是發生了變化？』 駕車人於是回答說：『最初從身體受孕開始， 微小得像泡沫；因緣而生五體顯現， 分化合成六種情慾，然後才出生。 小時候喝母親的乳汁活命，長大后就吃穀物； 轉而依靠地面行走，開始說話像鸚鵡學舌， 然後才能站立行走，身體容貌才形成； 各種器官逐漸成熟，因此叫做老。』

English version The Bodhisattva replied: 'Why not share and reduce it?' The charioteer responded again: 'This cannot be shared or substituted, No one in the world can escape the dangers and hardships of illness. Four hundred and four kinds of diseases, like great calamities in the world; Even you cannot avoid being in a great and difficult situation.' The prince immediately stopped the carriage, sadly sighing with worry; Hearing about illness, his heart was shocked and pained, like an elephant struck by a poisoned arrow. Seeing illness touched his emotions, and he immediately ordered the charioteer to turn back; His heart was fearful and trembling, like a cow afraid of thunder and hail; Hearing the sound of thunder, he was startled and terrified, his body uneasy with fear. Later, he went out again, and the deity transformed into an old man; His hair was white like snowy mist, his skin loose and muscles wrinkled, Shaking like a branch in water, his body bent like a drawn bow. The prince saw him and asked: 'What is this called a person? Was he born like this? Or has he changed?' The charioteer then replied: 'Initially, from the body's conception, It is as small as a bubble; due to conditions, the five limbs appear, They differentiate and combine into six desires, and then one is born. As a child, one lives by drinking mother's milk, and when grown, one eats grains; Then one walks on the ground, and begins to speak like a parrot, Then one can stand and walk, and the body's appearance is formed; The various organs gradually mature, and therefore it is called old.'

。 是名天使召，　　顯教悟眾生， 形衰失歡慘，　　如花被毒霜。 面如月遭蝕，　　心猶日雲霧； 壯進力枯竭，　　如夏沙淋水。 竊人志思才，　　無形如來賊； 心惱失聽識，　　猶野火燒澤。 迫迮如壓油，　　飲其體精氣； 懷變令形異，　　是者名為老。」 太子視良久，　　悵然而長嘆： 「老病大石山，　　強磨碎眾生。 世普遭苦患，　　何可暢意安？ 當設方便逃，　　如避強害寇。」 后復出游見，　　天化命過人， 宗親隨喪車，　　被髮而啼哭。 問曰：「是何等？　　以至誠示吾。」 爾時諸侍御，　　便為具足說： 「日迫致枯老，　　病流精汁竭； 八節之利鋸，　　攦刻壽命樹。 日月之斧利，　　晝夜恒斫斷； 會遇無常風，　　隨靡崩顛墮。 與父母離別，　　隨行獨迷走； 妻子及兄弟，　　無親可恃怙。 莫能設方便，　　圍繞而哭泣； 追慕哀摧傷，　　嘆其生時德

現代漢語譯本 這是被稱作『老』的天使的召喚，它向眾生揭示了生命的真諦。 形體衰敗，失去了往日的歡樂，變得慘淡，就像鮮花被劇毒的寒霜摧殘。 面容如同被侵蝕的月亮，內心如同被雲霧遮蔽的太陽； 曾經強壯的身體變得虛弱，精力枯竭，如同夏日沙灘被水淋濕。 它悄無聲息地偷走人的意志、思想和才能，就像一個無形的盜賊； 使人心煩意亂，失去聽覺和知覺，如同野火焚燒沼澤。 它像榨油一樣壓迫著你，吸取你身體的精氣； 使你的容貌發生改變，這就是所謂的『老』。 太子看了很久，悵然地長嘆道： 『衰老和疾病就像巨大的山石，無情地磨碎眾生。 世間普遍遭受苦難，怎麼可能感到快樂和安寧呢？ 我應當想辦法逃脫，就像躲避強大的敵人一樣。』 後來，太子再次出遊，看到天神化作的死者， 親屬們跟在靈車後面，披散著頭髮哭泣。 太子問道：『這是怎麼回事？請如實告訴我。』 這時，侍從們便詳細地告訴他： 『時間催人衰老，疾病使人精疲力竭； 身體的八個關節就像鋸子，不斷地鋸著生命的樹木。 日月如同鋒利的斧頭，日夜不停地砍伐； 一旦遭遇無常的風，就會隨之崩塌墜落。 與父母離別，獨自迷失方向； 妻子和兄弟，沒有一個可以依靠。 沒有人能想出辦法，只能圍繞著他哭泣； 追憶哀悼，感嘆他生前的美德。

English version This is the call of the angel named 'old age,' revealing the truth of life to all beings. The body decays, losing its former joy and becoming bleak, like a flower ravaged by poisonous frost. The face is like a moon that has been eclipsed, the heart like a sun obscured by clouds; The once strong body becomes weak, and energy is exhausted, like a summer beach soaked by water. It silently steals people's will, thoughts, and talents, like an invisible thief; It makes the heart upset, losing hearing and perception, like a wildfire burning a swamp. It oppresses you like squeezing oil, extracting the essence of your body; It changes your appearance, and this is what is called 'old age.' The prince looked for a long time, and sighed with melancholy: 'Old age and disease are like huge mountains, ruthlessly grinding down all beings. The world universally suffers, how can one feel joy and peace? I should find a way to escape, just like avoiding a powerful enemy.' Later, the prince went out again and saw a deceased person transformed by a god, Relatives followed the hearse, weeping with disheveled hair. The prince asked: 'What is this? Please tell me the truth.' At this time, the attendants told him in detail: 'Time hastens aging, and disease exhausts one's energy; The eight joints of the body are like saws, constantly sawing the tree of life. The sun and moon are like sharp axes, chopping day and night; Once encountering the wind of impermanence, it will collapse and fall. Separated from parents, one wanders alone and lost; Wife and brothers, there is no one to rely on. No one can come up with a solution, they can only cry around him; Recalling and mourning, lamenting his virtues during his lifetime.

。」 「吾亦當爾乎？」　　「都上尊莫疑。」 「我亦離親耶？」　　「爾尊必當別。 普世死所執，　　如何暢笑語？ 不知慚愧故，　　更歷無數死。 晝夜之長涂，　　日月運不停； 老枯病所毒，　　憂惱之牙齒。 四時舌所舐，　　宿行速危險； 一切莫能免，　　死猶龍所吞。 普入盡傷折，　　都崩盡斷壞； 悉奪其所愿，　　盡吞盡燒沒。 盡驅盡挫摧，　　莫有能禁遮； 尊當覺是死。」　　聞已懷懼曰： 「處世之笑者，　　金石為笑耶？」 太子懷憂行，　　憶死如湯灼； 猶如猛師子，　　處林遭野火。 思欲得免離，　　老病死熾炎， 順道念不忘，　　方便欲求出。 天化作梵志，　　見形暴露憔， 簇發鬚眉長，　　被粗鹿皮衣， 手持澡瓶水，　　又執三枝杖

現代漢語譯本 『我也會這樣嗎？』 『您不必懷疑。』 『我也會離開親人嗎？』 『您必然會經歷離別。』 世間萬物都被死亡所掌控， 如何還能開懷歡笑？ 因為不知羞愧的緣故， 還要經歷無數次的死亡。 白晝黑夜漫長無盡， 日月執行從不停歇； 衰老、枯萎、疾病侵蝕著我們， 憂愁煩惱像牙齒一樣啃噬著。 四季如舌頭般舔舐著我們， 過去的經歷迅速而危險； 一切都無法避免， 死亡就像被龍吞噬一樣。 普遍地，一切都被傷害和摧殘， 全部都崩塌、斷裂、毀壞； 所有願望都被剝奪， 一切都被吞噬、燒燬、淹沒。 一切都被驅趕、挫敗、摧毀， 沒有任何東西能夠阻止和遮擋； 您應當覺悟到死亡的存在。』 聽后，太子心懷恐懼地說： 『世上那些歡笑的人， 難道是把金石當成笑料嗎？』 太子懷著憂愁行走， 想到死亡就像被沸水灼燒一樣； 就像兇猛的獅子， 身處森林遭遇野火。 他思索著如何才能擺脫， 衰老、疾病、死亡的熾熱火焰， 順著正道念念不忘， 想要尋求解脫的方法。 天神化作梵志， 顯現出形體暴露、憔悴的樣子， 頭髮和鬍鬚都很長， 身穿粗糙的鹿皮衣， 手裡拿著澡瓶水， 又拿著三枝杖。

English version 'Will I also be like that?' 'You should have no doubt.' 'Will I also be separated from my loved ones?' 'You will certainly experience separation.' All in the world are held by death, How can one still laugh heartily? Because of not knowing shame, One must experience countless deaths. The days and nights are long and endless, The sun and moon move without ceasing; Old age, decay, and disease poison us, Worries and anxieties gnaw like teeth. The four seasons lick us like a tongue, Past experiences are swift and dangerous; Nothing can be avoided, Death is like being swallowed by a dragon. Universally, everything is harmed and broken, All collapse, break, and are destroyed; All desires are taken away, Everything is swallowed, burned, and submerged. Everything is driven away, defeated, and destroyed, Nothing can stop or shield it; You should be aware of the existence of death.' Having heard this, the prince said with fear: 'Those who laugh in the world, Do they take gold and stone as a joke?' The prince walked with sorrow, Thinking of death as if being burned by boiling water; Like a fierce lion, Encountering a wildfire in the forest. He pondered how to escape, The blazing flames of old age, disease, and death, Following the right path, he never forgot, Seeking a way to find liberation. A deity transformed into a Brahmin, Appearing with an exposed and haggard form, With long hair and beard, Wearing rough deerskin clothing, Holding a water bottle in his hand, And also holding a three-pronged staff.

。 菩薩因問曰：　　「仁修術愿何？」 尋聲應太子：　　「唯聽我所愿， 無病老死患，　　是處名天上， 今於此下種，　　生天廣大花。 愿求快安樂，　　萌芽天上生。」 太子嘆吒曰：　　「斯士見計明， 告御天離患，　　是亦吾所樂。」 心惟懷一疑，　　為永恒不常， 若必常安樂，　　可願生天耳！ 天于上稱善，　　嘆太子心凈， 天上雖快樂，　　卒必當墮落。 食福眾善快，　　終無永長存， 福盡即退墮，　　三塗受苦分。 日有千光炎，　　福盡墮闇冥； 月滿盛照耀，　　月天墮失明。 梵釋無數天，　　雖實天榮位； 還為可傷物，　　乞丐餓鬼形。 昔為寶頂佛，　　燃燈立七日； 始發意求佛，　　誓願甚堅固。 即時魔心戰，　　猶如芭蕉樹； 亦令魔宮殿，　　震動不得安。 為三界所敬，　　今者不宜忘； 于無央數佛，　　修若干勞勤

現代漢語譯本 菩薩問道：『你修行是爲了什麼願望？』 太子循聲回答：『我只希望，沒有疾病衰老死亡的憂患，那個地方叫做天上。現在我在這裡種下善根，將來在天上開出廣大的花朵。我希望得到快速的安樂，讓這種安樂的萌芽在天上生長。』 太子感嘆道：『這個人見解明智，告訴我要離開憂患到達天上，這也是我所喜歡的。』 心中卻懷有一個疑問，天上的安樂是永恒的還是無常的？如果一定是永恒的安樂，那就可以希望往生天上了！ 天神在天上稱讚，感嘆太子心地清凈，天上雖然快樂，最終也一定會墮落。 享受福報，享受各種善事帶來的快樂，但終究沒有永遠長存的，福報享盡就會退墮，在三惡道中承受痛苦。 太陽有千道光芒，福報享盡也會墮入黑暗；月亮圓滿時光輝照耀，月神也會墮落失去光明。 梵天、帝釋天等無數天神，雖然身居天界榮耀的地位，最終也會成為可悲的對象，變成乞丐或餓鬼的模樣。 過去我曾是寶頂佛，在燃燈佛前站立七日，開始發願求佛，誓願非常堅定。 當時魔王心驚膽戰，就像芭蕉樹一樣搖搖欲墜；也讓魔王的宮殿震動不安。 我曾為三界所敬仰，現在不應該忘記；在無數佛前，我曾修行過無數的勞苦。

English version The Bodhisattva asked: 'What is your wish in practicing?' The prince responded to the voice: 'I only wish that there be no suffering from disease, old age, and death. That place is called heaven. Now I plant good roots here, so that in the future, vast flowers will bloom in heaven. I wish to obtain quick happiness, and let the sprouts of this happiness grow in heaven.' The prince sighed: 'This person's view is clear and wise, telling me to leave suffering and reach heaven, which is also what I desire.' Yet, in his heart, he held a doubt: is the happiness in heaven eternal or impermanent? If it is certainly eternal happiness, then one can wish to be reborn in heaven! The gods in heaven praised, marveling at the prince's pure heart. Although there is happiness in heaven, eventually one will fall. Enjoying blessings and the happiness brought by various good deeds, but ultimately, it is not everlasting. When blessings are exhausted, one will fall, and suffer in the three evil realms. The sun has a thousand rays of light, but when its blessings are exhausted, it will fall into darkness; the moon shines brightly when full, but the moon god will also fall and lose its light. Countless gods like Brahma and Indra, although they hold glorious positions in the heavens, will eventually become pitiful beings, turning into beggars or hungry ghosts. In the past, I was the Buddha 'Precious Peak', standing before Dipamkara Buddha for seven days, and began to vow to seek Buddhahood, my vows were very firm. At that time, the demon king's heart trembled, like a banana tree swaying; it also caused the demon king's palace to shake and become uneasy. I was once revered by the three realms, and now I should not forget; before countless Buddhas, I have practiced countless labors.

。 昔為施安佛，　　起七寶大塔； 猶如須彌山，　　峙立於地上。 上錠光七華，　　受莂當爲佛； 金華散普佛，　　終日愿大乘。 又為起廟寺，　　事蓮華上佛； 及余無數佛，　　眾寶香花施。 以天華供養，　　無數能仁佛； 又供現義佛，　　華香畢已壽。 歌嘆方面佛，　　乃至於七日； 供養無見佛，　　盡己之形壽。 復施頂王佛，　　七寶名衣服； 佈施無漏佛，　　求欲作沙門。 又于理光佛，　　入道持凈法； 復于無限佛，　　剃頭作沙門。 于數千諸佛，　　執勤勞謙敬； 有身喂餓虎，　　以妻息施與。 舍眼身肌肉，　　手足心不亂； 如是不可計，　　頭施有千數。 當施與之時，　　震動三千界； 如是言說頃，　　現天壽終墮。 後者悲嘆慕，　　展轉相憐傷； 下現八地獄，　　各十六官屬。 忽有大聲出，　　普世皆當死

現代漢語譯本 過去我曾是施安佛，建造了七寶大塔； 它猶如須彌山一般，巍然屹立於大地上。 在錠光佛那裡接受了七朵蓮花的授記，被預言將來會成佛； 我將金色的蓮花散佈給諸佛，整日發願修習大乘佛法。 我又建造了廟宇寺院，供奉蓮花上的佛； 以及無數其他的佛，用各種珍寶和香花供養他們。 我用天上的鮮花供養了無數的能仁佛； 又供養了現義佛，用鮮花和香供養直到壽命終結。 我歌頌讚嘆各方佛，甚至持續了七天； 我供養無見佛，直到我生命的盡頭。 我又佈施頂王佛，用七寶製成的名貴衣服； 我佈施給無漏佛，爲了求得成為沙門（出家人）。 我又在理光佛那裡，入道修行，持守清凈的戒律； 我又在無數的佛那裡，剃度出家，成為沙門。 在數千諸佛面前，我勤勞謙恭地侍奉； 我曾捨身餵養飢餓的老虎，甚至將妻子和兒女佈施出去。 我捨棄眼睛、身體和肌肉，手足和內心都不動搖； 像這樣不可計數的佈施，我曾佈施過上千個頭顱。 當佈施的時候，三千世界都為之震動； 當我說出這些話的時候，天人顯現出壽命終結墮落的景象。 後來的眾生悲傷嘆息，互相憐憫傷感； 下面顯現出八大地獄，每個地獄都有十六個官屬。 忽然有一個巨大的聲音發出，宣告整個世界都將面臨死亡。

English version In the past, I was Shi An Buddha, and I built a great seven-jeweled pagoda; It stood on the earth like Mount Sumeru, towering and majestic. I received the prediction of seven lotus flowers from Dipamkara Buddha, prophesying that I would become a Buddha in the future; I scattered golden lotus flowers to all the Buddhas, vowing to practice Mahayana Buddhism all day long. I also built temples and monasteries, and I offered them to the Buddha on the lotus flower; And countless other Buddhas, offering them various treasures, incense, and flowers. I offered heavenly flowers to countless Sakyamuni Buddhas; I also offered to the Buddha of Present Meaning, offering flowers and incense until the end of my life. I sang praises to the Buddhas of all directions, even for seven days; I offered to the Invisible Buddha until the end of my life. I also gave to the Crown King Buddha, precious clothes made of seven treasures; I gave to the Stainless Buddha, seeking to become a Shramana (a renunciate). I also, under the Buddha of Reason Light, entered the path of practice, upholding pure precepts; I also, under countless Buddhas, shaved my head and became a Shramana. In front of thousands of Buddhas, I served diligently and humbly; I once gave my body to feed a hungry tiger, and even gave away my wife and children. I gave up my eyes, body, and muscles, my hands, feet, and heart unwavering; Such countless acts of giving, I have given away thousands of heads. When I gave, the three thousand worlds shook; As I spoke these words, the heavenly beings showed signs of the end of their lives and falling. Later beings lamented and sighed, feeling pity and sorrow for each other; Below appeared the eight great hells, each with sixteen officials. Suddenly, a great voice arose, proclaiming that the whole world would face death.

。 從此轉進行，　　釋種女名鹿， 見太子如天，　　發大聲言曰： 「是父不懷憂，　　為母大安樂， 其夫如此者，　　婦如逮無為。」 如從天云雷，　　聲入太子耳， 始聞無為音，　　猶疲勞得息。 諸情已充足，　　意中如逮得； 以己盛寶瓔，　　遙擲掛女頸。 以聞無為喜，　　不以邪欲與； 勸心向無為，　　忽見化沙門。 威儀戒寂靜，　　法服手持缽； 太子告御者，　　回車往行就。 太子問沙門，　　尋聲而應之： 「六情無諸漏，　　舍家轉離患。 山巖空閑樹，　　止宿獨靜處； 乞丐自存活，　　太子愿學此？ 我名曰沙門，　　欲求解脫故； 愛憎意俱除，　　諸情調心定。 無著舍吾我，　　眾事一切棄； 乘自守車輿，　　手執智慧弓， 廣設諸方便，　　欲壞滅魔兵。 愿無火無地，　　無水無風雲； 無日月星辰，　　無雲空息患， 無老死憂苦，　　亦無別離惱

現代漢語譯本 從這裡轉過去，釋迦族的女子名叫鹿， 她看見太子如同天神一般，便大聲說道： '這位父親不憂愁，讓母親非常安樂，' '她的丈夫像這樣，妻子就像得到了無為的境界。' 這聲音如同天上的雷鳴，傳入太子的耳中， 他第一次聽到『無為』的聲音，就像疲勞的人得到了休息。 他的各種感官已經滿足，心中如同得到了什麼； 他把自己珍貴的寶瓔，遠遠地拋擲掛在女子的脖子上。 因為聽到『無為』而感到歡喜，不是因為邪惡的慾望； 他勸導自己的心向往『無為』，忽然看見一位化現的沙門。 他威儀莊重，戒律清凈，身穿法衣，手持缽； 太子告訴御者，調轉車頭前去拜見。 太子詢問沙門，沙門應聲回答： '六根清凈沒有煩惱，捨棄家庭轉而遠離憂患。' '在山巖空曠的樹林里，獨自安靜地居住；' '靠乞討維持生活，太子您願意學習這些嗎？' '我的名字叫沙門，因為想要尋求解脫的緣故；' '愛和憎恨的念頭都已消除，各種感官都已調伏，心也安定。' '不執著，捨棄自我，一切世俗之事都拋棄；' '乘坐自我守護的車輿，手持智慧之弓，' '廣設各種方便法門，想要摧毀魔王的軍隊。' '愿沒有火，沒有地，沒有水，沒有風雲；' '沒有日月星辰，沒有云，空寂而止息憂患，' '沒有衰老、死亡的憂愁痛苦，也沒有生離死別的煩惱。'

English version Turning from here, a woman of the Shakya clan named Deer, Seeing the prince like a celestial being, she spoke in a loud voice: 'This father has no worries, bringing great joy to the mother,' 'With a husband like this, the wife is as if she has attained non-action.' The sound, like thunder from the sky, entered the prince's ears, He heard the sound of 'non-action' for the first time, like a tired person finding rest. His senses were already satisfied, his heart as if he had obtained something; He threw his precious jeweled necklace from afar and hung it on the woman's neck. Because he was happy to hear of 'non-action', not because of evil desires; He urged his heart to yearn for 'non-action', and suddenly saw a manifested Shramana. He was dignified, his precepts pure, wearing monastic robes, holding a bowl; The prince told the charioteer to turn the chariot around to go and meet him. The prince asked the Shramana, who responded: 'The six senses are pure without defilements, abandoning the home to turn away from suffering.' 'In the empty forests of mountain rocks, living alone in quiet places;' 'Surviving by begging for alms, Prince, would you like to learn this?' 'My name is Shramana, because I seek liberation;' 'The thoughts of love and hate have been eliminated, all senses are subdued, and the mind is settled.' 'Without attachment, abandoning the self, all worldly matters are discarded;' 'Riding the chariot of self-protection, holding the bow of wisdom in hand,' 'Establishing various skillful means, wanting to destroy the army of Mara.' 'May there be no fire, no earth, no water, no wind and clouds;' 'No sun, moon, or stars, no clouds, emptiness and cessation of suffering,' 'No sorrow and pain of old age and death, nor the distress of separation.'

。 甘露永乖滅，　　吾愿求是處。」 說是言適竟，　　忽滅太子前。 太子安庠行，　　光影照耀地， 還至遊觀園；　　心寂滅定安， 意思若干種，　　眾善之方便。

佛本行經閻浮提樹蔭品第十

菩薩於是時，　　心懷慘然還； 過到遊觀園，　　德曜猶天帝。 諸仙聖之王，　　不以女色惑； 時見農田夫，　　興功耕犁作。 踐截蠕動蟲，　　即起悲痛心； 如親傷赤子，　　愷然而長嘆。 去其樹不遠，　　伏藏忽出現； 辟方一由旬，　　七寶光盈滿。 將從喜踴躍，　　取金畫寶器； 銘題古王號，　　某器某王造。 太子省銘題，　　過去轉輪王； 八萬四千代，　　展轉相承習。 視其七寶積，　　如見毒蛇虺； 回顧花光顏，　　傾屈敬先代。 泣出紺色睫，　　雨于花容顏； 即舉普慈目，　　仰廣視空中

現代漢語譯本 『甘露』終將消逝，我願尋求真理所在。 話音剛落，太子眼前的景象忽然消失。 太子安詳地行走，光影照耀著大地， 回到遊觀園；內心寂靜，進入禪定， 心中思緒萬千，皆是引導眾生向善的方便法門。

佛本行經閻浮提樹蔭品第十

菩薩此時，心中悲憫地返回； 經過遊觀園，他的德行光輝如同天帝。 諸位聖賢之王，不會被女色所迷惑； 當時看見農田里的農夫，正在辛勤地耕作。 踐踏截斷蠕動的蟲子，菩薩立刻升起悲痛之心； 如同親生孩子受傷一般，他慨然長嘆。 離那棵樹不遠的地方，忽然出現一個寶藏； 方圓一由旬，七寶光芒充滿其中。 將要歡喜雀躍，去取金銀繪製的寶器； 上面銘刻著古代君王的名號，某器是某王所造。 太子看到銘文，得知是過去轉輪聖王所造； 經歷了八萬四千代，輾轉相傳沿襲。 看到堆積如山的七寶，如同見到毒蛇猛獸； 回看花朵般的光彩容顏，彎腰敬重先代君王。 紺色的睫毛流下淚水，如同雨水般落在花容玉貌上； 隨即舉起充滿慈悲的目光，仰望廣闊的虛空。

English version 'The sweet dew' will eventually vanish, I wish to seek where the truth lies.' As soon as the words were spoken, the scene before the prince suddenly disappeared. The prince walked peacefully, light and shadow illuminating the earth, Returning to the pleasure garden; his heart was tranquil, entering into meditation, His mind was filled with various thoughts, all being skillful means to guide sentient beings towards goodness.

The Tenth Chapter of the Buddha's Deeds: The Shade of the Jambudvipa Tree

At this time, the Bodhisattva returned with a compassionate heart; Passing through the pleasure garden, his virtuous radiance was like that of the celestial emperor. The kings of all sages and saints are not deluded by feminine beauty; At that time, he saw farmers in the fields, diligently plowing and working. Trampling and cutting off wriggling insects, the Bodhisattva immediately felt a heart of sorrow; As if his own child was injured, he sighed with deep emotion. Not far from that tree, a hidden treasure suddenly appeared; Spanning a yojana in all directions, it was filled with the light of seven treasures. He was about to rejoice and leap for joy, to take the gold and silver crafted treasures; Inscribed upon them were the names of ancient kings, stating which king made which vessel. The prince saw the inscriptions and learned they were made by past wheel-turning sage kings; Having passed through eighty-four thousand generations, passed down and inherited. Seeing the mountains of seven treasures, it was like seeing poisonous snakes and beasts; Looking back at his flower-like radiant face, he bowed in respect to the former kings. Tears flowed from his dark blue eyelashes, like rain falling on his flower-like face; Then he raised his eyes full of universal compassion, gazing up at the vast empty sky.

。 發情哀梵音，　　敕其左右曰： 「往古諸釋尊，　　雄猛世憍慢； 舍國名天位，　　空獨至何方？ 賦役勞四域，　　積聚無央數； 土地國寶藏，　　故字其主無。」 心思計無常，　　趣閻浮樹下； 即舉金剛膊，　　置金色䏶上。 坐思堅不動，　　聚意專一定； 觀起滅合散，　　逮得一定住。 如江河沙數，　　諸佛不共意； 九惱江流濁，　　以珠能使清。 於一切眾生，　　慈心彈指頃； 福無限無量，　　慈加眾生故。 復起慈愍心，　　欲安眾苦患； 諦察見一切，　　平等逮一禪。 棄諸欲惡法，　　尋得歡喜解； 乃至第四禪，　　及無量清凈。 日時轉向夕，　　諸樹蔭移徙； 唯閻浮樹影，　　如蓋覆太子。 猶人識恩養，　　宿行報不捨； 蔭不離太子，　　如報不捨對。 釋種王聞之，　　騰至如師子； 見子處樹下，　　猶如雲中日

現代漢語譯本 哀嘆梵音，他命令左右侍從說： 『過去那些釋迦牟尼佛，都曾是雄猛而驕傲的世間之人； 他們捨棄了國家和天子的地位，獨自一人去了哪裡？ 賦稅徭役使四方百姓勞苦，積聚的財富數不勝數； 土地、國家和寶藏，最終都歸於無主。』 他心中思量著世事無常，便前往閻浮樹下； 隨即舉起金剛般的臂膀，放在金色的腿上。 他坐著思考，堅定不動搖，集中意念，專心一致； 觀察萬物的生起、滅亡、聚合和離散，最終達到心念的安定。 如同恒河沙數般眾多，諸佛都有著不相同的意念； 九種煩惱如同渾濁的江流，用智慧之珠可以使之清澈。 他對一切眾生，在彈指之間生起慈悲之心； 他的福德無限無量，因為他對眾生施加慈愛。 他又生起慈悲憐憫之心，想要安撫眾生的苦難； 仔細觀察一切，平等地達到初禪的境界。 他捨棄各種慾望和惡法，很快就獲得了歡喜的解脫； 乃至達到第四禪，以及無量的清凈境界。 時間從白天轉向傍晚，樹木的陰影也隨之移動； 只有閻浮樹的樹影，像傘蓋一樣覆蓋著太子。 就像人知道感恩圖報一樣，前世的善行不會消失； 樹蔭不離開太子，就像善報不會離開善行一樣。 釋迦族的國王聽到這件事，像獅子一樣奔騰而來； 看到兒子在樹下，就像雲中的太陽一樣。

English version Lamenting the Brahma sound, he commanded his attendants, saying: 'Those past Shakyamuni Buddhas, were once fierce and arrogant worldly beings; They abandoned their kingdoms and the positions of heavenly rulers, where did they go alone? Taxes and corvée labor burdened the people of the four regions, and the accumulated wealth was countless; Land, nations, and treasures, ultimately belong to no one.' Reflecting on the impermanence of things, he went to the Jambudvipa tree; Then he lifted his diamond-like arms and placed them on his golden legs. He sat in contemplation, firm and unmoving, concentrating his mind, single-mindedly; Observing the arising, ceasing, gathering, and scattering of all things, he finally attained a state of mental stability. Like the sands of the Ganges River, the Buddhas have different intentions; The nine afflictions are like turbid river currents, which can be cleared with the pearl of wisdom. Towards all living beings, he generated a compassionate heart in the snap of a finger; His blessings were boundless and immeasurable, because he extended his love to all beings. He also arose with a compassionate and merciful heart, wanting to soothe the suffering of all beings; Carefully observing everything, he equally attained the first dhyana. He abandoned all desires and evil dharmas, and quickly obtained the joy of liberation; Even reaching the fourth dhyana, and immeasurable purity. Time turned from day to evening, and the shadows of the trees shifted; Only the shadow of the Jambudvipa tree, like a canopy, covered the prince. Just as people know how to be grateful, the good deeds of past lives will not disappear; The shade does not leave the prince, just as good rewards do not leave good deeds. The king of the Shakya clan heard of this, and rushed over like a lion; Seeing his son under the tree, he was like the sun in the clouds.

。 情喜懷踴躍，　　愕然不自勝； 慈目垂泣視，　　禮足悲聲嘆： 「以無量敬意，　　如是今再禮； 愿國土有德，　　莫生捨棄去。 普懷喜踴躍，　　猶如僥天福； 幸莫棄愚迷，　　失僥墜罪冥。 子是世間德，　　顯古先人號； 一切所恃賴，　　諸釋中之雄。 是吾之身命，　　諸女之慾天； 眾生之梵天，　　普命之自在； 莫奪吾等命，　　猶如強敵王。」 王愛子不覺，　　悲慘且還宮。 王去後不久，　　太子從禪覺； 聞空中有聲，　　三天于上問： 「天人之導師，　　愿聽我等言。 愿尊可時出，　　從無央數劫； 名色二支分，　　周遍於五道。 根萌至於有，　　甚大而堅固； 今以智慧犁，　　反生死樹原。 愛深廣淵池，　　亂想如魚游； 回覆迷牢著，　　嫉恚駛流波。」 第二天所啟：　　「以清凈敬意； 可乘進浮舟，　　度塵勞海岸

現代漢語譯本 心情歡喜而激動，驚愕得難以自持； 慈愛的目光垂淚注視，以禮足跪拜，悲傷地嘆息道： 『以無量的敬意，像這樣今天再次禮拜； 愿國土有德行，不要捨棄我們離去。 普遍懷著歡喜和激動，猶如僥倖得到上天的福佑； 希望不要拋棄我們這些愚昧迷惑的人，失去僥倖而墜入罪惡的深淵。 您是世間的德行，彰顯古代先人的名號； 是一切所依賴的，是諸釋迦族中的英雄。 是我的身命，是眾女所渴望的天神； 是眾生的梵天，是普世生命的自在主宰； 不要奪走我們的生命，猶如強大的敵國君王。』 國王愛子心切，不知不覺地悲傷地回到了宮殿。 國王離開后不久，太子從禪定中醒來； 聽到空中有聲音，三天神在上方問道： 『天人的導師，愿您聽聽我們的話。 愿尊者可以及時出世，從無量數劫以來； 名色二支分，周遍於五道輪迴。 根基萌芽直至存在，非常巨大而堅固； 現在用智慧的犁，反轉生死之樹的根源。 愛慾深廣如淵池，妄想如魚兒遊動； 反覆迷惑執著，嫉妒和憤怒如急流波濤。』 第二天神啟示道：『以清凈的敬意； 可以乘坐前進的舟船，渡過塵世勞苦的海岸。'

English version The heart was filled with joy and excitement, astonished beyond self-control; With compassionate eyes, tears streaming down, he gazed, bowed with respectful feet, and sighed sorrowfully: 'With immeasurable reverence, I bow again today like this; May the land be virtuous, do not abandon us and depart. Universally filled with joy and excitement, as if by chance receiving the blessings of heaven; Hoping not to abandon us, the foolish and deluded, losing our chance and falling into the abyss of sin. You are the virtue of the world, manifesting the names of ancient ancestors; You are the reliance of all, the hero among the Shakyas. You are my life, the god desired by all women; You are the Brahma of all beings, the sovereign of universal life; Do not take our lives, like a powerful enemy king.' The king, loving his son deeply, unknowingly returned to the palace in sorrow. Not long after the king left, the prince awoke from meditation; Hearing a voice in the sky, three gods above asked: 'Teacher of gods and men, may you hear our words. May the venerable one appear in time, from countless eons; The two branches of name and form, pervade the five paths of reincarnation. The roots sprout and grow to existence, immensely large and firm; Now, with the plow of wisdom, reverse the roots of the tree of birth and death. Desire is deep and vast like a pool, delusions swim like fish; Repeatedly confused and attached, jealousy and anger are like swift flowing waves.' The second god revealed: 'With pure reverence; May you ride the advancing boat, and cross the shore of worldly toil.'

。」 第三天啟言：　　「種山憍慢巖； 邪見之深坑，　　嫉恚之絕崖。 病死之川穀，　　傾邪而屈曲； 以慧金剛杵，　　壞破眾苦山。」 聞已從坐起，　　晃耀如金山； 雄步臂𦟛平，　　聲如雲雷音。 目如紺蓮葉，　　面容如月盛； 厭家樂無為，　　意但思欲出。 如師子被箭，　　傷心還入宮； 行詣父王宮，　　白凈之殿前。 跪叉手自啟，　　唯愿聽所陳： 「欲得舍家出，　　述修古聖業； 合會必有離，　　誰能依久存。」 王聞其所啟，　　心如動水月； 感噎不能言，　　良久乃發聲： 「唯莫懷此意，　　非是卿出時； 年始初美盛，　　不宜居山澤。 今正是吾時，　　舍位入法律； 以卿有德子，　　幸應踐榮位。 地祇懷悕望，　　求轉輪聖王； 釋種因卿顯，　　汝不宜禪位

現代漢語譯本 第三天啟示說：『要剷除驕慢如山巖， 邪見如深坑，嫉妒和憤怒如絕崖。 病痛和死亡如川穀，傾斜而彎曲； 要用智慧的金剛杵，摧毀所有痛苦之山。』 聽完這些話，他從座位上站起來，光芒四射如金山； 邁著雄健的步伐，手臂平穩有力，聲音如雲雷般洪亮。 眼睛像紺青色的蓮葉，面容如滿月般皎潔； 厭倦了享樂，追求無為，心中只想著出家。 如同被箭射中的獅子，傷心欲絕地回到宮殿； 他走到父王的宮殿，來到白凈的殿前。 跪下合掌稟告，希望父王聽他陳述： 『我想要捨棄家庭出家，繼承古代聖賢的事業； 相聚必然有分離，誰能永遠存在呢？』 國王聽了他的稟告，心如水中動搖的月影； 哽咽得說不出話，過了很久才發出聲音： 『你千萬不要有這種想法，現在不是你出家的時候； 你年紀輕輕，正值美好盛年，不應該隱居山林。 現在正是我應該退位，進入佛法的時候； 因為你有德行，應該繼承王位。 地神們都懷著希望，期盼出現轉輪聖王； 釋迦族因你而顯赫，你不應該禪讓王位。』

English version The third day's revelation: 'Eradicate the mountain of arrogance; The deep pit of wrong views, the sheer cliffs of jealousy and anger. The valleys of sickness and death, tilted and winding; Use the vajra of wisdom to shatter the mountains of suffering.' Having heard this, he rose from his seat, shining like a golden mountain; With a majestic stride, his arms steady, his voice like thunder. His eyes like dark blue lotus leaves, his face like a full moon; Weary of pleasure, seeking non-action, his mind only thought of leaving home. Like a lion struck by an arrow, heartbroken, he returned to the palace; He went to his father's palace, to the front of the white hall. Kneeling with hands clasped, he reported, hoping his father would listen to his plea: 'I wish to leave home and become a monk, to continue the work of the ancient sages; Meetings must have separations, who can exist forever?' The king, hearing his report, felt his heart like a moon reflected in moving water; Choked with emotion, he could not speak, and after a long time, he finally said: 'You must not have this thought, it is not the time for you to leave home; You are young, in the prime of your life, you should not live in the mountains. Now is the time for me to abdicate and enter the Dharma; Because you are virtuous, you should inherit the throne. The earth deities are hoping for the appearance of a Chakravartin king; The Shakya clan will be glorious because of you, you should not abdicate the throne.'

。」 因以深重聲，　　而報父王曰： 「愿尊以四事，　　為己之保任； 使病不侵強，　　老不奪盛壯。 死是普世患，　　令莫竊壽命； 盛事不壞敗，　　如是為四事。 若必能保任，　　便可無憂住； 不行諸山澤，　　泰然治國民。」 王曰：「此四事，　　無能保任者； 卿應食國位，　　無有不順理。 居位可修法，　　致得無為道； 七寶為首冠，　　寶服光耀體。 眾好自榮恣，　　如欲界天子； 皆居臨王位，　　自致得解脫。 有王名力勝，　　有王名不迷， 有王名識知，　　有王名武力。 此等居王位，　　逮得解脫滅； 如是但居國，　　兩得無所失。 于意得自在，　　及乃國土地； 無能妨廢者，　　必當速成辦。 吾愿以五服，　　容飾駕授卿； 沐卿寶蓋下，　　吾乃居山澤。」 太子執謙敬，　　而報父王曰： 「若不可保任，　　愿莫見固遮

現代漢語譯本 於是，他用深沉的聲音，向父王稟告說： 『我希望您能保證四件事，作為自己的保障： 使疾病不侵擾強健的身體，衰老不奪走旺盛的壯年。 死亡是普天之下共同的憂患，讓它不要竊取壽命； 讓興盛的事業不至於衰敗，如果能做到這四件事。 如果真的能夠保證這些，就可以無憂無慮地生活； 不必奔波于山林沼澤，安然地治理國家。』 國王說：『這四件事，沒有人能夠保證； 你應當繼承王位，這是合情合理的。 身居王位可以修習佛法，達到無為的境界； 用七寶裝飾的王冠戴在頭上，寶貴的服飾使身體光彩照人。 盡情享受各種美好的事物，如同欲界的天子一般； 他們都身居王位，最終獲得了解脫。 有位國王名叫力勝，有位國王名叫不迷， 有位國王名叫識知，有位國王名叫武力。 這些身居王位的國王，都獲得了最終的解脫； 像這樣只是治理國家，兩方面都不會有所損失。 在自己的意願上可以自由自在，以及對國土的掌控； 沒有人能夠阻礙或廢止，必定能夠迅速成就。 我願意用五種服飾，來裝飾並授予你； 讓你在寶蓋下沐浴光輝，我則去山林沼澤隱居。』 太子謙虛恭敬地，向父王稟告說： 『如果不能保證這些，希望您不要固執地阻攔。』

English version Then, with a deep voice, he reported to his father the king, saying: 'I wish that you could guarantee four things, as your own assurance: That sickness does not invade a strong body, and old age does not steal away vigorous youth. Death is a common worry for all under heaven, let it not steal away life; Let flourishing affairs not decline, if these four things can be done. If these can truly be guaranteed, then one can live without worry; There is no need to toil in the mountains and marshes, but to peacefully govern the country.' The king said: 'These four things, no one can guarantee; You should inherit the throne, this is reasonable. Being on the throne, one can cultivate the Dharma, and attain the state of non-action; With a crown adorned with seven treasures on your head, and precious garments making your body shine. Enjoy all kinds of beautiful things to your heart's content, like a heavenly king of the desire realm; They all reside on the throne, and ultimately attain liberation. There was a king named Power-Victory, there was a king named Not-Confused, There was a king named Knowledge, there was a king named Martial-Power. These kings who resided on the throne, all attained final liberation; Like this, just governing the country, both sides will not suffer any loss. One can be free in one's own will, and in the control of the land; No one can hinder or abolish it, and it will surely be quickly accomplished. I am willing to use five kinds of garments, to adorn and bestow upon you; Let you bathe in the radiance under the jeweled canopy, and I will go into the mountains and marshes to live in seclusion.' The prince, with humility and respect, reported to his father the king: 'If these cannot be guaranteed, I hope you will not stubbornly obstruct me.'

。 雖是真金舍，　　失火當避走； 智者不宜遮，　　逃災避火者。 當覺真金舍，　　及與自在俱； 雖快三火熾，　　不當舍逃乎？ 又有清浴池，　　芙蓉甚充滿； 中有裹蜾𧐴，　　不可捨棄耶？ 手執持老弓，　　甚強停調利； 射以病苦箭，　　發著終不失。 墮宿對之圍，　　閻王常所獵； 何愚當立待，　　可來快射我。 若有人畏空，　　方方逃避走； 所到見虛空，　　怖不知所趣。 如是於五趣，　　無常普周遍； 欲至無畏方，　　是不宜故遮。」 於時釋尊王，　　默然不加報； 手自牽子手，　　曉喻欲令起。 即敕諸傍臣，　　增伎樂牢守； 於時聖太子，　　入宮自訊息。

佛本行經出家品第十一

太子於是時，　　心懷甚憔悴； 又更詣父王，　　盡意勤求出。 「尊若見憐愍，　　愿觀世擾動； 合會莫不離，　　難得保久長

現代漢語譯本 即使是真金打造的房屋，失火時也應當避開逃走； 智者不應該遮掩，而是要逃離災難，躲避火災。 當覺悟到真正的金屋，以及與自在同在時； 即使三火熾烈燃燒，也不應該捨棄逃離嗎？ 又有清澈的浴池，裡面盛滿了美麗的芙蓉； 其中卻有裹著蜾蠃的蟲子，難道可以不捨棄嗎？ 手中拿著老舊的弓，非常堅硬且調整得當； 用病苦之箭射出，發射出去終究不會落空。 墮落的宿命如同包圍，閻王常常在那裡狩獵； 為何愚蠢地站著等待，讓它快點來射我呢？ 如果有人害怕虛空，到處逃避躲藏； 所到之處都見到虛空，恐懼得不知該往哪裡去。 就像這樣，五道輪迴中，無常普遍存在； 想要到達無畏的地方，就不應該因此而遮掩。」 這時釋迦牟尼佛王，沉默不語沒有迴應； 親自牽著兒子的手，曉諭他想要讓他起身。 隨即命令身邊的臣子，增加歌舞伎樂嚴加看守； 這時聖太子，回到宮中自己休息。

《佛本行經》出家品第十一

太子在此時，內心非常憔悴； 又再次去見父王，竭盡心意懇求出家。 『如果父王您憐憫我，希望您能看到世間的擾動； 一切聚合終將離散，難以長久保持。』

English version Even if it's a house made of real gold, one should flee when it catches fire; The wise should not conceal, but rather escape disaster and avoid fire. When one realizes the true golden house, and being with freedom; Even if the three fires are burning fiercely, shouldn't one abandon and flee? There is also a clear bathing pool, filled with beautiful hibiscus; Yet there are insects wrapped in mud dauber wasps, can one not abandon them? Holding an old bow in hand, very strong and well-adjusted; Shooting with arrows of suffering, once launched, they will never miss. The fate of falling is like an encirclement, where Yama often hunts; Why foolishly stand and wait, letting it quickly come and shoot me? If someone fears emptiness, fleeing and hiding everywhere; Everywhere they go, they see emptiness, terrified and not knowing where to go. Just like this, in the five realms of reincarnation, impermanence is universal; If one wants to reach a place of fearlessness, one should not conceal because of this." At this time, King Shakyamuni Buddha, remained silent without reply; Personally taking his son's hand, he instructed him, wanting him to rise. Immediately ordering the surrounding ministers, to increase music and dance and guard strictly; At this time, the holy prince, returned to the palace to rest.

Chapter Eleven of the 'Sutra of the Buddha's Past Deeds' on Renunciation

At this time, the prince's heart was very weary; He went to see his father again, earnestly pleading to leave home. 'If you, my honored father, have compassion for me, I wish you could see the turmoil of the world; All gatherings will eventually disperse, and it is difficult to maintain them for long.'

。 唯愿見聽放，　　至仙人山澤； 于彼修凈行，　　開現解脫路。 更無有餘愿，　　過逾出上者； 若審見愛愍，　　愿必見聽放。」 於時白凈王，　　以蓮花色手； 牽太子手已，　　悲聲而告之。 垂泣而熟視，　　良久乃長嘆； 然後發聲言：　　「辛酸苦痛辭， 唯子可放舍，　　莫復懷此心； 今未應是汝，　　山澤自守時。 心習受榮樂，　　未曾少苦勤； 為眾欲所劫，　　猶如無御車。 如今正是吾，　　山澤自守時； 應以王榮位，　　次欲委授卿。 香湯灌沐汝，　　以寶冠駕授； 我懷喜不憂，　　入山澤無慮。 愿見汝沐浴，　　初踐于王位； 駕授觀視汝，　　慰吾父僥意。 寫恩愛所生，　　久積之涕泣； 淚盈目入澤，　　以塞先人責。」

太子聞王令如是，　　即啟王以清深辭； 「已審覺王垂愛愍，　　余亦孝敬重愛尊

現代漢語譯本 只願能允許我離去，前往仙人隱居的山林沼澤； 在那裡修習清凈的德行，開闢顯現解脫的道路。 再也沒有其他願望，超過或勝過這個； 如果真的憐愛我，就請允許我離去吧。 這時，凈飯王用蓮花般的手， 牽著太子的手，悲傷地告訴他。 他流著眼淚仔細地看著太子，過了很久才長嘆一聲； 然後開口說道：『這些辛痠痛苦的話語， 只有你能放下，不要再懷有這樣的想法； 現在還不是你，獨自在山林沼澤修行的時候。 你的心習慣了享受榮華富貴，從未經歷過絲毫的辛苦； 被各種慾望所迷惑，就像沒有駕馭者的馬車一樣。 現在正是我，應該獨自在山林沼澤修行的時候； 我應該把王位，依次傳授給你。 用香湯為你沐浴，戴上寶冠加冕； 我心中充滿喜悅而沒有憂愁，進入山林沼澤也無所顧慮。 希望看到你沐浴，初次登上王位； 加冕后看著你，以此來安慰我這個父親的心願。 寫下因恩愛而產生的，長期積累的淚水； 淚水盈滿眼眶，流入眼眶，以此來償還先人的責任。』 太子聽了國王的命令，就用清澈而深刻的言辭回答國王； 『我已經知道國王您憐愛我，我也孝順敬重您。』

English version I only wish to be allowed to leave, to go to the mountains and marshes where hermits dwell; There to cultivate pure conduct, to open and reveal the path to liberation. I have no other wish, that surpasses or exceeds this one; If you truly love me, please allow me to leave. At that time, King Suddhodana, with his lotus-like hands, Took the prince's hand and sadly told him. He looked at the prince carefully with tears in his eyes, and after a long time, he sighed deeply; Then he spoke, saying: 'These words of bitterness and pain, Only you can let go of, do not harbor such thoughts again; Now is not the time for you to practice alone in the mountains and marshes. Your heart is accustomed to enjoying glory and wealth, and has never experienced any hardship; You are deluded by various desires, like a chariot without a driver. Now is the time for me to practice alone in the mountains and marshes; I should pass the throne to you in due order. I will bathe you with fragrant water, and crown you with a jeweled crown; My heart will be filled with joy and no sorrow, and I will enter the mountains and marshes without worry. I wish to see you bathe, and ascend the throne for the first time; To watch you after the coronation, to comfort my fatherly wish. To write down the tears that have accumulated over time, born of love and affection; Tears fill my eyes, flowing into my eyes, to repay the responsibility of my ancestors.' The prince heard the king's command, and replied to the king with clear and profound words; 'I have already understood that you love me, and I also respect and honor you with filial piety.'

。 若欲逃出夫火宅，　　有親愛遮不令出； 以親愛故俱被燒，　　有何善好愿思之。 今欲逃避無常火，　　智者不宜遮令燒； 但欲求免不俱燒，　　愿見聽許入山澤。 誰不欲與親屬俱，　　若永已聚不離散； 與諸親厚所愛染，　　死力不強離別者。 是故釋王愿恕亮，　　非為無為戀慕心； 以不自在屬無常，　　是故決意求泥洹。 前世所有諸親愛，　　我在何許彼何至？ 我今以何益彼等，　　宿對風吹如雲散。 王敕云非卿去時，　　若死來時可卻者； 曼火未盛有所燒，　　當與逆滅莫出后。 尊以王位盡委授，　　彼無恃怙無歸救； 猶負大石渡深水，　　是故不宜受王位。」

王聞太子言，　　辭理甚正直； 子言不可答，　　無理可固遮。 即令敕諸臣，　　竊守太子宮； 增益其伎樂，　　莫令子愁慘。

已后不久，　　日向欲夕；　　於是入宮， 如月入云

現代漢語譯本：如果想要逃離那燃燒的房屋，卻有親愛的人阻攔不讓出去；因為親愛的緣故一同被燒，這有什麼好處呢，希望好好想想。現在想要逃避無常的火焰，有智慧的人不應該阻攔讓人被燒；只是想要避免一同被燒，希望允許我進入山林。誰不想和親人在一起，如果能永遠相聚不分離散；和那些親近厚愛的人相互依戀，死亡的力量卻無法阻擋離別。因此，釋迦王子希望您能諒解，並非因為沒有愛戀的心；因為不自由地受制於無常，所以才決心尋求涅槃。前世所有的親愛之人，我身在何處，他們又在何處？我現在能給他們帶來什麼好處，過去的緣分就像風吹散的云一樣。國王命令說，現在不是你離開的時候，如果死亡來臨可以拒絕的話；就像火勢未盛時還有東西可以燒，應該阻止它蔓延而不是事後才去撲滅。你把王位都託付給我，我沒有可以依靠的，沒有可以歸宿的；就像揹著大石頭渡過深水，所以不應該接受王位。」 國王聽了太子的言辭，覺得道理非常正直；太子的言辭無法反駁，沒有道理可以用來強行阻攔。於是命令各位大臣，暗中看守太子的宮殿；增加宮中的歌舞娛樂，不要讓太子感到憂愁悲傷。 不久之後，太陽快要落山；於是太子進入宮殿，就像月亮進入雲層一樣。

English version: If one wishes to escape from a burning house, but is hindered by loved ones who prevent them from leaving; because of love, they are burned together, what good is that, please think it over carefully. Now, wanting to escape the flames of impermanence, a wise person should not hinder others from being burned; only wanting to avoid being burned together, I hope to be allowed to enter the mountains and forests. Who does not want to be with their loved ones, if they could be together forever and never be separated; being attached to those who are close and dear, the power of death cannot prevent separation. Therefore, Prince Siddhartha hopes you will understand, it is not because I have no loving heart; because I am not free and am subject to impermanence, that is why I am determined to seek Nirvana. All the loved ones of past lives, where am I, and where are they? What benefit can I bring them now, past relationships are like clouds scattered by the wind. The king ordered, it is not the time for you to leave, if death comes, it can be refused; just like when the fire is not yet raging, there are still things to burn, it should be stopped from spreading rather than putting it out after the fact. You entrust the throne to me, I have no one to rely on, no place to return to; it's like carrying a large stone across deep water, so I should not accept the throne. The king listened to the prince's words and found the reasoning to be very upright; the prince's words could not be refuted, there was no reason to forcibly stop him. So he ordered the ministers to secretly guard the prince's palace; increase the music and entertainment in the palace, so that the prince would not feel sad and sorrowful. Not long after, the sun was about to set; then the prince entered the palace, like the moon entering the clouds.

。　　坐觀伎樂，　　如象被閉； 患厭伎樂，　　小卻偃息。　　雖小偃息， 於事覺寤；　　寤寐尋起，　　見婇女眠。 瓔珞迸散，　　失棄樂器；　　衣裳發露， 種種若干。　　涎涕流出，　　涂污咽胸； 偃伏張口，　　難可觀視。　　或有女人， 抱樂器眠；　　或更相枕，　　或獨夫伏。 或有女人，　　直立而眠；　　髻解垂髮， 如孔雀毛。　　或有女人，　　仰視而眠； 猶如司歷，　　仰占星宿。　　見如是已， 甚懷不悅；　　諦觀諸女，　　熟自思惟。 慨然長嘆，　　震動胸中；　　想處宮中， 如丘墓間。　　諸女盛美，　　姿容妙好； 太子憂懼，　　如象遭火。　　「諸女姿好， 眠賊所盜；　　忘失志思，　　樂器交錯。 諸女性弱，　　常懷慚愧；　　為眠昏象， 而見蹋踐。　　如妙花樹，　　枝葉繁茂； 卒遇餓象，　　拔破碎散

現代漢語譯本 （太子）坐著觀看歌舞表演，感覺就像大象被囚禁一樣； 厭倦了歌舞表演，稍微休息一下。 雖然只是稍微休息，但對於世事卻有所覺悟； 醒來后立刻起身，看見宮女們都睡著了。 她們的瓔珞散落一地，樂器也被丟棄； 衣裳散亂，頭髮也披散開來，各種姿態都有。 口水鼻涕流了出來，玷汙了脖子和胸膛； 她們仰面張著嘴，樣子實在難以入目。 有的女人抱著樂器睡覺；有的互相枕著睡；有的獨自趴著睡。 有的女人站著睡覺；髮髻鬆散，頭髮像孔雀的羽毛一樣垂落。 有的女人仰面朝天睡覺，就像掌管曆法的官員仰頭觀察星像一樣。 看到這些情景后，太子心中非常不悅； 仔細觀察這些宮女，認真地思考。 他慨然長嘆，胸中震動； 覺得身處宮中，就像身處墳墓之間。 這些宮女容貌美麗，姿態美好； 太子卻感到憂慮和恐懼，就像大象遭遇火災一樣。 『這些宮女容貌美好，卻被睡眠這個盜賊所偷走； 她們忘記了自己的思想和志向，樂器也雜亂地散落著。 這些女子身體柔弱，常常感到羞愧； 卻因為睡眠的昏沉，而被踐踏。 就像美麗的鮮花樹木，枝葉繁茂； 突然遭遇飢餓的大象，被拔起踩碎散落一地。』

English version Sitting and watching the music and dance, (the prince) felt like an elephant being confined; Tired of the music and dance, he took a short rest. Although it was just a short rest, he became aware of worldly matters; Upon waking, he immediately got up and saw that the palace women were all asleep. Their necklaces were scattered on the ground, and their musical instruments were discarded; Their clothes were disheveled, and their hair was loose, in various postures. Saliva and mucus flowed out, staining their necks and chests; They lay with their mouths open, their appearance truly unbearable to look at. Some women were sleeping while holding musical instruments; some were sleeping while using each other as pillows; some were sleeping alone on their stomachs. Some women were sleeping while standing; their hair buns were loose, and their hair hung down like peacock feathers. Some women were sleeping while facing upwards, just like officials in charge of the calendar observing the stars. After seeing these scenes, the prince felt very displeased; He carefully observed these palace women and thought deeply. He sighed deeply, his chest shaking; He felt that being in the palace was like being among tombs. These palace women were beautiful in appearance and graceful in posture; However, the prince felt worried and fearful, like an elephant encountering a fire. 'These palace women are beautiful, but they have been stolen by the thief of sleep; They have forgotten their thoughts and aspirations, and their musical instruments are scattered in disarray. These women are physically weak and often feel ashamed; Yet, because of the drowsiness of sleep, they are trampled upon. It's like beautiful flowering trees, with lush branches and leaves; Suddenly encountering a hungry elephant, they are uprooted, crushed, and scattered all over.'

。　　生死危害， 甚輕躁擾；　　險薄欺偽，　　無親舊故。 此現生存，　　形體如是；　　或於是身， 不知慚愧。　　忽然墮地，　　亡失姿好； 睡眠之困，　　堅䩕其目。　　睡眠加之， 形體難視；　　若當死亡，　　其形何似。 是本支體，　　是本諸根；　　眠蓋所覆， 乃致斯變。　　猶失機關，　　不可復還； 失姿則臥，　　若草土塊。　　久遠已來， 癡力甚強；　　覆蔽耳目，　　令聾盲冥。 身之污穢，　　顯露可見；　　覆以薄皮， 莫能覺知。　　一切普世，　　甚遭困厄； 無所恃怙，　　如輪迅轉。　　緣塵勞垢， 所沉湮沒；　　猶如大象，　　沉深淵池。 今吾不宜，　　牽連於此；　　塵勞之網， 以自結縛。　　是故惡此，　　五欲愛垢； 舍屋渾住，　　獨入山靜。　　為宿善本， 催逼發寤；　　太子決意，　　欲出生死

現代漢語譯本 生死攸關，極其輕率躁動； 奸詐虛偽，沒有親朋故舊。 現在活著，身體就是這樣； 有時對於這個身體，不知羞愧。 忽然倒地，失去美好的姿態； 被睡眠困擾，眼睛緊閉。 睡眠加身，身體難以辨認； 如果面臨死亡，那又會是什麼樣子。 這些肢體，這些感官； 被睡眠覆蓋，才導致這樣的變化。 就像失去了機關，無法恢復原狀； 失去姿態就躺臥，如同草土泥塊。 長久以來，愚癡的力量非常強大； 遮蔽耳目，使人又聾又盲。 身體的污穢，顯而易見； 被一層薄皮覆蓋，卻不能察覺。 整個世界，都遭受著困厄； 無所依靠，像車輪飛速轉動。 被塵世的勞苦所污染， 沉溺其中； 就像大象，沉入深淵。 現在我不應該，被這些牽連； 被塵世的羅網，束縛自己。 因此厭惡這些，五欲的愛戀污垢； 捨棄房屋，獨自進入山林靜修。 爲了宿世的善根， 催促自己覺醒； 太子下定決心，要脫離生死。

English version The danger of life and death, is extremely reckless and agitated; Treacherous and deceitful, with no relatives or old friends. Now living, the body is like this; Sometimes for this body, one feels no shame. Suddenly falling to the ground, losing its beautiful form; Troubled by sleep, the eyes are tightly closed. Sleep overcomes the body, making it difficult to recognize; If facing death, what would it look like? These limbs, these senses; Covered by sleep, they lead to such changes. Like losing a mechanism, unable to return to the original state; Losing its form, it lies down, like a clump of grass and dirt. For a long time, the power of ignorance has been very strong; Obscuring the ears and eyes, making people deaf and blind. The filth of the body is obvious and visible; Covered by a thin layer of skin, yet one cannot perceive it. The whole world is suffering from hardship; Without reliance, like a wheel spinning rapidly. Polluted by the toil of the world, Submerged in it; Like an elephant, sinking into a deep abyss. Now I should not be, entangled in these; Bound by the net of worldly troubles. Therefore, I detest these, the defilements of the five desires; Abandoning the house, entering the mountains alone for quiet cultivation. For the sake of past good roots, Urging myself to awaken; The prince is determined to break free from life and death.

。 吾出家時，　　今已會至；　　不宜久處， 生死大畏。　　是故今日，　　當入山澤； 唯覺生死，　　熱時炎光。　　吾自觀察， 有能堪任；　　四大未分，　　當早逃走。」 諸天人覺，　　太子心清；　　時凈居天， 尋時來下。　　壓諸侍衛，　　純昏眠寐； 即時普開，　　宮城諸門。　　若當如常， 每開門時；　　其聲向徹，　　聞一由延。 天開諸門，　　令寂無聲；　　天嘆太子， 種種功德。　　諸天踴躍，　　歡喜充懷； 為太子顯，　　種種祥瑞。　　天散花香， 連續不斷；　　伎樂歌詠，　　震動虛空。 見吉祥瑞，　　諸天勸助；　　心甚歡喜， 因作是想：　　「人戀宗親，　　不能捨離； 𤛆牛愛尾，　　為火所燒。」　　即從坐起， 意計決定；　　于婇女花，　　寶宮浴池。 猶如雁王，　　棄花淵池；　　太子亦爾， 無所戀著

現代漢語譯本 我出家的時候，現在時候已經到了；不應該久留此處，生死是巨大的恐懼。 因此今天，我應當進入山林；唯有覺悟生死，如同熱時的炎光。 我自我觀察，有能力承擔；四大還未分離，應當及早逃離。 諸天人察覺到，太子心意清明；這時凈居天的天人，立刻降臨下來。 他們壓制住所有的侍衛，使他們都昏睡過去；隨即全部打開了宮城的各個大門。 如果像平常一樣，每次開門的時候；那聲音會響徹，傳到一由延遠的地方。 天人打開各個大門，讓它們寂靜無聲；天人讚嘆太子，種種功德。 諸天人歡欣鼓舞，心中充滿喜悅；為太子顯現，種種吉祥的徵兆。 天人散佈花香，連續不斷；伎樂歌詠，震動虛空。 看到吉祥的徵兆，諸天人勸助；太子心中非常歡喜，因此產生這樣的想法： 『人們貪戀親人，不能捨棄離開；就像牦牛愛惜自己的尾巴，卻被火燒傷。』 隨即從座位上起身，心意已決；對於那些美女、鮮花、寶宮和浴池。 就像雁王，捨棄花朵和深淵水池；太子也是這樣，沒有任何留戀。

English version When I renounced the world, the time has now come; it is not appropriate to stay here any longer, for birth and death are a great fear. Therefore, today, I should enter the mountains and forests; only by realizing birth and death, like the blazing light in hot weather. I observe myself, I have the ability to bear it; before the four elements separate, I should escape early. The gods and humans perceived that the prince's mind was clear; at this time, the gods of the Pure Abode immediately descended. They suppressed all the guards, causing them to fall into a deep sleep; then they opened all the gates of the palace city. If it were like usual, every time the gates were opened; the sound would resonate, reaching a distance of one yojana. The gods opened all the gates, making them silent; the gods praised the prince, for his various merits. The gods and humans were elated, their hearts filled with joy; they manifested various auspicious omens for the prince. The gods scattered fragrant flowers, continuously; music and songs vibrated through the void. Seeing the auspicious omens, the gods encouraged him; the prince was very happy in his heart, and therefore had this thought: 'People are attached to their relatives, unable to abandon them; just like a yak cherishes its tail, yet is burned by fire.' Immediately he rose from his seat, his mind made up; regarding those beauties, flowers, precious palaces, and bathing pools. Just like a king of geese, abandoning flowers and deep pools; the prince was also like this, without any attachment.

。　　「是吾最後，　　與女人俱； 是吾末後，　　止宿居家。　　虛空尚可， 破為百分；　　吾終不著，　　愛慾還此。」 即時出宮，　　如師子王；　　壞裂堅網， 獨行遊步。　　裂家牢網，　　亦復如是； 即以方便，　　覺起車匿。　　以柔軟聲， 告語車匿；　　速取良馬，　　犍陟使來。 諸天迷惑，　　車匿心意；　　即致白馬， 猶如馬王。　　被駕鞍勒，　　皆令嚴備； 喻如白鶴，　　與云電俱。　　於是太子， 手摩馬頭；　　以柔軟辭，　　曉喻白馬： 「吾有大愿，　　委累于汝；　　生長共俱， 如賢善友。　　必為快善，　　令吾無礙； 欲突牢陣，　　度至彼岸。　　是汝最後， 所應奉事；　　今夜是汝，　　最後負重。 吾后不復，　　勞動犍陟；　　是我最後， 乘齊此斷。」　　太子說已，　　便前上馬； 如日初出，　　現於山崗

現代漢語譯本 『這是我最後一次，與女人同處； 這是我最後一次，留宿家中。 虛空尚可，被分割成百份； 我終究不會，再執著于愛慾。 』隨即走出宮殿，如同獅子王一般； 掙脫堅固的羅網，獨自遊走。 掙脫家庭的牢籠，也是如此； 立刻用方便之法，喚醒車匿。 用柔和的聲音，告訴車匿； 『快去取來良馬，犍陟，讓它過來。』 諸天迷惑了，車匿的心意； 立刻牽來白馬，如同馬王一般。 給它套上馬鞍和韁繩，都準備妥當； 像白鶴一樣，與云電同行。 於是太子，撫摸著馬頭； 用柔和的言辭，曉諭白馬： 『我有一個大愿，要託付給你； 我們一同成長，如同賢善的朋友。 你一定要快速而順利，讓我毫無阻礙； 我要突破牢固的陣營，到達彼岸。 這是你最後一次，應該為我效力； 今夜是你，最後一次負重。 我以後不再，勞煩犍陟； 這是我最後一次，騎著你跨越此界限。』 太子說完，便上前上馬； 如同初升的太陽，出現在山崗之上。

English version 'This is my last time, being with a woman; This is my last time, staying at home. Even the void can be, divided into a hundred parts; I will never again, be attached to desire. 'Then he left the palace, like a lion king; Breaking free from the strong net, walking alone. Breaking free from the family's cage, it was the same; Immediately using skillful means, he woke Channa. With a gentle voice, he told Channa; 'Quickly bring the good horse, Kanthaka, let it come.' The gods confused, Channa's mind; Immediately he brought the white horse, like a king of horses. He put on the saddle and bridle, all prepared; Like a white crane, going with the clouds and lightning. Then the prince, stroked the horse's head; With gentle words, he told the white horse: 'I have a great vow, to entrust to you; We grew up together, like good and virtuous friends. You must be quick and smooth, so I have no obstacles; I want to break through the strong camp, and reach the other shore. This is your last time, you should serve me; Tonight is your last time, carrying a burden. I will not again, trouble Kanthaka; This is my last time, riding you across this boundary.' After the prince spoke, he stepped forward and mounted the horse; Like the rising sun, appearing on the mountain ridge.

。　　在白馬上， 威德巍巍；　　猶秋時月，　　乘白雲中。 四種鬼神，　　欲令速疾；　　接舉馬足， 甚使精良。　　四王躬自，　　在前而導； 諸天從出，　　明如晝日。　　天龍鬼神， 及諸仙聖，　　同聲嘆曰：　　「願行無礙， 所以捨棄，　　四方天下，　　及親寶宮， 疾得其愿。」　　太子即出，　　宮城之外； 震動顯赫，　　展暢言說：　　「須彌山王， 令尚可散；　　口氣吹之，　　或可崩墮。 吾若不能，　　成佛聖道；　　終不還入， 赤澤之城。」　　猶如疾風，　　吹遣浮雲； 斯須之頃，　　出釋國界。　　如發意頃， 尋時即至；　　猶日到于，　　西山之岳。 即便下馬，　　入山澤中；　　心懷歡喜， 辦已大事。

佛本行經車匿品第十二

菩薩以普慈，　　目睫紺青色； 眼雨淚且言，　　盡心曉車匿

現代漢語譯本 他騎著白馬，威風凜凜；如同秋天的明月，在白雲中穿行。 四種鬼神想要他快速前進；他們抬起馬蹄，讓馬跑得更快。 四大天王親自在前面引導；眾天神跟隨而出，光亮如同白晝。 天龍鬼神以及各位仙聖，一同讚歎道：『愿他一路暢通無阻，捨棄四方天下，以及珍貴的宮殿，迅速實現他的願望。』 太子隨即出離宮城；震動顯赫，他慷慨陳詞：『須彌山王，尚且可以被吹散；我若不能成就佛道，終不返回赤澤之城。』 猶如疾風，吹散浮雲；頃刻之間，他便離開了釋迦族的領地。 如同發願的瞬間，他立刻到達；如同太陽到達西山之巔。 他隨即下馬，進入山澤之中；心中充滿歡喜，準備完成大事。

《佛本行經·車匿品第十二》

菩薩以普遍的慈悲之心，眼睫呈紺青色；他眼含淚水，盡心盡力地向車匿曉之以理。

English version Upon a white horse, he was majestic and awe-inspiring; like the autumn moon, he rode through the white clouds. Four kinds of spirits wished him to proceed swiftly; they lifted the horse's hooves, making it run even faster. The Four Heavenly Kings personally led the way; the multitude of gods followed, their light as bright as day. The dragons, gods, and all the sages, together exclaimed: 'May he travel unhindered, having abandoned the four corners of the world, and his precious palace, may he quickly achieve his wish.' The prince then departed from the palace city; with a resounding declaration, he spoke eloquently: 'Mount Sumeru, even it can be scattered; if I cannot achieve Buddhahood, I shall never return to the city of Red Marsh.' Like a swift wind, scattering the floating clouds; in an instant, he left the territory of the Shakya clan. As quickly as a wish is made, he arrived; like the sun reaching the peak of the western mountains. He then dismounted, entering the mountains and marshes; his heart filled with joy, ready to accomplish his great task.

The Sutra of the Buddha's Past Deeds, Chapter Twelve: Charioteer Channa

The Bodhisattva, with universal compassion, his eyelashes a deep blue; with tears in his eyes, he wholeheartedly explained the reasons to Channa.

。 金鞘明珠靶，　　拔劍如抽虺； 自以剃其頭，　　天敬接發去。

解寶瓔珞付車匿，　　遙跪敬意囑及曰： 「以此寶珠拜上王，　　執慈意啟唯莫憂。 畏死懷懼甚苦劇，　　乃令父王失所僥； 未還膝下之報養，　　乃令慈母宿天上。

「未致父子，　　慈孝恩養；　　畏死別痛， 入山滅意。　　覺生死惡，　　事甚眾多； 我性本調，　　強變令疏。　　如父戀愛， 以加於我；　　我亦慈敬，　　尊重於父。 今卿車匿，　　具達此義；　　何煩慇勤， 廣及囑啟。　　閑緩豐饒，　　快樂之時； 親厚良友，　　甚易可得。　　遭患遇厄， 良友難值；　　能以快善，　　濟人厄者。 或有僕使，　　不蒙恩愛；　　眾勞事役， 不悉堪能。　　如卿車匿，　　受恩堪能； 遭惡有卿，　　亦難可遇。　　凡人居於， 快樂中時；　　疏遠外人，　　來歸為友

現代漢語譯本 金鞘上的明珠是箭靶，拔劍時如同抽出毒蛇； 自己剃去頭髮，上天也敬重地接走頭髮。 解下寶貴的瓔珞交給車匿，遙遙跪下，恭敬地囑咐說： 『用這寶珠拜見大王，秉持慈悲之心，請不要憂慮。 畏懼死亡，內心痛苦不堪，以至於讓父王失去了希望； 未能報答膝下的養育之恩，卻讓慈母升入了天堂。 『未能盡到父子間的慈愛孝道，因為畏懼死亡而不得不忍受離別的痛苦， 進入山林，斷絕塵世的念頭。覺悟到生死的苦難，事情實在太多； 我的本性原本平和，卻強行改變而變得疏遠。如同父親對我的愛戀， 加倍地施加於我；我也慈愛敬重，尊重我的父親。 現在你，車匿，要將這些道理都傳達給他們；何必再煩勞你， 廣泛地囑咐和啟示呢？在閑暇安逸，富足快樂的時候； 親近的好友，很容易就能得到。遭遇禍患，面臨危難時， 良友就難以遇到了；能夠以快樂和善良，幫助他人擺脫困境的人。 或許有些僕人，沒有受到恩惠和愛戴；他們勞累地做事， 不能完全勝任。像你車匿這樣，受到恩惠又能勝任的； 遭遇不幸時有你在，也是很難遇到的。凡人生活在， 快樂安逸的時候；會疏遠外人，等到他們來歸附時才成為朋友。

English version The bright pearl on the golden sheath is the target, drawing the sword is like pulling out a viper; Having shaved his own head, even heaven respectfully receives the hair. He took off his precious necklace and gave it to Channa, kneeling from afar, respectfully instructing him, saying: 'Use this pearl to pay respects to the King, hold a compassionate heart, please do not worry. Fearing death, my heart is in great pain, to the point that it has caused my father to lose hope; I have not repaid the nurturing kindness I received at his knee, yet I have caused my kind mother to ascend to heaven. 'I have not fulfilled the love and filial piety between father and son, because of the fear of death, I must endure the pain of separation, Entering the mountains, I sever my worldly thoughts. I have awakened to the suffering of life and death, there are so many things; My nature was originally peaceful, but I have forcibly changed and become distant. Like the love my father has for me, He has bestowed it upon me doubly; I also love and respect, and honor my father. Now you, Channa, must convey these principles to them; why bother you further, With extensive instructions and revelations? In times of leisure and ease, abundance and happiness; Close and good friends are easily obtained. When encountering misfortune and facing danger, Good friends are hard to find; those who can use joy and kindness to help others out of their predicaments. Perhaps some servants have not received favor and love; they work hard, And are not fully capable. Like you, Channa, who has received favor and is capable; Having you in times of misfortune is also hard to come by. Ordinary people live in, Times of happiness and ease; they will distance themselves from outsiders, and only when they come to submit do they become friends.

。 人遭困儉，　　苦厄中時；　　骨肉親友， 叛為他人。　　此吾曩先，　　諸釋種族； 馳聲四遠，　　傢俬風俗。　　是我先人， 所由山澤；　　諸釋亦復，　　不宜蚩我。 以財施者，　　甚移眾多；　　莫有能以， 善法廣施。　　能以善法，　　廣施與者； 無央數劫，　　甚難遭值。　　如卿車匿， 今還歸家；　　宜向父王，　　陳吾缺斷。 世人由知，　　捐除愛著；　　愛著已除， 則無憂戀。　　吾見普世，　　皆沉沒在， 憂惱苦患，　　大海深淵。　　所以舍家， 欲除老病；　　不宜相惱，　　增益憂患。 人生墮地，　　常追逐人；　　老病死患， 甚弊惡害。　　誰能開心，　　信不畏是； 拔刀惡賊，　　追人走者。　　若不自勸， 開意遠離；　　家屬親族，　　恩愛染著。 必當強遭，　　別離之患；　　死對不避， 賢愚貴賤

現代漢語譯本 當人們遭遇貧困和艱難時，在困苦厄難之中；即使是骨肉至親和親朋好友，也會背叛你，變得像陌生人一樣。這正是我過去所經歷的，我們釋迦族的祖先；曾經聲名遠播，家族的財富和風俗也令人稱道。我的先人，曾經居住在山澤之地；如今的釋迦族人，也不應該輕視我。那些用財富施捨的人，雖然很多；但卻沒有誰能用善法來廣施。能夠用善法，廣泛地施與他人的人；在無數劫的時間裡，都很難遇到。就像你，車匿，現在回到家中；應該向我的父王，陳述我所缺失和斷絕的。世人應該明白，要捨棄愛戀和執著；當愛戀和執著被去除后，就不會有憂愁和留戀。我看到整個世界，都沉溺在憂愁、煩惱和痛苦的深淵中。所以我才捨棄家庭，想要去除衰老和疾病；不應該互相煩擾，增加彼此的憂愁和苦難。人生下來，就常常被各種事物追逐；衰老、疾病和死亡的禍患，更是極其惡劣和有害。誰能真正開心，相信自己不會畏懼這些呢？就像拿著刀的惡賊，追趕著人們逃跑一樣。如果不能自己勸勉自己，打開心扉，遠離對家庭、親人和家族的恩愛和執著；就必定會遭受被迫分離的痛苦；死亡是無法避免的，無論是賢能還是愚笨，無論是高貴還是低賤。

English version When people encounter poverty and hardship, in times of distress and suffering; even close relatives and friends may betray you, becoming like strangers. This is what I have experienced in the past, the ancestors of our Shakya clan; who once had a far-reaching reputation, and whose family wealth and customs were also commendable. My ancestors, who once lived in the mountains and marshes; the current Shakya people should not despise me either. Those who give alms with wealth, although many; but there is no one who can widely give with good Dharma. Those who can use good Dharma to widely give to others; are very difficult to encounter in countless eons. Like you, Channa, now returning home; you should tell my father about what I have lacked and severed. People should understand that they must abandon love and attachment; when love and attachment are removed, there will be no sorrow and longing. I see the whole world, all immersed in the abyss of sorrow, trouble, and suffering. That is why I abandoned my family, wanting to remove old age and disease; we should not disturb each other, increasing each other's sorrow and suffering. When people are born, they are often chased by various things; the calamities of old age, disease, and death are even more extremely bad and harmful. Who can truly be happy, believing that they will not fear these? It's like a vicious thief with a knife, chasing people to run away. If one cannot persuade oneself, open one's heart, and stay away from the love and attachment to family, relatives, and clan; one will inevitably suffer the pain of forced separation; death is unavoidable, whether one is virtuous or foolish, noble or lowly.

。

「親族恩愛會，　　必當強別離； 奚不別求度，　　不令強死別。 王若懷此想，　　子非時入山； 行善莫待時，　　命如燭遇風。 勝情于父王，　　遙跪叉手啟； 世間遭劇苦，　　莫念脫苦者。 吾已脫老病，　　逮得最榮樂； 天帝受五欲，　　不及我受樂。 所以離親族，　　後圖獲大利； 欲令一切生，　　永滅憎愛離。 卿知吾素慈，　　父王愛重我； 車匿方便啟，　　諫王令釋憂。」 車匿聞教敕，　　愕然懷悲感； 悚息戰慄悶，　　心如被毒箭。 雨淚下連珠，　　長跪啼且言： 「如何轉輪族，　　今殄滅于尊。 尊口恒習言，　　與是復與是； 今反行乞求，　　如何不恥世。 生性柔體婉，　　今反卒被惡； 本猶芙蓉花，　　今出火相燒。 尊今唯宜速，　　出心之惡奇； 毒蛇卒入舍，　　當尋擲棄去。 今不審王意，　　念尊心摧傷； 不憶緣尊惱，　　猶晝更遭冥

現代漢語譯本 親人相愛相聚，終究要面臨強迫分離； 為何不尋求其他解脫之道，不讓親人遭受生離死別的痛苦。 如果大王能有這樣的想法，王子就不會在不恰當的時候入山修行； 行善不要等待時機，生命就像風中的蠟燭一樣脆弱。 我勝過對父王的感情，遙遙跪拜合掌稟告； 世間遭受極大的痛苦，不要想著擺脫痛苦的人。 我已經擺脫了衰老和疾病，獲得了最崇高的快樂； 天帝享受五欲之樂，也比不上我所享受的快樂。 所以我才離開親人，是爲了將來獲得更大的利益； 想要讓一切眾生，永遠滅除憎恨、愛戀和分離的痛苦。 你知道我一向慈悲，父王也十分愛重我； 車匿方便地勸說，勸諫大王放下憂愁。 車匿聽了教誨，驚愕悲傷； 恐懼戰慄，心中煩悶，如同被毒箭射中。 眼淚像斷線的珠子一樣落下，長跪著哭泣說道： 為何轉輪王族，如今要在您這裡滅絕。 您口中常常說，給予這個，給予那個； 如今反而去乞求，如何不被世人恥笑。 您生性柔弱溫順，如今反而突然遭受苦難； 本來像芙蓉花一樣嬌美，如今卻像被火燒一樣。 您現在應該儘快，去除心中不好的想法； 毒蛇突然進入家中，應當立即把它扔掉。 現在不瞭解大王的心意，擔心您會心力交瘁； 不記得因為您而煩惱，就像白天又遭遇黑暗一樣。

English version When loved ones gather in affection, they must inevitably face forced separation; Why not seek another path to liberation, so that loved ones do not suffer the pain of life and death separation. If the king can have such thoughts, the prince would not enter the mountains to practice at an inappropriate time; Do good deeds without waiting for the right time, life is as fragile as a candle in the wind. I surpass my feelings for my father, I kneel and bow with folded hands from afar to report; The world suffers great pain, do not think of those who are trying to escape suffering. I have already escaped old age and sickness, and have attained the most sublime joy; The heavenly emperor enjoys the pleasures of the five senses, but it is not comparable to the joy I experience. That is why I leave my loved ones, in order to gain greater benefits in the future; I want to enable all living beings to forever eliminate the pain of hatred, love, and separation. You know that I have always been compassionate, and my father loves me dearly; Charioteer Chanaka conveniently advised, urging the king to let go of his worries. Chanaka, upon hearing the teachings, was shocked and saddened; He trembled with fear, his heart was troubled, as if struck by a poisoned arrow. Tears fell like a string of pearls, he knelt and wept, saying: Why must the lineage of the Wheel-Turning King be extinguished with you. You often say, 'Give this, give that'; Now you are going to beg, how can you not be ridiculed by the world. You are by nature gentle and tender, yet now you suddenly suffer hardship; Originally as beautiful as a hibiscus flower, now it is like being burned by fire. You should now quickly, remove the bad thoughts in your heart; If a poisonous snake suddenly enters the house, it should be thrown away immediately. Now I do not understand the king's intentions, I worry that you will be exhausted; I do not remember being troubled because of you, it is like encountering darkness in the daytime.

。 不謂當有是，　　妙德柔軟子； 望應節雨澤，　　反雨火釋族。 如是大慈父，　　以善養育尊； 忽舍養父王，　　如行欺失善。 姨養猶如母，　　系育如親生； 愿尊莫忽忘，　　如識反覆士。 如是諸親族，　　及昆弟鄉邑； 愿莫舍是會，　　如慳人吝財。 尊與城別後，　　國人狂懷憂； 如龍遇金鳥，　　舉國動如是。 尊生時普國，　　吉祥如天上； 今舍入山澤，　　墜苦如墮獄。 初施德於國，　　猶冬日陽和； 后施憂惱熱，　　如夏亢燋然。 咄哉苦無德，　　審為天所迷； 致馬來與尊，　　致憂惱一國。 施目淚於民，　　心憂口祝禱； 王以下男女，　　覆以憂霧云。 先師訓禮儀，　　當普慈眾生； 惱二親種族，　　自守有何道。 象馬千祠祀，　　若慈愍眾生； 假稱量二德，　　慈福萬億重。 今王求寶子，　　垂老憂體重； 狂行失志思，　　如野象失子

現代漢語譯本 不曾料想會有這樣的事發生，您是如此美妙德行、溫柔善良的王子； 我們盼望您能像及時雨一樣滋潤我們，而不是像火一樣焚燒釋迦族； 您就像一位偉大的慈父，用善良的方式養育我們這些尊貴的人； 如今卻突然捨棄了養育您的父王，這就像是欺騙和失去了善良一樣； 姨母養育您就像母親一樣，對您的關愛如同親生； 希望您不要忘記這份恩情，就像認識反覆無常的人一樣； 還有那些親戚族人，以及兄弟和鄉親們； 希望您不要拋棄我們，就像吝嗇的人捨不得自己的錢財一樣； 自從您離開都城之後，全國人民都陷入了瘋狂的憂愁之中； 就像龍遇到了金翅鳥一樣，整個國家都因此動盪不安； 您出生的時候，整個國家都充滿了像天上一樣的吉祥； 如今您卻要捨棄我們進入山林，這就像墜入地獄一樣痛苦； 您最初給予國家的恩德，就像冬日裡的陽光一樣溫暖； 後來卻帶給我們憂愁和煩惱，就像夏天裡被太陽烤焦一樣； 唉，真是可悲，您真是沒有德行，一定是受到了上天的迷惑； 才讓馬匹把您帶走，給整個國家帶來了憂愁和煩惱； 人民流著眼淚，心中憂愁，口中祈禱； 從國王到普通百姓，都被憂愁的霧云籠罩著； 先師教導我們禮儀，應當普遍慈愛眾生； 如今您卻讓父母和族人煩惱，自己獨守又有什麼道理呢？ 用成千上萬的祭祀，如果能慈悲憐憫眾生； 假若衡量這兩種德行，慈悲的福報將是萬億倍的； 如今國王爲了尋找您這個寶貝兒子，年老體衰，憂愁加重； 您瘋狂的舉動失去了理智，就像野象失去了幼崽一樣。

English version It was not expected that such a thing would happen, you are such a wonderful virtue, gentle and kind prince; We hope that you can nourish us like timely rain, not burn the Shakya clan like fire; You are like a great merciful father, nurturing us noble people in a kind way; Now you suddenly abandon the father who raised you, which is like deceiving and losing kindness; Your aunt raised you like a mother, and her love for you is like that of a biological child; I hope you don't forget this kindness, just like recognizing fickle people; And those relatives, as well as brothers and fellow villagers; I hope you don't abandon us, just like stingy people are reluctant to part with their money; Since you left the capital, the people of the whole country have fallen into a frenzy of sorrow; Just like a dragon encountering a golden-winged bird, the whole country is in turmoil because of this; When you were born, the whole country was filled with auspiciousness like heaven; Now you are going to abandon us and enter the mountains and forests, which is like falling into hell; The kindness you initially gave to the country was as warm as the sun in winter; Later, it brought us sorrow and trouble, just like being scorched by the sun in summer; Alas, it's so sad, you really have no virtue, you must have been confused by heaven; That's why the horses took you away, bringing sorrow and trouble to the whole country; The people shed tears, worried in their hearts, and prayed in their mouths; From the king to the common people, they are all shrouded in a cloud of sorrow; The former teachers taught us etiquette, and we should universally love all living beings; Now you are making your parents and family members worry, what is the reason for you to keep yourself alone? With thousands of sacrifices, if you can be compassionate to all living beings; If you measure these two virtues, the blessings of compassion will be trillions of times greater; Now the king is looking for you, his precious son, and he is old and weak, and his worries are increasing; Your crazy behavior has lost your mind, just like a wild elephant has lost its cub.

。 涕泣目眩赤，　　失寐顏色變； 今王嘆呼吟，　　猶山鳥失子。 吾當用活為，　　失豐德神子； 從子遭惱報，　　王當云如是。 尊面習蓋蔭，　　何忍日暴露； 在宮寢寐時，　　寶帳綩綖褥。 寶枕文繡被，　　五音以寢寐； 今布草枕臂，　　鳥鳴如何眠？ 若人聞此問，　　縱令金剛心； 他聞心當裂，　　況親族知識。」 「卿莫放吾志，　　奉我有大勞； 今還馬犍陟，　　吾已居山澤。」 馬聞太子語，　　目即雨熱淚； 跪地暢悲鳴，　　便跪舌舐足。 以百福相手，　　太子摩馬頭； 猶如曉良友，　　吾當識汝勤。 車匿啟太子：　　「已割意舍國， 愿莫見遣還，　　離尊用活為？ 戀尊心燋惱，　　何忍能還命； 舍尊曠野路，　　云何獨堪諧？」 「卿但將馬去，　　可來還見吾； 事成當還國，　　不成愿形枯。」 車匿啼且還，　　順道而牽馬； 顧視而無厭，　　蹋地強還歸

現代漢語譯本 淚水模糊了雙眼，紅腫發赤， 失眠使臉色憔悴改變； 如今大王嘆息呼喚，悲傷吟哦， 就像山鳥失去了幼子一般。 我將要爲了尋求真理而修行， 失去了富足的德行和神聖的兒子； 因為兒子遭受苦難的報應， 大王應當這樣認為。 您尊貴的容顏習慣了華蓋的遮蔽， 怎能忍受日曬雨淋的暴露； 在宮殿里安寢的時候， 有華麗的帳幔和舒適的褥墊。 有精美的枕頭和繡花的被子， 伴隨著美妙的音樂入睡； 如今卻只能鋪著草蓆枕著手臂， 聽著鳥鳴如何能夠安眠？ 如果有人聽到這些疑問， 即使是金剛般堅硬的心； 他聽了也會心碎， 更何況是親族和熟人呢？ 『你不要違揹我的意志， 你為我做了很多辛勞的事情； 現在你帶著馬犍陟回去吧， 我已經要隱居山林了。』 馬聽到太子的話， 眼中立刻流下滾燙的熱淚； 跪在地上發出悲傷的鳴叫， 然後跪著伸出舌頭舔太子的腳。 太子用充滿福德的手撫摸馬頭； 就像對待早晨相識的好友一樣， 我將永遠記住你的辛勞。 車匿對太子說：『您已經下定決心捨棄國家， 希望您不要把我遣返回去， 離開您我該如何生存？ 思念您我的心焦灼難耐， 怎能忍心茍活於世； 捨棄您走在荒野的道路上， 我獨自一人如何能夠承受？』 『你只管把馬帶回去， 可以再回來見我； 如果我修行成功就會回到國家， 如果不能成功就讓我的形體枯槁。』 車匿哭泣著返回， 順著道路牽著馬； 回頭看個不停， 跺著腳強忍著返回。

English version Tears blurred his eyes, red and swollen, Insomnia changed his complexion, making him look haggard; Now the king sighs and calls out, lamenting and moaning, Just like a mountain bird that has lost its young. I am going to practice to seek the truth, Having lost the abundant virtue and the divine son; Because the son has suffered the retribution of hardship, The king should think in this way. Your noble face is accustomed to the shade of canopies, How can you bear the exposure to sun and rain; When you sleep in the palace, There are gorgeous curtains and comfortable mattresses. There are exquisite pillows and embroidered quilts, Accompanied by beautiful music to fall asleep; Now you can only spread straw mats and pillow your arms, How can you sleep listening to the birds chirping? If someone hears these questions, Even if they have a heart as hard as diamond; They would be heartbroken upon hearing it, Let alone relatives and acquaintances? 'You must not go against my will, You have done a lot of hard work for me; Now you take the horse Kanthaka back, I am already going to live in seclusion in the mountains.' When the horse heard the prince's words, Hot tears immediately flowed from its eyes; It knelt on the ground and let out a mournful cry, Then knelt and extended its tongue to lick the prince's feet. The prince stroked the horse's head with his blessed hands; Just like treating a good friend he met in the morning, I will always remember your hard work. Channa said to the prince: 'You have already made up your mind to abandon the country, I hope you will not send me back, How can I survive without you? My heart is burning with longing for you, How can I bear to live on in this world; Leaving you on the desolate road in the wilderness, How can I endure it alone?' 'You just take the horse back, You can come back to see me again; If I succeed in my practice, I will return to the country, If I do not succeed, let my body wither away.' Channa wept as he returned, Leading the horse along the road; Looking back incessantly, Stomping his feet and forcing himself to return.

。 太子舍家出，　　愿逮不動處； 欲令一切生，　　皆逮得是處。

佛本行經瓶沙王問事品第十三

於是車匿，　　將馬去後；　　寂然滅意， 詳雄猛步。　　如師子王，　　裂壞眾網； 專心一向，　　樂居山澤。　　形體巍巍， 目明普視；　　入林樹間，　　如日入云。 雖獨遊行，　　德如大眾；　　眾善內著， 外福始友。

行且自思惟，　　不宜著彩服； 忽見釋化作，　　獵師被袈裟。 太子因語曰：　　「此服非汝宜， 取吾金綵衣，　　卿袈裟與我。」 獵師尋便與，　　木蘭真袈裟； 受衣還釋形，　　忽然升虛逝。 太子被袈裟，　　體宜則鮮明； 猶如盛秋月，　　紫雲所纏繞。 林藪有梵志，　　隱居學神仙； 見太子往至，　　皆懷愕然心。 熟視觀太子，　　不能還其竲； 懷疑良久頃，　　乃還相謂曰： 「得無是北斗，　　七星第八者； 或云乘馬宿，　　下行視世間

現代漢語譯本 太子捨棄家庭出走， 希望到達不動的境界； 想要讓一切眾生， 都能到達這個境界。

《佛本行經·瓶沙王問事品》第十三

於是車匿， 牽著馬離開后； 寂靜地收斂心意， 邁著雄健的步伐。 像獅子王一樣， 撕裂破壞一切羅網； 專心致志， 喜歡居住在山林沼澤。 身形高大威嚴， 目光明亮普照； 進入樹林之間， 如同太陽進入雲層。 雖然獨自一人， 德行卻如同大眾； 眾多善行內蘊於心， 外在的福德才開始顯現。

太子邊走邊思考， 不應該穿著華麗的綵衣； 忽然看見帝釋天變化成， 獵人模樣穿著袈裟。 太子於是對他說： 『這衣服不適合你， 拿走我的金綵衣， 把你的袈裟給我。』 獵人立刻就給了他， 木蘭色的真正袈裟； 接受袈裟后恢復帝釋天身形， 忽然升空離去。 太子穿上袈裟， 身體顯得更加鮮明； 猶如盛秋的明月， 被紫色的雲彩纏繞。 林間有梵志， 隱居修行學習神仙之術； 看見太子走來， 都懷著驚訝的心情。 仔細地看著太子， 不能移開他們的目光； 疑惑了很久， 才互相說道： 『莫非是北斗七星， 之外的第八顆星； 或者說是乘著馬匹下凡， 來視察世間。』

English version The prince abandoned his home and went forth, hoping to reach the state of immovability; Wishing that all living beings, could attain this state.

Chapter Thirteen of the 'Buddha's Former Deeds Sutra: King Bimbisara's Questions'

Then Channa, after leading the horse away; silently extinguished his thoughts, Walking with vigorous strides. Like a lion king, tearing apart all nets; With focused mind, enjoying dwelling in mountains and marshes. His form was majestic and towering, His eyes were bright and all-seeing; entering among the trees, like the sun entering the clouds. Although alone, his virtue was like a multitude; many good deeds were within his heart, And external blessings began to manifest.

The prince walked and pondered, that he should not wear colorful garments; Suddenly he saw Sakra transform into, a hunter wearing a kasaya. The prince then said to him: 'This garment is not suitable for you, Take my golden colored robe, and give me your kasaya.' The hunter immediately gave him, a true kasaya of magnolia color; After receiving the kasaya, he resumed his form as Sakra, and suddenly ascended into the void and departed. The prince put on the kasaya, and his body appeared even more radiant; Like the bright moon of late autumn, surrounded by purple clouds. In the forest were Brahmins, living in seclusion, studying the ways of immortals; Seeing the prince approach, they all felt astonished. Carefully observing the prince, they could not turn away their gaze; After a long period of doubt, they then said to each other: 'Could this be the eighth star, beyond the seven stars of the Big Dipper; Or perhaps he is descending on horseback, to observe the world.'

。 或云觀其形，　　將是德神愿； 或名日天子，　　或言月天降。」 于其中有一，　　智達梵志曰： 「將無是梵天，　　自下至此林。 以卿梵志等，　　守行純熟故； 喜欲充吾僥，　　故行至此林。」 以如是言論，　　同聲相謂已； 梵志體重者，　　忽然即輕便。 菩薩問梵志：　　「各修何道術？」 無有可採者，　　有一梵志曰： 「善哉汝德妙，　　意決甚深奧。 年盛德幼美，　　覺生死欲穢。 唯當審諦察，　　生天泥洹道； 樂取滅度者，　　是可謂為人。 若心必決定，　　樂趣無為者； 速疾可往詣，　　中清凈山林。 于彼有仙士，　　名曰無不達； 彼得審諦眼，　　觀見泥洹無。 如我今觀察，　　仁意之審諦； 彼之所修學，　　豈能合仁意。 其面如滿月，　　舌如花葉者； 必當普飲盡，　　智慧之淵海。」 視菩薩行步，　　如月天子降； 於是諸梵志，　　皆嘆未曾有

現代漢語譯本 有人說，看他的樣子，將是具有德行的神靈的願望； 有人稱他為天子，有人說他是月亮上的天神降臨。 其中有一位，智慧通達的婆羅門說： 『莫非是梵天，親自降臨到這片樹林。 因為你們這些婆羅門，修行純熟； 他高興地想要滿足我們的願望，所以來到這片樹林。』 他們這樣議論，同聲說完之後； 那些身體沉重的婆羅門，忽然就變得輕便了。 菩薩問婆羅門：『你們各自修習什麼道術？』 沒有值得稱道的，有一位婆羅門說： 『您真是德行高妙，心意決斷非常深奧。 年紀輕輕就擁有如此美好的德行，覺悟到生死的污穢。 唯有應當仔細觀察，通往天界和涅槃的道路； 樂於追求滅度的人，才可稱之為真正的人。 如果內心必定決定，追求無為的境界； 可以快速前往，那清凈的山林之中。 在那裡有位仙人，名叫無不達； 他獲得了審諦之眼，能看見涅槃的真諦。 就像我今天觀察，您的心意如此審慎； 他所修習的學問，豈能不符合您的心意。 他的面容如滿月，舌頭如花葉一般； 必定能夠普遍飲盡，智慧的淵海。』 看著菩薩的行走，如同月亮上的天子降臨； 於是眾婆羅門，都讚歎從未有過。

English version Some say, observing his form, it must be the wish of a virtuous deity; Some call him the Son of Heaven, others say he is a celestial being descended from the moon. Among them, there was one, a wise Brahmin, who said: 'Could it be that Brahma himself has descended to this forest? Because you Brahmins are pure in your practice; He is pleased to fulfill our wishes, so he has come to this forest.' After they had discussed this, speaking in unison; Those Brahmins who were heavy in body, suddenly became light. The Bodhisattva asked the Brahmins: 'What practices do you each pursue?' There was nothing commendable, one Brahmin said: 'You are truly of excellent virtue, your resolve is very profound. At a young age, you possess such beautiful virtue, aware of the defilement of birth and death. One should carefully observe the paths to heaven and Nirvana; Those who are happy to seek liberation can be called true people. If your heart is truly set on pursuing the state of non-action; You can quickly go to that pure mountain forest. There is a sage there, named 'Infallible'; He has attained the eye of discernment, and can see the truth of Nirvana. Just as I observe today, your intention is so discerning; How could his learning not align with your intention? His face is like the full moon, his tongue like a flower petal; He will surely be able to universally drink from the ocean of wisdom.' Watching the Bodhisattva walk, it was as if the Son of Heaven from the moon had descended; Then all the Brahmins, praised what they had never seen before.

。 心皆懷踴躍，　　如淵海潮波； 情中欣欣喜，　　猶冥濛月光。 太子見是等，　　所學各若干； 種種暴露形，　　心傷悵然嘆： 「何一惡之甚，　　愚癡所迷惑； 世間可憐傷，　　迷行強入苦。」 心思無吾我，　　猶如大象王； 悚然懷恐懼，　　出離盛火林。 金色之光明，　　晃照林樹邊； 猶如秋節日，　　歷青雲而去。 見恒運眾流，　　至於海水王； 以群雁白鵠，　　為白珠瓔珞。 用勢洪流波，　　以當寶環釧； 來至恒水側，　　猶如海神王。 以百福德相，　　普莊嚴其身； 入于恒水中，　　眾流皆澄清。 一切水中神，　　從下迎接足； 斯須尋歷過，　　猶如群雁王。 時度恒水已，　　知宜行應節； 除去貢高意，　　入王舍分衛。 被服沙門衣，　　木蘭色袈裟； 寂定攝諸根，　　行步應威儀。 見太子體相，　　功德耀巍巍； 所服寂滅衣，　　色應清凈行

現代漢語譯本 心中都充滿喜悅，像深淵大海的潮水般洶涌； 情感中充滿欣喜，如同朦朧的月光一般。 太子看到這些人，所學的各有不同； 各種醜態暴露無遺，心中悲傷地嘆息： 『為何會有如此深重的罪惡，被愚癡所迷惑； 世間真是可憐可悲，迷失方向強行陷入痛苦。』 心思沒有自我執著，如同大象之王一般； 驚恐地懷著恐懼，想要逃離那熾熱的火林。 金色的光芒，照耀著樹林的邊緣； 如同秋天的節日，穿過青色的雲彩而去。 看到恒河奔流不息，最終匯入大海； 以成群的雁和天鵝，作為白色的珍珠瓔珞。 用洶涌的波濤，作為珍貴的寶環手鐲； 來到恒河邊，如同海神之王一般。 以百種福德的相貌，普遍莊嚴自身； 進入恒河水中，所有的水流都變得清澈。 一切水中的神靈，都從下面迎接他的雙足； 一會兒就走過去了，如同雁群之王一般。 這時渡過恒河之後，知道應該按照時節行事； 除去貢高我慢的心意，進入王舍城乞食。 身穿沙門的衣服，木蘭色的袈裟； 寂靜地收攝六根，行走時舉止威儀。 看到太子的體相，功德光輝燦爛； 所穿的寂滅之衣，顏色與清凈的修行相稱。

English version Their hearts were all filled with joy, like the surging tides of a deep ocean; Their emotions were full of delight, like the dim moonlight. The prince saw these people, each with different learnings; Various ugly forms were exposed, and his heart was saddened with a sigh: 'Why is there such deep evil, deluded by ignorance; The world is truly pitiful and sad, lost and forcibly entering suffering.' His mind was without self-attachment, like the king of elephants; He was startled with fear, wanting to escape the blazing fire forest. The golden light, shone on the edge of the forest; Like an autumn festival, passing through the blue clouds. He saw the Ganges flowing ceaselessly, eventually merging into the sea; With flocks of geese and swans, as white pearl necklaces. Using the surging waves, as precious bracelets; Coming to the side of the Ganges, like the king of the sea gods. With a hundred blessed appearances, universally adorning himself; Entering the Ganges water, all the currents became clear. All the water spirits, welcomed his feet from below; In a moment he passed through, like the king of the geese. Having crossed the Ganges at this time, he knew to act according to the season; Removing the intention of arrogance, he entered Rajagriha for alms. Wearing the clothes of a monk, a magnolia-colored robe; Silently restraining his senses, his walking was dignified. Seeing the prince's appearance, his merits shone brilliantly; The robe of extinction he wore, its color matched his pure practice.

。 人民皆愕然，　　擾動懷歡喜； 熟觀菩薩形，　　眼睛如繫著。 聚觀是菩薩，　　其心無厭極； 宿世功德備，　　眾相悉具足。 猶如妙芙蓉，　　雜色千種藕； 眾人往自觀，　　如蜂集蓮花。 厥所由至趣，　　眾人悉隨從； 譬如人諸根，　　隨心走周旋。 因展轉相謂，　　歎羨其功德； 觀此言是人，　　人中之妙寶。 諦視其眼目，　　面之妙姿容； 譬如聚粟金，　　中有帝紺寶。 光明所纏繞，　　德相積聚成； 姿貌甚和合，　　眾好悉具足。 彌一切人意，　　眼睛俱相隨； 數數諦熟視，　　而無有厭足。 猶如遇暴雪，　　寒凍甚猛切； 眾人爭競前，　　猶如得火湯。 諸貴姓女人，　　各馳出其舍； 猶如盛雲中，　　晃晃出電光。 譬如無憂樹，　　枝葉花繁茂； 風之所吹屈，　　傾曲禮菩薩。 抱上嬰孩兒，　　口皆放母乳； 熟視觀菩薩，　　忘不還求乳

現代漢語譯本 人們都驚愕不已，內心激動又歡喜； 仔細觀看菩薩的容貌，眼睛彷彿被吸引住一般。 眾人聚集觀看這位菩薩，心中沒有絲毫厭倦； 他前世的功德圓滿，各種美好的相貌都具備。 就像美麗的芙蓉花，以及色彩斑斕的千種蓮藕； 眾人紛紛前去觀看，如同蜜蜂聚集在蓮花上。 他所前往的地方，眾人都跟隨而去； 就像人的各種感官，隨著心意而運轉。 大家互相轉告，讚歎他的功德； 觀看這個人，真是人中的珍寶。 仔細觀察他的眼睛，以及面容的美好姿態； 就像堆積的金粟，其中鑲嵌著帝青色的寶石。 光明纏繞著他，美好的德行聚集而成； 姿態容貌非常和諧，各種美好都具備。 滿足所有人的心意，眼睛都跟隨他移動； 一次又一次地仔細觀看，卻沒有任何厭倦。 就像遇到暴風雪，寒冷凍得非常厲害； 眾人爭先恐後地向前，如同得到了熱湯一般。 那些貴族婦女，紛紛跑出家門； 就像濃密的雲層中，閃耀出耀眼的電光。 就像無憂樹，枝葉繁茂，花朵盛開； 被風吹拂彎曲，傾斜著向菩薩行禮。 抱著懷中的嬰兒，口中都含著母乳； 仔細觀看菩薩，忘記了要繼續餵奶。

English version The people were all astonished, their hearts stirred with joy and delight; Carefully observing the Bodhisattva's form, their eyes seemed to be drawn to him. The crowd gathered to gaze upon this Bodhisattva, their hearts without any weariness; His past merits were complete, all kinds of beautiful features were fully present. Like a beautiful hibiscus flower, and the thousand kinds of colorful lotus roots; People went to observe him, like bees gathering on lotus flowers. Wherever he went, the people followed him; Just as a person's senses, move and revolve with the mind. They told each other, admiring his merits; Looking at this person, he is truly a jewel among men. Carefully observing his eyes, and the beautiful posture of his face; Like a pile of golden millet, with an imperial sapphire embedded within. Light surrounded him, his virtuous qualities accumulated; His posture and appearance were very harmonious, all kinds of beauty were present. Satisfying everyone's hearts, their eyes followed him; Again and again they carefully observed, yet there was no satiety. Like encountering a blizzard, the cold was extremely severe; The crowd rushed forward, as if they had obtained hot soup. The noble women, all rushed out of their homes; Like dazzling lightning emerging from thick clouds. Like the Ashoka tree, with lush branches and leaves, and blooming flowers; Bent by the wind, it inclined and bowed to the Bodhisattva. Holding infants in their arms, their mouths still nursing; Carefully observing the Bodhisattva, they forgot to continue feeding.

。 舉城中人民，　　皆共競嘆譽； 各各言是好，　　是妙是好相。 時有一人言：　　「若卒有人言， 如嘗石蜜餅，　　是美是不美？ 如彼之形貌，　　若偏嘆一事； 不可偏說一，　　眾德善積聚。」 審諦之表識，　　眾善盡顯露； 以嚴飾其身，　　充滿人心目。 眾花飾其容，　　軟香感人情； 猶如陽春節，　　顯然而晃昱。 夫宿行之報，　　如何無慈心； 以是天形乞，　　不為普地王。 識能識知是，　　行從他人乞； 誰能施是人，　　計無有稱者。 爾時其國王，　　厥號為瓶沙； 時處高觀上，　　遙見太子行。 即問左右曰：　　「彼行者是誰？ 容貌甚鮮明，　　而服縵色衣。」 傍臣即啟王，　　廣陳其種姓； 王敕傍臣曰：　　「察其行所趣？」 于城外食訖，　　上槃塔名山； 光影照然明，　　如日臨山崗。 於時王瓶沙，　　單與將從俱； 王至槃塔山，　　服飾形容殊

現代漢語譯本：全城的人民，都一起爭相讚歎稱譽； 每個人都說他好，說他美妙，說他相貌好。 這時有一個人說：『如果突然有人說， 像嚐到石蜜餅一樣，是美味還是不美味？』 像他那樣的形貌，如果只偏愛讚歎一件事； 不能只偏說一個優點，他的眾多美德善行都聚集在一起。 仔細審視他的外在表現，眾多美德都完全顯露出來； 用莊嚴的裝飾來修飾他的身體，充滿了人們的眼目。 各種鮮花裝飾他的容貌，柔和的香氣感動人心； 就像春天的節日一樣，顯得明亮而光彩照人。 他前世的善行所帶來的果報，怎麼會沒有慈悲心呢； 以這樣的天生麗質去乞討，不去做普天下的君王。 明知自己有能力，卻還是向他人乞討； 誰能施捨給這樣的人，估計沒有誰能與之相稱。 當時，那位國王，他的名字叫瓶沙； 當時他正處在高高的樓臺上，遠遠地看見太子在行走。 就問左右的人說：『那個行走的人是誰？』 『容貌非常鮮明，卻穿著暗色的衣服。』 旁邊的臣子立即稟告國王，詳細陳述了他的種姓； 國王命令旁邊的臣子說：『去觀察他要去哪裡？』 在城外吃完飯後，就上了名叫槃塔的山； 光影照耀得非常明亮，就像太陽照在山崗上一樣。 當時瓶沙國王，只帶著隨從一起； 國王到了槃塔山，服飾和容貌都顯得與衆不同。

English version: The people of the entire city all vied with each other in admiration and praise; Everyone said he was good, said he was wonderful, said his appearance was good. At this time, one person said: 'If someone were to suddenly say, 'Like tasting a rock candy cake, is it delicious or not delicious?' Like his appearance, if one only favors and praises one thing; One cannot only speak of one merit, his many virtues and good deeds are all gathered together. Carefully examining his outward appearance, many virtues are fully revealed; Using solemn adornments to decorate his body, it fills people's eyes. Various flowers adorn his face, soft fragrance moves people's hearts; Just like a spring festival, it appears bright and radiant. The karmic reward of his past good deeds, how could he not have compassion; With such natural beauty, he goes begging, instead of becoming the king of the world. Knowing he has the ability, yet he still begs from others; Who can give to such a person, it is estimated that no one can match him. At that time, that king, his name was Bimbisara; At that time, he was on a high tower, and he saw the prince walking from afar. He asked the people around him, 'Who is that person walking?' 'His appearance is very bright, yet he wears dark-colored clothes.' The minister beside him immediately reported to the king, detailing his lineage; The king ordered the minister beside him, 'Observe where he is going?' After eating outside the city, he went up the mountain named Pandava; The light and shadow shone very brightly, like the sun shining on a mountain ridge. At that time, King Bimbisara, only with his attendants; The king arrived at Pandava Mountain, his attire and appearance appeared extraordinary.

。 侍從執寶蓋，　　祥雅師子步； 王至下寶車，　　步步而登山。 見太子獨坐，　　諸根寂然滅； 譬如盛滿月，　　霍然處云上。 如諸法色像，　　忽然而化現； 意甚懷愕然，　　顧謂傍臣曰： 「其有是形貌，　　姿容可愛喜； 今是必可保，　　能成大善德。 今觀其眾善，　　宛軟而柔弱； 略視其要相，　　唯佛應有是。」 除去憍慢意，　　執謙而為禮； 王因其時宜，　　而問訊菩薩。 王以清凈意，　　前坐青石上； 即便啟菩薩，　　因是說偈言： 「太子之先族，　　出於日天子； 年時在壯幼，　　形容甚照曜。 不審其緣故，　　乃興發此意； 乞丐以自濟，　　不甘世王位。 姿媚甚怡照，　　已積善快然； 猶如閻浮樹，　　眾花茂盛好。 服著此袈裟，　　喻如以草裹； 猶樹花畏雪，　　不敢顯其輝。 太子宜服著，　　天上之名寶； 今此縵色衣，　　殊不與相宜

現代漢語譯本 侍從舉著寶蓋，祥瑞的獅子邁著步伐； 國王走到寶車下，一步步登上山去。 看見太子獨自靜坐，各種感官都寂靜無聲； 就像一輪盛滿的月亮，突然出現在雲端之上。 如同各種事物的形象，忽然間顯現出來； 國王心中非常驚訝，回頭對身邊的臣子說： 『他有這樣的容貌，姿態容顏可愛又令人歡喜； 現在他必定可以被保護，能夠成就偉大的善德。 現在看他具備的各種善行，溫和柔順； 稍微觀察他重要的相貌，只有佛才應該有這樣的特徵。』 國王除去驕傲自滿的心意，保持謙虛恭敬的禮節； 國王根據當時的情況，向菩薩問候致意。 國王以清凈的心意，走到菩薩面前坐在青石上； 隨即向菩薩請教，因此說了偈語： 『太子的先祖，出自太陽之子； 年紀正值壯年，容貌非常光彩照人。 不知道是什麼緣故，竟然興起這樣的想法； 乞討來維持生活，不願繼承世俗的王位。 姿態嫵媚動人，已經積累了許多善行，令人感到快樂； 就像閻浮樹一樣，各種花朵茂盛美好。 穿著這身袈裟，就像用草包裹著一樣； 如同樹上的花朵害怕雪，不敢顯露它的光輝。 太子應該穿戴，天上的珍貴寶物； 現在這身縵色的衣服，實在與您不相稱。

English version Attendants held the jeweled canopy, auspicious lions paced gracefully; The king descended from the jeweled chariot, ascending the mountain step by step. He saw the prince sitting alone, all his senses quiet and extinguished; Like a full moon, suddenly appearing above the clouds. Like the forms and appearances of all things, suddenly manifesting; The king was greatly astonished, turning to his ministers beside him, he said: 'He has such a countenance, his appearance is lovely and pleasing; Now he can surely be protected, and able to achieve great virtue. Now observing his various good deeds, gentle and soft; Briefly observing his essential features, only a Buddha should possess such characteristics.' The king removed his arrogant thoughts, maintaining a humble and respectful demeanor; The king, according to the circumstances, greeted the Bodhisattva. With a pure mind, the king went before the Bodhisattva and sat on a blue stone; Then he inquired of the Bodhisattva, and spoke these verses: 'The prince's ancestors, came from the son of the sun; His age is in his prime, his appearance is very radiant. I do not know the reason, that he has conceived such an idea; To beg for his livelihood, unwilling to inherit the worldly throne. His demeanor is charming and delightful, he has already accumulated many good deeds, making one feel joyful; Like the Jambudvipa tree, with various flowers flourishing beautifully. Wearing this robe, it is like being wrapped in grass; Like flowers on a tree fearing snow, not daring to show their brilliance. The prince should wear, the precious jewels of heaven; Now this robe of dull color, is truly not suitable for you.'

。 若有潔凈物，　　有微穢可訶； 顯露而悉現，　　無方可以除。 臂𦟛甚長好，　　猶如紫金柱； 宜飾以七寶，　　應執持妙弓。 如是之手臂，　　但宜以惠施； 不宜以是手，　　從人而乞取。 若其執謙敬，　　不肯習父位； 今我盡愛敬，　　相請臨鄙國。 盡所有榮祿，　　享此摩竭國； 若欲普土地，　　鄙當躬相佐。 如仁之德相，　　並應攝天世； 但以手執持，　　天世豈足勞。 如今天帝釋，　　起中為人臣； 何況此地上，　　如吾等諸王。 我不厭善法，　　亦不患守義； 非時捨出家，　　唯此疑我情。 初如少壯年，　　已過志衰弱； 諸根以調良，　　易回如馬勒。 施慧戒自守，　　眾行之面目； 發現先世行，　　逮遇前善本。 頃年轉長大，　　爾乃可奉法； 年高意便調，　　不隨逐諸欲。 以是故不可，　　困極其形體； 今所逮福慶，　　順理可享食

現代漢語譯本 如果存在潔凈之物，即使有細微的污穢也應該加以指責； 顯露出來就應該完全呈現，沒有任何地方可以隱藏或去除。 手臂非常修長美好，就像紫金色的柱子一樣； 應該用七寶來裝飾它，應該拿著精妙的弓。 這樣的手臂，只適合用來施捨恩惠； 不應該用這隻手，向別人乞討索取。 如果他保持謙虛恭敬，不肯繼承父親的王位； 現在我以全部的愛敬，邀請他來到我的小國。 我將獻出我所有的榮耀和俸祿，讓他享用這摩竭陀國； 如果他想統治整個土地，我願意親自輔佐他。 像他這樣仁德的相貌，應該統攝天界和人間； 只要他用手執掌，統治天界和人間又算得了什麼辛苦呢。 如今的天帝釋，在過去也曾做過人臣； 更何況這地上，像我們這樣的諸位國王呢。 我不厭惡善良的佛法，也不擔心堅守道義； 只是你不在適當的時候出家，這讓我懷疑你的心意。 你最初像年輕力壯的青年，現在已經過了志氣衰弱的時期； 你的各種感官已經調和良好，很容易像**一樣轉變。 佈施、智慧、持戒、自我約束，是各種行為的根本； 這展現了你前世的修行，讓你遇到了之前的善根。 隨著年齡增長，你才能夠奉行佛法； 年紀大了，心意就容易調和，不會再追逐各種慾望。 因此，不應該讓你的身體過於勞累； 現在所獲得的福慶，順應道理可以享用。

English version If there is something clean, even the slightest impurity should be criticized; If it is revealed, it should be fully presented, with no place to hide or remove. The arms are very long and beautiful, like pillars of purple gold; They should be adorned with seven treasures, and should hold a marvelous bow. Such arms are only suitable for bestowing kindness and charity; They should not be used to beg or take from others. If he maintains humility and respect, and is unwilling to inherit his father's throne; Now I, with all my love and respect, invite him to come to my small kingdom. I will offer all my glory and emoluments, so that he may enjoy this Magadha kingdom; If he wishes to rule the entire land, I am willing to personally assist him. With his virtuous appearance, he should govern both the heavens and the human world; If he only takes it in hand, what hardship is there in ruling the heavens and the human world? The current Emperor Śakra, in the past, was also a human minister; How much more so are the kings on this earth, like us. I do not dislike the good Dharma, nor do I worry about upholding righteousness; It is only that you did not leave home at the appropriate time, which makes me doubt your intentions. You were initially like a vigorous youth, but now you have passed the time of waning ambition; Your various senses are already well-harmonized, and it is easy to change like **. Giving, wisdom, keeping precepts, and self-restraint are the foundation of all actions; This reveals your past practice, allowing you to encounter your previous good roots. As you grow older, you are able to practice the Dharma; When you are older, your mind is easily harmonized, and you will no longer chase after various desires. Therefore, you should not let your body become too tired; The blessings you have now attained, in accordance with reason, can be enjoyed.

。 六情之可欲，　　如應決充益； 然後乃出求，　　甘露解脫法。 姿容之光明，　　超逾日之精； 仁德已過出，　　世人諸天人。 自古未曾聞，　　亦所不曾見； 如是之形貌，　　睹者皆愕然。 如今見太子，　　舉動之風姿； 又察其志本，　　甚猛銳堅強。 猶如深淵底，　　群魚于中游； 于上雖不現，　　察外動可知。 今見諸楷式，　　在體而隱胗； 決定照然明，　　指示聖王位。 如是之妙善，　　不加薄德人； 吉祥善名號，　　不歸不肖子。 假令心懷疑，　　還恥于門族； 以服沙門形，　　如何當還舍。 古世諸帝代，　　天王未以來； 壯年欲國位，　　垂老皆舍家。」 瓶沙說是事，　　廣牽引比故； 又有餘辛酸，　　寫體謙敬辭。 視覺菩薩意，　　不動如太山； 執慈而默視，　　清心聽報誨

現代漢語譯本 六種感官的慾望，就像應該被滿足的容器一樣； 然後才去尋求，甘露般的解脫之法。 他的姿容光彩照人，超越了太陽的光輝； 他的仁德已經超越了世間的人和諸天。 自古以來從未聽說過，也從未見過； 如此的形貌，見到的人都感到驚愕。 如今見到太子，他的舉止風度； 又觀察他的志向根本，非常勇猛堅強。 就像深淵的底部，魚群在其中游動； 雖然在上面看不見，但觀察外面的動靜就可以知道。 現在看到他身上的各種楷模，隱藏在體內； 必定會照亮，指示他將成為聖王。 如此的美好和善良，不會加於德行淺薄的人； 吉祥美好的名號，不會歸於不肖之子。 假如心中有疑慮，還會感到羞愧於門第； 已經穿上沙門的服裝，怎麼能再回到家中呢？ 古代的帝王們，天王們沒有不這樣的； 壯年時想要得到王位，年老時都捨棄了家庭。 瓶沙王說了這些事，廣泛地引用各種比喻； 還有一些辛酸的，謙卑恭敬的言辭。 看到菩薩的心意，像泰山一樣不動搖； 懷著慈悲默默地看著，清凈地聽著他的教誨。

English version The desires of the six senses, are like vessels that should be filled; Only then does one seek, the nectar-like method of liberation. His appearance is radiant, surpassing the brilliance of the sun; His benevolence has surpassed the people of the world and the heavens. Never before heard of since ancient times, nor ever seen; Such an appearance, those who see it are all astonished. Now seeing the prince, his demeanor and bearing; And observing his fundamental aspirations, they are very brave and strong. Like the bottom of a deep abyss, where fish swim; Although not visible from above, one can know by observing the movements outside. Now seeing the various models in his body, hidden within; It will surely illuminate, indicating that he will become a holy king. Such beauty and goodness, will not be bestowed upon those of shallow virtue; Auspicious and good names, will not belong to unworthy sons. If there is doubt in the heart, one would also feel ashamed of their lineage; Having already donned the robes of a monk, how can one return home? The ancient emperors, the heavenly kings, none were not like this; In their prime they desired the throne, in their old age they all abandoned their families. King Bimbisara spoke of these things, widely citing various metaphors; There were also some bitter, humble and respectful words. Seeing the Bodhisattva's intention, unmoving like Mount Tai; With compassion, he silently watched, listening to his teachings with a pure heart.

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佛本行經卷第二 大正藏第 04 冊 No. 0193 佛本行經

佛本行經卷第三(一名佛本行贊傳)

宋涼州沙門釋寶云譯

為瓶沙王說法品第十四

意如重慶雲，　　欲時降甘露； 以深奧流聲，　　清凈梵天音。 又復以八種，　　柔軟和調向； 以妙辭之前，　　降測瓶沙王。 具照知王意，　　正直且清凈； 慈愛恭敬意，　　充盈於心懷。 「今王雖興于，　　衰末濁亂世； 以善自將御，　　乃逾上世王。 見王諸凈意，　　內意清凈徹； 猶如晝陰霧，　　花開知日出。

「雖施恩于愚人，　　恩德終不居之； 施少善於賢人，　　其恩好日日厚。 今視王甚奇特，　　不迷惑于王位； 憍自恣所覆蓋，　　土地主皆迷惑。 智慧人若得財，　　以不要財為要； 身不要如炎花，　　慧者從身取要。

「眾生昇天，　　甚得大利；　　諸土地主， 以正治法

現代漢語譯本 《佛本行經》卷二 《大正藏》第04冊 No. 0193 《佛本行經》

《佛本行經》卷三（又名《佛本行贊傳》）

宋涼州沙門釋寶云譯

為瓶沙王說法品第十四

意如重慶雲， 欲時降甘露； 以深奧流聲， 清凈梵天音。 又復以八種， 柔軟和調向； 以妙辭之前， 降測瓶沙王。 具照知王意， 正直且清凈； 慈愛恭敬意， 充盈於心懷。 『今王雖興于， 衰末濁亂世； 以善自將御， 乃逾上世王。 見王諸凈意， 內意清凈徹； 猶如晝陰霧， 花開知日出。

『雖施恩于愚人， 恩德終不居之； 施少善於賢人， 其恩好日日厚。 今視王甚奇特， 不迷惑于王位； 憍自恣所覆蓋， 土地主皆迷惑。 智慧人若得財， 以不要財為要； 身不要如炎花， 慧者從身取要。

『眾生昇天， 甚得大利； 諸土地主， 以正治法

English version The Sutra of the Buddha's Past Deeds, Volume 2 Taisho Tripitaka Volume 04, No. 0193, The Sutra of the Buddha's Past Deeds

The Sutra of the Buddha's Past Deeds, Volume 3 (also known as the Praise-Transmission of the Buddha's Past Deeds)

Translated by the Shramana Shi Baoyun of Liangzhou, Song Dynasty

Chapter 14: The Discourse for King Bimbisara

His intention was like a cloud over Chongqing, ready to descend sweet dew when the time was right; With profound and flowing voice, pure as the sound of Brahma. Furthermore, with eight kinds of soft and harmonious approaches; With exquisite words, he subdued and measured King Bimbisara. He fully understood the king's mind, which was upright and pure; His heart was filled with loving-kindness and respect. 'Although the king has arisen in a declining and chaotic age; By governing himself with goodness, he surpasses the kings of past ages. Seeing the king's pure intentions, his inner mind is clear and thorough; Like the morning mist, when flowers bloom, one knows the sun has risen.'

'Though one bestows kindness upon a fool, the kindness will not remain; Bestow a little goodness upon a wise person, and the kindness will grow thicker day by day. Now, seeing the king is very extraordinary, not deluded by the throne; Covered by arrogance and self-indulgence, all the landholders are deluded. If a wise person obtains wealth, they consider not desiring wealth as the most important thing; The body is not to be desired like a fleeting flower, the wise take what is essential from the body.'

'If sentient beings ascend to heaven, they gain great benefit; all landholders, Governing with righteous laws

。　　正法之王，　　順理而治； 一切人民，　　皆從真正。　　若有財寶， 先審取要；　　若復別離，　　后無恨心。 猶如從酪，　　以取酥去；　　漿若翻棄， 亦無恨心。　　以相迎接，　　用上賓禮； 開恩厚意，　　以善友義。　　今我當以， 友恩相報；　　意欲相諫，　　開意善聽。 一切眾生，　　命如朝露；　　我今一切， 都就後世。　　猶如盛火，　　得酥益熾； 及燒草木，　　終無厭足。　　心之憎愛， 由愚癡出；　　皆復迷惑，　　狂醉高藥。 老耄之病，　　死亡之火；　　強燒五道， 沈無漏脫。　　我今已覺，　　盛火之力； 今欲方便，　　免此大患。　　是故舍離， 親族知識；　　愛慾如毒，　　云何不捨？ 吾已不畏，　　是諸毒虺；　　雹及火熾， 疾暴惡風。　　亦復不畏，　　拔刀劇賊； 但畏恩愛，　　數數生死

現代漢語譯本 秉持正法的君王，依循道理治理國家； 所有人民，都遵循正道而行。 如果獲得財寶，先要審慎地選取重要的部分； 如果不得不分離，事後也不要心懷怨恨。 就像從牛奶中提取酥油一樣； 即使漿液翻倒拋棄，也不要心生怨恨。 以禮相待，用對待上賓的禮節來迎接； 施以恩惠和厚意，以善友的情誼相待。 現在我應當以友誼的恩情來回報； 想要向你進諫，希望你能敞開心扉，認真聽取。 一切眾生的生命，都像早晨的露水一樣短暫； 我如今所做的一切，都是爲了來世。 就像旺盛的火焰，得到酥油就會更加熾烈； 即使焚燒草木，也永遠不會滿足。 心中的憎恨和愛戀，都是由愚癡產生的； 都因為迷惑而顛倒，就像喝醉了酒，服用了過量的藥物一樣。 衰老和疾病，死亡的火焰； 強烈地焚燒著五道輪迴，使人沉淪而無法解脫。 我現在已經覺悟，這旺盛火焰的力量； 現在想要用方便的方法，來避免這個巨大的災難。 因此我捨棄了親族和朋友； 愛慾就像毒藥，為什麼不捨棄呢？ 我已經不再畏懼，那些毒蛇； 冰雹和猛烈的火焰，以及狂暴的惡風。 也不再畏懼，拔刀相向的兇惡盜賊； 我只畏懼恩愛，它使我不斷地經歷生死輪迴。

English version A king who upholds the righteous law, governs according to reason; All the people, follow the true path. If you obtain treasures, first carefully select the important parts; If you must separate, do not hold resentment afterward. Just like extracting ghee from milk; Even if the whey is spilled and discarded, do not harbor resentment. Treat each other with courtesy, greet with the etiquette of treating honored guests; Bestow kindness and generosity, treat each other with the friendship of good companions. Now I should repay the kindness of friendship; I want to offer you advice, I hope you can open your heart and listen carefully. The lives of all beings are as fleeting as the morning dew; Everything I do now is for the next life. Just like a raging fire, it becomes more intense when it gets ghee; Even if it burns grass and trees, it will never be satisfied. The hatred and love in the heart are all born from ignorance; They are all confused and upside down, like being drunk or taking excessive drugs. Old age and sickness, the fire of death; Strongly burning the five paths of reincarnation, causing people to sink and unable to escape. I have now awakened to the power of this raging fire; Now I want to use expedient means to avoid this great disaster. Therefore, I abandon relatives and friends; Desire is like poison, why not abandon it? I am no longer afraid of those poisonous snakes; Hail and fierce flames, and violent evil winds. I am also no longer afraid of fierce thieves who draw their swords; I only fear affection, which causes me to constantly experience the cycle of birth and death.

。　　迷於欲者， 未曾厭足；　　諸天亦爾，　　況世間人。 一切世間，　　欲求無厭；　　如火所熾， 亦復厭極。　　普得土地，　　齊海以內； 又貪求度，　　欲得彼岸。　　一切求索， 無有厭足；　　猶如眾流，　　歸於大海。 雨寶七日，　　乃至於膝；　　勝伏四方， 上至天上。　　天上壽命，　　長七劫半； 頂生聖王，　　欲無厭足。　　更有聖王， 食天福祿；　　時天帝退，　　畏阿須倫。 憍慢遂盛，　　仙人擔輩；　　邪住無厭， 從天退墮。　　有滿唯王，　　往至天上； 得天婇女，　　形專將來。　　有犯神仙， 金寶精舍；　　懷貪滅亡，　　尋化成灰。 有重擔王，　　將兵上天；　　復從天上， 將天女還。　　緣是天女，　　自致死亡； 如是眾生，　　無厭而沒。　　名聞弊惡， 弓強箭駛；　　捨棄王位，　　入林學仙

現代漢語譯本 沉迷於慾望的人，從不會感到滿足；即使是諸天神也是如此，更何況是世間凡人。 世間一切，對慾望的追求永無止境；就像被火焰燃燒一樣，永遠不會有滿足的時候。 即使得到了普天之下的土地，直到大海的盡頭；又會貪求超越，想要得到彼岸。 一切的追求和索取，都沒有滿足的時候；就像眾多的河流，最終都歸於大海。 即使天降寶雨七日，深及膝蓋；即使戰勝四方，威震天上。 即使在天上壽命長達七劫半；頂生聖王，慾望也永無止境。 還有聖王，享受著天上的福祿；當天的帝釋退位時，他會畏懼阿修羅。 驕慢之心日益增長，甚至敢於冒犯仙人；邪念滋長永無止境，最終從天上墮落。 有個名叫滿唯的國王，前往天上；得到了天上的美女，一心想要帶回人間。 有人冒犯了神仙，搶奪了金寶精舍；因為貪婪而滅亡，瞬間化為灰燼。 有個名叫重擔的國王，率兵攻上天庭；又從天上，將天女帶回人間。 因為這個天女，他自己也走向了死亡；像這樣，眾生因為慾望永無止境而走向滅亡。 名聲敗壞，如同強弓利箭；最終捨棄王位，進入森林學習仙術。

English version Those who are infatuated with desire are never satisfied; even the gods are like this, let alone the people of the world. Everything in the world, the pursuit of desire is endless; like being burned by flames, there will never be a time of satisfaction. Even if one obtains all the land under heaven, to the ends of the sea; one will still greedily seek to go beyond, wanting to reach the other shore. All seeking and demanding, there is no time of satisfaction; just like many rivers, all eventually flow into the sea. Even if precious rain falls for seven days, reaching up to the knees; even if one conquers all directions, and is powerful in the heavens. Even if one's lifespan in heaven is as long as seven and a half kalpas; the desire of the king born with a crown is still endless. There was also a holy king, enjoying the blessings of heaven; when the heavenly emperor retreated, he would fear the Asuras. His arrogance grew stronger, even daring to offend the immortals; his evil thoughts grew endlessly, and he eventually fell from heaven. There was a king named Manwei, who went to heaven; he obtained the heavenly beauties, and was determined to bring them back to the human world. Someone offended the immortals, seizing their golden treasure houses; because of greed, they perished, instantly turning into ashes. There was a king named Chongdan, who led his troops to attack the heavens; and from heaven, he brought a heavenly maiden back to the human world. Because of this heavenly maiden, he himself also met his death; like this, sentient beings perish because their desires are endless. His reputation was ruined, like a strong bow and sharp arrow; he eventually abandoned his throne and entered the forest to learn the arts of immortality.

。 心所不應，　　其身行之；　　殺害他人， 身亦滅亡。　　有女名賢，　　諸王競諍； 興師率眾，　　對陣而戰。　　以愛慾故， 興怨致諍；　　當舍愛慾，　　如棄怨敵。 諸王種族，　　挾慊嫉害；　　殺諸剎利， 二百一十。　　往古列士，　　懷恚為害； 宜舍噁心，　　如虺脫皮。　　言雁言鶴， 緣是致諍；　　因相殺傷，　　乃至億數。 愚癡故鬥，　　始起于微；　　宜舍愚癡， 棄自冥病。　　往古二王，　　斗諍澤香； 因懷貢高，　　遂相殺傷。　　以鐵棒擊， 破碎其頭；　　宜舍憍慢，　　如雲之蓋。 又如列士，　　甚健剿疾；　　以貪愛故， 奪他婦女。　　以愛著故，　　乃致沒亡； 如畏死故，　　宜舍愛著。　　二阿須倫， 坐女色亡；　　有貪女色，　　聽音沒命。 騰翔空中，　　賓頭王子；　　是二嗜味， 俱致喪命

現代漢語譯本 如果內心不認可，身體卻去做了；殺害他人，自身也會走向滅亡。 有個名叫賢的女子，各國王侯都爭相追求；因此興兵率眾，擺開陣勢互相戰鬥。 因為愛慾的緣故，引發怨恨導致爭鬥；應當捨棄愛慾，就像拋棄怨敵一樣。 各國王族，心懷不滿相互嫉妒傷害；殺害了剎帝利，多達二百一十人。 古代的勇士，因為懷恨而互相殘害；應該捨棄惡念，就像蛇蛻皮一樣。 因為說大雁或說鶴，就引發了爭鬥；互相殘殺傷害，甚至達到億萬之數。 因為愚癡而爭鬥，開始時只是小事；應該捨棄愚癡，拋棄自身的矇昧之病。 古代有兩位國王，因為爭奪香澤而爭鬥；因為心懷傲慢，最終互相殘殺傷害。 用鐵棒擊打，打碎了對方的頭顱；應該捨棄驕慢，就像拋棄雲彩的遮蓋一樣。 又如古代的勇士，非常勇猛善戰；因為貪愛，搶奪別人的婦女。 因為愛戀執著，最終導致身亡；就像害怕死亡一樣，應該捨棄愛戀執著。 有兩個阿修羅，因為女色而喪命；有人貪戀女色，聽了音樂就丟了性命。 在空中飛翔的，賓頭王子；這兩個人因為貪圖美味，都導致了喪命。

English version If the heart does not approve, yet the body acts; killing others, one's own self will also perish. There was a woman named Xian, whom various kings and nobles vied for; thus, they raised armies and led troops, setting up battle formations to fight each other. Because of love and desire, resentment arises, leading to conflict; one should abandon love and desire, just like discarding an enemy. Various royal families, harboring discontent, envied and harmed each other; they killed Kshatriyas, as many as two hundred and ten people. Ancient warriors, because of harboring hatred, harmed each other; one should abandon evil thoughts, just like a snake shedding its skin. Because of saying 'goose' or 'crane,' conflicts arose; they killed and harmed each other, even reaching hundreds of millions. Because of ignorance, they fought, starting from small matters; one should abandon ignorance, discarding the darkness of one's own illness. In ancient times, there were two kings who fought over fragrant oils; because of harboring arrogance, they eventually killed and harmed each other. Using iron rods to strike, they shattered each other's heads; one should abandon arrogance, just like discarding the cover of clouds. Also, like ancient warriors, who were very brave and skilled in battle; because of greed and love, they seized other men's women. Because of love and attachment, they eventually perished; just like fearing death, one should abandon love and attachment. Two Asuras perished because of women; some, greedy for women, lost their lives listening to music. Flying in the sky, Prince Bindu; these two, because of their craving for flavors, both lost their lives.

。　　昔伊象王，　　以鼻貪香； 犯吉祥天，　　以致喪滅。　　昔殷頭王， 身樂細滑；　　貪著無厭，　　頭裂而亡。 此等以欲，　　恣極六情；　　如海受流， 終以無厭。　　摩竭魚口，　　猶尚可滿； 六情受欲，　　難可充滿。　　如是大貪， 及余難計；　　六情未足，　　遭大艱難。 可如王言，　　先恣六情；　　誰有厭足， 宜審思此。　　王以敬意，　　相請以國； 諦視王位，　　亦無純樂。　　純事令人， 受極快樂；　　緣樂之後，　　受大艱難。 其厚暖衣，　　宜冬猛寒；　　至於夏暑， 更反為患。　　饑者得食，　　以為飽樂； 有強逼者，　　必成大苦。　　如好藕池， 中有宿蟲；　　猶花樹林，　　師子滿中。 金寶之舍，　　熾火充盈；　　王位猶此， 用相請為。　　如魚吞餌，　　不覺強鉤； 猶如以蜜，　　涂利劍刃

現代漢語譯本 從前有位伊象王，因為鼻子貪戀香味；冒犯了吉祥天，以至於喪命。從前有位殷頭王，身體喜歡細滑的觸感；貪婪執著沒有厭足，最終頭裂而死。 這些人因為慾望，放縱六種感官；就像大海接受河流，最終也無法滿足。摩竭魚的嘴，尚且可以填滿；六種感官接受慾望，卻難以充滿。像這樣巨大的貪婪，以及其他難以計算的慾望；六種感官無法滿足，就會遭遇巨大的艱難。 如果像您所說，先放縱六種感官；誰又能有滿足的時候呢，應該仔細思考這個問題。您以敬意，用國家來邀請我；仔細觀察王位，也沒有純粹的快樂。純粹的享樂，會使人得到極大的快樂；但是享樂之後，就會遭受巨大的艱難。 厚實的保暖衣服，適合在寒冷的冬天穿；到了炎熱的夏天，反而會成為禍患。飢餓的人得到食物，會覺得飽足快樂；如果有強迫的人，必定會造成巨大的痛苦。就像美好的蓮藕池，裡面有寄生的蟲子；又像開滿鮮花的樹林，裡面卻充滿了獅子。 金銀珠寶的房屋，裡面卻充滿了熊熊烈火；王位就像這樣，您卻用它來邀請我。就像魚吞下魚餌，沒有察覺到鋒利的魚鉤；又像用蜂蜜，塗抹在鋒利的刀刃上。

English version Once there was King Elephant, who, with his nose, craved fragrance; he offended the auspicious deity, leading to his demise. Once there was King Yintou, whose body delighted in smooth textures; he was greedy and insatiable, ultimately dying with his head split open. These people, because of their desires, indulged their six senses; like the sea receiving rivers, they are ultimately insatiable. The mouth of a Makara fish can still be filled; but the six senses receiving desires are difficult to satisfy. Such great greed, and other countless desires; the six senses cannot be satisfied, and great hardships will be encountered. If, as you say, one first indulges the six senses; who can ever be satisfied? This should be carefully considered. You, with respect, invite me with the kingdom; observing the throne closely, there is no pure joy. Pure pleasure brings great happiness; but after pleasure, great hardships will be suffered. Thick, warm clothes are suitable for the cold winter; but in the hot summer, they become a burden. A hungry person getting food feels full and happy; but if there is coercion, it will surely cause great suffering. Like a beautiful lotus pond, there are parasitic insects inside; like a forest full of flowers, it is filled with lions. A house of gold and jewels, filled with raging fire; the throne is like this, yet you use it to invite me. Like a fish swallowing bait, unaware of the sharp hook; like honey smeared on a sharp blade.

。　　王者之位， 如七寶械；　　觀雖悅目，　　身心甚苦。 王者容飾，　　被服如天；　　乘國土車， 雜糅牢固。　　王者重擔，　　重於大山； 苦如馬鬥，　　觀者悅之。　　水火風雹， 疾疫饑匱；　　偷盜劫賊，　　強陵敵國。 邊境屯守，　　侵奪損耗；　　是諸艱難， 獨切王心。　　晝夜懷憂，　　寢不安床； 思設方便，　　為國除患。　　心普懷疑， 不信臣民；　　如至毒鄉，　　從人得食。 假令王者，　　領無數城；　　其身所處， 限居其一。　　寢一宮室，　　坐御一座； 榮樂無幾，　　憂勞甚廣。　　衣蓋一形， 食充一軀；　　出行遊觀，　　限駕一乘。 王所飲食，　　蓋少少耳；　　其餘勞動， 以恣憍奢。　　王唯以一，　　自在為樂； 是樂亦復，　　雜諸苦毒。　　猶如處在， 劍所作車；　　處事不明，　　輒還傷己

現代漢語譯本 王者的地位，如同七寶裝飾的器械；觀看時雖然賞心悅目，但身心卻非常辛苦。 王者的儀容服飾，如同上天一般華麗；乘坐著國土的車輛，各種裝飾牢固地結合在一起。 王者肩負的重擔，比大山還要沉重；辛苦如同馬匹之間的爭鬥，觀看的人卻覺得高興。 水災、火災、風暴、冰雹，疾病、瘟疫、饑荒、匱乏；偷盜、搶劫、賊寇，以及強大的敵國入侵。 邊境駐紮軍隊，侵略掠奪造成損失；這些種種艱難困苦，只有君王的心裡最清楚。 日夜憂心忡忡，睡覺也難以安穩；思考著各種方法，為國家消除禍患。 內心普遍充滿懷疑，不信任臣子和百姓；如同身處劇毒之地，從別人那裡得到食物。 假設君王，統治著無數的城池；他自身所處的地方，也只能侷限在一個地方。 睡覺只在一間宮室，坐著也只在一張御座；享樂的時光很少，憂慮和勞累卻非常多。 衣服只能遮蓋一個身體，食物只能滿足一個軀體；出行遊玩觀賞，也只能乘坐一輛車。 君王所吃的食物，其實很少很少；其餘的勞動成果，都用來滿足驕奢淫逸的生活。 君王只是用其中一部分，來享受自在的快樂；這種快樂也摻雜著各種痛苦。 就像是身處在，用劍做成的車上；處理事情不明白，就會反過來傷害自己。

English version The position of a king is like a seven-jeweled device; though pleasing to the eye, it is very hard on the body and mind. A king's appearance and attire are as magnificent as the heavens; riding in the nation's chariot, various decorations are firmly combined. The burden a king carries is heavier than a great mountain; the hardship is like horses fighting, yet the onlookers are pleased. Floods, fires, storms, hail, diseases, plagues, famine, and scarcity; theft, robbery, bandits, and the invasion of powerful enemy states. Troops stationed at the borders, invasions and plunder causing losses; these various hardships and difficulties are known only to the king's heart. He worries day and night, finding it hard to sleep peacefully; he thinks of various ways to eliminate troubles for the nation. His heart is filled with suspicion, distrusting his ministers and people; it's like being in a poisonous land, receiving food from others. Suppose a king rules over countless cities; the place where he himself resides is limited to just one. He sleeps in only one palace room, and sits on only one throne; the time for enjoyment is little, but worries and toil are abundant. Clothes can only cover one body, food can only satisfy one frame; when traveling and sightseeing, he can only ride in one carriage. The food a king eats is actually very little; the rest of the labor's fruits are used to indulge in extravagance and luxury. The king only uses a portion of it to enjoy freedom and pleasure; this pleasure is also mixed with various pains. It's like being in a chariot made of swords; if he doesn't understand how to handle matters, he will end up hurting himself.

。 譬如好舍，　　花飾其表；　　含毒虺蛇， 充滿其中。　　觀其悅目，　　觸甚毒害； 吾以是故，　　不甘王位。　　以是之故， 不宜受是；　　生死難保，　　猶如幻化。 焉知宿對，　　馳騁何趣？　　吾以是故， 不受王諫。　　王云舍家，　　而非其時； 今且諦聽，　　吾當報王。　　恣意飲食， 不懷顧慮；　　死命追人，　　若干方便。 甘蔗之種，　　號曰白凈；　　王當覺此， 是我父王。　　吾欲脫苦，　　故棄王位； 欲設方便，　　建立善法。　　無畏滅度， 永求第一；　　常與生老，　　病死長別。 欲求甘露，　　可保之處；　　是故不甘， 與諸欲會。　　猶如野畜，　　渴行求水； 疲勞之渴，　　迷惑而走。　　卒遇獵者， 截道逐射；　　不愍其渴，　　必得殺之。 世間亦爾，　　飢渴情故；　　迷惑萬端， 不計死迮

現代漢語譯本 譬如一座裝飾華麗的房屋，外表用鮮花點綴，裡面卻充滿有毒的蛇。 觀看時令人賞心悅目，接觸時卻會受到劇毒的傷害。 我因此不貪戀王位，因為這個原因，我不應該接受它。 生死難以預料，就像幻影一樣。 又怎知前世的因果，追逐享樂又有何意義？ 我因此不接受國王的勸諫。 國王說我應該在家，但現在不是時候。 現在請仔細聽，我將向國王稟告。 放縱飲食，不加顧慮，死命追逐享樂，用盡各種手段。 甘蔗的種子，被稱為白凈，國王應該明白，那是我父王。 我想要擺脫痛苦，所以放棄王位； 想要設立方便法門，建立善法。 追求無畏的涅槃，永遠追求第一； 永遠與生老病死告別。 想要尋求甘露，可以依靠的地方； 因此不貪戀與各種慾望的結合。 就像野獸，口渴時到處找水； 因疲勞而口渴，迷惑地奔走。 突然遇到獵人，截斷道路追逐射殺； 不憐憫它的口渴，必定要殺死它。 世間也是如此，因為飢渴的情慾； 迷惑于各種慾望，不顧及死亡的逼近。

English version Like a beautiful house, adorned with flowers on the outside, but filled with poisonous snakes inside. It is pleasing to the eye when viewed, but harmful with deadly poison when touched. Therefore, I do not covet the throne; for this reason, I should not accept it. Life and death are unpredictable, like illusions. How can one know the karmic debts of the past, what is the point of chasing after pleasures? Therefore, I do not accept the king's advice. The king says I should stay at home, but now is not the time. Now, please listen carefully, I will report to the king. Indulging in food and drink, without concern, chasing after pleasures with all one's might, using all sorts of means. The seed of sugarcane, called 'white purity,' the king should understand, that is my father. I want to escape suffering, so I abandon the throne; I want to establish expedient means, to establish good dharma. Seeking fearless Nirvana, forever seeking the first; To forever part with birth, old age, sickness, and death. Wanting to seek the nectar, a place to rely on; Therefore, I do not covet union with various desires. Like a wild animal, seeking water when thirsty; Thirsty from fatigue, wandering in confusion. Suddenly encountering a hunter, blocking the path and chasing to shoot; Not pitying its thirst, it will surely be killed. The world is also like this, because of the hunger and thirst of desires; Confused by various desires, not considering the approach of death.

。　　快意自娛，　　暢情飲食； 不慮成事，　　當有壞敗。　　老來屈己， 如強張弓；　　疾病傷人，　　深於馳箭。 死來逼命，　　如獵放圍；　　愚意所迷， 如何待時？　　若覺若眠，　　若晝若夜； 若水若陸，　　各各人人。　　命逝不還， 迅速甚駃；　　猶如水性，　　入摩竭口。 法之燈光，　　莊美之明；　　加精進意， 增益酥油。　　奉行善者，　　懷歡喜逝； 命終資糧，　　已悉備足。　　如進好華， 色甚鮮明；　　志士樂善，　　奉上塔像。 若後日見，　　花以萎枯；　　已得花要， 心懷歡喜。　　若明達人，　　從少小來； 和調身命，　　與善法合。　　自睹其身， 已至朽邁；　　調自思計，　　每懷歡喜。 猶如惡賊，　　突獄逃走；　　乃至曠野， 大澤之中。　　竹葦之林，　　虎狼游居； 迷惑馳騁，　　熱渴所逼

現代漢語譯本 放縱享樂，盡情吃喝； 不考慮成就事業，終將有失敗的時候。 年老時委屈自己，就像勉強拉開硬弓； 疾病傷害人，比飛箭還要深入。 死亡逼近生命，如同獵人張開包圍圈； 愚昧的心被迷惑，如何等待時機？ 無論是清醒還是睡眠，無論是白天還是黑夜； 無論是水上還是陸地，每個人都是如此。 生命逝去不再返回，速度非常快； 就像水流一樣，流入摩竭魚的口中。 佛法的燈光，莊嚴而美好； 加上精進的意志，就像新增酥油一樣。 奉行善事的人，懷著歡喜離世； 臨終的資糧，已經全部準備充足。 就像獻上美好的鮮花，顏色非常鮮艷； 有志之士樂於行善，將鮮花供奉在佛塔和佛像前。 如果過些日子再看，鮮花已經枯萎； 已經得到了鮮花的精髓，心中充滿歡喜。 如果明智通達的人，從小時候開始； 就調和身心，與善良的佛法相結合。 當他看到自己，已經到了衰老的時候； 調整自己的思緒，常常心懷歡喜。 就像兇惡的盜賊，突然從監獄逃走； 逃到曠野，或者大澤之中。 竹葦的樹林里，有虎狼出沒； 迷惑地奔跑，被幹渴所逼迫。

English version Indulge in pleasure and enjoy eating and drinking to your heart's content; Without considering achieving anything, there will eventually be failure. When old, forcing oneself is like straining a stiff bow; Disease harms people more deeply than a flying arrow. Death approaches life like a hunter setting a trap; A foolish mind is deluded, how can one wait for the right time? Whether awake or asleep, whether day or night; Whether on water or land, everyone is the same. Life passes and does not return, its speed is very fast; Like water flowing into the mouth of a Makara. The light of Dharma is solemn and beautiful; Adding the will to progress is like adding ghee. Those who practice good deeds depart with joy; The provisions for the end of life are fully prepared. Like offering beautiful fresh flowers, their colors are very bright; Ambitious people delight in doing good, offering flowers before pagodas and statues. If you look again after some days, the flowers have withered; Having obtained the essence of the flowers, the heart is filled with joy. If a wise and understanding person, from a young age; Harmonizes body and mind, and unites with the good Dharma. When he sees himself, having reached old age; Adjusts his thoughts, and often feels joy. Like a wicked thief, suddenly escaping from prison; Escaping to the wilderness, or into a large swamp. In the bamboo and reed forests, tigers and wolves roam; Running around confused, driven by thirst.

。　　五士拔刀， 馳而追后；　　恐怖惶灼，　　逃突奔走。 前卒復有，　　弊惡醉象；　　即便前進， 欲踐踏殺。　　其人不持，　　刀仗戰具； 不赍糧食，　　無蓋履屣。　　四望顧視， 永無歸怙；　　心懷迷憒，　　無所曉知。 吾今故為，　　大王引喻；　　欲令解了， 生死之趣。　　大王宜解，　　生死如是； 當了眾生，　　如突獄賊。　　了知曠澤， 喻是三途；　　虎狼惡獸，　　覺是塵勞。 奔馳疲極，　　熱渴憔悴；　　則當知是， 憎愛愚癡。　　智慧利劍，　　廣施資糧； 大正法蓋，　　禁戒履屣。　　如彼士夫， 乏少此行；　　不種德者，　　其喻如是。 前有醉象，　　弊暴兇惡；　　當覺如是， 世之死亡。　　當於爾時，　　無有恃怙； 唯當依憑，　　奉戒行善。　　王當回意， 覆育民物；　　救危濟厄，　　猶如赤子

現代漢語譯本 五名武士拔出刀劍， 追趕在後面；恐懼和焦灼， 逃跑奔走。 前面又有士兵， 如同醉酒發狂的惡象； 立即向前沖， 想要踐踏殺害。 那個人沒有攜帶， 刀槍等戰鬥武器； 沒有攜帶糧食， 也沒有鞋子和襪子。 四處張望， 永遠沒有可以依靠的歸宿； 心中迷茫困惑， 什麼都不知道。 我現在故意用這個， 為大王您做比喻； 想要讓您瞭解， 生死的意義。 大王您應該瞭解， 生死就是這樣； 應當瞭解眾生， 就像逃出監獄的囚犯。 瞭解曠野荒澤， 比喻是三惡道； 虎狼等兇猛野獸， 覺悟到是塵世的煩惱。 奔跑疲憊不堪， 又熱又渴，憔悴不堪； 就應當知道這是， 憎恨、愛戀和愚癡。 智慧的利劍， 廣泛佈施資糧； 大乘佛法的傘蓋， 禁戒的鞋子。 就像那個人， 缺少這些行為； 不種善德的人， 他的比喻就是這樣。 前面有醉酒的惡象， 兇暴殘忍； 應當覺悟到， 世間的死亡就是這樣。 當在那時， 沒有任何可以依靠的； 唯有應當依靠， 奉持戒律，行善積德。 大王您應當回心轉意， 愛護百姓和萬物； 救助危難，解除困厄， 就像對待自己的嬰兒一樣。

English version Five warriors drew their swords, chasing from behind; terrified and anxious, they fled and ran. Ahead were more soldiers, like a drunken, raging, evil elephant; immediately charging forward, wanting to trample and kill. That person did not carry, swords or other weapons of war; did not carry food, nor shoes or socks. Looking around in all directions, there was nowhere to rely on for refuge; with a confused and bewildered heart, knowing nothing. I now deliberately use this, as a metaphor for the Great King; wanting to make you understand, the meaning of life and death. The Great King should understand, that life and death are like this; should understand that sentient beings, are like prisoners escaping from jail. Understanding the vast wilderness, is a metaphor for the three evil paths; tigers, wolves, and other fierce beasts, realize are the defilements of the world. Running exhausted, hot, thirsty, and haggard; then one should know that this is, hatred, love, and ignorance. The sharp sword of wisdom, widely bestow provisions; the canopy of the Great Dharma, the shoes of precepts. Like that person, lacking these practices; those who do not cultivate virtue, their metaphor is like this. Ahead is a drunken evil elephant, violent and cruel; one should realize that, the death of the world is like this. At that time, there is nothing to rely on; one should only rely on, upholding precepts and doing good deeds. The King should change his mind, cherish the people and all things; rescue those in danger and relieve those in distress, just like treating one's own infant.

。 普懷慈心，　　視民如子；　　王當護國， 譬如護宮。　　猶如有蟲，　　方便剿健； 逃身速疾，　　不遇雨渧。　　大王亦當， 如是逃意；　　莫遇惡相，　　以自免濟。」

佛本行經不然阿蘭品第十五

如是菩薩，　　廣肩長臂；　　安徐詳雅， 師子應步。　　詣阿蘭問，　　生死出要； 意欲斷壞，　　生死門閫。　　遙見阿蘭， 與門徒俱；　　聚會而坐，　　講論梵典。 菩薩德重，　　喻如天帝；　　迎接問訊， 與坐談論。　　坐須臾已，　　善意相視； 菩薩慈意，　　慰勞阿蘭。　　阿蘭對曰： 「久承德化，　　所以出家，　　不甘尊榮。 裂壞愛著，　　結縛之網；　　強壯勇猛， 猶如大象。　　捨棄尊號，　　轉輪王位； 譬如智者，　　舍避毒飯。　　昔轉輪王， 不足為奇；　　壯過衰老，　　舍家入林。 轉以王位，　　授其太子；　　猶如萎花， 轉授與人

現代漢語譯本 要普遍懷有慈悲之心，把百姓看作自己的孩子；君王應當守護國家，就像守護自己的宮殿一樣。如果宮殿里有蟲子，要及時方便地消滅它們；如果蟲子逃跑得很快，沒有被雨水淋到，大王也應當像這樣逃避災禍；不要遇到惡劣的境況，以此來使自己免於危難。

佛本行經不然阿蘭品第十五

像這樣的菩薩，肩膀寬闊，手臂修長；舉止安詳穩重，步伐像獅子一樣。他前往拜訪阿蘭，詢問關於生死解脫的要義；想要斷除生死輪迴的門檻。遠遠地看見阿蘭，和他的門徒們在一起；他們聚會而坐，講論婆羅門的經典。菩薩的德行高重，如同天帝一般；阿蘭迎接他，向他問候，並請他坐下交談。坐了一會兒之後，他們互相友好地看著對方；菩薩以慈悲的心意，慰問阿蘭。阿蘭回答說：『我久聞您的德行教化，所以才出家修行，不貪戀尊貴的榮華。我想要破除愛慾的執著，以及束縛的羅網；我強壯勇猛，就像大象一樣。我捨棄了尊貴的稱號，以及轉輪王的地位；就像智者捨棄有毒的食物一樣。從前有轉輪王，這並不稀奇；他們壯年時就捨棄家庭，進入森林修行。他們把王位傳給太子；就像枯萎的花朵，轉手送給別人一樣。』

English version One should universally embrace a compassionate heart, regarding the people as one's own children; a king should protect his country, just as he protects his own palace. If there are insects in the palace, they should be conveniently and swiftly eliminated; if the insects escape quickly, without being touched by the rain, the great king should also escape danger in this way; do not encounter evil circumstances, so as to save yourself from peril.

The Fifteenth Chapter of the Buddha's Original Conduct Sutra, 'Not So, Alara'

Such a Bodhisattva, with broad shoulders and long arms; with a calm and dignified demeanor, walks with the stride of a lion. He goes to visit Alara, asking about the essential path to liberation from birth and death; desiring to break down the threshold of the cycle of birth and death. From afar, he sees Alara, together with his disciples; they are gathered and seated, discussing the Brahmanical scriptures. The Bodhisattva's virtue is profound, like that of a celestial emperor; Alara welcomes him, greets him, and invites him to sit and converse. After sitting for a while, they look at each other with goodwill; the Bodhisattva, with a compassionate heart, comforts Alara. Alara replies: 'I have long heard of your virtuous teachings, which is why I have left home to practice, not coveting noble glory. I wish to break the attachments of love and desire, and the nets of bondage; I am strong and courageous, like an elephant. I have abandoned my noble title, and the position of a Chakravartin king; just as a wise person abandons poisoned food. In the past, there were Chakravartin kings, this is not unusual; in their prime, they abandoned their families and entered the forest to practice. They passed their thrones to their crown princes; just like withered flowers, passed on to others.'

。　　吾今所疑，　　仁壯盛美； 六情所欲，　　未至充足。　　應受廣博， 自然榮樂；　　舍此美號，　　誰不懷疑。 欲知太子，　　事之審實；　　必當成為， 大法最器。　　以精進德，　　尋智慧舟； 當速疾度，　　生死海淵。」　　於是菩薩， 聞阿蘭言；　　含笑懷喜，　　而答之曰： 「吾事未成，　　故來到此；　　今汝自保， 事必當成。　　猶如冥中，　　忽見光明； 喻若迷者，　　得人引路。　　譬欲渡江， 遇舟濟渡；　　故來相求，　　以為善師。 幸垂顧屈，　　所以見教；　　若受為徒， 當事以師。　　老病死苦，　　當何從度； 愿以此理，　　而見告示。」　　於是阿蘭， 謂世導師：　　「以諦審聽，　　我梵志法。 生死展轉，　　周旋回行；　　上下顛倒， 猶如輪轉。　　有八私事，　　號曰內法； 又有十六，　　疑亂諸事

現代漢語譯本 我如今所疑惑的是，您正值壯年，容貌美好； 六種感官的慾望，尚未得到充分滿足。您應該享受廣闊的， 自然的榮華快樂；捨棄這美好的名號，誰不會感到疑惑呢？ 想要了解太子，所做的事情是否真實可靠；必定會成為， 佛法中最傑出的器皿。憑藉精進的德行，尋求智慧之舟； 應當迅速渡過，生死苦海的深淵。」於是菩薩， 聽到阿蘭的話；含笑心中歡喜，回答說： 『我的事情尚未完成，所以來到這裡；現在你好好保重自己， 我的事情必定會成功。就像在黑暗中，忽然見到光明； 比喻像迷路的人，得到他人指引道路。譬如想要渡江， 遇到船隻可以渡過；所以我來尋求你，作為我的良師。 幸好您能屈尊垂顧，所以來向您請教；如果收我為徒， 我將以對待老師的態度來侍奉您。老、病、死這些苦難， 應當如何才能度過；希望您能用這個道理，來教導我。』於是阿蘭， 對世間的導師說：『請仔細聽，我梵志的修行方法。 生死輪迴，週而復始地循環；上下顛倒， 就像車輪轉動一樣。有八種私密的事情，稱為內在的修行方法； 還有十六種，使人疑惑混亂的事情。

English version What I now doubt is that you are in your prime, with a beautiful appearance; The desires of the six senses have not yet been fully satisfied. You should enjoy the vast, natural glory and happiness; abandoning this beautiful title, who would not feel doubt? Wanting to know if the prince's actions are true and reliable; he will surely become, the most outstanding vessel in the Dharma. By virtue of diligent virtue, seek the boat of wisdom; You should quickly cross the abyss of the sea of birth and death.' Then the Bodhisattva, hearing Arana's words; smiling with joy in his heart, replied: 'My task is not yet complete, so I have come here; now you take care of yourself, my task will surely succeed. It's like in the darkness, suddenly seeing light; It's like a lost person, getting someone to guide the way. It's like wanting to cross a river, encountering a boat that can cross; so I come to seek you, as my good teacher. Fortunately, you condescend to look upon me, so I come to ask for your guidance; if you accept me as a disciple, I will serve you with the attitude of treating a teacher. The sufferings of old age, sickness, and death, how should one overcome them; I hope you can use this principle to teach me.' Then Arana, said to the world's teacher: 'Please listen carefully, to my Brahmin's practice method. The cycle of birth and death, revolves and repeats; up and down are reversed, just like the turning of a wheel. There are eight private matters, called inner practice methods; and there are sixteen, things that cause doubt and confusion.

。　　緣此當知， 其人意強；　　一切世間，　　因是起滅。 如是五性，　　識著第六；　　意則第七， 猶豫第八。　　凡有五情，　　又有五欲； 又當復覺，　　有六誤亂。　　曉知是者， 名曰覺業；　　赤仙與位，　　皆共覺知。 梵天號曰，　　一切普知；　　審知是者， 名泥洹業。　　生死根熟，　　牽連縛著； 但諦覺是，　　余不決定。　　吾等於此， 方便求了；　　是吾泥洹，　　仁所欲覺。 或有智者，　　謂是泥洹；　　或云禪報， 謂之泥洹。　　今相教已，　　出生死路； 合意當勤，　　如病求藥。　　古仙灌勝， 有名知足；　　有名定行，　　久暴露形。 是等皆從，　　日所行道；　　又復更有， 求解脫者。」　　爾時菩薩，　　聞是語已； 回意思惟，　　探察事元

現代漢語譯本 因此應當明白， 人的意志很強；世間的一切，都是因此而產生和消滅。 像這樣的五種性質，意識是第六種；意念是第七種， 猶豫是第八種。凡是有五種情感，又有五種慾望； 又應當進一步覺察，有六種迷惑混亂。明白這些的人， 叫做覺悟的修行；赤仙和諸位，都共同覺知這些。 梵天被稱為，一切普遍知曉；審慎地知道這些的人， 叫做涅槃的修行。生死之根已經成熟，相互牽連束縛； 只要仔細覺察這些，其餘的都不確定。我們對於這些， 方便地尋求瞭解；這就是我們的涅槃，是仁者您所想要覺悟的。 或許有智者，認為這就是涅槃；或者說禪定的果報， 稱之為涅槃。現在我已經教導了您，脫離生死的道路； 大家應當同心協力，像生病了尋求藥物一樣努力。古代的仙人灌輸勝利， 有的以知足為名；有的以堅定修行而聞名，長期暴露身體。 這些人都是從，太陽執行的道路而來；又還有， 尋求解脫的人。』當時菩薩，聽了這些話后； 回過頭來思考，探究事情的根源。

English version Therefore, it should be understood that, a person's will is strong; all things in the world arise and cease because of this. Such are the five natures, consciousness is the sixth; intention is the seventh, hesitation is the eighth. There are five emotions, and also five desires; furthermore, one should be aware that there are six confusions. Those who understand these, are called awakened practitioners; the Red Immortals and all of you, are jointly aware of these. Brahma is called, the one who knows all universally; those who carefully know these, are called the practice of Nirvana. The roots of birth and death are mature, interconnected and bound; as long as one carefully observes these, the rest is uncertain. We, regarding these, conveniently seek to understand; this is our Nirvana, which you, the benevolent one, wish to awaken to. Perhaps there are wise ones, who think this is Nirvana; or say the reward of meditation, is called Nirvana. Now I have taught you, the path to escape birth and death; everyone should work together with one mind, striving like a sick person seeking medicine. Ancient immortals instilled victory, some are known for contentment; some are known for steadfast practice, having long exposed their bodies. These people all come from, the path the sun travels; and there are also, those who seek liberation.』 At that time, the Bodhisattva, after hearing these words; turned his thoughts to contemplate, exploring the origin of things.

。　　菩薩累劫， 所覺智慧；　　覺其瑕已，　　即告梵志： 「已聞汝等，　　深奧智慧；　　所謂覺業， 出生死者。　　如我所覺，　　此事不然； 猶如有種，　　必當出生。　　諸情各別， 謂是解脫；　　若對來至，　　復還結縛。 地水節氣，　　又復無種；　　所以不生， 因緣錯之。　　若種與對，　　相遇會者； 必當更生，　　吾瞭如是。　　行凈垢薄， 壽命延長；　　意呼以脫，　　謂是泥洹。」 菩薩不然，　　阿蘭是法；　　於是復詣， 迦蘭問法。　　為說八意，　　菩薩即了； 微識故著，　　覺有是瑕。　　體解其意， 是必還法；　　菩薩是故，　　舍迦蘭法。 於是便至，　　尼連禪江；　　修治凈行， 求禪處坐。　　金色之身，　　光影照曜； 猶如蓮花，　　照之於日。　　日進一麻， 半粒粳米；　　日日省食，　　久羸形體

現代漢語譯本：菩薩在累劫的修行中，所覺悟的智慧；覺察到其中的瑕疵后，就告訴梵志：『我已經聽聞了你們深奧的智慧；你們所說的覺悟業，能夠使人脫離生死。但依我所覺悟的，事情並非如此；就像有種子，必定會出生一樣。各種情感各不相同，你們認為這就是解脫；如果遇到外境，又會重新被束縛。地、水、節氣，又沒有種子；所以不能產生，是因為因緣錯亂。如果種子與外境相遇，必定會再次產生，我已明瞭這一點。修行使身心清凈，垢染減少，壽命延長；你們就認為這是解脫，稱之為涅槃。』 菩薩認為不是這樣，阿蘭的法也是如此；於是又去拜訪迦蘭請教佛法。迦蘭為他講述了八種意念，菩薩立刻就明白了；因為微細的意識而執著，覺察到其中有瑕疵。體會到其中的含義，這必定是會還復的法；菩薩因此捨棄了迦蘭的法。 於是就來到尼連禪江；修習清凈的修行，尋找禪坐之處。金色的身體，光芒照耀；就像蓮花，在陽光下照耀。每天吃一麻，半粒粳米；每天減少食物，時間久了身體就變得非常虛弱。

English version: The Bodhisattva, through countless kalpas of practice, realized wisdom; having perceived its flaws, he then told the Brahmins: 'I have heard your profound wisdom; what you call the awakening of karma, which enables one to escape birth and death. But according to my realization, things are not like that; just as there is a seed, it will surely sprout. Various emotions are different, and you think this is liberation; if you encounter external circumstances, you will be bound again. Earth, water, and the seasons, they have no seed; therefore, they cannot produce, because the conditions are disordered. If the seed and external circumstances meet, they will surely produce again, I have understood this. Practicing makes the body and mind pure, reduces defilement, and prolongs life; you think this is liberation, and call it Nirvana.' The Bodhisattva did not think so, and neither did Alara's teachings; so he went to visit Kalama to ask about the Dharma. Kalama explained eight kinds of thoughts to him, and the Bodhisattva immediately understood; because of subtle consciousness, there is attachment, and he perceived the flaws in it. Understanding the meaning, this is surely a law that will return; therefore, the Bodhisattva abandoned Kalama's teachings. Then he went to the Nairanjana River; practiced pure cultivation, and sought a place for meditation. His golden body shone with light; like a lotus flower, illuminated by the sun. He ate one sesame seed and half a grain of rice each day; reducing his food daily, and after a long time, his body became very weak.

。 身血竭盡，　　脂肪枯乾；　　氣力羸頓， 形體疲索。　　普世眾生，　　不能堪忍； 如是羸困，　　具滿六年。　　菩薩如是， 暴露形體；　　未能還服，　　甘露法藥。 意退念來，　　道德無是；　　昔閻浮下， 億善意是。　　亦不能已，　　是羸瘦形； 逮及是事，　　自致成道。　　諸天空中， 勸進飲食；　　氣力充盈，　　然後得道。 意居尊重，　　如須彌山；　　求佛之意， 甚大重事。　　意雖堅固，　　強喻金剛； 飲食不充，　　體不自勝。　　覺知是已， 菩薩便起；　　增進飲食，　　長育其身。 侍使五人，　　見菩薩食；　　捨棄避去， 至他閑處。　　於是便受，　　喜悅喜力； 二女乳糜，　　甘露之施。　　即便行詣， 微妙道樹；　　安詳徐步，　　定出生死。 嚴飾巍巍，　　功德積聚；　　以足觸地， 即大震動

現代漢語譯本 身體的血液耗盡，脂肪也乾枯了；氣力衰弱，形體疲憊不堪。 普天下的眾生，都不能忍受這樣的痛苦；像這樣虛弱困頓，持續了整整六年。 菩薩像這樣，暴露著身體；未能服用，甘甜的法藥。 意志消退，念頭也動搖了，覺得道德修養毫無進展；想當初在閻浮提下，發過億萬善愿。 也不能停止，這種羸弱消瘦的形體；直到這件事發生，才自己成就了道業。 諸天在空中，勸說他進食；氣力充盈，然後才得道。 他的意志堅定，如同須彌山一般；求佛的意願，是極其重大的事情。 意志雖然堅固，強硬得像金剛；但飲食不足，身體就無法支撐。 覺察到這一點后，菩薩便起身；增加飲食，滋養身體。 侍奉他的五個人，看到菩薩進食；便捨棄他離開了，到其他清閑的地方去了。 於是菩薩便接受了，喜悅和力量；兩位女子供養的乳糜，如同甘露一般的施捨。 隨即前往，微妙的菩提樹下；安詳地邁著步伐，決心要了脫生死。 莊嚴而巍峨，功德積聚；用腳觸碰地面，大地立刻震動起來。

English version His body's blood was exhausted, and his fat dried up; his strength was weak, and his form was weary. All the beings in the world could not endure such suffering; in such a weak and distressed state, he continued for a full six years. The Bodhisattva, like this, exposed his body; unable to take, the sweet Dharma medicine. His will retreated, and his thoughts wavered, feeling that his moral cultivation had made no progress; thinking back to when he made billions of good vows under the Jambudvipa tree. Nor could he stop, this weak and emaciated form; until this event occurred, he himself achieved the path. The gods in the sky, urged him to eat; his strength was replenished, and then he attained the path. His will was firm, like Mount Sumeru; the desire to seek Buddhahood, was an extremely important matter. Although his will was firm, as hard as diamond; but without sufficient food, the body could not sustain itself. Realizing this, the Bodhisattva then got up; increased his food intake, and nourished his body. The five attendants who served him, seeing the Bodhisattva eating; then abandoned him and left, going to other quiet places. Then the Bodhisattva accepted, joy and strength; the milk porridge offered by two women, like a gift of nectar. Immediately he went to, the subtle Bodhi tree; walking calmly, determined to be free from birth and death. Solemn and majestic, his merits accumulated; with his foot touching the ground, the earth immediately shook.

。　　於是大黧，　　眾龍之王； 聞足觸地，　　震動好聲。　　意懷便疑， 熟自思惟：　　「久復乃聞，　　是震動聲。 世之將導，　　眾師之師；　　其足觸地， 震動如是。　　地神歡喜，　　跛𨁟如舞； 震聲隱隱，　　如有所舍。　　以世導師， 將欲出現；　　地肅肅動，　　踴躍若笑。」 因震動聲，　　即從水出；　　其身體大， 如黧黑山。　　種種珠寶，　　瓔珞其身； 猶如黑雲，　　飾以電光。　　變若干頭， 普覆空中；　　體放光明，　　如雜煙火。 猶如水云，　　來近日側；　　龍以是像， 禮菩薩足。　　起執心敬，　　叉手而嘆： 「我見前佛，　　興出世時。　　今之祥瑞， 如過去佛；　　維衛以來，　　復至迦葉。 眼見六佛，　　興世之瑞；　　尊今第七， 現瑞如彼。　　如觀光相，　　明曜於世； 今日必當，　　逮服甘露

現代漢語譯本 於是，大黧，是眾龍之王； 聽到腳觸地的聲音，震動發出美妙的聲響。 心中便生疑惑，仔細思量： '很久之後才聽到，這震動的聲音。 世間的引導者，眾師之師；他的腳觸地， 震動就是這樣。地神歡喜，跛子也像跳舞一樣； 震動的聲音隱隱約約，好像有什麼要捨棄。 因為世間的導師，將要出現； 大地肅穆地顫動，跳躍得像在笑。' 因為震動的聲音，就從水中出來； 它的身體巨大，像黑色的山。 各種各樣的珠寶，裝飾著它的身體； 就像黑色的云，裝飾著閃電的光芒。 變化出許多頭，遍佈空中； 身體放出光明，像混雜的煙火。 就像水云，來到太陽的近旁； 龍以這樣的形象，禮拜菩薩的腳。 生起恭敬的心，合掌感嘆： '我見過以前的佛，興盛於世的時候。 如今的祥瑞，和過去的佛一樣； 從維衛佛以來，到迦葉佛。 親眼見過六位佛，興盛於世的祥瑞； 尊者您是第七位，顯現的祥瑞和他們一樣。 就像看到光明之相，照耀於世； 今日必定，能夠獲得甘露。'

English version Then, the great black dragon, the king of all dragons; Hearing the sound of feet touching the ground, a beautiful sound of vibration. His heart was filled with doubt, and he pondered carefully: 'It has been a long time since I heard this sound of vibration. The guide of the world, the teacher of all teachers; his feet touch the ground, The vibration is like this. The earth gods are joyful, and even the lame dance; The sound of the vibration is faint, as if something is about to be relinquished. Because the guide of the world is about to appear; The earth trembles solemnly, leaping as if laughing.' Because of the sound of the vibration, it emerged from the water; Its body was huge, like a black mountain. All kinds of jewels adorned its body; Like black clouds, adorned with the light of lightning. It transformed into many heads, covering the sky; Its body emitted light, like mixed smoke and fire. Like water clouds, coming near the sun; The dragon, in this form, bowed at the feet of the Bodhisattva. With a respectful heart, it clasped its hands and sighed: 'I have seen the previous Buddhas, when they flourished in the world. The auspicious signs of today are the same as those of the past Buddhas; From the time of Vipassi Buddha to Kassapa Buddha. I have personally witnessed the auspicious signs of six Buddhas flourishing in the world; Venerable one, you are the seventh, and the auspicious signs you manifest are the same as theirs. Like seeing the light of an image, illuminating the world; Today, you will surely attain the nectar.'

。　　今見尊行， 躇足步步；　　斯地應時，　　肅肅震動。 光明殊勝，　　超絕於日；　　今日必當， 所愿充滿。　　如觀青雀，　　順繞而飛； 猶青雲中，　　日現妙光。　　赍慈愛音， 敬菩薩身；　　今日必當，　　逮得佛道。 知見今日，　　清風順時；　　眾流澄渟， 空中清明。　　飛鳥相和，　　柔軟悲鳴； 今日十力，　　一切智成。　　觀菩薩身， 如瑩金山；　　種種珍寶，　　以為嚴飾。 視菩薩身，　　相好自纓；　　今日必當， 成佛道器。　　圓光如輪，　　在其中央； 晃昱如日，　　五彩絳色。　　如今斷除， 世間厚冥；　　如是不久，　　佛日當出。 相樹皆動，　　佈散名花；　　一切眾花， 同時而敷。　　樹無心屈，　　傾如有心； 今日必為，　　一切所禮。　　猶如白藕， 蒙月明開；　　日光明照，　　則芙蓉敷

現代漢語譯本： 如今見到您尊貴的行跡， 腳步躊躇而行；這片土地應時而動， 肅穆地震動起來。 光明殊勝，超越了太陽；今日必定， 所愿都能圓滿實現。 如同看到青雀，順著圍繞而飛； 又如青雲之中，太陽顯現出奇妙的光芒。 帶著慈愛的聲音，敬奉菩薩之身； 今日必定，能夠證得佛道。 知曉今日，清風順應時節； 眾水流淌澄清，空中一片清明。 飛鳥相互應和，發出柔和的悲鳴； 今日十力，一切智慧成就。 觀看菩薩之身，如同晶瑩的金山； 用各種珍寶，來作為莊嚴的裝飾。 看菩薩之身，相好自然顯現； 今日必定，成為成就佛道的器皿。 圓光如同輪子，在身體的中央； 光芒閃耀如太陽，呈現五彩的絳色。 如今斷除，世間的深厚黑暗； 像這樣不久，佛的太陽將會升起。 相樹都搖動起來，散佈著名貴的花朵； 一切花朵，同時綻放。 樹木無心彎曲，傾斜如同有心一般； 今日必定，為一切眾生所禮敬。 猶如白色的蓮藕，在月光下明亮地開放； 太陽的光明照耀，芙蓉花也隨之綻放。

English version: Now seeing your esteemed conduct, Your steps hesitate and proceed; this land responds to the time, Solemnly trembling. The light is extraordinary, surpassing the sun; today surely, All wishes will be fulfilled. Like seeing bluebirds, flying in a circling pattern; Or like the sun revealing its wondrous light in the blue clouds. Bearing the sound of loving-kindness, revering the body of the Bodhisattva; Today surely, one will attain the path of Buddhahood. Knowing today, the gentle breeze follows the season; All streams flow clear, the sky is clear and bright. Birds harmonize with each other, uttering soft, mournful cries; Today, the ten powers, all wisdom will be achieved. Observing the Bodhisattva's body, like a crystal gold mountain; Adorned with various treasures as magnificent decorations. Looking at the Bodhisattva's body, the marks and features naturally appear; Today surely, one will become a vessel for achieving Buddhahood. A halo like a wheel, at the center of the body; Shining like the sun, displaying five-colored crimson hues. Now cutting off, the thick darkness of the world; In such a short time, the sun of the Buddha will rise. The trees of marks all sway, scattering famous flowers; All flowers, blooming at the same time. The trees bend without intention, leaning as if with a mind; Today surely, one will be revered by all. Like a white lotus, opening brightly under the moonlight; When the sun's light shines, the hibiscus also blooms.

。 菩薩今現，　　佛日月光；　　天人心開， 如快樂花。　　如今觀察，　　相已現矣； 甚難值遇，　　優曇缽花。　　如花難遇， 佛亦甚難；　　兩難值遇，　　俱現於世。 今日當以，　　智慧利箭；　　必驚塵勞， 王將軍營。　　已迮及逮，　　過去佛處； 今日必當，　　服食甘露。　　如今觀察， 決定者戒；　　身體嚴以，　　八十種好。 皆照諸天，　　現於身中；　　今日當爲， 天人所拜。」　　驪龍如是，　　嘆菩薩已； 歷泉上過，　　行詣道樹。　　遙見好樹， 如天莊嚴；　　猶如天上，　　晝度天樹。 吉祥持草，　　奉迎而進；　　菩薩問字， 即便自名。　　眾人見呼，　　名曰吉祥； 菩薩自計，　　吾必吉祥。　　即便從之， 受柔軟草；　　散金剛座，　　草皆齊整

現代漢語譯本 菩薩今日顯現，如同佛陀的日月之光；天人和人心都豁然開朗，如同快樂綻放的花朵。如今仔細觀察，佛的莊嚴相貌已經顯現；這實在是非常難得的際遇，如同優曇缽花一般稀有。如同花朵難以遇見，佛陀的出現也同樣非常難得；這兩者都難以值遇，如今卻同時顯現在世間。今日應當用智慧的利箭，必定能驚動塵世的煩惱，如同攻破敵人的營壘。我們已經追隨併到達了過去佛陀的所在；今日必定能夠服食甘美的法露。如今仔細觀察，佛陀的戒律是如此堅定；他的身體莊嚴，具足八十種美好相貌。這些光芒照耀著諸天，顯現在他的身上；今日應當接受天人的頂禮膜拜。』驪龍如此讚歎菩薩之後，便從泉水上飛過，前往菩提樹。遠遠望見那棵美好的樹，如同天上的裝飾一般莊嚴；就像天上的晝度天樹一樣。吉祥童子手持吉祥草，前來迎接；菩薩詢問他的名字，他便自報姓名。眾人見他呼喚，都稱他為吉祥；菩薩心中思量，我必定會吉祥如意。於是便從他手中接過柔軟的吉祥草；將草鋪在金剛座上，草都整齊地排列著。

English version The Bodhisattva now appears, like the sun and moon's light of the Buddha; the hearts of gods and men are opened, like joyful flowers. Now observing carefully, the majestic appearance of the Buddha has already manifested; this is truly a very rare encounter, as rare as the Udumbara flower. Just as flowers are difficult to encounter, the appearance of the Buddha is also very rare; both of these are difficult to encounter, yet now they appear simultaneously in the world. Today, we should use the sharp arrow of wisdom, which will surely startle the troubles of the mundane world, like breaking through the enemy's camp. We have already followed and reached the place of the past Buddhas; today we will surely be able to partake of the sweet nectar of the Dharma. Now observing carefully, the Buddha's precepts are so firm; his body is majestic, possessing the eighty auspicious marks. These lights illuminate all the heavens, manifesting on his body; today he should receive the prostrations of gods and men.』 After the dragon praised the Bodhisattva in this way, it flew over the spring and went to the Bodhi tree. From afar, it saw the beautiful tree, as majestic as the decorations of heaven; like the Day-Crossing Tree in heaven. The auspicious boy, holding auspicious grass, came to greet him; the Bodhisattva asked his name, and he announced his name. When the people saw him call out, they all called him Auspicious; the Bodhisattva thought in his heart, 'I will surely be auspicious.' So he took the soft auspicious grass from his hand; he spread the grass on the diamond seat, and the grass was all neatly arranged.

。 結跏趺坐，　　志意堅固；　　內以心識， 審諦決定：　　「不度魔界，　　眾勞欲塵； 坐是不起，　　亦不飲食。　　假令四大， 舍其本性；　　日月墮地，　　須彌升空。 如是眾事，　　可有變異；　　吾終不違， 是愿要誓。」　　嘆誓願已，　　諸天大喜： 「菩薩發意，　　定欲降魔。　　猶如不然， 外道異學；　　如為天人，　　諸龍所嘆。 愿使眾生，　　蒙如所嘆；　　十方眾生， 逮得所愿。」

佛本行經降魔品第十六

時菩薩始坐，　　座號金剛齊； 建立金剛心，　　三千世界震。 地神喜踴躍，　　數數而震動； 魔天見地震，　　疑問何故爾？ 魔王第一臣，　　號名曰言辭； 傾躬謙敬意，　　而啟白魔王： 「唯王聽所聞，　　歷劫積功德， 白凈王太子，　　凈土修善行。 今當成大道，　　空天王欲界； 欲壞所欲城，　　眾門戶之關

現代漢語譯本 他結跏趺坐，意志堅定；內心以意識審視，仔細而堅定地決定：『如果不能超越魔界，擺脫各種勞累和慾望的塵埃，我便不會起身，也不會進食。即使四大元素失去其本性，日月墜落大地，須彌山升入天空，這些事情都可能發生變化；我最終也不會違背這個誓願。』他讚歎自己的誓願后，諸天都非常高興：『菩薩發起了這樣的決心，必定要降伏魔障。這不像那些不正確的、外道的異端學說；這就像為天人和諸龍所讚歎的那樣。愿使眾生，都能蒙受如此讚歎；愿十方眾生，都能達成所愿。』

《佛本行經·降魔品第十六》

當時菩薩剛坐下，他的座位被稱為金剛齊；他建立了金剛般的心，三千世界都為之震動。地神歡喜跳躍，多次震動；魔天看到地震，疑問這是什麼原因？魔王的第一大臣，名叫言辭；他彎腰謙恭地向魔王稟告：『請大王聽我說，那位歷劫積累功德的白凈王太子，在凈土修行善行。他現在將要成就大道，要空掉天王您所統治的欲界；他想要摧毀您的慾望之城，以及所有門戶的關卡。』

English version He sat in the lotus position, his will firm; inwardly, with his consciousness, he examined and decisively determined: 'If I cannot transcend the realm of demons, and escape the dust of all toil and desire, I will not rise, nor will I eat. Even if the four great elements lose their nature, the sun and moon fall to the earth, and Mount Sumeru rises into the sky, these things may change; I will ultimately not violate this vow.' After he praised his vow, the heavens were greatly pleased: 'The Bodhisattva has made such a resolution, he will surely subdue the demons. This is not like those incorrect, heretical doctrines of the outsiders; it is like that which is praised by the gods and dragons. May all beings receive such praise; may all beings in the ten directions achieve their wishes.'

The Sutra of the Buddha's Past Deeds, Chapter Sixteen: Subduing Mara

At that time, the Bodhisattva had just sat down, his seat was called the Diamond Level; he established a diamond-like heart, and the three thousand worlds shook. The earth gods joyfully leaped, shaking repeatedly; the demon heavens saw the earthquake and wondered what the reason was? The first minister of the demon king, named Eloquence; he bowed humbly and reported to the demon king: 'Please, Your Majesty, listen to what I have heard, that the prince of King Suddhodana, who has accumulated merit through countless kalpas, is practicing good deeds in the pure land. He is now about to achieve the Great Path, and will empty the desire realm ruled by Your Majesty; he wants to destroy your city of desire, and all the gates and barriers.'

。 必超王界上，　　當度勝眾生； 廣開泥洹門，　　甘露之法輪。」 魔王聞其言，　　情即慘然坐； 三女來問訊，　　第一女名愛， 第二名志悅，　　第三名亂樂； 問王何故愁？　　王答諸女言： 「彼有大仙聖，　　被決定大鎧； 手執智慧弓，　　無常箭射吾。 欲伏吾欲界，　　若勝處吾上； 當空吾境界，　　今眾慢賤吾。 猶如強鄰王，　　為敵國所掠； 曼今故屬吾，　　宜廣設方便。 卿等女力士，　　令其失本志； 可往施掛礙，　　如設水坻防。」 於是魔三女，　　便行詣道樹； 欲現其女力，　　天上世間女。 極現其妭媚，　　迷惑亂人情； 來欲壞其意，　　盡其盡媚巧。 種種改其形，　　變化甚輕疾； 猶如雲中電，　　不停住斯須。 菩薩諦計察，　　髮膚瓔絡飾； 衣服巧為覆，　　猶如聚骨舍

現代漢語譯本 『必定超越諸王之界，應當度化一切眾生；廣開涅槃之門，轉動甘露的法輪。』 魔王聽到這話，頓時心情沮喪地坐著；他的三個女兒前來問候，第一個女兒名叫愛，第二個名叫志悅，第三個名叫亂樂；她們問魔王為何憂愁？魔王回答女兒們說：『那裡有一位大仙聖人，身披堅固的鎧甲；手持智慧之弓，用無常之箭射向我。 他想要征服我的欲界，如果他戰勝我，就會佔據我的領地；現在大家都輕慢我，就像強大的鄰國國王，被敵國所掠奪；我現在的領地本來是屬於我的，應該廣設方便。 你們這些女力士，要讓他失去本來的意志；可以前去設定障礙，就像設定堤壩來防水一樣。』 於是魔王的三位女兒，就前往菩提樹下；想要展現她們的女性力量，天上人間沒有比她們更美的女子。 她們極盡嫵媚之能事，迷惑擾亂人的心智；前來想要破壞他的意志，用盡一切媚惑的技巧。 她們變換各種形態，變化非常迅速；就像雲中的閃電，不停留片刻。 菩薩仔細觀察，她們的頭髮、面板、瓔珞裝飾；衣服巧妙地遮蓋著，就像堆積的骨頭舍利。

English version 'Surely surpassing the realms of kings, he should liberate all sentient beings; widely opening the gate of Nirvana, turning the wheel of the nectar of Dharma.' The demon king, upon hearing these words, sat down with a gloomy heart; his three daughters came to inquire, the first named Love, the second named Desire, and the third named Disorder; they asked the demon king why he was sorrowful? The demon king replied to his daughters: 'There is a great sage there, clad in firm armor; holding the bow of wisdom, shooting me with the arrow of impermanence. He seeks to conquer my realm of desire, and if he overcomes me, he will seize my territory; now everyone despises me, like a powerful neighboring king, being plundered by an enemy nation; my current territory originally belongs to me, so we should devise many strategies. You, my female warriors, must make him lose his original will; you can go and set up obstacles, like building a dam to hold back water.' Then the demon king's three daughters went to the Bodhi tree; wanting to display their feminine power, there are no women in heaven or earth more beautiful than them. They displayed their utmost charm, bewitching and confusing people's minds; they came wanting to destroy his will, using all their seductive skills. They changed into various forms, their transformations were very swift; like lightning in the clouds, not stopping for a moment. The Bodhisattva carefully observed, their hair, skin, and jeweled ornaments; their clothes cleverly covered them, like a pile of bone relics.

。 惡露充盈滿，　　解散令人驚， 是何欺世間，　　裹以薄肌皮， 迷惑愚癡者。　　審諦視魔女； 形體衰老悴，　　如花被重霜。 魔王見女老，　　懷恚如熾炎； 即召重傍臣，　　令合召大軍， 往固遮釋子：　　「今曼處吾界； 未得審諦眼，　　宜時往壞亂。 今若道成者，　　儻能勝於吾； 速召車馬兵，　　吾當自出戰。」 寶冠明如日，　　嚴飾其頭首； 來到須彌頂，　　即被金剛鎧。 猶如日光明，　　如照曜薄雲； 金剛千輪車，　　輪各有千輻。 駕以馬千匹，　　魔王乘寶車； 甚曠甚明曜，　　如日在火中。 花宮一由旬，　　手執五利矢； 寶莖蓋如月，　　以迷惑世間。 蓋覆數由旬，　　周飾七寶鈴； 高幢大開口，　　猶如摩竭魚， 欲吞海水時。　　魔王如是出， 將從諸魔眾，　　凡有八十億， 來至道樹側

現代漢語譯本 污穢的惡露充滿身體， 潰散的樣子令人驚恐， 這副軀殼是怎樣欺騙世人的呢？ 僅僅包裹著一層薄薄的面板， 就迷惑了那些愚昧無知的人。 仔細審視，這不過是個魔女； 形體衰老憔悴， 就像鮮花被厚重的霜覆蓋。 魔王看到魔女衰老， 心中充滿憤怒，如熾熱的火焰； 立即召集身邊的重臣， 命令他們召集大軍， 前去阻礙釋迦牟尼： 『現在曼（指釋迦牟尼）在我的地界； 他還沒有獲得真正的智慧之眼， 應該及時前去破壞擾亂他。 如果他現在得道， 或許就能勝過我； 快點召集戰車、馬匹和士兵， 我將親自出戰。』 他頭戴的寶冠明亮如太陽， 裝飾著他的頭和頸部； 來到須彌山頂， 立即穿上金剛鎧甲。 他的光芒猶如太陽的光輝， 像照耀著薄薄的雲彩； 他乘坐的金剛千輪戰車， 每個輪子都有千根輻條。 用千匹馬駕車， 魔王乘坐著寶車； 戰車非常寬廣，非常明亮， 就像太陽在火焰中一樣。 花宮有一由旬寬廣， 他手中拿著五支鋒利的箭； 寶莖傘蓋像月亮一樣， 用來迷惑世間的人。 傘蓋覆蓋著數由旬的範圍， 周圍裝飾著七寶鈴鐺； 高大的旗幟張開大口， 就像摩竭魚， 想要吞噬海水的時候。 魔王就這樣出發了， 帶領著他的魔眾， 總共有八十億之多， 來到菩提樹旁。

English version The foul discharge fills the body, The dissolving form is terrifying, How does this deceive the world? Wrapped in a thin layer of skin, It confuses the foolish and ignorant. Examine closely, it's just a demoness; Her form is aged and withered, Like a flower covered by heavy frost. The demon king, seeing the demoness aged, Felt rage like a blazing fire; Immediately summoned his close ministers, Ordering them to gather a great army, To go and obstruct Shakyamuni: 'Now, this man (referring to Shakyamuni) is in my realm; He has not yet attained the true eye of wisdom, It is time to go and disrupt him. If he attains enlightenment now, He might be able to overcome me; Quickly summon chariots, horses, and soldiers, I will personally go to battle.' His jeweled crown shone like the sun, Adorning his head and neck; Arriving at the summit of Mount Sumeru, He immediately donned his diamond armor. His light was like the sun's radiance, Like shining upon thin clouds; His diamond chariot with a thousand wheels, Each wheel had a thousand spokes. Drawn by a thousand horses, The demon king rode in his jeweled chariot; The chariot was vast and bright, Like the sun in flames. The flower palace was a yojana wide, He held five sharp arrows in his hand; The jeweled stem canopy was like the moon, Used to deceive the world. The canopy covered several yojanas, Surrounded by seven jeweled bells; The tall banner opened its wide mouth, Like a Makara fish, When it wants to swallow the sea. The demon king set out like this, Leading his demon hordes, Totaling eight billion, Arriving at the side of the Bodhi tree.

。　　菩薩坐花上， 猶如梵天王，　　寂滅德充盈， 重光晃昱昱，　　如大金寶積。 左手以執弓，　　從金筒拔箭， 便語菩薩曰：　　「咄起剎利種； 如何故畏死，　　棄己帝王位？

「相仁妙臂當執弓，　　應食世間之榮位； 古王之路名普聞，　　汝應當受頭縱恣。 應食世妙祠嚴國，　　普令役世無遺余； 始起聖王甘蔗種，　　還食國榮棄乞求。 若不欲起諦自思，　　莫自違負本誓願； 吾箭甚嚴莫能當，　　徹壞一切堅固楯。 惑人猶如春時花，　　甚於斷花著日中； 愛悅世間如時雨，　　欲猶孔雀得雲雨。 惑欲失志忘慚愧，　　佐助嫉慢獨弄世； 外道遂強行兇咒，　　受勝是等獨弄世。 欲迷諸天及世人，　　覺悟談言失睡眠； 健疾無比力勢強，　　愛慾無形壞眾形。 或以愛火燒殺戒，　　古王燭之瘦消亡； 王名財除亡滿臂，　　上世惑欲何況今

現代漢語譯本 菩薩坐在花上，猶如梵天王一般，寂靜涅槃的功德充滿，光芒重重閃耀，如同巨大的金寶堆積。 左手拿著弓，從金筒中拔出箭，便對菩薩說：『喂，剎帝利種姓的後裔！ 為何如此畏懼死亡，拋棄自己帝王的地位？』 『你這相貌仁慈、手臂優美的男子應當執掌弓箭，應該享受世間的榮華富貴； 古代君王的道路廣為人知，你應該享受至高無上的權力。 應該享受世間美好的祭祀，治理國家，讓世間所有人都為你所用； 最初建立聖王甘蔗種姓的人，也曾享受國家榮華，拋棄了乞討的生活。 如果你不想奮起，就好好思考，不要違背自己原本的誓願； 我的箭非常厲害，無人能擋，能穿透一切堅固的盾牌。 迷惑人就像春天的花朵，比斷花在陽光下更加脆弱； 愛戀世間就像及時的雨水，慾望就像孔雀得到雲雨一樣。 被慾望迷惑就會喪失意志，忘記羞愧，助長嫉妒和傲慢，獨自玩弄世間； 外道因此強大，施行兇惡的咒語，接受勝利，獨自玩弄世間。 慾望迷惑諸天和世人，覺悟的言論會讓人失眠； 慾望健壯無比，力量強大，愛慾無形卻能摧毀一切有形之物。 有人因愛慾之火燒燬了戒律，古代的君王因此而憔悴消亡； 君王的名聲和財富都消失了，上古時代的人都因慾望而迷惑，更何況是現在呢？』

English version The Bodhisattva sat upon a flower, like Brahma, his merit of peaceful extinction was full, his light shone brightly, like a great pile of golden treasures. With his left hand, he held a bow, and drew an arrow from a golden quiver, then spoke to the Bodhisattva: 'Hey, descendant of the Kshatriya caste! Why are you so afraid of death, abandoning your imperial position?' 'You, with your kind appearance and beautiful arms, should wield the bow, you should enjoy the glory and wealth of the world; The path of ancient kings is well-known, you should enjoy supreme power. You should enjoy the beautiful sacrifices of the world, govern the country, and make everyone in the world serve you; The one who first established the holy king sugarcane lineage also enjoyed the glory of the country, abandoning the life of begging. If you do not want to rise up, then think carefully, do not violate your original vow; My arrows are very powerful, no one can withstand them, they can pierce through all solid shields. To bewitch people is like the flowers of spring, even more fragile than broken flowers in the sun; To love the world is like timely rain, desire is like a peacock getting rain clouds. Bewitched by desire, one loses their will, forgets shame, fosters jealousy and arrogance, and plays with the world alone; Therefore, the heretics become strong, practice evil curses, accept victory, and play with the world alone. Desire bewitches the gods and people, the words of enlightenment will cause sleeplessness; Desire is incomparably strong, its power is great, love and desire are formless but can destroy all forms. Some have burned their precepts with the fire of desire, ancient kings have thus withered and perished; The king's name and wealth have disappeared, people of ancient times were confused by desire, let alone now?'

。」 彼時魔王說是言，　　不能搖動菩薩意； 即便發弓捷疾矢，　　現諸妭惑作女變。 見菩薩坐不傾動，　　堅固如山懷疑曰： 「安詳大子如山王，　　以女箭射即傾動。 化現四面以迎之，　　現不自輕與相見； 想今太子不識矢，　　若子失志吾箭誤。 是不宜以欲化矢，　　不可謙敬典雅辭； 是當輕易不宜敬，　　以大軍勢強恐迫。」 魔王發意念兵眾，　　大呼徹天盡魔界； 即會若干無數形，　　甚可恐畏動天地。 嚴事如雪眾山王，　　眾藥挍飾甚可愛； 三十二頭名阿樂，　　是天帝釋所乘象。 化身千目被珠鎧，　　手執金剛千楞杵； 釋從無數可畏天，　　像兵八億相隨來。 銀車甚大容飾白，　　駕千白馬將從白； 白明珠鎧白雲蓋，　　自化己身有百頭。 將諸白龍大軍眾，　　十二萬億為營從； 是至水神名和侖，　　卷地而來曳諸山

現代漢語譯本 當時魔王這樣說道，卻不能動搖菩薩的意志； 即便射出快速的箭矢，又幻化出各種妖艷的女子來迷惑他。 見菩薩端坐不動，像山一樣堅固，魔王疑惑地說： '安詳的太子像山王一樣，用女色之箭射他就會動搖。' 於是幻化出四面來迎接他，表現出不輕視自己而與他相見； 心想太子可能不認識這種箭，如果太子失去意志，那就是我的箭失誤了。 不應該用慾望之箭來引誘他，也不應該用謙恭典雅的言辭； 應該輕視他而不應該尊敬他，用大軍的威勢來強迫他，使他恐懼。 魔王發念召集兵眾，大聲呼喊響徹天空，傳遍整個魔界； 立刻聚集了無數種形態的魔軍，非常可怕，震動天地。 他們裝飾得像雪山一樣，各種藥物裝飾得非常可愛； 其中有三十二個頭的名叫阿樂，是天帝釋所乘的象。 有的化身成千隻眼睛，身披珠鎧，手持千棱金剛杵； 天帝釋率領無數可怕的天兵，八億象兵跟隨而來。 還有銀色的巨大車子，裝飾成白色，駕著千匹白馬，隨從也是白色的； 身披白色明珠鎧甲，頭頂白色云蓋，自己幻化出一百個頭。 率領著白龍大軍，十二萬億為營從； 這是水神名叫和侖，捲起地面而來，拖動著山巒。

English version At that time, the demon king spoke, but could not shake the Bodhisattva's will; Even if he shot swift arrows, he also conjured up various seductive women to confuse him. Seeing the Bodhisattva sitting still, as firm as a mountain, the demon king said with doubt: 'The serene prince is like a mountain king, he will be moved if shot with arrows of female beauty.' So he transformed into four faces to greet him, showing that he did not underestimate himself and came to meet him; Thinking that the prince might not recognize this kind of arrow, if the prince loses his will, then my arrow has missed its mark. It is not appropriate to tempt him with arrows of desire, nor should I use humble and elegant words; I should despise him and not respect him, using the power of a large army to force him and make him fear. The demon king conceived the idea of summoning troops, shouting loudly that echoed through the sky, spreading throughout the demon realm; Immediately, countless forms of demon armies gathered, extremely terrifying, shaking heaven and earth. They were adorned like snow-capped mountains, with various medicinal decorations that were very lovely; Among them was one with thirty-two heads named A-le, the elephant ridden by the heavenly emperor Sakra. Some transformed into a thousand eyes, wearing pearl armor, holding a thousand-edged vajra pestle in their hands; Sakra led countless terrifying heavenly soldiers, with eight hundred million elephant soldiers following. There were also huge silver chariots, decorated in white, driven by a thousand white horses, with white followers; Wearing white pearl armor, with a white cloud canopy on their heads, he himself transformed into a hundred heads. Leading a white dragon army, with twelve hundred trillion as his camp followers; This was the water god named He-lun, who came rolling across the ground, dragging mountains along.

。 天金琉璃種種寶，　　明珠嚴首及身體； 被琉璃鎧粟金鈿，　　右手執持金剛棒。 駕千師子眾寶精，　　乘琉璃車色如日； 與無數億相叉神，　　毗沙門軍如暴水。 無泣威怒及仙時，　　雨立日月風火神； 花照妙馬堅金剛，　　賢才厚務及正行。 是大天神無央數，　　乘車象龍及駕虎； 車駕千馬千師子，　　或復有以千虎駕。 或復有駕雁孔雀，　　駕驢駱駝特牛抵； 或乘雲車乘山樹，　　或有乘龍虺毒蛇。 或有吐火鼻火出，　　眼耳出火頭火然； 其所打擲皆成火，　　熾盛焰作如劫盡。 或化如日或如月，　　化如大山有羽翼； 或冥昏晦如黑雲，　　雷震電光晃昱昱。 如是無數塞虛空，　　或化黑象如須彌； 乘是大象執大弓，　　來向菩薩欲燒然。 或化豬頭駱駝首，　　像羆熊頭無數變； 化身甚大為象頭，　　牙如山巖上刺天

現代漢語譯本 天空中佈滿了各種琉璃珍寶，明珠裝飾著頭和身體； 身披琉璃鎧甲，點綴著粟金鈿，右手拿著金剛棒。 駕馭著千頭獅子，這些獅子都是各種珍寶的精華，乘坐著像太陽一樣光彩奪目的琉璃車； 與無數億的相叉神一起，毗沙門的天兵如暴雨般涌來。 他們沒有哭泣，威嚴憤怒，如同仙人一般，降下日月風火之神； 鮮花照耀著神駿的馬匹，堅固的金剛，賢能的人才，厚重的責任和正當的行為。 這些大天神數量眾多，不可計數，他們乘坐著車、象、龍和老虎； 有的車駕由千匹馬或千頭獅子拉動，有的則由千頭老虎駕馭。 有的駕著大雁或孔雀，有的駕著驢、駱駝或公牛； 有的乘坐雲車或山樹，有的則乘坐龍、虺或毒蛇。 有的口中噴火，鼻孔噴火，眼睛、耳朵和頭頂都燃著火焰； 他們所擊打之處都化為火焰，熾熱的火焰如同劫難來臨一般。 有的化作太陽或月亮，有的化作長著翅膀的大山； 有的則變得昏暗如黑雲，雷聲震動，電光閃耀。 如此無數的景象塞滿了虛空，有的化作像須彌山一樣巨大的黑象； 乘坐著這些大象，手持大弓，向菩薩衝來，想要將其焚燒。 有的化作豬頭或駱駝頭，有的化作象、熊、熊頭，變化無窮； 有的化身巨大，變成象頭，牙齒如山巖般向上刺向天空。

English version The sky is filled with various lapis lazuli treasures, with bright pearls adorning their heads and bodies; They wear lapis lazuli armor, embellished with millet gold ornaments, and hold a vajra club in their right hands. They ride on thousands of lions, each a gem of various treasures, and travel in lapis lazuli chariots as radiant as the sun; Together with countless billions of interlocked deities, the army of Vaishravana surges like a torrential downpour. They are without weeping, majestic and wrathful, like immortals, bringing down the gods of sun, moon, wind, and fire; Flowers illuminate the divine horses, the firm vajra, the virtuous talents, the weighty responsibilities, and righteous conduct. These great deities are countless, riding on chariots, elephants, dragons, and tigers; Some chariots are pulled by a thousand horses or a thousand lions, while others are driven by a thousand tigers. Some ride on geese or peacocks, while others ride on donkeys, camels, or bulls; Some ride on cloud chariots or mountain trees, while others ride on dragons, snakes, or venomous serpents. Some spew fire from their mouths, fire from their nostrils, with flames burning from their eyes, ears, and heads; Wherever they strike, it turns into fire, with blazing flames like the end of an eon. Some transform into the sun or the moon, while others transform into great mountains with wings; Some become dark and gloomy like black clouds, with thunder rumbling and lightning flashing. Such countless scenes fill the void, some transforming into black elephants as huge as Mount Sumeru; Riding on these great elephants, wielding great bows, they rush towards the Bodhisattva, intending to burn him. Some transform into pig heads or camel heads, while others transform into elephants, bears, or bear heads, with endless variations; Some transform into enormous beings with elephant heads, their tusks like mountain cliffs piercing the sky.

。 或化師子及馬頭；　　或化虎頭摩竭魚； 或化二頭三四五，　　六七八九乃至十； 或化百頭百手臂，　　百足百眼甚可畏； 若干變化至千頭，　　千眼千臂放火來。 車聲馬聲象吼向，　　聲鼓軻音動天地； 或執弓箭刀矛戟，　　或戴山樹金剛杵。 皆放所執戰鬥具，　　山樹金剛和雨雹； 菩薩德大化所放，　　金銀雜花眾寶雨。 化黑女人如雲山，　　執器沃咒惑菩薩； 還自狂惑無所識，　　破所執器祭具散。 或有跪地吼喚聲，　　雷動震地塞虛空； 或被虺皮若干形，　　眼耳鼻口蛇虺出。 還相騎乘瞋恚戰，　　或有馬鳴或狼呼； 于菩薩意無增減，　　猶如螢火日爭明。 有一天人謂魔王：　　「熟尊觀是仙聖德； 身中照現諸天宮。

「日月五星及諸宿，　　鐵圍須彌江海淵； 釋梵四王太山君，　　一切照現菩薩身， 猶如普世現月中

現代漢語譯本 或者變化成獅子和馬的頭； 或者變化成虎頭摩羯魚； 或者變化成兩個頭、三個頭、四個頭、五個頭， 六個頭、七個頭、八個頭、九個頭乃至十個頭； 或者變化成一百個頭、一百條手臂， 一百隻腳、一百隻眼睛，非常可怕； 各種變化達到一千個頭， 一千隻眼睛、一千條手臂，放出火焰來。 戰車的聲音、馬的聲音、大象的吼叫聲， 戰鼓的聲音震動天地； 或者拿著弓箭、刀、矛、戟， 或者戴著山樹、金剛杵。 都放出所持的戰鬥器具， 山樹、金剛杵和冰雹一起落下； 菩薩的德行廣大，變化所放出的， 是金銀雜花和各種寶物雨。 變化成黑色的女人，像雲山一樣高大， 拿著器皿，用咒語迷惑菩薩； 反而自己狂亂迷惑，什麼都不知道， 打破所持的器皿，祭祀用具散落。 或者有人跪在地上吼叫， 雷聲震動大地，充滿天空； 或者披著蛇皮，呈現各種形狀， 眼睛、耳朵、鼻子、嘴巴里都鑽出蛇來。 還互相騎乘，憤怒地戰鬥， 或者有馬的嘶鳴，或者有狼的嚎叫； 對於菩薩的心意沒有絲毫增減， 就像螢火蟲與太陽爭奪光明一樣。 有一天人對魔王說： 『您仔細觀察這位仙聖的德行； 他的身體中照耀顯現出諸天宮殿。 『太陽、月亮、五大行星以及各個星宿， 鐵圍山、須彌山、江河海洋深淵； 帝釋天、梵天、四大天王、泰山神， 一切都照耀顯現在菩薩的身上， 就像整個世界都顯現在月亮中一樣。』

English version Or transforming into the heads of lions and horses; Or transforming into a tiger-headed makara fish; Or transforming into two heads, three heads, four heads, five heads, Six heads, seven heads, eight heads, nine heads, and even ten heads; Or transforming into a hundred heads, a hundred arms, A hundred feet, a hundred eyes, extremely terrifying; Various transformations reaching a thousand heads, A thousand eyes, a thousand arms, releasing flames. The sound of chariots, the sound of horses, the roar of elephants, The sound of war drums shaking heaven and earth; Or holding bows, arrows, swords, spears, halberds, Or wearing mountain trees, vajras. All release the battle implements they hold, Mountain trees, vajras, and hail fall together; The Bodhisattva's virtue is great, what is released through transformation, Is rain of gold, silver, mixed flowers, and various treasures. Transforming into a black woman, as tall as a cloud mountain, Holding vessels, using spells to bewilder the Bodhisattva; Instead, they themselves become frantic and bewildered, knowing nothing, Breaking the vessels they hold, sacrificial implements scattered. Or some kneel on the ground, roaring, Thunder shakes the earth, filling the void; Or wearing snake skins, appearing in various forms, Snakes emerge from eyes, ears, noses, and mouths. They also ride on each other, fighting in anger, Or there is the neighing of horses, or the howling of wolves; For the Bodhisattva's mind, there is no increase or decrease, Just like fireflies contending with the sun for brightness. One day, a deva said to the demon king: 'Carefully observe the virtue of this sage; In his body, the palaces of the heavens are illuminated and manifested. 'The sun, moon, five planets, and all the constellations, The Iron Mountain Range, Mount Sumeru, rivers, seas, and abysses; Shakra, Brahma, the Four Heavenly Kings, the Mount Tai God, All are illuminated and manifested in the Bodhisattva's body, Just as the entire world is manifested in the moon.'

。」　　於是魔王益恚盛； 即放戰具愛慾火，　　地虛空然不可知。 菩薩即放甘露觀，　　化雲雨潤滅慾火； 愛即畏懼菩薩德，　　安詳天至邪鬼退。 魔王即放恚毒發，　　如召禍害化成虺； 地上普滿毒蛇虺，　　纏繞道樹悉周遍。 菩薩即放大慈發，　　化成吉來蛇退滅； 魔王復放愚癡發，　　菩薩計緣逆得勝。 魔王復放嫉嫌箭，　　名曰惡口化為龍； 菩薩復放大悲箭，　　化為金鳥龍逃退。 魔王復放憍慢發，　　發名梵手化成象； 菩薩復放十力發，　　化成師子象退去。 魔王復放妄言發，　　名曰調戲化成風； 菩薩即放至誠發，　　挫折魔箭化成山。 魔王復放慳貪發，　　發名吝惡化成霧； 菩薩即放惠施發，　　化云細雨除土霧。 魔王復放陰蓋發，　　名曰睡眠化成云； 菩薩即放五淨髮，　　化成暴風壞裂云

現代漢語譯本 於是魔王更加憤怒； 立即放出愛慾的武器，使天地虛空一片混沌，難以辨識。 菩薩立即放出甘露之光，化作雲雨滋潤，熄滅愛慾之火； 愛慾之魔畏懼菩薩的德行，天界安詳，邪惡鬼怪退散。 魔王又放出憤怒的毒氣，如同召喚災禍，化成毒蛇； 地上到處都是毒蛇，纏繞著菩提樹，遍佈四周。 菩薩立即放出大慈悲的光芒，化成吉祥之物，毒蛇退散消滅； 魔王又放出愚癡之氣，菩薩憑藉因緣，反而獲得勝利。 魔王又放出嫉妒猜疑的箭，名叫惡語，化成毒龍； 菩薩又放出大悲之箭，化成金翅鳥，毒龍逃退。 魔王又放出驕傲自滿之氣，名叫梵手，化成巨象； 菩薩又放出十力之光，化成獅子，巨象退去。 魔王又放出虛妄之言，名叫調戲，化成狂風； 菩薩立即放出至誠之光，挫敗魔箭，化成山巒。 魔王又放出慳吝貪婪之氣，名叫吝嗇邪惡，化成迷霧； 菩薩立即放出佈施之光，化作細雨，驅散塵霧。 魔王又放出陰暗遮蔽之氣，名叫睡眠，化成烏雲； 菩薩立即放出五種清凈之光，化成暴風，摧毀烏雲。

English version Then the demon king grew even more enraged; Immediately he released the weapons of desire, making the earth and sky a chaotic void, impossible to discern. The Bodhisattva immediately released the light of sweet dew, transforming it into clouds and rain to extinguish the fire of desire; The demon of desire, fearing the Bodhisattva's virtue, brought peace to the heavens, and evil spirits retreated. The demon king then released the poison of anger, like summoning disaster, transforming it into venomous snakes; The ground was filled with venomous snakes, coiling around the Bodhi tree, spreading everywhere. The Bodhisattva immediately released the light of great compassion, transforming it into auspicious things, and the venomous snakes retreated and vanished; The demon king then released the energy of ignorance, but the Bodhisattva, relying on causes and conditions, instead gained victory. The demon king then released arrows of jealousy and suspicion, called evil words, transforming into venomous dragons; The Bodhisattva then released arrows of great compassion, transforming into golden-winged birds, and the venomous dragons fled. The demon king then released the energy of arrogance and self-satisfaction, called Brahma's hand, transforming into giant elephants; The Bodhisattva then released the light of ten powers, transforming into lions, and the giant elephants retreated. The demon king then released false words, called mockery, transforming into a gale; The Bodhisattva immediately released the light of sincerity, thwarting the demon's arrows, transforming them into mountains. The demon king then released the energy of stinginess and greed, called miserly evil, transforming into a fog; The Bodhisattva immediately released the light of generosity, transforming into fine rain, dispelling the dust and fog. The demon king then released the energy of darkness and concealment, called sleep, transforming into dark clouds; The Bodhisattva immediately released the light of five purities, transforming into a storm, destroying the dark clouds.

。 魔王復放邪見發，　　化成邪冥覆世間； 菩薩復放正見發，　　化成為日除魔冥。 菩薩被大忍辱鎧，　　戒成充備跱立地； 著七覺意之花鬘，　　進定瓔珞微妙好。 手執慈弓梵寂箭，　　從意筒中而拔之； 適放一發都得勝，　　如阿須倫勝古烈。 魔若干變來相恐，　　菩薩意定毛不動。 爾時天上凈居天，　　奉持過去成佛法， 心之憎愛滅除盡，　　上空中見勝菩薩。 時諸天人語魔王：　　「唯仁波旬當諦計。」 天告波旬何故勞，　　唐棄汝功實相語： 「舍懷惡意寂滅心，　　何為惚慊于菩薩？ 是士無誰能動者，　　猶比口氣吹鬚彌； 故以慈愛語魔王，　　自愛莫觸嬈菩薩。 諸物尚可捨本性，　　風舍輕動火舍熱； 地舍沆重水舍濕，　　冥不避明日舍照。 月尚可使在地行，　　須彌升空海過濟； 無央數劫成德業，　　終不退舍決定誓

現代漢語譯本 魔王再次散佈邪惡的見解，化為邪惡的黑暗籠罩世間； 菩薩再次散發正義的見解，化為太陽驅散魔的黑暗。 菩薩身披大忍辱的鎧甲，以戒律成就完備，堅定地站立在大地上； 頭戴七覺意的花鬘，佩戴禪定瓔珞，微妙而美好。 手中拿著慈悲的弓，從意念的箭筒中拔出寂靜的箭； 只射出一箭就完全獲得勝利，如同阿修羅戰勝古烈一樣。 魔王變化出各種形態來恐嚇，菩薩心意堅定，毫髮不動。 這時，天上的凈居天，奉持過去諸佛成就的法， 心中憎恨和愛慾都已滅除乾淨，在空中看見殊勝的菩薩。 這時，諸天人對魔王說：『唯有你，波旬，應當仔細考慮。』 天人告訴波旬，為何要徒勞，白白放棄你的功勞，我實話告訴你： 『放下你懷有的惡意，寂滅你的心，為何要迷惑于菩薩？』 『這位勇士無人能夠動搖，就像用氣息吹動須彌山一樣；』 『所以用慈愛的語言告訴魔王，要愛惜自己，不要去擾亂菩薩。』 『萬物尚且可以捨棄本性，風捨棄輕動，火捨棄熱；』 『地捨棄沉重，水捨棄濕潤，黑暗不能躲避太陽，捨棄光明。』 『月亮尚且可以使其在地上行走，須彌山升到空中，大海可以渡過；』 『菩薩經過無數劫成就的德行，最終不會退舍他所決定的誓言。』

English version The demon king again released evil views, transforming into evil darkness covering the world; The Bodhisattva again released righteous views, transforming into the sun dispelling the demon's darkness. The Bodhisattva wore the armor of great forbearance, with precepts perfected, standing firmly on the earth; Wearing the garland of the seven factors of enlightenment, adorned with the necklace of meditation, subtle and beautiful. Holding the bow of compassion in hand, drawing the arrow of tranquility from the quiver of intention; Releasing just one arrow, he completely gains victory, like the Asura defeating Guli. The demon king transformed into various forms to frighten, but the Bodhisattva's mind was firm, not moving a hair. At this time, the Pure Abode Heavens, upholding the Dharma of past Buddhas' accomplishments, With hatred and desire completely extinguished, saw the supreme Bodhisattva in the sky. Then, the gods and humans said to the demon king: 'Only you, Mara, should consider carefully.' The gods told Mara, why labor in vain, abandoning your merits, I tell you the truth: 'Put down the malice you harbor, pacify your heart, why be deluded by the Bodhisattva?' 'This warrior cannot be moved by anyone, like trying to blow Mount Sumeru with breath;' 'Therefore, with loving words, I tell the demon king, cherish yourself, do not disturb the Bodhisattva.' 'All things can abandon their nature, wind abandoning lightness, fire abandoning heat;' 'Earth abandoning heaviness, water abandoning wetness, darkness cannot avoid the sun, abandoning light.' 'The moon can be made to walk on the earth, Mount Sumeru can rise into the sky, the sea can be crossed;' 'The Bodhisattva, having cultivated virtues for countless eons, will ultimately not retreat from his determined vows.'

。 如其決定如精進，　　如惡如好慈眾生； 法會盛賓諸天人，　　食以正法甘露珍。 發心求愿安眾生，　　自然發意愍世間； 不逮本願終不起，　　日出求冥不得然。 菩薩大悲愍世間，　　塵勞之患所蹂踐； 博集諸法之良藥，　　三十七種之神膏。 欲為普世和神藥，　　卿魔不宜犯繞遮； 一切墮邪迷惑路，　　欲導以正不可固。 世愚昏冥滅酥油，　　一切大智之燈明； 佛大庭燎今當然，　　卿魔莫滅方便退。 見是世間沉沒深，　　塵勞海淵無涯底； 欲度一切沉沒者，　　何惡能違行善者？ 初始發善根堅固，　　建大忍辱之觚干； 意志枝莖大廣博，　　持戒禁花甚鮮潔。 大智慧樹今欲生，　　當成熟正法甘果； 卿魔莫為作妨礙，　　真堅要樹始欲生。 古來下佛種種種，　　今是應生開敷時； 今坐是座是其宜，　　如先過去之諸佛

現代漢語譯本 如果他決心精進修行，就如同對待善惡一樣慈愛眾生； 法會盛大，諸天人和合，用正法的甘露珍饈來供養； 發心立愿，爲了安樂眾生，自然而然地生起憐憫世間的心意； 如果不能達到本來的願望，終究不會停止，就像太陽出來，黑暗自然消散一樣； 菩薩以大悲心憐憫世間，眾生被塵世的煩惱所踐踏； 廣泛收集各種佛法的良藥，也就是三十七種道品的神奇膏藥； 想要成為普度世間的神藥，邪魔不應該來侵犯和阻撓； 一切墮入邪道迷惑的人，想要引導他們走上正道，不能固執己見； 世人愚昧昏暗，如同熄滅的酥油燈，而佛法是大智慧的燈火光明； 佛陀的火炬現在應當點燃，邪魔不要熄滅這方便之火而退卻； 看到世間沉淪在深淵，煩惱的海洋無邊無際； 想要度脫一切沉淪的人，有什麼邪惡能夠阻礙行善的人呢？ 最初發起的善根已經堅固，建立起大忍辱的堅實支柱； 意志的枝幹廣大而繁茂，持戒的鮮花非常鮮艷潔凈； 大智慧的樹木現在將要生長，應當結出成熟的正法甘果； 邪魔不要來製造障礙，這棵真正堅固的樹木才剛剛開始生長； 過去諸佛都是這樣，現在正是應當開花結果的時候； 現在坐在這個座位上是合適的，就像過去諸佛一樣。

English version If he resolves to advance diligently, he will be compassionate to all beings, treating good and evil alike; The Dharma assembly is grand, with gods and humans in harmony, nourished by the precious nectar of the true Dharma; He makes vows to bring peace to all beings, naturally arising with compassion for the world; If he cannot achieve his original aspiration, he will not stop, just as when the sun rises, darkness naturally disappears; Bodhisattvas, with great compassion, pity the world, where beings are trampled by the afflictions of the mundane; They widely gather the good medicine of various Buddhist teachings, the miraculous ointment of the thirty-seven factors of enlightenment; Wishing to be the divine medicine for the world, demons should not intrude or obstruct; All who have fallen into evil and delusion, wishing to guide them to the right path, one must not be stubborn; The world is ignorant and dim, like an extinguished ghee lamp, while the Buddha's teachings are the bright light of great wisdom; The Buddha's torch should now be lit, demons should not extinguish this expedient fire and retreat; Seeing the world sinking into the abyss, the ocean of afflictions is boundless; Wishing to liberate all who are sinking, what evil can hinder those who do good? The initial roots of goodness are firm, establishing the solid pillar of great patience; The branches of will are vast and abundant, the flowers of precepts are very bright and pure; The tree of great wisdom is now about to grow, it should bear the ripe fruit of the true Dharma; Demons should not create obstacles, this truly firm tree is just beginning to grow; The Buddhas of the past were all like this, now is the time for it to blossom and bear fruit; Now sitting on this seat is appropriate, just like the Buddhas of the past.

。 是坐有德名事齊，　　無數億人所愛處； 普此地上更無處，　　意大尊重可勝者。」 魔王聞是慘愁曰：　　「菩薩觀我是大力； 欲燒天地令燋盡，　　能吞鐵圍普大地。」 時菩薩因問魔曰：　　「本修何行得大力？」 答曰：「吾祠大開門，　　名德普聞無不周。」 「卿一祠祀大德爾。　　波旬且可聽我說。 吾大祠祀無央數，　　遍此地上無空處。」 魔語：「我行汝具知，　　汝所行德誰為證？」 菩薩告魔：「具諦聽，　　今當示汝吾行證。」 於是菩薩光明臂，　　如出赤云照然明； 從袈裟中出其臂，　　即展𦟛平微妙臂。 先世善行之積聚，　　千福輪掌妙相具； 告魔王已手觸地，　　「我行汝知地逮證。」 於是地神出現形，　　大舉聲：「我證！我證！ 於此地開門大祀，　　名聞第一無不備。 又複名曰多金施，　　復以馬施無央數； 數數食飽充此地，　　又雨七寶飽世間

現代漢語譯本 『這裡是具備高尚品德和卓越功績的地方，是無數億人所愛戴的所在； 在這片土地上再也沒有其他地方，能比這裡更受人尊敬和重視。』 魔王聽了這話，悲傷地說道：『菩薩認為我是個有強大力量的人； 我能燒燬天地，使之化為灰燼，能吞噬鐵圍山和整個大地。』 這時，菩薩就問魔王說：『你原本修行什麼，才獲得如此強大的力量？』 魔王回答說：『我祭祀時大開門戶，我的美名傳遍四方，無所不至。』 『你只是祭祀了一次就如此有德。波旬，你且聽我說。 我祭祀的次數數不勝數，遍佈這片土地，沒有一處空缺。』 魔王說：『我的行為你都知道，你所修行的功德，誰能為你作證呢？』 菩薩告訴魔王：『你仔細聽著，我現在就向你展示我修行的證明。』 於是，菩薩伸出光明的臂膀，像從紅雲中伸出一樣，光芒照耀； 從袈裟中伸出他的手臂，立即展開那平直而微妙的手臂。 這是他前世善行的積累，千福輪掌，妙相具足； 他告訴魔王后，用手觸碰地面，說：『我的修行，你知道，大地可以作證。』 於是，地神顯現出形體，大聲說道：『我作證！我作證！ 在這片土地上，他開啟大門進行祭祀，名聲第一，無所不備。 又被稱為多次佈施黃金，又佈施了無數的馬匹； 多次用食物充滿這片土地，又降下七寶，使世間飽足。

English version 'This is a place where virtue and merit are complete, a place loved by countless billions of people; There is no other place on this earth that can be more respected and valued than this.' Upon hearing this, the demon king said sorrowfully: 'The Bodhisattva sees me as one with great power; I can burn the heavens and earth to ashes, and swallow the Iron Mountain and the entire earth.' At this time, the Bodhisattva asked the demon king: 'What did you originally cultivate to obtain such great power?' The demon king replied: 'When I make sacrifices, I open my doors wide, and my good name spreads everywhere, reaching all places.' 'You have such virtue from just one sacrifice. Pāpīyas, listen to me. The number of my sacrifices is countless, covering this land, with no place left empty.' The demon said: 'You know my actions, but who can testify to the merits of your practice?' The Bodhisattva told the demon: 'Listen carefully, I will now show you the proof of my practice.' Then, the Bodhisattva extended his luminous arm, like it was emerging from a red cloud, shining brightly; He extended his arm from his robe, immediately displaying his straight and subtle arm. This was the accumulation of his good deeds from previous lives, with a thousand auspicious wheel marks on his palm, possessing wondrous features; After telling the demon king, he touched the ground with his hand, saying: 'You know my practice, the earth can testify.' Then, the earth deity appeared in form, saying loudly: 'I testify! I testify! On this land, he opened the doors to make sacrifices, his fame was first, and nothing was lacking. He was also known for giving gold many times, and for giving countless horses; He filled this land with food many times, and rained down seven treasures, satisfying the world.'

。 是處頭施有千數，　　有處以自及妻息， 是處剝皮是處肉，　　是處以血破骨體， 於是地施無數身，　　舍世種種身不逆。」 地即為證現返復，　　地應震應出大聲， 三千世界六返動，　　盡撲魔王並其軍， 顛倒偃覆都墮地。　　空中大聲普告曰： 「釋種太子都勝怨，　　已勝魔怨諸塵勞。」 魔王大幢即摧折，　　魔退魔敗聲流遍。 已勝魔王還定意，　　意定深思諸佛事； 德重地神不能勝，　　心懷喜踴連震動。 菩薩即告地神曰：　　「動不動類皆因汝； 且定莫動耐斯須，　　吾為無歸者作歸。 汝久耐負無央數，　　逆害親君族欺者； 越限傾邪向眾罪，　　掘盡善根行惡人。 飲倒見毒墮冥者，　　苦厄重擔地獄分； 已勝此等且小忍，　　須吾捨棄諸苦擔。」 於是現歷觀諸禪，　　于諸禪得最自在； 憶念久遠初始事，　　前世所經如昨暮

現代漢語譯本 『有的地方施捨了成千上萬的頭顱，有的地方施捨了自己和妻兒， 有的地方剝下面板，有的地方割下血肉，有的地方用鮮血打破骨骼身體， 因此，在地上施捨了無數的身體，捨棄世間各種各樣的身體而沒有違逆。』 大地立即作為見證反覆震動，大地應聲震動併發出巨大的聲響， 三千世界六次震動，全部擊敗了魔王和他的軍隊， 使其顛倒傾覆都墜落到地上。空中發出巨大的聲音普遍宣告說： 『釋迦族的太子已經戰勝了怨恨，已經戰勝了魔王的怨恨和各種塵世的煩惱。』 魔王的大旗立即被摧毀折斷，魔王退敗的訊息傳遍四方。 戰勝魔王后，他回到禪定狀態，禪定后深入思考諸佛的事業； 他的德行深重，連地神都無法承受，心中充滿喜悅，連連震動。 菩薩就告訴地神說：『動與不動都因為你； 暫且安定不要動，稍稍忍耐片刻，我將為無所歸依的人們提供歸宿。 你長久以來承受了無數的負擔，那些違逆、傷害親人、欺騙族人的人； 超越界限、傾斜邪惡、犯下各種罪行的人，掘盡善根、行惡的人。 飲下邪見毒藥、墮入黑暗的人，揹負著痛苦厄難、註定要下地獄的人； 已經戰勝了這些人，暫且稍微忍耐一下，等我捨棄所有的痛苦重擔。』 於是，他開始依次觀察各種禪定，在各種禪定中獲得了最大的自在； 回憶起久遠以前最初的事情，前世所經歷的事情就像昨天晚上一樣。

English version 'In some places, he gave away thousands of heads; in others, he gave away himself and his wife and children, In some places, he peeled off his skin; in others, he cut off his flesh; in others, he broke his bones with blood, Therefore, he gave away countless bodies on the earth, abandoning all kinds of bodies without resistance.' The earth immediately acted as a witness, shaking repeatedly; the earth responded with a tremor and a great sound, The three thousand worlds shook six times, completely defeating the demon king and his army, Causing them to fall upside down to the ground. A great voice in the sky proclaimed universally: 'The prince of the Shakya clan has overcome resentment, has overcome the demon king's resentment and all worldly troubles.' The demon king's great banner was immediately destroyed and broken, and the news of the demon king's defeat spread everywhere. Having defeated the demon king, he returned to a state of meditation; after meditation, he deeply contemplated the affairs of all Buddhas; His virtue was so profound that even the earth god could not bear it, and his heart was filled with joy, causing repeated tremors. The Bodhisattva then told the earth god: 'Movement and stillness are both because of you; For now, be still and do not move, endure for a moment, I will provide refuge for those who have no refuge. You have long endured countless burdens, those who rebel, harm relatives, and deceive their kin; Those who transgress boundaries, incline towards evil, commit all kinds of sins, dig up good roots, and do evil. Those who drink the poison of wrong views, fall into darkness, bear the burden of suffering and are destined for hell; Having overcome these, endure a little longer, until I abandon all the heavy burdens of suffering.' Then, he began to observe all the meditations in sequence, and in all the meditations, he attained the greatest freedom; Recalling the initial events of the distant past, the things he had experienced in previous lives were like last night.

。 時至夜半天眼觀，　　見一切瞭如明鏡； 照察明達五道生，　　無有堅要如芭蕉。 于其夜至第三時，　　審諦思惟意要妙； 一切世間諸苦會，　　生老病死遂別離， 愚冥覆弊出要道，　　不避坑塹猶如盲。 菩薩推盡生死原，　　察其起滅悉曉了。 心更生念重思惟：　　「老由何來何從死？」 復生正念：「緣生故，　　因老有病從病死。 其有頭者有頭患，　　猶樹已生必當墮； 重思本種所由有，　　覺種緣行受緣對， 受何從起從愛有，　　觀愛所由從覺識， 覺識所由從觸更，　　緣其觸更有諸根， 所由六入緣名色，　　名色之緣則因緣， 如是緣下至於上，　　得癡縮起生死原。 是滅已一切都滅，　　癡原生死所應滅。」 審覺十二緣起本，　　如所應覺諦覺知。 八賢聖路最第一，　　先執正見如審實； 見死吾我盡三界，　　燒塵勞澤以慧火

現代漢語譯本 到了半夜，天眼觀察，看見一切都像明鏡一樣清晰。 照見並明瞭五道眾生的生滅，沒有什麼是堅固的，就像芭蕉一樣。 在夜裡的第三個時辰，仔細思考其中的奧妙。 世間一切的痛苦都聚集在一起，生、老、病、死最終都會分離。 愚昧和黑暗遮蔽了出離的道路，就像盲人一樣不避開坑坑洼洼。 菩薩推究生死的根源，觀察它的生起和滅亡，完全明瞭。 心中又生起念頭，再次思考：『老是從哪裡來的？死又從哪裡來的？』 又生起正確的念頭：『因為有生，所以有老，因為老所以有病，因為病所以有死。』 凡是有頭的人，就會有頭痛的煩惱，就像樹木一旦生長，就必然會墜落。 再次思考根本的來源，覺悟到種子是因行為而產生，感受是因緣對而產生。 感受從哪裡產生？從愛慾產生，觀察愛慾的來源，是從覺識產生。 覺識的來源是從接觸產生，因為接觸所以有諸根。 六入的來源是名色，名色的來源是因緣。 這樣從下到上追溯，就找到了癡是引起生死的根源。 癡滅亡，一切都滅亡，癡是生死的根源，應該滅除。 仔細覺察十二因緣的根本，如實地覺知。 八聖道是最好的道路，首先要執持正見，如實地審察。 看見死亡，我執盡除三界，用智慧之火燒盡塵勞的污垢。

English version At midnight, with the divine eye observing, everything was seen as clearly as a mirror. Illuminating and understanding the arising and ceasing of beings in the five realms, nothing is solid, like a banana tree. In the third watch of the night, carefully contemplating the profound mysteries. All the sufferings of the world gather together, and birth, old age, sickness, and death will eventually separate. Ignorance and darkness obscure the path of liberation, like a blind person not avoiding pitfalls. The Bodhisattva investigates the root of birth and death, observing its arising and ceasing, fully understanding. A thought arises again in the mind, contemplating once more: 'Where does old age come from? Where does death come from?' And the right thought arises: 'Because there is birth, there is old age; because of old age, there is sickness; because of sickness, there is death.' Whoever has a head will have the trouble of a headache, just as a tree, once grown, will inevitably fall. Contemplating again the fundamental source, realizing that the seed arises from action, and feeling arises from the interaction of conditions. Where does feeling arise from? From desire. Observing the source of desire, it arises from consciousness. The source of consciousness arises from contact, and because of contact, there are the senses. The source of the six entrances is name and form, and the source of name and form is conditions. Tracing back from the bottom to the top, one finds that ignorance is the root cause of birth and death. When ignorance ceases, everything ceases; ignorance is the root of birth and death, and should be eliminated. Carefully perceiving the root of the twelve links of dependent origination, truly knowing as it should be known. The Eightfold Noble Path is the best path, first holding right view, examining truthfully. Seeing death, the ego is exhausted in the three realms, burning away the defilements of the world with the fire of wisdom.

。 辨是事已自嘆曰：　　「所應覺作悉已成； 吾已及逮久仙聖，　　諸佛世尊所行道。」 至於其夜第三時，　　日普照之導幢現； 眾生休息時寂靜，　　一切智成最佛道。 「吾已及逮久仙聖，　　諸佛世尊所行道。」 逮佛第一最處已，　　三千世界六變動。 諸天側塞滿空中，　　歡喜散花普遍地； 粟金粟銀末栴檀，　　天意作花悉周布。 地普充盈塞空中，　　從無結愛雨天花； 𠆸樂不鼓自然鳴，　　諸天鼓樂空中作。 天應慶喜世得持，　　地虛空神普踴躍； 火神歡喜自然燃，　　淵海波涌震妙聲。 樹神各各獻奇花，　　須彌喜與諸山禮； 地獄涼息餓鬼飽，　　眾生相愛除慊仇。 佛身奮放正法光，　　四維上下遍十方； 變現種種諸形像，　　故先使至遍覺悟。 八賢聖路始復現，　　如童無導令諸道； 是有妙花名諸覺，　　言諸覺復林樹現

現代漢語譯本 辨別此事後，他自己感嘆道：『所有應該覺悟的事情都已經完成；我已經達到久遠以來的仙聖境界，這是諸佛世尊所行之道。』 到了那夜的第三個時辰，如同太陽普照的引導之幢顯現；眾生休息時一片寂靜，一切智慧成就，達到最高的佛道。 『我已經達到久遠以來的仙聖境界，這是諸佛世尊所行之道。』 當達到佛陀第一最勝的境界時，三千世界發生了六種震動。 諸天神擠滿了天空，歡喜地散花遍佈大地；粟金、粟銀、末栴檀，天意所化的花朵遍佈各處。 地面充滿，天空也充斥著，從無有愛結的地方降下天花；樂器不敲自鳴，諸天在空中奏樂。 天神們應慶賀世間有了依靠，地神和空神都歡欣鼓舞；火神歡喜地自然燃燒，深海波濤涌動發出美妙的聲音。 樹神各自獻上奇花，須彌山歡喜地與諸山一起禮拜；地獄變得涼爽，餓鬼得到飽足，眾生彼此相愛，消除了怨恨。 佛身奮發正法之光，四面八方上下遍照十方；變現出種種形象，所以先使眾生普遍覺悟。 八聖道重新顯現，如同孩童沒有引導而走上正道；有一種奇妙的花朵名為諸覺，意思是諸覺又在林樹中顯現。

English version Having discerned this, he sighed to himself, 『All that should be awakened has been accomplished; I have attained the state of a sage of long standing, the path walked by all Buddhas, the World Honored Ones.』 In the third watch of that night, a guiding banner, like the sun's universal illumination, appeared; when beings rested, all was silent, all wisdom was achieved, reaching the highest path of Buddhahood. 『I have attained the state of a sage of long standing, the path walked by all Buddhas, the World Honored Ones.』 When the first and most supreme state of Buddhahood was attained, the three thousand worlds shook in six ways. The heavens were filled with gods, joyfully scattering flowers all over the earth; millet gold, millet silver, powdered sandalwood, flowers created by the will of the heavens spread everywhere. The ground was filled, and the sky was also filled, heavenly flowers rained down from places where there was no attachment; musical instruments played without being struck, and the heavens made music in the sky. The gods should rejoice that the world has found support, the earth gods and sky gods all leaped for joy; the fire gods joyfully burned naturally, and the deep sea waves surged with wonderful sounds. The tree gods each offered strange flowers, Mount Sumeru joyfully bowed with all the mountains; hell became cool, hungry ghosts were satisfied, beings loved each other, and hatred was eliminated. The Buddha's body emitted the light of the true Dharma, illuminating all directions, up and down, throughout the ten directions; manifesting various forms, so that all beings might first be universally awakened. The Eightfold Noble Path reappeared, like a child without guidance finding the right path; there is a wonderful flower called the 'Awakenings,' meaning that the awakenings appear again in the forest trees.

。 三十七品數各別，　　各自現形如說義； 或白青黃若干色，　　光明如是說法音。 佛日出曉照世間，　　是其光明諦覺之； 佛即還攝神光明，　　不食七日坐樂法。 爾時世尊說此偈：　　「快哉報福妙愿成； 速疾乃逮最上寂，　　保安不受余他苦。 魔王睹共相聚來，　　各各現形力向吾； 終不能令吾意動，　　以功德力勝降之。」

佛本行經卷第三

佛本行經卷第四(一名佛本行贊傳)

宋涼洲沙門釋寶云譯

度五比丘品第十七

「敬順於佛，　　意無差別；　　吾愍汝等， 令離罪咎。　　佛於世間，　　普施以善； 以平等慈，　　猶如赤子。　　其有慢意， 侍是師者；　　其人受𠎝，　　如違慈父。」 於是五人，　　同聲對曰：　　「修甚苦勤， 無所克致。　　意退從安，　　放恣其情； 何由致道？　　愿示其意

現代漢語譯本 三十七種修行品類各不相同，各自顯現出符合其教義的形態； 有的呈現白色、青色、黃色等多種顏色，光明如同說法之音。 佛陀如太陽般升起照耀世間，這是其光明所體現的真諦覺悟； 佛陀隨即收攝神光，不進食七日，安坐於法樂之中。 這時世尊說了這首偈語：『真是快樂啊，報應福德的妙愿已經成就； 迅速地證得了最上的寂靜，安穩地不再承受其他的痛苦。 魔王看到后，帶著他的黨羽前來，各自顯現出力量來對抗我； 最終也不能使我的心意動搖，因為我以功德之力戰勝並降伏了他們。』

佛本行經卷第三

佛本行經卷第四（又名佛本行贊傳）

宋涼州沙門釋寶云譯

度五比丘品第十七

『恭敬順從佛陀，心意沒有差別；我憐憫你們，使你們遠離罪過。 佛陀在世間，普遍施予善行；以平等的慈悲心，對待眾生如同對待自己的孩子。 那些心懷傲慢，侍奉這位導師的人；他們會遭受災禍，如同違背慈愛的父親。』 於是五個人，同聲回答說：『修行非常艱苦勤奮，卻沒有什麼成就。 心意退縮而追求安逸，放縱自己的情感；這樣怎麼能證得真道呢？愿您開示其中的道理。』

English version The thirty-seven categories of practice are each distinct, each manifesting forms that accord with their teachings; Some appear in white, blue, yellow, and various other colors, their light like the sound of the Dharma being spoken. The Buddha rises like the sun, illuminating the world, this is the true awakening manifested by his light; The Buddha then retracts his divine light, abstaining from food for seven days, sitting in the joy of the Dharma. At this time, the World Honored One spoke this verse: 'How joyful, the wonderful wish of karmic reward has been fulfilled; Quickly attaining the highest tranquility, securely no longer enduring other sufferings. The demon king, seeing this, came with his retinue, each displaying their power to oppose me; Ultimately, they could not sway my mind, for I overcame and subdued them with the power of merit.'

The Sutra of the Buddha's Past Deeds, Volume Three

The Sutra of the Buddha's Past Deeds, Volume Four (also known as the Praise and Transmission of the Buddha's Past Deeds)

Translated by the Monk Bao Yun of Liangzhou in the Song Dynasty

Chapter Seventeen: The Chapter on Converting the Five Bhikkhus

'Respectfully follow the Buddha, with no difference in mind; I pity you, and cause you to be free from faults. The Buddha in the world, universally bestows goodness; with equal compassion, treats all beings as his own children. Those who are arrogant, and serve this teacher; they will suffer misfortune, as if disobeying a loving father.' Then the five people, replied in unison: 'Practicing with great hardship and diligence, yet achieving nothing. The mind retreats to seek comfort, indulging its emotions; how can one attain the Way in this manner? We wish you to reveal the meaning of this.'

。」　　「猶如有人， 撽壓沙水；　　唐勞其力，　　終不得蘇。 譬人𤚲牛，　　舍乳𤚲角；　　以其行𠎝， 終不得乳。　　緣燈光明，　　以除晦冥； 亦不以水，　　惡罵利刀。　　如是厚重， 愚癡闇冥；　　以智慧燈，　　終不以余。 猶如盛火，　　得風吹動；　　燒然乾薪， 終不休滅。

「人縱情意，　　迷惑六慾；　　塵勞穢行， 終不損滅。　　盛炎雖滅，　　余有少火； 終不捨本，　　燒燋之性。　　意雖精微， 故有餘識；　　覺有識苦，　　爾乃了諦。 當求無生，　　無老無病；　　又無有死， 地水火風。　　無前無後，　　無中無動； 思求是處，　　覺滅度苦。　　八賢聖路， 可以逮致；　　是以覺道，　　及其方便。 不以覺了，　　八賢聖路；　　故迷世間， 顛倒輪轉。　　當覺是苦，　　次相承侍； 先除苦原，　　恩愛慾縛

現代漢語譯本 『就像有人，在沙子里壓水；徒勞費力，最終也得不到水。』 『譬如有人想擠牛奶，卻去擠牛角；因為他方法錯誤，最終也得不到牛奶。』 『藉助燈的光明，可以驅除黑暗；但不能用水、惡罵或利刀來驅除。』 『像這樣深重，愚癡黑暗；要用智慧之燈來照亮，而不是用其他方法。』 『就像旺盛的火焰，被風吹動；燃燒乾燥的柴火，最終不會熄滅。』 『人放縱情慾，被六種慾望迷惑；沉溺於塵世的勞苦和污穢的行為，最終不會消減。』 『即使旺盛的火焰熄滅，還殘留著少許火星；它終究不會捨棄其燃燒的本性。』 『意識雖然精微，仍然殘留著余識；當覺悟到有意識的痛苦時，才能真正理解真諦。』 『應當尋求無生、無老、無病；又沒有死亡，地、水、火、風的束縛。』 『沒有前，沒有後，沒有中間，沒有動搖；思考並尋求這樣的境界，才能覺悟並脫離痛苦。』 『八種賢聖之道，可以達到這樣的境界；因此要覺悟真理，以及達到真理的方法。』 『如果不能覺悟並瞭解八種賢聖之道；就會在世間迷失，顛倒輪迴。』 『應當覺悟到這些痛苦，並依次承受；首先要去除痛苦的根源，即恩愛和慾望的束縛。』

English version 'It's like someone, pressing water in the sand; they labor in vain, and ultimately cannot obtain it.' 'It's like someone trying to milk a cow, but squeezing its horns; because their method is wrong, they ultimately cannot get milk.' 'By the light of a lamp, darkness can be dispelled; but not by water, curses, or sharp knives.' 'Such is the depth, the ignorance and darkness; it must be illuminated by the lamp of wisdom, and not by other means.' 'Like a raging fire, stirred by the wind; burning dry firewood, it will not cease to burn.' 'People indulge in their desires, are deluded by the six senses; they are immersed in the toil and filth of the world, and will not diminish.' 'Even if a raging fire is extinguished, a few sparks remain; it will not abandon its nature to burn.' 'Though consciousness is subtle, residual awareness remains; only when one realizes the suffering of consciousness, can one truly understand the truth.' 'One should seek no birth, no old age, no sickness; and no death, no bondage of earth, water, fire, and wind.' 'There is no before, no after, no middle, no movement; by contemplating and seeking such a state, one can awaken and escape suffering.' 'The eight noble paths can lead to such a state; therefore, one must awaken to the truth, and the means to attain it.' 'If one cannot awaken and understand the eight noble paths; one will be lost in the world, in a cycle of delusion.' 'One should awaken to these sufferings, and bear them in turn; first, one must remove the root of suffering, which is the bondage of love and desire.'

。　　勤加克修， 八賢聖路；　　當以泥洹，　　寂滅為證。 應覺覺苦，　　除愛慾著，　　以滅為證。 修聖路者，　　因是立行，　　其事具成； 吾當爾時，　　逮睹黠眼，　　明達四諦。」 以是四諦，　　為是五人，　　三明解脫； 以堅金剛，　　正法慧杵；　　壞碎五人， 塵勞之山。　　億寶始初，　　覺正諦法； 八萬諸天，　　時俱解脫。　　地上天龍， 鬼神俱嘆：　　「轉上法輪，　　何甚快哉。 善修禁戒，　　輻甚牢致；　　調良寂滅， 輞博周匝。　　精勤志介，　　轂處中央； 為天人轉，　　未轉之輪。」　　鬼神嘆聲， 上衝于天；　　周遍天上，　　乃至梵宮。 諸天始得，　　聞是音聲；　　因是發意， 來詣佛所。　　當其始轉，　　正法輪時； 天龍人鬼，　　海神皆喜。　　即雨天花， 不可稱計；　　眾生蒙賴，　　從苦得安

現代漢語譯本 要勤奮地修行，遵循八聖道，應當以涅槃寂滅為最終的證悟。 應當覺悟到苦的真諦，去除愛慾的執著，以滅盡煩惱為證悟。 修行聖道的人，因此確立修行，其事就能圓滿完成； 我那時，就能獲得智慧的眼睛，明瞭通達四聖諦。 憑藉這四聖諦，為這五人，使其獲得三明解脫； 用堅固的金剛正法智慧之杵，摧毀這五人塵勞煩惱之山。 億萬珍寶的開端，覺悟到正諦之法； 八萬諸天，當時都一起獲得解脫。 地上天龍，鬼神都讚歎：『轉動無上法輪，真是太令人歡喜了！』 善於修持戒律，就像車輪的輻條一樣牢固；調伏身心達到寂滅，就像車輪的輪輞一樣寬廣周全。 精進勤勉，意志堅定，就像車輪的輪轂處於中央； 為天人轉動，從未轉動過的法輪。 鬼神的讚歎聲，上衝到天上；遍佈天上，乃至梵天宮。 諸天開始聽到這個聲音；因此發心，來到佛陀的處所。 當佛陀開始轉動正法輪時；天龍人鬼，海神都歡喜。 即刻降下無數的天花；眾生蒙受恩澤，從痛苦中得到安樂。

English version Diligently cultivate, follow the Eightfold Noble Path; one should take Nirvana, the extinction of suffering, as the ultimate realization. One should awaken to the truth of suffering, remove the attachment to desire, and take the cessation of suffering as the realization. Those who cultivate the Noble Path, thereby establish their practice, and their work will be completely accomplished; At that time, I will attain the eye of wisdom, clearly understanding the Four Noble Truths. Through these Four Noble Truths, for these five people, they will attain the three kinds of wisdom and liberation; With the firm vajra of the Right Dharma and wisdom, shatter the mountain of defilements of these five people. The beginning of countless treasures, awakening to the Right Dharma; Eighty thousand devas, at that time, all together attained liberation. The earth-bound dragons, gods, and spirits all exclaimed: 'Turning the supreme Dharma wheel, how exceedingly joyful it is!' Well-practiced in precepts, like the spokes of a wheel that are firmly fixed; taming the mind to reach tranquility, like the rim of a wheel that is broad and complete. Diligent and persevering, with a firm will, like the hub of a wheel at the center; Turning the wheel for gods and humans, a wheel that has never been turned before. The exclamations of the spirits, soared up to the heavens; pervading the heavens, even to the Brahma palace. The devas began to hear this sound; therefore, they resolved to come to the Buddha's place. When the Buddha began to turn the Right Dharma wheel; the dragons, humans, spirits, and sea gods were all joyful. Immediately, countless heavenly flowers rained down; sentient beings received grace, and obtained peace from suffering.

。 梵天請佛，　　乞轉法輪；　　眾生得度， 於今不息。　　是之福報，　　皆歸梵天； 是故稱號，　　梵福第一。　　其初始轉， 法輪之時；　　佛以甘露，　　先飲五人。 愿使眾生，　　速轉法輪；　　如佛世尊， 說法度人。

佛本行經度寶稱品第十八

久無央數劫，　　所積得善本； 逮得昔所愿，　　先以授五人。 猶如事火祠，　　得酥益增熾； 佛炎超逾彼，　　光明靡不照。 已出五道淵，　　尋便度五人； 始與五沙門，　　德力勝五根。 佛如滿月現，　　與諸弟子俱； 猶如五明星，　　與月俱游處。 時波羅奈城，　　有大長者子； 性慈仁愍達，　　厥名曰寶稱。 居宅如天宮，　　侍使猶天女； 伎樂小罷息，　　稱及女皆眠。 古世福所追，　　應服甘露藥； 前世見死屍，　　慈悲斯須間。 宿善所追及，　　悵然從寐寤； 見諸女如尸，　　居宅猶丘墓

現代漢語譯本 梵天懇請佛陀，請求轉動法輪；讓眾生得以解脫，至今不曾停息。這所有的福報，都歸於梵天；因此稱他為，梵福第一。最初轉動，法輪的時候；佛陀用甘露，先讓五人飲用。愿使眾生，迅速轉動法輪；如同佛陀世尊，說法度化世人。

佛陀本行經度寶稱品第十八

經過無數劫，所積累的善根；終於實現了過去的願望，首先將甘露傳授給五人。猶如祭祀用火，得到酥油會更加旺盛；佛陀的光芒超越了它，光明照耀一切。已經脫離了五道深淵，隨即就度化了五人；開始與五位沙門，他們的德行力量勝過五根。佛陀如同滿月出現，與眾弟子在一起；猶如五顆明星，與月亮一同執行。當時波羅奈城，有一位大長者的兒子；天性慈悲仁愛通達，他的名字叫做寶稱。他的住所如同天宮，侍女如同天女；歌舞稍微停止，寶稱和侍女都睡著了。這是過去世的福報所追隨，應該服用甘露妙藥；前世看到死屍，曾短暫地生起慈悲心。宿世的善根所追及，他悵然地從睡夢中醒來；看到侍女如同屍體，住所如同墳墓。

English version Brahma requested the Buddha to turn the Dharma wheel; so that sentient beings could be liberated, and this has not ceased to this day. All this merit is attributed to Brahma; therefore, he is called the first in Brahma's blessings. When the Dharma wheel was first turned; the Buddha first gave the nectar to five people to drink. May all sentient beings, quickly turn the Dharma wheel; just like the Buddha, the World Honored One, who teaches and liberates people.

The Eighteenth Chapter of the Buddha's Deeds Sutra: The Chapter of Saving Ratnakara

After countless eons, the accumulated roots of goodness; finally fulfilled the past wishes, first imparting the nectar to five people. Just like a fire sacrifice, where adding ghee makes it burn more intensely; the Buddha's light surpasses it, illuminating everything. Having escaped the abyss of the five paths, he immediately liberated five people; beginning with five ascetics, whose virtue and power surpassed the five senses. The Buddha appeared like a full moon, together with his disciples; like five stars, traveling with the moon. At that time, in the city of Varanasi, there was the son of a great elder; who was naturally compassionate and understanding, his name was Ratnakara. His residence was like a heavenly palace, his maids like heavenly maidens; when the music and dance paused, Ratnakara and the maids fell asleep. This was due to the merit of past lives, he was destined to receive the nectar of immortality; in a past life, he had seen a corpse and briefly felt compassion. Due to the good karma of past lives, he awoke from his sleep with a sense of loss; seeing the maids like corpses, and his residence like a tomb.

。 其心懷慘忤，　　舉手悲嘆曰： 「吾今遭厄難，　　大苦患之中。 自然生善心，　　唯樂無為安； 欲樂難久保，　　善樂斯須耳。 當從何路逃？　　於何自藏匿？ 不遭無常火，　　無恐怖之處。 誰於世可恃？　　吾當何所怙？ 誰當從愛慾，　　深泥中見拔？」 於是舍愛慾，　　徐下金寶床； 因便履寶屣，　　其價直百千。 居宅城門戶，　　皆自然夜開； 即明曉如晝，　　其心懷狐疑。 天于上空中，　　懷慈告令悅： 「仁遠建志性，　　莫顧懈遲久。 佛世間聖師，　　今去是不遠； 停立相望待，　　如牛求母犢。 仁當於今日，　　建無極大利； 淫慾如群魚，　　迷惑之回波。 以乘上精進，　　第一牢桴材； 度諸苦淵海，　　期必在今日。」 時童子寶稱，　　行正流泣測； 遙舉手向佛，　　悲聲而嘆曰： 「惟尊我今困，　　于老病死苦； 愿尊常為歸，　　濟我斯苦患

現代漢語譯本 他心中充滿悲傷和痛苦，舉起手來悲嘆道： 『我如今遭遇災難，正處於巨大的苦難之中。 自然而然地產生善良的心，只喜歡無為的安寧； 但這種快樂難以長久保持，善良的快樂也只是短暫的。 我應當從哪條路逃脫？又在哪裡可以藏身？ 哪裡沒有無常之火的威脅，沒有恐懼的地方？ 在這世上，我能依靠誰？我應當依附於什麼？ 誰能將我從愛慾的深泥中拔出來？』 於是他捨棄了愛慾，緩緩地走下金銀珠寶裝飾的床； 然後穿上價值千金的寶鞋。 他居住的宅院和城門，都自然地在夜裡打開； 隨即天亮如白晝，他心中充滿疑惑。 天空中傳來慈悲的聲音，令他感到喜悅： 『仁者啊，要堅定你的志向，不要顧慮懈怠和遲疑。 佛是世間的聖師，現在離你不遠； 他正停下來等待著你，就像小牛尋找母牛一樣。 你應當在今天，建立無上的利益； 淫慾就像一群魚，在迷惑的波浪中迴旋。 要乘著精進的船，這第一堅固的木筏； 渡過一切苦難的深淵，期望就在今天。』 這時，童子寶稱，一邊行走一邊流著眼淚； 他遙遙地舉起手向佛，悲傷地嘆息道： 『唯有尊者，我如今被困於衰老、疾病和死亡的痛苦之中； 愿尊者永遠是我的歸宿，救濟我脫離這些苦難。』

English version His heart was filled with sorrow and pain, and he raised his hands and lamented: 'I am now encountering calamity, in the midst of great suffering. Naturally, a kind heart arises, only delighting in the peace of non-action; But this joy is difficult to maintain for long, and the joy of goodness is only fleeting. From which path should I escape? And where can I hide myself? Where is there no threat of the fire of impermanence, no place of fear? In this world, who can I rely on? To what should I cling? Who can pull me out from the deep mud of desire?' Then he abandoned desire and slowly stepped down from the bed adorned with gold and jewels; And then put on precious shoes worth a thousand gold. The house he lived in and the city gates all opened naturally at night; Immediately it became as bright as day, and his heart was filled with doubt. From the sky above, a compassionate voice came, making him feel joyful: 'Benevolent one, establish your will, do not be concerned with laziness and hesitation. The Buddha is the holy teacher of the world, and he is not far from you now; He is stopping and waiting for you, like a calf seeking its mother. You should establish supreme benefit today; Lust is like a school of fish, swirling in the waves of delusion. You must ride the boat of diligence, this first and most solid raft; Cross the abyss of all suffering, the expectation is today.' At this time, the boy Bao Cheng, while walking, shed tears; He raised his hands towards the Buddha from afar, and sighed sadly: 'Only the honored one, I am now trapped in the suffering of old age, sickness, and death; May the honored one always be my refuge, and deliver me from these sufferings.'

。」 佛時遙告以，　　梵柔軟凈音： 「是間有安靜，　　無苦患之處； 有八賢聖路，　　寂滅甚清涼。 速來詣吾所，　　當爲汝作歸。」 寶稱聞是教，　　喜踴意充益； 猶如遭旱熱，　　自洗清凈池。 尋聲至佛所，　　稽首世尊足； 唯如妙華樹，　　為風所吹顛。 體瓔珞服飾，　　心怛然不著； 宿福今運會，　　畢竟獲羅漢。 佛見寶稱心，　　內慚體瓔珞； 沙門事俱辨，　　因告語之曰： 「飾容內純善，　　第一勝諸根； 是謂成吾法，　　不以托外服。 其有內心端，　　表裡相應順； 道門為之開，　　不可恃虛服。」 緣寶稱功德，　　四友因得度； 滿成與無怙，　　牛呞及善與。 將五十童子，　　得度脫諸苦； 彼諸世尊邊，　　始六十羅漢。 時佛以梵音，　　告諸弟子曰： 「汝等已度苦，　　曠然清涼安。 眾生沈愛慾，　　受苦可憐傷； 卿等宜慈愍，　　諸方宣化度

現代漢語譯本 佛陀當時遙遠地告訴他，用梵天般柔和清凈的聲音： 『這裡有安靜的地方，沒有痛苦和憂患； 有八條賢聖之路，寂靜涅槃非常清涼。 快來我這裡，我將為你指引歸宿。』 寶稱聽到這些教誨，歡喜得心潮澎湃； 就像遭遇乾旱酷熱，突然沐浴在清澈的池水中。 他循著聲音來到佛陀面前，頂禮世尊的雙足； 就像一棵美麗的鮮花樹，被風吹得搖曳。 他身上的瓔珞服飾，內心已然不再執著； 宿世的福報今生顯現，最終證得阿羅漢果位。 佛陀看到寶稱內心，因佩戴瓔珞而感到慚愧； 他已經具備了沙門應有的品行，於是告訴他說： 『外表裝飾不如內心純善，內心純善才是第一，勝過一切感官； 這才是成就我佛法的方式，而不是依靠外在的服飾。 如果內心端正，表裡如一， 那麼通往真理的大門就會為他敞開，不可依賴虛假的服飾。』 因為寶稱的功德，他的四位朋友也因此得度； 他們是滿成、無怙、牛呞和善與。 他們帶著五十個童子，都得以解脫痛苦； 在世尊身邊，最初有了六十位阿羅漢。 當時佛陀用梵音，告訴眾弟子說： 『你們已經度脫了苦海，獲得了曠闊的清涼安樂。 眾生沉溺於愛慾之中，遭受痛苦實在可憐； 你們應該慈悲憐憫他們，到各處宣揚教化，普度眾生。

English version The Buddha then remotely told him, with a soft and pure Brahma-like voice: 'Here is a place of tranquility, free from suffering and worries; There are eight noble paths, the stillness of Nirvana is very cool. Come quickly to me, and I will guide you to your refuge.' Upon hearing these teachings, Bao Cheng was filled with joy and his heart surged; It was like encountering scorching heat and suddenly bathing in a clear pool. He followed the sound to the Buddha, bowing at the feet of the World Honored One; Like a beautiful flower tree, swaying in the wind. The ornaments and clothing on his body, his heart no longer clung to them; The blessings of past lives manifested in this life, and he finally attained Arhatship. The Buddha saw Bao Cheng's heart, feeling ashamed for wearing ornaments; He already possessed the qualities of a Shramana, so he told him: 'External adornment is not as good as inner purity, inner purity is the first and surpasses all senses; This is the way to achieve my Dharma, not by relying on external clothing. If the heart is upright, and the inner and outer are consistent, Then the door to truth will be opened for him, one should not rely on false adornments.' Because of Bao Cheng's merits, his four friends were also liberated; They were Man Cheng, Wu Hu, Niu Chi, and Shan Yu. They, along with fifty children, were all freed from suffering; By the side of the World Honored One, there were initially sixty Arhats. At that time, the Buddha, with a Brahma-like voice, told his disciples: 'You have already crossed the sea of suffering, and obtained vast coolness and peace. Sentient beings are immersed in desires, suffering is truly pitiful; You should have compassion for them, and go to all places to preach and liberate all beings.'

。」 分佈遣弟子，　　於是獨遊行； 乃至野象澤，　　因求止宿處。 現神光晃昱，　　以降毒害龍； 顯神足變化，　　種種奇妙好。 佛憍慢已盡，　　又化諸憍慢； 度第一迦葉，　　居野象澤者。 然後以次度，　　迦葉之二弟； 三兄弟門徒，　　千人成無著。 佛與是三人，　　功德甚巍巍； 法則及惠施，　　禁戒威儀善。 將從千弟子，　　名眾師之師； 慈愍度竭王，　　行詣王舍城。 有宿德之人，　　典領摩竭境； 以善居王位，　　德善逾眾生。 聞佛大聖尊，　　來入國境內； 聞即心喜踴，　　整嚴往迎佛。 王駕躬自出，　　與大極自軍； 王瓶沙妙容，　　眾王中最殊。 如釋從諸天，　　俱出其天宮； 嚴威儀導從，　　往見梵天時。 與諸重臣屬，　　始從城中出； 執轉輪聖王，　　出遊之威儀。 與諸神寶臣，　　前後俱導從； 極世之嚴飾，　　殊妙無有比

現代漢語譯本 （佛陀）分散派遣弟子，於是獨自一人； 乃至來到野象澤，尋找可以止宿的地方。 （佛陀）顯現神光閃耀，降伏了有毒害的龍； 顯現神足變化，種種奇妙美好。 佛陀的驕慢已經消除，又教化了其他驕慢的人； 度化了第一位迦葉，住在野象澤的人。 然後依次度化了迦葉的兩個弟弟； 三兄弟的門徒，一千人都成就了無著。 佛陀與這三個人，功德非常偉大； 他們的法則和佈施，禁戒和威儀都很好。 （佛陀）將帶領一千弟子，被稱為眾師之師； 慈悲憐憫地度化了竭王，前往王舍城。 有一位有德行的長者，掌管著摩竭陀國； 他以善行治理國家，德行超越了眾生。 聽說佛陀大聖尊，來到他的國境內； 聽到後心中歡喜雀躍，整理儀容前去迎接佛陀。 國王親自駕車出城，帶著眾多大臣和軍隊； 瓶沙王的容貌非常美好，在眾王中最為殊勝。 如同帝釋天帶著諸天，一同走出天宮； 威儀莊嚴地引導隨從，前去拜見梵天時。 與眾多重臣下屬，剛從城中出來； 執持著轉輪聖王的威儀，出遊一般。 與眾多神寶大臣，前後一起引導隨從； 世間最極致的裝飾，殊勝美妙無與倫比。

English version He dispersed his disciples, and then was alone; Until he reached the Wild Elephant Marsh, seeking a place to stay. He manifested divine light, subduing the poisonous dragon; He displayed miraculous transformations, all kinds of wonderful and beautiful things. The Buddha's arrogance was gone, and he also transformed the arrogant; He converted the first Kasyapa, who lived in the Wild Elephant Marsh. Then he converted Kasyapa's two younger brothers in turn; The three brothers' disciples, a thousand people, all achieved non-attachment. The Buddha and these three, their merits were very great; Their rules and charity, precepts and dignified conduct were all good. He would lead a thousand disciples, known as the teacher of teachers; With compassion, he converted King Bimbisara, and went to Rajagriha. There was a virtuous elder, who governed the land of Magadha; He ruled the country with goodness, his virtue surpassing all beings. Hearing that the Buddha, the great sage, had come into his kingdom; Upon hearing this, his heart leaped with joy, and he prepared to greet the Buddha. The king himself drove out of the city, with many ministers and troops; King Bimbisara's appearance was very beautiful, the most outstanding among all kings. Like Indra with the gods, coming out of their heavenly palace; Solemnly leading his retinue, when going to see Brahma. With many important ministers and subordinates, just coming out of the city; Holding the dignity of a Chakravartin king, as if on an outing. With many divine treasure ministers, leading and following; The most extreme decorations in the world, uniquely wonderful and incomparable.

。 象馬車人從，　　聲震於雲中； 婦女臨路觀，　　服飾如電曜。 諸城門各出，　　填塞四衢路； 猶如山諸谷，　　秋雨暴水出。 諸王中雄猛，　　行近至佛前； 佛奮金色光，　　照曜諸樹間。 以佛之威神，　　曜澤令金色； 王愕然歡喜，　　顧謂傍臣曰： 「聽聲視其色，　　禮儀甚相應； 如吾諦熟觀，　　誠實妙寶器。」 智慧之大海，　　眾善之寶藏； 遙視其容貌，　　佛以慈相示。 王不勝歡喜，　　便下其寶車； 如日出于云，　　下沒西山崗。 罷王五威儀，　　步進詣佛所； 五體禮佛足，　　盡心謙恭敬。 叉手仰視佛，　　甚妙意無厭； 喜敬心無量，　　身衣毛皆豎。 禮竟就位坐，　　形容益殊好； 一心熟觀佛，　　猶寶須彌山。 三自稱名號，　　因白世尊曰： 「今視世尊顏，　　心終無厭足。 佛興世奇快，　　為三界作歸； 今日喜踴躍，　　情懷心逸豫

現代漢語譯本 如同馬車伕從遠處而來，聲音震動在雲層之中； 婦女們在路邊觀看，她們的服飾如同閃電般耀眼。 各個城門都涌出人群，填滿了四通八達的道路； 就像山谷中，秋雨過後暴漲的洪水涌出一般。 諸位國王中最雄猛的那位，行進到佛陀面前； 佛陀煥發出金色的光芒，照耀在樹木之間。 憑藉佛陀的威嚴神力，光芒照耀得一切都呈現金色； 國王驚訝而歡喜，回頭對身邊的臣子說： 『聽這聲音，看這光色，禮儀是如此的相稱；』 『如果我仔細觀察，他真是個真實而美妙的寶器。』 他是智慧的海洋，是眾多善行的寶藏； 遠遠地看著他的容貌，佛陀以慈祥的面容示人。 國王欣喜若狂，便從他的寶車上下來； 如同太陽從雲層中升起，又落下在西邊的山崗。 他停止了國王的五種威儀，步行前往佛陀所在之處； 五體投地禮拜佛陀的雙足，盡心盡力地謙虛恭敬。 他合掌仰視佛陀，心中感到無比美妙，沒有絲毫厭倦； 喜悅和敬畏之心無法估量，身上的汗毛都豎了起來。 禮拜完畢后，他就在一旁坐下，容貌更加顯得美好； 他一心一意地注視著佛陀，如同注視著珍貴的須彌山。 他三次自稱名號，然後對世尊說道： 『如今看著世尊的容顏，我的心永遠不會感到厭倦。』 『佛陀出世真是太快了，為三界眾生提供了歸宿；』 『今天我歡喜雀躍，心情無比的舒暢。』

English version Like a charioteer coming from afar, the sound reverberated in the clouds; Women watched by the roadside, their attire as dazzling as lightning. People poured out from every city gate, filling the roads in all directions; It was like a flash flood bursting forth in the valleys after an autumn rain. The most valiant among the kings approached the Buddha; The Buddha emitted golden light, illuminating the trees. By the Buddha's majestic power, the light shone, making everything appear golden; The king was astonished and delighted, turning to his ministers and saying: 'Listen to the sound, look at the light, the ceremony is so fitting;' 'If I observe carefully, he is truly a real and wonderful treasure.' He is the ocean of wisdom, the treasure of numerous good deeds; Looking at his countenance from afar, the Buddha showed a compassionate face. The king was overjoyed and descended from his precious chariot; Like the sun rising from the clouds and setting on the western hills. He ceased his five royal dignities and walked to where the Buddha was; He prostrated himself at the Buddha's feet, with utmost humility and respect. He clasped his hands and looked up at the Buddha, feeling boundless wonder, without any weariness; His joy and reverence were immeasurable, and the hairs on his body stood on end. After the prostration, he sat to one side, his appearance even more beautiful; He gazed intently at the Buddha, as if gazing at the precious Mount Sumeru. He proclaimed his name three times, then said to the World Honored One: 'Now, looking at the World Honored One's face, my heart will never be weary.' 'The Buddha's appearance in the world is so swift, providing refuge for all beings in the three realms;' 'Today I am joyful and leaping, my heart is exceedingly at ease.'

。 豫睹計明諦，　　快舍聖王位， 天世人所敬，　　其宜實應當。 度身至安處，　　充滿眾生愿； 今禮世尊足，　　身命歸於佛。」 王于佛前坐，　　僉然自撿整； 系眼睛于佛，　　熟視心不動。 專精在守意，　　如蜂向花樹； 兼加謙恪心，　　渴仰欲聞經。 佛以八種聲，　　為王廣說法： 「諸根及心意，　　六情緣起色。 起滅不停息，　　猶如水中泡； 諸根之起滅，　　王當諦覺知。 如下種于地，　　必有萌芽生； 芽非種種非，　　芽王當審覺。 非本不離本，　　諸情意如是； 生死之顛倒，　　相因緣生滅。」 王聞是深法，　　心為之悚然； 即度生死淵，　　逮得慧眼凈。 侍從萬二千，　　皆蒙得解脫； 上諸天八萬，　　逮得甘露藥。 爾時佛聖師，　　游止竹林園； 慈愍眾生故，　　晝夜奮光明。 比丘名馬師，　　順威儀早起； 啟辭白世尊，　　欲入城分衛

現代漢語譯本 預先看到真理的明晰， 快速捨棄神聖的王位， 受到天上人間尊敬的， 這樣做確實是應當的。

衡量自身到達安穩之處， 滿足所有眾生的願望； 現在禮拜世尊的足， 身命歸依于佛陀。

國王在佛前坐下， 全都自我約束整理； 將眼睛專注于佛陀， 仔細觀看內心不動搖。

專心致志地守護意念， 如同蜜蜂飛向花樹； 更加謙虛恭敬， 渴望聽聞佛經。

佛陀用八種聲音， 為國王廣泛說法： 『諸根以及心意， 六種情慾緣起於色。

生起和滅亡不停息， 猶如水中的泡沫； 諸根的生起和滅亡， 國王應當仔細覺知。

如下種子種在地上， 必定會有萌芽生長； 萌芽既不是種子也不是非種子， 萌芽國王應當審慎覺察。

不是根本卻不離根本， 各種情慾意念也是這樣； 生死的顛倒， 相互因緣而生滅。』

國王聽到這深奧的佛法， 內心為之震驚； 立即度過生死深淵， 獲得清凈的智慧之眼。

侍從一萬二千人， 都蒙受解脫； 天上的八萬諸神， 獲得甘露妙藥。

那時佛陀聖師， 在竹林園游止； 因為慈悲憐憫眾生， 日夜散發光明。

比丘名叫馬師， 遵循威儀早起； 向世尊稟告辭行， 想要入城乞食。

English version Having foreseen the clarity of truth, Quickly abandoning the sacred kingly throne, Being respected by both heaven and earth, It is indeed proper to do so.

Measuring oneself to reach a place of peace, Fulfilling the wishes of all beings; Now bowing at the feet of the World Honored One, My life and body return to the Buddha.

The king sat before the Buddha, All self-disciplined and composed; Fixing his eyes upon the Buddha, Watching intently with an unwavering heart.

Concentrating on guarding his thoughts, Like a bee drawn to a flowering tree; Adding humility and reverence, Eagerly desiring to hear the scriptures.

The Buddha, with eight kinds of voice, Spoke extensively to the king: 'The senses and the mind, The six emotions arise from form.

Arising and ceasing without rest, Like bubbles in water; The arising and ceasing of the senses, O King, you should carefully perceive.

Like a seed sown in the ground, There will surely be a sprout growing; The sprout is neither the seed nor not the seed, The sprout, O King, you should carefully observe.

Not the root yet not apart from the root, The various emotions and thoughts are like this; The reversal of birth and death, Arise and cease due to mutual causes.'

The king, hearing this profound Dharma, His heart was shaken; Immediately crossing the abyss of birth and death, Attaining the pure eye of wisdom.

Twelve thousand attendants, All received liberation; Eighty thousand gods in the heavens, Attained the nectar of immortality.

At that time, the Buddha, the holy teacher, Was dwelling in the Bamboo Grove Garden; Out of compassion for all beings, Shining light day and night.

A monk named Ashvajit, Following the proper conduct, rose early; Taking leave, he reported to the World Honored One, Desiring to enter the city for alms.

。 佛告今出行，　　若卒逢異學； 當以四諦頌，　　次第為解說。 時聞聖師教，　　頂受而奉承， 為其四大故，　　行詣王舍城， 寂然息心行，　　目視不離前。 外學甚明達，　　厥名曰受訓， 見妙異威儀，　　敬心而往問： 「新威儀寂滅，　　唯告示其意。 是何奇寶山，　　為仁最上師？ 仁是何寶顆？　　從何山迸出？ 是何智慧樹，　　所戴鮮好花？ 為從何師日，　　仁光所從出？ 是何慧清池，　　乃生是芙蓉？ 仁師有何教？　　是誰見告示？」 「有王甘蔗族，　　釋種王之子； 舍家學成佛，　　為普世聖師。 仁當覺吾師，　　天人聖賢師； 我適始初學，　　生年既幼稚。 佛法廣且深，　　所說甚精微； 今當精現說，　　聖師之言教。 覺苦苦起無，　　又知苦所滅； 所以苦滅道，　　聖師所頒宣。」 彼聞是四句，　　心即霍停止； 憂婆替即時，　　逮得慧眼凈

現代漢語譯本 佛陀告訴他們現在可以出發了，如果途中突然遇到其他學派的人； 應當用四諦的偈頌，依次為他們解釋說明。 當時他們聽聞聖師的教誨，都恭敬地接受並奉行， 爲了四大（地、水、火、風）的緣故，他們前往王舍城， 寂靜地收攝心念行走，目光不離開前方。 外道學派中有一個非常明達的人，他的名字叫受訓， 看到他們奇妙的威儀，心生敬意便上前詢問： 『你們這新的寂靜威儀，請告訴我其中的含義。 是哪座奇特的寶山，出了您這樣最偉大的老師？』 『您是哪顆寶珠？從哪座山迸發出來的？』 『是哪棵智慧樹，開出您所佩戴的鮮艷美好的花朵？』 『是從哪位老師的太陽那裡，發出您這樣的光芒？』 『是哪片智慧清澈的池塘，才生長出您這樣的芙蓉？』 『您的老師有什麼教誨？是誰見證並傳達的？』 『有一位甘蔗族的國王，是釋迦族的王子；』 『他捨棄家庭修行成佛，成為普世的聖師。』 『您應當認識我的老師，他是天人聖賢的老師；』 『我只是剛剛開始學習，年紀還很幼稚。』 『佛法廣博而深奧，所說的非常精微；』 『現在我將簡要地說明，聖師的言教。』 『覺悟到苦，苦的生起，以及苦的滅盡；』 『還有導致苦滅的道路，這是聖師所宣說的。』 他聽聞這四句話，心立刻就停止了妄動； 憂婆替當時，就獲得了清凈的慧眼。

English version The Buddha told them to set out now, if they suddenly encountered other schools of thought; They should use the verses of the Four Noble Truths, explaining them in order. At that time, they heard the teachings of the holy teacher, respectfully accepted and followed them, For the sake of the four great elements (earth, water, fire, wind), they went to the city of Rajagriha, Walking quietly with their minds collected, their eyes not leaving the path ahead. Among the external schools of thought, there was a very intelligent person, whose name was Su-xun, Seeing their wonderful demeanor, he respectfully approached and asked: 'This new peaceful demeanor of yours, please tell me its meaning.' 'Which extraordinary treasure mountain produced a teacher as great as you?' 'What jewel are you? From which mountain did you spring forth?' 'Which wisdom tree has blossomed into the bright and beautiful flowers you wear?' 'From which teacher's sun does your light emanate?' 'Which clear pool of wisdom has given rise to a lotus like you?' 'What are your teacher's teachings? Who has witnessed and conveyed them?' 'There was a king of the Sugarcane clan, a prince of the Shakya clan;' 'He renounced his family to practice and become a Buddha, becoming a holy teacher for the world.' 'You should know my teacher, he is the teacher of gods, humans, and sages;' 'I have only just begun to learn, and my age is still young.' 'The Buddha's teachings are vast and profound, what is said is very subtle;' 'Now I will briefly explain, the holy teacher's teachings.' 'Realizing suffering, the arising of suffering, and the cessation of suffering;' 'And the path that leads to the cessation of suffering, this is what the holy teacher has proclaimed.' Upon hearing these four sentences, his mind immediately stopped its wandering; Upavata at that time, attained the pure eye of wisdom.

。 因為目犍連，　　再遍說四句； 應時見道跡，　　俱行詣佛所。 與五百門徒，　　稽首敬禮佛； 發聲稱沙門，　　威儀即備悉。 二賢先見道，　　俱逮羅漢果； 一者智慧最，　　二者神足備。 二賢侍世尊，　　猶如左右臂； 共輔翼于佛，　　如王者賢臣。 時有大姓子，　　名曰藥樹生； 舍金色妙英，　　剃頭被袈裟。 于多子野澤，　　見佛陳本行： 「今始得睹佛，　　一切智聖師。」 叉手戴頂上，　　向佛遙稽首： 「佛是我聖師，　　我是佛弟子。」 佛以妙梵音，　　慈心告之曰： 「善來賢明士，　　適遇會良時。」 佛應順本行，　　為說深妙法； 散其塵勞聚，　　即時逮果證。 與三聖弟子，　　光顯一切智； 猶月十五日，　　與三明星俱。 適從舍衛國，　　奉使至王舍； 財富好施與，　　厥名曰須達。 到適聞佛名，　　喜踴躍無量； 舉身衣毛豎，　　夜不能眠寐

現代漢語譯本 因為目犍連，再次宣說了四句偈語； 他們應時見到了道跡，一同前往佛陀所在之處。 與五百門徒一起，他們向佛陀稽首敬禮； 發出聲音自稱沙門，威儀立即完備。 兩位賢者先見道，都證得了羅漢果位； 一位智慧最為卓越，另一位神足通具足。 兩位賢者侍奉世尊，猶如左右臂膀； 共同輔佐佛陀，如同君王的賢臣。 當時有一位大姓之子，名叫藥樹生； 捨棄了金色美好的光彩，剃頭穿上了袈裟。 在多子野澤，他見到佛陀並陳述了自己的本行： 『如今才得以見到佛陀，這位一切智的聖師。』 他雙手合十舉過頭頂，向佛陀遙遙稽首： 『佛陀是我的聖師，我是佛陀的弟子。』 佛陀用美妙的梵音，慈悲地告訴他說： 『善來，賢明之士，你恰好遇到了良機。』 佛陀應順他的本行，為他宣說了深奧微妙的佛法； 驅散了他塵世的煩惱，他即刻證得了果位。 與三位聖弟子一起，他們光顯了一切智； 猶如十五的滿月，與三顆明星一同閃耀。 當時，須達從舍衛國，奉命出使來到王舍城； 他財富眾多，樂於佈施，他的名字叫須達。 他到達后聽聞佛陀的名號，歡喜踴躍，無法計量； 全身汗毛豎立，夜晚無法入睡。

English version Because of Maudgalyayana, he again spoke four verses; They saw the path in due time, and together went to where the Buddha was. With five hundred disciples, they bowed their heads and paid homage to the Buddha; They proclaimed themselves as monks, and their demeanor was immediately complete. The two wise men first saw the path, and both attained the Arhat fruit; One was the most outstanding in wisdom, and the other was endowed with supernatural powers. The two wise men served the World Honored One, like his left and right arms; Together they assisted the Buddha, like wise ministers to a king. At that time, there was a son of a great clan, named Yaksha-tree-born; He abandoned his golden and beautiful splendor, shaved his head, and wore the kasaya. In the wilderness of many children, he saw the Buddha and stated his original practice: 'Now I have finally seen the Buddha, the all-knowing holy teacher.' He clasped his hands above his head, and bowed remotely to the Buddha: 'The Buddha is my holy teacher, and I am a disciple of the Buddha.' The Buddha, with his wonderful Brahma voice, compassionately told him: 'Welcome, wise and bright man, you have met a good opportunity.' The Buddha, in accordance with his original practice, spoke the profound and subtle Dharma for him; Scattering his worldly afflictions, he immediately attained the fruit of enlightenment. Together with the three holy disciples, they illuminated all wisdom; Like the full moon on the fifteenth day, shining together with three stars. At that time, Sudatta, from the country of Shravasti, was sent on a mission to Rajagriha; He was wealthy and generous, and his name was Sudatta. Upon arriving, he heard the name of the Buddha, and was overjoyed beyond measure; His body hair stood on end, and he could not sleep at night.

。 夜半至佛所，　　到即得見佛； 五體禮佛足，　　情甚懷歡欣。 「汝以愛法故，　　除損睡眠耶？ 夜喜故詣吾，　　必獲其善報。」 施戒及智慧，　　嘆譽生天安； 淫慾之瑕穢，　　廣說若干法。 猶如凈好㲲，　　入染受色鮮； 時長者須達，　　受入泥洹池。 久發願求佛，　　欲於世興出； 度脫眾生苦，　　所誓今已滿。 從生死苦厄，　　度無數眾生； 導以正平路，　　徑趣泥洹城。 如其本所愿，　　各各從意得； 往古得度者，　　盡服甘露味。 皆尋得安隱，　　不危墜之處； 聞已樂學者，　　當入泥洹城。

佛本行經廣度品第十九

獨為一切護，　　獨為世間師； 為天人為導，　　號佛天中天。 長夜在塵勞，　　久處昏眠者； 擊正法之鼓，　　以寤所應度。 五嶽所擁繞，　　羅閱祇城中； 度王弟攦黑，　　及群眾八萬

現代漢語譯本 半夜來到佛陀所在之處，一到那裡就見到了佛陀； 五體投地禮拜佛足，心中非常歡喜。 『你因為喜愛佛法，所以才減少睡眠嗎？』 『因為歡喜的緣故，你夜裡來見我，必定會獲得好的報應。』 佈施、持戒和智慧，讚歎這些能使人昇天安樂； 淫慾的污穢，廣泛地講述了許多佛法。 就像乾淨美好的布匹，放入染缸就能染上鮮艷的顏色； 長者須達，接受並進入了涅槃之池。 很久以前就發願求佛，希望佛陀在世間出現； 救度眾生的苦難，所發的誓言現在已經圓滿。 從生死苦難中，救度了無數眾生； 引導他們走上正道，直接通往涅槃之城。 就像他們原本所希望的那樣，每個人都如願以償； 過去被救度的人，都嚐到了甘露的滋味。 都找到了安穩，沒有危險墜落的地方； 聽到佛法並樂於學習的人，都將進入涅槃之城。

《佛本行經·廣度品第十九》

獨自守護一切，獨自做世間的導師； 為天人和人指引方向，號稱佛陀，天中之天。 長久以來在塵世勞苦，長期處於昏睡狀態的人； 敲響正法的鼓聲，來喚醒那些應該被救度的人。 在五嶽環繞的羅閱祇城中； 救度了國王的弟弟攦黑，以及八萬群眾。

English version Arriving at the Buddha's place in the middle of the night, one sees the Buddha immediately upon arrival; Prostrating with five limbs to the Buddha's feet, the heart is filled with great joy. 'Is it because you love the Dharma that you have reduced your sleep?' 'Because of joy, you come to see me at night, you will surely receive good rewards.' Giving, keeping precepts, and wisdom, praising these brings heavenly peace; The defilement of lust, extensively explaining many aspects of the Dharma. Just like a clean and beautiful cloth, when put into a dye vat, it takes on a bright color; The elder Sudatta, accepts and enters the pool of Nirvana. Long ago, he made a vow to seek Buddhahood, wishing for the Buddha to appear in the world; To liberate beings from suffering, the vows made are now fulfilled. From the suffering of birth and death, countless beings have been liberated; Guiding them onto the right path, directly towards the city of Nirvana. Just as they originally wished, each one gets what they desired; Those who were liberated in the past, have all tasted the flavor of nectar. All have found peace and security, a place where there is no danger of falling; Those who hear the Dharma and are eager to learn, will enter the city of Nirvana.

The Nineteenth Chapter of the Buddha's Deeds: The Extensive Liberation

Alone protecting all, alone being the teacher of the world; Guiding gods and humans, called the Buddha, the supreme among gods. Those who have long been toiling in the dust of the world, and have long been in a state of slumber; Striking the drum of the true Dharma, to awaken those who should be liberated. In the city of Rajagriha, surrounded by the five sacred mountains; Liberated the king's brother, Lihēi, and a crowd of eighty thousand.

。 長者號勇猛，　　慳垢蔽其目； 先濟化炎光，　　並度醫耆域。 王舍城國內，　　迦羅衛首家； 世尊光逾日，　　小火欲焚佛。 法雨洗其心，　　三垢之盛火； 毒飯及塵冥，　　一時普消殄。 隨提大國中，　　達士如梵天； 度名聞梵志，　　號曰梵摩逾。 香特大國王，　　目如紺蓮葉； 為解六種法，　　令覺正見諦。 有山名道術，　　特顯如金山； 心凈有智慧，　　沐浴俗解脫。 有十六梵志，　　號曰度彼岸； 及餘六萬人，　　同時皆得道。 時眾祐福田，　　往詣處聚中； 於時彼聚中，　　有大姓梵志。 有名聞重齒，　　時欲大祠祀； 斷祠祀疑網，　　立之於正路。 時在隨提山，　　帝釋石室中； 時佛處其中，　　不動如太山。 天樂般遮翼，　　歌頌覺寤佛； 以清凈甘露，　　飲天王帝釋。 懷害多瞋怒，　　捷疾甚暴風； 小指為額鬘，　　迷惑癡狂走

現代漢語譯本 長者氣勢勇猛，卻被慳吝的污垢遮蔽了雙眼； 佛陀先以慈悲之光照耀他，並度化他進入醫治衰老的境界。 在王舍城國內，迦羅衛是首屈一指的家族； 世尊的光芒勝過太陽，而小小的火焰卻想焚燒佛陀。 佛陀以法雨洗滌他的內心，熄滅了貪嗔癡三毒的熊熊烈火； 毒飯和塵世的黑暗，一時之間全部消散。 在隨提大國中，有通達事理的人如同梵天一般； 佛陀度化了名聞遐邇的婆羅門，他的名字叫做梵摩逾。 香特大國王，他的眼睛如同青蓮花瓣一般； 佛陀為他解釋了六種法，使他覺悟了正確的見諦。 有一座山名叫道術，特別顯眼如同金山一般； 內心清凈有智慧的人，沐浴在俗世的解脫之中。 有十六位婆羅門，號稱已經度過彼岸； 以及其餘的六萬人，同時都證得了道果。 當時大眾作為福田，前往人群聚集的地方； 在那個聚集的地方，有一位大姓的婆羅門。 他名叫聞重齒，當時正想舉行大型的祭祀； 佛陀斷除了他祭祀的疑惑，使他走上了正道。 當時佛陀在隨提山，帝釋天的石室之中； 當時佛陀身處其中，不動如泰山一般。 天樂般遮翼，歌頌著覺悟的佛陀； 用清凈的甘露，滋養著天王帝釋。 心中懷著怨恨，充滿憤怒，行動迅猛如暴風； 將小指當作額頭的裝飾，迷惑癡狂地奔走。

English version The elder was brave and fierce, but his eyes were blinded by the filth of stinginess; The Buddha first illuminated him with the light of compassion, and led him to the realm of healing old age. In the kingdom of Rajagriha, the family of Kalavai was the foremost; The World Honored One's light surpassed the sun, yet a small fire sought to burn the Buddha. The Buddha washed his heart with the rain of Dharma, extinguishing the raging fire of the three poisons of greed, anger, and ignorance; The poisoned rice and the darkness of the world, all vanished at once. In the great kingdom of Suheti, there were those who understood the truth like Brahma; The Buddha converted the renowned Brahmin, whose name was Brahma Yu. King Shanta, his eyes like the petals of a blue lotus; The Buddha explained the six dharmas to him, enabling him to awaken to the correct view of truth. There was a mountain named Daoshu, particularly prominent like a golden mountain; Those with pure hearts and wisdom bathed in the liberation of the mundane world. There were sixteen Brahmins, known as those who had crossed the other shore; And the remaining sixty thousand people, all attained enlightenment at the same time. At that time, the assembly, as fields of merit, went to the place where people gathered; In that gathering place, there was a Brahmin of a great lineage. His name was Wen Chongchi, and at that time he was planning to hold a large sacrifice; The Buddha dispelled his doubts about the sacrifice, and set him on the right path. At that time, the Buddha was on Mount Suheti, in the stone chamber of Indra; At that time, the Buddha was there, unmoving like Mount Tai. The heavenly music of Pancha-shikha, sang praises of the awakened Buddha; Nourishing the heavenly king Indra with pure nectar. Harboring resentment, full of anger, acting swiftly like a storm; Using his little finger as an ornament on his forehead, running around confused and crazed.

。 害如閻羅王，　　梵志鴦掘魔； 神足以調化，　　兇暴難調者。 又于安屈界，　　梵志名戒慎； 狐疑所纏結，　　絕斷其狐疑。 與三百門徒，　　從苦得解脫； 截其塵勞結，　　令永無有餘。 頭上火炎然，　　口中亦吐火； 瞋怒銜下唇，　　撩擲火燒然。 身都放火炎，　　猶如劫盡燒； 以言滅曠野，　　阿臘鬼神火。 身大如青雲，　　電光晃斑駁； 體大亦如是，　　飾以金瓔珞。 懷害吐毒氣，　　霹靂雹石致； 視神力斯須，　　滅無苗龍毒。 于大宅聚中，　　化童子拜守； 先度善昏眠，　　野城化手授。 拘睒尼所濟，　　無畏及令者； 于羅閱城國，　　化梵志無嫌。 維耶離所度，　　食肉蔽羅剎； 葉耳惡鬼神，　　俱化令度脫。 師子力已下，　　化度四千人； 又化劫賓㝹，　　及四千童子。 於野畜繁山，　　化太子道德； 地時度白轉，　　所生化濟使

現代漢語譯本 其害如同閻羅王一般，如同梵志鴦掘魔； 佛陀以神通足以調伏教化，那些兇暴難以調伏的人。 又在安屈界，有一位梵志名叫戒慎； 他被狐疑所纏繞，佛陀為他斷絕了狐疑。 與三百門徒，從痛苦中得到解脫； 斬斷了他們塵世的煩惱，使他們永遠不再有剩餘。 頭上火焰燃燒，口中也吐出火焰； 憤怒地咬著下唇，揮舞著火焰燃燒。 全身都放出火焰，如同劫難結束時的燃燒； 用言語熄滅了曠野中，阿臘鬼神的火焰。 身體巨大如青雲，電光閃爍斑駁； 身體巨大也是如此，裝飾著金色的瓔珞。 心懷惡意吐出毒氣，引發霹靂冰雹； 佛陀以神力片刻之間，就消滅了無苗龍的毒害。 在大宅聚落中，化作童子接受禮拜守護； 先度化了善昏眠，在野城化作手來接引。 在拘睒尼所救濟的，無畏和使者； 在羅閱城國，度化了梵志無嫌。 在維耶離所度化的，吃肉的蔽羅剎； 葉耳惡鬼神，都教化使他們得到解脫。 師子力降伏之後，度化了四千人； 又度化了劫賓㝹，以及四千童子。 在野畜繁山，度化了太子道德； 在各地度化了白轉，使他所生之處都得到救濟。

English version His harm was like Yama, like the Brahmin Angulimala; The Buddha's divine powers were sufficient to tame and teach, those who were fierce and difficult to tame. Also in the land of Ankura, there was a Brahmin named Jie Shen; He was entangled by doubts, and the Buddha severed his doubts. With three hundred disciples, they were liberated from suffering; Cutting off their worldly afflictions, so that they would never have any remaining. Flames burned on his head, and fire also came out of his mouth; Angrily biting his lower lip, he brandished burning flames. His whole body emitted flames, like the burning at the end of a kalpa; With words, he extinguished the flames of the Araka demons in the wilderness. His body was as huge as a blue cloud, with flickering and mottled lightning; His body was also huge like this, adorned with golden necklaces. Harboring malice, he spewed out poisonous gas, causing thunder and hail; The Buddha, with his divine power, in an instant, extinguished the poison of the seedless dragon. In the great house gathering, he transformed into a child to receive worship and protection; First he converted Shan Hunmian, and in the wild city, he transformed into a hand to guide them. Those who were saved in Kausambi, the fearless and the messengers; In the kingdom of Rajagriha, he converted the Brahmin Wu Xian. Those who were converted in Vaishali, the flesh-eating Rakshasa; The Yeye evil spirits, all were taught and liberated. After the Lion Force was subdued, he converted four thousand people; He also converted Kalpinna, and four thousand children. In the wild animal-filled mountains, he converted the prince Daode; In various places, he converted Bai Zhuan, so that all places where he was born were saved.

。 退守于雙林，　　生聽於舍衛； 化梵志無畏，　　及無數大眾。 又化優波先，　　五百將從俱； 又度聽受等，　　及五百梵志。 化不蘭弟子，　　有五百賈人； 濟五百釋種，　　皆令作沙門。 于清林村落，　　化度二百人； 無特度二百，　　會同度五百。 又于億傳村，　　化度八十人； 此滿度六百，　　隨提聚五十。 諸天四天王，　　大力護世間； 勢力如谷水，　　恚害如流波。 以其越咒教，　　為說四聖諦； 極乃能解達，　　立之八正路。 諸賢士等輩，　　二十八鬼神； 將軍兇弊惡，　　犯嬈人魂魄。 居雪山鬼神，　　豎毛多瞋怒； 刺毛甚弊惡，　　佛滅其恚害。 女神諸鬼母，　　厥名曰取去； 食世間無數，　　嬰孩抱上子。 最小子愛作，　　佛取藏缽覆； 母行方便求，　　狂走來詣佛。 佛問：「愛子耶？　　世人亦愛子； 若能慈不殺，　　吾當示汝子

現代漢語譯本 退守在雙林，佛陀在舍衛城說法； 感化了無畏的婆羅門，以及無數的大眾。 又感化了優波先，他帶領五百人跟隨佛陀； 又度化了聽受等人，以及五百位婆羅門。 感化了不蘭的弟子，有五百位商人； 救度了五百位釋迦族人，都讓他們出家為僧。 在清林村落，感化度化了二百人； 在無特度化了二百人，在會同度化了五百人。 又在億傳村，感化度化了八十人； 這裡總共度化了六百人，在隨提聚度化了五十人。 諸天中的四大天王，他們有強大的力量守護世間； 他們的勢力如同谷水般強大，他們的憤怒和傷害如同奔流的波濤。 佛陀用超越咒語的教誨，為他們宣說四聖諦； 最終使他們理解通達，並讓他們走上八正道。 諸位賢士等輩，以及二十八位鬼神； 這些將軍兇殘暴虐，侵擾人的魂魄。 居住在雪山的鬼神，他們豎起毛髮，非常憤怒； 他們的毛髮如刺般，非常兇惡，佛陀消滅了他們的憤怒和傷害。 女神和眾鬼的母親，她的名字叫取去； 她吞食世間無數的嬰兒，抱著孩子就吃。 她最愛的小兒子，佛陀取走並藏在缽下； 母親想盡辦法尋找，瘋狂地跑到佛陀面前。 佛陀問：『你愛你的孩子嗎？世人也愛自己的孩子；』 『如果你能慈悲不殺生，我就把你的孩子還給你。』

English version Retreating to the Twin Sal Trees, the Buddha preached in Shravasti; He converted the fearless Brahmin, and countless multitudes. He also converted Upasena, who led five hundred followers; He also converted Ting Shou and others, along with five hundred Brahmins. He converted the disciples of Burana, five hundred merchants; He saved five hundred members of the Shakya clan, all of whom became monks. In the village of Qinglin, he converted two hundred people; In Wute, he converted two hundred, and in Huitong, he converted five hundred. Also in Yichuan village, he converted eighty people; Here, a total of six hundred were converted, and in Suiti, fifty were converted. The Four Heavenly Kings among the gods, with great power, protect the world; Their power is like the strength of valley water, their anger and harm like rushing waves. The Buddha, with teachings surpassing incantations, explained the Four Noble Truths to them; Ultimately, they understood and attained, and they embarked on the Eightfold Path. The virtuous ones and their peers, along with twenty-eight demon gods; These generals were fierce and cruel, disturbing people's souls. The demons residing in the snowy mountains, their hair standing on end, were very angry; Their hair was like thorns, very vicious, and the Buddha extinguished their anger and harm. The goddess and mother of all demons, whose name was Ququ; She devoured countless infants in the world, eating children she held. Her youngest son, whom she loved most, the Buddha took and hid under his bowl; The mother tried every means to find him, running madly to the Buddha. The Buddha asked: 'Do you love your child? People also love their children;' 'If you can be compassionate and not kill, I will return your child to you.'

。」 即從教受戒，　　執慈不復殺； 與子歸詣佛，　　如江河歸海。 將男女甚多，　　鬼男女亦眾； 孫息諸男女，　　無數塞野澤。 于祇樹之中，　　化諸鬼子母； 將從無數眾，　　佛授以正法。 隨提國沙門，　　度脫四十人； 四方士沙門，　　又度三百人。 度簇發梵志，　　徒黨四千人； 有勇進梵志，　　又復度千人。 如化舍利弗，　　精進者無數； 以化槃特法，　　軟意教亦爾。 又如安庠法，　　化無數善人； 化羅旬擩法，　　度諸薄福者。 如化賢良法，　　度無數貴人； 以化廁士方，　　度無數賤人。 如化迦葉術，　　度無數調良； 如化迦樓陀，　　無數放逸人。 如化善除法，　　所度無央數； 以化貴姓法，　　聚度亦無數。 因度占波法，　　度諸占相師； 如迦葉比類，　　化曉迎意者。 舍衛城門中，　　逢五百異學； 化以火圍繞，　　方便度脫之

現代漢語譯本 即刻受戒，持守慈悲不再殺生； 帶著孩子歸向佛陀，如同江河歸入大海。 帶領著眾多男女，鬼男女也很多； 孫子孫女等男女，數量無數充滿原野。 在祇樹林中，教化眾鬼子母； 帶領著無數大眾，佛陀傳授正法。 隨提國的沙門，度脫了四十人； 四方的修行沙門，又度脫了三百人。 度脫了髮髻高聳的婆羅門，徒眾四千人； 有勇猛精進的婆羅門，又度脫了一千人。 如同教化舍利弗，精進修行者無數； 用教化槃特的法門，以柔和的心意教導也是如此。 又如安詳的法門，教化了無數善良的人； 用教化羅旬擩的法門，度脫了那些福薄的人。 如同教化賢良的法門，度脫了無數的貴人； 用教化廁士的方法，度脫了無數**。 如同教化迦葉的法術，度脫了無數調順善良的人； 如同教化迦樓陀，度脫了無數放縱逸樂的人。 如同教化善除的法門，所度脫的人數不勝數； 用教化貴姓的法門，聚集度脫的人也無數。 因為度脫占波的法門，度脫了眾多的占相師； 如同迦葉的教化方式，教化那些懂得迎合心意的人。 在舍衛城的城門中，遇到了五百個外道； 用火焰圍繞的方式，方便地度脫了他們。

English version Immediately receiving the precepts, holding compassion and no longer killing; Taking the children to return to the Buddha, like rivers returning to the sea. Leading many men and women, also many ghost men and women; Grandsons and granddaughters, countless in number, filling the wilderness. In the Jeta Grove, transforming the many demon mothers; Leading countless multitudes, the Buddha imparts the true Dharma. The monks of the Suddhi country, liberated forty people; Monks from the four directions, also liberated three hundred people. Liberated the Brahmins with high topknots, four thousand followers; There were brave and diligent Brahmins, also liberated one thousand people. Like transforming Shariputra, countless diligent practitioners; Using the method of transforming Panthaka, teaching with gentle intention is also the same. Also like the method of peacefulness, transforming countless good people; Using the method of transforming Rahula, liberating those with little merit. Like the method of transforming the virtuous, liberating countless nobles; Using the method of transforming the toilet attendants, liberating countless **. Like the magic of transforming Kashyapa, liberating countless well-behaved and kind people; Like transforming Garuda, liberating countless indulgent and pleasure-seeking people. Like the method of transforming the well-removed, the number of those liberated is countless; Using the method of transforming the noble families, the number of those gathered and liberated is also countless. Because of the method of liberating Champa, liberating many fortune-tellers; Like the way Kashyapa taught, transforming those who know how to cater to others' intentions. At the city gate of Shravasti, encountered five hundred heretics; Using the method of surrounding them with flames, conveniently liberating them.

。 現神足變化，　　度郁鞞迦葉； 以威神降伏，　　梵志名快諦。 審諦與阿踐，　　及無苗龍王； 並言談長者，　　皆急疾力化。 或如鴦掘魔，　　舍走而以化； 如化香持王，　　迎逆煩意度。 以若干方便，　　接度其弟難； 度梵志因頭，　　佛從因化出。 變現身為鹿，　　濟度野獵師； 五百釋種獵，　　化其箭為花。 化醉如郁伽，　　度嚴飾如彩； 以度憍悵方，　　濟諸奢憍者。 化難動迦葉，　　逆不受其施； 以若干方便，　　行排程眾生。 長齒與黑子，　　吉瓶及造作； 諸國弊鬼神，　　佛之所教化。 上升及深奧，　　江施與形像； 至牢山鬼神，　　化于普廣山。 度明珠齒鬼，　　花齒鬼第二； 千目及青眼，　　法度與赤色。 嬰耳及花耳，　　大力甚貢高； 大深山谷中，　　化是諸鬼神。 佛至大吼國，　　度諸優婆塞； 立之不還道，　　凡有百五十

現代漢語譯本 展現神通變化，度化郁鞞迦葉； 以威神之力降伏，名為快諦的婆羅門。 審諦與阿踐，以及無苗龍王； 還有言談長者，都迅速被佛陀的神力所度化。 有的像鴦掘魔，捨棄逃跑也被佛陀的神力所度化； 如同香持王，迎接佛陀並心生歡喜。 用各種方便法門，接引度化他的弟弟難陀； 度化婆羅門因頭，佛陀從因化中顯現。 變化身體為鹿，救度野獵師； 五百釋迦族人打獵，佛陀將他們的箭化為鮮花。 度化醉酒的郁伽，度化嚴飾如彩的人； 用以度化憍慢的方法，救度那些驕奢的人。 度化難以動搖的迦葉，拒絕接受他的佈施； 用各種方便法門，施行調伏眾生。 長齒與黑子，吉瓶以及造作； 各國的邪惡鬼神，都被佛陀所教化。 上升到高處和深入到深處，江施與形像； 到達牢山鬼神處，將其度化到普廣山。 度化明珠齒鬼，花齒鬼是第二個； 千目和青眼，法度與赤色。 嬰耳和花耳，大力且非常傲慢； 在大深山谷中，度化這些鬼神。 佛陀到達大吼國，度化各位優婆塞； 使他們證得不退轉的果位，總共有百五十位。

English version Manifesting miraculous transformations, he converted Uruvilva Kasyapa; With divine power, he subdued the Brahmin named Kṣipra-pratīti. Satya-pratīti and Ācāra, as well as the Naga king Anābhoga; And the elder who was eloquent, all were quickly transformed by the Buddha's power. Some, like Angulimāla, abandoned their flight and were transformed by the Buddha's power; Like King Gandha-dhara, who welcomed the Buddha and was filled with joy. Using various skillful means, he guided and converted his brother Nanda; Converted the Brahmin Indaka, the Buddha manifested from the cause of transformation. Transforming his body into a deer, he saved the wild hunter; Five hundred Sakyan hunters, the Buddha transformed their arrows into flowers. Converted the intoxicated Utkala, converted those adorned like a rainbow; Using methods to convert the arrogant, he saved those who were extravagant. Converted the unyielding Kasyapa, refusing to accept his offerings; Using various skillful means, he practiced taming sentient beings. Long teeth and black spots, auspicious vases and creations; The evil spirits of various countries were all taught by the Buddha. Ascending to high places and descending to deep places, the river offerings and forms; Reaching the spirits of the Loka Mountain, he transformed them to the Prapanca Mountain. Converted the Pearl-toothed ghost, the Flower-toothed ghost was the second; Thousand-eyed and Blue-eyed, Dharma-measure and Red-colored. Infant-eared and Flower-eared, powerful and very arrogant; In the deep mountain valleys, he transformed these spirits. The Buddha reached the Great Roar Country, converting the Upasakas; Establishing them in the path of non-retrogression, there were a total of one hundred and fifty.

。 建往還道者，　　有二百五十； 須陀洹道者，　　具滿五百人。 所向及喜嘆，　　嘆者樂花開； 聽善性及霧，　　吉善來充溢。 稱滿及善覺，　　仲隱光含笑； 牛勝潔長頸，　　未發並泉作。 如是等羅漢，　　同一有五百； 略說其端首，　　度者無央數。 或以柔軟教，　　或以粗穬辭； 或以剛柔調，　　佛儘教化之。 調達之所放，　　狂醉於王舍； 佛所化迷惑，　　醉象名財守。 時于城門外，　　佛見猛師子； 好目視世尊，　　佛記當得佛。 于帝釋石室，　　降化猛特牛； 曠野中諸應，　　為下生天種。 時不具城中，　　兩初生虎子； 得慈心於佛，　　及與千飛鳥。 鸚鵡及孔雀，　　豺犳並維羅； 龜鱉與毒蛇，　　鸜鵒及奢立。 鴿雀及與烏，　　乃及至蝦蟆； 是等蒙恃怙，　　皆得生天上。 裸形入海水，　　可浮得彼岸； 日有千光明，　　可以手掌障

現代漢語譯本 證得斯陀含果位的修行者，有二百五十人； 證得須陀洹果位的修行者，共有五百人。 他們所向往和歡喜讚歎的，是讚歎佛陀的教誨如花朵般綻放； 聽聞善法和佛法的精妙，吉祥和善意充滿其中。 稱頌圓滿的覺悟和善的覺醒，佛陀的教誨如仲夏的陽光般含笑； 如同牛王般高潔的修行者，他們未曾發出的誓願如同泉水般涌現。 像這樣的羅漢，共有五百人； 這只是略說他們的首領，被佛陀度化的人數無法計算。 佛陀有時用柔和的教誨，有時用嚴厲的言辭； 有時用剛柔並濟的方法，佛陀盡力教化他們。 提婆達多所放出的，在王舍城中狂醉的大象； 被佛陀所教化，從迷惑中醒來，這頭醉象名叫財守。 當時在城門外，佛陀見到一頭兇猛的獅子； 它用美好的目光注視著世尊，佛陀預言它將來會成佛。 在帝釋天的石室中，佛陀降伏並教化了兇猛的特牛； 在曠野中，佛陀為那些應該被度化的人，種下了來生昇天的種子。 當時在城中，有兩隻剛出生的小老虎； 它們從佛陀那裡獲得了慈悲心，還有一千隻飛鳥也得到了佛陀的慈悲。 鸚鵡和孔雀，豺狼和維羅鳥； 烏龜、鱉和毒蛇，鸜鵒和奢立鳥。 鴿子、麻雀和烏鴉，甚至還有蛤蟆； 這些眾生都依靠佛陀的庇護，都得以升到天上。 裸身進入海水中，可以漂浮到達彼岸； 太陽有千道光明，可以用手掌遮擋。

English version There were two hundred and fifty practitioners who had attained the Sakadagami path; There were a full five hundred practitioners who had attained the Srotapanna path. What they aspired to and joyfully praised was the praise of the Buddha's teachings blooming like flowers; Hearing the good Dharma and the subtleties of the Buddha's teachings, auspiciousness and kindness filled them. They praised the perfect enlightenment and good awakening, the Buddha's teachings smiling like the summer sun; Practitioners as noble as the bull king, their unuttered vows welled up like springs. Such were the Arhats, five hundred in total; This is just a brief mention of their leaders, the number of those who were liberated by the Buddha is countless. Sometimes the Buddha used gentle teachings, sometimes harsh words; Sometimes using a combination of gentleness and firmness, the Buddha did his best to teach them. The elephant released by Devadatta, drunk and crazed in Rajagriha; Was transformed by the Buddha, awakened from delusion, this drunken elephant was named Dhanapala. At that time, outside the city gate, the Buddha saw a fierce lion; It looked at the World Honored One with kind eyes, and the Buddha prophesied that it would become a Buddha in the future. In the stone chamber of Indra, the Buddha subdued and transformed the fierce bull; In the wilderness, the Buddha planted the seeds for those who should be liberated to be reborn in heaven. At that time, in the city, there were two newborn tiger cubs; They received compassion from the Buddha, as did a thousand flying birds. Parrots and peacocks, jackals and viro birds; Turtles, tortoises, and poisonous snakes, mynas and shali birds. Pigeons, sparrows, and crows, even toads; These beings all relied on the Buddha's protection and were able to ascend to heaven. Entering the sea naked, one can float to the other shore; The sun has a thousand rays of light, which can be blocked by the palm of a hand.

。 佛諸經深義，　　廣博微妙句； 一切諸聖師，　　莫有能究盡。 無數諸天樂，　　無量諸聖神； 無邊空中露，　　無底山地祇。 無數水樹神，　　無數地天人； 所度無央數，　　先世所愿具。 猶佛得愿具，　　眾聖天人師； 亦充天世人，　　所求之善愿。 亦愿使一切，　　有形眾生類； 其學是經者，　　令入泥洹城。 諸天執樂神，　　龍鬼阿須倫； 是等聞佛經，　　逮服甘露藥。 見佛受化者，　　世間今故有； 是等護國土，　　災患永消亡。

佛本行經現大神變品第二十

諸天之帝，　　與諸天俱；　　已勝強怨， 諸阿須倫。　　名稱力勢，　　普增遠聞； 坐施安床，　　心喜無量。　　以微妙法， 甘露神藥；　　天人之尊，　　甚自充飽。 猶如天帝，　　處施安床；　　梵志見佛， 安坐如是。　　心不歡喜，　　不得休息； 因生嫉妒，　　懷煩鬱熱

現代漢語譯本 佛陀所說的經典，蘊含著深奧的道理， 內容廣博，語句微妙。 一切聖賢導師， 都無法完全探究其究竟。 無數的天界音樂， 無量的聖潔神靈； 無邊無際的空中甘露， 深不可測的山神地祇。 無數的水神樹神， 無數的地上天人； 他們所度化的眾生，數不勝數， 都實現了前世的願望。 如同佛陀實現了願望， 成為眾聖天人的導師； 也滿足了天上人間， 所祈求的善良願望。 也希望使一切， 有形體的眾生種類； 凡是學習這部經典的， 都能進入涅槃之城。 諸天執掌音樂的神靈， 龍、鬼、阿修羅等； 這些聽聞佛經的眾生， 都獲得了甘露妙藥。 見到佛陀接受教化的人， 世間至今仍然存在； 這些人護佑著國土， 使災難禍患永遠消亡。

《佛本行經》現大神變品第二十

諸天的帝釋， 與眾天神一起； 已經戰勝了強大的怨敵， 那些阿修羅。 他們的名聲和力量， 普遍增長，遠播四方； 安坐在舒適的床榻上， 心中充滿無量的喜悅。 用微妙的佛法， 如同甘露神藥； 天人至尊， 都感到非常滿足。 如同天帝， 安坐在舒適的床榻上； 梵志看到佛陀， 如此安詳地坐著。 心中不歡喜， 無法平靜； 因此產生嫉妒， 心中煩悶焦躁。

English version The profound meanings of the Buddha's scriptures, With vast and subtle phrases; All the holy teachers, None can fully fathom them. Innumerable heavenly music, Immeasurable holy spirits; The boundless dew in the sky, The unfathomable mountain and earth deities. Innumerable water and tree spirits, Innumerable earthly and heavenly beings; The beings they have delivered are countless, All fulfilling their past lives' wishes. Just as the Buddha fulfilled his wishes, Becoming the teacher of all saints and heavenly beings; He also fulfills the good wishes, Sought by those in heaven and on earth. Also wishing that all, Sentient beings with forms; Those who study this scripture, May enter the city of Nirvana. The gods who hold musical instruments, The dragons, ghosts, and Asuras; These beings who hear the Buddha's scriptures, All attain the nectar of immortality. Those who see the Buddha being transformed, Still exist in the world today; These people protect the country, And calamities and disasters will forever vanish.

Chapter 20 of the 'Buddha's Deeds Sutra': Manifestation of Great Miraculous Powers

The Emperor of the Heavens, Together with all the gods; Has already overcome the powerful enemies, The Asuras. Their fame and power, Have universally increased and spread far and wide; Sitting on comfortable beds, Their hearts are filled with immeasurable joy. With the subtle Dharma, Like the nectar of immortality; The most honored of gods and humans, All feel very satisfied. Just like the Heavenly Emperor, Sitting on a comfortable bed; The Brahmin saw the Buddha, Sitting so peacefully. His heart was not happy, Unable to find peace; Therefore, he became jealous, His heart was troubled and agitated.

。　　因相聚會， 于林樹間；　　廣共博義，　　論說于佛。 此人何因，　　獨顯於世；　　其名聽遠， 超吾等上。　　及將世人，　　入邪徑路； 令梵志法，　　轉見輕慢。　　若其名德， 轉久增益；　　吾等名稱，　　便當滅亡。 吾等名稱，　　若滅亡者；　　何從能致， 供養安樂。　　故當勤加，　　推理思求； 釋種之子，　　獨得敬養。　　若能推盡， 反其事者；　　了必當失，　　供養名稱。 各各思惟，　　欲露佛短；　　或有發聲， 反嘆顏貌。　　或複稱其，　　言辭清凈； 又復嘆詠，　　其相好者。　　如是言語， 斑駁不同；　　乃反稱揚，　　佛之功德。 於時其中，　　有大梵志；　　謂眾人曰： 「聽吾言理。　　母生之時，　　從右脅出； 其母永無，　　瘡痍疾苦。　　難動大地， 六反肅震；　　微妙天樂，　　自然有聲

現代漢語譯本 因為相聚在一起，在樹林間；大家廣泛地討論佛法，論說著佛陀。 這個人為什麼，如此獨特地顯現在世間；他的名聲傳得很遠，超越了我們這些人。 而且他將要使世人，進入邪路；使得婆羅門教的教法，反而顯得輕慢。 如果他的名聲和德行，越來越增長；我們的名聲，就將要滅亡。 我們的名聲，如果滅亡了；又從哪裡能夠得到，供養和安樂呢？ 所以應當勤奮地，推理思考；為什麼釋迦族的兒子，獨獨得到尊敬和供養。 如果能夠推究到底，反駁他的事蹟；他必定會失去，供養和名聲。 大家各自思考，想要揭露佛陀的缺點；有人發出聲音，反而讚歎他的容貌。 有人稱讚他，言辭清凈；又有人讚美，他的相貌美好。 像這樣的話語，雜亂不一；反而稱揚了，佛陀的功德。 這時其中，有一位大婆羅門；對眾人說：『聽我說理。 他母親生他的時候，是從右脅出生的；他的母親永遠沒有，傷痛和疾病。 難以撼動的大地，六次震動；美妙的天樂，自然發出聲音。』

English version Because they gathered together, in the woods; they extensively discussed the Dharma, talking about the Buddha. Why is this person, so uniquely appearing in the world; his reputation travels far, surpassing all of us. Moreover, he is about to lead the people of the world, onto a wrong path; causing the Brahmanical teachings, to appear slighted. If his reputation and virtue, continue to increase; our reputation, will then perish. If our reputation, perishes; from where will we be able to obtain, offerings and comfort? Therefore, we should diligently, reason and contemplate; why the son of the Shakya clan, alone receives respect and offerings. If we can investigate thoroughly, and refute his deeds; he will surely lose, offerings and reputation. Everyone pondered, wanting to expose the Buddha's flaws; some voiced, instead praising his appearance. Some praised him, for his pure speech; others admired, his beautiful features. Such words, were mixed and varied; instead, they praised, the Buddha's merits. At that time, among them, there was a great Brahmin; who said to the crowd: 'Listen to my reasoning. When his mother gave birth to him, he came out from her right side; his mother never had, any pain or illness. The unshakeable earth, shook six times; wonderful heavenly music, naturally sounded.'

。 空中自然，　　雨諸天花；　　金粟銀粟， 盤檀種種。　　於時日光，　　逾倍于常； 花下猶如，　　雜彩帳幔。　　諸天撞擊， 寶鐘金鼓；　　慶雲含潤，　　如垂降澤。 日月燈燭，　　皆失精光；　　普世忻喜， 如得恃怙。　　生於微妙，　　林樹之間； 從脅生時，　　猶日出云。　　未及下至， 于地之頃；　　天帝掌接，　　傾側恭敬。 子出生時，　　顯露如是；　　奇瑞可怪， 不可思議。　　天地為之，　　感動證應； 自是普世，　　將護名稱。　　少小勤求， 解脫度世；　　塵勞之穢，　　蛇蚖毒害。 正應登臨，　　轉輪王位；　　捨棄不顧， 勤求滅度。　　不迷惑于，　　少壯之惑； 念老病死，　　傷損其情。　　舍家入林， 息心凈行；　　名稱之美，　　熟復逾此。 其弟子眾，　　賢良調善；　　以是之故， 得世敬養

現代漢語譯本 空中自然而然，飄落著諸天花朵；金色的粟米、銀色的粟米，以及各種盤檀香木。 這時，陽光比平時更加明亮；花朵之下，猶如掛著色彩斑斕的帳幔。 諸天神撞擊著寶鐘金鼓；祥雲飽含著水汽，如同要降下甘霖。 日月燈燭都失去了光輝；整個世界都充滿喜悅，如同得到了依靠。 他出生在微妙的林木之間；從脅下出生時，如同太陽從雲中升起。 在他還未降落到地面的時候；天帝就用手掌接住，傾身恭敬地對待。 這個孩子出生時，顯現出如此奇特的景象；這些祥瑞奇異得令人難以置信。 天地都為之感動，並以此作為證明；從此，整個世界都將守護他的名號。 他從小就勤奮地尋求，解脫世間的苦難；擺脫塵世的污穢，以及如蛇蝎般的毒害。 他本應登上轉輪王的寶座；卻捨棄而不顧，勤奮地尋求涅槃。 他不被少壯時的迷惑所困擾；想到衰老、疾病和死亡，就感到悲傷。 他捨棄家庭進入森林，平息內心，清凈修行；他的美名，還有什麼能超過呢？ 他的弟子們，賢良而又調順；因此，他得到了世人的尊敬和供養。

English version In the air, naturally, heavenly flowers rained down; golden millet, silver millet, and various kinds of sandalwood. At that time, the sunlight was more than twice as bright as usual; under the flowers, it was like colorful curtains hanging. The gods struck precious bells and golden drums; auspicious clouds were full of moisture, as if about to drop sweet dew. The sun, moon, and lamps all lost their brilliance; the whole world was filled with joy, as if they had found a reliance. He was born among the subtle trees; when he was born from the side, it was like the sun rising from the clouds. Before he had even descended to the ground; the heavenly emperor received him with his palms, bowing respectfully. When this child was born, such extraordinary sights appeared; these auspicious omens were so strange that they were unbelievable. Heaven and earth were moved by it, and took it as proof; from then on, the whole world would protect his name. From a young age, he diligently sought to liberate himself from the suffering of the world; to get rid of the filth of the world, and the poison of snakes and scorpions. He should have ascended the throne of the wheel-turning king; but he abandoned it without looking back, diligently seeking Nirvana. He was not confused by the delusions of youth; thinking of old age, sickness, and death, he felt sorrow. He abandoned his home and entered the forest, calmed his mind, and practiced pure conduct; what could surpass the beauty of his name? His disciples were virtuous and well-disciplined; therefore, he received the respect and offerings of the world.

。　　迦葉目連，　　及舍利弗； 是等屈就，　　余敢不從。　　三王捨棄， 美號王位；　　執持沙門，　　微妙威儀。 其餘無數，　　賢善貴人；　　歸釋種子， 訓化言教。　　佛於世間，　　所得諧偶； 或因弟子，　　或以己聽。　　宜設方便， 早屈折之；　　如惡病王，　　思惟除滅。 曼今吾等，　　瑕丑未現；　　人未覺寤， 簇發重戴。　　亦𠼦未笑，　　灰涂身體； 裸露五形，　　如是禮節。　　現子所為， 不可得勝；　　以其辯口，　　托諸言說。 巧便精勇，　　及於無畏；　　豐秋賢善， 並與迦葉。　　厥性質直，　　名曰審諦； 身體妙挺，　　巍巍可畏。　　所學聰疾， 明達逾師；　　視世學人，　　猶如草穢。 又自矜高，　　意常求敵；　　言辭臨眾， 譬如醉客。　　得至釋子，　　皆沉著地； 自居如象，　　過猛師子

現代漢語譯本 迦葉、目連，以及舍利弗； 他們都屈身歸順，其餘的人怎敢不跟隨。 三位國王捨棄了美好的名號和王位； 執持著沙門的微妙威儀。 其餘無數賢善的貴人； 都歸順了釋迦牟尼的教誨，接受他的訓化。 佛陀在世間所得到的和諧相處； 有時是因為弟子，有時是因為自己聽聞。 應該設定方便之法，早日折服他們； 就像患了惡疾的國王，想著如何除滅病根。 現在我們這些人，缺點和醜陋還沒有顯現； 人們還沒有覺醒，還像以前一樣簇擁著我們。 我們也沒有像以前那樣嬉笑，用灰塗抹身體； 五種形體，就是這樣的禮節。 現在你所做的事情，是無法戰勝的； 因為他能言善辯，依託各種言說。 他巧妙方便，精進勇猛，而且無所畏懼； 豐秋賢善，和迦葉一樣。 他的性格正直，名字叫做審諦； 身體美好挺拔，威嚴令人敬畏。 他學習聰敏迅速，明達超過老師； 看待世間的學人，就像看待草芥一樣。 他又自高自大，心中常常尋求對手； 言辭在眾人面前，就像醉酒的客人一樣。 一旦到了釋迦牟尼的弟子面前，都會沉著下來； 自認為像大象一樣，過於勇猛像獅子。

English version Kāśyapa, Maudgalyāyana, and Śāriputra; These all submitted, who else would dare not follow? Three kings abandoned their fine titles and thrones; Holding the subtle demeanor of a śramaṇa. Countless other virtuous and noble people; All returned to the teachings of Śākyamuni, accepting his guidance. The harmony that the Buddha attained in the world; Sometimes it was because of his disciples, sometimes because of his own hearing. It is appropriate to set up expedient means to subdue them early; Just like a king with a terrible illness, thinking of how to eradicate the root of the disease. Now, the flaws and ugliness of us have not yet appeared; People have not yet awakened, still crowding around us as before. We also do not laugh and joke as before, smearing our bodies with ash; The five forms, that is the etiquette. What you are doing now cannot be overcome; Because he is eloquent and relies on various arguments. He is skillful and expedient, diligent and courageous, and fearless; Fengqiu is virtuous, like Kāśyapa. His nature is upright, and his name is Śěndì; His body is beautiful and upright, his majesty is awe-inspiring. He learns quickly and intelligently, his understanding surpasses his teachers; He views the scholars of the world as if they were weeds. He is also arrogant and always seeks opponents in his heart; His words in front of the crowd are like those of a drunkard. Once they reach the disciples of Śākyamuni, they all calm down; Considering themselves like elephants, too fierce like lions.

。　　吾唯一事， 可以勝之；　　偏當以此，　　得伏子耳。 若能爾時，　　必得勝子；　　名稱可畏， 又增利養。　　唯可請佛，　　令現神變； 子性少求，　　又喜慚愧。　　每敕弟子， 不現神足；　　若不現變，　　則負吾等。」 聞是皆喜，　　還相嘆譽；　　已各罷散， 各寓廬窟。　　魔天其夜，　　詣諸異學； 欲以威神，　　令意喜悅。　　各各一一， 至其廬窟；　　自變形容，　　如其弟子。 自投其身，　　不蘭足下；　　我真實是， 聖師弟子。　　又復往至，　　餘五人所； 遍往行詣，　　欺誑六人。　　以其神足， 令各愕然；　　梵志歡喜，　　謂必果勝。 諸梵志等，　　各各早起；　　大相聚合， 到王宮門。　　詣王耳目，　　明司之官； 具各陳情，　　使入啟王：　　「是諸梵志， 大婆羅門；　　或所長養，　　智慧宿年

現代漢語譯本：我只有一件事，可以勝過他；偏偏要用這件事，才能使他屈服。如果能在那時，必定能戰勝他；名聲會更加令人畏懼，又能增加利益供養。只有請佛陀，讓他顯現神通變化；他的本性不愛炫耀，又喜歡慚愧。他常常告誡弟子，不要顯現神通；如果他不顯現變化，就輸給我們了。」 聽到這些話，他們都非常高興，互相讚美；之後各自散去，回到各自的住所。魔天當晚，去拜訪那些外道；想用他的威神，讓他們心生喜悅。他一個接一個地，來到他們的住所；自己變化形貌，如同他們的弟子。他自己投身，在不蘭的腳下；說『我真的是，聖師的弟子。』他又去到，其餘五個人那裡；到處走訪，欺騙了六個人。用他的神通，使他們都感到驚訝；梵志們非常高興，認為必定能獲勝。 那些梵志們，各自早早起床；大家聚集在一起，來到王宮門口。他們去見國王的耳目，負責通報的官員；詳細地陳述情況，讓他們進去稟告國王：『這些梵志，都是大婆羅門；有的是從小養成的，智慧和年齡都很大。』

English version: 'I have only one thing, that can overcome him; it is precisely this, that will make him submit. If it can be done at that time, he will surely be defeated; his name will become more fearsome, and our gains and offerings will increase. The only way is to ask the Buddha, to display his miraculous powers; his nature is not fond of showing off, and he is also fond of feeling shame. He often instructs his disciples, not to display supernatural abilities; if he does not display any transformations, then he will lose to us.' Hearing this, they were all very happy, and praised each other; afterwards, they each dispersed, and returned to their respective dwellings. That night, the demon king went to visit those heretics; wanting to use his power, to make them feel joyful. One by one, he went to their dwellings; transforming his appearance, to look like their disciples. He threw himself down, at the feet of Purana; saying, 'I am truly, a disciple of the holy teacher.' He also went to, the other five people; visiting everywhere, deceiving all six of them. Using his supernatural powers, he made them all astonished; the Brahmins were very happy, thinking that they would surely win. Those Brahmins, each got up early; they gathered together, and came to the gate of the royal palace. They went to see the king's eyes and ears, the officials in charge of reporting; they explained the situation in detail, asking them to go in and inform the king: 'These Brahmins, are all great Brahmins; some have been raised from childhood, and are very wise and old.'

。 今來詣門，　　求見大王；　　如天仙士， 詣帝釋門。」　　王曰：「吾聞，　　是諸梵志， 欲與佛競，　　顯己功德。　　嫉惡于佛， 善德相好；　　如阿須倫，　　嫉月之明。」 臣下白王：　　「是等群聚，　　長聲向向， 求敵欲鬥。　　猶如熊羆，　　特牛虎象； 如為師子，　　見遮深谷。」　　王即聽使， 諸梵志現；　　坐席承望，　　敬以容禮。 慈意瞻視，　　遜辭與語：　　「諸師何故？ 勞體顧意。」　　諸梵志等，　　各舉右手； 同聲發聲，　　啟白天王：　　「智達慧人， 應馳省王；　　如天仙士，　　謁現梵天。 梵志立王，　　唯以一法；　　在於世間， 詣明人事。　　唯以稱量，　　是法非法； 立王者位，　　如稱度量。　　自昔以來， 未曾聞見，　　上世之時，　　猶不如是。」 視諸梵志，　　眾善功德；　　如於王國， 受供養福

現代漢語譯本 現在我來到您的門前，請求拜見大王，就像天上的仙人，去拜見帝釋天一樣。 國王說：『我聽說，這些婆羅門，想要和佛陀比試，來顯示自己的功德。他們嫉妒佛陀，嫉妒他的美好品德和相貌，就像阿修羅，嫉妒月亮的明亮一樣。』 臣下稟告國王：『這些人聚在一起，大聲喧譁，尋求對手想要爭鬥。他們就像熊、羆、公牛、老虎、大象一樣；又像獅子，看到被深谷阻擋一樣。』 國王於是允許使者，讓婆羅門們進來；他們坐在席位上，等待著國王的接見，國王以恭敬的禮儀對待他們。 國王慈祥地看著他們，用謙遜的言辭和他們交談：『各位大師，你們為何如此勞累，不辭辛苦地前來？』 婆羅門們，各自舉起右手；一同發出聲音，稟告國王：『有智慧、通達事理的人，應該迅速來拜見國王；就像天上的仙人，去拜見梵天一樣。 婆羅門輔佐國王，只用一個法則；在世間，去拜訪明理的人。只用稱量，來衡量這個法是否正確；確立國王的地位，就像用秤來度量一樣。 從古以來，從未聽說過，上古時代，也沒有像現在這樣。』 （國王）看待這些婆羅門，他們的眾多善行和功德；就像在王國里，接受供養的福報一樣。

English version Now I come to your gate, requesting to see the great king, like a celestial being, going to visit Lord Indra. The king said, 'I have heard that these Brahmins want to compete with the Buddha to show their merits. They are jealous of the Buddha, jealous of his good virtues and appearance, just like the Asuras, who are jealous of the moon's brightness.' The ministers reported to the king, 'These people are gathered together, making loud noises, seeking opponents to fight. They are like bears, grizzlies, bulls, tigers, and elephants; also like a lion, seeing itself blocked by a deep valley.' The king then allowed the messengers to bring the Brahmins in; they sat on the mats, waiting for the king's audience, and the king treated them with respectful etiquette. The king looked at them with kindness, and spoke to them with humble words: 'Masters, why have you come so laboriously, not sparing your efforts?' The Brahmins, each raised their right hand; together they spoke, reporting to the king: 'A wise and understanding person should quickly come to visit the king; like a celestial being, going to visit Brahma. Brahmins assist the king, using only one principle; in the world, to visit those who understand reason. Only by weighing, to measure whether this law is correct; establishing the king's position, just like using a scale to measure. Since ancient times, it has never been heard of, even in ancient times, it was not like this.' (The king) looked at these Brahmins, their many good deeds and merits; like in the kingdom, receiving the blessings of offerings.

。　　愿聽其意，　　來之意故； 今盡微愿，　　啟白天王：　　「今欲與此， 瞿曇沙門；　　俱于王前，　　捔神足力。 愿躬臨視，　　大智慧者；　　有大神力， 功德勝者。　　然後乃可，　　諦覺了知； 其得勝者，　　王請為師。」　　王良久乃， 謂諸梵志：　　「賢明競爭，　　理所不安； 金初不曾，　　還與金爭。　　是故賢明， 不當爭競。」　　於是梵志，　　重複白王： 「愿王聽省，　　某等所因；　　不復開避， 某等徑路。　　於己善法，　　勞勤志思； 捨棄舊典，　　所居廬窟。　　又復叛棄， 梵志先師；　　突走歸趣，　　瞿曇法律。 猶如海水，　　入摩竭口；　　托是事理， 及余無數。」　　以諸言辭，　　切逼迫王， 王因一視，　　左右傍臣。　　便以此事， 付梨師達。　　時梨師達，　　遜辭謂言： 「今說一事，　　唯各善聽；　　賢以善意， 捫摸瘡痍

現代漢語譯本 『我們希望聽從您的意願，瞭解您來此的緣由；現在我們表達我們微小的願望，稟告偉大的國王：』我們現在想和這位，瞿曇沙門；一起在您面前，比試神通法力。希望您能親自觀看，這位大智慧者；擁有大神力，功德殊勝的人。然後您才能，真正覺悟瞭解；誰是勝者，您就拜誰為師。』國王沉默良久，對眾梵志說：『賢明之人競爭，道理上是不安的；金子從來不曾，和金子相爭。所以賢明之人，不應當爭競。』於是梵志，再次稟告國王：『希望國王明察，我們所堅持的理由；我們不會再退讓，我們所走的道路。爲了自己的善法，我們辛勤思考；捨棄了舊的經典，以及居住的茅屋。又背叛了，梵志的先師；突然跑去歸順，瞿曇的法律。就像海水，流入摩竭的口中；憑藉這些事理，以及其他無數的事例。』他們用這些言辭，懇切地逼迫國王，國王於是看了一眼，左右的近臣。便把這件事，交給了梨師達。當時梨師達，謙遜地說道：『現在我說一件事，希望各位仔細聽；賢明之人應該用善意，撫摸傷口』

English version 'We wish to hear your intention, and understand the reason for your coming; now we express our humble wish, and report to the great king: 'We now want to, with this, the Śramaṇa Gautama; together before you, compete in supernatural powers. We hope you can personally observe, this great wise one; who possesses great divine power, and superior merit. Then you can, truly awaken and understand; who is the victor, and you shall take him as your teacher.' The king was silent for a long time, then said to the Brahmins: 'It is not proper for the wise to compete; gold has never, competed with gold. Therefore, the wise, should not compete.' Then the Brahmins, again reported to the king: 'We hope the king will understand, the reasons we insist on; we will no longer retreat, from the path we have taken. For our own good Dharma, we have labored and thought diligently; abandoning the old scriptures, and the huts we lived in. We have also betrayed, the former teachers of the Brahmins; suddenly running to submit to, the laws of Gautama. It is like the sea water, flowing into the mouth of Makara; based on these reasons, and countless other examples.' They used these words, earnestly pressing the king, the king then glanced at, the close ministers on his left and right. Then he handed this matter, to Ṛṣidatta. At that time, Ṛṣidatta, humbly said: 'Now I will say one thing, I hope everyone will listen carefully; the wise should use good intentions, to touch the wounds.'

。　　以軟滑篦，　　耗盡病原； 師子虎狼，　　毒害蝮虺。　　值其睡眠， 智者不覺；　　佛今坐定，　　入禪寂滅。 仁等不宜，　　無事覺悟；　　猶如烏鵲， 與金鳥諍。　　牛跡之水，　　與海捔量； 螢火蟲子，　　與日光明。　　田家灰堆， 欲比須彌；　　求欲與日，　　力競光明。 又欲與月，　　比其盛滿；　　欲與帝釋， 共相照曜。　　又請梵天，　　示現神足； 下賤之類，　　若餓鬼來。　　與諸上尊， 欲捔神力；　　汝等請佛，　　亦復如是。 何智達者，　　當信是事？　　仁等今余， 所有弟子，　　善自防護，　　于釋種子； 如摩竭魚，　　久睡眠時，　　不可覺言， 起來吞我。」　　時王聽受，　　梵志所啟。 王前下期，　　卻後七日；　　王便輕出， 往行見佛。　　具向世尊，　　陳說此事： 「我于尊法，　　終無厭足；　　聽受世尊， 微妙正典

現代漢語譯本 用柔軟的梳子，耗盡病原； 獅子老虎豺狼，毒害毒蛇蝮蛇。 趁它們睡眠的時候，智者不會驚擾； 佛陀現在安坐，進入禪定寂滅。 你們這些仁者不應該，無事去驚醒他； 就像烏鴉喜鵲，與金翅鳥爭鬥。 牛蹄印里的水，與大海較量； 螢火蟲，與太陽爭光明。 農家的灰堆，想要比擬須彌山； 想要與太陽，力爭光明。 又想要與月亮，比它的圓滿； 想要與帝釋天，共同照耀。 又請梵天，顯示神通； 像這樣的，如果餓鬼來了。 想要與諸位上尊，較量神力； 你們請佛陀，也是如此。 哪個有智慧的人，會相信這種事？ 你們現在剩下的，所有弟子， 要好好保護自己，對於釋迦的後代； 就像摩竭魚，長時間睡眠時， 不能叫醒它說，起來吞噬我。」 當時國王聽了，梵志的稟告。 國王定下期限，七天之後； 國王便輕裝出行，前往拜見佛陀。 詳細地向世尊，陳述此事： 『我對您的佛法，永遠不會厭倦； 聽受世尊，微妙的佛法經典』

English version With a soft comb, exhaust the pathogens; Lions, tigers, and wolves, poison the vipers and snakes. While they are sleeping, the wise do not disturb them; The Buddha now sits in peace, entering meditative extinction. You benevolent ones should not, needlessly awaken him; Like crows and magpies, contending with the golden-winged bird. The water in a cow's hoofprint, compares itself to the ocean; A firefly, vies with the sun for light. A farmer's ash heap, wants to compare itself to Mount Sumeru; Wants to compete with the sun, for its light. Also wants to compare with the moon, its fullness; Wants to shine together with Indra. Also asks Brahma, to display his divine powers; Such as these, if hungry ghosts come. Want to compete with the honored ones, in divine power; Your request to the Buddha, is also like this. Which wise person, would believe such a thing? You now remaining, all disciples, Must protect yourselves well, regarding the descendants of Shakya; Like a Makara fish, when sleeping for a long time, Cannot be awakened and told, 'Get up and devour me.' At that time, the king listened, to the Brahmin's report. The king set a deadline, seven days later; The king then lightly set out, to visit the Buddha. In detail, to the World Honored One, he stated this matter: 'I will never be tired of your Dharma; Listening to the World Honored One, the subtle Buddhist scriptures.'

。　　貪眾善意，　　無有斷絕； 今諦思惟，　　世尊德善。　　尊無數劫， 積行如流；　　今世功德，　　充滿如海。 猶如晝夜，　　興大雲雨；　　新水入海， 充盈滿實。　　佛世尊之，　　無量巨海； 梵志等見，　　洪滿盈溢。　　便欲以手， 接取灑棄；　　灑棄巨海，　　欲令枯竭。 梵志等期，　　會祇樹園；　　卻後七日， 捔神足力。　　其已許可，　　此等所啟； 是輩與我　　已結要誓。　　退忘不失， 啟白世尊；　　愚情有失，　　愆重如何？」 王體素自，　　粗丁姝大；　　嘆佛威德， 悚然細小。　　世尊弟子，　　名曰目連； 長跪叉手，　　前白佛言：　　「佛天中天， 眾聖之師；　　愿默寂然，　　是事見付。 薄能挫折，　　此外異學；　　猶金翅鳥， 臨海諸龍。」　　佛以梵音，　　而告之曰： 「斯等請吾，　　吾宜往應

現代漢語譯本 貪求眾人的善意，永無止境； 現在仔細思量，世尊的德行是多麼美好。 世尊在無數劫中，積累修行如同流水； 今世的功德，充滿如大海。 猶如晝夜，興起大片雲雨； 新水注入大海，充盈滿實。 佛世尊的，無量功德如巨海； 梵志等人看見，洪大滿溢。 便想用手，接取潑灑； 潑灑巨海，想要讓它枯竭。 梵志等人約定，在祇樹園會面； 七天之後，比試神通法力。 他們已經允許，這些人的請求； 這些人與我，已經結下誓約。 我不敢忘記，稟告世尊； 我愚昧無知，犯下如此重大的過錯，該如何是好？' 國王身體本來，就粗壯高大； 感嘆佛的威德，顯得自己如此渺小。 世尊的弟子，名叫目連； 長跪合掌，上前稟告佛說： '佛是天中之天，眾聖的導師； 愿您保持沉默，這件事交給我處理。 我能挫敗，這些外道； 就像金翅鳥，面對海中的諸龍。' 佛用清凈的聲音，告訴他說： '這些人請我，我應該前去應允。'

English version Greedy for the goodwill of the masses, there is no end; Now, upon careful reflection, the virtues of the World Honored One are so wonderful. The World Honored One, through countless eons, accumulated practices like a flowing stream; The merits of this life are as full as the ocean. It is like day and night, great clouds and rain arise; New water flows into the sea, filling it to the brim. The immeasurable merits of the Buddha, the World Honored One, are like a vast ocean; The Brahmins and others see it, vast and overflowing. They then want to use their hands, to scoop and spill; Spilling the vast ocean, wanting to make it dry up. The Brahmins and others agreed to meet at the Jeta Grove; Seven days later, they will compete in supernatural powers. They have already agreed to, these people's requests; These people and I, have already made a vow. I dare not forget, to report to the World Honored One; My foolishness has led to such a grave mistake, what should be done?' The king's body was originally, robust and tall; He sighed at the Buddha's majestic power, feeling so small. A disciple of the World Honored One, named Maudgalyayana; Kneeling with palms together, he stepped forward and said to the Buddha: 'Buddha, the Heaven of Heavens, the teacher of all sages; May you remain silent, and leave this matter to me. I am capable of defeating, these heretics; Just like a Garuda bird, facing the dragons in the sea.' The Buddha, with a pure voice, told him: 'These people have invited me, I should go and agree.'

。」　　王聞佛許， 歡喜踴躍；　　因顯發聲，　　說是言曰： 「地上諸人，　　及虛空中，　　天龍鬼神， 聽吾言令。　　種種展轉，　　必相告語； 天上空中，　　大山巨海，　　相請來會， 觀名稱德；　　必來莫疑，　　普世眾會。」 於是斯會，　　七日已至；　　于祇樹間， 徴瑞應現。　　以眾香汁，　　沐浴灌灑； 若干色花，　　遍佈其地。　　可見之類， 于空中現；　　諸天營從，　　與諸天女。 諸妙寶樹，　　于空中現；　　眾寶幡幢， 如舌舐空。　　蓋拂垂珠，　　而雜種香； 諸天瓔珞，　　花鬘轉目。　　眾寶積聚， 處處顯現；　　諸天名寶，　　側塞空中。 天上世間，　　莫不踴躍；　　故集會來， 觀神變現。　　諸天人聚，　　猶如大海； 譬如秋水，　　趣于海淵。　　爾時有天， 名曰稱令；　　觀諸無間，　　普懷歡喜

現代漢語譯本 王聞佛陀允許，歡喜雀躍；於是顯露聲音，說道：『地上的人們，以及虛空中的天龍鬼神，聽我的命令。你們要互相轉告，天上空中，大山巨海，互相邀請來此聚會，觀看佛陀的名號和功德；必定要來，不要懷疑，普世大眾都來聚會。』 於是，這次聚會，七天後就到了；在祇樹林間，出現了吉祥的徵兆。用各種香汁沐浴灑凈；各種顏色的花朵，遍佈地面。各種可見的事物，在空中顯現；諸天神眾跟隨，還有天女。各種奇妙的寶樹，在空中顯現；各種寶幡寶幢，如同舌頭舔舐天空。寶蓋拂塵垂掛著珍珠，散發著各種香氣；諸天的瓔珞，花鬘閃耀奪目。各種寶物堆積，處處顯現；諸天的珍寶，塞滿了天空。 天上人間，沒有不歡喜雀躍的；所以都來觀看神變顯現。諸天人和大眾聚集，猶如大海；譬如秋水，流向深淵。那時，有一位天神，名叫稱令；觀察一切無間，心中充滿歡喜。

English version The king, hearing the Buddha's permission, was overjoyed and leaped with joy; then, making his voice heard, he said: 'People on earth, and heavenly dragons and spirits in the void, listen to my command. You must inform each other, those in the heavens and the void, the great mountains and vast seas, invite each other to come to this gathering, to witness the Buddha's name and merits; you must come, do not doubt, let all the world's people gather.' Then, this gathering, after seven days, arrived; in the Jeta Grove, auspicious signs appeared. They bathed and sprinkled with various fragrant juices; flowers of various colors were spread all over the ground. Various visible things appeared in the air; the heavenly hosts followed, along with celestial maidens. Various wonderful jeweled trees appeared in the air; various jeweled banners and streamers, like tongues licking the sky. Canopies and fly-whisks hung with pearls, emitting various fragrances; the heavenly necklaces and flower garlands shone brightly. Various treasures piled up, appearing everywhere; the heavenly jewels filled the sky. In heaven and on earth, there was no one who was not overjoyed; therefore, they all came to witness the divine transformations. The heavenly beings and the masses gathered, like the great sea; like autumn waters, flowing towards the abyss. At that time, there was a deity named Chen Ling; observing all without interruption, his heart was filled with joy.

。 從天下來，　　稽首佛足；　　執恭敬意， 白世尊曰：　　「我今特當，　　殊異於余； 勤加奉事，　　于佛世尊。　　若有先時， 以善施人；　　彼則加報，　　迎之以善。 世尊普慈，　　加於世間；　　以次為之， 眾生恃怙。　　如今觀察，　　佛天中天； 出興於世，　　獨為我故。　　自惟我兄， 大國之王；　　己身前世，　　行善惡事。 緣是更歷，　　大艱難中；　　如從天上， 墮于地獄。　　割我兩臂，　　乃到曲肘； 兩腳見截，　　乃至於膝。　　猶如屠兒， 屠羊之法；　　解我支節，　　令各解散。 世尊爾時，　　來受我師；　　緣佛世尊， 更受生命。　　時佛為我，　　說微妙法； 尋還建立，　　阿那含證。　　我獨一己， 能勝異學；　　以神足力，　　壓伏外道。 世尊躬自，　　難其弟子；　　以一切智， 或能預知

現代漢語譯本 從天上下來，稽首禮拜佛的腳；懷著恭敬的心意，對世尊說：『我今天特別地，與其他人不同；我勤奮地侍奉佛陀世尊。如果有人先前，以善行施與他人；那麼他會得到加倍的回報，以善意迎接他。世尊普遍慈悲，施加於世間；依次對待眾生，使他們有所依靠。如今我觀察到，佛陀是天中之天；您出現在世間，唯獨是爲了我。我想到我的兄長，是大國的國王；他自己前世，做了善事和惡事。因此他經歷了，巨大的艱難困苦；就像從天上，墜入地獄一般。他被割斷雙臂，直到手肘；雙腳被截斷，直到膝蓋。就像屠夫，宰殺羊的方法一樣；他被分解肢體，使各部分散開。世尊那時，來做我的老師；因為佛陀世尊，我才得以重生。當時佛陀為我，講說微妙的佛法；我隨即證得了，阿那含果位。我獨自一人，能夠勝過其他學派；用神通的力量，降伏外道。世尊親自，為難他的弟子；用一切智慧，或許能夠預知』

English version Having descended from the heavens, I bow my head to the Buddha's feet; with a respectful heart, I say to the World-Honored One: 'Today, I am particularly different from others; I diligently serve the Buddha, the World-Honored One. If someone previously, has given to others with good deeds; then he will receive double the reward, welcoming him with kindness. The World-Honored One is universally compassionate, bestowing upon the world; treating all beings in turn, so that they have something to rely on. Now I observe, the Buddha is the heaven of heavens; you have appeared in the world, solely for my sake. I think of my elder brother, who is the king of a great nation; he himself in his previous life, did both good and evil deeds. Therefore, he has experienced, great hardships and difficulties; like falling from heaven, into hell. His arms were cut off, up to the elbows; his feet were cut off, up to the knees. Just like a butcher, the method of slaughtering a sheep; his limbs were dismembered, causing each part to scatter. The World-Honored One at that time, came to be my teacher; because of the Buddha, the World-Honored One, I was able to be reborn. At that time, the Buddha spoke to me, the subtle Dharma; I then attained, the Anagami fruition. I alone, am able to overcome other schools of thought; using supernatural powers, I subdue the heretics. The World-Honored One himself, challenges his disciples; with all wisdom, perhaps able to foresee'

。　　今當承事，　　小加勞苦； 乃後來世，　　以爲念事。」　　梵志后時， 聞是言論；　　便不敢復，　　求捔神力。 以己神足，　　忽然升虛；　　斯須之間， 到雪山中。　　于深溪谷，　　見其好樹； 天香眾寶，　　甚嚴微妙。　　拔取大樹， 周匝由延；　　以手擎持，　　猶如寶蓋。 時一切智，　　寶座之側；　　時諸天人， 以雜天繒；　　挍飾寶樹，　　甚可愛樂。 於時便出，　　無量光明；　　譬如雲除， 日霍然現。　　紫金色炎，　　白銀色光； 其光昱昱，　　普曜世間。　　自然芙蓉， 從地中現；　　千葉蓮花，　　天雜寶成。 妙紺琉璃，　　以為花莖；　　象牙高座， 在蓮花上。　　天金花臺，　　細明珠茸； 為佛施主，　　極妙無比。　　時佛徐行， 就天寶座；　　處於花上，　　如梵天王。 佛身光明，　　逾倍於前；　　日月明珠， 不可為比

現代漢語譯本：現在應當承擔這些事情，稍微辛苦一下；爲了後世，要把它當作值得紀念的事情。'梵志'後來，聽到了這些言論；便不敢再，求比試神力。他用自己的神足通，忽然升到空中；一會兒的功夫，就到了雪山中。在深溪山谷里，看見了一棵好樹；天香和各種寶物，非常莊嚴美妙。他拔起大樹，周圍有一由延那麼大；用手擎著，就像一個寶蓋。當時，一切智者，在寶座旁邊；當時，諸天人和，用各種天上的絲綢；裝飾寶樹，非常可愛。這時，便發出，無量的光明；就像雲散開，太陽突然出現一樣。紫金色的火焰，白銀色的光芒；那光芒閃耀，普遍照耀世間。自然的芙蓉，從地裡出現；千葉蓮花，用天上的各種寶物做成。用美妙的紺琉璃，做成花莖；象牙高座，在蓮花上。天金花臺，細小的明珠絨；為佛陀的施主，極其美妙無比。這時，佛陀慢慢地走，走向天上的寶座；坐在花上，就像梵天王一樣。佛身的光明，比之前更加明亮；日月明珠，都不能與之相比。 現代漢語譯本：現在應當承擔這些事情，稍微辛苦一下；爲了後世，要把它當作值得紀念的事情。梵志後來，聽到了這些言論；便不敢再，求比試神力。他用自己的神足通，忽然升到空中；一會兒的功夫，就到了雪山中。在深溪山谷里，看見了一棵好樹；天香和各種寶物，非常莊嚴美妙。他拔起大樹，周圍有一由延那麼大；用手擎著，就像一個寶蓋。當時，一切智者，在寶座旁邊；當時，諸天人和，用各種天上的絲綢；裝飾寶樹，非常可愛。這時，便發出，無量的光明；就像雲散開，太陽突然出現一樣。紫金色的火焰，白銀色的光芒；那光芒閃耀，普遍照耀世間。自然的芙蓉，從地裡出現；千葉蓮花，用天上的各種寶物做成。用美妙的紺琉璃，做成花莖；象牙高座，在蓮花上。天金花臺，細小的明珠絨；為佛陀的施主，極其美妙無比。這時，佛陀慢慢地走，走向天上的寶座；坐在花上，就像梵天王一樣。佛身的光明，比之前更加明亮；日月明珠，都不能與之相比。

English version: 'Now we should undertake these tasks, enduring a little hardship; for the sake of future generations, we should regard it as a memorable event.' Later, the 'Brahmin' heard these words; and then dared not again, seek to compete in divine power. Using his own divine foot power, he suddenly ascended into the void; in a short while, he arrived in the snowy mountains. In a deep ravine, he saw a fine tree; with heavenly fragrance and various treasures, it was extremely solemn and wonderful. He uprooted the large tree, which was a yojana in circumference; holding it up with his hand, it was like a precious canopy. At that time, the All-Knowing One was beside the precious seat; at that time, the gods and humans, used various heavenly silks; to adorn the precious tree, making it very lovely. At this time, it emitted, immeasurable light; like the clouds dispersing, the sun suddenly appearing. The purple-gold flames, and the silver-colored light; that light shone brightly, illuminating the world. Natural lotuses, appeared from the ground; thousand-petaled lotuses, made of various heavenly treasures. The stems were made of beautiful dark blue lapis lazuli; an ivory high seat, was on the lotus. A heavenly golden flower platform, with fine pearl down; for the Buddha's benefactor, it was extremely wonderful and incomparable. At this time, the Buddha slowly walked, towards the heavenly precious seat; sitting on the flower, like the Brahma King. The Buddha's body light, was more radiant than before; the sun, moon, and pearls, could not compare to it. English version: 'Now we should undertake these tasks, enduring a little hardship; for the sake of future generations, we should regard it as a memorable event.' Later, the Brahmin heard these words; and then dared not again, seek to compete in divine power. Using his own divine foot power, he suddenly ascended into the void; in a short while, he arrived in the snowy mountains. In a deep ravine, he saw a fine tree; with heavenly fragrance and various treasures, it was extremely solemn and wonderful. He uprooted the large tree, which was a yojana in circumference; holding it up with his hand, it was like a precious canopy. At that time, the All-Knowing One was beside the precious seat; at that time, the gods and humans, used various heavenly silks; to adorn the precious tree, making it very lovely. At this time, it emitted, immeasurable light; like the clouds dispersing, the sun suddenly appearing. The purple-gold flames, and the silver-colored light; that light shone brightly, illuminating the world. Natural lotuses, appeared from the ground; thousand-petaled lotuses, made of various heavenly treasures. The stems were made of beautiful dark blue lapis lazuli; an ivory high seat, was on the lotus. A heavenly golden flower platform, with fine pearl down; for the Buddha's benefactor, it was extremely wonderful and incomparable. At this time, the Buddha slowly walked, towards the heavenly precious seat; sitting on the flower, like the Brahma King. The Buddha's body light, was more radiant than before; the sun, moon, and pearls, could not compare to it.

。　　奮放臂光，　　照曜世間； 一切智燈，　　明輝於世。　　猶如蓮花， 塵水不著；　　眾生視佛，　　周匝圍繞； 如蜂集花，　　而食其精，　　熟視佛面， 而無厭足。　　遣使往請，　　外道諸師， 意疑不欲，　　來就眾會。　　時佛告語， 諸天人曰：　　「是等不來，　　至此共會。」 於時神通，　　一切聖智；　　眾生緣畢， 應得度者。　　即以佛眼，　　睹察十方； 欲從生死，　　廣度眾生。　　地即劈裂， 獄苦盡現；　　如大張口，　　欲吞世間。 眾生恐怖，　　心懷戰慄；　　如船賈客， 遭摩竭口。　　時佛呼告，　　大目犍連： 「敕語眾生，　　諸地獄名。　　是痛如此， 此苦如是；　　犯是瑕惡，　　墮是地獄。」 目連升虛，　　奮洪聲令；　　遍十八獄， 說其罪對。　　時眾生各，　　識本所作； 我應墮此，　　我應生此

現代漢語譯本 伸展臂膀的光芒，照耀世間； 一切智慧的明燈，在世間閃耀光輝。 猶如蓮花一般，不沾染塵埃和水； 眾生瞻仰佛陀，周圍環繞； 如同蜜蜂聚集在花朵上，吸食花蜜的精華， 專注地看著佛的面容，而沒有厭倦滿足的時候。 派遣使者去邀請，外道的各位導師， 他們心懷疑惑，不情願，前來參加集會。 這時佛陀告訴諸位天人： 『這些人不會來，到這裡一起聚會。』 這時運用神通，一切聖者的智慧； 眾生的因緣已經成熟，應該得到度化的人。 佛陀就用佛眼，觀察十方世界； 想要從生死輪迴中，廣泛地度化眾生。 大地立刻裂開，地獄的苦難全部顯現； 如同張開大口，想要吞噬世間。 眾生感到恐懼，心中戰慄； 如同商船的旅客，遭遇摩竭魚的巨口。 這時佛陀呼喚，大目犍連： 『命令眾生，說出各地獄的名稱。 這種痛苦是如此，這種苦難是這樣； 犯下這種過錯，就會墮入這種地獄。』 目連升到空中，發出洪亮的聲音； 傳遍十八層地獄，講述他們的罪行和懲罰。 這時眾生各自，認識到自己過去所做的事情； 『我應該墮入這裡，我應該出生在這裡』。

English version Extending the light of his arms, illuminating the world; The lamp of all wisdom, shines brightly in the world. Like a lotus flower, not stained by dust or water; Living beings gaze upon the Buddha, surrounded on all sides; Like bees gathering on flowers, consuming the essence of nectar, Focusing on the Buddha's face, without ever being weary or satisfied. Dispatching messengers to invite, the various teachers of other paths, They are doubtful and unwilling, to come to the assembly. At this time, the Buddha tells the heavenly beings: 'These people will not come, to gather here together.' At this time, using supernatural powers, the wisdom of all sages; The karmic connections of beings are ripe, those who should be liberated. The Buddha then uses his Buddha-eye, to observe the ten directions; Wishing to broadly liberate beings, from the cycle of birth and death. The earth immediately splits open, all the sufferings of hell are revealed; Like a wide-open mouth, wanting to swallow the world. Living beings feel fear, their hearts trembling; Like passengers on a merchant ship, encountering the jaws of a Makara. At this time, the Buddha calls out to, Maha Maudgalyayana: 'Command the beings, to speak the names of each hell. This pain is like this, this suffering is like that; Committing this fault, one will fall into this hell.' Maudgalyayana ascends into the sky, emitting a loud voice; Spreading throughout the eighteen hells, recounting their sins and punishments. At this time, each of the beings, recognizes what they had done in the past; 'I should fall into here, I should be born here.'

。　　一切眾生， 心盡向佛；　　余無可怙，　　唯歸三尊。 眾生心專，　　一向不動；　　悚息縛束， 爾乃現變。　　于佛寶座，　　四角化現； 角有四佛，　　坐寶蓮花。　　因是轉變， 無數諸佛；　　坐寶蓮花，　　塞滿虛空。 諸佛光明，　　照曜十方；　　身或出水， 如雲中雨。　　或復變現，　　水火俱出； 滿虛空中，　　化現如是。　　時佛奮現， 如是神變；　　至二十八，　　無結愛天。 諸佛充滿，　　三千世界；　　眾生遠近， 見佛所在。　　諸佛世尊，　　坐蓮花上； 光明神德，　　一切具足。　　功德巍巍， 猶如寶山；　　四嚴嚴飾，　　光曜於世。 如梵天王，　　花中出時；　　坐蓮花上， 威儀備悉。　　唯佛世尊，　　降伏魔兵； 坐蓮花上，　　德超梵天

現代漢語譯本 一切眾生，內心都歸向佛陀；再沒有其他可以依靠的，唯有皈依佛、法、僧三寶。 眾生的心如果專一，一心不亂；就能擺脫束縛，那時就會出現變化。 在佛陀的寶座四角，化現出四個佛陀；每個佛陀都坐在寶蓮花上。 因為這種轉變，無數的佛陀出現；他們都坐在寶蓮花上，充滿了整個虛空。 諸佛的光明，照耀十方世界；他們的身體有時會涌出水，如同雲中的雨水。 有時又會變化，水火同時出現；在整個虛空中，都化現出這樣的景象。 這時佛陀奮力展現，這樣的神通變化；直到二十八層天，沒有愛慾束縛的天界。 諸佛充滿了三千大千世界；眾生無論遠近，都能看到佛陀所在的地方。 諸佛世尊，都坐在蓮花之上；光明和神聖的功德，一切都具足。 他們的功德巍峨高大，猶如寶山；四種莊嚴裝飾，光芒照耀世間。 如同梵天王，從蓮花中出現時；坐在蓮花之上，威儀莊嚴。 只有佛陀世尊，能夠降伏魔軍；坐在蓮花之上，功德超越梵天。

English version All sentient beings, their hearts turn towards the Buddha; there is nothing else to rely on, only taking refuge in the Triple Gem. If the minds of sentient beings are focused and unwavering; they can break free from bondage, and then changes will appear. At the four corners of the Buddha's throne, four Buddhas manifest; each Buddha sits on a precious lotus flower. Because of this transformation, countless Buddhas appear; they all sit on precious lotus flowers, filling the entire void. The light of the Buddhas illuminates the ten directions; their bodies sometimes emit water, like rain from the clouds. Sometimes they transform again, with water and fire appearing simultaneously; throughout the void, such scenes manifest. At this time, the Buddha vigorously displays such miraculous transformations; up to the twenty-eighth heaven, the realm free from the bonds of desire. The Buddhas fill the three thousand great thousand worlds; sentient beings, whether near or far, can see where the Buddhas are. The World Honored Ones, the Buddhas, all sit upon lotus flowers; their light and sacred merits are all complete. Their merits are majestic and towering, like a precious mountain; adorned with four kinds of solemnity, their light shines upon the world. Like the Brahma King, when he emerges from a lotus flower; sitting upon a lotus flower, his demeanor is dignified. Only the World Honored One, the Buddha, can subdue the armies of Mara; sitting upon a lotus flower, his merits surpass Brahma.

。　　一切眾生， 展轉相謂：　　「劫數若干，　　百千萬億， 無央數劫，　　所積聚德；　　一切智藏， 今日乃發。　　猶如往古，　　劫初之時； 四生眾生，　　從梵口出。　　佛今所現， 如古梵天。」　　世尊口出，　　無央數佛。 自古已來，　　眾生懷念；　　謂此世界， 唯有一佛。　　蒙佛光明，　　長養眾善； 無央數佛，　　世所恃怙。　　佛之大燈， 然於世間；　　光明徹照，　　三界眾生。 世間無復，　　愚癡之冥；　　一切智明， 愚癡除無。

紺色光明，　　晃深虛空；　　坐于千葉， 寶蓮花上。　　佛現福報，　　滿是世界； 猶如大海，　　七寶充盈。　　佛現眾會， 皆懷善心；　　即以深奧，　　柔軟清凈， 梵哀鸞音，　　以種種聲，　　廣為眾生， 說微妙法：　　「如是三界，　　無常無堅； 無我苦空，　　滅無為安

現代漢語譯本 一切眾生輾轉相告：『經歷了無數的劫數，百千萬億，乃至無量數劫，所積累的功德；一切智慧的寶藏，今天終於顯現了。這就像遠古，劫初的時候；四類眾生，從梵天口中誕生一樣。佛陀今天所展現的，就像古代的梵天一樣。』世尊口中，涌現出無數的佛。自古以來，眾生都懷念著；認為這個世界，只有一位佛。蒙受佛的光明，增長各種善行；無數的佛，是世人所依賴的。佛的大燈，在世間點燃；光明徹底照耀，三界眾生。世間不再有，愚癡的黑暗；一切智慧的光明，消除了愚癡。 紺青色的光明，照耀著深邃的虛空；佛陀端坐在千葉寶蓮花上。佛陀所展現的福報，充滿了整個世界；就像大海一樣，充滿了七寶。佛陀所展現的法會，所有人都懷著善心；佛陀就用深奧、柔軟、清凈的梵音，以各種各樣的聲音，為眾生廣泛地宣說微妙的佛法：『像這樣的三界，是無常的、不堅固的；是無我的、苦的、空的，只有寂滅才是安樂。』

English version All sentient beings told each other: 'Through countless kalpas, hundreds of millions, even immeasurable kalpas, the accumulated merits; the treasure of all wisdom, is finally revealed today. This is like the ancient times, at the beginning of a kalpa; the four types of beings, emerged from the mouth of Brahma. What the Buddha manifests today is like the ancient Brahma.' From the mouth of the World Honored One, countless Buddhas emerged. Since ancient times, sentient beings have longed for; believing that in this world, there is only one Buddha. Receiving the light of the Buddha, growing all kinds of good deeds; countless Buddhas, are the reliance of the world. The great lamp of the Buddha, is lit in the world; the light thoroughly illuminates, all sentient beings in the three realms. The world no longer has, the darkness of ignorance; the light of all wisdom, eliminates ignorance. The deep blue light, illuminates the deep void; the Buddha sits on a thousand-petaled treasure lotus. The blessings manifested by the Buddha, fill the entire world; like the ocean, filled with seven treasures. The Dharma assembly manifested by the Buddha, all have good intentions; the Buddha then uses profound, gentle, pure Brahma sounds, with all kinds of voices, widely proclaims the subtle Dharma to sentient beings: 'Such as the three realms, are impermanent and not solid; are without self, suffering, and empty, only extinction is peace.'

。」　　佛說如是， 深要法時；　　聲遍流聞，　　三千世界。 有億眾生，　　發大道意；　　又余無數， 發緣覺乘。　　復億眾生，　　逮得道跡； 諸外異學，　　舍外邪見。　　時佛即便， 還舍威神；　　于眾生前，　　顯然昇天。 于忉利宮，　　為母說法；　　以甘露藥， 飲諸天人。　　佛所以得，　　勝諸梵志； 神足變化，　　威德相好。　　充滿一切， 眾生之愿；　　普同凈潔，　　甘露法藥。 汝今在此，　　現大神變；　　化度無量， 無數眾生。　　其諸天神，　　逮見佛者； 唸佛恩德，　　擁護世間。　　其聞是者， 增益功德；　　緣是種善，　　于佛福田。 得度生死，　　苦惱之對；　　因入泥洹， 安樂之城。

佛本行經卷第四

轉法輪品第十七

愿成懷歡喜，　　悅澤樹王下； 坐觀樹七日，　　不食喜充盈

現代漢語譯本 佛陀這樣說道， 當宣講深奧的佛法時；聲音傳遍， 響徹三千世界。 有億萬眾生， 發起了追求無上菩提的心；又有無數眾生， 發起了修習緣覺乘的心。 又有億萬眾生， 證得了聖道的果位； 那些外道異學， 捨棄了外道的邪見。 這時佛陀隨即， 收回了神通威光； 在眾生面前， 顯現升入天界。 在忉利天宮， 為母親說法； 用甘露妙藥， 滋養諸天人和眾生。 佛陀之所以能夠， 勝過一切梵志； 是因為他的神通變化， 威德和相好莊嚴。 他能滿足一切， 眾生的願望； 普遍給予清凈， 甘露般的佛法。 你現在在這裡， 顯現大神變； 教化度脫無量， 無數的眾生。 那些天神， 見到佛陀的； 都感念佛陀的恩德， 擁護著世間。 那些聽到佛法的人， 都增長了功德； 因為種下了善根， 在佛陀的福田中。 得以脫離生死， 苦惱的對立； 最終進入涅槃， 安樂的城池。

《佛本行經》卷第四

轉法輪品第十七

願望達成心歡喜， 喜悅地坐在菩提樹下； 靜坐觀樹七日， 不食不飲喜悅充滿。

English version Thus spoke the Buddha, When expounding the profound Dharma; the sound spread, Resounding throughout the three thousand worlds. Countless beings, Arose the aspiration for the supreme Bodhi; and countless others, Arose the aspiration to practice the Pratyekabuddha vehicle. And countless beings, Attained the path of the holy ones; Those of other heretical schools, Abandoned their heretical views. Then the Buddha immediately, Withdrew his divine power and radiance; In front of all beings, Visibly ascended to the heavens. In the Trayastrimsa Heaven, He preached the Dharma to his mother; With the nectar of immortality, Nourishing all gods and humans. The reason the Buddha is able to, Surpass all Brahmins; Is because of his divine transformations, Majesty, virtue, and auspicious marks. He can fulfill all, The wishes of beings; Universally bestowing pure, Nectar-like Dharma. You are here now, Displaying great divine transformations; Teaching and liberating immeasurable, Countless beings. Those gods, Who have seen the Buddha; Remember the Buddha's kindness, And protect the world. Those who hear the Dharma, Increase their merits; Because they have planted good roots, In the Buddha's field of merit. They are able to escape birth and death, The duality of suffering and affliction; And ultimately enter Nirvana, The city of peace and bliss.

The Sutra of the Buddha's Past Deeds, Volume Four

Chapter Seventeen: Turning the Wheel of Dharma

With wishes fulfilled, the heart rejoices, Joyfully sitting under the Bodhi tree; Meditating and observing the tree for seven days, Without food or drink, filled with joy.

。 猶王初臨國，　　巡行妙寶藏； 佛妙藏亦爾，　　先觀視諸法。 以佛眼普視，　　世間悉了見； 覺世行入邪，　　六師迷惑說。 法微妙難解，　　愚了泥洹解； 覺第一最覺，　　意欲默然寂。 最神妙梵天，　　方便見無偏； 知佛先世誓，　　發心欲來下。 欲以善益世，　　妙辭請法雨； 被㲲明如日，　　顯然降世間。 尋來到佛前，　　敬稽首佛足； 在佛側甚明，　　如風吹金樹。 慈目視無厭，　　盡敬白佛言： 「愿憶果敢誓，　　施甘露於世。

「世人如藕，　　華微妙好；　　或齊水敷， 或出水上。　　眾生欽仰，　　佛日當出； 蒙日心開，　　猶池中華。　　舍佛世尊， 無誰能有；　　從生死獄，　　拔出眾生。 猶如往古，　　轉輪聖王；　　濟眾生苦， 以十善行。　　已能㧌攪，　　智慧海淵； 得上神良，　　甘露法藥

現代漢語譯本 如同新王初登王位，巡視珍貴的寶藏； 佛陀的微妙寶藏也是如此，首先觀察審視一切諸法。 用佛眼普遍觀察，世間一切都明瞭可見； 覺察到世人行為走入邪途，六師的說法迷惑人心。 佛法微妙難以理解，愚昧的人把涅槃理解錯了； 覺悟到第一最上的覺悟，心中想要保持沉默寂靜。 最神妙的梵天，方便地看到沒有偏頗； 知道佛陀前世的誓願，發心想要降臨世間。 想要用善行利益世人，用美妙的言辭請求佛法甘露的降臨； 披著袈裟光明如太陽，明顯地降臨到世間。 隨即來到佛陀面前，恭敬地頂禮佛足； 在佛陀身邊非常光明，如同風吹動金樹。 慈悲的目光看著沒有厭倦，恭敬地對佛陀說： 『愿您憶起果敢的誓言，把甘露施予世間。 『世人如同蓮藕，花朵微妙美好；有的與水面齊平開放，有的超出水面之上。 眾生都欽佩仰望，佛陀的太陽應當升起； 蒙受日光內心開悟，如同池塘中的蓮花。 捨棄佛陀世尊，沒有誰能夠做到；從生死牢獄中，拔出眾生。 猶如往昔的轉輪聖王，救濟眾生的苦難，用十善的德行。 已經能夠攪動，智慧的海洋深淵；得到最上神妙的，甘露法藥。'

English version Just as a new king ascends the throne, inspecting precious treasures; So too is the Buddha's wondrous treasure, first observing and examining all dharmas. With the Buddha's eye, universally observing, all in the world is clearly seen; Aware that people's actions have gone astray, the six teachers' teachings are misleading. The Dharma is subtle and difficult to understand, the foolish misunderstand Nirvana; Having realized the first and supreme enlightenment, the mind desires to remain silent and still. The most wondrous Brahma, conveniently sees without bias; Knowing the Buddha's past vows, resolved to descend into the world. Wishing to benefit the world with goodness, with beautiful words requesting the Dharma's nectar to descend; Wearing the robe, bright as the sun, clearly descending into the world. Immediately coming before the Buddha, respectfully bowing at the Buddha's feet; Being very bright by the Buddha's side, like a golden tree swaying in the wind. With compassionate eyes looking without weariness, respectfully saying to the Buddha: 'May you remember your courageous vow, to bestow nectar upon the world. 'People are like lotus roots, with flowers subtle and beautiful; some bloom level with the water, others rise above it. All beings admire and look up to, the Buddha's sun should rise; Receiving the sunlight, their hearts open, like lotuses in a pond. Apart from the Buddha, the World Honored One, no one can do it; to pull beings out from the prison of birth and death. Like the ancient Wheel-Turning Sage King, relieving the suffering of beings, with the ten virtuous deeds. Already able to stir, the depths of the ocean of wisdom; having obtained the supreme and wondrous, nectar of the Dharma.'

。　　欲以充滿， 眾生疾苦；　　宜開惠施，　　分甘露藥。 尊已得度，　　眾苦海淵；　　愿以法船， 度一切生。　　猶如賈客，　　沉沒海中； 方便濟度，　　如巧船師。　　塵勞之疾， 甚重弊惡；　　眾生久患，　　不遇良醫。 最上醫王，　　興出於世；　　今宜授與， 法神良藥。　　想煙如雲，　　覆蓋甚厚； 淫火熾燒，　　諸天世人。　　尊已飽滿， 宜傷眾生；　　愿以法水，　　充飽一切。 已能滅除，　　一切愚冥；　　心明智慧， 喻如大燈。　　愚冥覆蔽，　　世間之眼； 愿施法燈，　　照曜愚心。　　尊已服飲， 先佛口教；　　言辭之江，　　猶先仙人。 愿從妙口，　　慈哀惠舍；　　清凈言辭， 恒水江河。　　貢高慢山，　　巖甚峻高； 以慧剛杵，　　碎令無餘。　　愿復以此， 智慧法杵；　　施與眾生，　　令碎慢山

現代漢語譯本 希望用慈悲充滿，眾生的疾苦；應該廣施恩惠，分發甘露妙藥。 您已得道解脫，脫離眾苦深淵；愿用佛法之船，普度一切眾生。 就像商人，沉沒在海中；用方便法門救度，如同技藝高超的船師。 塵世煩惱的疾病，非常嚴重惡劣；眾生久患此病，卻遇不到良醫。 最偉大的醫王，出現在世間；現在應該傳授，佛法的神妙良藥。 妄想如煙雲，覆蓋得非常厚重；淫慾之火熾烈燃燒，遍及諸天和世人。 您已得到滿足，應該憐憫眾生；愿用佛法之水，充滿一切眾生。 您已能滅除，一切愚昧黑暗；心中光明智慧，如同巨大的明燈。 愚昧黑暗遮蔽，世間的眼睛；愿施予佛法之燈，照耀愚癡的心靈。 您已服飲，先佛的教誨；言辭的江河，如同先前的仙人。 愿從您美妙的口中，慈悲地施捨；清凈的言辭，如同恒河之水連綿不絕。 貢高我慢的山，巖石非常陡峭高峻；用智慧的金剛杵，將其粉碎得無影無蹤。 愿再用這，智慧的法杵；施予眾生，令其粉碎我慢之山。

English version May compassion fill, the sufferings of all beings; it is proper to open up benevolence and bestow, the nectar of medicine. The Venerable One has already attained liberation, from the abyss of all suffering; may you use the Dharma boat, to deliver all living beings. Like merchants, who have sunk in the sea; use expedient means to rescue them, like a skillful boatman. The sickness of worldly afflictions, is extremely severe and evil; living beings have long suffered from this, yet have not encountered a good physician. The supreme king of physicians, has appeared in the world; now it is proper to impart, the divine medicine of the Dharma. Delusions are like smoke and clouds, covering very thickly; the fire of lust burns fiercely, throughout the heavens and the world. The Venerable One is already satisfied, it is proper to pity living beings; may you use the water of the Dharma, to fill all beings. You have already been able to extinguish, all ignorance and darkness; the mind is bright with wisdom, like a great lamp. Ignorance and darkness cover, the eyes of the world; may you bestow the lamp of the Dharma, to illuminate foolish minds. The Venerable One has already imbibed, the teachings of the former Buddhas; the river of words, is like that of the former sages. May you from your wondrous mouth, compassionately bestow; pure words, like the Ganges River, flowing continuously. The mountain of arrogance and pride, its rocks are extremely steep and high; with the vajra pestle of wisdom, shatter it completely. May you again use this, pestle of wisdom of the Dharma; bestow it upon living beings, causing them to shatter the mountain of pride.

。 心性躁擾，　　今已調良；　　縛以審諦， 智慧之繩。　　愿施世間，　　清凈調意； 智慧牢固，　　索之繫縛。　　慈仁之主， 施惠慈心；　　眾生久遠，　　墮邪徑路。 世間導師，　　今已出興；　　愿導世間， 生死曠野。　　迦葉佛來，　　世皆昏寐； 沉沒迷惑，　　塵勞長夜。　　惟愿世尊， 宜以正法，　　之大鐘鼓，　　覺寤久眠。」 世間梵尊，　　受許梵天；　　凈音微妙， 當班宣法。　　梵天聞之，　　甚大歡喜； 禮佛足已，　　忽升虛逝。　　於是眾善， 第一法器；　　號曰世間，　　功德福田。 佛應普受，　　眾生之施；　　四王即來， 奉獻四缽。　　佛即時以，　　神變之力； 左受右按，　　合成一器。　　於是便受， 二賈客施；　　始受五戒，　　為清信士。 因是發意，　　當廣說法；　　佛眼始視， 應得度者

現代漢語譯本 心性曾經躁動不安，如今已經調伏良善；用審慎的真理，智慧的繩索來束縛它。 愿將清凈調伏的心意施予世間；用智慧牢固地，像繩索一樣繫縛住它。 慈悲仁愛的主啊，請施予慈悲的心；眾生長久以來，都墮入了邪惡的道路。 世間的導師，如今已經出現興盛；愿引導世間，走出這生死的曠野。 迦葉佛來的時候，世間都處於昏睡狀態；沉溺於迷惑之中，在塵世的勞苦中度過漫漫長夜。 唯愿世尊，應當用正法的，大鐘鼓，來喚醒這長久沉睡的人們。 世間的梵天之尊，接受了梵天的請求；用清凈微妙的聲音，開始宣講佛法。 梵天聽聞之後，非常歡喜；禮拜佛的足后，忽然升空離去。 於是，佛成爲了眾善的，第一法器；號稱世間的，功德福田。 佛應當普遍接受，眾生的佈施；四大天王隨即前來，奉獻四個缽。 佛即時用，神通變化的力量；左手接住，右手按住，將四個缽合成一個。 於是便接受了，兩位商人的佈施；開始受持五戒，成為清凈的信士。 因此發願，應當廣泛說法；佛眼開始觀察，哪些是應當被度化的人。

English version The mind, once restless, is now tamed and good; bound by the truth of careful consideration, the rope of wisdom. May the pure and tamed mind be bestowed upon the world; with wisdom firmly, like a rope, bind it. O compassionate and benevolent Lord, please bestow a compassionate heart; sentient beings have long fallen into evil paths. The world's guide has now appeared and flourished; may he guide the world out of the wilderness of birth and death. When Kassapa Buddha came, the world was in a state of slumber; immersed in delusion, spending long nights in the toil of the world. May the World-Honored One, use the great bell and drum of the righteous Dharma, to awaken those who have long been asleep. The Brahma Lord of the world, accepted the request of Brahma; with a pure and subtle voice, began to proclaim the Dharma. Upon hearing this, Brahma was greatly delighted; after bowing at the Buddha's feet, he suddenly ascended into the sky and departed. Thus, the Buddha became the first vessel of all goodness; known as the field of merit and virtue in the world. The Buddha should universally receive the offerings of sentient beings; the Four Heavenly Kings then came, offering four bowls. The Buddha immediately used the power of miraculous transformation; receiving with the left hand and pressing with the right, combining the four bowls into one. Then he accepted the offerings of two merchants; beginning to observe the five precepts, becoming a pure believer. Therefore, he vowed to widely preach the Dharma; the Buddha's eyes began to observe who should be liberated.

。　　阿蘭命過，　　已至七日； 見郁陀羅，　　昨夜命終。　　因復憶念， 侍者五人；　　欲為是等，　　除長夜冥。 行詣大城，　　波羅奈界；　　威儀安庠， 猶師子步。　　所作已辦，　　相好甚著； 厥雖獨行，　　德如眾從。　　有一達士， 名曰尼揵；　　于路逢之，　　意用愕然。 占相變夢，　　逆知吉兇；　　八種世典， 名稱獨舉。　　見佛德相，　　審諦觀視； 謙遜恭敬，　　軟辭白佛：　　「諸染著中， 而無所著；　　諸根動中，　　寂無所動。 瞻睹面相，　　于情有疑；　　將無智慧， 明達具足。　　熟視面相，　　清徹明好； 牽御諸根，　　所為自在。　　觀察儀容， 所作事辦；　　師為是誰？　　愿為誠告。」 時佛告以，　　清凈之聲：　　「天上世間， 吾無有師；　　吾不詣師，　　自然覺之。 吾證佛滅，　　卿當了之；　　自稱為佛， 已普勝邪

現代漢語譯本 阿蘭去世已經七天了； 看到郁陀羅，昨夜也去世了。 因此又想起了， 曾經侍奉我的五個人； 想要為他們， 解除長夜的黑暗。 於是前往大城， 波羅奈的邊界； 威儀安詳， 如同獅子行走一般。 所要做的事情已經完成， 相貌美好莊嚴； 他雖然獨自一人行走， 但德行如同眾人跟隨。 有一位通達之士， 名叫尼犍； 在路上遇見了他， 心中感到驚訝。 他能佔卜相貌，預知夢境， 能預知吉兇； 精通八種世俗典籍， 名聲遠揚。 他看到佛陀的德相， 仔細地觀察； 謙虛恭敬， 用柔和的言辭對佛說： 『在各種染著之中， 而沒有絲毫執著； 在各種根識的活動中， 寂靜無動。 瞻仰您的面容， 心中有所疑惑； 難道您沒有智慧， 不能明達一切嗎？ 仔細觀察您的面相， 清澈明亮美好； 能夠駕馭諸根， 所作所為都自在。 觀察您的儀容， 所做的事情都已經完成； 您的老師是誰？ 希望您能誠實相告。』 這時佛陀用清凈的聲音告訴他： 『天上人間， 我沒有老師； 我不曾拜師求學， 是自然覺悟的。 我已證得佛果， 你應該明白； 我自稱為佛， 已經普遍戰勝了一切邪說。』

English version Alan's life has passed, it's been seven days; Seeing Udraka, he passed away last night. Therefore, I remember again, The five attendants who once served me; I want to, for them, Remove the darkness of the long night. So he went to the great city, The border of Varanasi; With dignified and peaceful demeanor, Walking like a lion. The things to be done have been completed, His appearance is beautiful and solemn; Although he walks alone, His virtue is like a crowd following. There was a learned man, Named Niganta; Met him on the road, And was surprised in his heart. He can divine appearances and foresee dreams, Can predict good and bad fortune; He is proficient in eight worldly classics, And his reputation is far-reaching. He saw the Buddha's virtuous appearance, And observed carefully; Humbly and respectfully, He spoke to the Buddha with gentle words: 'Among all attachments, You have no attachment at all; In the activities of all senses, You are still and unmoved. Looking at your face, I have some doubts in my heart; Could it be that you do not have wisdom, And cannot understand everything? Carefully observing your face, It is clear, bright, and beautiful; You can control all your senses, And what you do is free and at ease. Observing your demeanor, The things to be done have already been completed; Who is your teacher? I hope you can tell me honestly.' At this time, the Buddha told him with a pure voice: 'In heaven and on earth, I have no teacher; I have not sought learning from a teacher, I am naturally enlightened. I have attained Buddhahood, You should understand; I call myself Buddha, And have already universally overcome all heresies.'

。　　如是尼揵，　　應覺已覺； 一切可勝，　　都已得勝。　　以是勝故， 成一切智；　　今始行詣，　　波羅奈城。 吾欲于彼，　　擊大法鼓；　　為世苦惱， 建置善法。　　普請令會，　　法之上賓； 獨安己身，　　是不為奇。　　濟拔勤勞， 一身苦者；　　廣為眾生，　　而求善者； 其人功德，　　不可計量。　　若以一身， 度流上岸；　　若復見人，　　為水所漂； 不發慈心，　　濟水流人；　　是輩不可， 稱為道士。　　若復有得，　　伏藏珍寶； 不惠濟貧，　　是不可爾。　　手持良藥， 行瞻病人；　　不以濟病，　　赍之何益？ 若見迷人，　　行失路者；　　不示正路， 不名大道。　　若復見人，　　為蛇所螫； 不與其咒，　　用此人為。　　若自然燈， 有所照見；　　是不可以，　　置恩於此。 佛以慈善，　　教化一切；　　為人說法， 不以貢高

現代漢語譯本 就像那些尼犍子一樣，他們自認為已經覺悟； 他們自詡一切都能戰勝，都已經獲得了勝利。 因為這種所謂的勝利，他們自認為成就了一切智慧； 現在我才開始前往波羅奈城。 我打算在那裡敲響大法鼓； 爲了世間的苦惱，建立美好的佛法。 普遍邀請那些佛法上的貴賓前來集會； 只讓自己安樂，這並不稀奇。 救濟那些勤勞卻身受苦難的人； 廣泛地為眾生尋求福祉的人； 他們的功德是無法估量的。 如果只用自身的力量，度過河流到達彼岸； 如果又看見有人，被水流沖走； 卻不發慈悲之心，去救助那些被水沖走的人； 這樣的人不能被稱為修行人。 如果又有人，得到了埋藏的珍寶； 卻不施捨給貧窮的人，這是不應該的。 手裡拿著良藥，卻看著病人； 不用來救治疾病，拿著它有什麼用呢？ 如果看見迷路的人，行走在錯誤的道路上； 卻不指引他們正確的道路，就不能稱之為大道。 如果又看見有人，被蛇咬傷； 卻不給他念咒語，這樣的人有什麼用呢？ 如果自然之燈，有所照見； 就不應該把恩惠放在這裡。 佛以慈悲善良，教化一切眾生； 為人說法，不應該驕傲自大。

English version Like those Nigganthas, who think they are already awakened; They boast that they can conquer everything, and have already achieved victory. Because of this so-called victory, they think they have attained all wisdom; Now I am just beginning to go to the city of Varanasi. I intend to strike the great Dharma drum there; For the suffering of the world, to establish the good Dharma. Universally invite those honored guests of the Dharma to come and gather; To only make oneself comfortable is not extraordinary. To help those who are diligent but suffer hardships; Those who seek well-being widely for all beings; Their merits are immeasurable. If one only uses their own strength to cross the river to the other shore; If one sees someone being swept away by the current; But does not have compassion to help those being swept away; Such people cannot be called practitioners. If someone finds buried treasures; But does not give to the poor, this is not right. Holding good medicine in hand, but watching the sick; If it is not used to cure diseases, what is the use of holding it? If one sees lost people, walking on the wrong path; But does not guide them to the right path, it cannot be called the Great Way. If one sees someone bitten by a snake; But does not give them a mantra, what is the use of such a person? If a natural lamp illuminates something; One should not place the favor here. The Buddha teaches all beings with compassion and kindness; When speaking the Dharma for others, one should not be arrogant.

。　　木中可保，　　必審有火； 空中有風，　　地中有水。　　如是諸佛， 必有聖道；　　道樹下得，　　波羅奈說。」 即時嘆咤，　　甚妙無比；　　尼揵嘆已， 順道而逝。　　心懷喜行，　　數數顧瞻； 慈目視佛，　　而無厭足。　　佛順道行， 至波羅奈；　　翔鳥所樂，　　鹿野之園。 光相晃昱，　　明曜於世；　　猶日天子， 入迷惑園。　　億寶意好，　　邊方第三， 第四馬氏，　　第五賢居。　　爾時五人， 遙見佛來；　　還共論議，　　而相謂言： 「樂義者來，　　是瞿曇子；　　退失本志， 術敗不成。　　不足起迎，　　亦莫禮待； 本誓已壞，　　不宜恭敬。」　　如是要已， 急坐不起。　　語言之頃，　　佛即來至； 忽不自覺，　　違其本要。　　猶如地神， 擎持令起。　　或有迎接，　　攝取衣者； 又有取缽，　　設座席者

現代漢語譯本 『木頭中可以儲存火種，必定是因為其中有火； 空中存在風，地上存在水。 像這樣的諸佛，必定有聖道； 在菩提樹下得道，在波羅奈城宣說。』 尼犍子即時驚歎，覺得無比奇妙； 尼犍子讚歎完畢，便順著道路離去。 心中充滿喜悅，頻頻回頭顧望； 用慈愛的目光看著佛陀，而沒有厭倦。 佛陀順著道路前行，到達波羅奈城； 那裡是飛鳥喜歡停留的地方，鹿野苑。 佛陀的光芒閃耀，照亮世間； 就像太陽天子，進入迷人的花園。 億寶、意好，邊方第三，第四馬氏，第五賢居。 當時這五個人，遠遠地看見佛陀走來； 他們互相議論，彼此說道： 『那個貪圖享樂的人來了，是喬達摩的兒子； 他已經失去了原本的志向，修行失敗沒有成功。 不值得起身迎接，也不要禮待他； 他已經違背了之前的誓言，不應該恭敬他。』 他們這樣決定之後，就急忙坐著不起身。 在他們說話的瞬間，佛陀就來到了； 他們忽然不自覺地，違背了之前的約定。 就像地神托舉著他們，讓他們起身。 有的人迎接佛陀，有的人接過佛陀的衣服； 還有的人接過佛陀的缽，為佛陀設定座位。

English version 'Fire can be preserved in wood, it must be because there is fire within; There is wind in the sky, and water in the earth. Like these Buddhas, there must be a sacred path; Attained enlightenment under the Bodhi tree, and preached in Varanasi.' The Nigantha immediately exclaimed, finding it incomparably wonderful; Having praised, the Nigantha departed along the road. His heart filled with joy, he frequently looked back; Gazing at the Buddha with loving eyes, without weariness. The Buddha proceeded along the road, reaching Varanasi; A place where birds love to dwell, the Deer Park. The Buddha's light shone brightly, illuminating the world; Like the sun god, entering an enchanting garden. Yibao, Yihao, Bianfang the third, Ma Shi the fourth, and Xianju the fifth. At that time, these five people saw the Buddha coming from afar; They discussed among themselves, saying to each other: 'That pleasure-seeker is coming, the son of Gautama; He has lost his original aspiration, his practice failed and was unsuccessful. It is not worth getting up to greet him, nor should we treat him with courtesy; He has broken his previous vows, he should not be respected.' Having decided this, they hastily sat down without getting up. In the moment they were speaking, the Buddha arrived; They suddenly, unconsciously, violated their previous agreement. It was as if the earth gods were lifting them up, making them rise. Some welcomed the Buddha, some took the Buddha's robe; Others took the Buddha's bowl, and set up a seat for the Buddha.

。　　以如是像， 承敬奉佛；　　猶不能捨，　　世俗戲言。 佛因告曰：　　「非道士宜，　　佛前不宜， 慢無恭肅。」

佛本行經卷第五(一名佛本行贊傳)

升忉利宮為母說法品第二十一

以正法甘露，　　充飽世間人； 下解脫種者，　　皆放受其報。 佛功德猶日，　　正法喻光明； 戒品水清涼，　　生於天泉池。 母妙寶芙蓉，　　及天林樹花； 欲令時開敷，　　故佛升忉利。 日光晝照空，　　月炎曜于夜； 佛照天世間，　　若干嚴飾好。 日天子生念，　　謂日王來至； 以世敬日意，　　稽首禮佛足。 月天子懷疑，　　盛明所見舍； 月之光榮好，　　歸入人慧月。 寂滅過梵天，　　照曜喻天帝； 深邃勝淵海，　　不動安須彌。 天帝雜寶樹，　　號名采晝度； 光明坐其下，　　寶樹蔭金山。 見母大妙后，　　種福果於熟； 或有方應種，　　或復應放者

現代漢語譯本 像這樣供奉佛像，仍然不能捨棄世俗的戲言。 佛陀因此告誡說：『這不是道士應該做的，在佛前不應該這樣，輕慢而不恭敬。』

《佛本行經》卷第五（又名《佛本行贊傳》）

升忉利宮為母說法品第二十一

用正法的甘露，充滿世間的人； 那些種下解脫種子的人，都將得到他們的果報。 佛陀的功德就像太陽，正法就像光明； 戒律就像清涼的水，生於天上的泉池。 母親就像美妙的寶芙蓉，以及天上的林樹花； 爲了讓它們按時開放，所以佛陀升到了忉利天。 太陽的光芒在白天照耀天空，月亮的光輝在夜晚閃耀； 佛陀的光芒照耀著天界和人間，各種莊嚴美好。 太陽天子產生念頭，以為太陽王來了； 用世人敬畏太陽的心意，稽首禮拜佛陀的足。 月亮天子心生疑惑，捨棄了自己盛大的光明； 月亮的光榮美好，歸入了人間的智慧之月。 寂滅超越了梵天，光芒照耀如同天帝； 深邃勝過淵海，不動安穩如須彌山。 天帝的雜寶樹，名為采晝度； 佛陀在樹下發出光明，寶樹廕庇著金山。 見到母親大妙后，種下的福果已經成熟； 有的地方應該種下，有的地方應該釋放。

English version Even with such an image, they still cannot abandon worldly frivolous talk. The Buddha therefore admonished: 'This is not what a Taoist should do, it is not appropriate before the Buddha, to be disrespectful and without reverence.'

The Fifth Scroll of the 'Buddha's Deeds Sutra' (also known as 'Praise of the Buddha's Deeds')

Chapter Twenty-One: Ascending to the Trayastrimsa Heaven to Preach to His Mother

Using the nectar of the true Dharma, to fill the people of the world; Those who plant the seeds of liberation, will all receive their rewards. The Buddha's merits are like the sun, the true Dharma is like light; The precepts are like cool water, born in the heavenly spring pool. The mother is like a wonderful jeweled lotus, and the heavenly forest trees and flowers; To make them bloom on time, therefore the Buddha ascended to the Trayastrimsa Heaven. The sun's light illuminates the sky during the day, the moon's radiance shines at night; The Buddha's light illuminates the heavens and the human world, with various solemn and beautiful adornments. The sun deity had a thought, thinking that the sun king had arrived; With the reverence that people have for the sun, he bowed his head and paid homage to the Buddha's feet. The moon deity was doubtful, abandoning his own great light; The glory and beauty of the moon, returned to the moon of wisdom in the human world. Nirvana transcends the Brahma Heaven, its light shines like the Heavenly Emperor; Profound and surpassing the deep sea, unmoving and stable like Mount Sumeru. The Heavenly Emperor's variegated jeweled tree, is named 'Gathering Daylight'; The Buddha emitted light under the tree, the jeweled tree shaded the golden mountain. Seeing his mother, the great and wonderful one, the seeds of blessings planted have matured; Some places should be planted, some places should be released.

。 以佛清凈德，　　面曜如明珠； 見者心清凈，　　猶如水清寶。 爾時佛世尊，　　以清和梵音； 甘露法藥雨，　　于慈母妙后： 「墜墮離別苦，　　生天有是患； 貪求積聚死，　　是為世間苦。 地獄燒炙煮，　　餓鬼渴干燋； 畜生相啖食，　　五情苦無安。 在所受身處，　　眾苦輒追隨； 欲離眾苦惱，　　唯有滅無為。 當覺三界苦，　　猶若瘡被毒； 甚於燒鐵擆，　　無可解瘡處。 世間苦如是，　　覺苦起之緣； 覺其苦滅處，　　覺所以滅苦。 覺五盛陰苦，　　覺勞所因興； 塵勞所滅處，　　是滅名無為。 所以滅道者，　　名曰八聖賢； 諸塵勞之毒，　　都燒令無餘。 生死甚可畏，　　進退不可怙； 如伎兒木面，　　脫一復著一。 或飲天甘露，　　退復飲洋銅； 或食天甘露，　　退啖燒鐵丸。 或復來天家，　　或曳然鐵車； 或王或乞兒，　　餓鬼轉畜生

現代漢語譯本 佛陀以其清凈的德行，面容光彩照人，如同明珠一般； 見到他的人內心清凈，如同清澈的水中映照的寶物。 那時，佛陀世尊以清和的梵音， 如同甘露法藥般降下，對他的慈母妙后說道： 『墜落和離別的痛苦，即使升到天界也有這樣的憂患； 貪求積聚最終導致死亡，這就是世間的痛苦。 地獄中遭受燒烤和烹煮的痛苦，餓鬼道中遭受飢渴和乾枯的煎熬； 畜生道中互相吞食，五種感官的痛苦沒有安寧。 無論在何處受生，各種痛苦都會緊隨而來； 想要脫離各種痛苦煩惱，唯有達到寂滅無為的境界。 應當覺悟三界的痛苦，如同瘡口被毒藥侵蝕一般； 甚至比被燒紅的鐵錐刺入還要痛苦，沒有可以解除痛苦的地方。 世間的痛苦就是這樣，要覺悟痛苦產生的根源； 覺悟痛苦滅盡的地方，覺悟如何滅除痛苦的方法。 覺悟五蘊熾盛的痛苦，覺悟煩惱產生的根源； 煩惱滅盡的地方，這種滅盡稱為無為。 所以滅除痛苦的道路，稱為八聖道； 各種煩惱的毒害，都被徹底焚燒，不留一絲殘餘。 生死輪迴非常可怕，進退兩難，沒有依靠； 就像戲子戴著木製面具，脫下一個又戴上另一個。 有時飲用天上的甘露，退墮后又飲用滾燙的銅汁； 有時食用天上的甘露，退墮后又吞食燒紅的鐵丸。 有時來到天界，有時被拖著鐵車； 有時是國王，有時是乞丐，在餓鬼和畜生道中輪轉。

English version With the Buddha's pure virtue, his face shines like a bright pearl; Those who see him have a pure heart, like a treasure reflected in clear water. At that time, the World Honored One, with a clear and harmonious Brahma voice, Like a rain of sweet dew and Dharma medicine, spoke to his compassionate mother, Queen Maya: 'The pain of falling and separation, even in heaven there is such suffering; Greed and accumulation lead to death, this is the suffering of the world. In hell, there is the pain of being burned and cooked, in the hungry ghost realm, the suffering of thirst and dryness; In the animal realm, they devour each other, the suffering of the five senses has no peace. Wherever one is born, all kinds of suffering follow; To escape all suffering and affliction, one must reach the state of extinction and non-action. One should awaken to the suffering of the three realms, like a wound poisoned by venom; Even more painful than being pierced by a red-hot iron awl, there is no place to relieve the pain. The suffering of the world is like this, one must awaken to the source of suffering; Awaken to the place where suffering ceases, awaken to the method of extinguishing suffering. Awaken to the suffering of the five aggregates, awaken to the source of affliction; The place where affliction ceases, this cessation is called non-action. Therefore, the path to extinguish suffering is called the Eightfold Noble Path; All the poisons of affliction are completely burned away, leaving no trace. The cycle of birth and death is very frightening, with no refuge in advance or retreat; Like an actor wearing a wooden mask, taking one off and putting on another. Sometimes drinking heavenly nectar, falling back to drinking molten copper; Sometimes eating heavenly nectar, falling back to swallowing red-hot iron balls. Sometimes coming to the heavenly realm, sometimes being dragged by an iron cart; Sometimes a king, sometimes a beggar, revolving in the realms of hungry ghosts and animals.

。 宿對互所拍，　　跳迸如拍鞠； 上下遍三界，　　從有至無擇。」 聞說是法已，　　母妙天帝后； 八十八勞結，　　心垢永滅盡。 意止深妙法，　　又令三垢薄； 燒諸強塵勞，　　妙后證三道。 大會無數央，　　諸天人芙蓉； 同時俱開敷，　　如花蒙日光。 於是妙後起，　　更幸懷歡喜； 猶如日臨山，　　光明益盛明。 亦愛敬于佛，　　禮足已啟言： 「古來母未曾，　　得子此重貢。 無數劫食地，　　心未曾厭足； 天欲不已滿，　　莫若今充盈。 自足令我足，　　除著無所著； 一切智寤我，　　無種斷我種。」 時無數諸天，　　聞微妙大法； 即殖善德種，　　鮮潔佛之種。

佛本行經憶先品第二十二

於是天中天，　　諸天世人師； 在於大王境，　　摩竭之國土。 游止竹林園，　　思憶往古世； 光明益顯好，　　猶如盛火祠

現代漢語譯本 宿命相對互相拍擊，跳躍迸發如同拍打皮球； 上下遍及三界，從有到無進行選擇。 聽聞說是此法后，妙天帝的母親； 八十八種煩惱的束縛，心中的污垢永遠滅盡。 心意止於深奧微妙的佛法，又使貪嗔癡三垢變得淡薄； 燒盡各種強烈的塵世煩惱，妙后證得了三乘道果。 大會中有無數的央數，諸天人和芙蓉花； 同時都開放綻放，如同花朵沐浴在陽光下。 於是妙後起身，更加感到歡喜； 猶如太陽照臨山巒，光明更加旺盛明亮。 也愛戴敬重佛陀，禮拜佛足后啟稟說道： 『自古以來母親未曾，得到兒子如此重大的供養。 無數劫來吞食大地，內心從未感到厭足； 天上的慾望也無法滿足，不如現在這樣充盈。 自我滿足令我滿足，去除執著而無所執著； 一切智慧覺悟了我，無種斷絕了我的種性。』 當時無數諸天，聽聞微妙的佛法； 即刻種下善德的種子，純潔清凈的佛種。

佛本行經憶先品第二十二

於是天中之天，諸天世人的導師； 在摩竭陀國王的領地，摩竭陀的國土。 游止在竹林園中，思憶往昔的歲月； 光明更加顯現美好，猶如盛大的祭火儀式。

English version Destinies clash and strike each other, leaping and bursting like a ball being hit; Up and down throughout the three realms, choosing from existence to non-existence. Having heard this Dharma spoken, the mother of the wondrous heavenly emperor; The eighty-eight bonds of affliction, the defilements of the heart, were forever extinguished. Her mind settled on the profound and subtle Dharma, and also made the three defilements of greed, anger, and ignorance thin; Burning away all strong worldly afflictions, the wondrous queen attained the three paths of enlightenment. In the great assembly, there were countless 'yang' numbers, gods, humans, and lotus flowers; All simultaneously bloomed and opened, like flowers bathed in sunlight. Then the wondrous queen arose, feeling even more joyful; Like the sun shining upon the mountains, the light became even more vigorous and bright. She also loved and revered the Buddha, and after bowing at his feet, she spoke: 'Since ancient times, a mother has never, received such a great offering from her son. For countless eons, consuming the earth, my heart has never felt satisfied; The desires of heaven cannot be fulfilled, it is better to be filled as I am now. Self-sufficiency makes me content, removing attachments and being unattached; All wisdom has awakened me, the seedless has cut off my lineage.' At that time, countless gods, hearing the subtle Dharma; Immediately planted the seeds of virtuous merit, the pure and immaculate seeds of the Buddha.

The Buddha's Past Deeds Sutra, Recollection of the Past, Chapter Twenty-Two

Then the Teacher of gods and humans, the Teacher of the world; In the territory of the Magadha king, the land of Magadha. Dwelling in the Bamboo Grove Garden, recalling the past ages; His light became even more beautiful, like a grand fire sacrifice.

。 佛弟性慈仁，　　厥名曰阿難； 見佛光明盛，　　即行詣佛所。 叉手下右膝，　　敬意白佛言： 「唯愿天中天，　　決心之所疑。 未曾見光明，　　如今之暉耀； 唯愿一切智，　　說光明因緣。」 於是佛告已，　　微妙八種聲： 「諦聽吾今說，　　光明之因緣。 吾自憶前世，　　施無數眾生； 供養千數佛，　　種種所須給。 學無數聖典，　　盛祠祀無數； 難可施與者，　　大施與無吝。 憶念往古時，　　大象如白山； 勢力勝鄰敵，　　吾以用惠施。 以心所愛重，　　二子用施人； 毛孔皆血出，　　吾時名甚愛。 象馬車乘女，　　種種用惠施； 施八萬四千，　　金角黃牸牛。 金器盛銀粟，　　滿其所受量； 吾名為知時，　　大施十二年。 弊惡婆羅門，　　來從吾索頭； 時諸天若干，　　欲固遮梵志。 吾歸曉諸天，　　莫違本所愿； 時王名月光，　　今充吾所僥

現代漢語譯本 佛陀的弟子性情慈悲仁愛，他的名字叫做阿難； 他看到佛陀的光明非常盛大，就立刻前往佛陀所在的地方。 他合起雙手，右膝跪地，以恭敬的心意對佛陀說： 『唯愿天中之天，能夠解答我心中的疑惑。 我從未見過如此光明，像今天這樣輝耀； 唯愿一切智者，能夠解說這光明出現的因緣。』 於是佛陀用微妙的八種聲音告訴他： 『仔細聽我說，這光明出現的因緣。 我回憶起前世，曾經佈施給無數的眾生； 供養過數千位佛陀，給予他們種種所需的物品。 學習過無數的聖典，盛大地祭祀過無數次； 那些難以施捨的東西，我也毫不吝惜地大量施捨。 我回憶起過去的時候，曾經有一頭大象像白山一樣； 它的勢力勝過鄰國的敵人，我用它來施捨。 我將心中所愛重的兩個兒子，也用來施捨給別人； 我全身的毛孔都流出了血，我當時的名字叫做甚愛。 我將大象、馬匹、車乘、女子，種種都用來施捨； 施捨了八萬四千頭，金角的黃色母牛。 用金器盛滿銀粟，滿足他們所接受的量； 我當時的名字叫做知時，這樣大規模的佈施持續了十二年。 有一個卑鄙惡劣的婆羅門，前來向我索要頭顱； 當時有許多天神，想要阻止這個婆羅門。 我告訴諸天，不要違揹我原本的願望； 當時國王的名字叫做月光，他就是我今天所成就的。'

English version The Buddha's disciple was kind and compassionate, and his name was Ananda; Seeing the Buddha's light was very magnificent, he immediately went to where the Buddha was. He folded his hands, knelt on his right knee, and with a respectful heart said to the Buddha: 'I beseech the Heaven of Heavens, to resolve the doubts in my heart. I have never seen such light, as radiant as it is today; I beseech the All-Knowing One, to explain the cause of this light.' Then the Buddha told him with eight subtle sounds: 'Listen carefully to what I say, the cause of this light. I recall my past lives, I have given alms to countless beings; I have made offerings to thousands of Buddhas, giving them all kinds of necessities. I have studied countless scriptures, and performed countless grand sacrifices; Those things that were difficult to give away, I also gave away generously without any reluctance. I recall in the past, there was an elephant as big as a white mountain; Its power surpassed the enemies of neighboring countries, and I used it for almsgiving. I also used my two beloved sons to give to others; All the pores of my body were bleeding, and my name at that time was 'Very Loving'. I used elephants, horses, carriages, women, all kinds of things for almsgiving; I gave away eighty-four thousand, golden-horned yellow cows. I filled golden vessels with silver millet, satisfying the amount they received; My name at that time was 'Knowing the Time', and this large-scale almsgiving lasted for twelve years. There was a vile and wicked Brahmin, who came to ask for my head; At that time, many gods wanted to stop this Brahmin. I told the gods, do not go against my original wish; The king at that time was named Moonlight, and he is what I have achieved today.'

。 復有婆羅門，　　來從吾索眼； 不逆即許與，　　體所愛之目。 為王名善目，　　因是發大愿； 今以目施與，　　愿后成慧明。 又復更異時，　　鴿飛來趣我； 為鷹所迸逐，　　飛住吾膝上。 吾盡割體肉，　　恣以足鷹意； 不以來歸鴿，　　與鷹使為食。 吾以病人故，　　割已體上肉； 食肉三七日，　　其重病得瘳。 又為普施王，　　名為大力士； 昔除眾生病，　　今滅其塵勞。 又吾前世時，　　以身惠施人； 別賣可愛子，　　又別賣吾妻。 賣吾與惡人，　　敕吾令殺害； 吾時名焰月，　　不殺沒己命。 吾剝皮為施，　　纏疊為燈炷； 同時然燈炷，　　與身炎皆熾。 王名堅金剛，　　其耐痛無比； 以是求一愿，　　舉足以成佛。 以身與虎狼，　　地六反震動； 因此勇猛意，　　超度過九劫。 曾以一善施，　　主地盡四海； 前為轉輪王，　　號名曰大天

現代漢語譯本 又有一位婆羅門，前來向我索要眼睛； 我沒有拒絕就答應了他，將我最珍愛的眼睛給了他。 因為我曾名為善目王，因此發下大愿； 如今我將眼睛佈施出去，愿將來能成就智慧光明。 又過了不同的時間，一隻鴿子飛來投奔我； 它被老鷹追趕，飛落到我的膝蓋上。 我割下自己身上的肉，任憑老鷹吃個夠； 不把歸來的鴿子，給老鷹作為食物。 我因為病人，割下自己身上的肉； 吃了二十一天肉，他的重病就痊癒了。 我又曾為普施王，名為大力士； 過去消除眾生的疾病，現在滅除他們的煩惱。 我又在前世的時候，將身體佈施給他人； 分別賣掉我心愛的兒子，又分別賣掉我的妻子。 把我賣給惡人，命令我殺害他人； 我當時名叫焰月，沒有殺人而犧牲了自己的性命。 我剝下自己的皮作為佈施，纏繞起來作為燈芯； 同時點燃燈芯，與身體一起燃燒。 我曾為堅金剛王，忍受痛苦的能力無比強大； 因此求得一個願望，舉起腳就成就了佛果。 我曾將身體佈施給虎狼，大地六次震動； 因為這種勇猛的意志，超越了九個劫數。 我曾以一次善行佈施，統治了整個四海； 以前曾為轉輪王，號名為大天。

English version Again, there was a Brahmin who came to ask me for my eyes; I did not refuse and granted his request, giving him the eyes I cherished most. Because I was once named King Good-Eyes, I made a great vow; Now I give away my eyes, wishing to achieve wisdom and enlightenment in the future. At another time, a dove flew to me for refuge; It was being chased by a hawk and landed on my lap. I cut off the flesh from my body, allowing the hawk to eat its fill; I would not give the returned dove to the hawk as food. Because of a sick person, I cut off the flesh from my body; After eating the flesh for twenty-one days, his serious illness was cured. I was also once King Universal-Giving, named Great-Strength; In the past, I eliminated the diseases of sentient beings, and now I extinguish their afflictions. In my previous life, I gave my body as a gift to others; I separately sold my beloved son, and separately sold my wife. I was sold to an evil person, who ordered me to kill others; At that time, my name was Flame-Moon, and I did not kill but sacrificed my own life. I peeled off my skin as a gift, wrapping it up as a wick for a lamp; At the same time, I lit the wick, and it burned along with my body. I was once King Firm-Vajra, whose ability to endure pain was unparalleled; Therefore, I sought one wish, and by lifting my foot, I achieved Buddhahood. I once gave my body to tigers and wolves, and the earth shook six times; Because of this courageous will, I transcended nine kalpas. I once ruled the entire four seas with one act of good giving; I was previously a Wheel-Turning King, named Great-Heaven.

。 始建王風教，　　率以十善行； 棄捨四方域，　　剃頭修凈行。 又為普地主，　　號名曰尊帝； 於是地上立，　　八萬四千城。 時為此諸城，　　部分境界已； 八萬四千王，　　俱出剃頭學。 曾為王多求，　　貪慾狂迷惑； 越度大海表，　　求土地人民。 吾時為梵志，　　大智名上度； 將順教是王，　　還其正志思。 曾為白象王，　　如日甚姝好； 六牙甚可愛，　　弈弈有光明。 獵師貪牙故，　　箭射中其心； 便自拔牙與，　　心不起恚亂。 凈施王遊獵，　　因至深山中； 閉群鹿二王，　　置於深谷廄。 以一妊母鹿，　　鹿王代就死； 使普境野畜，　　無復恐患憂。 有國忽父母，　　害殺長老者； 吾尊奉孝養，　　地穴濟父母。 天空中問義，　　父教吾決答； 斷眾生倒見，　　濟令不墮獄。 大蟒閉賈客，　　圍繞置中央； 吾時緣宿行，　　生為師子王

現代漢語譯本 開始建立以王道為中心的教化，普遍推行十善的修行； 放棄四方的領土，剃去頭髮，修持清凈的德行。 又成為普天下的君主，號稱尊帝； 於是，在地上建立了八萬四千座城池。 當時，爲了這些城池，劃分了各自的疆界； 八萬四千位國王，都出家剃度學習佛法。 曾經作為國王時，貪求無度，被貪慾迷惑得瘋狂； 甚至跨越遙遠的大海，去尋求土地和人民。 我那時是婆羅門，擁有大智慧，名叫上度； 我順應教導這位國王，使他恢復了正確的思想。 曾經作為白象王，像太陽一樣非常美好； 六根象牙非常可愛，閃耀著光芒。 獵人因為貪圖像牙，用箭射中它的心臟； 它便自己拔下象牙給予獵人，心中沒有絲毫的嗔恨。 凈施王出遊打獵，因此來到深山中； 他將兩隻鹿王關起來，安置在深谷的獸欄里。 用一隻懷孕的母鹿，代替鹿王去死； 使得整個境內的野獸，不再有恐懼和憂患。 有個國家的君主，忽然殺害了自己的父母和長老； 我尊敬奉養他們，在地下挖洞來救濟父母。 在天空中問我佛法義理，父親教我如何解答； 斷除眾生顛倒的見解，救濟他們不墮入地獄。 一條大蟒蛇困住商人，將他們圍在中央； 我那時因為前世的修行，轉生為獅子王。

English version Initiated a teaching centered on the kingly way, universally promoting the practice of the ten virtues; Abandoned the territories of the four directions, shaved their heads, and cultivated pure conduct. Also became the ruler of the entire world, known as the Honored Emperor; Thus, established eighty-four thousand cities on the earth. At that time, for these cities, their respective boundaries were divided; Eighty-four thousand kings, all left home to be ordained and study the Dharma. Once, as a king, I was insatiably greedy, crazed by the delusion of desire; Even crossing vast oceans to seek land and people. At that time, I was a Brahmin, possessing great wisdom, named Shangdu; I followed the teachings to guide this king, restoring his correct thoughts. Once, as a white elephant king, I was as beautiful as the sun; My six tusks were very lovely, shining with light. A hunter, greedy for the tusks, shot an arrow into its heart; It then pulled out its own tusks and gave them to the hunter, without any anger in its heart. King Jingshi went hunting and thus came to a deep mountain; He locked up two deer kings, placing them in a pen in a deep valley. Using a pregnant doe, to die in place of the deer king; So that the wild animals throughout the territory, no longer had fear and worry. There was a ruler of a country, who suddenly killed his parents and elders; I respected and served them, digging a hole in the ground to help my parents. In the sky, I was asked about the meaning of the Dharma, and my father taught me how to answer; Cutting off the inverted views of sentient beings, saving them from falling into hell. A large python trapped merchants, surrounding them in the center; At that time, due to past practices, I was reborn as a lion king.

。 發象為力勢，　　踏蟒即令死； 濟五百客命，　　安隱得歸家。」 佛爾時說此，　　生經五百章； 三千大千界，　　普六反震動。 有億眾生類，　　皆發大道意； 又有億眾生，　　各證以四道。 上世賢智士，　　不可稱奇異； 菩薩發勇猛，　　施捨其軀命。 從乞求者意，　　終無所違逆； 功德得自在，　　萬物及軀命。 叢殘短壽命，　　是乃可為奇； 塵勞所纏裹，　　懷惡盛迷惑。 能以慈悲力，　　鉤還具噁心； 能捨所愛重，　　財寶及軀命。 眾生有豪尊，　　世得自在者； 應為惡之時，　　自製而不為。 晝夜行眾善，　　以休息其意； 緣是自勸進，　　志願在佛道。

佛本行經游維耶離品第二十三

世智一切敏，　　所愿無不成； 慈哀加眾生，　　如人有一子。 猶如轉輪王，　　放教靡不從； 患厭世五欲，　　欲入法慧窟

現代漢語譯本 『顯現出強大的力量，一腳踩下蟒蛇就會立刻死去； 救助了五百位客人的性命，讓他們平安地回到家中。』 佛陀當時說了這些話，產生了五百章的經典； 三千大千世界，普遍發生了六種震動。 有億萬眾生的種類，都發起了追求大道的心意； 又有億萬眾生，各自證得了四種道果。 上古時代的賢明智者，他們的事蹟真是不可思議； 菩薩們發起勇猛之心，捨棄自己的身體和性命。 順從乞求者的意願，最終沒有絲毫違逆； 功德自在無礙，包括萬物和自己的生命。 那些壽命短暫、殘缺不全的人，他們的行為才真正值得稱奇； 被塵世的煩惱所纏繞，心中充滿邪惡和迷惑。 能夠用慈悲的力量，把那些心懷惡念的人引導回來； 能夠捨棄自己所珍愛的東西，包括財寶和生命。 眾生中有權勢尊貴的人，在世間可以自由自在； 當他們要作惡的時候，能夠自我剋制而不去做。 日夜奉行各種善事，以此來安息自己的心意； 因此自我勉勵，立志追求佛道。

佛陀本行經游維耶離品第二十三

世間的智慧敏銳，所希望的事情沒有不成功的； 慈悲憐憫加於眾生，就像一個人只有一個孩子一樣。 就像轉輪聖王，他的教令沒有不被遵從的； 厭惡世間的五種慾望，想要進入佛法的智慧寶窟。

English version 'Manifesting great power, a single step would instantly kill the python; Saving the lives of five hundred guests, allowing them to return home safely.' The Buddha spoke these words at that time, generating five hundred chapters of scripture; The three thousand great chiliocosms universally experienced six kinds of tremors. There were countless beings, all of whom developed the aspiration for the Great Path; And countless other beings, each attained the four stages of enlightenment. The wise and virtuous of ancient times, their deeds are truly inconceivable; Bodhisattvas arouse courageous hearts, sacrificing their bodies and lives. Complying with the wishes of those who beg, ultimately never going against them; Merit and virtue are unhindered, encompassing all things and one's own life. Those with short and incomplete lives, their actions are truly remarkable; Entangled by worldly afflictions, their hearts are filled with evil and delusion. Able to use the power of compassion, to guide those with evil intentions back; Able to give up what they cherish, including wealth and life. Among beings are those with power and honor, who can be free in the world; When they are about to do evil, they can restrain themselves and not do it. Day and night they practice various good deeds, to rest their minds; Therefore, they encourage themselves, aspiring to the path of Buddhahood.

The Buddha's Past Deeds Sutra, Chapter Twenty-Three: Traveling in Vaishali

Worldly wisdom is sharp and keen, there is nothing that is not accomplished; Compassion and pity are bestowed upon all beings, as if one had only one child. Like a Wheel-Turning King, his teachings are followed without fail; Disgusted with the five worldly desires, wanting to enter the cave of Dharma wisdom.

。 世尊亦如是，　　開建為佛事； 勤勞行廣化，　　事無不究竟。 隨生死惡世，　　順見其起滅； 欲入大無為，　　滅意寂然定。 時維耶離城，　　吸人精魄鬼； 入城興疫病，　　逼迫相嬈害。 爾時維耶離，　　疫盛如熾然； 國諸王大臣，　　集會博論義。 厲氣之大火，　　燒然國萬民； 各共精意思，　　何方除此殃。 長者名財明，　　第一清信曰： 「睹世更無誰，　　唯佛可恃怙。」 因遣清信士，　　財明以為使； 長者清信士，　　都共叉手向。 盡五體投地，　　共遙白佛言： 「普救護世間，　　愿濟我國厄； 如凍者求火，　　猶重病請藥。 若冥愿明曉，　　失路者曉導； 我等求世尊，　　欲觀天人樂。」 使往至佛所，　　佛即許受請； 今舍家覺知，　　天人思擾動。 天于上空中，　　告王未生怨： 「如何安無憂，　　今當與佛離。」 王聞天教告，　　心即悚然驚

現代漢語譯本 世尊也是這樣，開啟並建立佛法事業； 勤勞地進行廣泛的教化，所做的事情沒有不徹底的。 順應生死輪迴的惡劣世道，觀察世間萬物的生起和滅亡； 想要進入無為的境界，就要滅除意念，達到寂靜安定的狀態。 當時在維耶離城，有吸取人精魄的鬼怪； 進入城中散佈瘟疫，逼迫人們互相殘害。 那時維耶離城，瘟疫像火焰一樣蔓延； 國內的各位國王大臣，都在廣泛地討論對策。 瘟疫的巨大火焰，燃燒著全國的百姓； 大家都在認真思考，用什麼方法才能消除這場災禍。 有一位名叫財明的長者，是第一虔誠的信徒，他說： 『觀察世間再沒有誰，只有佛陀可以依靠。』 於是派遣虔誠的信徒，財明作為使者； 長者和虔誠的信徒們，都一起合掌朝向佛陀。 五體投地，一起遙遠地向佛陀稟告說： 『普遍救護世間，希望救濟我國的災難； 就像寒冷的人尋求火，如同重病的人請求藥物。 如同黑暗中希望光明，迷路的人希望得到引導； 我們懇求世尊，想要看到天人的快樂。』 使者前往佛陀所在之處，佛陀立即答應接受邀請； 現在佛陀捨棄家園，覺悟真理，天人們都感到思緒擾動。 天人在空中，告訴國王阿阇世： 『你如何能安然無憂，現在將要與佛陀分離了。』 國王聽到天人的教誨，心中立刻感到恐懼和震驚。

English version The World-Honored One is also like this, initiating and establishing the Buddha's work; Diligently carrying out extensive teachings, there is nothing that is not thoroughly done. Following the evil ways of birth and death, observing the arising and ceasing of all things in the world; Wanting to enter the realm of non-action, one must extinguish thoughts and reach a state of quietude and stability. At that time, in the city of Vaishali, there were ghosts that absorbed people's essence; Entering the city and spreading plague, forcing people to harm each other. At that time, in the city of Vaishali, the plague spread like a raging fire; The kings and ministers of the country were all widely discussing countermeasures. The great fire of the plague was burning the people of the whole country; Everyone was seriously thinking about what method could be used to eliminate this disaster. There was an elder named Caiming, who was the most devout believer, and he said: 'Observing the world, there is no one else, only the Buddha can be relied upon.' So he sent devout believers, with Caiming as the messenger; The elders and devout believers all put their palms together towards the Buddha. Prostrating themselves on the ground, they together reported to the Buddha from afar, saying: 'Universally protect the world, hoping to relieve the disaster of our country; Just like a cold person seeking fire, like a seriously ill person requesting medicine. Like hoping for light in the darkness, like a lost person hoping to be guided; We beseech the World-Honored One, wanting to see the joy of the heavenly beings.' The messenger went to where the Buddha was, and the Buddha immediately agreed to accept the invitation; Now that the Buddha has left his home and awakened to the truth, the heavenly beings all feel their thoughts disturbed. The heavenly beings in the sky told King Ajatasatru: 'How can you be at peace, now you will be separated from the Buddha.' The king, hearing the teachings of the heavenly beings, immediately felt fear and shock in his heart.

。 意懷愁悴曰：　　「眾生心闇鈍， 誰能詣慧礪，　　礪其闇鈍心？ 塵勞之愆咎，　　宿對之重債； 眾生重債咎，　　誰當濟令輕？ 我等久見閉，　　在生死牢獄； 誰當以清鑰，　　開吾等獄門？ 吾等久暴露，　　渴愛之日陽； 誰當施正法，　　月精解渴珠？」 王因敕令嚴，　　輕馳往見佛； 因請佛明日，　　愿屈就宮食。 敕廚令嚴具，　　盛饌百味飯； 佛許于宮中，　　受王一月請。 平治七階路，　　乃至流江恒； 路設諸帳幔，　　嚴飾猶天宮。 雜色眾花香，　　散以遍佈地； 人集如水漲，　　盈溢譬如海。 明珠以挍飾，　　色白如盛月； 王之服乘蓋，　　敬意施奉佛。 時佛未久頃，　　即到恒水側； 王更進上佛，　　五百七寶蓋。 人王上五百，　　諸龍王貢千； 天王獻五百，　　維耶離五百。 為世大覆護，　　應受寶蓋施； 盡受諸寶蓋，　　余唯置其一

現代漢語譯本 他心中憂愁，說道：『眾生的心智昏昧遲鈍，誰能去尋求智慧的磨刀石，磨礪他們昏昧遲鈍的心呢？塵世的煩惱和過錯，是前世積累的沉重債務；眾生揹負著沉重的債務和過錯，誰能幫助他們減輕呢？我們長期被囚禁，在生死的牢獄中；誰能用清凈的鑰匙，打開我們牢獄的門呢？我們長期暴露在，渴求愛慾的烈日下；誰能施予正法，像月亮的精華一樣，解除我們的乾渴呢？』 國王於是下令，快馬加鞭去見佛陀；並請求佛陀明天，屈尊到宮中用膳。 他命令廚房準備好，豐盛的百味佳餚；佛陀答應在宮中，接受國王一個月的供養。 他平整了七層臺階的路，一直到恒河邊；路上設定了各種帳幔，裝飾得像天宮一樣。 各種顏色的鮮花，散落在地上；人群聚集如潮水般，擁擠得像大海一樣。 用明珠裝飾，顏色潔白如滿月；國王的服飾和車蓋，都恭敬地用來供奉佛陀。 這時佛陀不久，就到了恒河邊；國王又獻上佛陀，五百頂七寶華蓋。 人王獻上五百頂，諸龍王進貢一千頂；天王獻上五百頂，維耶離獻上五百頂。 爲了世間的大庇護，應該接受寶蓋的供養；佛陀全部接受了寶蓋，只留下一頂。

English version His heart filled with sorrow, he said: 'The minds of sentient beings are dull and slow, who can seek the whetstone of wisdom, to sharpen their dull minds? The troubles and faults of the world, are heavy debts accumulated from past lives; sentient beings bear heavy debts and faults, who can help them lighten them? We have long been imprisoned, in the prison of birth and death; who can use the pure key, to open the doors of our prison? We have long been exposed to, the scorching sun of craving and desire; who can bestow the true Dharma, like the essence of the moon, to quench our thirst?' The king then gave orders, to ride swiftly to see the Buddha; and requested the Buddha to condescend to dine in the palace tomorrow. He ordered the kitchen to prepare, a sumptuous feast of a hundred flavors; the Buddha agreed to stay in the palace, and accept the king's offerings for a month. He leveled the road with seven steps, all the way to the Ganges River; various tents were set up along the road, decorated like a heavenly palace. Flowers of various colors, were scattered all over the ground; the crowd gathered like a tide, as crowded as the sea. Decorated with bright pearls, their color as white as the full moon; the king's clothes and canopy, were all respectfully used to offer to the Buddha. At this time, the Buddha soon arrived at the Ganges River; the king further offered the Buddha, five hundred seven-jeweled canopies. The human king offered five hundred, the dragon kings offered a thousand; the heavenly king offered five hundred, and Viyali offered five hundred. For the great protection of the world, he should accept the offering of canopies; the Buddha accepted all the canopies, leaving only one.

。 爾時天中天，　　與諸弟子眾； 二千五百人，　　便度流江恒。 維耶離諸王，　　盡心愛敬佛； 供給所當得，　　以次來到國。 佛便即時入，　　維耶離大城； 以八妙深重，　　梵清凈音聲。 佛即說一偈，　　諸有眾生類； 地行乘空者，　　宜慈愛眾生。 以清凈慈水，　　普灑于大地； 熱渴所逼狂，　　得水飽滿涼。 從佛之慶雲，　　放甘軟言雨； 舉城充飽滿，　　除重毒害患。 佛於是即還，　　出到城門外； 佛與諸沙門，　　繞城而徐行。 施護現吉祥，　　咒愿普永康； 舉國蒙覆護，　　快樂不可量。 時長者財明，　　請佛及弟子； 飲食香甘饌，　　種種盡愛敬。 時佛廣斑宣，　　深要之正法； 師子音以下，　　四千人得道。 佛與弟子眾，　　乃至捺女林； 㮈女聞之已，　　馳出往見佛。 到門即下車，　　瓔珞如電云； 始入園林樹，　　狀似吉祥天

現代漢語譯本 那時，天中之天（佛陀），與他的眾多弟子； 兩千五百人，便渡過了恒河。 維耶離的諸位國王，都全心愛戴敬重佛陀； 按照應有的供養，依次來到佛陀所在的國度。 佛陀隨即進入維耶離大城； 以八種微妙深沉、清凈的梵音。 佛陀即刻說了一個偈子，所有眾生； 無論是行走在地上還是飛行在空中的，都應該慈愛眾生。 用清凈的慈悲之水，普遍灑向大地； 被炎熱乾渴逼迫而瘋狂的眾生，得到水后飽滿清涼。 從佛陀的吉祥雲中，降下甘甜柔和的語言之雨； 使整個城市都充滿飽滿，消除嚴重的毒害疾病。 佛陀於是就返回，出到城門外； 佛陀與眾沙門，繞著城市緩緩行走。 施護顯現吉祥，咒愿普遍永遠安康； 整個國家都蒙受庇護，快樂不可估量。 當時，長者財明，邀請佛陀和他的弟子； 用美味的食物和香甜的佳餚，各種各樣都充滿愛敬。 當時，佛陀廣泛宣講，深奧重要的正法； 以獅子吼般的聲音，使四千人得道。 佛陀與弟子們，來到捺女林； 㮈女聽到后，立刻跑出來拜見佛陀。 到門口就下了車，身上的瓔珞如同閃電云； 剛進入園林樹木，樣子就像吉祥天女。

English version At that time, the 'Heaven among Heavens' (Buddha), with his many disciples; Two thousand five hundred people, then crossed the Ganges River. The kings of Vaisali, all wholeheartedly loved and respected the Buddha; According to the proper offerings, they came to the country where the Buddha was. The Buddha then immediately entered the great city of Vaisali; With eight subtle, profound, and pure Brahma sounds. The Buddha immediately spoke a verse, all sentient beings; Whether walking on the ground or flying in the air, they should be compassionate to all beings. Use the pure water of compassion, to sprinkle it all over the earth; Those beings who are driven mad by the heat and thirst, become full and cool after receiving water. From the Buddha's auspicious cloud, rain down sweet and gentle words; Making the entire city full and satisfied, eliminating severe poisonous diseases. The Buddha then returned, going out to the city gate; The Buddha and the monks, walked slowly around the city. Shihu manifested auspiciousness, praying for universal and eternal peace; The entire country was protected, and the happiness was immeasurable. At that time, the elder Caiming, invited the Buddha and his disciples; With delicious food and sweet delicacies, all kinds of things were filled with love and respect. At that time, the Buddha widely proclaimed, the profound and important Dharma; With a lion's roar-like voice, four thousand people attained enlightenment. The Buddha and his disciples, came to the Nadnari Grove; Nadnari, upon hearing this, immediately ran out to see the Buddha. Upon arriving at the gate, she got off her carriage, her necklaces like lightning clouds; As she entered the garden trees, she looked like the auspicious goddess.

。 行步趨庠序，　　如水隨波流； 顏容如春陽，　　芙蓉花之叢。 將諸天人女，　　服飾之姿貌； 行於林樹間，　　或動天地眼。 佛世尊視見，　　魔王之羅網； 目觀其美色，　　壞人戒律行。 佛以梵音聲，　　告諸沙門者： 「捺女今來至，　　卿等攝撿意。 各建志手執，　　精進之強弓； 以正直之矢，　　筈承智慧弦。 皆被定意鎧，　　乘自守戒車； 各儲慈觀意，　　入眼色戰陣。 卿等當諦計，　　女人何可是； 假借相欺惑，　　如銅鐵金涂。 皮薄如蠅翅，　　若不以覆上； 此但是肉積，　　當作是計知。 涕唾眼中眵，　　若不拭卻者； 及與身上垢，　　若不以水洗。 膿血及糞除，　　聚會於一處； 熟思視是者，　　欲意滅不生。 卿等自觀計，　　是骨舍可惡； 以筋纏束縛，　　外則以肉涂。 衣裳服飾覆，　　如畫師覆壁； 但作是自觀，　　莫隨彼欺惑

現代漢語譯本 行走時步伐整齊有序，如同水流隨波盪漾； 容顏像春天的陽光一樣明媚，如同盛開的芙蓉花叢。 她們如同天上的仙女，穿著華麗的服飾，姿態優美； 行走在樹林之間，她們的美麗甚至能撼動天地。 佛陀世尊看到了，這是魔王的羅網； 她們的美色會使人動搖，破壞修行者的戒律。 佛陀用清凈的聲音，告誡眾位沙門： 『這些女子現在來了，你們要收攝自己的心意。 各自樹立堅定的意志，手持精進的強弓； 用正直的箭矢，搭在智慧的弓弦上。 都穿上禪定的鎧甲，乘坐自我守護的戒律之車； 各自儲蓄慈悲的觀想，進入眼色之戰的陣地。 你們應當仔細思量，女人究竟是什麼； 她們只是用虛假的表象來欺騙迷惑，如同用銅鐵塗上金粉。 面板薄得像蒼蠅的翅膀，如果不覆蓋上衣物； 這不過是肉的堆積，應當這樣去認識。 眼淚、唾液、眼屎，如果不擦拭乾凈； 以及身上的污垢，如果不用水洗凈。 膿血和糞便，聚集在一起； 仔細觀察這些，慾望就會熄滅不再產生。 你們自己觀察思量，這骨骼組成的身體是多麼令人厭惡； 用筋纏繞束縛，外面再用肉覆蓋。 用衣裳服飾遮蓋，如同畫師在墻壁上作畫； 只要這樣自我觀察，就不會被她們的虛假外表所迷惑。'

English version Their steps are orderly and graceful, like water flowing with the waves; Their faces are as bright as the spring sun, like a cluster of blooming hibiscus flowers. They are like celestial maidens, with gorgeous attire and elegant postures; Walking among the trees, their beauty can even move heaven and earth. The Buddha, the World Honored One, saw that this was the net of the demon king; Their beauty can shake people's minds and destroy the precepts of practitioners. The Buddha, with a pure voice, admonished the monks: 'These women have now arrived, you must restrain your minds. Each of you should establish a firm will, holding the strong bow of diligence; Use the straight arrow, placed on the string of wisdom. All of you should wear the armor of meditation, riding the chariot of self-guarding precepts; Each of you should store up the contemplation of compassion, entering the battlefield of eye-sight. You should carefully consider what women truly are; They are merely using false appearances to deceive and confuse, like copper and iron coated with gold. Their skin is as thin as a fly's wing, if not covered with clothing; It is nothing more than a pile of flesh, you should recognize it as such. Tears, saliva, and eye mucus, if not wiped away; And the dirt on the body, if not washed with water. Pus, blood, and feces, gathered together in one place; Carefully observing these, desire will be extinguished and no longer arise. Observe and contemplate for yourselves, this body made of bones is so disgusting; Bound and wrapped with tendons, and then covered with flesh on the outside. Covered with clothes and ornaments, like a painter painting on a wall; As long as you observe yourselves in this way, you will not be deceived by their false appearances.'

。 堅慎護心意，　　后可有所益； 初不調伏心，　　后則不可御。 邪行失正路，　　迷惑回周旋； 猶如官磨馬，　　竟以繞磨走。 眼喜視色者，　　心則隨目惑； 諦觀其表裡，　　愚染慧離著。」 時佛以是教，　　誡諸幼弟子； 即共自撿攝，　　一心視佛面。 捺女遙見佛，　　光相明嚴好； 巍巍林樹間，　　如日雲中出。 慈敬意視佛，　　微妙心清凈； 猶如樹花繁，　　風吹令傾屈。 如是禮佛足，　　叉手心恭敬； 卻就其坐位，　　佛便告之曰： 「女情貪放逸，　　卿善心詣吾； 信樂正真法，　　是利甚難遇。 男子信樂法，　　是不可為奇； 男雖意深重，　　塵勞猶差薄。 女人常回旋，　　于諸塵勞愛； 意局心輕躁，　　專著六所欲。 汝心存於道，　　是最可貴奇； 一切世無常，　　無吾我可恃。 疾病侵安隱，　　老毀顏色貌； 劫奪人壽命，　　樂法無患難

現代漢語譯本 謹慎守護你的心意，之後才會有所益處； 如果一開始不調伏內心，之後就難以駕馭。 行為不正就會迷失正道，迷惑地原地打轉； 就像官府磨坊里的馬，最終只能繞著磨盤走。 眼睛喜歡看美色，心就會隨著眼睛迷惑； 仔細觀察事物的表裡，愚昧的人會被迷惑，有智慧的人則會遠離執著。 當時佛陀用這些教誨，告誡年幼的弟子們； 他們立即共同自我約束，一心看著佛陀的面容。 捺女遠遠地看見佛陀，光芒和相貌都光明莊嚴美好； 在巍峨的樹林間，就像太陽從雲中升起。 她以慈愛恭敬的心情看著佛陀，內心微妙而清凈； 就像樹上的繁花，被風吹得傾斜彎曲。 她這樣禮拜佛陀的腳，合掌心中恭敬； 然後回到自己的座位，佛陀就對她說： 『你的心性貪圖放縱安逸，你卻能以善心來到我這裡； 信奉並喜愛真正的佛法，這種利益非常難得。 男子信奉並喜愛佛法，這並不值得驚奇； 男子雖然心思深沉，但塵世的煩惱相對較少。 女人常常反覆無常，對於各種塵世的慾望充滿愛戀； 心思狹隘，內心輕浮急躁，專注於六種慾望。 你的心能安住于道，這是最可貴和稀奇的； 世間一切都是無常的，沒有什麼是可以依賴的，沒有『我』可以執著。 疾病會侵擾安寧，衰老會毀壞容顏； 會劫奪人的壽命，只有喜愛佛法才能沒有憂患。'

English version Carefully guard your mind, and afterwards you may benefit; If you do not subdue your mind at the beginning, it will be impossible to control later. If you act wrongly, you will lose the right path, confused and going around in circles; Like a horse in an official mill, it will only walk around the millstone. If the eyes like to look at beautiful colors, the mind will be misled by the eyes; Carefully observe the inside and outside of things, the foolish are misled, while the wise are detached. At that time, the Buddha used these teachings to admonish the young disciples; They immediately restrained themselves together, focusing their minds on the Buddha's face. Nata saw the Buddha from afar, his light and appearance were bright, solemn, and beautiful; Among the towering trees, it was like the sun rising from the clouds. She looked at the Buddha with a loving and respectful heart, her mind subtle and pure; Like the abundant flowers on a tree, bent and inclined by the wind. She bowed to the Buddha's feet in this way, with her palms together and a respectful heart; Then she returned to her seat, and the Buddha said to her: 'Your nature is greedy for indulgence and ease, yet you come to me with a good heart; Believing in and loving the true Dharma, this benefit is very rare. It is not surprising for a man to believe in and love the Dharma; Although men have deep thoughts, their worldly troubles are relatively less. Women are often fickle, full of love for various worldly desires; Their minds are narrow, their hearts are frivolous and impatient, focused on the six desires. It is most precious and rare that your mind can abide in the Way; Everything in the world is impermanent, there is nothing to rely on, and there is no 'self' to cling to. Disease will invade peace, old age will destroy appearance; It will rob people of their lives, only those who love the Dharma will have no worries.'

。 女人多貪嫉，　　不喜怨憎會； 女人心戀著，　　不樂與愛別。 凡受女人形，　　必有是二惱； 以是義之故，　　汝當勤奉法。」 㮈女性軟弱，　　心甚懷慚愧； 正法所勸進，　　勉宜起恭敬。 便叉手長跪，　　前白世尊言： 「愿佛垂慈愍，　　明旦受我請。」 時佛覺其心，　　甚清凈歡喜； 默然受其請，　　女便辭欲退。 因五體投地，　　稽首禮佛足； 厭惡女人形，　　懷慚且還歸。 時佛許㮈女，　　受請去之後； 維耶離貴賤，　　皆來至佛所。 白馬白車蓋，　　衣服皆素帛； 諸容飾皆白，　　威儀甚可觀。 青黃赤黑色，　　種種各部別； 嚴飾來詣佛，　　猶忉利天人。 是輩亦請佛，　　佛言已受請； 佛許㮈女請，　　是輩皆懷恨。 時佛為是等，　　廣說微妙法； 甘露無損減，　　滅除諸苦患。 粗略為現說，　　四諦之要法； 無數諸離犍，　　皆服甘露藥

現代漢語譯本 女人大多貪婪嫉妒，不喜歡怨恨和憎恨的聚會； 女人的心總是依戀著，不樂意與所愛的人分離。 凡是受女人之形的，必定會有這兩種煩惱； 因為這個道理，你應當勤奮地奉行佛法。 㮈女因為自己是女性而感到軟弱，心中非常慚愧； 正法勸導她精進，她應該勉力生起恭敬之心。 於是她雙手合十，長跪在佛前，稟告世尊說： 『愿佛陀慈悲憐憫，明天接受我的邀請。』 這時佛陀覺察到她的心，非常清凈歡喜； 默然接受了她的邀請，女子便告辭想要退下。 她五體投地，叩頭禮拜佛足； 厭惡自己是女人的形體，懷著慚愧回去了。 當時佛陀答應了㮈女，接受邀請離開之後； 維耶城裡無論貴賤，都來到佛陀所在的地方。 他們乘坐著白馬，車上張著白色的車蓋，衣服都是白色的絲綢； 各種裝飾都是白色的，威儀非常莊嚴可觀。 青色、黃色、紅色、黑色，各種顏色的人們各自成群； 他們盛裝打扮來到佛陀面前，就像忉利天人一樣。 這些人也請求佛陀接受他們的邀請，佛陀說已經接受了邀請； 因為佛陀答應了㮈女的邀請，這些人心中都懷恨在心。 這時佛陀為這些人，廣泛地宣說了微妙的佛法； 甘露法味沒有絲毫損減，消滅了各種痛苦和憂患。 佛陀粗略地為他們開示了，四諦的要義； 無數的修行者，都服用了甘露妙藥。

English version Women are mostly greedy and jealous, and do not like the gathering of resentment and hatred; A woman's heart is always attached, and she is not happy to be separated from her loved ones. Whoever takes the form of a woman will surely have these two kinds of afflictions; Because of this principle, you should diligently practice the Dharma. The woman felt weak because she was a woman, and she was very ashamed in her heart; The righteous Dharma encouraged her to be diligent, and she should strive to generate a respectful heart. So she put her palms together, knelt before the Buddha, and reported to the World Honored One, saying: 'May the Buddha have compassion and mercy, and accept my invitation tomorrow.' At this time, the Buddha perceived her heart, which was very pure and joyful; Silently accepted her invitation, and the woman then bid farewell and wanted to retreat. She prostrated herself on the ground, bowing her head to worship the Buddha's feet; Disgusted with her female form, she returned home with shame. At that time, after the Buddha agreed to the woman's invitation and left; People in the city of Vaisali, regardless of their status, all came to where the Buddha was. They rode white horses, with white canopies on their carriages, and their clothes were all white silk; All kinds of decorations were white, and their demeanor was very solemn and impressive. Blue, yellow, red, and black, people of various colors formed their own groups; They came to the Buddha dressed in finery, like the people of the Trayastrimsa Heaven. These people also asked the Buddha to accept their invitation, and the Buddha said that he had already accepted an invitation; Because the Buddha had agreed to the woman's invitation, these people all held resentment in their hearts. At this time, the Buddha widely explained the subtle Dharma to these people; The nectar of Dharma did not diminish in the slightest, and it eliminated all kinds of suffering and worries. The Buddha briefly explained to them the essentials of the Four Noble Truths; Countless practitioners all took the nectar medicine.

。 佛當於爾時，　　化無數離犍； 告辭等已下，　　心皆建正法。 猶如化猛盛，　　還反地獄苦； 及無數眾生，　　皆下生天種。

佛本行經嘆定光佛品第二十四

宿世殖百福，　　千巖峻無極； 智慧之川穀，　　甚深難可測。 眾口言辭風，　　不能令傾動； 坐定如太山，　　然無能轉移。 猶如青黑雲，　　晃昱震電光； 雜寶眾花蓋，　　在上空中旋。 時阿難見此，　　未曾為瑞應； 懷踴躍喜心，　　長跪白佛言：

「種種天花，　　甚微妙好；　　如有心意， 來供養佛。　　猶如林樹，　　遇群野馬； 如雪山中，　　眾花香樹。　　面如千葉， 蓮花之色；　　世俗之水，　　不能污者。 甚難見聞，　　如憂缽花；　　唯愿頒宣， 花瑞應故。」　　佛以微妙，　　深重凈音， 梵聲覺寤，　　充飽眾生

現代漢語譯本 那時，佛陀將教化無數脫離束縛的人； 當他告別眾人之後，他們的內心都將建立起正法。 就像教化兇猛的人，使他們不再受地獄之苦； 以及無數的眾生，都將轉生到天界。

《佛本行經·嘆定光佛品第二十四》

過去世積累了百種福德，千巖峻峭，高聳無邊； 智慧的河流山谷，深邃得難以測度。 眾人的言語就像風，不能使他動搖； 他安坐如泰山，任何力量都無法轉移。 就像青黑色的云，閃耀著雷電的光芒； 各種珍寶和鮮花組成的華蓋，在空中旋轉。 當時阿難看到這些，從未見過如此祥瑞的景象； 心中充滿喜悅，長跪著對佛說：

『各種各樣的天花，非常微妙美好； 好像有心意一般，前來供養佛陀。 就像樹林，遇到了成群的野馬； 又像雪山中，各種香花樹木。 您的面容如同千葉蓮花， 其顏色純凈，世俗的水無法玷污。 如此難得一見，就像優曇缽花； 唯愿您能宣說，這些花朵瑞應的緣故。』 佛陀用微妙、深沉、清凈的聲音， 以梵音覺醒眾生，使他們充滿飽足。

English version At that time, the Buddha will transform countless beings, freeing them from bondage; After he bids farewell to the assembly, their hearts will all establish the true Dharma. Just like transforming the fierce, causing them to no longer suffer the torments of hell; And countless beings will be reborn in the heavens.

From 'The Sutra of the Buddha's Past Deeds, Chapter 24: Praising Dipamkara Buddha'

In past lives, he accumulated a hundred merits, with a thousand towering cliffs, boundless and high; The rivers and valleys of wisdom, so profound they are immeasurable. The words of the crowd are like wind, unable to make him waver; He sits steadfast like Mount Tai, and nothing can move him. Like dark blue clouds, flashing with the light of thunder and lightning; Canopies of various treasures and flowers, swirling in the sky. At that time, Ananda saw these, never before witnessing such auspicious signs; His heart filled with joy, he knelt and said to the Buddha:

'All kinds of heavenly flowers, so subtle and beautiful; As if with intention, they come to make offerings to the Buddha. Like a forest, encountering herds of wild horses; Or like the fragrant flowering trees in the snowy mountains. Your face is like a thousand-petaled lotus, Its color pure, untouched by worldly waters. So rare to see and hear, like the Udumbara flower; We wish you would explain, the reason for these auspicious flower signs.' The Buddha, with a subtle, profound, and pure voice, Awakened beings with the Brahma sound, filling them with satisfaction.

。　　遍開三千， 大千世界；　　以慈悅意，　　告阿難言： 「乃往過去，　　無央數劫；　　無量善德， 莊嚴相好。　　猶如炬耀，　　消除晦昧； 以正法明，　　除愚癡冥。　　往昔有佛， 號名定光；　　三千世界，　　眾聖之師。 一切智慧，　　猶之大海；　　心如虛空， 無所掛礙。　　六度根株，　　甚深牢固； 十力之莖，　　甚大堅強。　　四無所畏， 之四觚岐；　　三十有二，　　相好枝條。 三達普智，　　微妙牙節；　　八十種好， 柔軟好葉。　　慈悲蔭覆，　　甚令清涼； 覺意之花，　　禁戒德香。　　所說花開， 現四諦臺；　　四種道證，　　果甚香美。 天人樂法，　　猶如蜂聚；　　應服佛樹， 華味之精。　　其聞花香，　　食樹果者； 以解脫味，　　飽滿充盈。　　乃前世時， 愿求佛事；　　勤行不懈，　　現其報應

現代漢語譯本：

光明遍照三千大千世界，佛陀以慈祥喜悅的心情，告訴阿難說：『在過去無量無數的劫數之前，有一位佛，他積累了無量的善德，以莊嚴的相好來裝飾自己。他的光芒猶如火炬般照耀，能夠消除一切黑暗；他以正法的光明，驅散愚癡的矇昧。』『在過去，有一位佛，他的名號是定光，他是三千大千世界中所有聖賢的老師。他的智慧猶如大海般深廣，他的心境如同虛空般無所掛礙。他修行的六度如同樹木的根基，非常深厚牢固；他所擁有的十力如同樹木的莖幹，非常巨大堅強。他的四無所畏如同樹木的四根枝幹；他所擁有的三十二種相好如同樹木的枝條。他的三達普智如同樹木的微妙牙節；他所擁有的八十種好如同樹木柔軟美好的葉子。他的慈悲如同樹蔭般覆蓋一切，使人感到清涼；他的覺悟之意如同花朵，他的禁戒之德如同香氣。他所宣說的法如同花開，顯現出四諦的法臺；他所證得的四種道果，其果實非常香美。天人和樂於聽聞佛法，如同蜜蜂聚集在花朵周圍；他們應當服用佛樹的花味精華。凡是聞到花香，吃到樹果的人，都會因解脫的滋味而感到飽滿充盈。』『在過去世，他發願要成就佛的事業；他勤奮修行，從不懈怠，現在顯現出這樣的報應。』 現代漢語譯本：

光明遍佈三千大千世界，佛陀以慈悅的心情，對阿難說：『在過去無量無數的劫數中，有位佛，他積累了無量的善德，以莊嚴的相好來裝飾自己。他的光芒像火炬一樣照耀，消除黑暗；他用正法的光明，驅散愚癡的矇昧。』『過去有位佛，名叫定光，是三千世界的眾聖之師。他的智慧像大海一樣深廣，他的心像虛空一樣無所掛礙。他修行的六度像樹的根一樣，非常深厚牢固；他的十力像樹的莖一樣，非常巨大堅強。他的四無所畏像樹的四根枝幹；他的三十二相好像樹的枝條。他的三達普智像樹的微妙牙節；他的八十種好像樹柔軟美好的葉子。他的慈悲像樹蔭一樣覆蓋，使人感到清涼；他的覺悟之意像花朵，他的禁戒之德像香氣。他所說的法像花開，顯現出四諦的法臺；他所證得的四種道果，果實非常香美。天人樂於聽聞佛法，像蜜蜂聚集一樣；他們應該服用佛樹的花味精華。凡是聞到花香，吃到樹果的人，都會因解脫的滋味而感到飽滿充盈。』『在過去世，他發願要成就佛的事業；他勤奮修行，從不懈怠，現在顯現出這樣的報應。』

English version:

The light spread throughout the three thousand great chiliocosms. With a compassionate and joyful heart, the Buddha said to Ananda: 'In the immeasurable past eons, there was a Buddha who accumulated boundless merits and adorned himself with majestic marks and features. His light shone like a torch, dispelling all darkness; with the light of the true Dharma, he removed the ignorance of delusion.' 'In the past, there was a Buddha named Dipankara, the teacher of all sages in the three thousand great chiliocosms. His wisdom was as vast as the ocean, and his mind was as unattached as the void. The roots of his six perfections were deep and firm; the stems of his ten powers were great and strong. His four fearlessnesses were like the four branches of a tree; his thirty-two marks and features were like the twigs. His three penetrations and universal wisdom were like the subtle buds; his eighty minor marks were like the soft and beautiful leaves. His compassion covered all like a shade, bringing coolness; his intention of enlightenment was like a flower, and his virtue of precepts was like a fragrance. The Dharma he spoke was like a blooming flower, revealing the platform of the Four Noble Truths; the four paths he attained had fruits that were very fragrant and delicious. Devas and humans delighted in the Dharma, like bees gathering around flowers; they should partake of the essence of the Buddha tree's flower flavor. Those who smelled the fragrance of the flowers and ate the fruits of the tree would be filled with the taste of liberation.' 'In his past lives, he vowed to accomplish the work of a Buddha; he practiced diligently without懈怠, and now this is the manifestation of his karmic retribution.' English version:

The light spread throughout the three thousand great chiliocosms. With a compassionate and joyful heart, the Buddha said to Ananda: 'In the immeasurable past eons, there was a Buddha who accumulated boundless merits and adorned himself with majestic marks and features. His light shone like a torch, dispelling all darkness; with the light of the true Dharma, he removed the ignorance of delusion.' 'In the past, there was a Buddha named Dipankara, the teacher of all sages in the three thousand worlds. His wisdom was as vast as the ocean, and his mind was as unattached as the void. The roots of his six perfections were like the roots of a tree, very deep and firm; his ten powers were like the stems of a tree, very great and strong. His four fearlessnesses were like the four branches of a tree; his thirty-two marks and features were like the twigs of a tree. His three penetrations and universal wisdom were like the subtle buds of a tree; his eighty minor marks were like the soft and beautiful leaves of a tree. His compassion covered all like a shade, bringing coolness; his intention of enlightenment was like a flower, and his virtue of precepts was like a fragrance. The Dharma he spoke was like a blooming flower, revealing the platform of the Four Noble Truths; the four paths he attained had fruits that were very fragrant and delicious. Devas and humans delighted in the Dharma, like bees gathering around flowers; they should partake of the essence of the Buddha tree's flower flavor. Those who smelled the fragrance of the flowers and ate the fruits of the tree would be filled with the taste of liberation.' 'In his past lives, he vowed to accomplish the work of a Buddha; he practiced diligently without懈怠, and now this is the manifestation of his karmic retribution.'

。 尋得法藥，　　甘露蜜漿；　　充飽一切， 久遠饑虛。　　發願欲求，　　大悲之意； 因是欲入，　　華嚴大城。　　初舉其足， 蹈門閫時；　　地神於是，　　肅肅而擔。 三千大千，　　佛之世界；　　踴躍六反， 而大震動。　　雨華覆地，　　諸天塞空； 天樂於上，　　如雲雷聲。　　天女空中， 鼓樂絃歌；　　嘆佛累劫，　　相好功德。 鳥獸歡喜，　　相和悲鳴；　　器皿相樘， 成歌頌聲。　　佛與弟子，　　威儀庠序； 猶如月滿，　　與眾星俱。　　百福德相， 晏然如晝；　　微妙相輪，　　千輻理成。 以足蹈地，　　跡如印章；　　千輻相輪， 微妙而明。

「調御六情馬，　　駕乘六度車； 施戒之輦輿，　　慈箱喜護屋。 定意以調御，　　八正之大幢； 寂滅智慧輪，　　四等大慈蓋。 一切智首冠，　　覺意之瓔珞； 大悲甚速疾，　　都邑示無為

現代漢語譯本 尋得佛法妙藥，如同甘甜的蜜漿； 足以充滿一切，解除久遠的飢渴。 發起誓願想要尋求，大慈大悲的佛意； 因此想要進入，華嚴莊嚴的佛國大城。 當他初次抬起腳步，踏過門檻的時候； 地神於是，恭敬地承擔著他的重量。 三千大千世界，佛所教化的世界； 都踴躍震動了六次，發生巨大的震動。 天空中降下花雨覆蓋大地，諸天神充滿天空； 天上的音樂，如同雲中的雷聲一般響亮。 天女在空中，敲擊樂器歌唱； 讚歎佛陀累劫以來，所修的相好功德。 鳥獸歡喜，互相鳴叫應和； 器皿互相撞擊，發出歌頌的聲音。 佛陀與弟子們，威儀莊嚴秩序井然； 猶如滿月，與眾星一同出現。 佛陀具足百種福德之相，安詳如同白晝； 微妙的相輪，由千輻構成。 當他以足踏地時，足跡如同印章； 千輻相輪，微妙而光明。

調伏六根如野馬，駕馭六度如車乘； 佈施持戒如輦輿，慈悲喜捨如房屋。 以禪定調御身心，以八正道為大旗； 以寂滅智慧為輪，以四無量心為大傘。 以一切智為首冠，以覺悟之意為瓔珞； 以大悲心迅速行動，在都城中展示無為之道。

English version Having found the Dharma medicine, like sweet nectar and honey; Enough to fill all, relieving long-standing hunger and thirst. Making a vow to seek, the great compassionate intention of the Buddha; Therefore wanting to enter, the magnificent city of the Avatamsaka. When he first raised his foot, stepping over the threshold; The earth deities then, respectfully bore his weight. The three thousand great thousand worlds, the worlds taught by the Buddha; All leaped and shook six times, causing great tremors. Rain of flowers fell from the sky covering the earth, deities filled the sky; Heavenly music, sounded like thunder in the clouds. Heavenly maidens in the sky, played instruments and sang; Praising the Buddha's merits and virtues of his forms, cultivated over countless eons. Birds and beasts rejoiced, chirping and calling to each other; Vessels clashed together, making sounds of praise. The Buddha and his disciples, were dignified and orderly; Like a full moon, appearing with all the stars. The Buddha possessed a hundred blessings, serene as daylight; The subtle wheel of marks, formed by a thousand spokes. When he stepped on the ground, his footprints were like seals; The wheel of a thousand spokes, subtle and bright.

Taming the six senses like wild horses, driving the six perfections like a chariot; Giving and keeping precepts like a carriage, compassion and joy like a house. Using meditation to control the mind, using the eightfold path as a great banner; Using the wheel of tranquil wisdom, using the four immeasurables as a great umbrella. Using all-knowing wisdom as a crown, using the intention of enlightenment as a necklace; With great compassion acting swiftly, showing the way of non-action in the city.

。 頒宣微妙法，　　以調和眾生； 行道庠雅好，　　千日同時出。 日初顯山崗，　　池華芙蓉開； 定光佛時亦，　　寤眾生心花。 爾時佛心念：　　『眾生無徹視； 化成為琉璃，　　令眾生通見。』 一切遙睹佛，　　各各如視鏡； 人雲集填路，　　動國震四海。 時有梵志子，　　敏達執智通； 族貴性高明，　　厥號曰善思。 始聞說佛名，　　喜踴衣毛豎； 普如鉤所制，　　離俗向道場。 累劫積功德，　　善本使延至； 一切智明寤，　　如花睹朝陽。 時遙見大光，　　如春日出云； 金剛帝聖種，　　視之無厭足。 見佛喜踴躍，　　德力遠清凈； 自思遭佛世，　　以何供養尊？ 時見一女子，　　挾持香水瓶； 中有七青蓮，　　如慧七覺具。 以其宿福德，　　瓶化成琉璃； 見花喜叉手，　　詣女以誠問： 『唯觀福德山，　　奇異珍寶器； 獨為普眾生，　　苦厄度歸趣

現代漢語譯本 宣講微妙的佛法，用來調和眾生的心性； 修行的儀態莊重美好，千日同時顯現。 太陽初升照耀山崗，池塘里的芙蓉花盛開； 定光佛在世時也一樣，開啟眾生的心花。 那時佛心中想：『眾生沒有透徹的觀察力；』 『將自身化為琉璃，讓眾生都能看見。』 一切眾生遙望佛陀，都像在鏡中看到自己一樣； 人們雲集填滿道路，震動了整個國家和四海。 當時有一位婆羅門之子，聰敏通達，智慧超群； 出身高貴，天性聰慧，他的名字叫善思。 剛聽到佛的名號，就歡喜得跳躍，汗毛豎立； 就像被鉤子鉤住一樣，離開世俗走向道場。 他累世積累功德，善根使他延續至今； 一切智慧都已覺悟，如同花朵見到朝陽。 當時他遙見佛陀的光芒，如同春日從雲中升起； 如同金剛般堅固的帝王聖種，看他永遠不會厭倦。 見到佛陀歡喜踴躍，佛的德行力量清凈深遠； 他心想自己有幸遇到佛陀在世，應該用什麼來供養佛呢？ 這時他看到一位女子，拿著一個香水瓶； 瓶中有七朵青蓮花，如同智慧的七覺支。 因為他宿世的福德，香水瓶化成了琉璃； 他看到花朵歡喜地合掌，走到女子面前誠懇地問道： 『請看這福德之山，奇異的珍寶器物；』 『你獨自爲了普度眾生，讓他們脫離苦難，歸向正道。』

English version Proclaiming the subtle Dharma, to harmonize all beings; The demeanor of practice is dignified and beautiful, appearing simultaneously for a thousand days. The sun first rises, illuminating the mountain peaks, and the lotus flowers in the pond bloom; Just like when Dipamkara Buddha was in the world, awakening the heart-flowers of all beings. At that time, the Buddha thought in his heart: 'Beings do not have thorough vision;' 'I will transform myself into lapis lazuli, so that all beings can see.' All beings gazed at the Buddha from afar, each as if seeing themselves in a mirror; People gathered and filled the roads, shaking the entire nation and the four seas. At that time, there was a Brahmin's son, intelligent and insightful, with outstanding wisdom; Of noble birth and naturally bright, his name was Good Thought. Upon first hearing the Buddha's name, he rejoiced and leaped, his hair standing on end; As if caught by a hook, he left the secular world and headed towards the place of enlightenment. He had accumulated merit over many lifetimes, and his good roots had extended to this day; All wisdom was awakened, like a flower seeing the morning sun. At that time, he saw the great light of the Buddha from afar, like the spring sun rising from the clouds; Like the diamond-like holy seed of an emperor, looking at him without ever tiring. Seeing the Buddha, he rejoiced and leaped, the Buddha's virtuous power was pure and profound; He thought to himself that he was fortunate to encounter the Buddha in the world, what should he use to make offerings to the Buddha? At this time, he saw a woman, holding a perfume bottle; In the bottle were seven blue lotus flowers, like the seven factors of enlightenment. Because of his merit from past lives, the perfume bottle transformed into lapis lazuli; Seeing the flowers, he joyfully put his palms together, approached the woman, and sincerely asked: 'Please look at this mountain of merit, these extraordinary and precious objects;' 'You alone are working to universally liberate all beings, to free them from suffering, and guide them to the right path.'

。 敬慢二俱除，　　愿我莫空反； 昔世所供養，　　今我亦宜供。 唯妹與我花，　　欲以奉上佛； 價從意不違，　　曼佛今未去。 唯妹助為福，　　發凈意向佛； 佛如隨意珠，　　種愿從意生。』 時賣七花女，　　含笑而答曰： 『是花價甚貴，　　仁者安能買？』 答言：『從女買。』　　曰：『花枝直百。』 『但時與我花，　　價數從汝意。』 因左顧視曰，　　挾慚而答曰： 『我亦欲以花，　　貢上供養佛。』 謙遜辭答曰：　　『汝自作花賣， 佛不受虛養，　　汝誠不為欺？』 女答：『當與花，　　當許為我夫。』 答言：『女態惡，　　違顧求道心。』 女叉手答曰：　　『終不違仁心， 今便當誓願，　　安施不敢逆。』

「即取其價，　　與花五莖；　　別托二枚， 以結誓願

現代漢語譯本 恭敬和怠慢兩種心態都應去除，愿我此行不虛度； 過去世所供養的，現在我也應該供養。 只有妹妹和我帶著花，想要用來供奉佛陀； 價格隨你定，只要不違背心意，曼佛現在還沒離去。 只有妹妹幫助我積福，發出清凈的心意向佛； 佛陀就像如意寶珠，種下願望就能隨心而生。 這時，賣七枝花的女郎，含笑回答說： '這花的價格很貴，您怎麼能買得起呢？' 回答說：'我向你買。' 女郎說：'一枝花值一百。' '只要你把花給我，價格隨你定。' 於是她左顧右盼，帶著羞愧回答說： '我也想用花，進獻供養佛陀。' 他謙遜地回答說：'你自己賣花，佛陀不接受虛假的供養，你真的不是在欺騙嗎？' 女郎回答說：'我願意給你花，也願意許諾做你的妻子。' 他回答說：'你的態度不好，違背了我求道的心。' 女郎合掌回答說：'我終究不會違背您的心意，現在就發誓，您怎麼安排我都不會違逆。' 「於是他拿了錢，買了五枝花；另外託付了兩枝，用來結下誓願。

English version Both respect and negligence should be eliminated, may my journey not be in vain; What was offered in past lives, I should also offer now. Only my sister and I have flowers, wanting to offer them to the Buddha; The price is up to you, as long as it doesn't go against your heart, the Buddha has not yet departed. Only my sister helps me accumulate blessings, sending forth a pure intention towards the Buddha; The Buddha is like a wish-fulfilling jewel, planting a wish will bring it to fruition. At this time, the girl selling seven flowers, replied with a smile: 'These flowers are very expensive, how can you afford them?' He replied: 'I will buy them from you.' The girl said: 'One flower is worth a hundred.' 'As long as you give me the flowers, the price is up to you.' Then she looked left and right, and replied with shame: 'I also want to use flowers to offer to the Buddha.' He humbly replied: 'You sell the flowers yourself, the Buddha does not accept false offerings, are you really not deceiving?' The girl replied: 'I am willing to give you the flowers, and also willing to promise to be your wife.' He replied: 'Your attitude is not good, it goes against my heart of seeking the Way.' The girl replied with her palms together: 'I will never go against your heart, I will make a vow now, I will not go against whatever you arrange.' 「Then he took the money and bought five flowers; he entrusted two more to make a vow.

。　　爾時菩薩，　　得花七枚； 即便建立，　　決定上愿：　　『如今天尊， 救護世間；　　愿我後世，　　得道如佛。』 發重愿已，　　即便散花；　　在上空中， 化成花蓋。　　佛之暉曜，　　晃昱如日； 青蓮花蓋，　　如慶雲起。　　佛適遊進， 蓋亦隨之；　　佛明如日，　　蓋如紺云。 菩薩見變，　　歡喜踴躍；　　五體投地， 自歸佛足。　　即時解發，　　前以布地； 佛以慈心，　　而以足蹈。　　足相明照， 如紅芙蓉；　　在其發上，　　足發俱明。 如紅蓮花，　　累青蓮上；　　佛慈愍故， 停足發上。　　佛以聖達，　　一切敏意； 覺知菩薩，　　心勇猛力。　　即時欣笑， 五色光明；　　曜從口出，　　若干彩色。 時佛侍者，　　長跪叉手；　　前白佛言： 『諸佛無緣，　　終不妄笑。　　佛何故欣？ 唯愿世尊，　　頒宣笑意

現代漢語譯本 當時，那位菩薩得到了七朵花； 他立刻立下堅定的誓願：『如今世尊您， 救護著世間；愿我來世， 得道成佛如同您一樣。』 發下重誓之後，他便散開鮮花； 在空中， 化成花蓋。 佛的光輝， 明亮如太陽； 青蓮花蓋， 如同祥雲升起。 佛走到哪裡， 花蓋也跟隨到哪裡； 佛的光明如同太陽， 花蓋如同深藍色的雲彩。 菩薩見到這種變化， 歡喜雀躍； 五體投地， 歸順於佛的足下。 他立刻解開發髻， 將頭髮鋪在地上； 佛以慈悲之心， 用腳踩在上面。 佛的足相光明照耀， 如同紅色的芙蓉花； 在他的頭髮上， 佛的足和頭髮都發出光明。 如同紅蓮花， 重疊在青蓮花之上； 佛因慈悲憐憫， 停留在他的頭髮上。 佛以聖明的智慧， 洞察一切細微的心意； 覺知到菩薩， 內心勇猛的力量。 佛即刻歡喜微笑， 發出五彩的光明； 光芒從口中射出， 呈現出各種色彩。 這時佛的侍者， 長跪合掌； 上前對佛說： 『諸佛沒有因緣， 終究不會無故發笑。 佛為何歡喜？ 唯愿世尊， 宣說微笑的含義。』

English version At that time, the Bodhisattva obtained seven flowers; He immediately made a firm vow: 'Now, Venerable One, You protect the world; may I in my future life, Attain enlightenment like the Buddha.' Having made this solemn vow, he scattered the flowers; In the sky, They transformed into a flower canopy. The Buddha's radiance, Shone brightly like the sun; The blue lotus flower canopy, Rose like auspicious clouds. Wherever the Buddha went, The canopy followed; The Buddha's light was like the sun, The canopy was like dark blue clouds. The Bodhisattva, seeing this transformation, Rejoiced and leaped with joy; He prostrated himself with his five limbs touching the ground, And took refuge at the Buddha's feet. He immediately unbound his hair, And spread it on the ground; The Buddha, with a compassionate heart, Stepped on it with his feet. The marks on the Buddha's feet shone brightly, Like red hibiscus flowers; On his hair, Both the Buddha's feet and the hair emitted light. Like red lotus flowers, Layered upon blue lotus flowers; Out of the Buddha's compassion, He paused his feet on his hair. The Buddha, with his sacred wisdom, Perceived all subtle intentions; He was aware of the Bodhisattva's, Courageous and vigorous strength of mind. The Buddha then smiled with joy, Emitting five-colored light; The light shone from his mouth, Displaying various colors. At this time, the Buddha's attendant, Knelt with palms together; And said to the Buddha: 'The Buddhas, without a cause, Never smile without reason. Why is the Buddha joyful? May the Venerable One, Explain the meaning of your smile.'

。』　　佛以尊重， 海雷震聲，　　清凈梵音，　　而告之曰： 『如我於世，　　興出作佛；　　普慈覆世， 濟眾生苦。　　汝亦當成，　　世間將導； 當於熾盛，　　塵勞苦世。　　百年壽時， 釋種族中；　　當成佛道，　　號名能儒。』 受決言已，　　歡喜無量；　　得歡喜力， 踴升虛空。　　心勇身輕，　　升降如波； 猶月盛明，　　大海波起。　　虛空尚可， 有形墮地；　　地或可上，　　升住空中。 四大或能，　　舍其本性；　　佛之決言， 終無改異。　　世尊面貌，　　如月盛滿； 口演光明，　　清涼言辭。　　遏滅世間， 燋然盛熱；　　猶如夏時，　　十五日月。 異學典籍，　　內虛外欺；　　愚冥誑惑， 一切世間。　　佛說明法，　　清凈太平； 入泥洹城，　　猶如歸家。　　以其種種， 嘆譽妙花；　　奉散嘆譽，　　己身蒙嘆

現代漢語譯本 佛陀以無比的尊重， 如同海雷般震耳的聲音， 發出清凈的梵音， 然後告訴他說： '正如我出現在世間， 興起成就佛陀； 以普遍的慈悲覆蓋世間， 救濟眾生的苦難。 你也應當成就， 成為世間的引導者； 應當在熾盛的， 充滿塵勞苦難的世間。 在百歲壽命之時， 在釋迦種族之中； 應當成就佛道， 號名為能儒。' 接受了授記之後， 歡喜無量； 得到歡喜的力量， 踴身升入虛空。 心懷勇氣，身輕如燕， 升降如同波浪； 猶如滿月般光明， 大海波濤洶涌。 虛空尚且可能， 有形體墜落於地； 大地或許可以， 升起停留在空中。 四大或許能夠， 捨棄其本性； 佛陀的授記之言， 終究不會改變。 世尊的面貌， 如同滿月般圓滿； 口中演說光明， 清涼的言辭。 平息世間， 焦灼的熾熱； 猶如夏日， 十五的滿月。 其他學派的典籍， 內部空虛，外表欺詐； 愚昧昏暗，誑騙迷惑， 一切世間。 佛陀所說的法， 清凈太平； 進入涅槃之城， 猶如回到家鄉。 用各種各樣的， 讚美妙好的花朵； 奉獻散佈讚美， 自己也蒙受讚歎。

English version The Buddha, with utmost respect, With a sound like thunder from the sea, Emitted a pure Brahma sound, And then told him: 'Just as I appear in the world, Arising to become a Buddha; Covering the world with universal compassion, Relieving the suffering of all beings. You too should achieve, Become a guide for the world; You should in the blazing, World full of toil and suffering. At the age of one hundred years, Among the Shakya clan; You should achieve Buddhahood, And be named Nengru.' Having received the prophecy, He was immeasurably joyful; Having gained the power of joy, He leaped into the void. With courage in his heart and lightness in his body, Rising and falling like waves; Like the full moon shining brightly, The great sea surging with waves. The void might even, Have a form fall to the ground; The earth might perhaps, Rise and stay in the air. The four elements might be able to, Abandon their nature; The Buddha's words of prophecy, Will never change. The World Honored One's face, Was like the full moon, complete; From his mouth emanated light, Cool and refreshing words. Quelling the world, Scorching heat; Like the summer, The full moon of the fifteenth day. The scriptures of other schools, Are empty inside and deceptive outside; Ignorant and deluded, deceiving and confusing, All the world. The Dharma spoken by the Buddha, Is pure and peaceful; Entering the city of Nirvana, Is like returning home. With all kinds of, Praised and wonderful flowers; Offering and scattering praise, He himself also received praise.

。 天妙意花，　　粟米金銀；　　以散佛上， 遍佈覆地。　　未墮地者，　　化成華蓋； 當在佛上，　　進退隨行。　　猶如日輝， 雙日俱明；　　青蓮在在，　　如紺云起。 從空中下，　　懷喜更新；　　重複自投， 歸命于佛。　　其發皆在，　　世尊足下； 自然而散，　　遍佈其地。　　卿等憶此， 豈異人乎？　　時善思者，　　則吾是也。 以慈敬意，　　散華奉佛；　　今成為佛， 一切世師。　　緣是人故，　　華蓋覆吾； 發吾意思，　　令憶宿行。　　夫行善者， 福報如是；　　終不敗亡，　　當諦知之。 爾時各共，　　分取吾發；　　諍競接取， 人得少許。　　是等皆于，　　佛前得度； 入于泥洹，　　寂無為城。　　時得發者， 余有四十；　　隨提國人，　　持戒沙門， 皆成羅漢，　　六通備具；　　建立第一， 微妙善法

現代漢語譯本 天空中飄落奇妙的花朵，如同粟米般的金銀； 它們散落在佛的身上，遍佈覆蓋了地面。 那些沒有落到地上的花朵，化成了華麗的傘蓋； 它們停留在佛的上方，隨著佛的行進或退後而移動。 就像太陽的光輝一樣，兩輪太陽同時照耀； 青色的蓮花處處盛開，如同深藍色的雲彩升起。 它們從空中降落，帶著喜悅的心情煥然一新； 又重複地投向佛陀，歸順於佛。 他們的頭髮都落在世尊的腳下； 自然而然地散開，遍佈在地面上。 你們還記得這件事嗎，難道是別人做的嗎？ 當時那位善於思考的人，就是我啊。 因為以慈悲恭敬的心意，散花供奉佛陀； 如今我成爲了佛，是一切世間的導師。 因為這個人的緣故，華蓋覆蓋著我； 啓發我的思緒，讓我回憶起前世的修行。 修行善業的人，福報就是這樣； 最終不會敗壞滅亡，應當仔細地瞭解這一點。 那時大家一起，分取我的頭髮； 爭先恐後地接取，每個人只得到少許。 這些人都在佛前得到度化； 進入涅槃，到達寂靜無為的城池。 當時得到頭髮的人，還有四十位； 以及隨提國的人，持戒的沙門， 都成了阿羅漢，具備六種神通； 建立了第一等，微妙的善法。

English version Wonderful flowers fell from the sky, like gold and silver grains of millet; They scattered on the Buddha, covering the ground. Those flowers that did not fall to the ground transformed into magnificent canopies; They remained above the Buddha, moving as the Buddha advanced or retreated. Like the radiance of the sun, two suns shone simultaneously; Blue lotuses bloomed everywhere, like dark blue clouds rising. They descended from the sky, with joyful hearts renewed; And repeatedly cast themselves towards the Buddha, surrendering to the Buddha. Their hair all fell at the feet of the World Honored One; Scattering naturally, covering the ground. Do you remember this event, was it done by someone else? That thoughtful person at that time, was me. Because with compassionate and respectful intentions, flowers were scattered to offer to the Buddha; Now I have become a Buddha, a teacher of all the world. Because of this person, canopies cover me; Inspiring my thoughts, allowing me to recall my past practices. Those who practice good deeds, their blessings are like this; Ultimately they will not be destroyed or perish, you should understand this carefully. At that time, everyone together, divided and took my hair; Competing to receive it, each person only obtained a little. These people were all liberated in front of the Buddha; Entering Nirvana, reaching the city of quiet non-action. Those who obtained the hair at that time, there were also forty; And the people of the country of Suiti, the monks who upheld the precepts, All became Arhats, possessing the six supernatural powers; Established the first, subtle and excellent Dharma.

。　　如過去佛，　　號名定光； 充滿梵志，　　善思所愿。　　如其喜踴， 上升虛空；　　時佛重賜，　　與大智慧。 眾生聞已，　　皆當篤信；　　方便求索， 施眾善德。　　佈施持戒，　　智慧勤修； 彌勒出世，　　顯其福報。」

佛本行經降象品第二十五

爾時世尊，　　游王舍城；　　行福眾生， 地為大動。　　諸佛瑞應，　　奇異感變； 欲入城時，　　皆為顯現。　　爾時調達， 懷毒害心；　　覺佛入城，　　瑞應悉現。 赍嫉速詣，　　王阿阇世；　　為詐誘進， 教使逆惡：　　「汝篡父王，　　我當殺佛； 俱共照照，　　猶如日月。」

飲王以偽辭，　　飲象以醇酒； 象得醉酒狂，　　鳴吼如雷震。 即時放醉象，　　奔馳來向佛； 譬之暴冥風，　　來欲滅佛燈。 猶如劫盡風，　　欲壞滅世間； 健如金翅鳥，　　怒如閻羅王

現代漢語譯本 『例如過去的佛，名為定光；』 『他充滿梵志的願望，善於思考自己的願望。』 『當他歡喜雀躍時，便會升入虛空；』 『那時佛會再次賜予他，大智慧。』 『眾生聽聞后，都應當虔誠相信；』 『方便地尋求，施予各種善德。』 『佈施、持戒、智慧勤奮修行；』 『彌勒佛出世時，會顯現他的福報。』

《佛本行經·降象品》第二十五

那時，世尊在王舍城遊行； 爲了利益眾生，大地為之震動。 諸佛的瑞相，奇異的感應變化； 當要進入城時，都顯現出來。 那時提婆達多，心懷惡毒的害人之心； 覺察到佛陀入城，瑞相都顯現出來。 他帶著嫉妒之心，迅速去見阿阇世王； 用欺詐的言辭引誘他，教唆他做逆惡之事： 『你篡奪你父王的王位，我來殺掉佛陀；』 『我們共同執掌權力，就像日月一樣光輝。』

他用虛假的言辭欺騙國王，用醇酒灌醉大象； 大象喝醉酒後發狂，鳴叫吼聲如雷震。 隨即放出醉象，奔跑著衝向佛陀； 就像狂暴的黑暗之風，想要熄滅佛燈一樣。 又像劫難將盡的風，想要摧毀世間一樣； 健壯如金翅鳥，憤怒如閻羅王。

English version 'Like the past Buddha, named Dipankara;' 'He was filled with the desires of the Brahmins, and was good at contemplating his wishes.' 'When he rejoiced and leaped, he would ascend into the void;' 'At that time, the Buddha would bestow upon him again, great wisdom.' 'When sentient beings hear this, they should all believe sincerely;' 'Seek expediently, and bestow all kinds of virtuous deeds.' 'Practice generosity, uphold precepts, and diligently cultivate wisdom;' 'When Maitreya Buddha appears in the world, his blessings will be revealed.'

The Twenty-fifth Chapter of the Buddha's Acts: The Taming of the Elephant

At that time, the World Honored One was traveling in the city of Rajagriha; For the benefit of sentient beings, the earth shook greatly. The auspicious signs of all Buddhas, strange and wondrous changes; When about to enter the city, they all manifested. At that time, Devadatta, harbored a malicious and harmful heart; Realizing that the Buddha had entered the city, and all the auspicious signs had appeared. He went quickly to King Ajatasatru with jealousy; Using deceitful words to entice him, and instigating him to commit evil deeds: 'You usurp your father's throne, and I will kill the Buddha;' 'We will jointly hold power, like the sun and moon shining brightly.'

He deceived the king with false words, and intoxicated the elephant with strong wine; The elephant became mad with drunkenness, roaring like thunder. Immediately, the drunken elephant was released, rushing towards the Buddha; Like a violent dark wind, wanting to extinguish the Buddha's lamp. Like the wind at the end of a kalpa, wanting to destroy the world; Strong as a Garuda, angry as Yama.

。 佛心堅不傾，　　不為象動搖； 猶如摩羅山，　　不為海風動。 突來至佛前，　　即到屈足禮； 攝伏心著地，　　喻塵遇暴雨。 如從赤雲中，　　日光晃然明； 昱昱譬流星，　　墮于異山頂。 從袈裟雲中，　　放右臂光明； 暉曜照大象，　　如日加黑山。 德相手觸象，　　像即時醒寤； 猶如炬明現，　　晦冥退卻縮。 象霍然醒寤，　　意即得安足； 猶如神仙咒，　　觸虺毒即除。 象即時屈伏，　　自歸佛足下； 佛時顯光明，　　如日出山崗。 時調化醉象，　　教令種善本； 化應度者已，　　即還到精舍。 於時其城中，　　有一貴姓子； 年幼性柔軟，　　聰明志敏達。 篤信行眾善，　　愛敬戒律法； 尊重師事佛，　　厥名曰高度。 調達往詣之，　　誘以眾言辭： 「悉受吾言教，　　必當厚相待。 顯以高爵位，　　增益其榮祿； 若能從吾者，　　卒后當爲王

現代漢語譯本 佛陀的心堅定不移，不會被大象的舉動所動搖； 就像巍峨的摩羅山，不會被海風所吹動。 大象突然來到佛陀面前，立刻屈膝跪拜行禮； 它收攝狂妄的心，伏在地上，就像塵土遇到暴雨一樣。 如同從紅色的雲彩中，太陽的光芒突然顯現出來； 光芒閃耀，就像流星，墜落在不同的山頂。 從袈裟的雲彩中，佛陀放出右臂的光明； 光輝照耀著大象，如同太陽照在黑色的山巒上。 佛陀用手觸控大象，大象立刻清醒過來； 就像火炬突然出現，黑暗立刻退卻。 大象霍然清醒，心意立刻安定下來； 就像神仙的咒語，接觸到毒蛇的毒液立刻消除。 大象立刻屈服，自己回到佛陀的腳下； 佛陀這時顯現光明，如同太陽從山崗升起。 當時佛陀調伏了醉象，教導它種下善根； 教化應該被度化的人之後，佛陀就回到精舍。 當時城中，有一位貴族子弟； 年紀幼小，性格柔和，聰明而且志向敏銳。 他篤信佛法，行持各種善事，愛敬戒律； 尊重佛陀，侍奉佛陀，他的名字叫做高度。 提婆達多前去拜訪他，用各種言辭誘惑他： 『如果完全接受我的教導，我一定會厚待你。 我會給你顯赫的爵位，增加你的榮耀和俸祿； 如果你能跟隨我，死後將會成為國王。』

English version The Buddha's heart is firm and unyielding, not swayed by the movements of an elephant; Like the majestic Mount Meru, it is not moved by the sea wind. The elephant suddenly came before the Buddha, immediately kneeling and bowing in reverence; It subdued its arrogant heart, prostrating on the ground, like dust meeting a rainstorm. As if from the red clouds, the sun's light suddenly appears; The light shines brightly, like a shooting star, falling on different mountain peaks. From the clouds of the robe, the Buddha released the light of his right arm; The radiance illuminated the elephant, like the sun shining on black mountains. The Buddha touched the elephant with his hand, and the elephant immediately awakened; Like a torch suddenly appearing, the darkness immediately retreated. The elephant suddenly awoke, its mind immediately calmed; Like a divine spell, the poison of a snake is immediately removed upon contact. The elephant immediately submitted, returning to the Buddha's feet on its own; The Buddha then manifested light, like the sun rising from a mountain ridge. At that time, the Buddha tamed the drunken elephant, teaching it to plant good roots; After teaching those who should be taught, the Buddha returned to the monastery. At that time in the city, there was a noble young man; Young in age, gentle in nature, intelligent and with a keen ambition. He had deep faith in the Dharma, practiced various good deeds, and loved and respected the precepts; He respected the Buddha and served the Buddha, and his name was Height. Devadatta went to visit him, tempting him with various words: 'If you completely accept my teachings, I will certainly treat you generously. I will give you a prominent title, increasing your glory and emoluments; If you can follow me, you will become a king after death.'

。」 時賢士高度，　　聞調達邪辭； 即以正法言，　　答于調達曰： 「諦聽吾所言，　　嘆所事師德。」 即時旋其身，　　向佛所在方。 跪右膝著地，　　叉手心謙敬； 傾屈頭面禮，　　高度便嘆言： 「已度于無極，　　眾苦之淵海； 十力以得度，　　濟眾生無惓。 晝夜不休息，　　導眾立善本； 吾所歸事師，　　號曰佛世尊。 吾不事余師，　　余無所歸侍； 故不相受言，　　汝當諦知是。」 時弊惡調達，　　心甚懷恚怒； 挼手索其掌，　　顉頭而還去。 諂媚辭向王，　　讒遘于高度； 王敕其侍臣，　　懷害兇猛者。 授其寶瓔珞，　　價直數千金； 卿當獨密竊，　　以此寶瓔珞， 擲高度舍中，　　慎莫令人知。 其臣即夜往，　　順從王教敕。 其家人早起，　　得此寶瓔珞； 即持與大家，　　得之甚喜悅。 遣人逐夫還，　　以寶瓔示之； 高度見寶瓔，　　甚怖而長嘆

現代漢語譯本 當時賢士高度，聽聞提婆達多的邪說； 他立即用正法之言，回答提婆達多說： 『仔細聽我說，我讚歎我所侍奉的老師的德行。』 說完，他立刻轉身，面向佛陀所在的方向。 他右膝跪地，雙手合十，內心謙恭敬畏； 他彎下頭，行最恭敬的禮節，然後高度讚歎道： 『他已經度過了無邊的苦海； 以十力而得度，救濟眾生永不疲倦。 日夜不停息，引導眾人建立善的根本； 我所歸依侍奉的老師，號稱佛世尊。 我不侍奉其他的老師，我也沒有其他可以歸依侍奉的； 所以我不能接受你的話，你應當明白這一點。』 當時，邪惡的提婆達多，心中非常惱怒； 他搓著手，握緊拳頭，低著頭離開了。 他用諂媚的言辭向國王進讒言，誣陷高度； 國王命令他的侍臣，那些心懷惡意、兇猛的人。 賜給他們寶貴的瓔珞，價值數千金； 『你們應當秘密地將這寶貴的瓔珞， 扔到高度的住所中，切記不要讓人知道。』 那些侍臣當晚就去了，順從國王的命令。 高度的家人早晨起來，發現了這寶貴的瓔珞； 他們立刻拿給高度，得到寶物非常高興。 他們派人追回高度，把寶瓔珞給他看； 高度看到寶瓔珞，非常害怕，長嘆一聲。

English version At that time, the wise man, Height, heard Devadatta's heretical words; He immediately used the words of the righteous Dharma to answer Devadatta, saying: 'Listen carefully to what I say, I praise the virtue of the teacher I serve.' Having said that, he immediately turned around, facing the direction where the Buddha was. He knelt on his right knee, with his hands clasped together, his heart humble and respectful; He bowed his head, performing the most respectful salutation, and then Height exclaimed: 'He has already crossed the boundless sea of suffering; Having attained liberation through the ten powers, he saves all beings without weariness. Day and night without rest, he guides all to establish the root of goodness; The teacher I rely on and serve is called the Buddha, the World Honored One. I do not serve other teachers, nor do I have others to rely on and serve; Therefore, I cannot accept your words, you should understand this.' At that time, the evil Devadatta was very angry in his heart; He rubbed his hands, clenched his fists, and left with his head down. He used flattering words to slander Height to the king, framing him; The king ordered his attendants, those who were malicious and fierce. He bestowed upon them precious necklaces, worth thousands of gold; 'You should secretly take these precious necklaces, and throw them into Height's residence, be sure not to let anyone know.' Those attendants went that night, following the king's orders. Height's family members got up early in the morning and found the precious necklaces; They immediately took them to Height, very happy to have obtained the treasure. They sent someone to bring Height back, showing him the precious necklaces; Height saw the precious necklaces, was very frightened, and sighed deeply.

。 即以酸楚辭，　　而告其妻曰： 「得無是懷毒，　　施惡加人者； 調達設方便，　　欲壞滅吾耶？ 昨夜以寶瓔，　　擲吾舍中乎？」 其坐悶心頃，　　官司至其門； 即以此寶瓔，　　掛著高度頸。 即時啟王言：　　「珠從高度出。」 王令敕諸臣，　　推之以舊法。 刻吏懷惡害，　　猶太山使者； 眼赤持兵仗，　　狀如地獄卒。 皆著黑皂衣，　　以血涂其身； 爲著赤屯頭，　　當詣行刑所。 擊鼓如雷音，　　吹貝鳴震動； 以鈴系其髻，　　驢駝而出城。 到即賜其食，　　飲以垂死漿； 時調達遣人，　　告其家居曰： 「但來自歸吾，　　當濟令得活。」 親族圍繞之，　　舉聲而號哭。 聲馳聞如遠，　　令行高度刑； 無央數人集，　　向向動其城。 游一切智庭，　　止宿于大慈； 履行於大悲，　　晝夜行推求。 迷惑五道中，　　失路川穀者； 如牛愛其子，　　欲濟活孤犢

現代漢語譯本 於是他用悲傷的言辭，告訴他的妻子說： 『莫非是有人心懷惡意，想要把災禍加到我身上； 調達是不是在設下圈套，想要毀滅我呢？ 昨天晚上是不是有人把寶瓔扔到我家裡的？』 他心中鬱悶了一會兒，官府的人就到了他家門口； 他立刻把這寶瓔，掛在了高度的脖子上。 隨即向國王稟告說：『這珠子是從高度那裡出來的。』 國王命令大臣們，按照舊的法律來審判他。 那些刻薄的官吏心懷惡意，就像泰山的使者一樣； 他們眼睛通紅，手持兵器，樣子如同地獄的鬼卒。 都穿著黑色的衣服，身上塗著血； 頭上戴著紅色的頭巾，準備前往刑場。 擊鼓的聲音像雷鳴一樣，吹響貝殼的聲音震耳欲聾； 在高度的頭髮上繫上鈴鐺，用驢子和駱駝把他拉出城。 到了刑場就給他食物，給他喝下將要致死的毒藥； 這時調達派人，告訴高度的家人說： 『只要來歸順我，我就能救他活命。』 親戚們圍著他，大聲地哭泣。 哭聲傳得很遠，命令要對高度執行死刑； 無數的人聚集起來，整個城市都為之震動。 他遊歷在一切智慧的庭院，止宿于大慈悲之中； 他履行著大悲憫，日夜不停地尋求真理。 那些在五道中迷惑，在山谷中迷失道路的人； 就像母牛愛著自己的孩子一樣，想要救活那孤單的小牛犢。

English version Then, with sorrowful words, he said to his wife: 'Could it be that someone harbors malice, intending to bring misfortune upon me; Is Devadatta setting a trap, seeking to destroy me? Was it someone who threw the precious necklace into our house last night?' He was depressed for a moment, and then the officials arrived at his door; He immediately hung the precious necklace on the neck of Height. Then he reported to the king, saying: 'This pearl came from Height.' The king ordered his ministers to judge him according to the old laws. Those harsh officials harbored malice, like messengers from Mount Tai; Their eyes were red, they held weapons, and they looked like demons from hell. They all wore black clothes, their bodies smeared with blood; They wore red headscarves, preparing to go to the execution ground. The sound of drums was like thunder, the sound of conch shells was deafening; They tied bells to Height's hair, and used donkeys and camels to drag him out of the city. Upon arriving at the execution ground, they gave him food and a deadly potion to drink; At this time, Devadatta sent someone to tell Height's family: 'As long as you come and submit to me, I can save his life.' The relatives surrounded him, crying loudly. The cries traveled far, and the order was given to execute Height; Countless people gathered, and the entire city was shaken. He traveled in the courtyard of all wisdom, and rested in great compassion; He practiced great compassion, seeking the truth day and night. Those who are confused in the five paths, and lost their way in the valleys; Like a cow loving its calf, he wanted to save that lonely calf.

。 時佛告阿難：　　「卿往行入城， 遍里巷告令，　　大聲說是偈： 『今日是高度，　　出家獄牢系； 當爲法沙門，　　服甘露藥漿。』」 時彼有梵志，　　聞阿難所令； 還語其黨類：　　「是何故妄言？」 梵志中達者，　　應聲答之曰： 「火可變為水，　　甘露可為毒。 四大或復可，　　舍其本體性； 佛之言教令，　　終無為改異。」 於是高度子，　　沖幼可憐愍； 攀緣其父頸，　　呼哭不可止。 「唯父垂憐愍，　　愿自歸虎狼； 眾生所貴重，　　唯人命難得。 若令官見殺，　　以代慈父刑； 若當行自歸，　　趣弊惡調達。」 時高度強志，　　而告其子曰： 「愿捨己體命，　　終不能離佛。」 其婦奔走來，　　放發悲呼哭； 泣血而交流，　　下沾胸衣裳。 種種嘆楚曰：　　「慈仁之夫主， 澡手體相受，　　如何中離別

現代漢語譯本 這時佛陀告訴阿難：『你進城去，在各街小巷宣告，大聲宣說這首偈語：『今天正是出家的大好時機，擺脫牢獄般的束縛；應當成為修法的沙門，服用甘露般的法藥。』 當時那裡有個婆羅門，聽到了阿難的宣告；回去告訴他的同伴：『這是什麼緣故，說這些妄語？』 婆羅門中通達事理的人，應聲回答說：『火可以變成水，甘露可以變成毒藥。 四大或許可以，捨棄它們原本的性質；佛陀的教誨，終究不會有任何改變。』 這時高度的兒子，年幼可憐；攀著他父親的脖子，哭喊不止。 『只求父親垂憐，寧願自己去投靠虎狼；眾生所珍貴的，唯有人命難以得到。 如果讓官府殺了我，來代替慈父受刑；如果父親要自己去投靠，就去投靠邪惡的提婆達多吧。』 這時高度意志堅定，告訴他的兒子說：『寧願捨棄自己的身體性命，也終究不能離開佛陀。』 他的妻子奔跑過來，披散著頭髮悲傷地哭喊；眼淚像血一樣流淌，滴落在胸前的衣裳上。 她種種悲嘆地說：『慈愛的丈夫啊，我們曾一起洗手，身體互相依偎，怎麼能中途就離別呢？』

English version Then the Buddha said to Ananda: 『Go into the city, proclaim in every lane and alley, and loudly recite this verse: 『Today is the perfect time for renunciation, to break free from the prison of bondage; one should become a Dharma mendicant, taking the nectar of the Dharma.』 At that time, there was a Brahmin who heard Ananda's proclamation; he went back and told his companions: 『What is the reason for these false words?』 Among the Brahmins, one who was wise and understanding, responded: 『Fire can turn into water, and nectar can turn into poison. The four elements might even, abandon their original nature; but the Buddha's teachings will never change.』 At this time, Height's son, young and pitiful; clung to his father's neck, crying incessantly. 『I only beg you, father, to have mercy, I would rather throw myself to the tigers and wolves; what is most precious to all beings, is human life, which is hard to obtain. If you let the officials kill me, to take the place of my merciful father's punishment; if father is going to go and surrender himself, then go surrender to the evil Devadatta.』 At this time, Height, with a firm will, said to his son: 『I would rather give up my own body and life, but I will never leave the Buddha.』 His wife came running, with her hair disheveled, crying sadly; her tears flowed like blood, dripping onto her chest and clothes. She lamented in various ways: 『My loving husband, we used to wash our hands together, our bodies close to each other, how can we be separated halfway?』

。 往與有言要，　　終不相舍離； 今漸現為惡，　　猶如行路子。 如何不顧愍，　　妾唯有一子； 愿當顧賤妾，　　憐傷孤獨子。 可外陽自歸，　　向調達濟命； 內情勤至心，　　竊尊佛為師。」 高度久乃至，　　而答其妻曰： 「且聽今當說，　　吾心之決定。 三千大千界，　　最尊可恃怙； 吾已自歸佛，　　何故惜身死？ 吾已自歸佛，　　眾寶須彌山； 何能歸下劣，　　倚著穢糞積？ 吾已自歸佛，　　戴仰日月明； 如何當反舍，　　歸趣螢火蟲？ 吾已自歸佛，　　金翅鳥之王； 如何當舍行，　　歸趣烏鳥子？ 吾本誓發願，　　欲飲大海水； 今此牛跡水，　　何能解吾渴？ 吾今自歸佛，　　諸法德相好； 如何當行詣，　　小劣惡行者？」 妻答其夫曰：　　「且當護濟命， 調達與汝現，　　可追唯舊好。」 即答其妻曰：　　「寧遭諸惡害， 劍毒蛇蟒虺，　　怨火相燒然

現代漢語譯本 往昔我們曾有誓言，終生不離不棄； 如今你卻漸漸顯露出惡行，就像一個在路上迷失的孩子。 你怎能不顧念我，我只有這一個孩子啊； 希望你能顧念我這個卑賤的妻子，可憐我這孤苦伶仃的孩子。 你可以表面上假意歸順，去投靠提婆達多以保全性命； 內心卻要虔誠至極，暗中尊奉佛陀為師。' 丈夫聽了很久，才回答他的妻子說： '你且聽我說，這是我內心已決定的事。 三千大千世界中，最尊貴最可依賴的唯有佛陀； 我既然已經皈依佛陀，又怎會吝惜自己的性命？ 我既然已經皈依佛陀，如同依靠眾寶堆積的須彌山； 又怎能去皈依下劣之輩，依靠那污穢的糞堆？ 我既然已經皈依佛陀，如同仰望日月的光明； 又怎能反過來捨棄光明，去追逐螢火蟲的光亮？ 我既然已經皈依佛陀，如同金翅鳥之王； 又怎能捨棄高貴的品行，去追隨烏鴉之流？ 我本發誓愿，要飲盡大海之水； 如今這牛蹄印中的水，又怎能解除我的飢渴？ 我如今已皈依佛陀，他具足諸法的美好德行； 又怎能去投靠那些卑劣的惡行之人？' 妻子回答她的丈夫說：'你還是先保全性命吧， 提婆達多現在對你示好，你可以重續舊情。' 丈夫立即回答他的妻子說：'我寧願遭受各種惡害， 刀劍、毒蛇、蟒蛇、毒蟲，怨恨的火焰焚燒。

English version In the past, we had a vow, never to leave each other; But now you gradually show evil deeds, like a child lost on the road. How can you not care for me, I only have this one child; I hope you can consider me, your humble wife, and pity my lonely child. You can outwardly pretend to submit, and go to Devadatta to save your life; But in your heart, be extremely sincere, secretly honoring the Buddha as your teacher.' The husband listened for a long time, then answered his wife: 'Listen to me, this is what I have decided in my heart. In the three thousand great thousand worlds, the most honorable and reliable is only the Buddha; Since I have already taken refuge in the Buddha, why would I be stingy with my life? Since I have already taken refuge in the Buddha, like relying on Mount Sumeru piled with treasures; How can I go to take refuge in the inferior, relying on that filthy dung heap? Since I have already taken refuge in the Buddha, like looking up to the light of the sun and moon; How can I turn back and abandon the light, to pursue the light of fireflies? Since I have already taken refuge in the Buddha, like the king of the golden-winged birds; How can I abandon noble conduct, to follow the crows? I originally vowed to drink all the water of the sea; Now, how can the water in this cow's hoofprint quench my thirst? I have now taken refuge in the Buddha, who possesses the beautiful virtues of all dharmas; How can I go to rely on those inferior evildoers?' The wife answered her husband: 'You should first save your life, Devadatta is now showing you favor, you can renew your old relationship.' The husband immediately answered his wife: 'I would rather suffer all kinds of harm, Swords, poisonous snakes, pythons, venomous insects, the flames of hatred burning.'

。 是可設方便，　　智慧良藥除； 終不當附近，　　惡友懷穢垢。 惡友相污染，　　壞人善本意； 佛教使莫從，　　牽至無擇獄。」 遂持高度至，　　林樹丘墓間； 即發慈悲心，　　佛慇勤禁戒。 獄卒便拔劍，　　欲行高度刑； 利劍不能傷，　　賢士高度體。 即還告王曰：　　「利劍不能傷， 賢士高度體，　　更敕行何刑？」 調達附議曰：　　「可生貫以杖， 纏之以生革，　　豎之於路側。」 如教便貫之，　　一心存念佛； 佛如金翅鳥，　　飛到丘墓間。 佛以八種聲，　　而告高度曰： 「吾今得濟卿，　　如是毒苦厄。」 諸佛之慈哀，　　清凈甘露法； 次第為高度，　　頒宣四聖諦。 高度尋即成，　　暢至羅漢道； 即時以六通，　　身輕升虛空。 當阿阇世前，　　在上虛空中； 種種現神變，　　大眾莫不見

現代漢語譯本 這是可以設定的方便法門，智慧是去除煩惱的良藥； 最終不應該接近那些心懷污穢的惡友。 與惡友交往會互相污染，使好人失去善良的本性； 佛教告誡我們不要跟隨惡友，他們會把你牽引到無間地獄。 於是（阿阇世王）將高度帶到林木和墳墓之間； 佛陀立刻生起慈悲之心，慇勤地告誡（阿阇世王）。 獄卒隨即拔出劍，想要對高度執行死刑； 但是利劍卻不能傷害賢士高度的身體。 獄卒立刻回去稟告國王說：『利劍不能傷害， 賢士高度的身體，請您再下令執行什麼刑罰？』 提婆達多附和著說：『可以用木杖貫穿他的身體， 再用生皮革纏繞起來，豎立在路邊。』 （獄卒）按照（提婆達多的）教唆貫穿了高度的身體，高度一心想著佛； 佛陀像金翅鳥一樣，飛到墳墓之間。 佛陀用八種聲音，告訴高度說： 『我現在來救你，脫離這樣的痛苦災難。』 諸佛的慈悲憐憫，是清凈的甘露法； 佛陀依次為高度，宣講四聖諦。 高度隨即證悟，通達了羅漢之道； 立刻以六神通，身體輕盈地升到空中。 在阿阇世王面前，在空中； 顯現種種神通變化，大眾沒有不看見的。

English version This is a convenient method that can be set up, wisdom is the good medicine to remove afflictions; Ultimately, one should not be near evil friends who harbor filth in their hearts. Association with evil friends will contaminate each other, causing good people to lose their kind nature; Buddhism warns us not to follow evil friends, they will lead you to the Avici hell. Then (King Ajatasatru) took Height to the woods and among the tombs; The Buddha immediately arose with compassion, earnestly admonishing (King Ajatasatru). The jailer then drew his sword, wanting to execute Height; But the sharp sword could not harm the body of the wise Height. The jailer immediately went back to report to the king, saying: 'The sharp sword cannot harm, The body of the wise Height, please order what punishment to execute?' Devadatta echoed, saying: 'You can pierce his body with a wooden staff, Then wrap it with raw leather, and erect it on the side of the road.' (The jailer) followed (Devadatta's) instructions and pierced Height's body, Height's mind was focused on the Buddha; The Buddha, like a Garuda bird, flew to the tombs. The Buddha, with eight kinds of voices, told Height: 'I have come to save you now, from such suffering and calamity.' The compassion and pity of all Buddhas, is the pure nectar dharma; The Buddha, in order, proclaimed the Four Noble Truths to Height. Height immediately attained enlightenment, understanding the path of an Arhat; Immediately with the six supernormal powers, his body lightly ascended into the sky. In front of King Ajatasatru, in the sky; Manifesting various miraculous transformations, the masses did not fail to see.

。 為王說妙法，　　令王覺識之： 「我身是高度，　　王宜悔所為。」 王聞其所說，　　心迷悶躄地； 左右以水灑，　　良久乃蘇起。 「都不當畏懼，　　怨敵熾盛火； 亦莫畏鬼魅，　　及弊惡毒龍。 心如利劍戟，　　口辭甜如蜜； 言與事相返，　　當順是惡友。 調達外貌親，　　正是吾惡怨； 現如正法幢，　　導吾入惡道。 自燒使無餘，　　以虛等燒吾； 咄若何甚劇，　　遭遇惡友者。 吾與之為友，　　退父逆篡位； 飲象令醉惑，　　放使突向佛。 教吾懷惡逆，　　以山石磓佛； 從是惡友教，　　背違佛聖師。」 王即慘然起，　　投高度足下； 愿舍除重咎，　　因倚惡知友。 「我自今已往，　　當爲佛弟子； 以佛為師父，　　遠離惡知識。」 佛以神通力，　　調伏狂醉象； 化令入正路，　　種殖善根栽。 如救賢高度，　　木鏘苦毒患； 服甘露良藥，　　眾苦毒盡除

現代漢語譯本 為國王宣說微妙的佛法，讓國王覺悟並認識到：『我的身體是高度，國王您應該為自己的所作所為感到後悔。』 國王聽了這些話，心中迷茫困惑，癱倒在地；左右侍從用水潑他，過了很久才甦醒過來。 『不要害怕，怨敵熾盛的火焰；也不要害怕鬼怪，以及邪惡的毒龍。 內心像鋒利的刀劍，口中言辭卻像蜂蜜一樣甜；言語和行為相反，應當順從這樣的惡友。 提婆達多外表親近，實際上是我的惡怨；他現在像正法的旗幟，卻引導我走向惡道。 他自己焚燒殆盡，卻用虛妄的手段來燒我；唉，遭遇惡友是多麼可怕的事情啊。 我與他為友，背叛父親，篡奪王位；讓大象喝醉，放它去衝撞佛陀。 教唆我懷有惡念，用山石去撞擊佛陀；我聽從這個惡友的教唆，背離了佛陀這位聖師。』 國王立刻悲慘地站起來，投身在高度的腳下；他希望消除自己所犯的重罪，因為他依賴了惡友。 『我從今以後，應當成為佛的弟子；以佛為師父，遠離惡知識。』 佛陀用神通力，調伏了狂醉的大象；使它走上正路，種下善良的根苗。 就像救治賢者高度，使他擺脫了痛苦的折磨；服用甘露良藥，所有的痛苦和毒害都消除了。

English version He preached the wonderful Dharma to the king, making the king realize and recognize: 'My body is Height, and Your Majesty should regret what you have done.' Upon hearing these words, the king was confused and bewildered, collapsing to the ground; the attendants on his left and right splashed water on him, and after a long time, he finally woke up. 'Do not fear the blazing fire of enemies; nor fear ghosts and evil poisonous dragons. The heart is like a sharp sword, but the words from the mouth are as sweet as honey; words and actions are contradictory, and one should follow such evil friends. Devadatta appears to be close, but in reality, he is my evil enemy; he now appears like a banner of the righteous Dharma, but he is leading me down the path of evil. He burned himself to ashes, yet he uses falsehood to burn me; alas, how terrible it is to encounter evil friends. I befriended him, betrayed my father, and usurped the throne; I made the elephant drunk and released it to charge at the Buddha. He incited me to harbor evil thoughts and to strike the Buddha with stones; I followed the teachings of this evil friend and turned away from the Buddha, the holy teacher.' The king immediately stood up in misery and threw himself at Height's feet; he wished to eliminate the grave sins he had committed because he had relied on evil friends. 'From now on, I shall become a disciple of the Buddha; I will take the Buddha as my teacher and father, and stay away from evil acquaintances.' The Buddha used his supernatural powers to subdue the drunken elephant; he led it onto the right path and planted the seeds of goodness. Just like saving the wise Height, freeing him from the suffering of torment; by taking the nectar of good medicine, all suffering and poison were eliminated.

。 其聞是奉持，　　至心得向佛； 奉行善因緣，　　都令諸苦滅。

佛本行經魔勸舍壽品第二十六

如日初出，　　顯于山崗；　　奮大光明， 消滅厚冥。　　佛法中天，　　正法暉明； 頒宣言辭，　　凈無垢光。

心懷愚癡冥，　　如幽深溪谷； 日以大光明，　　推盡幽冥原。 如清明無雲，　　日光靡不照； 佛所至教化，　　莫不蒙濟度。 猶如大金山，　　大祠祀盛火； 如魚怨盛陽，　　竭盡塵勞水。 欲界塵勞王，　　厥號名弊魔； 率來至佛所，　　便說是言辭： 「維佛往昔坐，　　尼連禪水邊； 我爾時啟曰：　　『眾言最先首， 諸可所作為，　　其事以成辦； 諸所可覺悟，　　已達無有餘。 所愿具充滿，　　今可舍壽命。』 於時還答我，　　決定言教曰： 『吾今且未有，　　四部大弟子； 又復未有暢，　　解達智慧眼

現代漢語譯本 聽聞佛法要虔誠奉行，真心向佛； 奉行善的因緣，就能使一切痛苦都消滅。

《佛本行經·魔勸舍壽品第二十六》

如同初升的太陽，照耀在山崗上； 發出巨大的光明，消滅濃厚的黑暗。 佛法如同在天空中的太陽，正法光輝明亮； 頒佈教誨的言辭，純凈沒有污垢的光芒。

心中懷有愚癡的黑暗，如同幽深的溪谷； 太陽用巨大的光明，驅散一切幽暗的根源。 如同晴朗無雲的天空，陽光沒有照不到的地方； 佛所教化的地方，沒有不蒙受救度的。 猶如巨大的金山，如同盛大的祭祀之火； 如同魚兒厭惡盛烈的陽光，竭盡塵世的煩惱之水。 欲界的塵勞之王，他的名字叫弊魔； 率領部下來到佛的住所，便說了這些話： 『您過去在尼連禪河邊打坐時； 我那時曾對您說：『您是眾人中最先覺悟的， 所有可以作為的事情，都已經完成； 所有可以覺悟的道理，都已經完全通達。 所希望的都已經圓滿，現在可以捨棄壽命了。』 當時您回答我，用堅定的言辭說： 『我現在還沒有，四部大弟子； 也沒有能夠暢通，理解智慧之眼』

English version Those who hear the Dharma should uphold it with devotion, sincerely turning towards the Buddha; By practicing good causes and conditions, all suffering can be extinguished.

The Sutra of the Buddha's Past Deeds, Chapter 26: The Mara's Persuasion to Relinquish Life

Like the sun rising for the first time, shining upon the mountain peaks; Emitting great light, dispelling thick darkness. The Buddha's Dharma is like the sun in the sky, the true Dharma shines brightly; Proclaiming the words of teaching, pure and without defilement.

The mind harboring the darkness of ignorance is like a deep ravine; The sun, with its great light, dispels all sources of darkness. Like a clear, cloudless sky, there is no place the sunlight does not reach; Wherever the Buddha teaches, there is no one who does not receive salvation. Like a great golden mountain, like the blazing fire of a grand sacrifice; Like fish detesting the scorching sun, exhausting the waters of worldly afflictions. The king of worldly afflictions in the desire realm, whose name is Mara; Leading his retinue to the Buddha's abode, he spoke these words: 'When you were sitting in meditation by the Nairanjana River in the past; I then said to you: 'You are the first among all to awaken, All that could be done has been accomplished; All that could be understood has been fully comprehended. All your wishes have been fulfilled, now you can relinquish your life.' At that time, you answered me, with firm words saying: 'I do not yet have, the fourfold assembly of great disciples; Nor have I yet, clearly understood the eye of wisdom.'

。』」 「建立顯佛事，　　大尊重所處； 非少許方便，　　倉卒可及逮。 不明之晦冥，　　未蒙光照明； 日出未經天，　　不可便還沒。 大海陂池水，　　龍阿修倫藏； 若人以裸身，　　欲渡大海者。 若欲以蚊翼，　　覆蔽十方空； 或如小蟻蟲，　　欲與師子戰。 若復欲發意，　　一舉能飲盡； 無量大陂池，　　竭令無有餘。 若欲以口氣，　　吹鬚彌寶山； 令各分迸散，　　悉成為埃塵。 陂池之漫水，　　須彌寶大山； 師子海虛空，　　是事尚可為。 佛功德之池，　　須彌海虛空； 十方天世人，　　無能度量者。 以故吾爾時，　　語卿魔如是； 今非是勸吾，　　滅度決言時。 如今便可陳，　　卿之所志願； 當隨其所啟。」　　魔便白佛言： 「世尊諸弟子，　　今皆調賢良； 守禁戒精進，　　皎明成羅漢。 身在地住立，　　以手捫日月； 變現身令大，　　至大無結天

現代漢語譯本 『建立顯赫的佛事，是極其尊貴的地方； 並非是少許方便法門，就能倉促達到和領悟的。 如同不明事理的晦暗，還未曾蒙受光明照耀； 太陽還未升到天空，就不能立刻落下。 大海和池塘的水，是龍和阿修羅所藏； 如果有人赤身裸體，想要渡過大海。 如果想要用蚊子的翅膀，覆蓋十方虛空； 或者像小螞蟻一樣，想要與獅子戰鬥。 如果又想發願，一口氣就能喝盡； 無量的大池塘，使之乾涸沒有剩餘。 如果想要用口氣，吹動須彌寶山； 使之各自分散迸裂，全部變成塵埃。 池塘的漫水，須彌寶大山； 獅子、大海、虛空，這些事情尚且可以做到。 佛的功德之池，須彌、大海、虛空； 十方天界和世間的人，沒有誰能夠度量。 因此，當時，我這樣對魔說； 現在不是勸我，決定滅度的時候。 現在就可以陳述，你所希望的願望； 應當隨著你所啟請的。』魔就對佛說： 『世尊的弟子們，現在都已調伏賢良； 遵守禁戒精進修行，清凈光明成就羅漢。 身體站在地上，用手可以觸控日月； 變化身體使之巨大，達到無結天。'

English version 'Establishing magnificent Buddhist affairs, is a place of utmost respect; It's not through a few expedient methods that one can hastily achieve and comprehend. It's like the obscurity of not understanding, not yet having received the illumination of light; The sun cannot set immediately before it has risen into the sky. The water of the great sea and ponds, is what dragons and Asuras store; If someone were to be naked, wanting to cross the great sea. If one wanted to use the wings of a mosquito, to cover the ten directions of space; Or like a small ant, wanting to fight a lion. If one were to make a vow, to drink in one breath; The immeasurable great ponds, causing them to dry up without remainder. If one wanted to use their breath, to blow the Sumeru treasure mountain; Causing them to scatter and burst apart, all becoming dust. The overflowing water of ponds, the great Sumeru treasure mountain; Lions, the sea, the void, these things can still be done. The pool of Buddha's merits, Sumeru, the sea, the void; The beings of the ten directions of heavens and the world, none can measure it. Therefore, at that time, I spoke to Mara like this; Now is not the time to urge me, to decide on Nirvana. Now you can state, the wishes you desire; It should be according to what you request.' Mara then said to the Buddha: 'The World Honored One's disciples, are now all tamed and virtuous; Observing precepts and practicing diligently, pure and bright, achieving Arhatship. Their bodies standing on the ground, their hands can touch the sun and moon; Transforming their bodies to be immense, reaching the Akaniṣṭha heaven.'

。 從大生死中，　　劫奪我眾生； 出吾部界入，　　無為如還家。 世尊一切智，　　所作無不辦； 名聞如大海，　　十方普充滿。 世尊無比聖，　　以佛十種力； 坐于道樹下，　　被牢強忍鎧。 以手堅執持，　　大慈之強弓； 放引智慧發，　　捷疾之利矢。 我與八十億，　　諸魔王將軍； 適放一慧發，　　敗我大軍眾。 猶往古列士，　　獨與大軍戰； 適放一利發，　　勝槃沓大軍。 憎愛二大垢，　　俱滅令無餘； 伏心之醉象，　　令得永調良。 以正法大蓋，　　覆諸應度者； 令一切眾生，　　得避塵勞電。 裂壞貪餮口，　　杜塞無厭心； 顛倒躁擾性，　　如撲阿須倫。 以最上第一，　　堅牢智慧犁； 耕諸曠大地，　　反其愚癡原。 以大正真法，　　晝度微妙樹； 下之於世間，　　花香飽眾生。 降現在有中，　　廣大生死海； 以空無意身，　　鳴大正法珂

現代漢語譯本 從巨大的生死輪迴中，救度我們這些眾生； 引領我們脫離生死界限，進入無為的境界，如同回到家園。 世尊擁有無上的智慧，所做的一切都能圓滿完成； 他的名聲像大海一樣廣闊，遍佈十方世界。 世尊是無與倫比的聖者，擁有佛的十種力量； 他端坐在菩提樹下，身披堅固的忍辱鎧甲。 他手中緊握著，大慈悲的強弓； 拉開智慧之弦，射出迅疾的利箭。 我和八十億魔王將軍， 僅僅被他射出一支智慧之箭，就擊潰了我的大軍。 就像古代的勇士，獨自與大軍作戰； 僅僅射出一支利箭，就戰勝了槃沓的大軍。 憎恨和愛戀這兩種巨大的污垢，都被徹底清除，不留一絲痕跡； 降伏了心中如醉象般難以控制的慾望，使其永遠調順善良。 用正法的巨大傘蓋，覆蓋所有應該被救度的人； 使一切眾生，都能躲避塵世煩惱的閃電。 撕裂貪婪的巨口，堵塞永無止境的慾望； 顛倒躁動的本性，如同擊敗阿修羅。 用最上第一，堅固的智慧之犁； 耕耘廣闊的大地，翻轉愚癡的根源。 用大正真法，栽種微妙的樹木； 將其降臨於世間，花香充滿眾生。 降臨于現有的，廣闊的生死苦海中； 以空無執著的身體，鳴響大正法的法螺。

English version From the great cycle of birth and death, rescue us sentient beings; Lead us out of the boundaries of life and death, into the realm of non-action, like returning home. The World Honored One possesses supreme wisdom, and everything he does is perfectly accomplished; His fame is as vast as the ocean, filling the ten directions. The World Honored One is an unparalleled sage, possessing the ten powers of a Buddha; He sits under the Bodhi tree, wearing the firm armor of patience. In his hand, he firmly holds the strong bow of great compassion; Drawing the string of wisdom, he shoots swift and sharp arrows. I, along with eighty billion demon kings and generals, Were defeated by just one arrow of wisdom he shot, scattering my great army. Like an ancient warrior, fighting alone against a great army; With just one sharp arrow, he defeated the army of Pandava. The two great defilements of hatred and love are completely eradicated, leaving no trace; Subduing the mind's desires, like a drunken elephant, making it forever tamed and virtuous. With the great canopy of the Dharma, he covers all those who should be saved; Enabling all sentient beings to avoid the lightning of worldly afflictions. Tearing apart the gaping mouth of greed, blocking the insatiable desires; Overturning the agitated nature, like defeating the Asuras. With the supreme and foremost, firm plow of wisdom; Cultivating the vast earth, overturning the roots of ignorance. With the great and true Dharma, planting the subtle trees; Bringing them down to the world, their fragrance filling all beings. Descending into the existing, vast sea of birth and death; With a body free from attachment, sounding the conch of the great and true Dharma.

。 在於欲界中，　　受于系閉者； 生死之堡聚，　　甚勞強難勝。 世尊如力士，　　澡脫皆令出； 得住于無漏，　　珍寶之臺渚。 世尊寢臥于，　　智慧之大地； 齊中生微妙，　　正法之芙蓉。 其香甘無比，　　感動天人心； 來集受訓誨，　　如蜂食花精。 以師子形相，　　佛之猛利士； 愿伏強難伏，　　塵勞阿須倫。 已滅盡世間，　　生死之力士； 普勝於三界，　　世尊最第一。 或有以世間，　　生長哺乳力； 或有以巧為，　　神變現化力。 于諸天世人，　　得勝最第一； 以己之善行，　　獨劇著世上。 今正是世間，　　放舍壽命時。」 時佛聞魔王，　　種種之勸辭。 時佛天中天，　　梵音告魔王： 「今魔當懷喜，　　必無復憂患。 今卻後不久，　　三月當舍壽； 可舍心懷熱，　　卿魔愿已備。」 聞佛說是誓，　　魔王甚歡喜； 即時于佛前，　　忽滅還不現

現代漢語譯本 在欲界之中，受著束縛的人們； 生死輪迴的堡壘，極其堅固難以戰勝。 世尊如同大力士，將他們全部解脫出來； 使他們得以安住于無漏的，珍寶般的臺地。 世尊安臥于，智慧的大地之上； 從臍中生出微妙的，正法的蓮花。 它的香氣無比甘美，感動了天人和人心； 他們前來聚集接受教誨，如同蜜蜂吸食花蜜。 以獅子的威猛形象，佛陀是勇猛的戰士； 愿能降伏那些難以降伏的，塵世煩惱的阿修羅。 已經滅盡世間，生死輪迴的力量； 普遍戰勝三界，世尊是最為第一的。 或者有人以世間的，生長哺乳的力量； 或者有人以巧妙的，神通變化的力量。 在諸天和世人中，獲得勝利最為第一； 以自己的善行，獨自卓絕於世上。 現在正是世間，應當放下壽命的時候。」 這時佛陀聽到了魔王，種種勸說的言辭。 這時佛陀天中之天，用梵音告訴魔王： 『現在魔王應當感到歡喜，必定不會再有憂患。 現在過不了多久，三個月后我將捨棄壽命； 可以放下你心中的焦躁，你的願望已經實現了。』 聽到佛陀說出這個誓言，魔王非常歡喜； 立刻在佛陀面前，忽然消失不再出現。

English version In the realm of desire, those who are bound; The fortress of birth and death, is extremely strong and difficult to overcome. The World Honored One, like a mighty warrior, releases them all; Enabling them to dwell in the unblemished, jewel-like land. The World Honored One lies down upon, the earth of wisdom; From his navel grows a subtle, lotus of the true Dharma. Its fragrance is incomparably sweet, moving the hearts of gods and humans; They gather to receive teachings, like bees feeding on flower essence. With the majestic form of a lion, the Buddha is a fierce warrior; May he subdue those difficult to subdue, the asuras of worldly afflictions. Having extinguished the power of birth and death in the world; Universally victorious over the three realms, the World Honored One is the foremost. Some may have the power of worldly, growth and nurturing; Others may have the power of skillful, magical transformations. Among gods and humans, he is the most victorious and foremost; With his own good deeds, he stands alone and supreme in the world. Now is the time for the world, to relinquish life.』 Then the Buddha heard the words of the demon king, with all sorts of persuasions. Then the Buddha, the god of gods, told the demon king in a Brahma voice: 'Now, demon king, you should rejoice, and surely have no more worries. Now, not long after, in three months I will relinquish my life; You can put down the heat in your heart, your wish has been fulfilled.』 Hearing the Buddha speak this vow, the demon king was very happy; Immediately before the Buddha, he suddenly disappeared and was no longer seen.

。 於時世尊即，　　定意斯須頃； 意了智慧俱，　　尋還解散意。 放舍前神通，　　無限之長壽； 聖以神通力，　　更存壽三月。 世尊已放舍，　　無限安長壽； 地祇即驚怖，　　六反大震動。 四方皆雨墮，　　霹靂大炬火； 猶如劫盡時，　　須彌雨炬火。 霹靂連續墮，　　普周遍空中； 猶如劫盡時，　　大地火乾燒。 時佛天中天，　　即說是偈言： 「猶如破車轂，　　強載曳此身。」 於時阿難見，　　是怨惡變怪； 心懷疑戰動，　　詣佛問其緣。 時佛告阿難：　　「吾已舍長壽； 是故地大動，　　現是惡徴應。」 時阿難聞佛，　　如是之言教； 即自投于地，　　如栴檀樹崩。 舉身眾毛孔，　　沸血皆迸出； 心中懷哀慼，　　泣血流於面。 一則尊敬師，　　二則兄弟愛； 重愛情未解，　　悲痛迷荒心

現代漢語譯本 這時，世尊即刻進入禪定，片刻之間； 意念與智慧同時運作，隨即又解除禪定。 他放棄了之前所擁有的神通，以及無限的壽命； 聖者以神通之力，又保留了三個月的壽命。 世尊已經放棄了，無限安穩的長壽； 地神立刻感到驚恐，大地六次劇烈震動。 四面八方都降下暴雨，伴隨著巨大的雷電和火焰； 就像世界末日來臨一般，須彌山也降下火焰。 雷電連續不斷地落下，遍佈整個天空； 就像世界末日來臨一般，大地被火焰燒得乾裂。 這時，佛陀，天中之天，說了這首偈語： 『就像破損的車輪轂，勉強拖著這副身體。』 這時，阿難看到，這些令人怨恨的惡劣變故； 心中疑惑不安，前往佛陀處詢問緣由。 這時，佛陀告訴阿難：『我已經捨棄了長壽；』 『所以大地劇烈震動，顯現出這些不祥的徵兆。』 這時，阿難聽到佛陀，這樣一番教誨； 立刻自己倒在地上，像檀香樹倒塌一般。 全身的毛孔，都涌出沸騰的血液； 心中充滿悲傷，哭泣的淚水流滿面頰。 一方面是尊敬老師，另一方面是兄弟情愛； 深厚的感情難以釋懷，悲痛得心神迷亂。

English version At that time, the World Honored One immediately entered meditation, for a brief moment; His mind and wisdom worked together, and then he released the meditation. He relinquished the supernatural powers he had previously possessed, as well as his infinite lifespan; The sage, through his supernatural power, retained his life for another three months. The World Honored One had already given up, his infinite and secure longevity; The earth deities immediately felt terrified, and the earth shook violently six times. Heavy rain fell from all directions, accompanied by great thunder and flames; It was as if the end of the world had arrived, and Mount Sumeru was also raining fire. Lightning struck continuously, spreading throughout the sky; It was as if the end of the world had arrived, and the earth was scorched dry by flames. At this time, the Buddha, the heaven of heavens, spoke this verse: 'Like a broken wheel hub, this body is being dragged along with difficulty.' At this time, Ananda saw these hateful and evil changes; His heart was filled with doubt and unease, and he went to the Buddha to ask the reason. At this time, the Buddha told Ananda: 'I have already given up my longevity;' 'Therefore, the earth is shaking violently, showing these ominous signs.' At this time, Ananda heard the Buddha, give this teaching; He immediately fell to the ground, like a sandalwood tree collapsing. All the pores of his body, gushed out boiling blood; His heart was filled with sorrow, and tears of grief streamed down his face. On one hand, he respected his teacher, and on the other hand, he felt brotherly love; His deep emotions were hard to let go, and he was so grief-stricken that his mind was confused.

。 懷愛熟視佛，　　久頃乃發言； 辛酸楚毒苦，　　悲哀戀慕辭： 「嗚呼何甚惡，　　無常甚速疾； 佛之光明燈，　　忽然便欲滅。 猶如寒時火，　　盛旱熱時雨； 疲得垂日蓋，　　莫不蒙其賴。 眾生甚可憐，　　當迷惑失路； 于大生死中，　　無邊曠野田。 示人以善道，　　審諦識正路； 三界之導師，　　舍世何速疾。 都普世眾生，　　愛熱所燋燒； 周旋疲長涂，　　旱渴甚久遠。 甘池以解水，　　其味甚清美； 最上清涼池，　　忽然欲枯竭。 去來今現在，　　三世無不達； 心入微妙法，　　智慧之面目。 照三千世界，　　猶視凈明鏡； 世眼忽滅盲，　　一何痛之甚。 眾生立篤信，　　根芽甫生者； 如有欲漸長，　　又已成就者。 如是之等類，　　渴仰佛雲雨； 此諸垂成苗，　　忽當旱燋然。 世尊四十四，　　智慧之火光； 一切智大錠，　　普曜三千世

現代漢語譯本 懷著愛意，仔細地看著佛陀，過了許久才開口說話； 訴說著辛酸、痛苦、悲哀和戀慕之情： 『唉，這是多麼可怕的事情啊，無常竟然如此迅速； 佛陀的光明之燈，忽然就要熄滅了。 就像寒冷時期的火焰，乾旱酷熱時期的雨水； 疲憊的人們得到遮陽的傘蓋，沒有誰不依賴它。 眾生是多麼可憐啊，將要迷惑而迷失道路； 在這巨大的生死輪迴中，如同置身於無邊的曠野。 佛陀向人們展示著善良的道路，仔細地辨別著正確的方向； 作為三界的導師，為何如此迅速地就要離開人世。 普天下的眾生，都被愛慾的火焰所煎熬； 在漫長的旅途中疲憊地奔波，乾渴已經很久了。 甘甜的水池用來解渴，那味道是多麼的清澈美好； 這最清涼的水池，忽然就要枯竭了。 過去、現在、未來，三世的一切都通達； 內心深入微妙的佛法，擁有智慧的面目。 照耀著三千世界，就像看著明亮的鏡子一樣； 世間的眼睛忽然失明，這是多麼痛苦的事情啊。 眾生建立起堅定的信仰，那些剛剛萌芽的信仰； 如同那些想要逐漸成長，又已經有所成就的人。 像這樣的人們，渴望著佛陀的法雨； 這些即將成熟的幼苗，忽然就要被幹旱所燒焦了。 世尊四十四年，智慧的光芒； 一切智慧的大燈，普照著三千世界。

English version With love, gazing intently at the Buddha, after a long while, he spoke; Expressing bitterness, pain, sorrow, and longing: 'Alas, how terrible this is, impermanence is so swift; The light of the Buddha's lamp, suddenly it is about to be extinguished. Like a fire in the cold, rain in the scorching drought; Weary people find shade under an umbrella, none do not rely on it. How pitiful are sentient beings, they will be confused and lose their way; In this great cycle of birth and death, it's like being in an endless wilderness. The Buddha shows people the path of goodness, carefully discerning the right direction; As the guide of the three realms, why must he leave the world so quickly. All the beings in the world are tormented by the flames of desire; Wearily traveling on the long journey, they have been thirsty for a long time. The sweet pond is used to quench thirst, its taste is so clear and beautiful; This most refreshing pond, suddenly it is about to dry up. Past, present, and future, all three times are understood; The heart delves into the subtle Dharma, possessing the face of wisdom. Illuminating the three thousand worlds, like looking into a bright mirror; The eyes of the world suddenly go blind, how painful this is. Sentient beings establish firm faith, those whose faith has just sprouted; Like those who want to grow gradually, and those who have already achieved something. People like these, yearn for the Buddha's rain of Dharma; These seedlings that are about to mature, suddenly will be scorched by drought. The World Honored One, for forty-four years, the light of wisdom; The great lamp of all wisdom, illuminates the three thousand worlds.

。 照現大光明，　　一切眾生眼； 眾生何可傷，　　當還投邪冥。 覺慧之淵海，　　廣長甚深遠； 佛獨能先度，　　顧愍傷眾生。 今當舍世間，　　我等何恃怙？ 猶如慈父母，　　遠子曠長途。 普愛于眾生，　　慈乳甚盛滿； 正法之乳湩，　　甘美大豐盈。 世尊之大慈，　　猶初生犢母； 今舍犢令孤，　　我等將旱枯。 久迷惑失道，　　於五幽溪谷； 眾生應度者，　　猶如孤犢子。 世尊遍推求，　　如慈母慕兒； 今誰當推索？　　我等何傷失。 是愁忽然過，　　後繼續復來； 日夜相推逐，　　周旋如輪轉。 晝夜如兩手，　　方便無休息； 掬非常命水，　　飲之無厭足。 我心甚迷荒，　　無所覺識知； 心是金剛耶？　　能忍不壞碎。 每追侍世尊，　　猶如影隨形； 形忽然欲滅，　　影當何所依。 今我當舍離，　　遠佛天中天； 如身離壽命，　　不復可目名

現代漢語譯本 佛光普照，如同大光明，照亮一切眾生的眼睛； 眾生怎麼可以被傷害呢，他們應當回到正道，不再沉溺於邪惡的黑暗中。 佛的智慧如淵海般深廣，無邊無際，極其深遠； 只有佛才能率先覺悟，他憐憫並關懷著受苦的眾生。 如今佛要捨棄世間，我們這些弟子將依靠什麼呢？ 就像慈愛的父母，要遠離自己的孩子，踏上漫長的旅途。 佛對眾生的愛是普遍的，他的慈悲如同盛滿的乳汁； 佛的正法之乳，甘甜美好，極其豐盈。 世尊的慈悲，就像剛生下小牛的母牛； 如今佛要捨棄我們這些小牛，讓我們孤苦伶仃，我們將像乾枯的草木一樣。 我們長久以來迷惑失道，在五種幽暗的溪谷中徘徊； 那些應該被佛度化的眾生，就像迷失的孤兒一樣。 世尊普遍地尋找著我們，就像慈母思念自己的孩子； 如今誰來尋找我們呢？我們失去了佛，該是多麼的傷心和失落啊。 這種憂愁雖然會暫時過去，但之後又會繼續襲來； 日夜交替，憂愁就像車輪一樣週而復始地運轉。 白天和黑夜就像兩隻手，不停地忙碌，沒有休息的時候； 我們用雙手捧起這無常的生命之水，卻永遠無法滿足。 我的心是如此的迷茫和荒蕪，沒有任何的覺悟和認知； 我的心難道是金剛做的嗎？竟然能夠忍受這無盡的痛苦而不破碎。 我常常追隨侍奉世尊，就像影子跟隨形體一樣； 如果形體忽然要消失，影子又將依靠什麼呢？ 如今我將要捨棄，遠離佛陀這位天中之天； 就像身體離開了生命，不再能夠被看見和稱呼。

English version Shining with great light, illuminating the eyes of all beings; How can sentient beings be harmed? They should return to the right path, no longer indulging in the darkness of evil. The Buddha's wisdom is as vast as an ocean, boundless and extremely profound; Only the Buddha can be the first to awaken, he pities and cares for suffering beings. Now that the Buddha is about to leave the world, what will we disciples rely on? It's like loving parents, leaving their children to embark on a long journey. The Buddha's love for all beings is universal, his compassion is like overflowing milk; The milk of the Buddha's Dharma is sweet, beautiful, and extremely abundant. The World Honored One's compassion is like a mother cow who has just given birth to a calf; Now the Buddha is about to abandon us calves, leaving us orphaned, we will be like withered grass and trees. We have long been confused and lost, wandering in the five dark valleys; Those sentient beings who should be saved by the Buddha are like lost orphans. The World Honored One seeks us everywhere, like a loving mother longing for her child; Now who will seek us? How sad and lost we are to have lost the Buddha. This sorrow may pass temporarily, but it will continue to come again; Day and night alternate, sorrow revolves like a wheel. Day and night are like two hands, constantly busy, without rest; We cup the water of this impermanent life with our hands, but can never be satisfied. My heart is so confused and desolate, without any awakening or knowledge; Is my heart made of diamond? How can it endure this endless pain without breaking? I often follow and serve the World Honored One, like a shadow following a form; If the form suddenly disappears, what will the shadow rely on? Now I am about to leave, far away from the Buddha, the heaven of heavens; It's like the body leaving life, no longer able to be seen or named.

。 無常之宿對，　　何不追逐我； 壽已舍其身，　　何可立須臾。 尊于大眾會，　　曾有說是言： 『其有證道諦，　　四神足具者； 能住壽至劫，　　或復能過逾。』 佛之道神力，　　自在暢無礙。 唯佛世所怙，　　今愿且住壽； 愍傷眾生故，　　幸住壽劫餘。 愿尊垂大慈，　　憐傷于眾生； 住壽令延長，　　未度者甚多。」 於時佛世尊，　　見阿難如是； 愁毒甚憔悴，　　因垂撫慰恤。 佛世尊大慈，　　告以加愛言： 「汝諦觀自然，　　世動歸滅盡。 一切世間事，　　終不可不然； 其有成立者，　　不得不壞墮。 諸有成立事，　　若當終始者； 終無有發意，　　求處泥洹城。 吾前為卿等，　　具頒宣法教； 為師之誡事，　　無有餘遺隱。 吾身若留住，　　及度世之後； 卿等勤奉法，　　用吾色身為。 但當力精進，　　盡形奉禁戒； 方便求覺慧，　　急如救頭燃

現代漢語譯本 無常的住所啊，為何不追隨我？ 壽命已經捨棄了身體，怎麼可能還能停留片刻？ 在尊貴的大眾集會上，曾經有人這樣說過： 『如果有人證悟了道諦，具備四種神足， 就能住世到劫數，甚至還能超過這個時間。』 佛陀的道力神通，自在通暢沒有阻礙。 只有佛陀是世間的依靠，現在希望您能暫且住世； 爲了憐憫傷痛的眾生，希望您能住世到劫數之後。 希望您能垂下大慈悲，憐憫傷痛的眾生； 住世讓壽命延長，還有很多眾生沒有被度化。」 這時佛陀世尊，看到阿難這樣； 憂愁痛苦非常憔悴，於是垂下慈悲安慰他。 佛陀世尊大慈悲，用充滿愛意的語言告訴他： 『你仔細觀察自然，世間的變動最終都會歸於滅盡。 一切世間的事物，最終都不可避免地會這樣； 凡是成立的事物，都不得不壞滅墮落。 凡是成立的事物，如果終究有開始和結束； 就永遠不會有發心，去追求涅槃的境界。 我之前為你們，詳細地宣說了佛法教誨； 作為老師的教誡，沒有絲毫的遺漏和隱瞞。 我的身體如果留住，或者度化世間之後； 你們都要勤奮地奉行佛法，把我的色身當作榜樣。 只要努力精進，終身奉行戒律； 方便地追求覺悟的智慧，要像救頭燃一樣急迫。

English version O impermanent abode, why not follow me? Life has already abandoned the body, how can it remain for even a moment? In the assembly of the honored ones, it was once said: 'If one has realized the truth of the path, possessing the four supernatural powers, they can live until the end of a kalpa, or even beyond.' The Buddha's power of the path is free and unobstructed. Only the Buddha is the refuge of the world, now we wish you to remain in the world for a while; Out of compassion for suffering beings, we hope you will remain until after the kalpa. We hope you will bestow great compassion, and have pity on suffering beings; Remain in the world and extend your life, for there are still many beings who have not been liberated." At that time, the World Honored One, seeing Ananda like this; Grieved and distressed, he was very haggard, so he extended compassion to comfort him. The World Honored One, with great compassion, told him with loving words: 'You should carefully observe nature, the changes of the world will ultimately return to extinction. All things in the world, will inevitably end up like this; Whatever is established, must inevitably decay and fall. Whatever is established, if it has a beginning and an end; There will never be the intention to seek the state of Nirvana. I have previously, for you, explained the teachings of the Dharma in detail; As a teacher's instructions, there is nothing left out or hidden. Whether my body remains, or after I have liberated the world; You must diligently practice the Dharma, and take my physical body as an example. As long as you strive diligently, and observe the precepts throughout your life; Seek the wisdom of enlightenment expediently, as urgently as if your head were on fire.

。 道品所修行，　　凡有三十七； 速當設方便，　　令心覺解達。 諸善之根源，　　皆當由之生； 以滅定羈靽，　　系靽心醉象。 以智慧鋼鉤，　　制御令回還； 以正諦諦觀，　　縛令不越逸。 滅心令靜定，　　智慧慈敬眼； 卿等必以是，　　諦視吾法身。 其有諦見吾，　　正法之身者； 吾現在於世，　　常見我不離。 吾今為汝等，　　乃至當來世； 愿變苦毒樹，　　令成甘露果。 先當勤服食，　　覺意花之精； 成四道果證，　　續飽滿世間。 俗外學賢聖，　　皆不逮覺了； 厚云及上體，　　潔持與愛生。 我潔安庠天，　　力慮及天帝； 是皆不達道，　　吾令汝等覺。 無能尋端底，　　得知出要者； 外師所止息，　　因迷惑還墮。 唯有佛世尊，　　無礙最慧靈； 以是于有中，　　壞盡塵勞原。 猶如良醫士，　　有八種藥方； 吾以各分別，　　眾藥之種類

現代漢語譯本 修行道品，共有三十七種； 應當迅速設定方便法門，使內心覺悟通達。 一切善的根源，都應當由此而生； 用滅定的力量來控制束縛，束縛那如醉象般的心。 用智慧的鋼鉤，控制它令其迴轉； 用正諦的觀察，束縛它使其不越軌。 使心平靜安定，用智慧慈悲的眼睛； 你們必定要用這些，仔細觀察我的法身。 那些真正見到我，正法之身的人； 我便現在於世間，常常看見我不離去。 我今天為你們，乃至未來世； 愿將苦毒的樹，變成甘甜的果實。 首先應當勤奮服用，覺悟之花的精華； 成就四道果的證悟，繼續充滿世間。 世俗和外道的賢聖，都不能達到覺悟； 厚厚的雲層覆蓋著身體，潔凈的持戒和愛慾產生。 我潔凈安詳的天，力量和天帝； 這些都不能通達真理，我讓你們覺悟。 沒有誰能尋到根底，得知解脫的要領； 外道所停止的地方，因為迷惑而又墮落。 只有佛世尊，無礙最智慧的靈； 因此在有為法中，徹底摧毀塵勞的根源。 猶如良醫，有八種藥方； 我將分別說明，各種藥物的種類。

English version The practices of the path, in total, are thirty-seven; One should quickly establish expedient methods, to make the mind awaken and understand. All sources of goodness, should arise from this; Use the power of cessation to control the fetters, fettering the mind like a drunken elephant. Use the steel hook of wisdom, to control it and make it turn back; Use the observation of the right truth, to bind it so it does not transgress. Make the mind calm and stable, with the eyes of wisdom and compassion; You must use these, to carefully observe my Dharma body. Those who truly see me, the body of the true Dharma; I am then present in the world, always seeing me without leaving. I today for you, and even for future lives; Wish to transform the bitter poisonous tree, into sweet nectar fruit. First, one should diligently consume, the essence of the flower of awakening; Achieve the realization of the four fruits of the path, continuing to fill the world. The sages of the secular and external paths, cannot reach enlightenment; Thick clouds cover the body, pure precepts and desires arise. My pure and peaceful heavens, power and the heavenly emperor; These cannot understand the truth, I make you awaken. No one can find the root, to know the essentials of liberation; Where external paths stop, they fall again due to delusion. Only the Buddha, the unimpeded and most wise spirit; Therefore, in conditioned existence, completely destroy the source of defilements. Like a good doctor, who has eight kinds of prescriptions; I will explain separately, the types of various medicines.

。 其貪淫多者，　　惡露觀為藥； 瞋恚用慈除，　　愚癡以慧滅。 如曏者阿難，　　汝之所陳啟； 愿佛住劫壽，　　或長逾于劫。 是觀過去佛，　　隨俗宿對行； 不盡世上壽，　　吾分壽舍一。 吾何為久與，　　此蛇虺篋俱； 強曳無返復，　　仇怨對已盡。 濕傾危朽舍，　　蛇虺甚可畏； 阿難不當速，　　舍此身逃耶？ 汝從水索火，　　從鐵中索金； 從芙蓉花莖，　　欲得金剛杖。 從惡毒器中，　　欲索甘露藥； 與狂論定計，　　從怨求暢愛。 地獄中求樂，　　廁中求香美； 欲教訓獼猴，　　令重莫輕躁。 朽舍久危墻，　　濕沙以為城； 云泡水上沫，　　露燈難恃怙。 如壞器盛水，　　亦難可久保； 輕脆甚於是，　　無強速壞舍。 當作是覺知，　　可得四大身； 何見正諦者，　　堪任升此身？ 眾生愚癡故，　　悅意不懷憂； 見他有死者，　　不自計當爾

現代漢語譯本 對於那些貪婪淫慾過盛的人，可以將不凈之物視為藥物來對治； 對於那些充滿嗔恚的人，要用慈悲心來消除；對於那些愚癡的人，要用智慧來破除。 就像剛才阿難你所陳述的那樣； 你希望佛陀能夠住世長久，甚至超過一個劫的時間。 這是觀察過去諸佛，他們都是隨順世俗的因緣而行； 他們不會用盡世間的壽命，我也會捨棄一部分壽命。 我為何要長久地與這個如同蛇窩毒窟的身體在一起呢？ 這個身體被強力拖拽，無法返回，所有的仇怨都已了結。 這個潮濕傾斜、危險朽壞的房屋，蛇和毒蟲非常可怕； 阿難，難道不應該儘快捨棄這個身體逃離嗎？ 你就像從水中索取火焰，從鐵中索取黃金； 從芙蓉花的莖中，想要得到金剛杵。 從盛放毒藥的器皿中，想要索取甘露妙藥； 與瘋子商量事情，從仇人那裡尋求愛意。 在地獄中尋求快樂，在廁所中尋求香氣； 想要教訓獼猴，讓它們穩重而不輕浮躁動。 朽壞的房屋，搖搖欲墜的墻壁，用濕沙來建造城墻； 雲朵般的泡沫，水面上的浮沫，露珠般的燈火，都難以依靠。 就像用破損的器皿盛水，難以長久保持； 這個身體比這還要輕脆，是無法長久保持的速朽之物。 應當這樣覺悟，這個四大組成的身體； 哪個真正見到真理的人，會執著于這個身體呢？ 眾生因為愚癡，喜歡快樂而不懷憂患； 看到別人死去，卻不想到自己也會如此。

English version For those who are excessively greedy and lustful, impure things can be regarded as medicine to counteract it; For those who are full of anger, use compassion to eliminate it; for those who are ignorant, use wisdom to break through it. Just like what you, Ananda, have just stated; You wish that the Buddha could live in the world for a long time, even longer than a kalpa. This is observing the Buddhas of the past, they all acted in accordance with the worldly conditions; They would not exhaust their lifespan in the world, and I will also give up a portion of my lifespan. Why should I stay with this body, which is like a snake pit and a den of poison, for a long time? This body is forcibly dragged and cannot return, all grudges have been settled. This damp, tilted, dangerous, and decaying house, with snakes and poisonous insects, is very frightening; Ananda, shouldn't you quickly abandon this body and escape? You are like seeking fire from water, seeking gold from iron; From the stem of a lotus flower, you want to obtain a vajra staff. From a vessel containing poison, you want to obtain the nectar of immortality; Discussing matters with a madman, seeking love from an enemy. Seeking pleasure in hell, seeking fragrance in a toilet; Wanting to teach monkeys, to make them steady and not frivolous and restless. A decaying house, a crumbling wall, using wet sand to build a city wall; Cloud-like bubbles, foam on the water, dew-like lamps, are all difficult to rely on. Just like using a broken vessel to hold water, it is difficult to keep it for long; This body is even more fragile than that, it is a perishable thing that cannot be kept for long. One should awaken to this, this body composed of the four elements; Which person who has truly seen the truth would be attached to this body? Beings, because of their ignorance, like pleasure and do not harbor worries; Seeing others die, they do not think that they will also be like that.

。 放心於不要，　　耗盡其壽命； 終不設方便，　　求益己善本。 當作是覺知，　　普世歸無常； 天地寶石山，　　皆當歸滅盡。 大淵海陂池，　　不久皆干竭； 名寶須彌山，　　亦必當崩顛。」

佛本行經卷第五

佛本行經卷第六(一名佛本行贊傳)

調達入地獄品第二十七

佛天師世祐，　　身心俱清凈； 愍眾詣江浴，　　著澡衣而立。 爾時佛世尊，　　始入清流江； 猶如日天子，　　在天華浴池。 如祠金剛柱，　　妙寶以挍飾； 譬天刻鏤師，　　眾相悉明備。 佛世尊身形，　　妙好亦如是； 此皆宿善行，　　工匠所為作。 百福德相備，　　宿善所印明； 或如然妙指，　　晃昱或如言。 以說本善行，　　佛形相如是； 水陸空中蟲，　　莫不愕然觀。 各自舍怨慊，　　皆慈心相向； 悉不相茹食，　　住目于佛相

現代漢語譯本 不要安於現狀，耗盡自己的生命； 不要爲了自己的利益而尋求方便之法，違背善良的本性。 應當認識到，世間萬物都歸於無常； 天地、寶石、山川，最終都將走向滅亡。 廣闊的海洋、湖泊、池塘，不久都會乾涸； 即使是名貴的須彌山，也必定會崩塌。

佛陀是世間的導師，身心都清凈無染； 他憐憫眾生，來到江邊沐浴，穿上浴衣站立。 那時，佛陀世尊剛進入清澈的江水； 就像太陽神在天上的蓮花池中沐浴一樣。 如同祭祀用的金剛柱，用珍貴的寶物裝飾； 又像天上的工匠，雕刻出各種完美的形象。 佛陀世尊的身形，也是如此的完美美好； 這都是他過去行善的果報，是工匠所無法比擬的。 他具備百種福德的相貌，是過去善行的印證； 有時像燃燒的明燈，光芒閃耀，有時像在說法。 因為講述他過去行善的經歷，所以佛陀的形象如此莊嚴； 水裡、陸地、空中的蟲子，無不驚訝地觀看。 它們各自放下怨恨，都以慈悲心相對； 不再互相吞食，只是注視著佛陀的莊嚴相貌。

English version Do not be complacent, exhausting your life; Do not seek convenience for your own benefit, going against the nature of goodness. One should realize that all things in the world are impermanent; Heaven and earth, gems, mountains, all will eventually perish. Vast oceans, lakes, and ponds will soon dry up; Even the precious Mount Sumeru will inevitably collapse.

The Buddha is the world's teacher, his body and mind are pure and undefiled; He pities all beings, comes to the river to bathe, and stands wearing his bathing robe. At that time, the World Honored One, the Buddha, had just entered the clear river water; Just like the sun god bathing in the lotus pond in the sky. Like a vajra pillar used for sacrifice, adorned with precious treasures; Also like a celestial craftsman, carving out all kinds of perfect images. The Buddha's form is also so perfect and beautiful; These are all the results of his past good deeds, which no craftsman can compare to. He possesses the marks of a hundred blessings, which are the proof of his past good deeds; Sometimes like a burning lamp, shining brightly, sometimes like speaking the Dharma. Because of telling the story of his past good deeds, the Buddha's image is so solemn; Insects in the water, on land, and in the air, all watch in amazement. They each put down their grudges, and all face each other with compassion; They no longer devour each other, but only gaze at the Buddha's solemn appearance.

。 視之無厭足，　　時佛告阿難： 「視此眾生類，　　皆共觀佛相。 雖蟲獸無慧，　　不識別善惡； 觀佛身相好，　　如視鏡中照， 已下善本種。」　　阿難報佛言： 「唯然觀調達，　　燋然其身本。 釋種子勤修，　　學法能乘空； 為王阿阇世，　　所事最上師。 受無極榮寵，　　恭敬盛大器； 不審因何故，　　欲變成惡器？」 時佛告阿難：　　「廣施博學問， 凈行勤自守，　　心懷惡行者， 是必不可保，　　心惡習眾惡； 忘失其善行，　　自穢善根本。 愚人得榮祿，　　甚以自慶喜； 但以招自殺，　　猶如騾懷妊。 其以自消盡，　　眾善之根本； 無餘一毛善，　　可牽拔濟出。 吾之愛眾生，　　慈加於一切； 投山入熾火，　　救眾苦危者。 不吝惜己身，　　羅云是吾子； 調達山堆我，　　是二等慈愍。」 不久于王舍，　　惡行斗斛滿； 調達得重病，　　種種方便救

現代漢語譯本 看他們看佛的容貌，沒有厭倦的時候。這時佛告訴阿難：『你看這些眾生，都在一起觀看佛的相貌。即使是蟲獸沒有智慧，不能分辨善惡；但觀看佛的身相美好，就像看鏡子里的影像一樣，已經種下了善的根本。』阿難回答佛說：『是的，看提婆達多，他卻燒焦了自己的善根。釋迦族的子弟勤奮修行，學習佛法能夠騰空飛行；他曾是阿阇世王最尊崇的老師，受到無上的榮寵，被視為最受尊敬的人；不知道是什麼原因，他卻想變成一個惡人？』這時佛告訴阿難：『廣泛佈施，博學多聞，行為清凈，勤于自律，但如果內心懷有惡念，這個人是不可靠的，他的噁心會讓他習慣於做惡事；他會忘記自己曾經的善行，自己玷污了善的根本。愚蠢的人得到榮華富貴，會非常高興；但這隻會招致自我毀滅，就像騾子懷孕一樣。他會耗盡自己所有的善的根本；沒有一絲一毫的善可以用來拯救他。我愛眾生，慈悲加於一切；即使是投身於山崖，投入烈火，也要救助那些處於危難中的人。我不吝惜自己的身體，羅睺羅是我的兒子；提婆達多像山一樣壓迫我，我對他們兩個都一樣慈悲。』不久在王舍城，提婆達多的惡行就達到了頂點；他得了重病，人們想盡各種辦法救他。

English version They look at him without ever being satisfied. Then the Buddha said to Ananda: 『Look at these sentient beings, they are all together observing the Buddha's appearance. Even insects and beasts, though lacking wisdom and unable to distinguish good from evil, by observing the Buddha's beautiful form, like seeing a reflection in a mirror, have already planted the seeds of goodness.』 Ananda replied to the Buddha: 『Indeed, look at Devadatta, he has scorched his own roots of goodness. The Shakya clan disciples diligently practice, learning the Dharma and being able to fly in the sky; he was once King Ajatasatru's most revered teacher, receiving boundless honor and being regarded as the most respected person; I don't know why he wants to become an evil person?』 Then the Buddha said to Ananda: 『One who gives generously, is learned, practices pure conduct, and is diligent in self-discipline, but if their heart harbors evil thoughts, that person is unreliable, their evil heart will make them accustomed to doing evil; they will forget their past good deeds, and they will defile the roots of goodness themselves. A foolish person who gains wealth and honor will be very happy; but this will only lead to self-destruction, like a mule becoming pregnant. They will exhaust all their roots of goodness; there is not a single bit of good left to save them. I love all sentient beings, and my compassion extends to all; even if it means throwing myself off a cliff or into a fire, I will save those in danger. I do not begrudge my own body, Rahula is my son; Devadatta oppresses me like a mountain, but I have the same compassion for both of them.』 Soon in Rajagriha, Devadatta's evil deeds reached their peak; he became seriously ill, and people tried all sorts of ways to save him.

。 盡呼其弟子：　　「今可致我往； 詣摩竭國王，　　是我舊親友。」 於是諸弟子，　　方便舁致往； 其輿三桄折，　　墮地可膝傷。 更易坐一輿，　　輿詣王宮門； 行道逢種種，　　諸不祥徴應。 特牛吼來迎，　　角抵地且行； 後腳跑地土，　　揚塵坌辱之。 群烏于上鳴，　　猶如人語聲： 「今汝所圖計，　　終不以諧偶。」 到門即啟王，　　王命敕傍臣： 「惡人是地分，　　復來相惑耶？ 反以惡燒我，　　又復還自燒； 如雹害萬物，　　已尋消化盡。 還致罪物去，　　吾等不宜見； 此親所不用，　　眾人所棄捨。 拒逆佛世尊，　　為祀吉祥天； 若入無擇獄，　　恐連曳吾等。 其有敬重吾，　　及自愛身者； 速逐使出朝，　　惡復聞見是。 吾每嘆佛德，　　從天師求愿； 誓所生之處，　　莫與惡友俱。」 侍臣敕朝師：　　「速逐遣罪人

現代漢語譯本 他趕緊叫來他的弟子們說：『現在可以送我去了，去摩竭國王那裡，他是我以前的老朋友。』 於是弟子們就想辦法用轎子抬著他去，轎子的三根橫木都斷了，他摔到地上，膝蓋都受了傷。 他們換了一頂轎子，抬著他到了王宮門口。在路上，遇到了各種各樣的不祥之兆。 一頭公牛吼叫著迎面而來，用角抵著地面走，後腳刨著地上的土，揚起的塵土弄髒了他。 一群烏鴉在上面鳴叫，就像人說話的聲音一樣：『你現在所計劃的事情，最終不會成功的。』 到了宮門，就稟告了國王，國王命令身邊的侍臣說：『這個惡人是這地方的禍害，又來迷惑我了嗎？』 『他反過來用惡行來燒我，又會反過來燒到他自己，就像冰雹傷害萬物，很快就會消散殆盡。』 『把他這個罪人送回去，我們不應該見他，這個人是親友所不容，眾人所拋棄的。』 『他違背佛陀世尊，去祭祀吉祥天，如果他墮入無擇地獄，恐怕會連累到我們。』 『凡是敬重我，以及愛惜自己的人，快點把他趕出朝廷，不要再聽到看到他。』 『我常常讚歎佛陀的德行，從天師那裡祈求願望，發誓生生世世，都不要和惡友在一起。』 侍臣命令朝廷的官員：『快點把這個罪人趕走。』

English version He quickly called his disciples and said, 'Now you can take me to King Magadha, he is my old friend.' So the disciples tried to carry him in a palanquin, but the three crossbars of the palanquin broke, and he fell to the ground, injuring his knee. They changed to another palanquin and carried him to the gate of the palace. On the way, they encountered various ominous signs. A bull roared and came towards them, using its horns to strike the ground, its hind legs kicking up dirt, and the dust soiled him. A flock of crows cawed above, as if speaking in human voices: 'What you are planning now will ultimately not succeed.' Upon reaching the palace gate, they reported to the king, who ordered his attendants, 'This evil person is a scourge of this place, why has he come to deceive me again?' 'He turns around to burn me with evil deeds, and will in turn burn himself, just like hail that harms all things, it will soon dissipate.' 'Send this sinner back, we should not see him, this person is not tolerated by relatives and abandoned by everyone.' 'He goes against the Buddha, the World Honored One, to worship the auspicious deity, if he falls into the Avici hell, I am afraid it will implicate us.' 'All who respect me, and cherish themselves, quickly drive him out of the court, do not hear or see him again.' 'I often praise the virtues of the Buddha, and seek wishes from the heavenly teacher, vowing that in all my lives, I will not be with evil friends.' The attendant ordered the court officials: 'Quickly drive this sinner away.'

。」 調達諂意思，　　為飾諸弟子： 「如吾自思惟，　　唯佛于吾親； 能相濟厄耳，　　余無可恃者。 速致吾詣佛，　　墮者還依本； 如墜因地起，　　地故載育之。」 諸弟子謂之：　　「師誤失無限； 懷惡意向佛，　　犯種種罪過。」 調達疑怖言：　　「吾雖犯負佛； 不犯舍惡人，　　善者故不怙。」 於是其弟子，　　見師以如是； 畏調達之故，　　便速輿出去。 震動王舍城，　　眾人大集觀； 時催逐調達，　　解所懷疑結。 見調達遭厄，　　顏色甚憔悴； 每行惡不呰，　　今乃獲禍對。 如海船欲覆，　　垂入摩竭口； 猶如大幢傾，　　臨墜強於地。 危譬屠家羊，　　喻天福盡應； 調達危如是，　　垂入死門口。 如日蓋山蔭，　　漸速普覆地； 調達惡行蔭，　　追逐覆不置。 城中諸觀人，　　見其如是應； 各各轉相謂，　　若干異同群

現代漢語譯本 提婆達多諂媚地表達自己的想法，以此來安撫他的弟子們： 『我仔細思考後，覺得只有佛陀才是真正對我親近的人； 只有他才能幫助我擺脫困境，除此之外我沒有可以依靠的人。 快點帶我去見佛陀，讓我這個墮落的人重新回到原來的位置； 就像從地上跌倒，仍然可以從地上爬起來，因為大地承載並養育著一切。』 他的弟子們對他說：『老師您犯了無數的錯誤； 您對佛陀懷有惡意，犯下了各種各樣的罪過。』 提婆達多帶著疑慮和恐懼說：『我雖然冒犯了佛陀； 但我沒有拋棄惡人，善良的人我反而不依附。』 於是他的弟子們，看到老師這樣， 因為害怕提婆達多，就趕緊用轎子把他抬走了。 這事震動了王舍城，許多人聚集起來觀看； 當時人們催促著驅逐提婆達多，解開了心中的疑惑。 看到提婆達多遭遇困境，臉色非常憔悴； 他過去總是做惡事而不受責罰，現在終於得到了報應。 就像即將傾覆的船隻，即將被摩竭吞噬； 又像高大的旗幟傾倒，即將墜落到地上。 他的危險就像屠夫家的羊，又像天福耗盡的人； 提婆達多的處境就是這樣危險，即將踏入死亡之門。 就像太陽的陰影覆蓋山巒，逐漸迅速地覆蓋大地； 提婆達多惡行的陰影，也緊追不捨地覆蓋著他。 城中觀看的人們，看到他這樣的下場； 都各自互相議論，各種不同的看法都有。

English version Devadatta flattered, expressing his thoughts to appease his disciples: 'After careful consideration, I feel that only the Buddha is truly close to me; Only he can help me out of my predicament, and I have no one else to rely on. Quickly take me to see the Buddha, so that I, who have fallen, can return to my original position; Just like falling from the ground, one can still get up from the ground, because the earth carries and nurtures everything.' His disciples said to him, 'Teacher, you have made countless mistakes; You harbor malice towards the Buddha and have committed all sorts of sins.' Devadatta said with doubt and fear, 'Although I have offended the Buddha; I have not abandoned the wicked, and I do not rely on the good.' Then his disciples, seeing their teacher like this, Because they were afraid of Devadatta, they quickly carried him away in a palanquin. This matter shook Rajagriha, and many people gathered to watch; At that time, people urged the expulsion of Devadatta, resolving their doubts. Seeing Devadatta in distress, his face was very haggard; He used to do evil without being punished, but now he has finally received retribution. It's like a ship about to capsize, about to be swallowed by Makara; It's also like a tall banner falling, about to fall to the ground. His danger is like a sheep in a butcher's house, or like a person whose heavenly blessings have run out; Devadatta's situation is so dangerous, he is about to step into the gate of death. Just like the shadow of the sun covering the mountains, gradually and quickly covering the earth; The shadow of Devadatta's evil deeds also relentlessly covers him. The people watching in the city, seeing his fate; They all discussed with each other, with various different opinions.

。 痛哉視世惡，　　合偶卒永離； 何智當貢高，　　于其惡生死。 此則是由來，　　變現妭怪者； 令摩竭國王，　　迷惑為逆惡。 每乘金寶車，　　光曜如天帝； 將從狀如天，　　王趣出臨觀。 若來入宮時，　　每現從空下； 所食之御廚，　　吹五百燒器。 在阿阇世膝，　　變已作嬰兒； 現戲吮王唾，　　王意終不厭。 王每常敬待，　　謂之勝於佛； 游逐不停門，　　一何可憐傷。 此今意退沒，　　懷苦惑無智； 欲往見世尊，　　悔己過向佛。 今甚懷惱熱，　　躁擾自投擲； 不久于阿鼻，　　當受諸苦痛。 或言情性惡，　　或言用貴為； 不見佛受法，　　及於賢聖眾。 不自護己身，　　亦不護餘人； 學不慮今世，　　亦不顧後世。 咄榮祿甚苦，　　咄多求亦苦； 凡未見諦者，　　無一可恃怙。 愚癡甚垢惡，　　覆蔽一切眼； 愛著大苦痛，　　普誑惑世間

現代漢語譯本 可悲啊，看這世間的罪惡，美好的姻緣最終也永遠分離； 有什麼智慧值得自詡高傲，竟然會沉溺於這罪惡的生死之中。 這都是由來已久的，變化顯現的妖邪怪異； 使得摩竭國王，迷惑而做出叛逆的惡行。 每次乘坐金寶車，光芒閃耀如同天帝； 將要像天神一樣，國王興致勃勃地出來觀看。 如果來到宮殿時，總是從空中顯現降落； 所吃的御膳，能吹動五百個燒火的器具。 在阿阇世的膝上，變化成嬰兒的模樣； 顯現嬉戲吮吸國王的唾液，國王的心意始終不厭煩。 國王常常恭敬地對待他，認為他勝過佛陀； 遊蕩追逐不停留，真是多麼可憐可悲啊。 現在他的心意已經衰退消沉，心中充滿痛苦迷惑而沒有智慧； 想要去見世尊，向佛陀懺悔自己的過錯。 現在非常煩惱焦躁，躁動不安地翻來覆去； 不久將在阿鼻地獄，承受各種痛苦。 有人說這是因為他本性邪惡，有人說是因為他仗著權貴； 不曾見過佛陀接受佛法，以及賢聖的僧眾。 不保護自己，也不保護其他人； 學習時不考慮今生，也不顧及來世。 唉，榮華富貴真是痛苦，唉，貪求太多也是痛苦； 凡是沒有見到真理的人，沒有一個可以依靠。 愚癡是多麼污穢邪惡，遮蔽了一切的眼睛； 愛慾執著是巨大的痛苦，普遍地欺騙迷惑世間。

English version How sad it is to see the evils of the world, even good unions eventually and forever separate; What wisdom is there to boast of arrogance, that one would indulge in this evil cycle of life and death? These are all long-standing, transformed and manifested demonic oddities; Causing King Ajatashatru of Magadha to be deluded and commit rebellious evils. Each time he rides in a golden treasure chariot, his radiance shines like a heavenly emperor; Appearing like a celestial being, the king eagerly comes out to observe. When he comes to the palace, he always appears to descend from the sky; The royal meals he consumes can blow five hundred cooking utensils. On Ajatashatru's lap, he transforms into the form of an infant; Appearing to play and suck the king's saliva, the king's heart is never weary of it. The king always treats him with reverence, considering him superior to the Buddha; Wandering and chasing without stopping, how pitiful and lamentable it is. Now his mind has declined and sunk, his heart is full of pain and confusion without wisdom; He wants to go see the World Honored One, to repent his mistakes to the Buddha. Now he is very troubled and agitated, restless and tossing about; Soon he will be in Avici hell, enduring all kinds of suffering. Some say it is because his nature is evil, some say it is because he relies on his power and status; He has not seen the Buddha receive the Dharma, nor the assembly of the wise and holy. He does not protect himself, nor does he protect others; When learning, he does not consider this life, nor does he care about the next. Alas, glory and wealth are truly painful, alas, seeking too much is also painful; Those who have not seen the truth, there is no one to rely on. Ignorance is so filthy and evil, it covers all eyes; Attachment to desire is a great pain, universally deceiving and confusing the world.

。 以虛遘向王，　　懷慊燒壞人； 嫉佞侵損他，　　惡如閻羅王。 宿對便來至，　　以力強牽曳； 王不遣人助，　　亦無來救者。 如為稱悅人，　　不慮已后時； 舉價廣輕用，　　財債皆滋倍。 債主急迫切，　　諸共衣費者； 皆馳棄藏避，　　今停當獨償。 於是甚勞苦，　　致到舍衛城； 舍衛城中人，　　集會觀調達。 男女諸大小，　　空舍皆馳走； 大聚無央數，　　隨逐調達行。 人展轉相謂：　　「弊怨重地上， 每施惡于佛；　　強顏而無慚， 云何欲見佛？」　　中有覆面者， 損耗之積聚，　　是不宜觀見。 有甚驚悚者，　　或悲憐傷之； 或悲嘆墮泣，　　或有默立視。 或有稱歎佛，　　慈心之功德； 故能含容受，　　如是毒惡物。 其弟子勞疲，　　小住頓息曰： 「是地之重擔，　　奈何堪勝之。」 適小停于地，　　眾人悉圍繞； 死應之表識，　　漸漸為之現

現代漢語譯本 他用虛假的手段去討好國王，心中懷著不滿，像火一樣燒燬他人； 嫉妒諂媚的人侵犯損害他人，其惡毒如同閻羅王一般。 前世的冤對便會到來，用強大的力量強行拖拽； 國王不派人幫助，也沒有人來救他。 如果爲了討好別人，不考慮以後的後果； 抬高物價，隨意揮霍，導致債務成倍增加。 債主急切地催討，所有一起花錢的人； 都逃跑躲藏起來，現在只能獨自承擔償還。 於是他非常勞苦，最終到達舍衛城； 舍衛城中的人，都觀看調達。 男女老少，都從空屋裡跑出來； 聚集了無數的人，跟隨調達行走。 人們互相轉告說：『這個罪惡深重的人， 總是對佛陀施加惡行；厚顏無恥， 怎麼還想見佛呢？』有人用手遮住臉， 認為他損耗了太多福報，不應該觀看。 有人感到非常驚恐，有人悲傷憐憫他； 有人悲嘆哭泣，有人默默地站著觀看。 有人稱讚佛陀，慈悲的功德； 所以能夠包容，像這樣惡毒的人。 他的弟子們勞累疲憊，稍作休息說： 『他是大地的重擔，怎麼能承受得了呢？』 剛在地上稍微停歇，眾人就都圍了上來； 死亡的徵兆，漸漸地在他身上顯現。

English version He used false pretenses to please the king, harboring discontent, burning others like fire; Jealous and flattering people infringe upon and harm others, their wickedness like that of Yama, the king of hell. Past karmic debts will come, forcefully dragging him with great power; The king sends no one to help, and no one comes to his rescue. If one seeks to please others, without considering the consequences; Raising prices and spending recklessly, debts will multiply. Creditors urgently demand repayment, and all those who spent money together; All flee and hide, now he must bear the burden of repayment alone. Thus, he is extremely weary, finally arriving at Sravasti; The people of Sravasti all watch Devadatta. Men, women, young, and old, all run out of their empty houses; Countless people gather, following Devadatta's path. People tell each other, 'This heavily burdened with sin, Always inflicts evil upon the Buddha; shameless and brazen, How can he still want to see the Buddha?' Some cover their faces, Believing he has depleted too much merit, and should not be seen. Some are greatly terrified, some feel sorrow and pity for him; Some lament and weep, some stand silently watching. Some praise the Buddha, for his compassionate virtues; Therefore, he can tolerate, such a poisonous and evil person. His disciples, weary and exhausted, rest briefly, saying: 'He is a burden to the earth, how can it bear him?' Just as they pause on the ground, the crowd surrounds them; Signs of impending death, gradually appear on him.

。 斯須地震動，　　響遍國界言： 「吾不勝惡人，　　如覺悟世間。」 於是虛空中，　　有大雷震動； 又有若干種，　　可畏惡音響。 諸天告祇洹：　　「惡行來在近； 故地動聲云，　　示其惡緣對， 不勝惡行者。」　　阿難前白佛： 「云調達來至，　　求欲見世尊。」 時佛以梵音，　　而告阿難曰： 「調達罪厚重，　　不能來見吾； 假隨藍風吹，　　不能令動來。 正使龍索引，　　龍絕不可動； 佛說決定言，　　調達不見吾。」 即時戰汗出，　　顏色即變惡， 猶如金翅鳥，　　欲搏食龍王； 為死所捉持，　　戰動不自止。 見閻王使召，　　怖恐無所識； 地開如魚口，　　火塞滿其中。 張口甚可畏，　　如欲吞調達； 火炎拔如舌，　　煜煜舐其身

現代漢語譯本 頃刻間，大地開始震動，響聲傳遍整個國界，彷彿在說：『我無法承受這些惡人，就像在警醒世間一樣。』 這時，天空中傳來巨大的雷鳴聲，還有各種各樣令人恐懼的惡劣聲響。 諸天神告訴祇洹精舍：『惡行即將降臨；所以大地才會震動併發出聲響，以此來顯示惡行的因果報應，那些無法戰勝惡行的人。』 阿難上前稟告佛陀：『聽說提婆達多來了，想要見世尊。』 這時，佛陀用清凈的聲音告訴阿難：『提婆達多罪孽深重，無法來見我；即使像藍風一樣吹動他，也不能讓他移動分毫。 即使用龍來牽引他，龍也無法使他動彈；佛陀肯定地說，提婆達多見不到我。』 提婆達多立刻嚇得汗如雨下，臉色變得極其難看，就像金翅鳥要捕捉龍王一樣；他被死亡緊緊抓住，顫抖不止。 他看到閻王的使者來召喚他，恐懼得不知所措；地面裂開，像魚張開的嘴巴，裡面充滿了火焰。 張開的口非常可怕，好像要吞噬提婆達多；火焰像舌頭一樣伸出，閃耀著舔舐他的身體。

English version In an instant, the earth began to shake, and the sound reverberated throughout the realm, as if saying: 'I cannot bear these evil people, as if awakening the world.' At this time, a great thunderclap came from the sky, along with various kinds of terrifying and ominous sounds. The gods told the Jetavana Monastery: 'Evil deeds are about to descend; therefore, the earth shakes and makes sounds, to show the karmic retribution of evil deeds, those who cannot overcome evil deeds.' Ananda stepped forward and reported to the Buddha: 'It is said that Devadatta has come and wants to see the World Honored One.' At this time, the Buddha told Ananda in a pure voice: 'Devadatta's sins are heavy, he cannot come to see me; even if he were blown by the blue wind, it could not move him an inch. Even if a dragon were to pull him, the dragon could not make him move; the Buddha said definitively, Devadatta will not see me.' Devadatta immediately broke out in a cold sweat, his face turned extremely ugly, like a Garuda bird about to capture a dragon king; he was tightly gripped by death, trembling uncontrollably. He saw the messengers of Yama coming to summon him, terrified and at a loss; the ground split open, like a fish's gaping mouth, filled with flames. The open mouth was very terrifying, as if it wanted to swallow Devadatta; the flames stretched out like tongues, gleaming and licking his body.

。 熱火所纏綶，　　牽曳向惡趣； 高舉其兩手，　　大聲呼稱佛： 「嗚呼天中天，　　眾生所恃怙； 每懷慈愍心，　　於一切眾生。 我愚雖過失，　　仁善不改動； 如須彌山王，　　風終不能摧。 慈愛無限量，　　稱世光見照； 若蒙尊暉暉，　　冀待小停息。 以悟三千界，　　梵音見告語； 緣是深妙聲，　　得脫地獄苦。 愿得佛世尊，　　著足之塵土； 戴之於頂上，　　或必有所濟。 世尊不自來，　　愿遣余弟子； 舍利弗目連，　　迦葉阿那律。 幸趣遣此等，　　唯弟賢阿難； 骨肉族不遠，　　如何便相舍。 兄弟相惱苦，　　眾僧亦復爾； 王以下群臣，　　知識及宗親。 余唯有惡對，　　終不捨遠我； 不得小動離，　　如影隨其形。」 人眾滿地上，　　諸天塞虛空； 皆住觀調達，　　宛轉毒痛中。 猶如兩力士，　　對共捔力鬥； 宿對之力士，　　眾中擒調達

現代漢語譯本 被熱火纏繞束縛，牽引著走向惡道； 高舉著雙手，大聲呼喊佛陀： 『嗚呼，天中之天啊，是眾生所依賴的庇護； 您總是懷著慈悲憐憫之心，對待一切眾生。 我雖然愚昧犯下過錯，但您的仁慈善良不會改變； 就像須彌山王一樣，狂風終究不能摧毀它。 您的慈愛沒有邊際，照耀世間如同光明； 如果能蒙受您光輝的照耀，希望能得到片刻的停息。 您以覺悟的三千世界，用梵音來教導我們； 憑藉這深奧微妙的聲音，我才能脫離地獄的苦難。 愿能得到佛世尊，腳下的塵土； 將它戴在頭頂上，或許就能有所救濟。 世尊您不親自前來，愿派遣您的其他弟子； 舍利弗、目連，迦葉、阿那律。 希望派遣他們這些賢者，特別是我的弟弟阿難； 我們骨肉至親並不遙遠，怎麼能就此捨棄我呢。 兄弟之間互相惱怒痛苦，眾僧也是如此； 從國王到群臣，親友和宗族。 只有惡業與我相對，始終不肯遠離我； 不能稍有動搖離開，就像影子跟隨形體一樣。 地上擠滿了人群，諸天也充滿了天空； 都停下來觀看提婆達多，在痛苦中輾轉掙扎。 就像兩個力士，相對進行力量的較量； 宿世的冤家力士，在眾人之中擒住了提婆達多。

English version Bound and dragged by the flames of hell, pulling towards evil realms; Raising both hands high, loudly calling out to the Buddha: 'Oh, the Supreme One among the heavens, the refuge upon which all beings rely; You always hold a compassionate and merciful heart, towards all living beings. Though I am foolish and have made mistakes, your benevolence and goodness will not change; Like Mount Sumeru, the king of mountains, the wind can never destroy it. Your love has no bounds, illuminating the world like light; If I could receive the radiance of your light, I hope to gain a moment's respite. You, with the enlightenment of the three thousand worlds, teach us with the Brahma's voice; By virtue of this profound and subtle sound, I can escape the suffering of hell. May I obtain the dust from the feet of the Buddha, the World Honored One; To wear it on my head, perhaps there will be some salvation. If the World Honored One does not come in person, may you send your other disciples; Sariputra, Maudgalyayana, Kasyapa, and Aniruddha. I hope you send these sages, especially my brother Ananda; We are close kin, not far apart, how can you abandon me like this. Brothers are annoyed and suffer with each other, so are the monks; From the king to the ministers, friends and relatives. Only evil karma confronts me, never leaving me; Unable to move away even a little, like a shadow following its form. The ground is filled with people, and the heavens are filled with gods; All stop to watch Devadatta, writhing in pain. Like two strong men, competing in a contest of strength; The karmic enemy, a strong man, seized Devadatta among the crowd.

。 天人同聲喚：　　「寵祿今安在； 善惡報彰顯，　　為火所牽曳。」 時無央數人，　　悚然畏惡對； 佛尚不能救，　　何況其餘者。 稱佛屈己禮，　　徹骨自歸命； 未及說半言，　　便為火所纏。 火如瓔珞像，　　遍佈其身體； 奄忽便沒去，　　如餓魚所吞。 忽至無擇獄，　　於是鬼獄卒； 頭然甚可畏，　　力大身如山。 懷毒甚瞋恚，　　捷疾尋來至； 如金鳥取龍，　　共來接擎去。 以燃熱鐵索，　　反縛其兩臂； 牽曳罵數過，　　將來啟閻羅： 「此則是世間，　　兇暴弊惡物； 懷慊嫉虛諂，　　反戾逆正理。 記惡不反覆，　　不慈勤為惡； 主求人長短，　　無慚廣結怨。 強專獨權勢，　　耗亂越分理； 是法言非法，　　非法言是法。 寂滅之川穀，　　慧寶體充滿； 佛之須彌山，　　斯放石欲壞。 定意清凈水，　　賢聖眾海淵； 本清澄且深，　　此耗令擾濁

現代漢語譯本 天人一同呼喊：『曾經的榮華富貴如今在哪裡？' 善惡報應顯現，被火焰所牽引。' 當時無數的人，驚恐地面對著惡報； 連佛都不能救，更何況是其他人呢。 他們稱念佛號，屈身行禮，從內心深處歸順； 還沒來得及說半句話，就被火焰纏繞。 火焰像瓔珞一樣，遍佈他們的身體； 轉眼間就消失了，像被飢餓的魚吞噬一樣。 忽然到了無擇地獄，那裡的鬼獄卒； 頭頂燃燒著火焰，非常可怕，力大如山。 他們懷著劇毒和憤怒，迅速地趕來； 像金翅鳥抓龍一樣，一起把他們抓走。 用燃燒的鐵索，反綁住他們的雙臂； 牽拉著他們，邊罵邊數落他們的罪過，帶到閻羅王面前： 『這些是世間，兇暴邪惡的東西；' 『他們心懷不滿，嫉妒虛偽，違背正理。' 『他們記住別人的惡行而不反省，不慈悲，勤于作惡；' 『總是挑剔別人的缺點，不知羞恥地廣結怨恨。' 『他們仗著權勢，耗費資源，擾亂秩序；' 『把正法說成非法，把非法說成正法。' 『寂靜的河流山谷，充滿著智慧的寶藏；' 『佛陀如須彌山般偉大，卻被他們弄得像要崩塌一樣。' 『禪定清凈的水，賢聖眾如大海般深廣；' 『本來清澈而深邃，卻被他們耗盡，變得渾濁不堪。'

English version Heavenly beings and humans cried out together: 'Where is the favor and fortune now?' 'The retribution of good and evil is revealed, being dragged by flames.' At that time, countless people, terrified, faced the evil retribution; Even the Buddha cannot save them, let alone others. They recited the Buddha's name, bowed down, and surrendered from the depths of their hearts; Before they could say half a word, they were entangled by flames. The flames were like necklaces, covering their bodies; In an instant, they disappeared, as if swallowed by hungry fish. Suddenly they arrived at the Avici Hell, where the demon jailers; Their heads were burning with flames, very terrifying, with strength like mountains. They harbored poison and anger, quickly rushing over; Like the golden-winged bird catching a dragon, they grabbed them together and took them away. Using burning iron chains, they bound their arms behind their backs; Dragging them, cursing and enumerating their sins, they brought them before King Yama: 'These are the violent and evil things of the world;' 'They harbor discontent, jealousy, and hypocrisy, and go against the right principles.' 'They remember the evil deeds of others without reflecting on themselves, are not compassionate, and diligently do evil;' 'They always pick on the faults of others, and shamelessly create widespread resentment.' 'They rely on their power and influence, waste resources, and disrupt order;' 'They call the righteous law unrighteous, and the unrighteous law righteous.' 'The quiet rivers and valleys are filled with the treasures of wisdom;' 'The Buddha, as great as Mount Sumeru, is made to seem as if it is about to collapse by them.' 'The clear water of meditation, the assembly of sages as deep and vast as the sea;' 'Originally clear and profound, they have exhausted it, making it turbid and unbearable.'

。 無辜生怨殺，　　蓮花比丘尼； 拔盡善根本，　　悉令無有餘。 冥如野雲霧，　　眾善日損縮； 喻之月垂竟，　　消轉盡晦闇。 積罪地所吞，　　今至惡對口； 王宜處其罪，　　罪重叵散放。」 王聞其所啟，　　求處當以法； 盡恚呵折之，　　與決了言教： 「咄爾族姓貴，　　乃為下賤事； 甘蔗王苗裔，　　汝唐喪失之。 汝為狂迷耶，　　乃作是大過； 垂飲翻甘露，　　自吞其害毒。 為是反戾事，　　欲嚙吾杖乎？ 欲吞天帝杵？　　欲手持空耶？ 汝為欲縛束，　　躁動性散風； 將欲為是事，　　故極意造惡。 汝欲以手掌，　　障蔽佛日光； 復欲以一指，　　舉佛之須彌。 汝欲飲大海，　　令竭無有餘； 事至自牢強。」　　語已呼獄卒， 便為所可作，　　鬼卒大叫呼； 罪人皆大驚，　　展轉自謂言： 「行惡者今至，　　緣是惡物故； 當益加我等，　　若干種苦毒

現代漢語譯本 無辜之人因怨恨而被殺害，就像蓮花般純潔的比丘尼。 他們拔除了所有善良的根基，使其徹底消失，不留一絲痕跡。 如同野外的雲霧般昏暗，所有善行都像太陽一樣逐漸衰退。 這就像月亮即將西沉，最終消逝，完全陷入黑暗之中。 他們積累的罪惡足以被大地吞噬，如今惡報已經臨頭。 大王應該依法懲處他們的罪行，他們的罪孽深重，不可輕易放過。 國王聽了他們的稟告，尋求依法處置的方法。 他竭力壓制怒火，斥責他們，並以堅定的言辭教訓道： 『你這出身高貴的傢伙，竟然做出如此卑劣的事情！』 『你身為甘蔗王的後裔，卻喪失了祖先的榮耀。』 『你是不是瘋了，竟然犯下如此大錯？』 『你就像即將飲下甘露，卻反而吞下了毒藥。』 『你做出如此悖逆之事，難道是想咬我的權杖嗎？』 『難道是想吞下天帝的金剛杵？難道是想用手抓住虛空嗎？』 『你就像想束縛住躁動不安的風，』 『爲了做這些事，你才如此極盡所能地作惡。』 『你難道想用手掌遮蔽佛陀的光芒嗎？』 『難道想用一根手指舉起佛陀的須彌山嗎？』 『你難道想喝乾大海，使其徹底枯竭嗎？』 『事情到了這個地步，都是你自作自受。』 說完，國王就命令獄卒執行懲罰。 鬼卒們大聲呼喊，罪人們都驚恐萬分，互相說道： 『作惡的人現在來了，因為這個惡人，』 『我們將會遭受更多種類的痛苦折磨。』

English version Innocent people are killed out of resentment, like the lotus-pure bhikkhunis. They uprooted all the foundations of goodness, causing them to vanish completely without a trace. As dark as the clouds and mist in the wilderness, all good deeds are gradually diminished like the setting sun. It's like the moon about to set, eventually disappearing and falling completely into darkness. The sins they have accumulated are enough to be swallowed by the earth, and now retribution has come. The king should punish their crimes according to the law; their sins are so grave that they cannot be easily released. The king, upon hearing their report, sought a way to deal with it according to the law. He tried his best to suppress his anger, rebuked them, and taught them with firm words: 'You, of noble birth, have actually done such despicable things!' 'You, as descendants of the Sugarcane King, have lost the glory of your ancestors.' 'Are you crazy, to have committed such a great mistake?' 'You are like about to drink nectar, but instead you swallow poison.' 'You have done such rebellious things, do you want to bite my scepter?' 'Do you want to swallow the Vajra of the Heavenly Emperor? Do you want to grasp the void with your hand?' 'You are like trying to bind the restless wind,' 'In order to do these things, you have gone to such extremes in doing evil.' 'Do you want to cover the light of the Buddha with your palm?' 'Do you want to lift Mount Sumeru of the Buddha with one finger?' 'Do you want to drink the ocean dry, making it completely depleted?' 'Things have come to this point, it is all your own doing.' After speaking, the king ordered the jailers to carry out the punishment. The demon jailers shouted loudly, and the prisoners were all terrified, saying to each other: 'The evildoer has now arrived, because of this evil person,' 'We will suffer even more kinds of painful tortures.'

。」 都來趣會此，　　共毒治惡物； 剝皮臼搗磨，　　生膾而殺之， 消散其身體。　　鬼卒如所說， 毒治令備悉，　　逼見諸苦痛。 獄鬼以燒然，　　鐵括強括口； 洋銅灌其咽，　　次啖燒鐵丸。 都合諸地獄，　　其中處楚毒； 就於無擇中，　　加害於調達。 無擇獄燒治，　　與罪人俱受； 調達私罪對，　　響響競來現。 大有金剛山，　　炎出甚熱熾； 墮調達頭上，　　令身碎如塵。 山如有識瞋，　　恒自起自墮； 聲似唱和言，　　深策碎其骨。 罪人聞是聲，　　皆恐怖驚張； 奔波星散走，　　無地可匿藏。 覆眼面拍地，　　大呼相謂言： 「行惡一何劇，　　令俱受毒痛。 惡者今來到，　　負重劇殃對； 以是惡物故，　　益我等痛怖。」 調達毒痛狂，　　謂諸罪人言： 「毒痛普爾也，　　於我獨劇乎？」 獄中諸守鬼，　　答罵調達言： 「且聽弊惡物，　　于短逆暴物

現代漢語譯本 大家都聚集到這裡，一同用毒來對付這些邪惡的東西； 剝下它們的皮，用臼搗磨，生吃它們來殺死它們， 讓它們的身體消散。鬼卒就像所說的那樣， 用毒來徹底地懲治它們，逼迫它們顯現各種痛苦。 獄鬼用火燒灼，用鐵箍強行箍住它們的嘴； 用滾燙的銅汁灌入它們的咽喉，接著讓它們吞食燒紅的鐵丸。 所有地獄都聚集在一起，其中充滿了各種痛苦的刑罰； 在無擇地獄中，對提婆達多施加更重的傷害。 無擇地獄的燒灼懲罰，與罪人們一同承受； 提婆達多私下所犯的罪行，響亮地一一顯現出來。 有一座巨大的金剛山，火焰熾熱地燃燒著； 它墜落在提婆達多的頭上，使他的身體碎成塵土。 這座山好像有意識的憤怒一樣，不斷地升起又落下； 聲音像是在唱和一樣，深深地敲碎他的骨頭。 罪人們聽到這種聲音，都感到恐懼和驚慌； 四處奔波逃散，沒有地方可以躲藏。 他們捂著眼睛，臉拍打著地面，大聲地互相說道： '作惡是多麼的嚴重啊，讓我們一同遭受痛苦的折磨。 惡人現在來到了這裡，揹負著沉重的罪孽； 因為這些邪惡的東西，更加增添了我們的痛苦和恐懼。' 提婆達多因痛苦而瘋狂，對罪人們說道： '痛苦是普遍的，難道只有我遭受的更劇烈嗎？' 獄中的守衛鬼，回答並責罵提婆達多說： '你這卑劣的惡人，聽著，你這短暫而又暴虐的東西！'

English version Everyone gathers here, together using poison to deal with these evil things; Peeling their skin, grinding them with a mortar, eating them raw to kill them, Letting their bodies dissipate. The hell guards, as it is said, Use poison to thoroughly punish them, forcing them to manifest all kinds of pain. The hell guards burn with fire, forcibly clamp their mouths with iron hoops; Pouring molten copper into their throats, then making them swallow red-hot iron balls. All the hells are gathered together, filled with various painful tortures; In the Avici hell, even greater harm is inflicted on Devadatta. The burning punishment of Avici hell is endured together with the sinners; Devadatta's private sins, loudly and clearly manifest one by one. There is a huge Vajra mountain, with flames burning fiercely; It falls on Devadatta's head, causing his body to shatter into dust. This mountain seems to have conscious anger, constantly rising and falling; The sound is like a chorus, deeply crushing his bones. The sinners, hearing this sound, all feel fear and panic; Running around and scattering, with no place to hide. They cover their eyes, their faces hitting the ground, loudly saying to each other: 'How terrible it is to do evil, causing us to suffer torment together. The wicked one has now arrived here, bearing heavy sins; Because of these evil things, our pain and fear are increased even more.' Devadatta, driven mad by pain, says to the sinners: 'Pain is universal, is it only I who suffer more intensely?' The hell guards in the prison, answer and scold Devadatta, saying: 'Listen, you vile evil one, you short-lived and violent thing!'

。 一切智藥光，　　法寶慧眾多； 佛十八巖谷，　　慈悲之淵池。 佛山妙如是，　　汝以山堆之； 以是殃罪故，　　諸山雨汝上。」 自然金剛山，　　雨調達頭首； 山巖火燋杵，　　淋雨無斷絕。 鍛其身碎末，　　尋還生如故； 於是復叫呼，　　驚動地獄中。 石像有百足，　　譬一由延山， 黑如冥霧云，　　疾逾劫盡風， 鳴吼如雷震；　　調達見驚怖， 失聲大叫呼，　　便說是言曰： 「汝等何惡劇，　　以象相逼迫； 來欲相怖死，　　今來相踐蹈。」 獄鬼問之曰：　　「識踐汝者不？ 汝以象恐怖，　　故罪象踐汝。」 斯須復更有，　　地獄鐵身鬼； 形狀大如山，　　各負然鐵杵。 譬方一由延，　　來至調達所； 舉五百鐵杵，　　次下調達上。 㨶碎調達身，　　猶如小蟻蟲； 獄鬼恚罵曰：　　「是罪何足言？ 汝碎得道人，　　蓮華女之首； 坐犯是罪殃，　　杵今舂汝頭

現代漢語譯本 一切智慧如藥光般普照，佛法寶藏蘊含無盡智慧； 佛陀的十八處巖洞，如同慈悲的深淵； 佛山之妙，難以言表，你卻想用山來堆積； 因為這樣的罪過，群山將如雨般降臨在你身上。 自然形成的金剛山，如雨般砸向提婆達多的頭頂； 山巖如火燒的杵，不停地淋雨般落下。 將他的身體鍛打成碎末，但很快又恢復如初； 於是他再次叫喊，驚動了整個地獄。 有百足的石像，像一座由延山般巨大， 黑如濃霧般的云，速度比劫末的風還要快， 吼叫聲如雷霆震耳；提婆達多見此驚恐萬分， 失聲大叫，便說道： 『你們這些惡鬼為何如此兇殘，用象來逼迫我； 想要用恐懼來讓我死去，現在又來踐踏我。』 獄鬼問他：『你認識踐踏你的是什麼嗎？ 你曾用象來恐嚇他人，所以現在罪有應得，被象踐踏。』 片刻之後，又出現了地獄鐵身鬼； 他們的形狀像山一樣巨大，各自揹負著燃燒的鐵杵。 像一方由延山那麼大，來到提婆達多面前； 舉起五百根鐵杵，依次砸向提婆達多。 將提婆達多的身體砸得粉碎，如同小螞蟻一般； 獄鬼憤怒地罵道：『這點罪過算什麼？ 你曾打碎得道之人，蓮花女的頭顱； 因為犯下這樣的罪孽，現在用杵來舂你的頭！』

English version The light of all wisdom is like a medicine, illuminating all, the Dharma treasure contains boundless wisdom; The eighteen rock caves of the Buddha are like an abyss of compassion; The wonder of the Buddha's mountain is beyond words, yet you try to pile it up with mountains; Because of this sin, mountains will rain down upon you. Naturally formed Vajra mountains, rained down on Devadatta's head; Mountain rocks like fire-scorched pestles, rained down incessantly. His body was forged into fragments, but quickly restored to its original state; Then he cried out again, shaking the entire hell. There were stone elephants with a hundred feet, as huge as a yojana mountain, Black as dense fog clouds, faster than the wind at the end of a kalpa, Their roars were like thunder; Devadatta was terrified upon seeing this, He cried out in a lost voice, and said: 'Why are you evil demons so cruel, using elephants to force me; Wanting to make me die of fear, and now you come to trample me.' The hell-guard asked him: 'Do you know what is trampling you? You used elephants to frighten others, so now you deserve to be trampled by elephants.' After a moment, there appeared hell-demons with iron bodies; Their shapes were as huge as mountains, each carrying a burning iron pestle. As large as a yojana mountain, they came to Devadatta; They raised five hundred iron pestles, and struck Devadatta in turn. They smashed Devadatta's body to pieces, like a small ant; The hell-guard angrily cursed: 'What is this sin worth? You shattered the head of the enlightened one, the lotus woman; Because of committing such a sin, now the pestle will pound your head!'

。」 復有然鐵車，　　然炭以牛駕； 臂腳各系車，　　分以為兩分。 打車各自去，　　分裂調達身； 車各分其身，　　毒痛不可言。 獄鬼復罵曰：　　「今始車裂汝， 分以為兩分，　　甫當裂汝身。 八十六千萬，　　汝坐誹聖眾； 別以此兩部，　　故今裂汝身。」 調達叫聲徹，　　紅華獄如向； 瞿和離識聲，　　尋便罵詈言： 「寧遭熾火燒，　　若利劍中毒； 惡賊虺蟒蛇，　　莫遇惡邪友。 施方便求助，　　可脫斯諸禍； 惡友無方便，　　致止宿地獄。」 以遭獄守鬼，　　無逮解脫路； 四種之方便，　　其術不復行。

捐名稱譬，　　如日竭水；　　消眾善行， 如火焚野。　　傷智慧明，　　猶花遇霜； 穢壞禁戒，　　凈意之香。

障蔽心之明，　　猶月如遭蝕； 調達以友根，　　於我為毒怨

現代漢語譯本 又有燒紅的鐵車，用炭火加熱，由牛拉著； （獄卒）把（調達的）胳膊和腿分別繫在兩輛車上，分成兩部分。 然後驅趕車輛各自駛去，分裂調達的身體； 車子各自拉扯他的身體，那種痛苦難以言說。 獄鬼又罵道：『現在才開始用車輛撕裂你，' 『把你分成兩半，剛剛開始撕裂你的身體。』 『你因為誹謗聖眾，要被撕裂成八千六百萬份；』 『現在用這兩部分，所以撕裂你的身體。』 調達的叫聲響徹，紅蓮地獄如同迴響； 瞿和離聽到他的聲音，隨即罵道： 『寧願遭受烈火焚燒，或者被利劍刺傷中毒；』 『寧願遇到惡賊、毒蛇，也不要遇到邪惡的朋友。』 『運用方便法門尋求幫助，可以擺脫這些災禍；』 『而惡友沒有方便法門，只會導致墮入地獄。』 因為遇到獄卒，沒有解脫的道路； 四種方便法門，在這裡都無法施行。 （惡友）損毀名聲，如同太陽曬乾水； 消滅所有善行，如同野火焚燒原野。 傷害智慧的光明，如同鮮花遭遇霜凍； 玷污破壞戒律，如同玷污清凈的香氣。 遮蔽內心的光明，如同月亮遭遇月蝕； 調達因為惡友的緣故，對我來說是毒害和怨恨。

English version Again, there were red-hot iron chariots, heated by charcoal and pulled by oxen; They tied (Devadatta's) arms and legs to separate chariots, dividing him into two parts. Then they drove the chariots in opposite directions, tearing apart Devadatta's body; Each chariot pulled at his body, the pain was indescribable. The hell-demon then cursed, 'Now we begin to tear you apart with chariots,' 'Dividing you into two, just beginning to tear your body.' 'You will be torn into eighty-six million pieces for slandering the holy assembly;' 'Now, with these two parts, we tear your body.' Devadatta's screams echoed, making the Red Lotus Hell resound; Kuholi, hearing his voice, immediately cursed him, saying: 'I would rather suffer burning flames, or be poisoned by a sharp sword;' 'I would rather encounter evil thieves or venomous snakes, than meet an evil friend.' 'By using skillful means to seek help, one can escape these disasters;' 'But evil friends have no skillful means, and only lead to dwelling in hell.' Because of encountering the hell-guards, there is no path to liberation; The four skillful means, cannot be practiced here. (Evil friends) destroy reputation, like the sun drying up water; They extinguish all good deeds, like a wildfire burning a field. They harm the light of wisdom, like flowers meeting frost; They defile and destroy precepts, like defiling pure fragrance. They obscure the light of the heart, like the moon undergoing an eclipse; Devadatta, because of his evil friends, is poison and resentment to me.

。 獄卒加毒治，　　甚痛大叫呼； 調達識聲聞，　　瞿和離聲耶？ 鬼卒逆罵曰：　　「地獄之火燼， 入他罪科中；　　何須復問為？ 緣汝惡友行，　　強致紺花獄； 以邪反逆道，　　墮塹受艱難。 汝為惡船師，　　將匯入洄澓； 長終始迴旋，　　永不知出路。」 調達懷痛曰：　　「瞿和離已至， 我余諸親友，　　皆到地獄耶？ 弊友一何劇，　　導我至惡道； 以皆執隨我，　　來止宿地獄。」 佛弟子目連，　　神足得自在； 慈愍三惡道，　　行因見調達。 見王阿阇世，　　王稽首敬禮， 尊目犍連足，　　已便問之曰： 「承王惡道觀，　　唯師愿說之； 頗見惡調達，　　受苦痛何類？」 目連答王言：　　「調達之所受， 苦痛甚兼備，　　難可倉卒陳。 有八大地獄，　　獄有十六城； 百二十八獄，　　合此諸楚痛。 獨一阿鼻痛，　　喻此諸獄苦； 苦無須臾安，　　故名無擇獄

現代漢語譯本 獄卒施加毒刑，疼痛難忍，大聲呼叫； 調達聽出聲音，是瞿和離的聲音嗎？ 鬼卒反過來罵道：『地獄的火焰已經燃盡， 你已進入罪惡的牢籠中；何必再問是誰？』 因為你結交惡友，強行被帶到紺花地獄； 用邪惡反叛正道，墮入深淵遭受苦難。 你就像一個惡劣的船伕，將人引入漩渦； 長久地在其中迴旋，永遠不知道出路。 調達痛苦地說：『瞿和離已經到了， 我其他的親友，也都到了地獄嗎？』 惡友真是太可怕了，引導我走向惡道； 他們都執意跟隨我，來到地獄居住。 佛弟子目連，神足通達自在； 慈悲憐憫三惡道，行走時看見了調達。 他看見阿阇世王，國王稽首敬禮， 尊敬地禮拜目犍連的腳，然後問道： 『聽說大王您觀察過惡道，希望老師能說說； 是否見到惡人調達，他受的苦痛是什麼樣的？』 目連回答國王說：『調達所受的， 苦痛非常全面，難以倉促說清。 有八大地獄，每個地獄有十六座城； 一百二十八座地獄，彙集了各種痛苦。 單單一個阿鼻地獄的痛苦，就超過了其他所有地獄的痛苦； 痛苦沒有片刻的安寧，所以叫做無擇地獄。'

English version The prison guards added poison to the torture, causing unbearable pain, and he cried out loudly; Did Devadatta recognize the voice, was it the voice of Kokalika? The demon guard retorted, 'The fires of hell have already burned out, You have entered the prison of sin; why ask who it is?' Because you associated with evil friends, you were forcibly brought to the Blue Lotus Hell; Using evil to rebel against the righteous path, you fell into the abyss and suffer hardship. You are like a wicked boatman, leading people into whirlpools; Forever spinning in them, never knowing the way out. Devadatta said in pain, 'Kokalika has already arrived, Have all my other relatives and friends also come to hell?' Evil friends are truly terrible, leading me to the evil path; They all insisted on following me, coming to dwell in hell. The Buddha's disciple Maudgalyayana, with his divine powers, was free to go anywhere; Out of compassion for the three evil realms, he saw Devadatta while traveling. He saw King Ajatashatru, the king bowed his head in respect, Reverently worshiped Maudgalyayana's feet, and then asked: 'I have heard that Your Majesty has observed the evil realms, I hope the teacher can tell me; Have you seen the evil Devadatta, what kind of suffering is he enduring?' Maudgalyayana replied to the king, 'The suffering that Devadatta is enduring, Is very comprehensive, difficult to explain in a hurry. There are eight great hells, and each hell has sixteen cities; One hundred and twenty-eight hells, gathering all kinds of pain. The pain of just one Avici Hell surpasses the pain of all other hells; There is no moment of peace from the pain, therefore it is called the Uninterrupted Hell.'

受苦甚弊惡，　　毒痛重餘者； 又償私別罪，　　終無休息時。 十六盛火炎，　　纏繞其身體； 為諸苦痛箭，　　所射之準的。」 如爾時閻王，　　具責數調達； 獄卒重罵詈，　　悉以向王說。 王聞心悚然，　　舉體衣毛豎； 驚意向目連，　　叉手而傾屈。 王心即時萎，　　如花如獄火； 目淚交其面，　　譬芙蓉得雨。 懷恐怖且悲，　　向于目犍連； 自責己由來，　　所作之不善。 咄心可知慚，　　免難遠惡友； 今悔策千萬，　　如策進良馬。 意譬如麻油，　　值香則便香； 得臭則受臭，　　汝心亦復然。 目連告王曰：　　「覺悔最第一； 悔責病津液，　　佛良醫能愈。」 王聞其告教，　　甚怖畏地獄； 唯恃賴於佛，　　如病歸良醫。 敕立寶樓觀，　　挍以眾琦妙； 如天善法殿，　　四寶為欄楯。 四方寶梯陛，　　四方四浴池； 以四寶為花，　　種種微妙好。 于上飾寶樹，　　諸王盡技巧； 法忉利釋宮，　　如天晝度樹。 于下設高座，　　如忉利天帝； 右晝度樹下，　　釋之大御座。 王請佛至宮，　　佛出如日現； 奮千妙光明，　　王躬自出迎。 四寶幢蓋幡，　　花香眾𠆸樂； 種種奇妙珍，　　敬意奉迎佛。 即時普震擊，　　二十億眾鼓； 天人普散花，　　如雨遍覆地。 佛即時來至，　　上殿坐高座； 猶如梵天音，　　處第一梵宮。 王無量敬意，　　形容甚微妙； 猶如日宮殿，　　處在須彌側

現代漢語譯本 所受的痛苦極其深重，毒辣的痛楚比其他更甚； 還要償還私下犯下的罪過，終究沒有休息的時候。 十六處熾熱的火焰，纏繞著他的身體； 他成了各種痛苦之箭，所射擊的目標。 當時閻王，詳細地責問調達； 獄卒嚴厲地辱罵他，都向閻王稟告。 閻王聽了心中驚恐，全身汗毛豎立； 驚懼地轉向目連，合掌彎腰表示敬意。 閻王的心立刻萎靡，像花朵被獄火燒灼一樣； 眼淚流滿面頰，像芙蓉花得到雨水滋潤。 他懷著恐懼和悲傷，向目犍連說； 自責自己過去，所做的不善行為。 唉，我的心應該感到慚愧，遠離災難和惡友； 現在後悔，要像鞭策良馬一樣，鞭策自己千萬次。 心就像麻油，遇到香味就變得香； 遇到臭味就變得臭，你的心也是這樣。 目連告訴閻王說：『覺悟和懺悔是最重要的；』 『懺悔能消除罪惡，佛是良醫能治癒。』 閻王聽了他的教誨，非常害怕地獄； 只能依靠佛，像病人求助於良醫一樣。 於是下令建造寶樓，用各種珍奇的寶物裝飾； 像天上的善法殿一樣，用四寶做欄桿。 四面有寶階，四面有四個浴池； 用四寶做成花朵，各種各樣精美絕倫。 上面裝飾著寶樹，諸王都竭盡技巧； 像忉利天的釋宮一樣，像天上的晝度樹。 下面設定高座，像忉利天帝的座位； 在晝度樹下，是釋提桓因的大御座。 閻王請佛到宮殿，佛出現像太陽一樣； 散發著千萬道奇妙的光芒，閻王親自出門迎接。 用四寶做的幢、蓋、幡，花香和各種音樂； 各種奇珍異寶，恭敬地迎接佛陀。 立刻普遍震響，二十億面鼓； 天人普遍散花，像雨一樣覆蓋大地。 佛陀隨即來到，登上殿堂坐在高座上； 猶如梵天的聲音，處在第一梵宮。 閻王懷著無限的敬意，容貌極其莊嚴； 猶如太陽的宮殿，處在須彌山旁。

English version The suffering was extremely severe, the poisonous pain was even worse than others; He also had to repay the sins he had committed in private, and there was no time for rest. Sixteen blazing fires, wrapped around his body; He became the target of all kinds of arrows of pain. At that time, King Yama questioned Devadatta in detail; The prison guards scolded him harshly, and reported everything to King Yama. King Yama was terrified when he heard this, and the hair on his body stood on end; He turned to Maudgalyayana in fear, and bowed with his palms together to show respect. King Yama's heart immediately withered, like a flower scorched by the fire of hell; Tears streamed down his face, like a lotus flower receiving rain. He spoke to Maudgalyayana with fear and sorrow; He blamed himself for the evil deeds he had done in the past. Alas, my heart should feel ashamed, and stay away from disasters and evil friends; Now I regret it, and I must urge myself thousands of times, like urging a good horse. The heart is like sesame oil, it becomes fragrant when it encounters fragrance; It becomes smelly when it encounters a bad smell, and your heart is the same. Maudgalyayana told King Yama: 'Realization and repentance are the most important;' 'Repentance can eliminate sins, and the Buddha is a good doctor who can heal.' King Yama was very afraid of hell when he heard his teachings; He could only rely on the Buddha, like a patient seeking help from a good doctor. So he ordered the construction of a treasure tower, decorated with various rare treasures; Like the Good Dharma Hall in heaven, with railings made of four treasures. There were treasure steps on all four sides, and four bathing pools on all four sides; Flowers were made of four treasures, all kinds of exquisite and beautiful. Precious trees were decorated on top, and all the kings exhausted their skills; Like the Shakra Palace in Trayastrimsha Heaven, like the Day-Crossing Tree in heaven. A high seat was set up below, like the seat of the Emperor of Trayastrimsha Heaven; Under the Day-Crossing Tree, was the great throne of Shakra. King Yama invited the Buddha to the palace, and the Buddha appeared like the sun; Emitting thousands of wonderful rays of light, King Yama personally went out to greet him. With banners, canopies, and flags made of four treasures, fragrant flowers, and various music; All kinds of rare and precious treasures, respectfully welcoming the Buddha. Immediately, twenty billion drums resounded everywhere; Heavenly beings scattered flowers everywhere, covering the earth like rain. The Buddha then arrived, ascended the hall, and sat on the high seat; Like the voice of Brahma, residing in the first Brahma Palace. King Yama had boundless respect, and his appearance was extremely solemn; Like the palace of the sun, located beside Mount Sumeru.

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。 手執金澡瓶，　　以手灌佛手； 如來敷藕花，　　相輪皎然明。 王手奉餚饌，　　百味甘飯食； 其香潔清凈，　　如天善施食。 佛與諸弟子，　　飯食已畢訖； 澡漱手滌缽，　　清凈如佛意。 樓觀殿高顯，　　人眾億無數； 如諸天觀佛，　　于晝度樹宮。 天帝懷愁慘，　　與諸天俱來； 自觀當降神，　　受形於驢胎。 王懷慘猶如，　　諦見地獄苦； 摩竭大國王，　　與諸婇女俱。 服飾甚綺麗，　　晃煜如雲電； 翼從王而來，　　敬意稽首佛。 或持雜寶花，　　或持金銀花； 金粟或銀粟，　　種種雜珍寶。 又復有諸女，　　手執金銀器； 皆盛滿澤香，　　及吉祥寶瓶。 以雜名香汁，　　灑地令掩塵； 若干雜色花，　　散普遍覆地。 以諸名衣服，　　雜寶之瓔珞； 皆脫以惠施，　　地成大積聚。 王與大眾人，　　身投于佛前： 「佛慈護眾生，　　愿垂覆惡類。」 佛見諸天人，　　心皆懷悚然； 大眾數億千，　　皆愿欲得度。 即時為之說，　　微妙深法要； 四諦之甘露，　　解脫決定法。 有六億眾生，　　解諦見道跡； 余無數眾生，　　皆發大道意。

佛本行經現乳哺品第二十八

佛以入無為，　　滅身諸苦痛； 與無著弟子，　　出妙維耶離。 行歷諸村落，　　安詳以次第； 覺悟眾生類，　　令植善德本。 為無數眾生，　　顯露宿善行； 度脫無央數，　　令服甘露味

現代漢語譯本 手持金澡瓶，用手給佛洗手； 如來鋪開蓮花座，法輪光輝皎潔明亮。 國王親手奉上佳餚，各種美味的飯食； 其香氣潔凈清純，如同天界美好的施食。 佛陀和眾弟子，飯食完畢； 洗手漱口擦拭缽，清凈如佛的心意。 樓閣殿宇高聳顯赫，人群數以億計； 如同諸天觀看佛陀，在白天度化樹宮。 天帝懷著憂愁慘淡，與眾天神一同前來； 自己看到將要降生，受形於驢的胎中。 國王的憂愁慘淡，如同親眼見到地獄的苦難； 摩竭陀大國王，與眾多妃嬪一同前來。 服飾非常華麗，光彩耀眼如雲中閃電； 跟隨國王而來，恭敬地向佛陀頂禮。 有的拿著各種寶花，有的拿著金銀花； 金粟或銀粟，各種各樣的珍寶。 還有一些女子，手持金銀器皿； 都盛滿了芬芳的香料，以及吉祥的寶瓶。 用各種名貴的香汁，灑在地上使塵土掩蓋； 各種顏色的花朵，散佈覆蓋地面。 用各種名貴的衣服，以及雜寶的瓔珞； 都脫下來佈施，地上堆積成山。 國王和大眾，都跪倒在佛前： 『佛陀慈悲護佑眾生，愿您庇護我們這些惡類。』 佛陀看到諸天人，心中都感到驚恐； 大眾數以億千計，都希望得到度化。 即時為他們宣說，微妙深奧的佛法要義； 四諦的甘露，解脫的決定之法。 有六億眾生，理解真諦見到道跡； 其餘無數眾生，都發起了追求大道的心意。

《佛本行經·現乳哺品第二十八》

佛陀進入無為境界，滅除身體的各種痛苦； 與無執著的弟子們，離開美妙的維耶離城。 行走經過各個村落，安詳地按順序； 覺悟各種眾生，使他們種下善良的根本。 為無數眾生，顯露他們前世的善行； 度脫無量無邊的眾生，使他們品嚐甘露的滋味。

English version Holding a golden water pitcher, using hands to pour water on Buddha's hands; The Tathagata spreads out a lotus flower seat, the Dharma wheel shines brightly and clearly. The king personally offers delicacies, all kinds of delicious meals; Its fragrance is pure and clean, like the heavenly good offerings. The Buddha and all the disciples, having finished their meal; Wash their hands, rinse their mouths, and wipe their bowls, as pure as the Buddha's mind. The pavilions and palaces are tall and magnificent, with countless people; Like the gods watching the Buddha, in the daytime, transforming in the tree palace. The heavenly emperor is filled with sorrow and misery, coming with all the gods; Seeing that he is about to be reborn, taking form in a donkey's womb. The king's sorrow and misery are like seeing the suffering of hell with his own eyes; The great king of Magadha, comes with many concubines. Their attire is very gorgeous, shining like lightning in the clouds; Following the king, they respectfully bow to the Buddha. Some hold various precious flowers, some hold gold and silver flowers; Golden millet or silver millet, all kinds of precious treasures. There are also some women, holding gold and silver utensils; All filled with fragrant spices, and auspicious treasure vases. Using various precious fragrant juices, sprinkling on the ground to cover the dust; Various colored flowers, scattered and covering the ground. Using various precious clothes, and necklaces of mixed treasures; All taken off and given as alms, forming a large pile on the ground. The king and the multitude, all prostrate before the Buddha: 'Buddha, with compassion, protects all beings, may you shelter us, the evil ones.' The Buddha sees all the gods and humans, their hearts filled with fear; The multitude, numbering in the billions, all wish to be liberated. Immediately, he speaks to them, the subtle and profound essence of the Dharma; The nectar of the Four Noble Truths, the decisive method of liberation. Six hundred million beings, understand the truth and see the path; The remaining countless beings, all develop the aspiration for the Great Path.

The Buddha's Past Deeds Sutra, Chapter 28: Showing the Nursing

The Buddha enters the state of non-action, extinguishing all the pains of the body; With his non-attached disciples, he leaves the wonderful city of Vaisali. Walking through various villages, peacefully and in order; Enlightening all kinds of beings, enabling them to plant the roots of goodness. For countless beings, revealing their past good deeds; Liberating countless beings, enabling them to taste the nectar.

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。 次至成有城，　　力士所生土； 與諸弟子俱，　　止宿其土界。 去彼土不遠，　　拘夷那竭城； 城門中有山，　　五百力士集。 還共論議言：　　「是山妨城門， 共合力舉徙，　　顯我等盛力。 後世流名稱，　　馳周遍四方； 精勤力備具，　　無有斷絕時。」 議已便共出，　　將象青牛馬； 拖材木繩索，　　共行詣山下。 設若干方便，　　系山于畜頸； 各手引繩索，　　以材木捩撮。 皆共舉聲嚾，　　同一時出力； 大聲震一國，　　不能動搖山。 佛將弟子眾，　　行次至其所； 諸力士見佛，　　金色之光明。 霍如千日出，　　妙相三十二； 見佛懷喜踴，　　舍山往行詣。 敬意禮佛足，　　右繞三匝已； 佛因問之曰：　　「諸壯士何故？ 聚會在此也。」　　同共白佛言： 「我等生土地，　　種類號力士， 是山妨城門，　　吾等共集議。 欲移徙是山，　　令城門道平， 流名於後世，　　顯示力士力。 故牽致象畜，　　及自竭其力， 盡大方便勢，　　山永不可動。」 佛與大眾俱，　　行往詣其下。 撿攝其衣服，　　以左手舉山； 置於右手中，　　便挑擲虛空。 乃上至梵天，　　山中聲出言： 「世間皆無常，　　諸法皆無我， 唯無為滅苦。」　　山從上來下， 還住佛右掌，　　佛以口氣吹， 皆令碎為塵，　　又還收合聚； 還復如本山，　　徙之著余方。 於是諸力士，　　見世尊大士； 心喜踴無量，　　舉身毛衣豎

現代漢語譯本 到達一個有城墻的地方，那是力士們出生的地方； 佛陀與眾弟子一同，在那裡停留住宿。 離那個地方不遠，是拘夷那竭城； 城門那裡有一座山，五百名力士聚集在那裡。 他們一起商議說：『這座山妨礙了城門， 我們合力把它搬走，顯示我們強大的力量。 讓後世流傳我們的名聲，傳遍四方； 我們精勤努力，力量充足，永不懈怠。』 商議完畢，他們就一起出發，牽著大象、青牛和馬； 帶著木材和繩索，一起走到山腳下。 他們想盡各種辦法，把山系在牲畜的脖子上； 各自拉著繩索，用木材撬動。 他們一起大聲呼喊，同時用力； 巨大的聲音震動了整個國家，卻不能使山動搖。 佛陀帶領弟子們，走到他們那裡； 力士們看到佛陀，身上散發著金色的光芒。 光芒如同千個太陽升起，佛陀具有三十二種殊勝的相貌； 他們見到佛陀，心中歡喜雀躍，放下山，前去拜見佛陀。 他們恭敬地禮拜佛足，右繞佛三圈； 佛陀因此問他們：『各位壯士，你們為何 聚集在這裡呢？』他們一同對佛陀說： 『我們出生在這片土地，種類被稱為力士， 這座山妨礙了城門，我們一起商議。 想要搬走這座山，讓城門道路平坦， 讓我們的名聲流傳後世，顯示力士的力量。 所以牽來大象等牲畜，並竭盡全力， 用盡各種方法，山卻始終無法移動。』 佛陀與大眾一起，走到山腳下。 整理好衣服，用左手舉起山； 放在右手中，然後拋向空中。 山一直上升到梵天，山中發出聲音說： 『世間一切都是無常的，一切法都沒有自我， 只有無為才能滅除痛苦。』山從空中落下， 又回到佛陀的右掌中，佛陀用口氣一吹， 就把山吹成粉塵，又把粉塵收攏聚集； 恢復成原來的山，把它移到其他地方。 這時，力士們看到世尊大士； 心中歡喜無量，全身汗毛豎立。

English version Arriving at a place with a city wall, it was the land where the strongmen were born; The Buddha and his disciples stayed there together. Not far from that place was the city of Kushinagar; There was a mountain at the city gate, where five hundred strongmen gathered. They discussed together, saying: 'This mountain obstructs the city gate, Let's work together to move it, showing our great strength. Let our fame be passed down to future generations, spreading throughout the four directions; We will be diligent and exert our strength, never slacking.' After discussing, they set off together, leading elephants, blue oxen, and horses; Carrying timber and ropes, they went together to the foot of the mountain. They tried all sorts of methods, tying the mountain to the necks of the animals; Each pulled on the ropes, using timber to pry. They shouted loudly together, exerting their strength at the same time; The loud sound shook the entire country, but could not move the mountain. The Buddha, leading his disciples, walked to where they were; The strongmen saw the Buddha, whose body emitted golden light. The light was like a thousand suns rising, the Buddha had thirty-two excellent features; Seeing the Buddha, they were filled with joy and excitement, they put down the mountain and went to see the Buddha. They respectfully bowed at the Buddha's feet, and circled him three times to the right; The Buddha then asked them: 'Strong men, why are you gathered here?' They all said to the Buddha: 'We were born in this land, our kind is called strongmen, This mountain obstructs the city gate, so we discussed together. We want to move this mountain, to make the city gate road flat, To let our fame be passed down to future generations, showing the strength of the strongmen. So we brought elephants and other animals, and exhausted our strength, Using all sorts of methods, but the mountain cannot be moved.' The Buddha, with the assembly, walked to the foot of the mountain. Adjusting his clothes, he lifted the mountain with his left hand; Placed it in his right hand, and then threw it into the sky. The mountain rose all the way to the Brahma heaven, and a voice came from the mountain saying: 'All things in the world are impermanent, all dharmas have no self, Only non-action can extinguish suffering.' The mountain fell from the sky, And returned to the Buddha's right palm, the Buddha blew on it with his breath, And turned the mountain into dust, then gathered the dust together again; Restoring it to its original form, and moved it to another place. At this time, the strongmen saw the World Honored One, the great being; Their hearts were filled with immeasurable joy, and the hair on their bodies stood on end.

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。 加敬意于佛，　　皆前禮佛足； 長跪叉手言：　　「唯然天中天！ 曏者所用力，　　為是乳哺力？ 是神足力者？　　是道定力乎？」 佛告諸壯士，　　諦聽受所言： 「吾左手取山，　　置於右手中； 擲虛空中者，　　是吾乳哺力。 乃上至梵天，　　山中有聲出： 『一切世無常，　　一切皆無我， 獨無為滅苦。』」　　又重叉手白： 「唯愿天中天，　　勞神重敷演； 父母乳哺力，　　暢達其限量。」 告諸力士曰：　　「汝等必欲聞， 佛乳哺力耶？」　　對曰：「唯愿聞， 世尊乳哺力。」　　佛言：「樂者聽， 十凡牛之力，　　等一青牛力； 十青牛之力，　　等一牦牛力； 十牦牛之力，　　等獨角牛力； 十獨角牛力，　　等一凡象力； 十凡象之力，　　等一數生象； 十數生象力，　　等一左象力； 十左象之力，　　等一音象力； 如十音象力，　　等大德象力； 十大德象力，　　等一杵牙象； 十杵牙象力，　　等一龍象力； 如十龍象力，　　等廣肩力士； 十廣肩力士，　　等一天節力； 十天節力士，　　等一士乘天； 士三百二十，　　等佛一指節， 父母乳哺力。　　佛之乳哺力， 其喻狀如是。　　已過去諸佛， 及諸當來佛，　　如吾今現在， 一切皆平等。　　等音聲等稱， 等量等相好，　　等福等報應， 等覺等智慧，　　等戒等定意； 唯二事不等，　　形體及壽命

現代漢語譯本 他們對佛陀表示敬意，都走到佛前禮拜他的雙足； 然後長跪合掌說道：『是的，天中之天！』 『剛才所用的力量，是您哺乳時期的力量嗎？』 『是神足的力量嗎？還是道定力呢？』 佛陀告訴那些壯士們，仔細聽我說： 『我用左手拿起一座山，放在右手中；』 『然後拋向空中，這是我哺乳時期的力量。』 『山飛到梵天之上，山中發出聲音：』 『一切世間都是無常的，一切都是無我的，』 『只有無為才能滅除痛苦。』 他們又再次合掌說道： 『唯愿天中之天，勞煩您再次詳細地闡述；』 『父母哺乳的力量，請您暢快地表達出來。』 佛陀告訴那些力士們：『你們一定要聽，』 『關於佛陀哺乳時期的力量嗎？』 他們回答說：『是的，我們願意聽，』 『世尊哺乳時期的力量。』 佛陀說：『樂意聽的人就聽著，』 『十頭普通牛的力量，等於一頭青牛的力量；』 『十頭青牛的力量，等於一頭牦牛的力量；』 『十頭牦牛的力量，等於一頭獨角牛的力量；』 『十頭獨角牛的力量，等於一頭普通象的力量；』 『十頭普通象的力量，等於一頭數生象的力量；』 『十頭數生象的力量，等於一頭左象的力量；』 『十頭左象的力量，等於一頭音象的力量；』 『十頭音象的力量，等於一頭大德象的力量；』 『十頭大德象的力量，等於一頭杵牙象的力量；』 『十頭杵牙象的力量，等於一頭龍象的力量；』 『十頭龍象的力量，等於一位廣肩力士的力量；』 『十位廣肩力士的力量，等於一位天節力士的力量；』 『十位天節力士的力量，等於一位士乘天的力量；』 『三百二十位士乘天的力量，等於佛陀一指節的力量，』 『這是父母哺乳的力量。佛陀哺乳的力量，』 『其比喻就是這樣。已經過去的諸佛，』 『以及將要到來的諸佛，如同我現在一樣，』 『一切都是平等的。聲音、稱謂都相同，』 『度量、相貌都相同，福報、報應都相同，』 『覺悟、智慧都相同，戒律、定力都相同；』 『只有兩件事不同，形體和壽命。』

English version They paid homage to the Buddha, all bowing at his feet; Then they knelt down with their palms together and said, 'Yes, O Lord of the Heavens!' 'The power you just used, is it the power from your nursing period?' 'Is it the power of divine feet? Or is it the power of meditative concentration?' The Buddha told those strong men, 'Listen carefully to what I say:' 'I took a mountain with my left hand and placed it in my right hand;' 'Then I threw it into the air, this is the power from my nursing period.' 'The mountain flew up to the Brahma heaven, and a voice came from the mountain:' 'All things in the world are impermanent, all are without self,' 'Only non-action can extinguish suffering.' They then clasped their hands again and said: 'We beseech you, O Lord of the Heavens, to trouble yourself to explain in detail again;' 'The power of parental nursing, please express it freely.' The Buddha told those strong men, 'You must listen,' 'About the power of the Buddha's nursing period?' They replied, 'Yes, we wish to hear,' 'The power of the World Honored One's nursing period.' The Buddha said, 'Those who are willing to listen, listen,' 'The power of ten ordinary oxen is equal to the power of one blue ox;' 'The power of ten blue oxen is equal to the power of one yak;' 'The power of ten yaks is equal to the power of one unicorn ox;' 'The power of ten unicorn oxen is equal to the power of one ordinary elephant;' 'The power of ten ordinary elephants is equal to the power of one 'number-born' elephant;' 'The power of ten 'number-born' elephants is equal to the power of one left elephant;' 'The power of ten left elephants is equal to the power of one sound elephant;' 'The power of ten sound elephants is equal to the power of one great virtue elephant;' 'The power of ten great virtue elephants is equal to the power of one pestle-tusk elephant;' 'The power of ten pestle-tusk elephants is equal to the power of one dragon elephant;' 'The power of ten dragon elephants is equal to the power of a broad-shouldered strong man;' 'The power of ten broad-shouldered strong men is equal to the power of one heavenly-joint strong man;' 'The power of ten heavenly-joint strong men is equal to the power of one man riding the heavens;' 'The power of three hundred and twenty men riding the heavens is equal to the power of one finger joint of the Buddha,' 'This is the power of parental nursing. The power of the Buddha's nursing,' 'Its metaphor is like this. The Buddhas who have already passed,' 'And the Buddhas who are yet to come, are like me now,' 'All are equal. The sounds and titles are the same,' 'The measurements and appearances are the same, the blessings and retributions are the same,' 'The enlightenment and wisdom are the same, the precepts and meditative concentration are the same;' 'Only two things are different, the physical form and the lifespan.'

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。」 爾時諸力士，　　稽首禮佛足； 叉手白佛言：　　「今已見世尊， 父母乳哺力。　　愿垂愍勞神， 頒宣敷演說，　　佛功德福力。」 佛告諸力士：　　「樂聞者諦聽。」 「唯然樂欲聞。」　　佛告諸力士： 「普一閻浮提，　　眾生福德力； 以比一方城，　　力轉輪聖王。 善本福德力，　　百倍及千倍， 萬倍巨億倍，　　不得相比喻。 二方轉輪王，　　三方轉輪王， 四方轉輪王；　　一方鐵輪現， 二方銅輪現，　　三方銀輪現， 四方金輪現；　　輪具有千輻， 七寶雜錯廁，　　照然明如日。 二方福祐力，　　喻所倍如前； 三方王福力，　　亦喻其所領； 四方王福力，　　喻所領眾生。 眾生福德力，　　百倍千萬倍； 計其功德力，　　終不可為喻。 假令四方域，　　一切眾生類； 皆為轉輪王，　　合此福德力。 以比四天王，　　所有功德力； 百千巨億萬，　　終不得為喻。 普四王天人，　　皆為四天王； 以比天帝釋，　　所有福德力， 百千萬巨億，　　不得為譬喻。 忉利諸天人，　　德如天帝釋； 不比焰天王，　　所有功德力； 百千萬巨億，　　不可相比喻。 假令焰天人，　　如焰天王福； 不比家天王，　　所有福德力。 令兜術天人，　　德如其王力； 不比樂化天，　　王之功德力。 使樂化天人，　　德如樂化王； 不比化應聲，　　天王福德力。 化應聲天人，　　德力如天王； 不比第一梵，　　所有功德力

現代漢語譯本 當時，那些力士們，都向佛陀的腳稽首頂禮； 他們合起雙手，對佛陀說：『如今我們已經見到了世尊， 您如同父母般養育我們，給予我們力量。』 『希望您能憐憫我們，不辭辛勞， 為我們宣講佛陀的功德和福力。』 佛陀告訴眾力士：『樂意聽聞的人，要仔細聽。』 『是的，我們樂意聽聞。』佛陀告訴眾力士： 『整個閻浮提的眾生，他們的福德之力； 如果與一個方城的轉輪聖王相比， 他的善行和福德之力， 要超過百倍、千倍， 甚至萬倍、巨億倍，都無法相比。 兩個方城的轉輪王，三個方城的轉輪王， 四個方城的轉輪王；一個方城出現鐵輪， 兩個方城出現銅輪，三個方城出現銀輪， 四個方城出現金輪；輪子具有千輻， 七寶交錯裝飾，光芒照耀如同太陽。 兩個方城轉輪王的福佑之力， 比之前所說的還要倍增； 三個方城轉輪王的福力， 也比他所統治的範圍更大； 四個方城轉輪王的福力， 比他所統治的眾生還要強大。 眾生的福德之力， 超過百倍、千萬倍； 計算他們的功德之力， 最終也無法用比喻來形容。 假設四方地域， 所有一切眾生， 都成為轉輪聖王， 他們合起來的福德之力。 與四天王， 所有的功德之力相比； 超過百千巨億萬倍， 最終也無法用比喻來形容。 整個四王天的天人， 都成為四天王； 與天帝釋， 所有的福德之力相比， 超過百千萬巨億倍， 也無法用比喻來形容。 忉利天的諸天人， 他們的功德如同天帝釋； 與焰天王， 所有的功德之力相比； 超過百千萬巨億倍， 也無法相比。 假設焰天的天人， 他們的福德如同焰天王； 與家天王， 所有的福德之力相比。 令兜術天的天人， 他們的功德如同其王； 與樂化天， 王的功德之力相比。 使樂化天的天人， 他們的功德如同樂化王； 與化應聲天， 天王的福德之力相比。 化應聲天的天人， 他們的功德之力如同天王； 與第一梵天， 所有的功德之力相比。

English version At that time, all the mighty warriors bowed their heads and paid homage to the Buddha's feet; They joined their palms and said to the Buddha, 'Now we have seen the World Honored One, You are like parents who nurture us and give us strength.' 'We hope that you will have compassion on us and not spare your efforts, to proclaim and expound the Buddha's merits and blessings.' The Buddha told the warriors, 'Those who are willing to listen, listen carefully.' 'Yes, we are willing to listen.' The Buddha told the warriors: 'The power of merit and virtue of all beings in the entire Jambudvipa; If compared to a wheel-turning sage king of one city, His good deeds and the power of his merit, would exceed by a hundredfold, a thousandfold, even ten thousandfold, a hundred millionfold, and cannot be compared. Two wheel-turning kings of two cities, three wheel-turning kings of three cities, four wheel-turning kings of four cities; one city appears with an iron wheel, two cities appear with a copper wheel, three cities appear with a silver wheel, four cities appear with a golden wheel; the wheel has a thousand spokes, decorated with seven treasures, shining like the sun. The power of blessings of two wheel-turning kings of two cities, is even more multiplied than what was said before; The power of blessings of three wheel-turning kings of three cities, is also greater than the area he governs; The power of blessings of four wheel-turning kings of four cities, is more powerful than the beings he governs. The power of merit and virtue of beings, exceeds by a hundredfold, a thousandfold; Calculating their power of merit, it cannot be described by any analogy. Suppose the four regions, all living beings, become wheel-turning sage kings, the combined power of their merit. Compared to the four heavenly kings, all their power of merit; exceeds by a hundred thousand, a hundred millionfold, and cannot be described by any analogy. All the heavenly beings of the four heavenly kings, become the four heavenly kings; Compared to the heavenly emperor Sakra, all his power of merit, exceeds by a hundred million, a hundred millionfold, and cannot be described by any analogy. The heavenly beings of Trayastrimsa heaven, their merit is like the heavenly emperor Sakra; Compared to the Yama heaven king, all his power of merit; exceeds by a hundred million, a hundred millionfold, and cannot be compared. Suppose the heavenly beings of Yama heaven, their merit is like the Yama heaven king; Compared to the Tusita heaven king, all his power of merit. Let the heavenly beings of Tusita heaven, their merit is like their king; Compared to the Naraka heaven, the king's power of merit. Let the heavenly beings of Naraka heaven, their merit is like the Naraka king; Compared to the Paranirmitavasavartin heaven, the heavenly king's power of merit. The heavenly beings of Paranirmitavasavartin heaven, their power of merit is like the heavenly king; Compared to the first Brahma heaven, all his power of merit.

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。 假令諸梵天，　　如第一梵力； 不及大梵天，　　所有福德力， 假令大梵王，　　無數不可計； 不比一緣覺，　　所有功德力， 百千萬巨億，　　不彷彿為喻。 三千大千界，　　所有眾生類， 德力如緣覺；　　不比一菩薩， 所有福德力。　　十方眾生類， 皆使為菩薩，　　福德力具足； 不得佛一相，　　所有功德力， 百千萬億億，　　不可以為喻。 其過去諸佛，　　及甫當來者； 又吾今現在，　　德力皆平等。 等音等稱量，　　等相等福德； 等諸報應法，　　唯形壽不等。」 時諸力士等，　　稽首禮佛足； 長跪叉手言：

「唯然天中天，　　已見乳哺力； 具聞福德力；　　唯愿重聞聽， 佛之智慧力。」

佛告諸力士：　　「樂者靜心聽； 今當具暢說，　　佛之智慧力。 此閻浮提地，　　廣七千由延， 地形有三角。　　西方瞿耶尼， 廣八千由延，　　其地形方正。 東方弗于逮，　　廣九千由延， 地形如月減。　　北方郁單越， 廣縱萬由延，　　地形如月滿

現代漢語譯本 假設所有梵天，如同第一梵天的力量； 也比不上大梵天，所擁有的福德力量， 假設有無數不可計數的大梵天王； 也比不上一個緣覺，所擁有的功德力量， 即使有百千萬億，也無法比擬。 三千大千世界，所有眾生種類， 他們的德行力量如緣覺；也比不上一個菩薩， 所擁有的福德力量。十方所有眾生， 都讓他們成為菩薩，福德力量具足； 也比不上佛的一個相，所擁有的功德力量， 即使有百千萬億億，也無法比擬。 過去的所有佛，以及將要到來的佛； 還有我現在的佛，德行力量都平等。 聲音平等，稱量平等，相等福德； 報應法則平等，只有形體和壽命不同。」 這時，諸位力士等，叩頭禮拜佛足； 長跪合掌說道： 『是的，天中天，已經見識了乳哺的力量； 也聽聞了福德的力量；只希望再次聽聞， 佛的智慧力量。』 佛告訴諸位力士：『喜歡聽的就靜心聽； 現在將詳細闡述，佛的智慧力量。 這閻浮提的土地，寬七千由旬， 地形呈三角形。西方的瞿耶尼， 寬八千由旬，它的地形是方形的。 東方的弗于逮，寬九千由旬， 地形像月亮虧缺。北方的郁單越， 寬一萬由旬，地形像滿月。

English version Suppose all the Brahma heavens, like the power of the first Brahma; They are not comparable to the Great Brahma, with all his meritorious power, Suppose there are countless, immeasurable Great Brahma Kings; They are not comparable to a Pratyekabuddha, with all his meritorious power, Even if there are hundreds of millions of billions, it cannot be compared. The three thousand great chiliocosms, all kinds of sentient beings, Their virtuous power is like a Pratyekabuddha; it is not comparable to a Bodhisattva, With all his meritorious power. All sentient beings in the ten directions, Let them all become Bodhisattvas, with full meritorious power; They are not comparable to one mark of a Buddha, with all his meritorious power, Even if there are hundreds of millions of billions, it cannot be compared. All the Buddhas of the past, and those who are yet to come; And I, the Buddha of the present, our virtuous powers are all equal. Equal in sound, equal in measure, equal in merit; The laws of retribution are equal, only the form and lifespan are different.』 At this time, the mighty warriors, bowed their heads and paid homage to the Buddha's feet; Kneeling with their palms together, they said: 'Yes, Lord of the Heavens, we have already witnessed the power of nurturing; And we have heard of the power of merit; we only wish to hear again, The power of the Buddha's wisdom.' The Buddha told the mighty warriors: 'Those who wish to listen, listen with a calm mind; Now I will explain in detail, the power of the Buddha's wisdom. This land of Jambudvipa, is seven thousand yojanas wide, Its terrain is triangular. The western Godaniya, Is eight thousand yojanas wide, its terrain is square. The eastern Purvavideha, is nine thousand yojanas wide, Its terrain is like a waning moon. The northern Uttarakuru, Is ten thousand yojanas wide, its terrain is like a full moon.

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。 其此四方域，　　諸生草樹木； 盡以用作筆；　　大海所有水， 深廣長三百，　　三十六萬里； 以水和書墨，　　須彌山入地， 下至金剛際，　　亦復有三百， 三十六萬里；　　齊水以上現， 亦復有三百，　　三十六萬里； 四方四寶成，　　北方以黃金， 東方以白銀，　　南方紺琉璃， 西方以水精，　　猶如須彌山， 皆使為素帛，　　書盡樹木筆， 盡竭諸海水，　　遍書此素帛， 不盡一弟子，　　舍利弗智慧。 日月明所照，　　如是千國土， 千日及千月，　　千四方土域； 千東西南北，　　千須彌山王， 及千四天王，　　千忉利帝天， 千兜率天王，　　千諸炎天王， 千樂化天王，　　千化自在天， 及千諸天王，　　是名千世界。 如是千世界，　　是名曰小千； 千千小千界，　　名第二中千。 如第二中千，　　其數滿千千； 以是故名曰，　　三千大千界。 假令此三千，　　大千千世界； 所有眾生類，　　慧如舍利弗。 以比佛智慧，　　百倍及千倍， 萬萬巨億倍；　　無可計為喻， 佛慧力如是。

「已過去諸佛，　　及甫當興者； 如吾今現在，　　一切皆平等。 等音等稱量，　　等德等相好， 及等諸報應。」　　爾時諸力士， 重稽首佛足，　　叉手白佛言： 「唯然天中天，　　已見乳哺力， 聞功德慧力；　　唯愿垂解說， 佛神足之力。」　　佛告諸力士： 「樂聞者靜聽。」　　「唯然愿聽受

現代漢語譯本 這四方土地，生長著各種草木； 都用來當作筆；大海里所有的水， 深廣長達三百，三十六萬里； 用海水來調和墨汁，須彌山深入地下， 下至金剛地基，也有三百， 三十六萬里；與水面齊平以上顯現的， 也有三百，三十六萬里； 四方由四種寶物構成，北方是黃金， 東方是白銀，南方是紺琉璃， 西方是水晶，就像須彌山一樣， 都用來作為素白的絹帛，用盡所有的樹木筆， 用盡所有的海水，遍佈書寫在這素帛上， 也寫不盡一個弟子，舍利弗的智慧。 日月光明所照耀的，像這樣的千個國土， 千個太陽和千個月亮，千個四方土地； 千個東西南北，千個須彌山王， 以及千個四天王，千個忉利天， 千個兜率天王，千個諸炎天王， 千個樂化天王，千個化自在天， 以及千個諸天王，這稱為千世界。 像這樣的千個世界，稱為小千世界； 千個小千世界，稱為第二中千世界。 像第二中千世界，其數量滿千個千倍； 因此稱為，三千大千世界。 假設這三千，大千世界； 所有眾生的智慧，都像舍利弗一樣。 用這來比喻佛的智慧，百倍和千倍， 萬萬巨億倍；無法計算來比喻， 佛的智慧力量就是這樣。

'已過去的諸佛，以及將要出現的佛；' '像我今天現在一樣，一切都是平等的。' '平等的音聲，平等的衡量，平等的功德，平等的相好，' '以及平等的報應。' 當時諸位力士， 再次叩拜佛的腳，合掌對佛說： '是的，天中之天，已經見識了乳哺的力量，' '聽聞了功德智慧的力量；只希望您能解說，' '佛的神足之力。' 佛告訴諸位力士： '喜歡聽的就靜心聽。' '是的，願意聽受。'

English version These four regions, where all kinds of grasses and trees grow; All are used as pens; all the water in the great sea, Is three hundred deep, wide, and long, thirty-six hundred thousand miles; Using seawater to mix with ink, Mount Sumeru goes deep into the ground, Down to the Vajra base, also three hundred, Thirty-six hundred thousand miles; appearing above the water level, Also three hundred, thirty-six hundred thousand miles; The four directions are made of four treasures, the north is gold, The east is silver, the south is lapis lazuli, The west is crystal, like Mount Sumeru, All are used as white silk, using up all the tree pens, Using up all the seawater, writing all over this silk, Still cannot exhaust the wisdom of one disciple, Shariputra. The light of the sun and moon shines upon, such as a thousand lands, A thousand suns and a thousand moons, a thousand four-directional lands; A thousand east, west, south, and north, a thousand Mount Sumeru kings, And a thousand Four Heavenly Kings, a thousand Trayastrimsha Heavens, A thousand Tushita Heaven Kings, a thousand Yama Heaven Kings, A thousand Nirmanarati Heaven Kings, a thousand Paranirmitavasavartin Heavens, And a thousand Heavenly Kings, this is called a thousand worlds. Such a thousand worlds, are called a small chiliocosm; A thousand small chiliocosms, are called a second medium chiliocosm. Like the second medium chiliocosm, its number is a thousand times a thousand; Therefore it is called, a three-thousand great chiliocosm. Suppose these three thousand, great chiliocosms; The wisdom of all sentient beings, is like Shariputra. Using this to compare to the Buddha's wisdom, a hundred times and a thousand times, Ten million times a hundred million times; it cannot be calculated for comparison, The Buddha's wisdom power is like this.

'The Buddhas of the past, and the Buddhas who will appear;' 'Like me today, everything is equal.' 'Equal sounds, equal measurements, equal merits, equal marks and characteristics,' 'And equal retributions.' At that time, the mighty ones, Again bowed at the Buddha's feet, and with palms together said to the Buddha: 'Yes, the Heaven of Heavens, we have already witnessed the power of nurturing,' 'Heard the power of merit and wisdom; we only wish you would explain,' 'The power of the Buddha's supernatural abilities.' The Buddha told the mighty ones: 'Those who like to listen, listen quietly.' 'Yes, we are willing to listen.'

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。」 佛謂諸壯士：　　「昔有谷勇貴， 人民皆飢餓，　　諸弟子乞求， 不能自存活，　　坐禪意不定， 不能遵修善。　　時弟子目連， 便來詣吾所，　　稽首佛足已， 卻於一面坐，　　叉手白佛言： 『憶昔從佛聞，　　是地皆可食。 眾生薄福故，　　地肥下沉入； 礫石沙咸出，　　如我今諦知。 地肥故在下，　　眾生可憐愍； 今欲取此地，　　反上以著下， 反下以著上。』　　吾時呵目連： 『莫勞動為此，　　是眾生前世， 不修眾善本；　　無有是功德； 應食此地肥。』　　弟子目揵連， 能以左手舉，　　三千世界地； 置於右掌中，　　擎著他世界。 一切眾生類，　　無有覺知者， 亦不懷恐怖。　　如是三千土， 大千之世界，　　此三千世界， 滿中眾生類，　　神力如目連； 比佛身神力，　　百千萬巨億， 終不得相喻。　　使十方眾生， 神力如緣覺，　　諸弟子神力， 並佛身神力；　　以比佛意力， 百千萬億倍，　　無量不可計； 終不得為喻。」　　爾時諸力士， 稽首禮佛足，　　叉手白佛言： 福慧神足力，　　唯說定意力， 解暢其境界。」　　佛告諸力士： 「樂聞者靜聽。」　　「唯然當聽受。」 佛告諸力士：　　「須彌四方域， 諸龍上升天；　　同時降暴雨， 周遍四天下

現代漢語譯本 佛對眾壯士說：『過去有個地方鬧饑荒，人民都飢餓，眾弟子乞討食物，都不能自給自足，坐禪時心意不定，不能遵循修行善法。當時弟子目連，來到我這裡，向我頂禮后，在一旁坐下，合掌對我說：『我記得以前聽佛說過，這地上的東西都可以吃。因為眾生福報淺薄，地上的肥沃部分都下沉了；礫石和鹽堿都露出來了，就像我現在看到的一樣。肥沃的土地在下面，眾生很可憐；我現在想把這地翻過來，把下面的翻到上面，把上面的翻到下面。』我當時呵斥目連說：『不要白費力氣做這件事，這是眾生前世，沒有修習各種善的根本；沒有這樣的功德，應該吃這地上的東西。』弟子目犍連，能用左手舉起三千世界的大地；放在右掌中，托著到其他世界。一切眾生，都沒有察覺到，也不感到恐懼。像這樣的三千世界，大千世界，這三千世界，充滿了眾生，他們的神力像目連一樣；但和佛的身神力相比，百千萬億倍，最終都不能相比。即使十方眾生，神力像緣覺一樣，所有弟子的神力，加上佛的身神力；和佛的意力相比，百千萬億倍，無量不可計數；最終都不能相比。』當時眾力士，向佛頂禮，合掌對佛說：『佛的福慧神足力，只是說了定意力，就能通暢地理解它的境界。』佛告訴眾力士：『想聽的就靜心聽。』『是的，我們一定聽受。』佛告訴眾力士：『須彌山的四方，眾龍升上天空；同時降下暴雨，遍佈四大部洲。

English version The Buddha said to the strong men: 'In the past, there was a place where famine occurred, and the people were all hungry. The disciples begged for food, but they could not sustain themselves. When they meditated, their minds were unsettled, and they could not follow the practice of good deeds. At that time, the disciple Maudgalyayana came to me, bowed at my feet, and sat down to one side, clasping his hands and saying to me: 『I remember hearing the Buddha say before that everything on this earth could be eaten. Because sentient beings have shallow blessings, the fertile parts of the earth have sunk down; gravel and salt have come out, just as I see now. The fertile land is below, and sentient beings are pitiful; I now want to turn this earth over, putting the bottom on top and the top on the bottom.』 I then scolded Maudgalyayana, saying: 『Do not waste your effort doing this, this is because sentient beings in their past lives did not cultivate the roots of various good deeds; they do not have such merit, and should eat what is on this earth.』 The disciple Maudgalyayana, can lift the earth of three thousand worlds with his left hand; place it in his right palm, and hold it up to other worlds. All sentient beings, do not perceive it, nor do they feel fear. Like this three thousand worlds, the great chiliocosm, these three thousand worlds, are filled with sentient beings, their divine power is like Maudgalyayana』s; but compared to the Buddha』s divine power, it is a hundred million trillion times less, and ultimately cannot be compared. Even if the sentient beings of the ten directions, have divine power like Pratyekabuddhas, all the disciples』 divine power, plus the Buddha』s divine power; compared to the Buddha』s power of intention, it is a hundred million trillion times less, immeasurable and uncountable; ultimately it cannot be compared.』 At that time, the strong men, bowed to the Buddha, clasped their hands and said to the Buddha: 『The Buddha』s blessings, wisdom, divine power, and the power of the feet, just by speaking of the power of concentration, we can understand its realm.』 The Buddha told the strong men: 『Those who wish to hear, listen quietly.』 『Yes, we will certainly listen.』 The Buddha told the strong men: 『In the four directions of Mount Sumeru, the dragons ascend to the sky; at the same time, they send down torrential rain, covering the four continents.'

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。　　是四方大水， 皆流入大海；　　佛皆別識知， 是諸雨水渧，　　初墮某方域， 某方某村落，　　某家某園田； 某樹某枝葉，　　某花某果實。 因流來入海，　　此四方大域， 一切所有水；　　佛之定意力， 悉能分別知，　　諸水渧原由， 所從來方面，　　是為佛定意。 微妙之神力，　　前已過去佛， 甫當興世者，　　吾今現說法； 一切皆平等，　　等音等稱量， 等德等相好，　　等諸報應法； 唯二事不等，　　形體及壽命。 何故二不等？　　世人壽長時， 人形體長大；　　佛亦順世俗， 壽長形體大。　　末世人壽短， 形體丑短小；　　佛亦隨世俗， 壽短形體小。　　以故諸佛興， 以二事不等。」　　佛告諸力士： 「吾已為汝等，　　頒宣具解說。 佛之乳哺力，　　福德智慧力， 神足定意力，　　是所說諸力。 當於今暮夜，　　為無常大力， 所擊壞碎滅。　　如是諸人等， 世間歸無常；　　一切有形類， 皆當歸別離。　　壞散滅亡法， 生者歸於死，　　成者必當敗， 合者有別離，　　聚者當各散， 立者必傾墮。」　　佛為諸力士， 因說要偈言：　　「有為歸無常， 興起歸盡法；　　諸興衰自然， 勤求寂滅安。　　有為歸無常， 興起歸盡法；　　佛最第一尊， 壽亦有終盡。　　於是短壽命， 如夢忽便過；　　自縱不勤學， 是愚可愍傷。　　譬如山水峻， 速往終不返；　　人命亦如是， 逝者不復還

現代漢語譯本 那是四方的大水，都流入大海；佛都能分別知曉，這些雨水滴，最初落在哪個區域，哪個地方的哪個村落，哪家的哪個園田；哪棵樹的哪個枝葉，哪朵花哪個果實。因為流入大海，這四方大域，所有的一切水；佛的定力，都能分別知曉，這些水滴的來源，從哪個方向來，這就是佛的定力。微妙的神力，之前的過去佛，以及將要興起的佛，我現在所說的法；一切都是平等的，相同的聲音相同的衡量，相同的德行相同的相好，相同的報應法則；只有兩件事不相同，形體和壽命。為什麼這兩件事不相同呢？世人壽命長的時候，人的形體就長大；佛也順應世俗，壽命長形體就大。末世人的壽命短，形體醜陋短小；佛也隨順世俗，壽命短形體就小。因此諸佛興起，在這兩件事上有所不同。」佛告訴諸位力士：「我已經為你們，頒佈宣講並詳細解釋了。佛的乳哺力，福德智慧力，神足定力，這就是所說的各種力量。當在今晚，被無常的大力，所擊毀破碎。像這樣的人們，世間都歸於無常；一切有形之物，都將歸於別離。壞散滅亡的法則，生者終將歸於死亡，成者必定會敗壞，合者會有別離，聚者終將各自分散，立者必定會傾倒。」佛為諸位力士，因此說了重要的偈語：「有為法終歸無常，興起終將歸於滅盡；一切興衰都是自然規律，勤奮追求寂滅的安樂。有為法終歸無常，興起終將歸於滅盡；佛是最尊貴的，壽命也有終盡的時候。這短暫的壽命，如同夢境一般轉瞬即逝；自己放縱不勤奮學習，真是愚蠢可悲。譬如山間流水湍急，快速流去終不返回；人的生命也是如此，逝去便不再回來。

English version It is the great water from the four directions, all flowing into the sea; the Buddha can distinguish and know, these raindrops, where they first fell, in which area, which village in which place, which family's garden; which tree's branch and leaf, which flower and which fruit. Because they flow into the sea, all the water in these four great regions; the Buddha's power of concentration, can distinguish and know, the origin of these water droplets, from which direction they came, this is the Buddha's power of concentration. The subtle spiritual power, the past Buddhas, and those who will arise in the future, the Dharma I am now speaking; everything is equal, the same sound the same measure, the same virtue the same marks, the same laws of retribution; only two things are different, form and lifespan. Why are these two things different? When people's lifespans are long, their forms are large; the Buddha also conforms to the world, a long lifespan means a large form. In the last age, people's lifespans are short, their forms are ugly and small; the Buddha also follows the world, a short lifespan means a small form. Therefore, the Buddhas arise, differing in these two things.」 The Buddha told the warriors: 「I have already, for you, promulgated and explained in detail. The Buddha's power of nurturing, the power of merit and wisdom, the power of spiritual feet and concentration, these are the powers that are spoken of. Tonight, they will be destroyed and shattered by the great power of impermanence. Like these people, the world returns to impermanence; all things with form, will return to separation. The law of destruction and annihilation, the living will eventually return to death, the accomplished will surely decay, the united will have separation, the gathered will eventually disperse, the standing will surely fall.」 The Buddha, for the warriors, therefore spoke an important verse: 「The conditioned is impermanent, arising will return to extinction; all arising and decay are natural laws, diligently seek the peace of Nirvana. The conditioned is impermanent, arising will return to extinction; the Buddha is the most honored, even his lifespan has an end. This short lifespan, is like a dream that passes in an instant; to indulge oneself and not study diligently, is truly foolish and pitiful. Like the rushing mountain stream, flowing quickly and never returning; human life is also like this, once gone it will not return.

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。　　如弓之遣箭， 已逝不中返；　　人命猶如此， 去者不復還。　　眾苦苦起原， 當勤求滅苦；　　覺八賢聖路， 致吉服甘露。」　　時佛說是已， 三千大千界，　　地六返震動； 無數兆垓天，　　忽舍其宮殿， 測塞虛空中；　　雨諸天華香， 末金銀栴檀；　　諸天鼓妓樂， 梵天禮佛足，　　叉手于佛前， 因說此偈言：　　「諸佛難值見， 正覺意難有；　　如花優曇缽， 佛又難於此。　　勇健趨難遇， 人上釋師子；　　與諸天人眾， 今故叉手禮。」　　於時天帝釋， 便前禮佛足；　　長跪于佛前， 因說是頌言：　　「令我得眼凈， 照曜於法炬；　　閉塞邪趣門， 不畏墮惡路。　　大慈世之師， 因愍傷眾生；　　故與諸天眾， 於前叉手禮。」　　時六萬諸天， 見諦得道跡；　　禮佛繞三匝， 忽還歸天宮。　　時大會眾人， 歸命於三尊，　　佛法賢聖眾。 盡畢其壽命，　　奉戒修十善； 離著出家學，　　受戒為沙門； 見諦證溝港，　　往還不還道。 或成無著真，　　或發緣覺乘； 發大道意者，　　無限不可量。 又有眾生類，　　未曾有善本， 始初發道意。　　無央數眾生， 勤攝身口心；　　唸佛天人師， 今當就無為。　　已見大恐懼， 人身甚難得；　　其行離眾苦， 猶救頭上火。　　因此行眾善， 勤行無懈惓；　　免離眾苦惱， 逮無為清涼

現代漢語譯本 就像弓射出的箭一樣，一旦射出就不會返回；人的生命也是如此，逝去的時光不會再回來。眾多的痛苦都有其根源，應當勤奮地尋求滅除痛苦的方法；覺悟到八種賢聖之道，就能獲得吉祥，品嚐甘露。當時佛陀說完這些話后，三千大千世界發生了六次震動；無數兆垓的天人，忽然捨棄他們的宮殿，擠滿了虛空之中；天空中降下各種天花和香，以及末金、銀和栴檀；天人們敲響鼓樂，梵天禮拜佛陀的腳，在佛陀面前合掌，並因此說了這首偈語：『諸佛難以值遇，正覺的意念難以產生；就像優曇缽花一樣，佛陀的出現比這還要難得。勇猛精進、難以遇到的，人中之獅子釋迦牟尼；我與諸天人眾，現在合掌向您致敬。』當時天帝釋，上前禮拜佛陀的腳；長跪在佛陀面前，因此說了這首頌歌：『您使我得到清凈的眼睛，照耀著法炬；關閉了邪惡的道路，不再畏懼墮入惡道。大慈大悲的世間導師，因為憐憫眾生；所以與諸天人眾，在您面前合掌致敬。』當時六萬諸天，見到了真理，獲得了道果；禮拜佛陀，繞佛三圈，忽然返回天宮。當時大會的眾人，都歸依于佛、法、賢聖三寶。他們盡其一生，奉行戒律，修習十善；捨棄執著，出家修行，受戒成為沙門；見到了真理，證得了須陀洹、斯陀含、阿那含的果位。或者成就了無著的真諦，或者發起了緣覺乘的修行；發起大乘菩提心的人，數量無限不可計量。還有一些眾生，從未種下善根，現在開始發起道心。無數的眾生，勤奮地攝持身口意；唸誦佛陀這位天人導師，現在將要證得無為的境界。他們已經看到了巨大的恐懼，知道人身非常難得；他們的修行是爲了脫離眾多的痛苦，就像撲滅頭上的火焰一樣。因此他們行持各種善事，勤奮修行，毫不懈怠；從而免除眾多的痛苦煩惱，獲得無為的清涼。

English version Like an arrow shot from a bow, once released, it does not return; human life is also like this, the time that has passed will not come back. The many sufferings have their origins, one should diligently seek the method to extinguish suffering; awakening to the eight noble paths, one can obtain auspiciousness and taste the nectar. At that time, after the Buddha finished speaking these words, the three thousand great thousand worlds shook six times; countless trillions of heavenly beings suddenly abandoned their palaces, crowding the empty space; various heavenly flowers and fragrances, as well as powdered gold, silver, and sandalwood, rained down from the sky; the heavenly beings played drums and music, Brahma bowed at the Buddha's feet, clasped his hands in front of the Buddha, and therefore spoke this verse: 'The Buddhas are difficult to encounter, the thought of perfect enlightenment is difficult to arise; like the udumbara flower, the appearance of a Buddha is even more rare. The courageous and vigorous, difficult to meet, the lion among men, Shakyamuni; I, along with the heavenly beings, now clasp our hands to pay homage to you.' At that time, the heavenly king Indra, stepped forward to bow at the Buddha's feet; knelt before the Buddha, and therefore spoke this verse: 'You have given me clear eyes, illuminating the lamp of Dharma; closing the doors to evil paths, no longer fearing falling into evil realms. The great compassionate teacher of the world, because of compassion for sentient beings; therefore, with the heavenly beings, we clasp our hands in homage before you.' At that time, sixty thousand heavenly beings, having seen the truth, attained the path; bowed to the Buddha, circumambulated the Buddha three times, and suddenly returned to their heavenly palaces. At that time, the people of the assembly, all took refuge in the Three Jewels of Buddha, Dharma, and Sangha. They devoted their lives to upholding the precepts, practicing the ten good deeds; abandoning attachments, leaving home to practice, receiving the precepts to become monks; having seen the truth, they attained the fruits of Stream-enterer, Once-returner, and Non-returner. Some achieved the truth of non-attachment, or initiated the practice of the Pratyekabuddha vehicle; those who initiated the great Bodhi mind, their number was infinite and immeasurable. There were also some sentient beings, who had never planted good roots, now began to initiate the mind of the path. Countless sentient beings, diligently restrained their body, speech, and mind; reciting the Buddha, the teacher of gods and humans, now they will attain the state of non-action. They have already seen the great fear, knowing that human life is very difficult to obtain; their practice is to escape from the many sufferings, like extinguishing a fire on their heads. Therefore, they perform all kinds of good deeds, practice diligently, without any slackening; thus, they are freed from the many sufferings and afflictions, and attain the coolness of non-action.

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佛本行經卷第六

佛本行經卷第七(一名佛本行贊傳)

大滅品第二十九

時佛與大眾，　　游至雙樹林； 梵音告阿難，　　詣雙樹敷床。 佛便在繩床，　　右脅而倚臥； 面向于西方，　　首北而累足。 時賢善須跋，　　修仁除躁性； 欲見佛求度，　　來謂阿難言： 「我覺天人師，　　時至欲滅度； 故來詣難見，　　覺知一切法。 今求欲禮覲，　　云何盡苦原？ 今若不及見，　　如日入永冥。」 請阿難通入，　　阿難心煩毒； 便謂須跋言：　　「今非見師時。」 佛以一切智，　　徹照應度者； 百福德相貌，　　慈意視須跋。 佛以柔軟音，　　告語阿難言： 「莫違來現者，　　吾出世為善。」 須跋得所愿，　　甚懷喜踴躍； 即往至佛所，　　果必蒙解脫。 爾時賢須跋，　　謙敬尊佛德； 傾屈而敬禮，　　遜辭白世尊： 「前師覺世間，　　云尊從得道； 己已得解脫，　　又復度眾生。 愿以見開示，　　儻能蒙覺悟； 故來敬禮尊，　　不敢稱智力。」 佛見須跋來，　　心懷甚喜敬； 為說以賢聖，　　示滅苦無為。 時須跋聞之，　　尋即得解脫； 邪迷意覺悟，　　逮得解脫道。 本執邪倒見，　　故從迷生死； 倒見六十二，　　以是世沉沒。 彼盡無有餘，　　白衣致得道； 漏盡成羅漢，　　濟此無往受。 覺佛所往路，　　普世緣愛生； 愛渴兩俱滅，　　滅意諸苦結

現代漢語譯本 《佛本行經》卷第六 《佛本行經》卷第七（又名《佛本行贊傳》） 第二十九品 大滅品 當時，佛陀與大眾一同來到雙樹林； 佛陀以梵音告訴阿難，在雙樹之間鋪設床鋪。 佛陀便在繩床上，右脅倚臥； 面向西方，頭朝北，雙腳交疊。 當時，賢善的須跋，修養仁德，去除躁性； 想要見佛求得度化，來到阿難處說： 『我感覺天人導師，時辰已到將要滅度； 所以前來拜見難得一見的，覺知一切法的佛陀。 現在請求禮拜覲見，如何才能徹底擺脫痛苦的根源？ 如果現在不能見到，就像太陽落入永恒的黑暗。』 請求阿難通報，阿難心中煩躁； 便對須跋說：『現在不是見佛陀的時候。』 佛陀以一切智慧，徹底照見應該被度化的人； 以百福莊嚴的相貌，慈愛地看著須跋。 佛陀以柔和的聲音，告訴阿難說： 『不要阻攔前來求見的人，我出世是爲了行善。』 須跋如願以償，心中非常歡喜踴躍； 立即前往佛陀所在之處，必定能夠得到解脫。 當時，賢者須跋，謙虛恭敬地尊崇佛陀的德行； 彎腰行禮，謙遜地對世尊說： 『之前的導師覺悟世間，說您是從哪裡得道的； 自己已經得到解脫，又來度化眾生。 希望您能開示，或許能夠蒙受覺悟； 所以前來恭敬禮拜，不敢自稱有智慧的力量。』 佛陀見到須跋前來，心中非常歡喜敬重； 為他宣說賢聖之道，指示滅除痛苦的無為之法。 當時須跋聽聞之後，隨即得到解脫； 邪迷的意念覺悟，獲得了通往解脫的道路。 原本執著于邪惡顛倒的見解，所以從迷茫中生死輪迴； 顛倒的見解有六十二種，因此世間沉淪。 那些都完全消除了，白衣之身就證得了道果； 煩惱漏盡，成為阿羅漢，救度眾生不再受輪迴之苦。 覺悟到佛陀所走的路，普世的緣分都因愛而生； 愛慾和渴求都滅盡，滅除意念，一切痛苦的根結都解開了。

English version The Sixth Scroll of the Buddha's Acts The Seventh Scroll of the Buddha's Acts (also known as 'The Praise and Transmission of the Buddha's Acts') Chapter Twenty-Nine: The Great Extinction At that time, the Buddha and the assembly traveled to the twin Sala tree grove; The Buddha, with a Brahma voice, told Ananda to prepare a bed between the twin trees. The Buddha then lay down on the rope bed, reclining on his right side; Facing west, with his head to the north, and his feet overlapping. At that time, the virtuous Subhadra, cultivating benevolence and removing restlessness; Wishing to see the Buddha and seek deliverance, came to Ananda and said: 'I sense that the Teacher of Gods and Men, the time has come for him to pass into Nirvana; Therefore, I come to see the rare one, who is aware of all dharmas. Now I request to pay homage and see him, how can one completely escape the source of suffering? If I cannot see him now, it will be like the sun setting into eternal darkness.' He asked Ananda to announce him, but Ananda was troubled in his heart; And said to Subhadra, 'Now is not the time to see the Teacher.' The Buddha, with his all-encompassing wisdom, thoroughly perceived those who should be delivered; With his hundred blessings and virtuous appearance, he looked at Subhadra with compassion. The Buddha, with a gentle voice, told Ananda: 'Do not hinder those who come to appear, my coming into the world is for the sake of good.' Subhadra's wish was fulfilled, and he was filled with joy and excitement; He immediately went to where the Buddha was, and was certain to attain liberation. At that time, the virtuous Subhadra, humbly and respectfully honored the Buddha's virtue; Bowing down in reverence, he humbly said to the World Honored One: 'The previous teachers awakened the world, saying from where did you attain the Way; Having already attained liberation, you also come to deliver sentient beings. I wish you would enlighten me, perhaps I can receive awakening; Therefore, I come to pay my respects, not daring to claim any power of wisdom.' The Buddha, seeing Subhadra come, was very pleased and respectful in his heart; He spoke to him about the path of the virtuous and holy, showing the non-action of extinguishing suffering. At that time, Subhadra, upon hearing this, immediately attained liberation; His deluded thoughts were awakened, and he attained the path to liberation. Originally clinging to evil and inverted views, he was thus in the cycle of birth and death from delusion; There are sixty-two kinds of inverted views, and because of these, the world is submerged. Those are all completely eliminated, and in his white robes, he attained the fruit of the Way; With the exhaustion of outflows, he became an Arhat, saving beings from the suffering of rebirth. He realized the path the Buddha walked, that all worldly connections arise from love; Love and craving are both extinguished, and with the extinction of intention, all the knots of suffering are untied.

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。 覺佛之所說，　　深正真言教； 以除意染著，　　心凈無餘漏。 覺世之生死，　　須跋諦思惟； 謂世間斷滅，　　是見眼脫除。 世本歸滅亡，　　意覺如是已； 世間有常見，　　邪疑霍然除。 彼前所執持，　　舍是諸倒見； 聞佛真善言，　　開慈心受持。 因其前世時，　　所修諸善本； 愿入泥洹城，　　故速疾解脫。 已得善無為，　　除冥覺正真； 建立永甘露，　　除盡諸塵勞。 時見佛世尊，　　欲舍就滅度； 以慈心視佛，　　意便起是念： 「我今理不宜，　　見佛舍壽行； 普世之炬耀，　　眾生所恃怙。 施善於一切，　　愿我先捨身； 曼佛天中天，　　未舍壽之頃。」 心善踴無量，　　起五情投地； 稽首禮佛足，　　生定意如山。 即時尋速滅，　　猶如興大云； 普雨降甘潤，　　滅盡小野火。 佛告敕比丘：　　「供養須跋身。」 佛末後弟子，　　度立泥洹城。 因即右脅倚，　　臥于繩床上； 欲放舍佛身，　　盡受命之數。 初夜時欲過，　　星月光明損； 林藪鳥獸寂。　　佛告諸弟子： 「卿等敬具戒，　　如尊師炬耀； 吾去世之後，　　順從莫違犯。 凈攝身口心，　　舍利求大安； 田役畜乘仆，　　倉藏園莫為。 無種殖樹木，　　亦莫斬伐傷； 不得為己身，　　造立垣墻壁。 無仰觀歷數，　　合和湯藥方； 知時限節食，　　修己莫望敬。 無身隱短穢，　　無行咒自活； 無為王者使，　　無瞻相吉兇

現代漢語譯本 領悟佛陀所說的，是深奧正真的教誨； 用以去除內心的染著，使心清凈沒有絲毫遺漏。 領悟世間的生與死，必須認真地思考； 認為世間會斷滅，這種見解應該去除。 世間本就歸於滅亡，內心領悟到這一點后； 世間常見的常存之見，這種邪見就會立刻消除。 他之前所執著的，捨棄這些顛倒的見解； 聽聞佛陀真實美好的教誨，以慈悲心接受並奉行。 因為他前世所修的各種善根； 願望進入涅槃之城，所以迅速地解脫。 已經獲得美好的無為境界，去除黑暗領悟正真； 建立永恒的甘露，徹底清除各種塵世的煩惱。 當時看到佛陀世尊，將要捨棄生命進入涅槃； 以慈悲心看著佛陀，心中便生起這樣的念頭： 『我現在不應該，看到佛陀捨棄壽命； 佛陀是普世的光明，是眾生所依賴的依靠。 將善行施予一切眾生，我願先捨棄自己的身體； 在佛陀天中之天，尚未捨棄壽命的時候。』 心中善念無限涌動，五體投地； 叩頭禮拜佛足，心中生起如山般堅定的禪定。 隨即迅速地進入涅槃，猶如興起大片雲彩； 普降甘甜的雨露，熄滅所有小小的野火。 佛陀告誡眾比丘：『供養須跋的遺體。』 佛陀最後的弟子，進入了涅槃之城。 於是他右脅倚靠，躺在繩床上； 想要捨棄佛陀的身體，結束他所受的壽命。 初夜快要過去的時候，星月的光芒減弱； 樹林中的鳥獸也安靜下來。佛陀告訴眾弟子： 『你們要恭敬地持守戒律，如同尊重老師的光明； 我去世之後，要順從戒律不要違犯。 清凈地攝持身口意，追求大安樂； 不要經營田地、役使牲畜、奴僕，不要建造倉庫和園林。 不要種植樹木，也不要砍伐傷害； 不要爲了自己，建造圍墻和壁壘。 不要仰觀天象曆法，不要調配湯藥方劑； 要知道時節限制飲食，修養自己不要期望別人的尊敬。 不要用衣物遮掩身體的污穢，不要用咒語來維持生活； 不要為國王做事，不要占卜吉兇。

English version Realizing what the Buddha said, is a profound and true teaching; To remove the defilements of the mind, so that the mind is pure without any remaining leakage. Realizing the birth and death of the world, one must think carefully; The view that the world will be annihilated, this view should be removed. The world is inherently destined for destruction, once the mind realizes this; The common view of permanence in the world, this wrong view will immediately be eliminated. What he previously clung to, abandoning these inverted views; Hearing the Buddha's true and good teachings, accepting and upholding them with a compassionate heart. Because of the various good roots he cultivated in his previous lives; Wishing to enter the city of Nirvana, therefore quickly attaining liberation. Having already attained the wonderful state of non-action, removing darkness and realizing the truth; Establishing the eternal nectar, completely eliminating all worldly afflictions. At that time, seeing the World Honored Buddha, about to abandon life and enter Nirvana; Looking at the Buddha with a compassionate heart, the thought arose in his mind: 'I should not now, see the Buddha abandon his life; The Buddha is the light of the world, the reliance of all beings. Bestowing goodness upon all beings, I wish to abandon my own body first; While the Buddha, the heaven of heavens, has not yet abandoned his life.' Good thoughts surged infinitely in his heart, prostrating himself with all five limbs on the ground; Bowing and paying homage to the Buddha's feet, a samadhi as firm as a mountain arose in his heart. Immediately and quickly entering Nirvana, like a great cloud rising; Universally showering sweet rain, extinguishing all small wildfires. The Buddha instructed the monks: 'Make offerings to Subhadra's body.' The Buddha's last disciple, entered the city of Nirvana. Then he leaned on his right side, lying on a rope bed; Wanting to abandon the Buddha's body, ending the span of his life. As the first watch of the night was about to pass, the light of the stars and moon diminished; The birds and beasts in the forest became silent. The Buddha told the disciples: 'You should respectfully uphold the precepts, as if respecting the light of a teacher; After I pass away, you must follow the precepts and not violate them. Purely restrain your body, speech, and mind, seeking great peace; Do not manage fields, use livestock or servants, do not build warehouses or gardens. Do not plant trees, nor cut down and harm them; Do not build walls or barriers for yourselves. Do not look up at the celestial phenomena and calendars, do not prepare medicinal prescriptions; Know the seasons and limit your diet, cultivate yourselves and do not expect others' respect. Do not use clothing to conceal the filth of the body, do not use spells to sustain life; Do not work for kings, do not divine good or bad fortune.

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。 汝等后當足，　　衣食疾湯藥； 每攝意知足，　　守限節忍苦。 汝等但能勤，　　奉持是禁戒； 具戒之根株，　　相載之泥洹。 從是起定慧，　　禁戒具諧偶； 守護能備悉，　　智慧增長益。 除滅諸塵勞，　　緣是致泥洹； 此言戒印封，　　因識守戒者。 其戒具不缺，　　備悉無短少； 彼則清凈善，　　脫塵勞寂滅。 無有禁戒者，　　彼則無沙門； 因禁戒地立，　　成沙門善妙。 已立凈戒具，　　心不走諸欲； 勉則制令住，　　伏使忍不起。 如回牛離苗，　　縱情念邪者； 差失凈禁戒，　　顛墜大衰耗。 若遇惡賊對，　　一世受苦身； 隨從諸欲者，　　今世及後世， 具受諸苦毒，　　故不當從欲； 悅可諸欲者，　　后必遭大苦。 人不當畏懼，　　熾火之所燒； 莫畏蛇虺毒，　　及兇弊惡賊。 害奪人命者，　　當自畏癡意； 如愚見巖蜜，　　不顧碎身患。 如無鉤醉象，　　躁跳如獼猴； 心晝夜隨欲，　　莫聽隨所便。 不滅其心者，　　身不得休息； 已能調伏心，　　不邪屈泥洹。 得食如服藥，　　不當起愛憎； 所得方便食，　　趣愈饑支形。 喻如眾蜂集，　　採花之精味； 以時度施食，　　無壞人慈敬。 莫煩好施者，　　莫數役良畜； 好施煩則厭，　　良畜數役疲。 汝等晝夜勤，　　方便加建進； 莫自縱睡眠，　　損耗難得命。 普世死所燒，　　誰通夜安寐； 怨賊所圍繞，　　恐怖焉得安

現代漢語譯本 你們以後應當滿足於衣食和醫藥； 時常約束自己的慾望，知足常樂，遵守戒律，忍受困苦。 你們只要能夠勤勉，奉行這些戒律； 戒律是根本，相互承載著涅槃。 從這裡開始修習定慧，戒律與定慧相輔相成； 守護戒律能夠完備，智慧也會增長。 消除各種煩惱，因此達到涅槃； 這些話語是戒律的印記，用來識別持戒的人。 如果戒律完備沒有缺失，沒有絲毫的短少； 那麼這個人就是清凈善良的，能夠脫離煩惱，達到寂滅。 如果沒有持戒的人，那麼就沒有真正的沙門； 因為戒律的建立，才成就了沙門的善妙。 已經建立了清凈的戒律，內心就不會被各種慾望所牽引； 努力控制它，讓它安住，降伏它，使它不起作用。 就像牛離開田苗一樣，放縱情慾的人； 會失去清凈的戒律，最終會墮落，遭受巨大的衰敗。 如果遇到兇惡的強盜，只會遭受一世的身體痛苦； 而隨從各種慾望的人，今生和來世， 都會遭受各種痛苦，所以不應該放縱慾望； 那些喜歡慾望的人，以後必定會遭受巨大的痛苦。 人們不應該害怕被熾熱的火焰所燒； 也不要害怕毒蛇、毒蟲，以及兇殘的惡賊。 那些奪取人生命的人，應當自己畏懼愚癡的意念； 就像愚人看到巖石上的蜂蜜，不顧粉身碎骨的危險。 就像沒有鉤子的醉象，躁動跳躍如獼猴； 心晝夜都隨從慾望，不要聽任它隨心所欲。 不能夠熄滅內心慾望的人，身體就得不到休息； 如果能夠調伏內心，就不會邪曲，最終達到涅槃。 得到食物就像服用藥物一樣，不應該產生愛憎； 所得到的方便食物，只是爲了醫治飢餓的身體。 就像眾多的蜜蜂聚集，採集花朵的精華； 按時佈施食物，不要破壞人們的慈悲和尊敬。 不要煩擾喜歡佈施的人，不要頻繁役使善良的牲畜； 喜歡佈施的人如果被煩擾就會厭倦，善良的牲畜如果被頻繁役使就會疲憊。 你們晝夜都要勤勉，方便地加以精進； 不要放縱自己睡眠，損耗這難得的生命。 整個世界都被死亡所燃燒，誰能安然入睡； 被怨恨和盜賊所包圍，怎麼能夠安寧呢？

English version You should be content with clothing, food, and medicine in the future; Always restrain your desires, be content with what you have, observe the precepts, and endure suffering. As long as you can be diligent and uphold these precepts; The precepts are the root, mutually carrying each other to Nirvana. From here, begin to cultivate concentration and wisdom, precepts and wisdom complementing each other; Guarding the precepts can be complete, and wisdom will also increase. Eliminate all kinds of afflictions, and thus attain Nirvana; These words are the seal of the precepts, used to identify those who uphold the precepts. If the precepts are complete and without deficiency, without the slightest shortage; Then this person is pure and good, able to escape afflictions and attain tranquility. If there are no precept-holders, then there are no true Samanas; Because of the establishment of precepts, the goodness of Samanas is achieved. Having established pure precepts, the mind will not be drawn by various desires; Strive to control it, let it abide, subdue it, and prevent it from arising. Just like a cow leaving the field seedlings, those who indulge in desires; Will lose the pure precepts, and eventually fall, suffering great decline. If you encounter a fierce robber, you will only suffer physical pain in this life; But those who follow various desires, in this life and the next, Will suffer all kinds of pain, so you should not indulge in desires; Those who like desires will surely suffer great pain in the future. People should not be afraid of being burned by the blazing fire; Nor should they be afraid of poisonous snakes, insects, and fierce robbers. Those who take people's lives should themselves fear the foolish thoughts; Just like a fool seeing honey on a rock, disregarding the danger of being crushed to pieces. Like a drunken elephant without a hook, restless and jumping like a monkey; The mind follows desires day and night, do not let it do as it pleases. Those who cannot extinguish the desires of the mind, the body will not be able to rest; If you can subdue the mind, you will not be crooked, and eventually attain Nirvana. Receiving food is like taking medicine, you should not generate love or hatred; The convenient food obtained is only to heal the hungry body. Just like many bees gathering, collecting the essence of flowers; Give food at the right time, do not destroy people's compassion and respect. Do not bother those who like to give, do not frequently use good livestock; Those who like to give will become tired if bothered, and good livestock will become tired if used frequently. You should be diligent day and night, and conveniently strive for progress; Do not indulge in sleep, wasting this hard-to-obtain life. The whole world is burned by death, who can sleep peacefully; Surrounded by resentment and thieves, how can there be peace?

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。 可舍塵勞垢，　　陳宿久居者； 塵勞蓋安寐，　　覺寐滅塵勞。 慚愧為衣服，　　瓔珞象之鉤； 放舍慚愧者，　　眾德善所棄。 執持慚愧者，　　以故名為人； 強顏不知慚，　　是名為畜獸。 若節節支解，　　心不當起亂； 亦莫違禁戒，　　口發粗穬言。 戒則是忍辱，　　亦是其強力； 不忍他粗言，　　終不得解脫。 恚壞法失名，　　善心悅顏怨； 心毒不當聽，　　令止宿斯須。 諸善之強敵，　　無過於瞋恚； 捷疾無為喻，　　毀壞仁禁戒。 居家有愛著，　　雖恚愆不重； 守戒恚愆重，　　如冷水出火。 剃頭被法衣，　　執缽行乞食； 威儀以持世，　　不宜與恚俱。 慢增則善損，　　居家者尚爾； 況舍家離著，　　調伏定心者。 中平正真法，　　不與邪偽合； 正法建善事，　　邪偽者虛欺。 積財聖憂惱，　　少欲者離苦； 是故吾弟子，　　少求增眾善。 卿等當知足，　　爾乃心安定； 知足人間樂，　　無厭生天苦。 饒財無厭貧，　　財貪知足富； 無厭貧馳騁，　　知足者所憐。 欲求解脫者，　　莫依眾憒鬧； 天帝釋以下，　　敬禮獨靜者。 卿等除親愛，　　親愛苦止宿； 舍家戀親愛，　　如老象沒泥。 志意勇進者，　　眾事無疑難； 水性徹柔弱，　　漸渧能穿石。 鉆火數休息，　　不能得致火； 勤鉆尋致火，　　精進者諧偶。 故當建精進，　　趣向泥洹門； 邪違無為道，　　汝等慎莫為

現代漢語譯本 可以捨棄塵世的煩惱和污垢，那些長期居住在舊習中的人； 塵世的煩惱會讓人安睡，覺悟后睡眠就會消除塵世的煩惱。 慚愧是最好的衣服，瓔珞就像大象的鉤子； 如果拋棄了慚愧之心，那麼所有的美德和善行都會離你而去。 能夠保持慚愧之心的人，才稱得上是人； 那些厚顏無恥不知慚愧的人，就如同畜生一般。 即使身體被肢解，內心也不應該產生混亂； 也不要違背戒律，口出粗俗惡劣的言語。 戒律就是忍辱，也是一種強大的力量； 如果不能忍受他人的粗言惡語，最終將無法得到解脫。 憤怒會破壞佛法，使人失去名譽，善心會變成怨恨； 心中有毒的人不應該聽任憤怒，要讓它立刻停止。 所有善行的強大敵人，沒有比憤怒更厲害的了； 憤怒的速度之快無法比喻，它會毀壞仁愛和戒律。 居家之人有愛戀和執著，即使發怒過錯也不算太重； 但對於持戒之人來說，發怒的過錯就非常嚴重，如同冷水澆在火焰上一樣。 剃了頭髮，穿上法衣，拿著缽去乞食； 用威儀來維持世道，不應該與憤怒為伍。 傲慢增長就會損害善行，居家之人尚且如此； 更何況是那些捨棄家庭，放下執著，調伏內心的人呢。 中正平和的真理，不會與邪惡虛偽相合； 正法會建立善行，而邪惡虛偽只會帶來欺騙。 積累財富會給聖人帶來憂愁，而少欲知足的人會遠離痛苦； 所以我的弟子們，應該少求慾望，增長善行。 你們應當知足，這樣內心才能安定； 知足是人間的快樂，不知足則會帶來天上的痛苦。 擁有很多財富卻不知足的人是貧窮的，而對財富貪婪的人，知足才是真正的富有； 不知足的人會像貧窮一樣奔波勞碌，而知足的人則值得憐憫。 想要尋求解脫的人，不要依賴於喧鬧的人群； 即使是天帝釋以下的神靈，也會尊敬那些獨自靜修的人。 你們要去除親愛之情，親愛會帶來痛苦； 捨棄家庭卻還留戀親愛，就像老象陷入泥潭一樣。 意志堅定勇猛精進的人，做任何事情都不會有疑惑和困難； 水性雖然柔弱，但水滴不斷滴落也能穿透石頭。 鉆木取火如果經常休息，就不能得到火； 只有勤奮地鉆木，才能得到火，精進的人才能成功。 所以應當建立精進之心，走向涅槃之門； 邪惡的道路違背了無為之道，你們一定要謹慎，不要去做。

English version One can discard the dust of worldly troubles and defilements, those who have long dwelt in old habits; The dust of worldly troubles lulls one to sleep, but awakening from sleep eliminates the dust of worldly troubles. Shame is the best garment, and ornaments are like an elephant's hook; If one abandons the sense of shame, then all virtues and good deeds will depart from you. Those who can maintain a sense of shame are worthy of being called human beings; Those who are shameless and do not know shame are like beasts. Even if the body is dismembered, the mind should not become chaotic; Nor should one violate the precepts, uttering vulgar and harsh words. Precepts are forbearance, and also a powerful force; If one cannot endure the harsh words of others, one will ultimately not attain liberation. Anger destroys the Dharma, causing one to lose reputation, and good intentions turn into resentment; Those with poison in their hearts should not give in to anger, but should stop it immediately. Of all the powerful enemies of good deeds, none is more formidable than anger; The speed of anger is beyond comparison, it destroys kindness and precepts. For those who live at home, with attachments and affections, even if they get angry, the fault is not too serious; But for those who uphold the precepts, the fault of anger is very serious, like cold water poured on a flame. Having shaved their heads, donned the Dharma robes, and carrying a bowl to beg for food; Maintaining the world with dignified conduct, one should not be in the company of anger. The increase of arrogance damages good deeds, and this is true even for those who live at home; How much more so for those who have left their families, let go of attachments, and are taming their minds. The true principle of impartiality and righteousness does not align with evil and falsehood; The true Dharma establishes good deeds, while evil and falsehood only bring deception. Accumulating wealth brings worry to the sages, while those with few desires are free from suffering; Therefore, my disciples, you should seek few desires and increase good deeds. You should be content, so that your minds can be at peace; Contentment is the happiness of the human world, while discontentment brings the suffering of the heavens. Those who have much wealth but are not content are poor, while those who are greedy for wealth, contentment is true wealth; Those who are not content will toil like the poor, while those who are content are worthy of pity. Those who seek liberation should not rely on noisy crowds; Even the gods below Indra respect those who practice alone in quiet. You must remove the affection for loved ones, for affection brings suffering; Leaving home but still clinging to affection is like an old elephant stuck in the mud. Those with firm will and courageous progress will have no doubts or difficulties in anything they do; Water, though soft, can penetrate stone with constant dripping. If one stops frequently while drilling for fire, one will not obtain fire; Only by diligently drilling will one obtain fire, and those who are diligent will succeed. Therefore, one should establish a mind of diligence and move towards the gate of Nirvana; The evil path goes against the path of non-action, you must be cautious and not follow it.

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。 守志不錯亂，　　眾邪不得下； 守志沙門友，　　失志忘眾善。 志被鉀仗備，　　敵莫能得勝； 心專服德鎧，　　塵勞無能勝。 專精定意者，　　諦了世生死； 是故當定意，　　意定苦不起。 若欲度流水，　　因橋樑浮材； 欲度一切苦，　　定意第一舡。 卿等慧離者，　　今故顯世法； 有是則得度，　　法外者不愛。 不謂為舍家，　　鎧良藥利器； 舟船度流江，　　智慧度生死。 是故常聽法，　　當從法言教； 慧見者見正，　　無慧者盲冥。 心與塵勞俱，　　終不得解脫； 審欲求度者，　　勤除去塵勞。 沙門學調心，　　除去放逸意； 天帝心調樂，　　阿須倫無樂。 吾教汝等善，　　卿等當勤修； 廣設眾方便，　　便令至泥洹。 靜寂山巖間，　　林藪空閑舍； 于中學定意，　　吾去後莫恨。 良醫盡方術，　　合和若干藥； 病者服得瘳，　　醫不自還服。 導師引導正，　　從者無憂患； 違失者有損，　　不顧慮患故。 吾已為汝等，　　敷演四正諦； 懷疑者便問，　　今正是其時。」 時佛令如是，　　弟子默無言； 阿那律知念，　　于大眾中曰： 「日可令涼冷，　　月可使炎熱； 是四諦真正，　　終不可違故。 苦諦苦所逼，　　終愛則有苦； 諸佛之所說，　　滅盡諦滅愛。 甘露八正道，　　寂滅為泥洹； 覺是沙門眾，　　佛后末度厄。 眾會未度者，　　初入道老少； 佛粗說羅漢，　　如冥電照道

現代漢語譯本 堅守志向不混亂，各種邪惡就無法侵入； 堅守志向是沙門的朋友，失去志向就會忘記各種善行。 志向被鎧甲和兵器裝備，敵人就不能戰勝； 心專一穿上德行的鎧甲，塵世的煩惱就無法戰勝。 專心精進，意志堅定的人，就能徹底瞭解世間的生死； 所以應當堅定意志，意志堅定就不會產生痛苦。 如果想要渡過流水，需要依靠橋樑或木筏； 想要渡過一切痛苦，堅定意志是第一艘船。 你們這些有智慧的人，現在我為你們闡明世間的法則； 遵循這些法則就能得度，不符合法則的就不能被接受。 不要認為捨棄家庭，鎧甲是良藥和利器； 舟船可以渡過河流，智慧可以渡過生死。 所以要經常聽聞佛法，應當遵循佛法的教誨； 有智慧的人能看到正道，沒有智慧的人則像在黑暗中摸索。 心與塵世的煩惱在一起，最終無法得到解脫； 如果真的想要解脫，就要勤奮地去除塵世的煩惱。 沙門學習調伏內心，去除放縱的意念； 天帝內心調和快樂，阿修羅則沒有快樂。 我教導你們善法，你們應當勤奮修行； 廣泛設定各種方便法門，使你們最終到達涅槃。 在寂靜的山巖間，樹林和空閑的住所； 在那裡學習堅定意志，我離開后不要後悔。 良醫用盡各種方法，調配各種藥物； 病人服藥后病癒，醫生自己卻不服用。 導師引導走向正道，跟隨的人沒有憂患； 違背的人會有損失，因為不顧慮患難。 我已經為你們，詳細闡述了四聖諦； 有疑問的人就提問，現在正是時候。」 當時佛陀這樣教導，弟子們都沉默不語； 阿那律知道大家的心念，在大眾中說道： 『太陽可以變得寒冷，月亮可以變得炎熱； 這四聖諦是真實的，最終不可違背。 苦諦是被痛苦所逼迫，最終的愛戀就會有痛苦； 諸佛所說的，滅盡諦是滅除愛戀。 甘露般的八正道，寂滅就是涅槃； 覺悟的沙門大眾，佛陀之後不再有災厄。 大眾中沒有得度的，初入道的老少； 佛陀粗略地講了羅漢的境界，就像黑暗中的閃電照亮道路。

English version Maintaining one's will without confusion, all evils cannot descend; Maintaining one's will is a friend to the Shramana, losing one's will forgets all good deeds. When the will is equipped with armor and weapons, enemies cannot prevail; When the heart is focused and wears the armor of virtue, worldly troubles cannot conquer. Those who are dedicated and have a firm will, thoroughly understand the cycle of life and death; Therefore, one should have a firm will, and with a firm will, suffering will not arise. If one wishes to cross a flowing river, one relies on bridges or rafts; To cross all suffering, a firm will is the foremost vessel. You who are wise, now I reveal to you the laws of the world; Following these laws leads to liberation, those outside the laws are not accepted. Do not think of leaving home, armor is good medicine and a sharp weapon; Boats cross rivers, wisdom crosses the cycle of life and death. Therefore, always listen to the Dharma, and follow the teachings of the Dharma; The wise see the right path, the unwise grope in darkness. When the heart is with worldly troubles, one can never be liberated; If one truly seeks liberation, one must diligently remove worldly troubles. Shramanas learn to tame the heart, removing indulgent thoughts; The heart of the heavenly emperor is harmonious and joyful, while the Asuras have no joy. I teach you the good Dharma, you should diligently practice; Set up various expedient means, so that you may ultimately reach Nirvana. In the quiet mountain cliffs, forests, and secluded dwellings; There, learn to have a firm will, do not regret after I leave. A good doctor uses all methods, preparing various medicines; The patient recovers after taking the medicine, but the doctor does not take it himself. A guide leads to the right path, those who follow have no worries; Those who disobey will suffer losses, because they do not consider the dangers. I have already explained to you, the Four Noble Truths in detail; Those who have doubts should ask, now is the right time.」 At that time, the Buddha taught in this way, and the disciples remained silent; Aniruddha, knowing their thoughts, spoke among the assembly: 『The sun can be made cold, the moon can be made hot; These Four Noble Truths are true, and ultimately cannot be violated. The Truth of Suffering is compelled by suffering, and ultimate attachment leads to suffering; What the Buddhas have said, the Truth of Cessation is the cessation of attachment. The nectar-like Eightfold Path, tranquility is Nirvana; The enlightened Shramana assembly, after the Buddha, will no longer have calamities. Among the assembly, those who have not attained liberation, the old and young who have just entered the path; The Buddha briefly spoke of the state of Arhat, like lightning in the darkness illuminating the path.

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。 其已得解脫，　　度于生死者； 眾共懷悲恨，　　師滅一何速。」 佛聞阿那律，　　如是正諦語； 欲堅眾生意，　　慈悲說是言： 「假令有劫壽，　　必當終歸盡； 吾以具施善，　　何用長壽為？ 世間及天上，　　吾所應度者； 半度半示道，　　轉教法得住。 汝等當覺制，　　不足追念吾； 但勤說方便，　　莫遭離別痛。 以慧燈除冥，　　覺世無牢強； 垂終心懷悅，　　猶如重患除。 慧者脫兇衰，　　遠離弊惡人； 得舍是二患，　　何緣得懷憂。 汝等勤修善，　　一切次當死； 吾入泥洹城，　　時今已近到。 於是舍壽行，　　是吾末後言。」 佛於是思惟，　　第一離欲禪， 從第一禪起，　　思惟第二禪， 如是歷四禪；　　如是周遍歷， 往返於九禪，　　逆順盡端緒； 世尊天中天，　　還至第一禪。 從第一禪起，　　重思至四禪； 佛時審諦思，　　逆順歷禪觀。 又還從是起，　　微震動其意； 然後舍壽行，　　奄入泥洹城。 佛適舍壽行，　　地六返震動； 空中有大炬，　　如劫盡燒火。 四方有大火，　　猶如阿修羅； 燒天林樹澤，　　名曰愛盡樂。 暴雨雹其塵，　　電光如吐炎； 普世如大火，　　雷震甚可畏。 卒暴塵霧風，　　折樹崩山巖； 猶如劫盡風，　　所摧傷無限。 白日無精光，　　星月闇不明； 日月俱失光，　　譬如泥所涂。 日月雖俱照，　　黤黮不精明； 莫能識東西，　　晝夜不可知

現代漢語譯本 他已獲得解脫，超越了生死輪迴； 眾人共同懷著悲傷和怨恨，感嘆老師的離去如此迅速。 佛陀聽了阿那律如此真實的話語； 爲了堅定眾人的心意，慈悲地說了這些話： 『即使有劫數的壽命，也必定會終歸消亡； 我已圓滿地行了佈施等善行，為何還要長壽呢？』 世間和天上，我所應該度化的人； 一半已經度化，一半已經指明了道路，轉教佛法得以住世。 你們應當自覺克制，不必過於追念我； 只要勤奮宣說方便法門，不要遭受離別的痛苦。 用智慧之燈驅除黑暗，覺悟世間沒有什麼是牢固不變的； 臨終時心中充滿喜悅，就像重病痊癒一樣。 有智慧的人能擺脫兇險和衰敗，遠離邪惡之人； 既然已經捨棄了這兩種禍患，又有什麼理由感到憂愁呢？ 你們要勤奮修習善行，一切終將面臨死亡； 我將進入涅槃之城，時間已經臨近。 於是捨棄壽命的修行，這是我最後的遺言。』 佛陀於是思惟，進入第一禪的離欲境界， 從第一禪起身，思惟進入第二禪， 如此經歷四禪；如此周遍地經歷， 往返於九禪，逆順都達到極致； 世尊天中之天，又回到第一禪。 從第一禪起身，再次思惟進入四禪； 佛陀這時仔細地思惟，逆順地經歷禪觀。 又從這裡起身，微微震動他的意念； 然後捨棄壽命的修行，安然進入涅槃之城。 佛陀剛捨棄壽命的修行，大地六次震動； 空中出現巨大的火炬，如同劫末燃燒的火焰。 四方出現大火，如同阿修羅一般； 燃燒著天上的樹林和沼澤，這被稱為愛盡的快樂。 暴雨夾雜著冰雹，電光如同噴出的火焰； 整個世界如同大火，雷聲震耳欲聾，令人畏懼。 突然颳起塵霧狂風，折斷樹木，崩塌山巖； 如同劫末的風暴，摧毀和傷害無數。 白日失去光輝，星月昏暗不明； 太陽和月亮都失去光芒，如同被泥土塗抹一般。 日月雖然同時照耀，卻昏暗不明； 無法辨識東西方向，白天和黑夜都無法分辨。

English version He has attained liberation, transcending birth and death; The multitude together harbor sorrow and resentment, lamenting the teacher's departure so swift. The Buddha heard Aniruddha's words of truth; To strengthen the minds of the assembly, with compassion, he spoke these words: 'Even if one had the lifespan of an eon, it would surely come to an end; I have fully practiced giving and other good deeds, why would I need a long life?' In the world and in the heavens, those whom I should have guided; Half have been guided, and half have been shown the path, so that the teachings may endure. You should be self-controlled, and not overly dwell on my memory; Just diligently proclaim the expedient teachings, and do not suffer the pain of separation. Use the lamp of wisdom to dispel darkness, realizing that nothing in the world is permanent; At the end of life, the heart is filled with joy, like a severe illness cured. The wise escape misfortune and decline, and stay away from evil people; Having abandoned these two afflictions, what reason is there to feel sorrow? You should diligently cultivate good deeds, for all will eventually face death; I will enter the city of Nirvana, the time is now near. Thus, relinquishing the practice of life, these are my final words.' The Buddha then contemplated, entering the first dhyana of detachment, Rising from the first dhyana, he contemplated entering the second dhyana, Thus experiencing the four dhyanas; thus experiencing them all, Going back and forth through the nine dhyanas, both forward and backward to the extreme; The World Honored One, the God of Gods, returned to the first dhyana. Rising from the first dhyana, he again contemplated entering the four dhyanas; The Buddha then carefully contemplated, experiencing the dhyanas both forward and backward. And then rising from there, he slightly stirred his mind; Then relinquishing the practice of life, he peacefully entered the city of Nirvana. As soon as the Buddha relinquished the practice of life, the earth shook six times; In the sky appeared a great torch, like the flames of the end of an eon. Great fires appeared in the four directions, like the Asuras; Burning the heavenly forests and marshes, this is called the joy of the end of desire. Violent rain mixed with hail, lightning like spewing flames; The whole world was like a great fire, the thunder was deafening and terrifying. Suddenly, dust and fog storms arose, breaking trees and collapsing mountains; Like the storms at the end of an eon, destroying and harming countless things. The daylight lost its brilliance, the stars and moon were dim and unclear; The sun and moon both lost their light, as if smeared with mud. Although the sun and moon shone together, they were dim and unclear; Unable to distinguish east from west, day and night were indistinguishable.

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。 世尊冥所覆，　　江河皆逆流； 佛樹側雙林，　　憂感花零落。 江河水皆熱，　　猶如沸釜湯； 雙樹為之萎，　　屈覆世尊身。 五頭大龍王，　　悲痛身放緩； 或悶熱視佛，　　啼哭眼皆赤。 即時吐熱氣，　　郁毒不可言； 燒熱其咽喉，　　如吐心重患。 觀世都無常，　　自諫強除憂； 自意王將從，　　念法制啼泣。 凈居諸天子，　　解道心調定； 寂然不啼泣，　　愍世或起滅。 第一執樂神，　　龍王大力神； 愛重法天神，　　悲感塞虛空。 普為憂所覆，　　周慞走哀動； 雜類之大聲，　　遍滿於世間。 魔已得其愿，　　及惡兵屬喜； 舞調雷震鼓，　　種種放洪聲。 大叫傳令言：　　「吾主強敵亡， 自今誰復能，　　越其境界者？」 佛德樹崩墮，　　如大象牙折； 如高山巖摧，　　如大牛角脫。 佛今捨身壽，　　世間諸天人； 無所復歸仰，　　失恃怙如是。 如虛空無日，　　如國失倉藏； 如華池被霜，　　眾華皆摧傷。 世尊舍軀命，　　寂潛于泥洹； 一切有形類，　　莫不失精榮。

佛本行經嘆無為品第三十

於時從空中，　　天寶宮照耀； 駕以千象車，　　懸虛而在上； 敬心熟視佛，　　捨命臥身形； 懷感而悲嘆，　　因說是辭曰： 「處在大生死，　　一切皆無常； 始生現興盛，　　卒衰損滅亡。 迴旋向所樂，　　便生種種苦； 都滅盡諸苦，　　無為第一快

現代漢語譯本 世尊的遺體被黑暗籠罩，江河都倒流；佛陀涅槃的雙樹旁，花朵因悲傷而凋零。 江河的水都變得滾燙，如同沸騰的鍋湯；雙樹也因此枯萎，彎曲著覆蓋在世尊的身上。 五頭大龍王，悲痛地放緩了身形；有的悶熱地看著佛陀，哭得眼睛都紅了。 它們即時吐出熱氣，那鬱積的毒氣難以言說；燒熱了它們的咽喉，如同吐出沉重的心病。 它們觀察到世間萬物無常，自我勸誡要努力消除憂愁；它們的心意將追隨佛陀，以佛法來抑制啼哭。 凈居天的諸位天子，理解了佛法，心境調和安定；他們寂靜地不哭泣，憐憫世間的興衰。 第一執樂神，龍王大力神，愛重佛法的天神，他們的悲傷充滿了虛空。 他們都被憂愁籠罩，焦急地奔走哀號；各種各樣的聲音，遍佈於世間。 魔王已經得償所願，他的惡兵屬下也歡喜；他們跳舞、敲擊雷鳴般的鼓，發出各種洪亮的聲音。 他們大聲傳令說：『我們的主人的強大敵人已經死了，從今以後，誰還能超越他的境界呢？』 佛陀的功德之樹崩塌了，如同大象的牙齒折斷；如同高山巖石崩摧，如同大牛的角脫落。 佛陀現在捨棄了壽命，世間的諸天和人們；失去了可以依靠的對象，就像失去了父母一樣。 如同虛空沒有了太陽，如同國家失去了糧倉；如同花池被霜覆蓋，所有的花朵都摧殘凋傷。 世尊捨棄了軀體和生命，寂靜地進入了涅槃；一切有形之物，沒有不失去光彩的。 《佛本行經·嘆無為品第三十》 這時，從空中，天寶宮發出光芒；駕著千輛象車，懸浮在空中； 他們恭敬地注視著佛陀，捨棄生命躺臥在佛陀的身邊；懷著悲傷而嘆息，因此說了這些話： 『處於這生死輪迴之中，一切都是無常的；開始時興盛，最終衰敗滅亡。 迴旋于所愛之物，便會產生種種痛苦；完全滅盡一切痛苦，無為才是第一快樂。』

English version The World Honored One was shrouded in darkness, and the rivers all flowed backward; beside the twin trees where the Buddha entered Nirvana, the flowers withered with sorrow. The water in the rivers became scalding hot, like boiling soup in a pot; the twin trees also withered because of this, bending over and covering the World Honored One's body. The five great dragon kings, in grief, slowed their movements; some looked at the Buddha with stifled heat, crying until their eyes were red. They immediately exhaled hot air, the accumulated poison was indescribable; it burned their throats, as if they were spitting out a heavy heart ailment. They observed that all things in the world are impermanent, and they admonished themselves to strive to eliminate sorrow; their minds would follow the Buddha, using the Dharma to restrain their weeping. The celestial beings of the Pure Abode, understanding the Dharma, had their minds harmonized and settled; they were silent and did not weep, pitying the rise and fall of the world. The first music-holding deity, the dragon king with great power, and the deities who cherished the Dharma, their sorrow filled the void. They were all shrouded in sorrow, anxiously running around and wailing; all kinds of sounds filled the world. The demon king had achieved his wish, and his evil soldiers and subordinates were also happy; they danced, beat thunderous drums, and made all kinds of loud noises. They loudly proclaimed: 'Our master's powerful enemy is dead, from now on, who can surpass his realm?' The tree of the Buddha's merits collapsed, like an elephant's tusk breaking; like a high mountain rock crumbling, like a great bull's horn falling off. The Buddha has now given up his life, the celestial beings and people of the world; they have lost their object of reliance, like losing their parents. It is like the void without the sun, like a country losing its granary; like a flower pond covered by frost, all the flowers are destroyed and withered. The World Honored One has given up his body and life, quietly entering Nirvana; all things with form, none do not lose their brilliance. The Sutra of the Buddha's Past Deeds, Chapter 30: Praising Non-Action At this time, from the sky, the celestial palace shone with light; riding on a thousand elephant-drawn chariots, they hovered in the air; They respectfully gazed at the Buddha, giving up their lives and lying down beside the Buddha; with sorrow and sighs, they spoke these words: 'Being in this cycle of birth and death, everything is impermanent; beginning with prosperity, ultimately declining and perishing. Revolving around what is loved, all kinds of suffering will arise; completely extinguishing all suffering, non-action is the first happiness.'

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。 生死雜種薪，　　燒令無有餘； 慧炎德稱煙，　　流遍天世間。 無常水忽至，　　滅佛盛光明； 猶如野猛火，　　卒遇大暴雨。」 復有天仙人，　　敏善心調良； 止處凈居宮，　　清凈除諸欲。 見佛甚愛敬，　　啼泣如雲雨； 意重如須彌，　　便發是言曰： 「世間終不有，　　生而不死者； 自古來未曾，　　生而有長存。 上中下究暢，　　決定無不知； 是尚不得免，　　其餘難長在。 是世間大導，　　去邪示正路； 慧眼最第一，　　觀世轉上下。 如是世慧滅，　　當還往邪導； 猶如盲無目，　　迷失平正路。」 弟子天眼最，　　號名阿難律； 愛憎意已竭，　　勞盡生死斷。 見佛已滅度，　　世間當闇冥； 諸根寂意滅，　　便嘆是辭言： 「處在大生死，　　慧義不得暢； 世間如霧氣，　　斯須空不現。 無常金剛杵，　　擊佛寶須彌； 忽然盡崩壞，　　今墜墮于地。 生世何輕脆，　　無一可恃怙； 恍惚無堅要，　　躁動合則散。 普世滅亡法，　　如夢無吾我； 佛師子能伏，　　塵勞象自墮。 未逮道跡者，　　何能不畏是； 觀世叵恃怙，　　如朝露聚沫。 佛號天人師，　　金剛之大柱； 忽然壞在地，　　其力安所在？ 六種生五枝，　　一萌五果實； 俱溉是三株，　　勞意固難伐。 佛大力之象，　　突壞塵勞樹； 碎散令無餘，　　然後自墮地。 千目執金剛，　　天帝蒙時雨； 立之於正法，　　滅其苦清涼

現代漢語譯本 將生死雜念如同柴薪，徹底焚燒殆盡，不留一絲殘餘； 佛陀的智慧之火，其功德如同煙霧般，流佈于整個天地之間； 然而無常之水突然降臨，熄滅了佛陀盛放的光明； 就像野火突然遭遇暴雨一樣，瞬間熄滅。 還有一些天上的仙人，他們心地善良，性情調和； 居住在清凈的宮殿中，遠離一切慾望的干擾； 他們見到佛陀，無比敬愛，哭泣得如同下雨一般； 他們的心意如同須彌山般沉重，於是發出這樣的感嘆： 『世間終究沒有，生下來而不死的； 自古以來，就沒有生下來就能長存的； 上、中、下三界，沒有哪一處不被無常所覆蓋； 連佛陀都不能避免，何況其他眾生呢？ 佛陀是世間偉大的導師，引導眾生脫離邪路，走向正道； 他的智慧之眼最為卓越，能洞察世間一切的興衰變化； 如果這樣的智慧之光都熄滅了，世人將再次陷入邪道； 就像盲人失去了眼睛，迷失了平坦的正路。』 佛陀的弟子中，天眼最為卓越的，名叫阿難律； 他的愛憎之心已經完全斷絕，生死輪迴的勞苦也已結束； 他看到佛陀已經涅槃，世間將陷入黑暗； 諸根寂靜，心意也隨之消滅，於是嘆息著說道： 『身處這巨大的生死輪迴中，智慧的真義無法通達； 世間如同霧氣一般，轉瞬即逝，空無所有； 無常的金剛杵，擊碎了佛陀這座寶貴的須彌山； 瞬間崩塌，墜落於地； 生命是如此的脆弱，沒有什麼是可以依靠的； 恍惚不定，沒有堅實的基礎，躁動不安，聚合則散； 普世的滅亡之法，如同夢境一般，沒有真實的自我； 佛陀如同獅子一般，能夠降伏一切，而塵勞之象自然倒下； 那些尚未證得道果的人，怎麼能不畏懼呢？ 觀察世間，沒有什麼是可以依靠的，如同朝露和泡沫一般； 佛陀被稱為天人導師，如同金剛般堅固的柱子； 突然倒塌在地，他的力量又在哪裡呢？ 六種生命形式，生出五種枝條，一根萌芽，五種果實； 共同澆灌這三株樹木，想要砍伐它們，實在困難； 佛陀如同大力之象，摧毀了塵勞之樹； 將其粉碎，不留一絲殘餘，然後自己也倒下； 千眼執持金剛杵的天帝，蒙受著佛法的甘霖； 立足於正法，熄滅了眾生的痛苦，帶來了清涼。'

English version The fuel of life and death, burn it completely, leaving no residue; The flame of wisdom, its virtue like smoke, flows throughout the heavens and the world; But the water of impermanence suddenly arrives, extinguishing the Buddha's brilliant light; Like a wildfire suddenly encountering a heavy rain, it is extinguished in an instant. There are also celestial beings, with kind hearts and harmonious temperaments; Residing in pure palaces, far from the disturbances of all desires; Seeing the Buddha, they are filled with love and respect, weeping like rain; Their hearts are as heavy as Mount Sumeru, and they utter these words: 'In this world, there is ultimately no one who is born and does not die; Since ancient times, there has never been anyone born who can live forever; The upper, middle, and lower realms, there is no place not covered by impermanence; Even the Buddha cannot avoid it, let alone other beings? The Buddha is the great guide of the world, leading beings away from evil paths and towards the right path; His eye of wisdom is the most outstanding, able to see the rise and fall of everything in the world; If such a light of wisdom is extinguished, people will once again fall into evil paths; Like a blind person who has lost their eyes, they will lose their way on the flat and straight path.' Among the Buddha's disciples, the one with the most outstanding heavenly eye is named Ananda Ritsu; His heart of love and hatred has been completely severed, and the suffering of the cycle of birth and death has ended; Seeing that the Buddha has already passed into Nirvana, the world will fall into darkness; His senses are silent, and his mind is also extinguished, so he sighs and says: 'Being in this great cycle of birth and death, the true meaning of wisdom cannot be understood; The world is like a mist, fleeting and empty; The vajra pestle of impermanence shatters the Buddha's precious Mount Sumeru; Collapsing in an instant, falling to the ground; Life is so fragile, there is nothing to rely on; Uncertain and without a solid foundation, restless, gathering and dispersing; The law of universal destruction is like a dream, without a real self; The Buddha is like a lion, able to subdue everything, while the elephant of defilements naturally falls; Those who have not yet attained the fruit of the path, how can they not be afraid? Observing the world, there is nothing to rely on, like morning dew and foam; The Buddha is called the teacher of gods and humans, like a vajra pillar; Suddenly collapsing to the ground, where is his power? Six forms of life, giving rise to five branches, one sprout, and five fruits; Together watering these three trees, it is truly difficult to cut them down; The Buddha is like a powerful elephant, destroying the tree of defilements; Crushing it, leaving no residue, and then falling himself; The thousand-eyed Indra, holding the vajra pestle, receives the sweet rain of the Dharma; Standing on the right path, extinguishing the suffering of beings, bringing coolness.'

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。 德稱彌弘廣，　　普覆於世間； 諸聖賢之師，　　寂然而隱滅。 名德無不周，　　微妙法澹潤； 猶如秋時雨，　　法水滿江河。 天師垂濟護，　　自意王營從； 授以無為道，　　潛身如日沒。 興云降是雨，　　秋冬雨雪霜； 熾火之熾炎，　　莫之為之滅。 如祠竟火滅，　　今諸天師火； 霍滅寂無光，　　世間永長冥。 斷解脫者望，　　違本願失歡； 善名德流佈，　　周遍滿十方。 懷四等大慈，　　愍眾如赤子； 莫不蒙其善，　　如何寂然滅。 得妙無著道，　　諸佛之所生； 無礙諸善法，　　寂然而自覺。 以神足輕舉，　　覺身是苦滅； 以是故速疾，　　捨身安無為。 除一切心冥，　　如日千光明； 滅心之淫垢，　　如雨掩地塵。 不復遭眾苦，　　不為惱所迫； 已度廣無邊，　　無涯底海淵。 出興顯於世，　　壞諸苦毒患； 愍傷於世間，　　欲求寂滅者。 眾好甚明曜，　　寂如梵天王； 大智慧普備，　　為世天人師。 轉眾生以善，　　練塵勞離惡； 晝夜增諸善，　　如月之初生。 每長養眾善，　　德稱弘廣普； 在家時已解，　　況其舍家后。 乃往古自誓，　　當爲塵勞戰； 愍諸貧賤者，　　誓充其所愿。 佛以平等心，　　食不卻䟽惡； 亦無所專著，　　于精細美味。 惠施難放舍，　　人所不能者； 不受取於人，　　亦不求利益。 相好大名稱，　　自然如嚮應； 廣采眾善意，　　決定於善聽

現代漢語譯本 他的德行崇高而廣大，普遍覆蓋世間； 是所有聖賢的老師，卻寂靜無聲地隱沒。 他的名望和德行無不周全，微妙的佛法滋潤萬物； 猶如秋天的雨水，佛法之水充滿江河。 天師垂憐救護眾生，從自己的意願出發，追隨王者； 傳授無為之道，隱沒身形如同太陽落山。 興起雲彩降下雨水，秋冬時節降下雨雪冰霜； 熾熱的火焰，沒有誰能讓它熄滅。 如同祭祀結束火焰熄滅，如今諸位天師的火焰； 突然熄滅寂靜無光，世間將永遠陷入黑暗。 斷絕了解脫者的希望，違背了本來的誓願，失去了喜悅； 美好的名聲和德行流傳，周遍充滿十方世界。 懷著慈悲喜捨四種偉大的心，憐憫眾生如同赤子； 沒有誰不蒙受他的恩澤，為何卻要這樣寂然滅度。 證得微妙無執著的道，是諸佛所出生的根源； 通達無礙的諸種善法，寂靜無聲地自我覺悟。 憑藉神通輕身飛舉，覺悟到身體是苦的根源，終將滅亡； 因此迅速地捨棄肉身，安住于無為的境界。 消除一切心中的黑暗，如同太陽發出千萬道光明； 滅除心中的淫慾污垢，如同雨水覆蓋地上的塵土。 不再遭受各種痛苦，不再被煩惱所逼迫； 已經度過廣闊無邊的，沒有邊際的深淵大海。 出現於世間，摧毀各種痛苦和毒害； 憐憫傷感世間，想要尋求寂滅的人。 美好的相貌非常明亮，寂靜如同梵天之王； 大智慧普遍具備，是世間天人的老師。 引導眾生向善，磨練塵世的煩惱，遠離罪惡； 日夜增長各種善行，如同初生的月亮。 常常增長各種善行，德行崇高而廣大普遍； 在家時就已經解脫，更何況是出家之後。 在很久以前就發下誓願，應當與塵世的煩惱戰鬥； 憐憫那些貧窮卑賤的人，發誓要滿足他們的願望。 佛陀以平等的心對待一切，吃飯時不拒絕粗劣的食物； 也沒有特別執著于，精細美味的食物。 佈施那些難以捨棄的東西，是常人所不能做到的； 不接受別人的饋贈，也不追求自己的利益。 美好的相貌和偉大的名聲，自然而然地相互呼應； 廣泛採納各種善意的意見，堅定地聽從善的教誨。

English version His virtue is lofty and vast, universally covering the world; He is the teacher of all sages and virtuous ones, yet he silently disappears. His reputation and virtue are all-encompassing, the subtle Dharma nourishes all things; Like the autumn rain, the water of the Dharma fills the rivers. The heavenly teacher compassionately protects all beings, following the king from his own will; He imparts the way of non-action, concealing his form like the setting sun. He raises clouds and sends down rain, in autumn and winter, rain, snow, and frost fall; The blazing fire, no one can extinguish it. Like the fire extinguished after the sacrifice, now the fire of the heavenly teachers; Suddenly extinguished, silent and without light, the world will forever fall into darkness. It cuts off the hope of those seeking liberation, violates the original vows, and loses joy; The good name and virtue spread, pervading the ten directions. Embracing the four great minds of loving-kindness, compassion, joy, and equanimity, he pities all beings like his own children; There is no one who does not receive his grace, why must he pass away so silently. He attains the subtle, non-attached path, the source from which all Buddhas are born; He understands all unobstructed good dharmas, silently and self-awakened. With supernatural powers, he lightly flies, realizing that the body is the root of suffering and will eventually perish; Therefore, he quickly abandons the physical body, dwelling in the realm of non-action. He eliminates all darkness in the heart, like the sun emitting thousands of rays of light; He extinguishes the defilements of lust in the heart, like rain covering the dust on the ground. He no longer suffers various pains, no longer oppressed by afflictions; He has already crossed the vast and boundless, bottomless ocean. He appears in the world, destroying all suffering and poison; He pities and grieves for the world, for those who seek Nirvana. His beautiful appearance is very bright, silent like the Brahma King; He is fully equipped with great wisdom, the teacher of gods and humans in the world. He guides beings towards goodness, refines the afflictions of the world, and stays away from evil; Day and night, he increases all good deeds, like the newly born moon. He constantly increases all good deeds, his virtue is lofty, vast, and universal; He was already liberated while at home, let alone after leaving home. Long ago, he made a vow that he should fight against the afflictions of the world; He pities those who are poor and lowly, vowing to fulfill their wishes. The Buddha treats everything with an equal mind, not rejecting coarse food when eating; Nor is he particularly attached to fine and delicious food. He gives away things that are difficult to give up, which ordinary people cannot do; He does not accept gifts from others, nor does he seek his own benefit. His beautiful appearance and great reputation naturally correspond to each other; He widely adopts various good opinions, firmly listening to good teachings.

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。 故現相姿好，　　見者三垢滅； 發言成法律，　　長益眾生善。 以行忍相明，　　與塵勞為怨； 積功德無量，　　不免於無常。 所生積功德，　　受報無有限； 決定得正道，　　如薪盡火滅。 示眾生善道，　　伐盡塵勞林； 制御於一切，　　生死縛著者。 舍八勝五趣，　　睹見於三趣； 伐三審盡三，　　因得凈三眼。 隱一覺知一，　　逮一至重七； 散令無有餘，　　乃誓于無礙。 以甘露充世，　　言辭斷瞋恚； 用善染眾生，　　世間難悟者。 每殖眾善本，　　不施惡于惡； 建立正法幢，　　於一切世間。 鹿野轉法輪，　　普喜悅世間； 成就諸解脫，　　凈諸自愛者。 見所未曾見，　　普與清凈合； 覺諸難覺事，　　諸未曾覺法。 告世以無常，　　所生輒有苦； 告世以無我，　　無彼長迷惑。 建立法幢幡，　　壞破貢高山； 猶如七寶柱，　　于祠祀中崩。 面毀不懷恨，　　不悅于嘆譽； 厭生受天福，　　方便求不生。 自度生死海，　　又度脫一切； 自以慧逮覺，　　又覺悟眾生。 如覺時潤云，　　如山林藪花； 脫見如日出，　　又授以正見。 雖生於世間，　　不染於世事； 涉世之險路，　　不同其所趣。 心未曾犯非，　　得善道尚滅； 普世遭艱難，　　無恃怙可傷。 愚癡蔽其眼，　　終無所顧慮； 不思設方便，　　求出生死要。 生老病死苦，　　迫世間無免； 唯佛能救苦，　　授之以甘露

現代漢語譯本 因此，他展現的相貌如此美好，見到他的人，三垢（貪、嗔、癡）都會消滅； 他所說的話語，都成為真理的準則，長久地增益眾生的善行。 他以忍辱的修行來彰顯光明，視塵世的煩惱為仇敵； 他積累了無量的功德，卻也無法避免無常的到來。 他所積累的功德，所受的果報是無限的； 他最終必定會證得正道，就像柴火燃盡，火焰熄滅一樣。 他向眾生展示通往善道的道路，砍伐盡塵世煩惱的叢林； 他能制伏一切被生死束縛的人。 他捨棄了八種殊勝的境界和五道輪迴，洞察了三惡道； 他斷除了三種煩惱，滅盡了三種執著，因此獲得了清凈的三眼（肉眼、天眼、慧眼）。 他隱藏一種覺悟，顯現一種覺悟，達到從一到七的境界； 他將一切都散盡，不留餘地，發誓要達到無礙的境界。 他用甘露充滿世間，他的言辭能斷除嗔恚； 他用善行來感化眾生，那些世間難以開悟的人。 他常常種下各種善的根本，不以惡報惡； 他在一切世間，建立起正法的旗幟。 他在鹿野苑轉動法輪，使世間普遍感到喜悅； 他成就了各種解脫，凈化了那些執著于自我的人。 他見到了前所未見的事物，普遍與清凈的境界相合； 他覺悟了那些難以覺悟的事情，那些從未被覺悟的真理。 他告訴世人，一切都是無常的，所生的一切都伴隨著痛苦； 他告訴世人，沒有永恒的自我，這樣就不會再有長久的迷惑。 他建立起正法的旗幟，摧毀了貢高我慢的山峰； 就像七寶柱一樣，在祭祀中崩塌。 他即使被當面譭謗，也不會懷恨在心，即使被讚美，也不會感到喜悅； 他厭倦了在天界享受福報，用方便法門來尋求不再輪迴。 他自己渡過了生死的苦海，又度脫了一切眾生； 他自己憑藉智慧獲得覺悟，又使眾生覺悟。 他的覺悟就像及時降下的雨雲，又像山林中的花朵； 他的解脫就像太陽升起，又將正見傳授給他人。 他雖然生活在世間，卻不被世俗所污染； 他行走在世間的險路上，卻與世俗的追求不同。 他的心從未犯過錯誤，即使是善道，最終也會滅盡； 普天之下的人們都遭受著艱難困苦，沒有可以依靠的庇護，令人悲傷。 愚癡矇蔽了他們的眼睛，他們最終什麼都不顧慮； 他們不思考如何設定方便法門，來尋求脫離生死的關鍵。 生老病死的痛苦，迫使世間的人們無法避免； 只有佛陀才能救度眾生的苦難，將甘露賜予他們。

English version Therefore, his appearance is so beautiful that those who see him have their three defilements (greed, hatred, and delusion) extinguished; His words become the standard of truth, perpetually increasing the good deeds of sentient beings. He manifests his enlightenment through the practice of patience, regarding the afflictions of the world as enemies; He accumulates immeasurable merits, yet cannot avoid impermanence. The merits he accumulates and the rewards he receives are limitless; He will surely attain the right path, just as firewood is consumed and the flame is extinguished. He shows sentient beings the path to goodness, cutting down the forest of worldly afflictions; He can subdue all those who are bound by birth and death. He abandons the eight superior realms and the five paths of reincarnation, perceiving the three evil paths; He cuts off the three afflictions and extinguishes the three attachments, thus obtaining the pure three eyes (physical eye, heavenly eye, and wisdom eye). He conceals one enlightenment and reveals another, reaching from one to seven realms; He scatters everything without leaving any residue, vowing to attain the state of non-obstruction. He fills the world with nectar, and his words can cut off anger; He uses good deeds to influence sentient beings, those who are difficult to enlighten in the world. He always plants the roots of various good deeds, not repaying evil with evil; He establishes the banner of the righteous Dharma in all the worlds. He turns the wheel of Dharma in the Deer Park, bringing universal joy to the world; He achieves various liberations, purifying those who are attached to themselves. He sees what has never been seen before, universally uniting with the state of purity; He awakens to those things that are difficult to awaken to, those truths that have never been awakened to. He tells the world that everything is impermanent, and that everything that is born is accompanied by suffering; He tells the world that there is no eternal self, so that there will be no more long-lasting confusion. He establishes the banner of the righteous Dharma, destroying the mountains of arrogance; Like a seven-jeweled pillar, collapsing in the midst of a sacrifice. Even if he is slandered to his face, he will not hold resentment, and even if he is praised, he will not feel joy; He is tired of enjoying blessings in the heavens, using skillful means to seek no more reincarnation. He himself has crossed the sea of birth and death, and he also liberates all sentient beings; He himself attains enlightenment through wisdom, and he also awakens sentient beings. His enlightenment is like timely rain clouds, and like the flowers in the mountains and forests; His liberation is like the rising sun, and he also imparts right views to others. Although he lives in the world, he is not tainted by worldly affairs; He walks on the dangerous paths of the world, but his pursuits are different from those of the world. His mind has never committed a mistake, and even the path of goodness will eventually be extinguished; People all over the world are suffering hardships, and there is no refuge to rely on, which is sad. Ignorance has blinded their eyes, and they ultimately do not care about anything; They do not think about how to set up skillful means to seek the key to escaping birth and death. The suffering of birth, old age, sickness, and death forces the people of the world to be unable to avoid it; Only the Buddha can save sentient beings from suffering, bestowing nectar upon them.

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。 往昔天魔兵，　　不能勝天師； 自然無常力，　　無常忽勝之。 世尊耳所聽，　　三千世界聲； 神足然升降，　　乃至梵居天。 覺眾生心念，　　下至無擇獄； 諸生死起滅，　　悉審諦見了。 天師從始生，　　輪轉所周更； 諦憶如面見，　　盡生死漏原。 具足六通慧，　　備悉覺決定； 今盡罷舍置，　　棄身余壽行。 世愛流生死，　　誰說法令息； 世俗愚無智，　　誰當覺慧滅。 猶如車無御，　　江海船失師； 篤病離良醫，　　如何當自持。 如言離誠信，　　無覺意求智； 王者失容飾，　　行善不忍辱。 已離是四事，　　其功不顯現； 今佛舍世間，　　無濟難成事。 如夏五六月，　　清凈無風雲； 亢陽相薄燒，　　及至諸蟲物。 眾生應度者，　　今當普遭難； 世尊舍壽命，　　何一甚苦痛。 時天懷悲心，　　慈愍說是辭； 淫怒癡薄故，　　嘆師毀生死。」 弟子未脫者，　　悲痛㘁啼哭； 已得解脫者，　　諦計興衰數。 聲流聞諸國，　　拘夷諸力士； 悲勇速馳赴，　　集詣雙樹間。 哀踴自投壁，　　種種嘆佛德； 其聲甚悲痛，　　如群鵠遇鷹。 倒見佛無光，　　寂滅叵復覺； 同聲悲啼叫，　　宛轉如旱魚。 見佛奄然臥，　　支體皆展直； 猶轉輪王崩，　　諸國靡不㘁。 人民無央數，　　出城詣佛所； 諸男女長幼，　　懷悲毒狂亂。 或掣裂衣裳，　　痛感口自嚙； 或自搣頭髮，　　爬攫壞面目

現代漢語譯本 昔日強大的天魔軍隊，也無法戰勝天師； 自然界無常的力量，有時卻能輕易戰勝他。 世尊的耳朵能聽到，三千大千世界的聲音； 他的神足能自由升降，甚至到達梵天。 他能覺察眾生的心念，下至無間地獄； 所有生命的生起和滅亡，他都仔細審視並清楚瞭解。 天師從最初誕生，經歷無數輪迴； 他能清晰回憶，如同親眼所見，徹底斷絕了生死輪迴的根源。 他具備六種神通智慧，完全明瞭並能做出決斷； 如今他卻要全部放下，捨棄肉身，只餘下壽命的最後時光。 世間的愛慾導致生死輪迴，誰能說法使其止息？ 世俗之人愚昧無知，誰能覺悟並熄滅智慧？ 如同車子沒有駕馭者，江海中的船隻失去舵手； 重病之人離開良醫，又如何能夠自持？ 如同言語失去誠信，沒有覺悟卻追求智慧； 王者失去威儀，行善卻不能忍辱。 已經失去了這四種品質，他的功德就無法顯現； 如今佛陀捨棄世間，難以成就救度眾生的事業。 如同夏日五六月，天空清凈沒有風雲； 強烈的陽光相互灼燒，甚至傷害到各種蟲類。 那些應該被救度的眾生，如今將普遍遭遇災難； 世尊捨棄壽命，還有什麼比這更痛苦的呢？ 這時天神懷著悲傷的心情，慈悲地說了這些話； 因為貪慾、憤怒、愚癡減少了，所以感嘆導師的離去，並痛惜生死的苦難。 那些尚未解脫的弟子，悲痛地哭泣； 那些已經解脫的弟子，則冷靜地計算著興衰的定數。 佛陀涅槃的訊息傳遍各國，拘夷城的勇士們； 悲痛而迅速地趕來，聚集在雙樹之間。 他們哀傷地跳躍，甚至撞擊墻壁，紛紛讚歎佛陀的功德； 他們的哭聲非常悲痛，如同群鵝遭遇老鷹。 他們看到佛陀失去了光芒，寂滅無法再被感知； 他們同聲悲啼，宛如干涸的魚兒在掙扎。 看到佛陀安詳地躺臥，四肢都伸直； 如同轉輪聖王駕崩，各國無不悲傷。 無數的人民，從城裡趕到佛陀所在的地方； 男女老少，都懷著悲痛，如同瘋狂一般。 有人撕裂衣裳，痛苦地咬著自己的嘴唇； 有人拔掉自己的頭髮，抓撓自己的臉，使面目全非。

English version The former heavenly demon troops, could not defeat the heavenly teacher; The impermanent power of nature, sometimes suddenly overcomes him. The World Honored One's ears could hear, the sounds of the three thousand great worlds; His divine feet could freely ascend and descend, even reaching the Brahma heavens. He could perceive the thoughts of all beings, down to the Avici hell; The arising and ceasing of all lives, he carefully examined and clearly understood. The heavenly teacher, from his initial birth, went through countless cycles of rebirth; He could clearly recall, as if seeing with his own eyes, completely severing the root of the cycle of birth and death. He possessed the six supernatural powers and wisdom, fully understanding and able to make decisions; Now he is about to lay it all down, abandoning his physical body, leaving only the last moments of his life. The worldly desires lead to the cycle of birth and death, who can preach to make it cease? The worldly people are ignorant and unwise, who can awaken and extinguish wisdom? It is like a cart without a driver, a ship on the ocean without a captain; A seriously ill person leaving a good doctor, how can they sustain themselves? It is like words without integrity, seeking wisdom without enlightenment; A king losing his dignity, doing good but unable to endure humiliation. Having lost these four qualities, his merits cannot be manifested; Now the Buddha abandons the world, making it difficult to accomplish the task of saving all beings. It is like the fifth and sixth months of summer, the sky is clear without wind or clouds; The intense sunlight burns each other, even harming various insects. Those who should be saved, will now universally encounter disaster; The World Honored One abandons his life, what could be more painful than this? At this time, the gods, with sorrowful hearts, compassionately spoke these words; Because greed, anger, and ignorance have diminished, they lament the departure of the teacher, and grieve the suffering of birth and death. Those disciples who have not yet been liberated, weep in sorrow; Those disciples who have already been liberated, calmly calculate the numbers of rise and fall. The news of the Buddha's Nirvana spread throughout the countries, the warriors of Kushi City; Grief-stricken and quickly rushed, gathering between the twin trees. They jumped in sorrow, even hitting the walls, praising the Buddha's merits; Their cries were very sorrowful, like a flock of geese encountering an eagle. They saw that the Buddha had lost his light, his extinction could no longer be perceived; They cried out in unison, like dried-up fish struggling. Seeing the Buddha lying peacefully, with his limbs all stretched out; It was like the passing of a Chakravartin king, all countries were in sorrow. Countless people, came from the city to the place where the Buddha was; Men, women, old and young, all were filled with grief, as if they were mad. Some tore their clothes, painfully biting their own lips; Some pulled out their own hair, scratching their faces, disfiguring themselves.

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。 又復無數人，　　懊惱自投擲； 椎胸向天㘁，　　嘆佛德無量。 「嗚呼！天人師，　　眾生所仰賴； 相捨棄何疾，　　永絕無復望。」 大眾悲啼哭，　　各盡所堪任； 諸力士之王，　　毒痛㘁嘆言： 「覺法悟世師，　　已臥不復起； 猶如大軍罷，　　大幢不復現。 所辦事已辦，　　應覺佛已覺； 於世猶如眼，　　今奄然長眠。 佛是度苦橋，　　以濟駃流江； 大橋卒破壞，　　因何度苦痛。 佛慧光照曜，　　心明精進暉； 昔佛日現耀，　　令天地普明。 今便隱光潛，　　無為之大山； 世間便當還，　　奄入長衰冥。」 或悲㘁寱語，　　或懷悶熟視； 或有盡聲哭，　　或有面掩地。 眾生懷惱毒，　　啼哭形不同； 莫不懷戀慕，　　疼痛心惕灼。 於是七寶挍，　　象牙之輦輿； 諸力士輿佛，　　擎置寶輦上。 華香之雜珍，　　種種眾奇妙； 諸力士㘁哭，　　供養佛舍利。 諸貴姓少女，　　體婉手柔弱； 執持七寶幔，　　微妙如天繒。 明珠挍寶蓋，　　或持寶垂珠； 或捉寶拂扇，　　供養佛舍利。 諸力士擎輿，　　啼哭眼皆赤； 空中雷震聲，　　稱耳悅意樂。 天散諸意花，　　續下如淋雨； 諸天墮花地，　　鮮明始如敷。 諸天塞虛空，　　眾寶供養佛； 暢發悲楚辭，　　追嘆佛功德。 諸執樂神女，　　灑栴檀香汁； 散瓔珞寶衣，　　供養佛舍利。 諸力士擎輿，　　攜至城中央； 天人恭敬禮，　　追慕而啼哭

現代漢語譯本 又有無數的人，懊惱地自投擲； 捶打胸膛向天哀嚎，嘆息佛的功德無量。 『嗚呼！天人導師，是眾生所仰賴的； 為何如此迅速地捨棄我們，永遠斷絕了希望。』 大眾悲傷地啼哭，各自盡力地表達悲痛； 那些力士之王，痛苦地哀嘆道： 『覺悟佛法的世間導師，已經躺下不再起來； 猶如大軍解散，高大的旗幟不再出現。 該做的事已經做完，應該覺悟的佛已經覺悟； 對於世間猶如眼睛，如今卻奄然長眠。 佛是度過苦難的橋樑，用來渡過湍急的河流； 大橋突然破壞，我們如何才能度過苦痛。 佛的智慧光芒照耀，內心光明充滿精進的光輝； 昔日佛如太陽般顯耀，令天地普遍光明。 如今卻隱沒光芒，如同無為的大山； 世間將要回歸，陷入長久的衰敗和黑暗。』 有人悲傷地低語，有人懷著憂悶凝視； 有人竭盡全力地哭泣，有人面朝下伏在地上。 眾生懷著惱怒和痛苦，啼哭的樣子各不相同； 沒有誰不懷著戀慕，疼痛的心如同被灼燒。 於是用七寶裝飾，象牙製成的輦車； 力士們抬著佛，放置在寶輦之上。 用鮮花和香料等各種珍奇之物； 力士們哀嚎哭泣，供養佛的舍利。 那些高貴姓氏的少女，身體柔弱，雙手纖細； 拿著七寶製成的帷幔，精美得如同天上的絲綢。 用明珠裝飾的寶蓋，或者拿著寶珠垂飾； 或者拿著寶扇，供養佛的舍利。 力士們抬著輦車，哭得眼睛都紅了； 空中響起雷鳴般的聲音，悅耳動聽。 天空中散落各種美好的鮮花，像雨一樣不斷落下； 諸天散落的花朵鋪滿地面，鮮艷得如同剛剛盛開。 諸天充滿虛空，用各種珍寶供養佛； 發出悲傷悽楚的辭句，追憶讚歎佛的功德。 那些執掌音樂的神女，灑下栴檀香汁； 散落瓔珞和寶衣，供養佛的舍利。 力士們抬著輦車，來到城市的中央； 天人和眾生恭敬地禮拜，追思懷念而啼哭。

English version And again, countless people, in anguish threw themselves about; Beating their chests and wailing to the sky, lamenting the immeasurable virtue of the Buddha. 'Alas! Teacher of gods and men, upon whom all beings rely; Why have you abandoned us so quickly, forever cutting off all hope?' The multitude wept in sorrow, each expressing their grief to the best of their ability; The kings of the strong men, in pain, cried out in lamentation: 'The world teacher who awakened to the Dharma, has laid down and will not rise again; Like a great army disbanded, the great banner will no longer appear. The task that was to be done is done, the Buddha who was to awaken has awakened; To the world like an eye, now he has fallen into eternal sleep. The Buddha is a bridge to cross suffering, to ford the swift-flowing river; The great bridge has suddenly broken, how shall we cross the pain of suffering? The light of the Buddha's wisdom shone, the heart bright with the radiance of diligence; In the past, the Buddha shone like the sun, making the world universally bright. Now he has hidden his light, like a great mountain of non-action; The world will return to, falling into long decline and darkness.' Some sadly whispered, some gazed with heavy hearts; Some cried with all their might, some lay face down on the ground. Beings held anger and pain, their weeping took different forms; None did not hold longing, their hearts burning with pain. Then, with seven treasures adorned, a carriage of ivory; The strong men carried the Buddha, placing him upon the precious carriage. With flowers and incense, and all sorts of wondrous things; The strong men wailed and wept, making offerings to the Buddha's relics. Those maidens of noble birth, with gentle bodies and soft hands; Held up canopies of seven treasures, exquisite as heavenly silk. With pearl-adorned canopies, or holding jeweled pendants; Or holding jeweled fans, making offerings to the Buddha's relics. The strong men carried the carriage, their eyes red from weeping; In the sky, sounds like thunder echoed, pleasing to the ear. The heavens scattered all sorts of beautiful flowers, falling like rain; The flowers scattered by the heavens covered the ground, fresh as if just blooming. The heavens filled the void, making offerings to the Buddha with all sorts of treasures; Uttering sad and sorrowful words, recalling and praising the Buddha's merits. Those goddesses who held music, sprinkled sandalwood fragrance; Scattering necklaces and precious garments, making offerings to the Buddha's relics. The strong men carried the carriage, to the center of the city; Gods and men respectfully bowed, remembering and weeping.

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。 繒彩寶幢幡，　　嚴飾其城郭； 華香及伎樂，　　供養尊舍利。 供養擎寶輿，　　從城西門出； 至城西便度，　　寶底流江水。 上于甘樹下，　　以種種香木； 積為大薪𧂐，　　及若干種香。 若干種花香，　　及種種澤香； 各各秉炬火，　　欲燒佛薪𧂐。 三燒佛薪𧂐，　　火終不肯燃； 眾人咸懷疑，　　不知其緣故。 大迦葉不遠，　　懷慈往見佛； 時火以是故，　　共吹終不然。 時迦葉速至，　　禮敬佛𧂐已； 於是佛薪𧂐，　　即時自然燃。 塵勞不損佛，　　今為火所燃； 肌體雖然盡，　　骨如故不燋。 爾時諸力士，　　以乳澆滅火； 以香湯洗骨，　　金瓶盛舍利。 猶往昔天帝，　　欲燒金剛山； 以其功德大，　　故火不能燒。 今以大熾火，　　不能燒佛骨； 諸力士展轉，　　說此喻相謂： 「四等心所生，　　滅除淫慾火； 尊骨寂清涼，　　我等心燋燃。 諸天神力士，　　不能勝佛身； 忽今遭無常，　　我以能擔行。 佛力強無比，　　聲流聞十方； 如何便恍惚，　　盛之在金罌。 佛輝輝喻日，　　未曾以貢高； 遭遇無常火，　　唯留其神骨。 以金剛慧杵，　　壞塵勞強山； 遭苦不捨忍，　　心堅定不動。 斷盡諸苦本，　　滅不更受身； 如是之妙體，　　永終於火中。」 力士每所至，　　力伏令人啼； 人來歸伏者，　　能慰沃使悅。 假其遭艱難，　　恃力未曾泣； 念慈敬佛德，　　啼哭擔舍利

現代漢語譯本 用絲綢彩繪的寶幢和幡旗，莊嚴地裝飾著城池； 用美好的香和音樂，供養佛陀的舍利。 供奉著寶輿，從城西門出發； 到達城西邊，就渡過寶底流淌的江水。 在甘樹下，用各種香木； 堆積成巨大的柴堆，以及各種香料。 各種花香，以及各種澤香； 各自拿著火把，想要焚燒佛陀的柴堆。 三次焚燒佛陀的柴堆，火焰始終不肯燃燒； 眾人都感到疑惑，不知道其中的緣故。 大迦葉離得不遠，懷著慈悲前去見佛； 這時火焰因為這個緣故，一起吹卻仍然不燃。 這時迦葉迅速趕到，禮敬佛陀的柴堆后； 於是佛陀的柴堆，立刻自然燃燒起來。 塵世的煩惱不能損害佛陀，如今卻被火焰焚燒； 肌體雖然燃盡，骨頭卻仍然沒有燒焦。 這時眾力士，用乳汁澆滅火焰； 用香湯洗滌骨頭，用金瓶盛放舍利。 就像往昔的天帝，想要焚燒金剛山； 因為它的功德巨大，所以火焰不能燃燒。 如今用大火猛烈地燒，也不能燒燬佛骨； 眾力士輾轉相告，用比喻互相說道： 『四種平等心所生，滅除了淫慾；』 『佛陀的骨頭寂靜清涼，我們內心卻焦灼燃燒。』 『諸天神和力士，都不能勝過佛陀的身體；』 『忽然如今遭遇無常，我們卻能擔負著行走。』 『佛陀的力量強大無比，聲名流傳十方；』 『為何如今卻恍惚不定，被盛放在金瓶中。』 『佛陀的光輝如同太陽，從未曾因貢高而驕傲；』 『遭遇無常的火焰，只留下他的神聖骨骼。』 『用金剛智慧杵，摧毀塵世煩惱的強山；』 『遭遇痛苦不捨棄忍耐，內心堅定不動搖。』 『斷盡一切痛苦的根源，滅度不再受生；』 『如此美妙的身體，永遠終結於火焰中。』 力士們每到一處，他們的力量使人哭泣； 前來歸順的人，能安慰他們使之喜悅。 即使遭遇艱難，依仗力量也從未哭泣； 念及慈悲敬重佛德，哭泣著擔負舍利。

English version With silk painted banners and flags, they solemnly adorned the city walls; With fragrant incense and music, they made offerings to the Buddha's relics. They carried the precious palanquin, departing from the west gate of the city; Reaching the west side of the city, they crossed the river flowing with precious sand. Under the sweet tree, they used various fragrant woods; Piling them into a huge pyre, along with various spices. Various floral fragrances, and various marsh fragrances; Each holding a torch, they intended to burn the Buddha's pyre. Three times they tried to burn the Buddha's pyre, but the flames refused to ignite; Everyone was puzzled, not knowing the reason. Mahakasyapa was not far away, with compassion he went to see the Buddha; At that time, the flames, for this reason, were blown together but still would not burn. Then Kasyapa quickly arrived, after paying homage to the Buddha's pyre; And then the Buddha's pyre, immediately ignited naturally. The defilements of the world could not harm the Buddha, yet now he was burned by flames; Though the flesh was consumed, the bones remained uncharred. At that time, the strong men, extinguished the flames with milk; They washed the bones with fragrant water, and placed the relics in a golden vase. Just like the ancient heavenly emperor, who wanted to burn Mount Vajra; Because of its great merit, the flames could not burn it. Now with fierce flames, they cannot burn the Buddha's bones; The strong men told each other, using metaphors to speak: 'Born from the four equal minds, he extinguished lust;' 'The Buddha's bones are serene and cool, while our hearts are burning with anxiety.' 'The gods and strong men, cannot surpass the Buddha's body;' 'Yet now suddenly encountering impermanence, we are able to carry him.' 'The Buddha's power is incomparably strong, his fame flows in all directions;' 'How is it that now he is so frail, being placed in a golden vase.' 'The Buddha's radiance is like the sun, never arrogant due to pride;' 'Encountering the flames of impermanence, only his sacred bones remain.' 'With the vajra wisdom pestle, he destroyed the strong mountain of worldly defilements;' 'Encountering suffering, he did not abandon patience, his heart was firm and unmoving.' 'Having cut off the root of all suffering, he is liberated from rebirth;' 'Such a wonderful body, forever ends in the flames.' Wherever the strong men went, their strength made people weep; Those who came to submit, they could comfort and make them happy. Even when encountering difficulties, relying on their strength they never wept; Remembering compassion and respecting the Buddha's virtue, they wept while carrying the relics.

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。 力強勇武備，　　志精懷自大； 啼哭還入城，　　意謙除貢高。 幡蓋授大殿，　　施七寶高座； 舍利置其上，　　一切禮供養。

佛本行經八王分舍利品第三十一

諸力士悲感，　　在於王殿上； 供養尊舍利，　　如是至數日。 鄰側七國王，　　時各尋遣使； 皆共同一時，　　如會至城下。 各通其王命，　　諸力士相聞； 皆陳其敬意，　　求得舍利分。 諸力士答言：　　「佛於我國滅， 自供養舍利，　　不能以相與。」 爾時諸國使，　　相聞至數返； 力士擎舍利，　　又恃其力強。 使不肯還返，　　當遣以威力； 意各赍貢高，　　無心分舍利。 諸使還返命，　　諸王各起意； 尋即興師眾，　　風發至其城。 以無數軍眾，　　圍繞力士城； 軍來趣其城，　　如霖雨暴水。 人民入城底，　　莫不懷恐怖； 人眾甚繁多，　　城中不能容。 七國王軍眾，　　像吼馬鳴聲； 震動其城墎，　　人民戰如波。 於是七王軍，　　各于其部分； 精練甚壯勇，　　戰士及象馬。 於是諸國王，　　力任各嚴辦； 四種之戰陣，　　像馬車步兵。 力士亦嚴施，　　城上拒戰具； 修治其池塹，　　杜塞諸城門。 即便皆建立，　　軍陣大行旗； 國內諸細民，　　莫不懷恐怖。 於時七國王，　　計議同一心； 各與無數眾，　　器鉀精銳備。 猶如七星宿，　　同夜俱出現； 七王之兵眾，　　俱時到城下

現代漢語譯本 力量強大，勇猛善戰，心懷遠大志向，卻又自視甚高； 哭泣著回到城中，心懷謙卑，摒棄貢高我慢。 將幡蓋授予大殿，施設七寶高座； 將舍利安放其上，一切都以禮儀供養。

《佛本行經》八王分舍利品第三十一

諸位力士悲傷感懷，在王宮大殿之上； 供養著尊貴的舍利，如此持續了數日。 鄰近的七個國王，當時各自派遣使者前來； 都同時到達，如同會合在城下。 各自傳達國王的命令，諸位力士相互知曉； 都陳述他們的敬意，請求分得舍利。 諸位力士回答說：『佛陀在我們國家涅槃， 我們自己供養舍利，不能分給你們。』 當時各國的使者，相互傳達了數次； 力士們仗著力量強大，又依仗著自己的強壯。 使者們不肯返回，打算用武力解決； 各自懷著貢高我慢之心，沒有分舍利的意願。 使者們返回稟告，諸位國王各自起了爭奪之心； 隨即興起軍隊，像風一樣迅速到達那座城池。 用無數的軍隊，包圍了力士所在的城池； 軍隊攻向城池，如同暴雨傾瀉而下。 人民躲入城底，無不感到恐懼； 人數眾多，城中都無法容納。 七個國王的軍隊，像吼馬鳴聲震天動地； 震動著城墻，人民像波浪一樣動盪不安。 於是七個國王的軍隊，各自在其駐紮的部分； 精銳強壯，戰士和象馬都訓練有素。 於是諸位國王，各自盡力準備； 四種作戰陣型，像兵、馬兵、車兵和步兵。 力士們也嚴陣以待，在城上佈置防禦工事； 修整護城河，堵塞各個城門。 隨即都建立起軍陣，豎起大旗； 國內的百姓，無不感到恐懼。 當時七個國王，商議達成一致； 各自率領無數的軍隊，兵器鎧甲精良完備。 猶如七顆星宿，在夜晚同時出現； 七個國王的軍隊，同時到達城下。

English version With strong and brave forces, possessing great ambitions, yet also harboring arrogance; Weeping, they returned to the city, with humility in their hearts, casting aside their pride. They bestowed banners upon the great hall, and set up a seven-jeweled high seat; They placed the relics upon it, and offered all with proper rites.

The Sutra of the Buddha's Former Deeds, Chapter 31: The Division of the Relics by Eight Kings

The warriors were filled with sorrow, in the royal palace hall; They made offerings to the revered relics, for several days. The seven neighboring kings, each sent messengers at that time; They all arrived at the same time, as if meeting below the city. Each conveyed their king's orders, the warriors became aware of each other; They all expressed their respect, and requested a share of the relics. The warriors replied: 'The Buddha passed away in our country, We ourselves are making offerings to the relics, we cannot share them with you.' At that time, the messengers of the various countries, communicated with each other several times; The warriors, relying on their strength, and also on their own might. The messengers refused to return, intending to resolve it with force; Each harbored arrogance, with no intention of sharing the relics. The messengers returned to report, the kings each conceived a desire to seize them; Immediately they raised armies, and swiftly arrived at that city like the wind. With countless troops, they surrounded the city of the warriors; The armies attacked the city, like a torrential downpour. The people hid in the city's depths, all filled with fear; The number of people was so great, the city could not contain them all. The armies of the seven kings, with the roars of elephants and the neighing of horses; Shook the city walls, the people trembled like waves. Then the armies of the seven kings, each in their respective positions; Were well-trained and brave, with skilled warriors, elephants, and horses. Then the kings, each prepared with all their might; Four types of battle formations, elephants, horses, chariots, and infantry. The warriors also prepared for battle, setting up defenses on the city walls; Repairing the moats, and blocking all the city gates. Immediately they established battle formations, and raised great banners; The people of the country, were all filled with fear. At that time, the seven kings, discussed and reached a consensus; Each led countless troops, with well-equipped weapons and armor. Like seven stars, appearing together in the night; The armies of the seven kings, arrived at the city at the same time.

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。 大眾起黃塵，　　坌塞人眾眼； 但象之氣臭，　　塞鼻不得息。 鼓角吹貝聲，　　塞耳無所聞； 婦女諸幼小，　　惶怖皆失色。 對設火攻具，　　消銅鐵為湯； 皆貫胄被鉀，　　當仗嚴進戰。 象馬皆被鉀，　　整陣當對戰； 力士沒體命，　　不圖分舍利。 城裡皆令催，　　執仗上城戰； 諸力士齊心，　　決定戰不退。 皆立於城上，　　樓櫓卻敵間； 看城外諸王，　　軍眾無央數。 軍奮作威勢，　　同時大叫呼； 一時大叫呼，　　聲向震天地。 拔露劍擲弄，　　晃昱曜天日； 或有跳勇走，　　捷疾欲向城。 外軍見力士，　　嚴備自束帶； 決定欲對戰，　　殊無退卻意。 各與其妻息，　　辭別當進戰； 諸戰士妻息，　　懷怖心驚波。 又有父母者，　　心愛戀其子； 見子被鉀鎧，　　欲出詣戰場。 垂泣皆啼哭，　　咒樹請神祇； 子見父母悲，　　心皆懷遺疑。 或有諸婦女，　　默然懷愁悶； 或持天弓箭，　　啼遮不令戰。 見妻子啼哭，　　心猛銳果敢； 掣奪取弓箭，　　必欲戰不疑。 諸力士自恃，　　意決必欲戰； 如藏虺在器，　　懷怒毒熾盛。 心意皆決定，　　必欲戰不疑； 七王亦嚴辦，　　對陣垂當戰。 皆以素嚴辦，　　四部之兵眾； 象兵及馬兵，　　車步之兵眾。 有貴姓梵志，　　厥名香草性； 性博慧篤慈，　　喻諫諸王言： 「觀諸王威勢，　　利器劍戰備； 欲伏強力敵，　　滅盡形勢命

現代漢語譯本： 塵土飛揚，遮天蔽日，揚起的塵土迷住了眾人的眼睛； 但大象的氣味惡臭難聞，讓人摀住鼻子無法呼吸。 鼓角和海螺的吹奏聲震耳欲聾，讓人什麼都聽不見； 婦女和孩子們都驚恐萬分，臉色蒼白。 他們準備了火攻的器具，將銅鐵熔化成滾燙的湯汁； 所有人都穿戴著頭盔和鎧甲，準備嚴陣以待地投入戰鬥。 大象和戰馬也都披上了鎧甲，整裝待發準備迎戰； 勇士們不惜犧牲性命，不求死後能分得舍利。 城裡的人都在催促，拿著武器登上城墻作戰； 所有的勇士們齊心協力，決心戰鬥到底絕不退縮。 他們都站在城墻上，在箭樓和防禦工事之間抵禦敵人； 看著城外的諸位國王，他們的軍隊數量龐大，數不勝數。 軍隊奮力展現威勢，同時發出巨大的吶喊聲； 一時間巨大的吶喊聲，震動天地。 他們拔出鋒利的寶劍揮舞，閃耀的光芒照亮了天空和太陽； 有些人跳躍著勇猛地衝鋒，快速地想要攻向城墻。 外面的軍隊看到勇士們，嚴陣以待地整理著裝束； 他們決心要進行戰鬥，絲毫沒有退卻的意思。 每個人都和自己的妻子兒女告別，準備投入戰鬥； 戰士們的妻子兒女，心中充滿恐懼和不安。 還有一些父母，心中愛戀著自己的孩子； 看到孩子穿上鎧甲，準備前往戰場。 他們垂淚哭泣，向樹木祈禱，請求神靈保佑； 孩子們看到父母悲傷，心中都感到猶豫不決。 有些婦女默默地懷著憂愁和煩悶； 有些則拿著弓箭，哭著阻攔不讓丈夫出戰。 看到妻子兒女哭泣，戰士們的心更加勇猛果敢； 他們奪過弓箭，決心戰鬥到底毫不猶豫。 勇士們都自恃強大，決心一定要戰鬥； 就像把毒蛇藏在器皿中，心中怒火燃燒得更加旺盛。 他們心意已決，一定要戰鬥到底毫不猶豫； 七位國王也嚴陣以待，準備列隊開戰。 他們都以最嚴整的姿態，率領著四種兵種的軍隊； 包括象兵、馬兵，以及戰車和步兵。 有一位高貴的婆羅門，名叫香草性； 他天性博學，充滿慈悲，他勸諫諸位國王說： 『觀察諸位國王的威勢，以及鋒利的刀劍和戰鬥準備； 想要征服強大的敵人，消滅他們的勢力和生命』

English version: Dust rose in masses, obscuring the sky, the swirling dust blinded the eyes of the crowd; But the stench of the elephants was foul, making it impossible to breathe without covering one's nose. The sounds of drums, horns, and conches were deafening, making it impossible to hear anything; Women and children were terrified, their faces pale. They prepared fire attack tools, melting copper and iron into scalding hot liquid; Everyone was wearing helmets and armor, ready to engage in battle with strict formation. Elephants and warhorses were also armored, fully prepared to face the battle; The warriors were willing to sacrifice their lives, not seeking to obtain relics after death. People in the city were urging, taking up arms to fight on the city walls; All the warriors were united, determined to fight to the end without retreating. They all stood on the city walls, defending against the enemy between the watchtowers and fortifications; Looking at the kings outside the city, their armies were vast and countless. The armies exerted their power, simultaneously letting out a great roar; The great roar at once, shook the heavens and the earth. They drew their sharp swords and brandished them, the shining light illuminating the sky and the sun; Some leaped forward bravely, quickly trying to attack the city walls. The outside armies saw the warriors, preparing themselves with strict discipline; They were determined to fight, showing no intention of retreating. Everyone bid farewell to their wives and children, preparing to engage in battle; The wives and children of the warriors, were filled with fear and anxiety. There were also parents, who loved their children dearly; Seeing their children put on armor, preparing to go to the battlefield. They wept and cried, praying to the trees and asking the gods for protection; The children, seeing their parents' sadness, felt hesitant in their hearts. Some women silently held their sorrow and depression; Some held bows and arrows, crying and stopping their husbands from going to battle. Seeing their wives and children crying, the warriors' hearts became more courageous and resolute; They snatched the bows and arrows, determined to fight without hesitation. The warriors were confident in their strength, determined to fight; Like hiding a venomous snake in a vessel, the anger in their hearts burned even more fiercely. Their minds were made up, they were determined to fight without hesitation; The seven kings were also prepared, ready to engage in battle. They were all in their most solemn attire, leading the armies of four divisions; Including elephant soldiers, horse soldiers, as well as chariots and infantry. There was a noble Brahmin, named Fragrant Grass Nature; He was naturally learned and compassionate, he advised the kings saying: 'Observe the power of the kings, as well as the sharp swords and battle preparations; Wanting to conquer the powerful enemy, to eliminate their power and lives'

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。 居城自守者，　　不易可得勝； 力士得城內，　　皆共同一心。 如今重圍閉，　　意必欲獲勝； 唯愿諸大王，　　幸回隆盛威。 省其城中有，　　遵善調良者； 諸王皆共悉，　　何辜橫加惱？ 以力所閉者，　　必果不獨勝； 或時墮圍者，　　方便勝外敵。 毒虺自濟命，　　入穴藏其形； 無故手探者，　　毒螫或死傷。 自覺有威勢，　　能震彼令恐； 集聚入城藏，　　堅固修守備。 雖素力薄弱，　　入城成大力； 如燈火垂滅，　　得膏薪還熾。 若其城中有，　　戒具神真者； 以其戒德重，　　外敵自壞散。 猶昔重怨王，　　用兵力竭盡； 清明王有德，　　勝外強怨敵。 往過去諸王，　　以力廣土地； 欲以恣其情，　　馳名至無外。 王食祿忽過，　　如牛飲冰水； 諸王盡過去，　　國土地續存。 是故當熟思，　　世間正真理； 設方便和同，　　得舍利為貴。 以矢力勝怨，　　生仇逆返迫； 以和順取勝，　　終已不起返。 雖所言愚鄙，　　誠無可採納； 諸王力盛強，　　能消伏微敵。 如所敬尊師，　　奉法者為上； 今宜追念師，　　受行忍辱教。」 今時彼梵志，　　盡其體所知； 和順正真言，　　慈心諫諸王。 皆回降諸王，　　隆盛猛銳心； 於是諸王便，　　順辭答梵志： 「所言得時宜，　　和順知方便； 今所說善理，　　篤厚存終始。 汝當審吾等，　　心悟善法力； 心之所求欲，　　不勞恣世俗

現代漢語譯本 據城自守的人，不容易被戰勝； 勇士在城內，都會同心協力。 如今被重重包圍，他們一定想要獲勝； 只希望各位大王，能夠收回你們強盛的威勢。 請考慮一下城中，是否有遵循善良、調和良善的人； 各位大王都清楚，他們有什麼罪過要橫加惱怒呢？ 用武力包圍他們，最終一定不能獨自取勝； 有時被圍困的人，反而能方便地戰勝外敵。 毒蛇爲了保全性命，會鉆入洞穴隱藏身形； 無緣無故用手去探摸的人，會被毒液蟄傷甚至死亡。 他們自覺有威勢，能夠震懾得敵人恐懼； 於是聚集起來躲入城中，堅固地修築防禦工事。 即使平時力量薄弱，進入城中也會變成強大的力量； 就像燈火快要熄滅時，得到油脂和柴薪就會重新燃燒。 如果城中，有持守戒律、具有神聖真理的人； 憑藉他們戒律的德行，外敵自然會瓦解潰散。 就像以前怨恨很深的國王，用兵力最終耗盡； 而清明的國王有德行，就能戰勝強大的外敵。 過去那些國王，用武力擴張土地； 想要放縱自己的慾望，使名聲傳遍天下。 國王享用俸祿，轉眼就過去了，就像牛喝冰水一樣； 各位國王都已過去，而國土卻繼續存在。 所以應當仔細思考，世間真正的道理； 設立方便法門，和睦相處，以獲得舍利為貴。 用武力戰勝怨恨，會產生仇恨和反擊； 用和順的方式取勝，最終不會引起反擊。 雖然我所說的話愚笨淺薄，實在不值得采納； 各位大王力量強盛，能夠消滅微小的敵人。 如同所敬重的老師，以奉行佛法的人為上； 現在應該追念老師，接受並實行忍辱的教誨。 如今這位婆羅門，用盡他所知道的道理； 用和順正直的言語，慈悲地勸諫各位國王。 都使各位國王，收回了強盛猛銳的心； 於是各位國王便，順從地回答婆羅門： 『您說的話很合時宜，和順的方式很方便； 現在所說的道理很好，敦厚而能堅持到底。 您應當瞭解我們，內心領悟了善法的力量； 我們內心所追求的慾望，不會勞煩地放縱世俗。'

English version Those who defend a city are not easily defeated; Warriors within the city are all of one mind. Now that they are heavily besieged, they are determined to win; It is hoped that all the great kings will withdraw their mighty power. Please consider if there are those in the city who follow goodness and are of good character; All the kings know, what wrong have they done to be so angered? Besieging them with force will not ultimately lead to a sole victory; Sometimes those who are besieged can conveniently defeat the external enemy. A venomous snake, to save its life, will burrow into a hole to hide its form; Those who carelessly reach in with their hands will be stung by the venom and may die. They feel they have the power to terrify the enemy; So they gather and hide in the city, firmly building defenses. Even if they are weak normally, they become a great force within the city; Like a lamp about to go out, it will burn brightly again with oil and fuel. If there are those in the city who uphold the precepts and possess sacred truth; Through the virtue of their precepts, the external enemy will naturally collapse and scatter. Like the kings of old with deep grudges, their military strength was eventually exhausted; While a wise king with virtue can defeat a strong external enemy. In the past, kings used force to expand their lands; Wanting to indulge their desires and spread their fame throughout the world. The king's enjoyment of his salary passes quickly, like a cow drinking ice water; All the kings have passed away, but the land continues to exist. Therefore, one should carefully consider the true principles of the world; Establish expedient means, live in harmony, and value obtaining relics. To conquer resentment with force will create hatred and retaliation; To conquer with harmony will ultimately not cause retaliation. Although my words are foolish and shallow, they are truly not worth adopting; The great kings are strong and powerful, able to eliminate small enemies. Like the respected teacher, those who practice the Dharma are supreme; Now we should remember the teacher, and accept and practice the teachings of patience. Now this Brahmin, has used all the knowledge he possesses; With harmonious and righteous words, he compassionately advises the kings. He has caused all the kings to withdraw their strong and fierce hearts; And so the kings, obediently replied to the Brahmin: 'Your words are timely, and the way of harmony is convenient; The principles you speak of are good, sincere, and can be maintained to the end. You should understand us, our hearts have realized the power of good Dharma; The desires we seek in our hearts will not trouble us to indulge in worldly ways.'

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。 或以愿以力，　　或以忿恚恨； 已諍今斗者，　　曼當對戰者。 如我等今意，　　純求以佛德； 執仗求舍利，　　不貪國財寶。」 往古烈力士，　　貢高答曰大： 「戰諍于仙林，　　死傷難呰計。 佛佈教世間，　　除勞滅自大； 如何不為佛，　　愛危脆命為？ 往古諸帝王，　　迷惑賢女色； 興師相討罰，　　諸王死無數。 佛教誠世間，　　滅除貪淫意； 而我不為佛，　　愛危脆命為？ 往日有兄弟，　　愚嫉興嫌諍； 還共相傷殺，　　令盡無有餘。 佛興顯於世，　　滅除愚嫉心； 如何不為佛，　　惜命而不戰？ 昔手臂力士，　　挾嫌結瞋恚； 便執持武備，　　欲盡諸王種。 佛出於世間，　　能除盡恚害； 我等為佛故，　　愛此軀命為？ 昔者華上子，　　號曰十頭神； 堅固著色慾，　　緣喪沒身命。 佛出於世間，　　解一切縛著； 我等為佛故，　　著此身命為？ 往昔諸愚人，　　以癡諍水蟲； 以其愚癡盛，　　求其相殺害。 佛興出於世，　　除一切愚癡； 我等為佛故，　　愚愛是身為？ 古來愚不達，　　所諍諸臭穢； 無有一堅要，　　相害不可計。 佛出除世患，　　吾等為佛故； 當與閻羅鬥，　　豈當疑世戰？ 吾等心堅正，　　終不疑于戰。 勞人使入城，　　至諸力士所， 盡意設方便，　　陳吾等至意； 其委仰于仁，　　必令一對戰。 吾等錯利矢，　　剋意當交戰； 聞仁說善法，　　正真之言辭

現代漢語譯本 或者憑藉願力，或者憑藉憤怒和仇恨； 已經爭鬥過現在又要戰鬥的，或者應當對戰的。 我們現在的心意，純粹是爲了求取佛的功德； 執持兵器是爲了求取捨利，不貪圖國家的財富寶物。 從前那些剛烈的力士，驕傲自大地回答說： 『在仙人居住的樹林里戰鬥，死傷難以計數。 佛陀在世間傳播教義，消除勞苦，滅除自大； 怎麼能不爲了佛陀，而愛惜這脆弱的生命呢？』 從前那些帝王，被美貌的女子所迷惑； 興兵互相討伐，死去的君王不計其數。 佛教確實能使世間，滅除貪婪淫慾的念頭； 而我怎麼能不爲了佛陀，而愛惜這脆弱的生命呢？ 從前有兄弟，因為愚蠢的嫉妒而產生嫌隙爭鬥； 還互相傷害殺戮，以至於全部死盡沒有剩餘。 佛陀興起顯現在世間，滅除愚蠢嫉妒的心； 怎麼能不爲了佛陀，而吝惜生命不戰鬥呢？ 從前有手臂強壯的力士，懷著嫌隙結下仇恨； 便執持武器裝備，想要殺盡所有的王族。 佛陀出現在世間，能夠消除所有的仇恨和傷害； 我們爲了佛陀的緣故，難道要愛惜這軀體和生命嗎？ 從前有個名叫華上子的，號稱十頭神； 因為執著于**，最終喪失了性命。 佛陀出現在世間，解脫一切的束縛和執著； 我們爲了佛陀的緣故，難道要執著于這身體和生命嗎？ 從前那些愚蠢的人，因為癡迷而爭奪水中的蟲子； 因為他們的愚癡盛行，互相殘殺。 佛陀興起出現在世間，消除一切的愚癡； 我們爲了佛陀的緣故，難道要愚蠢地愛惜這個身體嗎？ 自古以來愚昧的人不通達事理，所爭奪的都是些污穢之物； 沒有一樣是堅固重要的，互相殘害不可計數。 佛陀出現消除世間的禍患，我們爲了佛陀的緣故； 應當與閻羅王戰鬥，難道還懷疑世間的戰鬥嗎？ 我們心意堅定正直，最終不會懷疑戰鬥。 請勞煩您派人進入城中，到各位力士那裡， 盡力設法方便，陳述我們等人的心意； 他們的決定仰仗于您的仁慈，必定會安排一場對戰。 我們已經磨好鋒利的箭矢，決心要交戰； 聽聞您宣說善法，真實正確的言辭。

English version Either by the power of vows, or by anger and hatred; Those who have already fought and are now going to fight, or those who should fight. Our present intention is purely to seek the merit of the Buddha; Holding weapons is to seek relics, not to covet the wealth and treasures of the country. The fierce warriors of the past, arrogantly replied: 'Fighting in the forest where immortals dwell, the casualties are countless. The Buddha spreads teachings in the world, eliminating toil and eradicating arrogance; How can we not be for the Buddha, and cherish this fragile life?' The emperors of the past were deluded by the beauty of women; Raising troops to attack each other, countless kings died. Buddhism truly enables the world to eliminate the thought of greed and lust; And how can I not be for the Buddha, and cherish this fragile life? In the past, there were brothers who, because of foolish jealousy, created discord and strife; They also harmed and killed each other, until all were dead without any remaining. The Buddha arose and appeared in the world, eliminating the heart of foolish jealousy; How can we not be for the Buddha, and be reluctant to fight for life? In the past, there were warriors with strong arms, harboring grudges and forming hatred; They then held weapons and equipment, wanting to kill all the royal families. The Buddha appeared in the world, able to eliminate all hatred and harm; For the sake of the Buddha, should we cherish this body and life? In the past, there was a son named Huashang, called the ten-headed god; Because of attachment to **, he eventually lost his life. The Buddha appeared in the world, liberating all bonds and attachments; For the sake of the Buddha, should we be attached to this body and life? In the past, those foolish people, because of delusion, fought over insects in the water; Because their foolishness was rampant, they killed each other. The Buddha arose and appeared in the world, eliminating all delusion; For the sake of the Buddha, should we foolishly cherish this body? Since ancient times, the ignorant have not understood reason, what they fought over were all filthy things; None of them were solid or important, and the mutual harm was countless. The Buddha appeared to eliminate the world's troubles, and for the sake of the Buddha; We should fight with Yama, how can we doubt the battles of the world? Our hearts are firm and upright, and we will never doubt the battle. Please trouble you to send someone into the city, to the various warriors, Do your best to facilitate, and state our intentions; Their decision depends on your kindness, and they will surely arrange a battle. We have sharpened our arrows, and are determined to fight; We have heard you preach the good Dharma, the true and correct words.

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。 內心即退滅，　　瞋恚之惡毒； 猶如虺被咒，　　毒害滅無餘。」 爾時其梵志，　　承諸王教命； 便即行入城，　　至諸力士所。 欲見諸力士，　　貴重有勢者； 便以謙恪意，　　宣諸王教命： 「城外諸王兵，　　皆各嚴備仗； 貫丳被寶鉀，　　晧晧曜天日。 發心欲同聲，　　以盡其武力； 意勇如師子，　　張目向城看。 摩拭豫嚴張，　　金寶錯涂弓； 意勇無疲極，　　晝夜不脫鎧。 捽髮心憶念，　　佛之慈明法； 勞以義相讓，　　不疑畏戰鬥。 不以諍土地，　　來至此城下； 不自大貪吝，　　不以瞋慊來。 敬佛功德故，　　來到汝此耳； 客以善義來，　　主人宜敬待。 佛為一切師，　　吾等同敬事； 欲供養舍利，　　故來至此城。 共為法兄弟，　　幸可分舍利； 廣可令眾生，　　各各得供養。 慳惜財寶者，　　是不為穢恥； 慳惜善法者，　　是乃為愧恥。 愛吝之為物，　　必有丑穢名； 除慳施善者，　　聖賢之所嘆。 仁等若執意，　　不與舍利者； 今便可出城，　　與客共捔力。 居城依門扇，　　不執杖出戰； 是則不為王，　　非貴非勇士。 城外諸王意，　　如向來所說； 鄙俱有善心，　　等義示二家。 又別有私意，　　欲以向仁等； 幸小垂聽采，　　請說正真法。 唯仁等莫必，　　專意求欲戰； 古來戰諍中，　　無善義無利

現代漢語譯本 內心一旦平息，嗔恚的惡毒也隨之消退；就像被咒語驅除的毒蛇，毒害徹底消失無餘。 那時，那位婆羅門，接受了諸王的命令；便立即進入城中，來到各位力士的住所。 他想見那些有權勢、受人尊敬的力士；便以謙恭的態度，宣讀諸王的命令： 『城外的諸位國王的軍隊，都已各自嚴陣以待，裝備精良；身穿閃耀的鎧甲，光芒照耀天地。 他們決心同心協力，竭盡全力；氣勢勇猛如獅子，張開眼睛注視著城池。 他們擦拭著預先準備好的，用金銀裝飾的弓箭；意志堅定，不知疲倦，日夜不脫鎧甲。 他們突然想起，佛陀慈悲光明的教法；以道義互相謙讓，不懷疑畏懼戰鬥。 他們不是爲了爭奪土地，才來到這座城下；也不是因為貪婪或吝嗇，更不是因為嗔恨不滿而來。 他們是敬重佛陀的功德，才來到這裡；客人帶著善意而來，主人應該以禮相待。 佛陀是所有人的導師，我們都同樣敬奉他；爲了供奉佛陀的舍利，所以來到這座城。 我們都是法兄弟，希望可以分得舍利；這樣可以使更多眾生，都能得到供養的機會。 吝惜財寶的人，還不算可恥；吝惜善法的人，那才是真正的可恥。 愛惜吝嗇這種行為，必然會留下醜惡的名聲；只有去除吝嗇，樂於佈施善行的人，才會被聖賢所讚歎。 如果各位執意不肯分給舍利；現在就可以出城，與我們這些客人較量一番。 如果你們只是守在城門內，不拿武器出來戰鬥；那就不能算是真正的國王，也不是什麼貴族或勇士。 城外諸王的意願，就像我剛才所說的那樣；我們都懷有善意，平等地對待雙方。 我還有一些私人的想法，想要告訴各位；希望各位能稍微聽取，我將講述真正的佛法。 希望各位不要執意求戰；自古以來的戰爭，都沒有什麼善意和利益可言。』

English version When the mind is extinguished, the evil poison of anger also subsides; just like a snake that has been dispelled by a curse, its poison disappears completely without a trace. At that time, the Brahmin, having received the orders of the kings, immediately entered the city and went to the residences of the strongmen. He wanted to see those powerful and respected strongmen; so with a humble attitude, he proclaimed the orders of the kings: 'The armies of the kings outside the city are all ready and well-equipped; they wear shining armor, and their light illuminates the heavens and the earth. They are determined to work together and do their best; their momentum is as brave as lions, and they open their eyes to look at the city. They are wiping the bows and arrows that have been prepared in advance, decorated with gold and silver; their will is firm, they do not know fatigue, and they do not take off their armor day and night. They suddenly remembered the compassionate and bright teachings of the Buddha; they yield to each other with righteousness, and do not doubt or fear fighting. They did not come to this city to fight for land; nor did they come because of greed or stinginess, let alone because of anger or dissatisfaction. They came here out of respect for the merits of the Buddha; the guests came with good intentions, and the host should treat them with courtesy. The Buddha is the teacher of all, and we all respect him equally; in order to worship the Buddha's relics, we have come to this city. We are all Dharma brothers, and we hope to share the relics; in this way, more sentient beings can have the opportunity to make offerings. Those who are stingy with wealth are not considered shameful; those who are stingy with good Dharma are truly shameful. The act of cherishing stinginess will inevitably leave an ugly reputation; only those who remove stinginess and are happy to give alms will be praised by the sages. If you are determined not to share the relics; now you can come out of the city and compete with us guests. If you just stay inside the city gate, without taking up arms to fight; then you cannot be considered a true king, nor a noble or a warrior. The intentions of the kings outside the city are as I have just said; we all have good intentions and treat both sides equally. I also have some personal thoughts that I want to tell you; I hope you can listen a little, and I will tell you the true Dharma. I hope you will not insist on seeking war; since ancient times, there has been no good intention or benefit in war.'

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。 佛天師每嘆，　　忍辱德第一； 今諸仁何故，　　熾然怒求戰？ 若忿諍六慾，　　若諍寶財貨； 若以此戰諍，　　事理猶可通。 以福德之故，　　是善法嘆譽； 善與諍為怨，　　是義當審思。 每以普慈心，　　和調安隱性； 佛天師導教，　　當慈加眾生。 莫殺害眾生，　　而行敬事佛； 終無有利義，　　是事不宜爾。 仁等宜開意，　　分諸王舍利； 善法當流佈，　　因此為無始。 若能為是者，　　則無復戰諍； 可逮二善義，　　福德及名稱。 其有專己見，　　離正入邪道； 善人盡方便，　　當牽入正路。 諸王設方便，　　欲廣建善法， 欲普導世間，　　牽至天人道。 世尊每嘆譽，　　眾施法最善； 所至則為師，　　天人之所嘆。 普觀諸世間，　　財施者不少； 以法惠施者，　　時有或無有。 法施名稱博，　　廣安隱世間。」 是諸力士眾，　　聞是善法言； 心內竊懷慚，　　默然熟相視。 以謙愛敬辭，　　而謂梵志言： 「仁乃善方便，　　加愛敬于眾； 為梵志不妄，　　勤建立著善。 能降下我等，　　善行者道中； 猶御不調馬，　　不令入獸中。 便可相從意，　　如師所開示； 愛厚篤敬信，　　我等可用耳。 忽舍忠怒言，　　正直善諫者； 事敗遇艱難，　　后追悔無及。」 即時以金罌，　　分聖尊舍利； 別以為八分，　　安諦一平等。 於是諸力士，　　從中取一分； 致其餘七分，　　送與七國王

現代漢語譯本 佛陀導師常常感嘆，'忍辱'是最高的德行； 如今各位為何如此，怒火中燒地想要開戰？ 如果是爲了爭奪六慾，或是爲了爭奪寶物錢財； 如果是因為這些而爭戰，在道理上還勉強說得過去。 因為福德的緣故，這是善法所讚美的； 善良與爭鬥為仇敵，這個道理應當仔細思考。 應當常常以普遍的慈悲心，來調和安穩的性情； 佛陀導師教導我們，應當慈愛對待眾生。 不要殺害眾生，卻又去恭敬侍奉佛陀； 這樣做終究沒有利益，這種行為是不合適的。 各位應當開闊心胸，分取諸王的舍利； 讓善法得以流傳，從這裡開始永無止境。 如果能夠這樣做，那麼就不會再有戰爭； 可以獲得兩種善果，福德和美名。 那些固執己見的人，偏離正道走入邪路； 善良的人應當盡力，將他們引入正途。 諸王設立方便法門，想要廣建善法， 想要普遍引導世間，走向天人之路。 世尊常常讚美，佈施佛法最為殊勝； 所到之處都成為導師，為天人所讚歎。 普遍觀察世間，財物佈施的人不少； 以佛法惠施的人，有時有，有時沒有。 佛法佈施名聲遠揚，能使世間廣得安穩。 這些力士們，聽了這些善法之言； 內心暗自感到慚愧，默默地互相看著。 用謙虛恭敬的言辭，對婆羅門說道： '您真是善於方便，對眾人加以愛護和尊敬； 作為婆羅門您不虛妄，勤勉地建立善行。 能夠引導我們，走上善行者的道路； 就像駕馭不聽話的馬，不讓它進入獸群中。 我們願意聽從您的意思，如同老師所開示的那樣； 愛護我們，厚待我們，恭敬信任您，我們願意聽從您的教誨。 如果捨棄忠誠的勸告，正直的善意勸諫者； 事情失敗遭遇艱難，之後後悔也來不及了。' 隨即用金瓶，分取聖尊的舍利； 分別分為八份，安放得平等。 於是這些力士們，從中取走一份； 將剩下的七份，送給七位國王。

English version The Buddha teacher often sighed, 'Patience is the highest virtue'; Why are you all so, burning with anger and wanting to go to war? If it is to fight for the six desires, or to fight for treasures and wealth; If the war is for these reasons, it is still barely justifiable in principle. Because of the merit and virtue, this is praised by the good law; Goodness and strife are enemies, this principle should be carefully considered. One should always use universal compassion, to harmonize and stabilize one's nature; The Buddha teacher instructs us, we should treat all beings with compassion. Do not kill living beings, yet go to respectfully serve the Buddha; There is ultimately no benefit in doing so, this behavior is inappropriate. You should broaden your minds, and divide the relics of the kings; Let the good law be spread, and from here it will be endless. If you can do this, then there will be no more war; You can obtain two good results, merit and good name. Those who are stubborn and self-opinionated, deviate from the right path and enter the wrong path; Good people should do their best, to lead them onto the right path. The kings set up expedient methods, wanting to widely establish good laws, Wanting to universally guide the world, towards the path of gods and humans. The World Honored One often praised, the giving of Dharma is the most excellent; Wherever he goes, he becomes a teacher, praised by gods and humans. Looking universally at the world, there are many who give material gifts; Those who give the gift of Dharma, sometimes there are, sometimes there are not. The giving of Dharma has a far-reaching reputation, and can bring peace to the world. These strong men, having heard these words of good law; Secretly felt ashamed in their hearts, and silently looked at each other. With humble and respectful words, they said to the Brahmin: 'You are truly skilled in expedient means, adding love and respect to the people; As a Brahmin, you are not false, diligently establishing good deeds. You are able to guide us, onto the path of those who practice good deeds; Just like controlling an unruly horse, not letting it enter the herd of beasts. We are willing to follow your intention, as the teacher has shown; Loving us, treating us kindly, respecting and trusting you, we are willing to listen to your teachings. If we abandon loyal advice, and honest good advisors; If things fail and we encounter difficulties, it will be too late to regret it later.' Immediately using a golden urn, they divided the relics of the Holy One; Separating them into eight parts, placing them equally. Then these strong men, took one part from among them; And sent the remaining seven parts, to the seven kings.

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。 爾時諸力士，　　上賓待諸王； 諸王得舍利，　　悲喜各歸國。 於是七國王，　　各各自於國； 興師建神塔，　　高乃至雲際。 梵志草香性，　　欲己聚起塔； 便從諸力士，　　乞量舍利罌。 界內貴梵志，　　乞佛積灰炭； 皆共收拾聚，　　恭敬立神塔。 諸王造初起，　　以舍利神塔； 于閻浮提地，　　巍巍德如山。 梵志所建立，　　金罌塔第九； 佛積炭灰塔，　　滿十妙巍巍。 華香寶幡蓋，　　表顯供養塔； 挍飾甚妙好，　　如香薰山巖； 鄰側諸國邑，　　無央數人集； 或喜悲啼哭，　　禮事敬神塔。 皆共追戀慕，　　憶念佛功德； 辛酸悲楚毒，　　永逝一何劇！ 以善施世間，　　眾生所恃賴； 迷失路者導，　　重病者良醫。 寒者之春陽，　　旱熱者涼池； 三界之覆蓋，　　忽便寂然滅。 三界失覆蓋，　　無恃可痛憐； 當迷失正路，　　隨邪遭艱難。 世失正傾邪，　　流入三惡趣； 世誰有大力，　　能制令還者？ 世間諸眾生，　　愚癡蔽其眼； 貪淫瞋恚火，　　之所見燒然。 一切世眾生，　　嬰塵勞重病。 世尊普慈心，　　為三界良醫。 佛日盛光明，　　始出現世時； 普奮大光明，　　照三千世界。 普開敷世間，　　天人芙蓉花。 猶如諸池花，　　蒙日光而開。 諸天世人民，　　及諸大國王； 悲泣追嘆慕，　　向塔詠佛德： 「唯世大覆護，　　第一慈悲師； 忽孤棄眾生，　　一何甚速疾

現代漢語譯本 當時，那些力士們以上賓之禮款待各國王侯； 諸王得到佛舍利后，各自悲喜交加地返回自己的國家。 於是，七個國王各自回到自己的國家； 興建軍隊，建造高聳入雲的神塔。 一位婆羅門，性喜草木香，想要自己也建塔； 便向那些力士們，乞求分一些裝舍利的瓶子。 國內尊貴的婆羅門，乞求佛陀火化后的灰燼； 大家一起收集起來，恭敬地建立神塔。 諸王最初建造的，是用佛舍利的神塔； 在閻浮提大地上，巍峨壯觀，德如山嶽。 婆羅門所建立的，是用金瓶裝的第九座塔； 佛陀的灰燼所建的塔，是第十座，同樣美妙巍峨。 用鮮花、香料、寶幡、寶蓋，來裝飾供奉佛塔； 裝飾得非常精美，如同香氣薰染的山巖； 鄰近的各個城邑，無數的人們聚集而來； 有的歡喜，有的悲傷哭泣，禮拜敬奉神塔。 大家都追憶思念，緬懷佛陀的功德； 那種辛酸悲痛，永逝的痛苦是多麼劇烈啊！ 佛陀以善行施予世間，是眾生所依賴的； 是迷路者的嚮導，是重病者的良醫。 是寒冷者的春陽，是乾熱者的涼池； 是三界的庇護，卻忽然寂滅了。 三界失去了庇護，沒有依靠，多麼可悲可憐； 當迷失正路時，就會隨從邪道，遭遇艱難。 世間失去了正道，就會傾斜走向邪道，流入三惡趣； 世間有誰有如此大的力量，能夠制止並使其返回正道呢？ 世間的眾生，愚癡矇蔽了雙眼； 被貪慾、嗔恚的火焰所燃燒。 一切世間的眾生，都患有塵勞的重病。 世尊以普遍的慈悲心，作為三界的良醫。 佛陀的智慧之日，開始出現在世間時； 普放光明，照耀三千世界。 普遍地開啟世間，天人如芙蓉花般綻放。 猶如池塘中的花朵，蒙受日光而開放。 諸天、世人，以及各位大國王； 悲傷哭泣，追憶嘆息，向著佛塔歌頌佛陀的功德： 『您是世間最大的庇護，第一慈悲的導師； 卻忽然拋棄眾生，離去得如此迅速！』

English version At that time, those strong men treated the kings as honored guests; After the kings received the Buddha's relics, they returned to their respective countries with mixed feelings of sorrow and joy. Then, the seven kings each returned to their own country; Raised armies and built divine pagodas that reached the clouds. A Brahmin, who loved the fragrance of grass and trees, wanted to build a pagoda himself; So he asked those strong men for some of the jars containing the relics. The respected Brahmins within the realm asked for the ashes of the Buddha's cremation; Everyone collected them together and respectfully built divine pagodas. The pagodas that the kings initially built were with the Buddha's relics; On the land of Jambudvipa, they were majestic and virtuous like mountains. The one built by the Brahmin, using golden jars, was the ninth pagoda; The pagoda built with the Buddha's ashes was the tenth, equally beautiful and majestic. They used flowers, incense, precious banners, and canopies to decorate and offer to the pagodas; The decorations were very exquisite, like rocks scented with fragrance; From neighboring cities and towns, countless people gathered; Some were joyful, some were weeping with sorrow, paying homage to the divine pagodas. Everyone was reminiscing and longing, remembering the Buddha's merits; The bitterness and sorrow, the pain of eternal departure, was so intense! The Buddha bestowed goodness upon the world, was the reliance of all beings; He was the guide for those who had lost their way, the good doctor for the seriously ill. He was the spring sun for the cold, the cool pond for the parched and hot; He was the shelter of the three realms, yet suddenly he was extinguished. The three realms lost their shelter, without reliance, how pitiful and lamentable; When lost on the right path, one will follow the wrong path and encounter difficulties. The world has lost the right path, it will tilt towards the wrong path, flowing into the three evil realms; Who in the world has such great power to stop it and make it return to the right path? The beings of the world, their eyes are blinded by ignorance; They are burned by the flames of greed, anger, and hatred. All beings in the world are suffering from the serious illness of worldly afflictions. The World Honored One, with universal compassion, was the good doctor for the three realms. When the sun of the Buddha's wisdom first appeared in the world; It radiated great light, illuminating the three thousand worlds. It universally opened the world, and heavenly beings and humans bloomed like lotus flowers. Just like the flowers in a pond, opening under the sunlight. The heavenly beings, the people of the world, and the great kings; Wept with sorrow, reminisced and sighed, singing praises of the Buddha's virtues towards the pagodas: 'You are the greatest protector of the world, the first compassionate teacher; Yet you suddenly abandoned all beings, departing so quickly!'

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。 佛日之光明，　　忽然而潛入； 愚霧彌覆世，　　當何從見明？ 誰當導眾生，　　示以正諦路； 使至泥洹城，　　寂靜無恐懼？」 時密跡力士，　　廣為諸天人； 以次說是法，　　宣佛本行德。 諸天聞所說，　　悚然毛衣豎； 思惟所說理，　　追尋佛功德： 「所積眾善本，　　無限無有量； 從難計數劫，　　善行之積聚。 行六度無極，　　大海淵之地； 眾寶德相慧，　　充滿甚盈溢。 今此賢劫中，　　所興千菩薩； 假令諸羅漢，　　慧如舍利弗。 壽劫嘆佛德，　　不能令終竟； 況吾智淺末，　　限陳所見聞。」 時諸會天人，　　聞其所說法； 心中忽明悟，　　意如面見佛。 皆共懷悲感，　　惻愴追慕佛， 愿志大乘意，　　寫情心專固。 稽首歸命佛，　　忽然各飛去

現代漢語譯本 佛陀的光明，忽然間隱沒不見； 愚昧的迷霧籠罩著世間，要從哪裡才能見到光明？ 誰應當引導眾生，向他們展示正確的真理之路； 使他們到達涅槃之城，那裡寂靜而沒有恐懼？' 這時密跡金剛力士，為眾多的天人和人； 依次宣說佛法，宣揚佛陀的本行功德。 諸天聽到所說的法，驚恐得汗毛豎立； 思索所說的道理，追尋佛陀的功德： '所積累的眾多善根，無限無量； 從難以計數的劫以來，善行的積累。 修行六度波羅蜜，如大海般深廣； 眾多的寶藏、功德、相好、智慧，充滿而盈溢。 如今這個賢劫中，所興起的千位菩薩； 假使所有的羅漢，智慧如舍利弗。 用盡壽命來讚歎佛陀的功德，也不能說完； 何況我們智慧淺薄，只能有限地陳述所見所聞。' 這時法會上的天人們，聽到他所說的法； 心中忽然明悟，感覺如同親眼見到佛陀。 都共同懷著悲傷和感動，悲切地追思佛陀， 發願立下大乘的志向，表達心意堅定不移。 稽首歸命佛陀，忽然各自飛離。

English version The light of the Buddha, suddenly vanished; The fog of ignorance covers the world, from where can we see the light? Who should guide sentient beings, showing them the path of the correct truth; Leading them to the city of Nirvana, where there is peace and no fear?' At this time, the Vajra Guardian, spoke extensively to the gods and humans; In order, he expounded the Dharma, proclaiming the Buddha's fundamental virtues. The gods, hearing what was said, were startled, their hair standing on end; Pondering the principles spoken, they sought the Buddha's merits: 'The accumulated roots of goodness, are boundless and immeasurable; From countless eons, the accumulation of good deeds. Practicing the six perfections, as deep and vast as the ocean; Numerous treasures, virtues, marks, and wisdom, are full and overflowing. Now in this fortunate kalpa, the thousand Bodhisattvas who have arisen; Even if all the Arhats, had wisdom like Shariputra. Spending their entire lives praising the Buddha's virtues, they could not finish; How much more so, with our shallow wisdom, can we only limitedly state what we have seen and heard.' At this time, the gods at the assembly, hearing what was said; Suddenly understood in their hearts, feeling as if they had seen the Buddha in person. All together, they felt sorrow and moved, mournfully remembering the Buddha, Vowing to establish the aspiration of the Mahayana, expressing their unwavering resolve. Bowing their heads in reverence to the Buddha, they suddenly flew away.

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佛本行經卷第七

現代漢語譯本 《佛本行經》第七卷

English version The seventh volume of the 'Buddha's Acts' Sutra

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